Expository notes, with practical observations; towards the opening of the five first chapters of the first book of Moses called Genesis. Delivered by way of exposition in several lords-dayes exercises.: By Benjamin Needler, minister of the gospel at Margaret Moses Friday-Street, London.

Notes on the fourth Chapter.

Quest. 1. verse 1.

It is said here, by Eve, I have gotten a man from the Lord, and yet it is said in the first Epistle of John, Not as Cain, who * 1.1 was of that wicked one, and slew his bro∣ther.

Eve speaks of bringing forth a sonne, [Resp.] which in it selfe considered, is a blessing from the Lord; as barrennesse was ac∣counted a curse, so fruitfulnesse was ac∣counted a mercy. Children in Scripture are called The heritage of the Lord; Lo chil∣dren * 1.2 are an heritage of the Lord▪ and the fruit of the wombe is his reward. There be some that account children but bills of

charges, but God puts them upon the account of our mercies: It was an holy, and pious speech of Iacob concerning his children, These, saith he, are the children, which God hath graciously given thy ser∣vant. * 1.3

A Learned Author observes, that chil∣dren are greater blessings then any out∣ward thing else whatsoever, and there∣fore when a description is made of Jobs goods the best is put first, first the Spirit * 1.4 of God sets down his spirituall blessings, Job was a man perfect, and upright and one that feared God, and eschewed evil; and then comes his outward blessings, and a∣mongst them his children are set in the first ranke, There were borne unto him seven sonnes and three daughters, and then comes his sheep, and Oxen, and Camells.

So that Eve speaks of bringing forth a sonne which in it selfe, is a blessing from the Lord, and hence saith she I have gotten a man from the Lord; John speaks of Gain with respect unto his wick∣ednesse, which was not from God, but from the Devil, and hence saith he, Cain, who was of that wicked one, and slew his brother.

Quest. 2. vese 1.

Whether Eve thought that she had brought forth the Messiah? for so many affirme with a great deale of confidence; and they render the words not as we do, I have gotten a man from the Lord, but say they, according as it is in the Originall, I have gotten a man the Lord.

The ambiguous acceptation of the par∣ticle [Resp. 1] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath given rise to this opinion.

We grant that this particle is many [ 2] times a note of the accusative case, which transitive verbs governe.

Withal we say, it is not rarely taken [ 3] for the prepositions cum, or a, vel abs, pro, cum; ut, Gen. 5. 22. Exo. 1. 1. pro à, vel abs; ut, Gen. 44. 4.

We may conclude therefore with safe∣ty, that the Originall will beare this [ 4] translation, I have gotten a man from the Lord.

That those that are of the other perswa∣sion [ 5] affirme, that Eve understood that the Messiah should be God, which was the oc∣casion of the speech, I have gotten a man the Lord.

That to me it sounds discord, to say, [ 6]

that Eve should know so much of the Messiah, as that he was God, and yet that she should think that he should be born after the ordinary way of mankinde as Cain was.

Therefore I judge it safer, to keep to [ 7] our translation, I have received a man from the Lord, viz. by the favour and gift of God: especially, when I consider, that good women have used such expressi∣ons in the like case: as Leah. And Leah conceived, and bare a sonne, and she called his * 1.5 name Reuben, for she said, Surely the Lord hath looked upon mine affliction; and verse 33. And she conceived againe, and bare a * 1.6 sonne, and said, Because the Lord hath heard that I was hated, he hath therefore gi∣ven me this sonne also, and she called his name Simeon. See also ver. 34. &. 35. of the same Chapter.

Let us Learne, that riches, and honours, and children, and servants, and houses, and lands, are the gifts of God as well as grace, and peace. When the Jews should come to Canaan, and grow great, there was a caution given them, to look up unto God as the donor: When thou hast eaten and art full, then thou shalt blesse the Lord * 1.7 thy God, for the good land which he hath

given thee: beware that thou forget not the Lord thy God, &c. Many who are per∣swaded that God gives grace, and God gives heaven, and salvation, are hardly perswaded, at least do not consider it, that God gives riches, and health, and wealth, and liberty. Oh it is a sweet thing, when a man can look upward from these lower things, and can say that his earth hath drop∣ped down to him from heaven.

There is no creature in the world, that God hath made capable of knowing any thing of the first cause, but onely the ra∣tionall creature: And it is the excellency of man, not onely to enjoy the good that he hath, but to be able to rise up to the high∣est and first cause of all good. It is obser∣ved of the doves, that they peck, and look upwards; hence the Church in the Canti∣cles is said to have doves eyes, because they look so much up to heaven, upon every good they receive.

As the Church hath doves eyes, so the men of the world have dogs eyes; dogs you know look up to their Master for a bone, and when they have it they pre∣sently look down to the earth again; wick∣ed men will look up will pray to God when they want any thing, but when they

have received what they would have, God shall not have one good look from them.

Quest. 3. verse 2.

Why did Adam bring up his sonnes, one to be a keeper of sheep, and the other a tiller of the ground?

To teach us that parents should bring [Resp.] up their children to some employment; and that it is the duty of every one, industri∣ously to apply himselfe to some calling or other. Cain and Abel were heires apparent to the whole earth; and yet they had their employments.

I know we ought to distinguish between manuall labour, and mentall labour: in the manner of employment may be some odds. Manuall, servile, and mechanick labour is fit for men of a lower condition; generous, and ingenuous, and liberall employments for persons of the greatest births, and brightest intellectualls, and this kinde of labour possibly might have suited best with Cain, and Abel, had it not been for the scarcity of persons then living in the world, and the necessity of engaging in such callings for the present; but every one ought to be industrious.

And therefore, as a Learned Author very well observes, That those Gallants, who live in no setled course of life, but spend their time in pleasure and vanity, there is not the poorest contemptible crea∣ture that cryeth Oysters, and Kitchin-stuffe in the street, but deserveth his bread bet∣ter then they; and his course of life is of better esteeme with God, and every sober wise man, then theirs. An horse, that is neither good for the way, nor the cart, nor the race, nor any other service, let him be of never so good a breed, never so well marked and shaped, yet he is but a Jade. His Master setteth nothing by him, every man will say, Better knock him in the head, then keep him. His skin, though not much worth, is yet better worth then the whole beast besides.

Let us have a care therefore of giving up our selves to the vanities and pleasures of the world; An idle mans brain is the Devils shop, where he forges all manner of sinne. Nihil agendo, malè agere disces: Hierom thought that action, and lawfull employment was a disheartning to the Devil, and therefore he gives this advice, Semper aliquid age, ut te Diabolus inveniat occupatum; Put thy selfe upon some bu∣sinesse

or other, that when the Devil comes to tempt thee to sin, he may not finde thee at leasure.

Quest. 4. verse 3, 4.

Why did Cain bring of the fruit of the ground an offering unto the Lord, and Abel of the firstlings of his flock?

Both Cain and Abel brought such offer∣ings unto the Lord as were suitable to that [Resp.] way or calling in which God had set them: Cain was a tiller of the ground, and therefore brings as his offering the fruits thereof; Abel was a keeper of sheep, and therefore brings as his offering the first∣lings of his flock.

As Old Testment Saints had their sa∣crifices under the Law, so New Testament Saints have their sacrifices under the Gospel. Almost every duty of Christia∣nity in which a man consecrates himselfe to God, is called a sacrifice; righteousness is a sacrifice, Offer the sacrifices of righte∣ousnesse; prayer is a sacrifice, Let my prayer * 1.8 * 1.9 be set before thee as incense, and the lifting up of my hands as an Evening sacrifice: * 1.10 Repentance is a sacrifice, The sacrifices of God are a broken spirit, a broken and con∣trite heart, Lord, thou wilt not dispise: Almes∣deeds * 1.11 that is a sacrifice, But to do good,

and to communicate forget not, for with such sacrifices God is well pleased: Thanksgi∣ving is a sacrifice, I will offer to thee the sacri∣fice * 1.12 of thanksgiving, and will call upon the Name of the Lord.

It is usuall for the Spirit of God in the Scripture to describe spirituall duties by expressions drawn from Ceremonies, and usages under the Law; As Repen∣tance is called Washing, Wash ye, make ye * 1.13 cleane, put away the evill of your doings from before mine eyes. So prayer is called Incense, Let my prayer be set before thee as In∣cense. And the righteousnesse of Saints, * 1.14 Fine linnen. And to her was granted, that * 1.15 she should be arayd in fine linnen, clean and white; for the fine linnen is the righteousness of Saints. (Being an allusion to the garments of the Priests) so in this case Gospel-graces and duties are called Sacrifices.

A Learned Author observes, that we may parallell Christian sacrifices under the Gospel to those under the Law: Re∣pentance is as a trespasse-offering, Zeal a burnt-offering, praise a free-will-offering, sincerity the oblation of unleavened bread, &c.

Well then let us be exhorted in the words of the Apostle, To offer up our bo∣dies, * 1.16

a living sacrifice, holy, acceptable un∣to God, which is our reasonable service: eve∣ry word in this verse is very Emphaticall.

1. Present your bodies, viz. your whole person; as Christ gave himselfe for you, so you must give your selves to him. As he was sacrificed for you, so you must be sacrificed for him, not your sheep, nor your Oxen, nor your Goats, but your selves. Cainistae sunt, saith Luther, offerentes non personam, sed-opus personae. Now saith Origen, Instead of a Ramme we must kill our irefull passions, instead of a Goat our unclean affections, instead of flying fowles our idle thoughts.

2. A living sacrifice; because the Jewes sacrifices were dead sacrifices. Beasts dyed when they were sacrificed, but men live when they are sacrificed, nay, they dye un∣less they be sacrificed.

3. An holy sacrifice, the Jewes might sacri∣fice beasts, and not be holy, but the Christi∣an cannot sacrifice himselfe but he must needs be holy.

4. An acceptable sacrifice; before the sacri∣fice of beasts, did not please God, unlesse they did sacrifice themselves too; but if Christians sacrifice themselves, it doth please God, though they do not sacrifice beasts.

Quest. 5. vers. 3,4.

Whether Cain, and Abel knew, that God was to be worshipped this way, viz. by offering up of sacrifices, by the light of Nature, or whether they had it by tradition from Adam?

Our adversaries of the Church of [Resp.] Rome contend, that they knew by the Light of Nature that God was to be wor∣shipped this way, and that they learned from their father onely some circumstanti∣als of worship.

The reasons they give for this their judg∣ment, are,

1. That the Heathens by the Light of Nature worshipped God this way.

2. That the Law of Nature doth ob∣lige us not onely to the worship of God; but to such a worship as might most fitly set forth the Majestie and dominion of God, and the subjection and homage of man, and this was best represented by sa∣crifices.

To both these answer may be made.

As for the first, though Heathens wor∣shipped

God by sacrifices, yet it re∣maines to be proved, that they knew this way of worship by the Light of Na∣ture.

As for the second, it doth not appeare (but by the intervention of a positive Law of God obliging thereunto) that the kil∣ling or sacrificing of a brute creature was the best way of worship to set forth Gods soveraignty, or our homage.

Therefore, as to the answer of this ques∣tion, we affirme that by the Light of Na∣ture we may know that God is to be wor∣shipped, and that with inward and outward worship, but deny that this kinde of wor∣ship is to be found out by the Light of Na∣ture.

The Orthodoxy of this perswasion will be cleared up, if we consider, that the killing or sacrificing of a beast did not please God any further then as it was a type of Christ; now the doctrine of Christ being such a mystery, as never yet hath been discovered by the Light of Nature, the same may be said concerning this way of worship that pointed thither∣ward.

So then Cain and Abel were instructed in this way of worship by their parents, A∣dam and Eve.

From the consideration of the whole we may note:

1. Outward performance of duties are gra∣cious evidence: Cain offers sacrifice, as well as Abel. They come unto thee, as the peo∣ple * 1.17 cometh, and they sit before thee as my peo∣ple, and they heare thy words, but they will not do them; for with their mouth they shew much love, but their heart goeth after their covetous∣nesse. As a statue hath all the parts of a man, head, and armes, and legs, and feet, but it wants an inward principle of life: so an Hypocrite hath all the outward parts and lineaments of a Christian, he prayes, and hears, and receives the Sacrament, but there wants an inward principle of grace: Be ye doers of the word, not hearers onely, deceiving your own soules. A Learned * 1.18 Author observes, that the word in the O∣riginall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a terme of Art, and it implieth a sophisticall Argument, or syllogisme, which hath an appearance or probability of truth, but is false in mat∣ter or forme, and is put by the Apostle to imply those false discourses, that are in the Consciences of men, viz. They that heare the Word shall be saved; But I heare the Word; Therefore I shall be saved.

Therefore have a care of resting upon

holy duties, Satan still tempts us to be like unto God, to be Christs our selves, and Saviours our selves. The dove made use of its wings to flie to the Arke, but it trusted not in its wings, but in the Arke; We may make use of good duties to bring us to Christ, but we must not trust in our duties, but in Christ. A good work rested on, is as b••d as a sin commit∣ted.

Consider God is a Spirit, and he looks to the spirit. All the wayes of man are * 1.19 cleane in his own eyes, but the Lord weigh∣eth the spirits. A man may deceive his neighbour, yea, he may cheat himselfe, but God is not mocked. The Lord know∣eth our inside. The Lord tryes the spi∣rit, he turnes up the bottome of the bagge, as Josephs steward did, and then comes out all our Abominations, and wickednesses that have beene so long hid.

A man may miscarry, though he be employed in the highest duties and ser∣vices; * 1.20 Many will say unto me in that day, Have we not prophesied in thy Name, and in thy Name cast out Devils, &c? A man may have the gift to cast out Devils, and yet at last may be cast unto the Devil. A

Minister by his preaching may be in∣strumentall to save others, and yet not be saved himselfe. The shipwrights that built Noahs Arke, were drowned them∣selves.

2. Note here the duties of Parents to∣ward their children; Adam nurtured his children very well; for,

• 1. He provideth for them till they come to age.
• 2. Then he appoints them their callings, for one was an Husbandman, the other a shepherd.
• 3. He taught them the worship of the true God.

Adam should be a patterne to Parents in these particulars, and especially in that which is the greatest matter of all these, viz. instructing of their children in the true wor∣ship and service of God.

A Learned Author observes, that fur∣thering the salvation of our children, is a duty incumbent on parents in point of ju∣stice, from the parents they received the filement and misery of their nature, and therefore they owe them all possible help for their recovery. It is a piece of cruelty for a parent to suffer his children to lye in their blood; if we hurt but a stranger, yea,

though against our wills, we think it our duty to help to cure him.

It is worthy of our consideration, that the promise of a blessing to be continued to posterity is annexed to the second com∣mandment in the Decalogue, which is concerning the worship and service of God, God thereby intimating, what parents and others should principally apply them∣selves to have planted in their families, if they would have Gods blessing entailed upon their issue.

It is an idle conceit of many, that Re∣ligion, and godlinesse are not for children; surley most equall it is, as the first-fruits of other things, so the first-fruits of our yeares should go also to God. Ut primi∣tiae rerum, it á primitiae dierum. Greg.

Quest▪ 6. vers. 3, 4.

It is said here, Cain and Abel brought their offerings unto the Lord, and yet it is said after Seth's time, Then began men to call upon the Name of the Lord: Was not the Name of the Lord called upon * 1.21 before by Abam and Eve and Abel?

Yes, But for some time the great∣er [Resp.] part of the world were corrupted

with Cains wicked progeny, inso∣much as it is probable, the good peo∣ple at first worshipped God in their fami∣lies, but after Seth, the family of the righteous encreasing, the worship of God became more publick, and solemne.

This then that is said, vers. 26 of this Chapter, that then began men to call up-the Name of the Lord, is not spoken sim∣pliciter, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Quest. 7. verse 3, 4.

Why did Abel bring the firstlings of his flock, and the fat thereof, as an offering un∣to the Lord?

The firstlings of the flock were ac∣counted [Resp.] the best, as also were the first-fruits, Abel would not offer up unto God that which cost him nothing.

It is our duty to be at some cost for the carrying on of the worship and service of God: Buy the truth, and sell it not: He * 1.22 doth not say take the truth, as if it might be had for taking up, but buy it. What is the meaning of that phrase? You know in buying of a commodity, we are willing to part with something, that we may have and enjoy the thing we buy: There are

severall things you must part withall, if you would have the truth, and amongst the rest you must part with your purses.

It is true indeed, Gods grace and truth is not to be had for money; but though you cannot buy grace, you may buy Preaching, maintaine a godly Ministery, whereby you may come to get grace.

We may observe in that Parable, The Merchant finding a rich treasure, hid in the field, he is said To sell all, and buy the * 1.23 field. He doth not buy the treasure, but the field; the field is the Ministery of the Gos∣pell, in which the treasure of grace is hid; now in buying the field, he buyes the trea∣sure hid in the field.

The Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a free gift, and yet you must buy the truth, and maintaine the Ministery.

But is it not a wicked thing to set the [Object.] Gospel to sale?

Yes, without question: but pray mark, [Resp.] you say sometimes you have bought a Bible; the truth is, a Bible in some sense cannot be said to be bought; what then do we buy? I answer, you buy the cover and the paper, and the binding, and the printing, but the Bible it selfe is Gods gift: So people do not buy

the Gospel, nor Ministers sell it. But you will say, if you do not sell the Gospel, what else do you sell? We answer, we sell our study, our pains, the spending of our strength, and spirits, but the Gospel is Gods gift. That Minister, and he alone may be said to sell the Gospel, that would make the Gospel to serve his base carnall interest, and so make a market of it.

And truly in this sense, others may be said to sell the Gospel as well as Ministers; there are some, that put the Gospel to the same drudgery that they put their foot-boyes, and make it lackey after their Coaches.

Quest. 8. verse 3, 4.

Why the Lord had respect to A∣bels offering, and not unto Cains?

Some, and indeed the most, conceive [Resp.] that Cain offered unto the Lord of the fruits of the ground, any thing, he ca∣red not much what; but Abel of the first∣lings of the flock, of the best he had, and this (say they) was a main reason why the Lord had respect to Abels offering, and not Cains.

But by the leave of so many Learned,

and reverend Divines, I shall enter a de∣murrer against this judgement of theirs; for consider,

1. As you heard before, they brought those offerings that were suitable to that way or calling in which God had set them.

2. There is not the least hint in the Scri∣pture, that Cain brought the worser sort of the fruits of the ground, but for ought we read the best of the kinde.

3. That God is to be served with the best, is a Notion that lyes with its face upwards in the understandings of men.

4. That though it must be acknow∣ledged, that the best of the kinde was to be offered up in sacrifice unto God (as you read, Ye offer the blind for sacrifice, is it * 1.24 not evil? And ye offer the lame; and sick is it not evil? Offer it now unto thy Gover∣nour, will he be pleased with thee, or ac∣cept thy person, saith the Lord of Hosts?) Yet when the Scripture clearly makes the difference of the issue of Cain, and Abels offering, to consist in the persons who offered, and not in the offering, why should we enquire any further concerning it? By faith Abel offered unto God a mo••e excellent sacrifice then Cain. * 1.25

This should teach us to mixe all our ho∣ly duties with faith: It is said, when Christ was baptized, Lo, a voice from * 1.26 heaven saying, This is my beloved Sonne in whom I am well pleased; Not with whom I am well pleased, but in whom. God the Father is not only well pleased with Christ himselfe, but in him with the graces, du∣ties, and persons of his people: It is not with our duties, as with our posies, the posie gives sweetnesse to the bosome, but the bosome gives no sweetnesse to the po∣sie: But in regard of our holy duties, the case is quite contrary; The Lord Jesus, as it were, takes our duties, and puts them into his bosome, and they receive all their goodnesse, and fragrancy from the bosome of Christ.

It is said, That the smoke of the Incense which came with the prayers of the Saints, a∣scended * 1.27 up before God out of the Angels hand: Our Incense smells of our owne hand, and it would stinke worse in Gods nostrils then the Onions, and garlick of Egypt, if it were not perfumed, and presented by the hand of Christ.

Now faith sets Christ at work: as Christ sets his people at work to do him service, so faith sets Christ at work to do his peo∣ple good.

Quest. 9. vers. 5.

It is said, That Cain was worth, and his countenanee fell;

—Difficile est animum non prodere vul∣tu.

It seems therefore that God by some vi∣sible signe gave Testimony concerning the acceptation of Abels sacrifice, and not Cains, or else how came Cain to know it? now the question is, what this visible signe was?

It is very probable, that it was by fire [Resp.] from heaven burning up the sacrifice, and we have severall instances to this purpose: And Moses and Aaron went into the Ta∣bernacle * 1.28 of the Congregation, and came out, and blessed the people, &c. And there came a fire out from before the Lord, and con∣sumed upon the Altar, the burnt-offering and the fat, which when all the people saw, they shouted and fell on their faces. So, 1 Kin. 18. 38.

What reason have we to believe, that [Object.] the acceptation of Abels sacrifice, was confirmed by a miracle, when we have no such thing in the Scripture?

Although we have it not in expresse [Resp.]

termes, yet it is cleare by the context, that God did manifest his acceptation of Abels sacrifice some extraordinary way, which by other instances in Scripture of the same nature we conceive to be fire from heaven. And if that be miraculous, you see we have reason to look that way.

But this was a meat-offering; now we do not find that meat-offerings were burnt [Object.] with fire.

That this was a meat-offering is said, not [Resp. 1] proved.

That suppose it be so, we may find in [ 2] Scripture meat-offerings to be burnt with fire; thus you read concerning Gideons of∣fering; * 1.29 the same we read concerning Ma∣noahs offering. * 1.30

Let this caution us against the sinne of envy, Cain is sad because Abels sacrifice was accepted: there are two sinnes, which were Christs sorest enemies, covetousness sold Christ, and envy delivered him.

It is a Devillish sinne, and cometh from Hell, the Devil is called the envious man.

It is one of the torments of Hell, There shall be weeping and gnashing of Teeth, when * 1.31 ye shall see Abraham, Isaac, and Iacob, and all the Prophets in the Kingdome of

Heaven, and you your selves shut out.

Envy opposeth the Providence of God, grieving that God should dispose of his blessings, as he doth.

It is a most unjust sinne, for it is offend∣ed with nothing but that which is good; and the more good it is, the greater is the en∣vy. As the brighter the Sun shineth, the more are weak and sore eyes offended: Oh how contrary are good Angels, and e∣vill men! they are ready to cry, and burst for anger at that which makes musick in heaven: The Angels rejoyce at the conver∣sion of a sinner, and they rejoyce when one sinnes who is converted.

An envious man is more unhappy then other sinners; others are troubled for their own evils, the envious man for other mens good.

Quest. 10 verse 5.

Why is it said, The Lord had respect un∣to Abel, and to his offering: It is not said, The Lord had respect unto Abels offering, but unto Abel and his offering?

To teach us that God first had respect to Abel, and then to his offering: and that the [Resp.] reason why he had respect to Abels offer∣ing was, because he had respect to Abels

person. We prize the person because of the gift; God prizes the gift because of the person. The reason why wicked men are not accepted is, because they bring unto God opus personae, sed non perso∣nam: They offer their duties unto the Lord, but not themselves.

Quest. 11. vers. 6.

Why doth the Lord propound this question unto Cain, Why art thou wroth? and why is thy Countenance fallen?

Not for information; God knew the [Resp.] reason, he needed not an intelligencer; but

1. To teach us, that when we are mo∣ved to passion we should think with our selves again and again, why are we an∣gry; are we angry upon good grounds, upon a righteous account?

We should endeavour in such a case to commune with our own hearts, and indeed we had need to take some pains, for selfe will hardly be spoken with.

To be angry is our duty in some cases. If anger were an evil in it selfe considered, it could no more be attributed unto God then envy, &c. But because it is an hard

matter to be angry and not sinne, it is said, Be angry, and sinne not: and the Apostle * 1.32 addes, Let not the Sun go down upon your wrath, viz. Let it not lodge with you nor take up its Inne in your breasts.

I have read a story of two persons of eminency between whom anger had pas∣sed; But at evening the one sent the other word, the Sun was set, upon which they were soone reconciled.

The Apostle adds, Neither give place to the Devil; He that keepeth anger in his bosome giveth place to the Devil, and why should we make roome for him that will crowd in too fast of himselfe?

Men think to be a little angry is no such matter; but marke the consequence, you give place to the Devil; have a care of the beginnings of sinne; Saith Solomon, The beginning of the words of a fooles mouth is * 1.33 foolishnesse, but the end of his talke is mis∣chievous madnesse. They that dwell by the Sea-bankes, will not let a small breach lye unrepaired: they know it will endanger the losing of much ground if not looked to in time: Learn therefore to deale with thy sinne, as the Apostle Paul did with false brethren, He gave them no place, no not for * 1.34 an houre.

You may aske me, what are the causes of an holy Anger?

I must not enlarge in this; therefore in a few words,

Holy anger arises from our love unto God, and our hatred against sin.

And herein appeared the exceeding sinfulnesse of Cains wrath, that whereas he should have been angry with his bro∣thers sin, he was angry with his brothers righteousness.

And that his rage was great, appeares by the text; for it is said, He was very wrath, and his countenance fell. One glosses up∣on it thus, Ex ira vultus Caini demititur in terram: nonne Deus tibi faciem rectam concessit, cur pronam et similem bestiis, depri∣mis? Non miror Cainum similem animali∣bus iratus enim erat, at iratus expers est om∣nis rationis. It is said, Cains countenance fell: God gave him a face erect looking up towards heaven, but now in his pas∣sion, he seems to be void of reason, and his countenance falls, as if he were a beast.

Let this caution us against passion upon every turne, let us enquire why we are wroth? He will make a strange com∣bustion in his soul, who at the landing of

every Cock-boat, (upon every triviall occasion) sets the Beacons on fire. He that will be angry for every thing, will be angry for nothing, &c.

The Apostle gives us an exhortation, Grieve not the Holy Spirit of God, whereby ye are sealed unto the doy of redemption: But * 1.35 what course must we take that we may not grieve the Spirit? This followes in the next verse, Let all bitternesse, and wrath, and anger, and clamour, and evil speaking * 1.36 be put away from you with all malice. The Spirit of God cannot endure an unquiet habitation. It is observable, how many times in the Scriptures the Spirit of God appeales to the reasons and understandings of men; as here, why art thou wroth, and why is thy countenance fallen? Nothing more irrationall then irreligion: when a man is intemperate, unjust, passionate, he acts not onely against Scripture, but against principles of reason, and ingenui∣ty. If God had not commanded us to be sober, just, temperate in our affections, it is for our interest so to be; the commands of God, like Benjamins sack, have money in the mouth of them; in the keeping the Commandements there is exceeing great reward; wicked men are mad in a Scrip∣ture-sure-sense;

The Prodigall came to him∣selfe when he came to his Father.

2. Another reason why God might pro∣pound this question to Cain might be this, to note unto us that when wicked men are not accepted, they are apt to cast the blame upon God: why art thou wroth? Thou seemest to be angry with thy bro∣ther, whose sacrifice is accepted, but indeed thou art angry with God, who accepted the sacrifice. Thou strikest at the Head, and because thou canst not reach that, thou woundest the Heele.

Proud daring sinners, to lay the blame on God: It is foolish to cast our sins alto∣gether on Satan, but it is blasphemous to cast them upon God. Sin is a bastard∣brood, it is conceived and brought forth by man, and yet if you lay it at his doore he will not father it.

It is the observation of a Learned Au∣thor, man naturally hateth God, and since he cannot rase out the sense of a Deity out of his soul, he would destroy the dread and reverence of it. 'Tis a saying of Plutarch, Malo de me dici nullum esse Plu∣tarchum quàm malum esse Plutarchum. Man cannot deny God, therefore he de∣base, him, which is worse. 'Tis better not to be, hen to be wicked

3. A third Reason may be ro teach us, that God will call the wicked to an ac∣count for every evil work.

1. For their sinnes of Omission; I was an hungry, will Christ say, and you gave me no meat, &c. Such a time, you had an * 1.37 opportunity in the hands to get wisdom, but you neglected it, you had power and opportunity to appear for God, and his glorious Gospel, but you had no heart to it.

2. For sinnes of commission, Rejoyce, Oh young man, in thy youth, and let thy heart cheere thee in the dayes of thy youth, and walk in the wayes of thy heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee into judgement: For al these things, these trifles, these tricks of youth, as the world accounts them: Item for thy Oaths, Item for thy Lyes, Item for thy Cozening, Item for thy drunkennesse, Item for thy Hypocrisy, for all these things God will bring thee to judgement: As the Apostle saith, We are the children of God, but it doth not yet appeare what we shall be; viz. there is more glory in heaven, then the people of God are able to con∣ceive; so wicked men are now the children of wrath, but it doth not appeare what

they shall be, viz. there shall be greater torment in Hell then the wicked are able to conceive.

And God shall bring thee to judgement, viz. unexpectedly, and for ought thou knowest speedily. Death doth not al∣wayes knock at the doore, but nany times breaks in, and takes persons away in the prime of their age.

Oh that the Gallants of this age would think of this Scripture; a Wicked youngster is like a thief, that having stollen a gelding rideth away bravely mounted, till such time, as being overtaken with Hue and Cry, is soon afterward sentenced, and put to death.

Quest. 12. verse 7.

Why is it said, If thou doest well, shalt thou not be accepted, and not, if thou doest that which is good?

Because a man may do that which is [Resp.] materially good, and yet may not do well: Cain did that which was good, when he brought an offering to the Lord, but he did not do well. We use to say, Ex quoli∣bet defectu malum: A work that is good, as to the matter of it, may by reason of a

defect in the principle, or end, become starke naught: therefore Luther used to say, Of all workes take heed of your good workes. Sordet in conspectu Judicis; quod fulget in conspectu operantis: That which is fair to men, is abomination to God. God rejected the swan for sacrifice, some say, because under a white feather it hath a black skinne.

Quest. 13. verse 7.

What is the meaning of that phrase, sin lyeth at the doore?

By sinne in this place is meant the pu∣nishment of sinne, and not sin it selfe, and [Resp] the very phrase will give us light for the interpretation of it, after this manner. If thou doest not well, sinne lyeth at the doore; now sin when it is committed, doth notly at the doore, but is gotten into the House.

Then the meaning is this, If thou doest not well, sin lyeth at the doore; though this punishment seeme to sleep for a while, yet it lyes at the doore, and it will not be long there before it be roused, and then like a great Mastiffe, it will be ready to pull out the throat of thy soul.

Let us remember, if we do not well, sinne lyeth at the doore; the sinner shall not escape unpunished; God is righteous, & by no meanes will cleare the guilty, &c. The Devil alwayes covers his hooke with a bait. He never comes bluntly and ru∣dely to a man, and biddeth him simply transgresse Gods Commandments, but al∣wayes useth some device or other to make his sinne please him: when the Devil fish∣ed for Adam, he baited his hook with hope of preferment, that he should be as God: To catch David, he baiteth his Hook with pleasure; to catch Achan, Gehazi, he baiteth his hook with profit: but when the fish hath swallowed the hook, had she not better have been without the bait? The Devil promiseth pleasure, but God knows it is deare bought: there is never a dramme of sinne, but it bringeth a pound of sorrow.

Quest. 14. vers. 8.

What is the meaning of this phrase, and Cain talked with Abel his brother?

Most Expositors carry it, that he talked [Resp.] with him in a brotherly manner, dissem∣bling his bloody purpose of killing him that he might the better effect it.

Learn, Foulest sins have oft-times fair∣est pretences: Wo unto you, Scribes, and Pha∣risees, hypocrites; for ye devour widows houses, * 1.38 and for a pretence make long prayers. Mark, They devoured houses, that shewed their covetousnesse, and widowes houses, that shewed their cruelty, and all this under pretence of religion, making long prayers; this shewed their hypocrisy. Herod colours over his cruel intention of murdering Christ, with pretence of doing him ho∣mage: Herod sent the wise men to Bethlehem, and said, Go search diligently for the young * 1.39 child; and when ye have found him, bring me word, that I may worship him. Judas endeavours to dissemble his treason with a kisse. Judas, betrayest thou the Sonne of * 1.40 man with a kisse? What? an Apostle of Christ, a betrayer of Christ? betrayest thou the Son of man, and with a Kisse? Any Treason is bad enough, but for Ju∣das to betray Christ, and with a kisse, Horrendum scelus! who would have thought the very kisses, and salutations of Christ to be murder?

We may observe, that Jesus in one place calls Judas Devil, and in another friend, the reason may be, because Judas played the Devil in the likenesse of a

friend. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies both a player, and an hypocrite; as great men have their players, so hath the devil his; some play men in the shape of devils, others play devils in the shape of men: The roof of the mouth in Greek is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hea∣ven, and the heart of man is called abys∣sus, which signifies hell: there are those that have an heaven of holinesse in their mouthes, that have an hell of wickednesse in their hearts.

The Church of God hath two sorts of enemies, the openly profane person, the swearer, the drunkard, the un∣cleane person, as also the carnal professor, the hypocrite, the pretender unto holinesse. These oppose and perse∣cute the people of God as well as the o∣ther. The Ivie imbraceth the tree, but withall eats out the heart of it, and kills it: there are many in the world, that make a great profession of godlinesse, who are Wens in the body of Christ, not mem∣bers of it; A Wenne is skinned over with the same outside, which the true mem∣bers have, and it seemeth to belong to the integrity of the whole body, when indeed it is an enemy, and a thief therein; many pretend to be members of

Christ, when they are enemies unto Christ.

The Devil in these latter dayes hath been found in Samuels Mantle; many a toad hath been found under the stones of the Sanctuary.

Religion hath been most opposed, by the carnal and hypocritical professors of it: Luther professeth, A falsis amicis plus est mihi periculi, quàm ab ipso toto Papatu: I am in more danger of those that are my pretended friends, then from the Pope, and all his adherents. The Gadarens be∣sought Christ to depart; but his own Countrey-men thrust him out of their * 1.41 City, and led him unto the brow of an hill, that they might cast him down head∣long. Pretended friends do the great∣est mischief to the Church of God; poy∣son kills more surely then the sword. Goliahs sword lies hid in an Ephod; no sword to Goliahs, no cruelty to hypocrites.

Quest. 15. Vers. 8.

What may we learn from Cain's killing his brother Abel?

The bloody-mindednesse, of wicked [Resp.] men against the Church of God: In the

murder of Abel we may take notice of these particulars.

1. Homo occidit hominem, one man kills another.

2. Frater occidit fratrem, a brother kills a brother; non homicida tantum, sed fratri∣cida.

3. Injustus occidit justum, a wicked man kills a good man.

4. Propter sinceri cultum Dei, this murder was committed upon the account of wor∣shipping God in faith; non homicida & fratricida, sed Justicida; Cain was not only a killer of his brother, but of his bro∣ther for righteousnesse sake.

5. He killed not his brother in a pas∣sion, or by chance-medly, as we use to say, but maliciously, and with premedita∣tion. He talks with his brother after a friendly manner, gets him into the fields, and there rises up against his brother and slayes him.

6. He kills his brother in the fields, not in his house, lest help might come in to save his life, and that he might with the more conveniency (at least as he con∣ceived) deny the fact when it was com∣mitted.

7. Post admonitionem Dei, after coun∣sel

given him by God to the contrary, If thou dost well, shalt thou not be accepted? and if thou doest not well sin lieth at the door.

Learn, There is no hatred so virulent, and bitter, as that which is occasioned by profession of the Name of Christ; this makes people forget all natural affection; The brother shall deliver up the brother to death, and the father the childe, and the * 1.42 children shall rise up against their parents, and cause them to be put to death.

When Christ was borne, all Jerusa∣lem was troubled, and Herod cut the throats of all the children in Bethlehem; when Christ is borne in the soul, Satan and his instruments are in an uproare, and are ready to kill (though it be never so little) the babe of grace. No fire burns so hot, as that which is kindled by the breath of religion.

And, we may observe, (which truly should lie sadly upon our spirits) the neerer men come to each other in their judgements (if there be a difference) the more desperate are their designes one against another. The Persians and Turks, are both Mahumetans, and yet differ∣ing in some small points, in the interpre∣tation of their Alcoran; the Persians burn

whatsoever books they finde of the Turkish sect: and the Jew can better brook an Heathen, then a Christian; The Pope will dispense with Jews, but not with Protestants; Lutherans will sooner joyne hands with a Papist, then a Calvinist: I could instance in others, but I for∣bear.

Quest. 16. Vers. 9.

What may we learn from the answer that Cain gives unto the question pro∣pounded unto him by the Lord, And the Lord said unto Cain, where is Abel thy brother? And he said, I know not; Am I my brothers keeper?

We may learn, That the Commission [Resp. 1] of one sinne makes way for another: Cain offers up his sacrifice without faith in God, then he kills his brother, and here in this verse, first he tells a notorious lie, when God asked him, where his brother was, he said he knew not; & then he is guil∣ty of high contempt against God, as if the Lord had asked him an impertinent que∣stion; Lord why doest thou ask me, where is Abel my brother? I am not my brothers keeper. He doth not deny him to be his brother, and yet doth deny,

that he should have any care of him.

There are some learned men, that con∣ceive, (I suppose the impudency of Cain's speech inclined them thereunto) that this debate was between Adam and Cain, and that God is said to speak to Cain, be∣cause Adam had it by instinct from God.

But this consideration hath not strength enough in it, to beat us off from the received opinion; for what wickednesses are there imaginable, but we should com∣mit with greedinesse, if God should give us up to the wickedinesse of our own spirits?

Well then learn, How the commission of one sin, leads us (as it were) by the hand to the commission of another. There is in wicked courses a praecipitium; when a man is at the top of an hill, it is at his choice, whether he will thence throw himself down, or not; but once let him head-long himself, there is no stay till he come to the bottome. It is an easier mat∣ter to keep our selves from entring into desperate courses. then when once we have given our selves the reines to make a stop.

Nemo repente fit turpissimus.

As no man on the sudden becometh most excellent in vertue, so no man on a sudden becomes desperate in evil. There is such a combination of sinne, as in the links of a chaine; if a man draw one link all the rest will follow, so ma∣lice follows after anger, murther after hatred, Adultery after drunkennesse. If a man cast a stone into the water, there ari∣seth presently a circle in the place, & pre∣sently after that another, and so another, till at last all the water be full of circles. In like manner if a man commit one sinne, another will follow upon it, and after that another, unlesse the grace of God prevent, till he be out of measure sin∣full.

Take heed therefore of the beginnings of sinne, take Babylons brats, and dash them against the stones.

We may learn that private spirited∣nesse, is not a thing well pleasing to God; [ 2] we are commanded to shew our love, and compassion to a beast, Exod. 23. 5. If thou see the Asse of him that hateth thee ly∣ing under his burden, and wouldest forbeare

to help him, thou shalt surely help with him: and more should we shew compassion and love to our brother. Am I my brothers keeper? Take heed of that profane speech; Christians ow a mutual serviceablenesse one unto another. God makes no Pa∣tentees, nor will he endure any Mono∣polies, Christians must drive an open, and free trade. The excellency of o∣ther creatures is in their communicati∣on of themselves; the Sun raying out his warme and cherishing beames, the Fountain bubling out his purling streams, the Earth yielding forth sovereign herbs, and plants: Christians are then in their excellency, when they are communicative, and useful.

I have read, that the Art of Medicine was perfected thus; As any one met with an herb, and discovered the vertue of it by any accident, he would post it up in some publick place, and if any were sick, or diseased, he was laid in some beaten passage, that every one might commu∣nicate the best receipt; and say they, the Physicians skill was perfected by a collection of those posted experiments and receipts: of all things take heed of the napkin; wrap not up your Talents,

As every one hath received the gift, even * 1.43 so minister the same, one to another, as good stewards of the manifold grace of God.

Quest. 17. vers. 10.

What is meant by this phrase, The voice of thy brothers blood crieth unto me from the ground?

This is to be understood figuratively, a [Resp.] Metaphor taken from Courts of Justice, Thy brothers blood crieth; that is, as if God should have said, I know what thou hast done as clearly, as if I had called thee to the barre of justice, and the whole matter of fact had been heard, and determined before me, and upon the whole, I should be called upon for justice.

By the way, by what hath been said, some light may be given, for the understanding of that Scripture, I saw under the Altar the soules of them that were slaine for the Word of God, and for * 1.44 the Testimony which they held, and they cry∣ed with a loud voice, saying, How long, Oh Lord, holy, and true doest thou not judge, and avenge our blood? Which must not so be understood, as if the soules of the blessed Saints should earnestly desire

vengeance on them that shed their blood, which is hardly competible with an hea∣venly State, but may be expounded in the same manner, as the words in this ver. The voice of thy brothers blood crieth unto me: viz. The Lord hath the blood that hath been shed for his Names sake, fresh in his thoughts, and will as certainly be re∣venged on them that shed it, as if every drop of their blood were a tongue, and continually crying in his eares for justice, &c.

Well then Learn to avoid crying sins: crying is applied to severall sins in the Scripture.

1. To blood, so in this vers. Thy brothers blood cryeth.

2. To the wickednesse of Sodome, Gen 18. 10. The Lord God said, Because the cry of Sodom, and Gomorrah is great, and be∣cause their sinne is very grievous, &c.

3. The oppression of Gods servants, Exo. 2. 24. God heard their groaning, &c.

4. The oppression of the widowes, and fatherlesse, Exo. 22.23. Ye shall not afflict any widow or fatherlesse child; if thou afflict them in any wise, and they cry at all unto me, I will surely heare their cry.

5. The oppression of the Labourer, Jam.

5.4. Behold, the hire of your labourers, which have reaped downe your field, which is of you kept back by frand, crieth.

And let us blesse God for Jesus Christ; the Apostle doth ascribe a cry to the blood of Christ, as Moses here to the blood of Abel: And to Jesus the Media∣tour of the new covenant, and to the blood * 1.45 of sprinkling, that speaketh better things, then that of Abel.

In that speech of the Apostle, there is an allusion made to the blood of Abel, and to the cry thereof: and he illustrates the cry of Christs blood for us, by the cry of the blood of Abel against Cain, yet see the dissimilitude, as a reverend Author hath it, thus.

1. Abel was a Saint; The blood of a wicked man, if innocently shed, cries: if Abel had murdered Cain, Cains blood would have cryed, and called upon God for justice against Abel; but Abels blood cryes according to the worth of the person, Precious in the sight of the Lord is the death of his Saints. Now if the blood of a Saint cry so, how much more the blood of the King of Saints?

2. Abels blood cryes from the ground, but Christs blood is carried up to heaven. The

cry of the blood of a Saint may come up to heaven, yet the blood it self doth not come up thither.

3. Adde to this, the intercession of Christ himselfe, Christ by his own pray∣ers seconds the cry of his blood; the blood of a man doth cry, though the man be dead, but Christ ever liveth to make intercession for his people.

Quest. 18. vers. 11, 12.

Why did the Lord pronounce against Cain onely earthly punishments; as, ver. 11, 12?

Because wicked men are not so great∣ly [Resp.] feared with the punishments of the life to come, as carefull to avoid calamities for the present; and indeed herein man becomes like the beasts that perish, which are carried with an hurry to things present, and sensible.

Quest. 19. vers. 13.

Whether that saying of Cain be well translated. My punishment is greater then I can beare?

Some say, it should be rendred, my sin [Resp.]

is greater then can be forgiven; but the context seemes to favour our translation, for in the following words, he speakes not of his sinne, but of his punishment, vers. 14. Behold, thou hast driven me out this day from the face of the earth, and from thy face, &c. here sinne is taken for the punishment of sin, as in severall other places of Scripture.

The greatnesse of Cains punishment will appeare, if you compare it with A∣dams.

1. God did not curse Adam, but the earth was cursed for Adams sake, but God sayes to Cain, vers. 11. And now thou art cursed from the earth.

2. That which is included in Adams curse, viz. That though he should labour and sweat, yet he should have bread for it, In the sweat of thy face thou shalt eat thy bread; is denyed to Cain: for, saith the Lord vers. 12. When thou tillest the ground, it shall not henceforth yield unto thee her strength.

3. Though Adam was expelled out of Paradise, yet there was a commodious place assigned him by God, where he and his family might reside, and till the earth; but the Lord saies of Cain, that he

should be a fugitive, and a vagabond on the earth, ver. 12.

Oh have a care of blood. What hast thou * 1.46 done? the voice of thy brothers blood crieth to mefrom the ground. God will give a tongue to the earth; speechlesse creatures shall speake, rather then blood shall be conceal∣ed.

It is an excellent observation of a learn∣ed Author upon that text of Scripture, When he maketh inquisition for blood, he re∣membreth them; Saith he, doth not the * 1.47 Lord make inquisition for all sin? Or is there any sin that God doth not enquire after? Surely no, but when it is said God makes inquisition for blood, it ar∣gues the greatnesse of that sinne; We finde not the like expression, about any other particular sin, in all the whole book of God: Though God makes inquisition for all sin, yet as if he would let all other sinnes past unsought, and uniquired after, it is said onely of this sinne, that he makes inquisition for it.

Quest. 20. vers. 14.

Cain sayes, From thy face I shall be hid, and yet the Psalmist saith, Psal. 139.7.

Whither shall I go from thy Spirit, or whi∣ther shall I flee from thy presence?

God is present every where in regard of [Resp] his essence, and therefore the Psalmist saith, Whither shall I flee from thy presence? We may run from God as our friend, but we cannot escape him, as an enemy: A man pursued in an Island, when he runnes from one end to the other, runs from sea to sea: if you should flee from one end of the earth unto the other, you would run from God unto God,

The meaning then of this phrase, I shall be hid from thy face, is this, I shall be deprived of communion with God in his Ordinances.

Though Cain was a wicked man, yet he was taught by his parents, that there was no way of enjoying God in this world, but in and by his Ordinances; And he speakes this, not from a principle of love to God, or his Ordinances, but upon the ac∣count of education.

Learne from hence, The condition of a person excommunicated, is very sad; Christ tells us, we cannot serve God, and Mammon; and therefore when we are cast outof Gods service, we are said to be deliver∣ed into the hands of Satan: Hymeneus, and

Alexander, excommunicated persons, are * 1.48 said to be delivered up unto Satan.

Learne also, If the casting out of the Church a particular member, though it be in order to cure and repentance, be so dread∣full, what a black day would that be, when the Ordinances of Jesus Christ should as it were be excommunicated, and cast out of the Church of Christ!

Quest. 21. vers. 14.

Cain saith, It shall come to passe that, every one that findeth me, shall slay me; The question is, who those were whom Cain feared, that if they met him, they would slay him?

Some think that Cain speakes this [Resp. 1] meerely upon the account of terrours of conscience; for say they, there were none but his Father, and Mother living, and was it likely they would be his executi∣oners? and yet Cain imagines multitudes to meet him, and slay him: Every one that findeth me, shall slay me, Prov. 28.1. The wicked fleeth, when no man pursueth: onely his owne guilt pursues him, and makes him flee.

But this opinion hath not the savour of

truth in it, for Cain doth not onely sup∣pose a considerable number of persons to live at that time in the world, but God himselfe, as appeares by what the Lord said unto Cain, vers. 15. Whosoever slayeth Cain, vengeance shall be taken on him seven fold.

Some are of opinion, that this is to be [ 2] expounded of the beasts, every one that findeth me shall slay me, that is, say they, I shall be torne in pieces, by every beast I meet.

But this cannot be the meaning of the words, as appeares by that which followes, for it is said, The Lord set a mark upon Cain, lest any finding him should kill him, which cannot with any shew of reason, be applied to the beasts.

Others hold, that Cain in these words had [ 3] respect to those that should afterwards be borne.

But neither can this be; for what needed there a present law, for those who as yet were not in being?

Another sort are of opinion, that these [ 4] words are to be applied to the Daughters of Adam and Eve: for that Adam had Daughters at that time, is more then pro∣bable, from that which followes; for it

is said, Cain had a wife, (which must needs be his sister) and that she was come to yeares appeares, because it is said, ver. 17. that Cain knew his wife.

From the whole (I conceive) we may more then probably conclude, that Adam and Eve, at the time when Cain spake these words, had many Sonnes, and Daugh∣ters, (although the Spirit of God doth not make mention of them, the History mainly referring to Cain and Abel.)

And to me it seemes very unlikely, that Adam and Eve should have no more chil∣dren after Cain and Abel, till they came to yeares of discretion, when at the beginning we finde, God did make especiall provision for the encrease of the world, as appeares by Gods sparing Cains life, and his dispensation of his marri∣age with his sister.

However we may take notice of the terrours of Cains conscience; for those that were in the world, were either his pa∣rents, brethren, sisters, or neere kindred, and yet he crieth out, Every one that find∣eth me shall slay me. If it be such an intolera∣ble burden for a man to read one page, or leafe of the booke of conscience, as Cain the killing of his brother, how dreadfull

will it be to read the booke of conscience, leafe, by leafe, from one end to the other at the day of judgement?

The accusings of conscience, are one part of the punishment of the damned in Hell; when Dives desired that his brethren might not come into that place of tor∣ments, it is conceived by some, that it is not spoken from a principle of love to his brethren, for all naturall affections cease in Hell; but from a principle of self-love, because their presence would tend to his further conviction, and be a means to encrease his torment.

Quest. 22. vers. 15.

Why did the Lord so farre indulge Cain, that he would not permit him to suffer death, though guilty of murder?

Some say, Credibile est antiquitus. gra∣vium [Resp 1] delictorum leves fuisse poenas, sed cùmeae progressu temporis contemnerentur, ventum ad mortem. If this could be cleared, it would be a strong argument for punishing [ 2] theft with death.

Propter hominum raritatem: Because of the scarcity of persons then living, that God might provide for the encrease of the world, he spares Cain.

Because there was then lesse feare of doing hurt by example. Malefactors are [ 3] punished for others sake, as well as their owne, that by their example, others may beware of committing the same crime, lest they bring upon themselves the same pu∣nishment.

God would convince Cain, that he was [ 4] in an errour, when he said, Every one that findeth me shall slay me.

God is not the God of confusion, A taxy, Levelling, 'Tis not for every one, for pri∣vate persons, to act as Magistrates, in determining matters criminall, nor yet as executioners, in binding, or killing those that are worthy of bonds, or death.

It is true, He that sheddeth mans blood, by man shall his blood be shed; by man, that is, not by every man; but by the Ma∣gistrate, saith Paul, speaking of the Ma∣gistrate, He is the Minister of God, a revenger to execute wrath upon him that * 1.49 doth evill.

Quest. 23. vers. 17.

It is said, And Cain knew his wife, why is she not call'd his sister?

There is no question, but Cain married [Resp.] his sister, but she is not so called, because God would not have this to be a standing rule; lest therefore any from hence for the future might take occasion to trans∣gresse the command, there is no menti∣on made of Cains wife being his sister, but onely Cain knew his wife.

The truth is, Cain could not do otherwise; for being under a command to encrease and multiply, and God creating but one man and one woman, viz. his father and mother, Marriage could not have been continued, nor mankinde propaga∣ted, if he had not married his sister.

But will necessity make a thing unlawfull [Object] to be lawfull?

Yes, If that necessity be founded upon [Resp] the command of God, and not else, as in this case.

Quest. 24. vers. 17

Why Cain builded a city?

It may be for these reasons. [Resp.]

1. That if possible, he might evade the sentence God had pronounced against him, that he should be a runagate and a vaga∣bond.

2. Securitatis ergo; that being in a strange place, he might secure himselfe from the wild beasts.

3. Ad sui defensionem; that he might be the better provided against any that should go about to slay him; for his conscience told him, that every one that met him would kill him.

Quest. 25. vers. 17.

How was it possible for Cain to build a city, for where had he builders, and la∣bourers for the work, or how could he re∣plenish it with multitudes of men, where∣in Cities, and Common-wealths do princi∣pally consist?

'Tis likely that this city was not so mag∣nificent, [Resp. 1] and large, as those which were after∣wards built, but suited to the number of persons then being in the world.

That Adam had many Sonnes, and Daughters at that time, which the Scripture [ 2] doth not mention.

That these Sonnes and Daughters did [ 3] begin to encrease, and multiply.

That Cain at the building of this City, [ 4] had not onely Enoch mentioned in the text, but many other Sonnes, and Daugh∣ters.

That he calls the name of the City after [ 5] the name of his sonne Enoch, not be∣cause he had no other children, but because he was his first-borne.

That it is likely that Cain lived after the [ 6] common age of those times, which was seven hundred yeares, especially if you con∣sider the Lord did reserve him for an ex∣ample unto life, and set a ma••ke on him, that no man by violence might take it a∣way.

It is probable that Cain built this City, in the four hundreth or five hundreth year of [ 7] his age.

We read concerning the children of [ 8] Jacob, that they were six hundred thousand * 1.50 men of warre; Now these were enough to replenish a City, and why not Cains poste∣rity?

Quest. 26. vers. 17.

How could Cains building of a City suit with that punishment that God had pro∣nounced against him, that he should be a fugitive and a vagabond?

'Tis not expressed how long Cain should [Resp. 1] be a fugitive, and a vagabond; Cain, and his family for some time might be in such a condition, and afterwards settle.

Some distinguish between, a prediction or Prophecy, and a threat. A Prophecy, say [ 2] they, is alwayes fulfilled, but a threaten∣ing, such as this is, may be mitigated; and that it is in the power of him who pronoun∣ces it, to abate the severity thereof.

Though he built a City, yet he conti∣nued [ 3] an exile, banished from his fathers house, his native countrey, from communion with the Church of God.

Although this may seem at first to be [ 4] contrary to what the Lord had denounced, yet doth it marvellously in truth agree with it.

The stock of Adam encreaseth, as well by Seth, as by Catn, and yet none of that fa∣mily is said to build a City before the flood: And wherefore not? Because the Lord had given them the plenty of the earth, and was a stronger defence to them then the walls of any City: but Cain, who was departed from the presence of the Lord, was compelled to build a City for his defence: not for pleasure, but for securi∣ty.

Learne from hence, Worldly, and wick∣ed men chiefly set their minds on worldly things.

You may observe, (amongst others)

two things concerning the sin of worldli∣nesse:

1. It is the sin of professors: what is the cry in the world? (I would there were not too much cause for it) it is true, they professe much, and heare Sermons, and would be accounted Saints, but are as griping, as cove∣tous, as earthly as others.

'Tis a thousand pitties, that they that have heaven at their tongues end, should have the earth at their fingers end.

2. As it is the sin of Professors, of them that pretend to holinesse, so you read not in the Scripture of any truly holy, that are branded for this sinne. Once Noah was overtaken with the love of Wine, never with the Love of the world; Lot was twice incestuous, never covetous; once David was besotted with the flesh, never bewitch∣ed with the world. Peter denyed his Ma∣ster, but it was not the love of the world, but the feare of the world that caused him to fall into that sin. Zaccheus had been a covetous person, but no sooner doth he take Christ by the hand, but the first thing he doth is to shake hands with cove∣tousness, Halfe my goods, I give to the poore.

Qest. 27. vers. 19.

From this Scripture, where it is said, That Lamech tooke unto him two wives, it may be demanded whether Polygamy was a sinne in the time of the Law or not?

This question hath more perplexities [Resp.] twining about it then at first I thought it might have: I shall give you the opinion of learned men concerning it.

1. Some conceive, that Polygamy, was not a sinne in the time of the Law: the reasons they render are these:

Because we finde a Law made by God, as touching those who had more wives then [Arg. 1] one, as in that text, If a man have two wives, one beloved, and another hated, and they have borne * 1.51 him children, both the beloved, and the hated, and if the first borne sonne be hers that was hated, then it shall be, when he maketh his sonnes to inherit that which he hath, that he may not make the sonne of the beloved first-borne, before the sonne of the hated, who is indeed the first-borne: Now if the Lord makes a Law concerning those who had more wives then one, how could it then be a sin?

This is a non sequitur: we finde Laws [Resp.]

in Scripture concerning things sinfull; as, If a man strive, and hurt a woman, so that her * 1.52 fruit depart from her, and yet no mischiefe follow, he shall be surely punished, &c. And if a∣ny mischief follow, thou shalt give life for life; So concerning theft, He that stealeth a man, * 1.53 and selleth him, he shall be surely put to death. So concerning the price of an harlot, Thou shalt not bring the hire of an whore, * 1.54 or the price of a dogge into the house of the Lord thy God for any vow. [Arg. 2]

They urge those words of the Lord to David, Thus saith the Lord, I anointed thee * 1.55 King over Israel, and I delivered thee out of the hand of Saul; and I gave thee thy Ma∣sters house, and thy Masters wives into thy bosome; this the Lord reckons as one of the mercies, he had bestowed on David, and therefore it was not a sin.

That phrase say some, I gave thy Ma∣sters [Resp.] wives into thy bosome, is not to be un∣derstood of Gods giving them in a way of marriage unto David, but of giving them into his power. To clear this, consider,

1. This phrase of giving into a mans bosome in Scripture doth not alwayes signifie a marriage-union; Render unto * 1.56 our neighbour seven-fold into their bosome. So in Esay, Your iniquities and the iniqui••

of your fathers together, saith the Lord, which have burnt incense upon the mountaines, and bl••sphemed me upon the Hills therefore will I measure their former worke into their bosome.

2. David had married Sauls Daugh∣ter Mi••hol, so that Sauls wives were Mo∣thers in Law to David; now you have an expresse Law, Thou shalt not uncover the * 1.57 nakednesse of thy Daughter in Law. Now if a father ought not to uncover the na∣kednesse of his Daughter in Law, then certainly a Sonne ought not to uncover the nakednesse of his Mother in Law.

2. Others conceive that Polygamy was a sinne, perswaded thereunto by these rea∣sons.

From the institution of marriage in Pa∣radise, [Argu. 1] Therefore shall a man leave his Father, and Mother, and shall cleave to his wife, and * 1.58 they shall be one flesh.

'Tis not said, they two shall be one fl••sh; [Object.] the word two is not found in the Hebrew text.

Though it be not explicitely, yet 'tis [Resp.] implicitely in the text, and therefore see how our Saviour renders the words, when he urges them, Have ye not read, that he * 1.59 that made them at the beginning, made them male; and female, and said, For this cause

shall a man leave Father, and Mother, and cleave to his wife, and they twaine shall be one flesh?

The word two, or twaine, doth not [Object.] exclude plurality, as you may see in other Scriptures; At the mouth of two witnesses * 1.60 or three witnesses, shall he that is worthy of death be put to death: So in Matthew saith Christ, * 1.61 If two of you shall agree on earth, as touching any thing that they shall aske, it shall be done for them of my Father which is in hea∣ven.

The word two, or twaine, is taken in [Resp.] Scripture inclusively or exclusively: in those places urged it is taken inclusively, but here exclusively.

By those words, two shall be one flesh, [Object.] is onely noted unto us, the entire love that should be between man and wife: that a man should love his wife, as his own flesh; But this doth not exclude plurality of wives. A man may love his neigh∣bour as himselfe, and yet may love many neighbours.

There may be conjunctio animorum; ma∣ny [Resp.] may be united in regard of their spi∣rits, but in marriage there is not onely conjunctio animorum, sed corporum: an uni∣on of spirits, but of bodies.

God commends this unto us, as that [Object.] which is well pleasing to him, that an Husband should have but one wife, but he doth not command it.

Neg. For, Matthew 19. 5. The [Resp.] question was asked, Is it lawfull for a man to put away his wife for every cause? Christ urges, in answer to this question, Gen. 2.24.

Lamech primus Polygamus; Polygamy had [Argu. 2] its rise from Cains wicked race; there∣fore likely sinfull, and displeasing to God.

3. There is a third opinion, which I finde some learned persons inclinable to close with, viz. That though Polygamy was a sin under the Law, that is to say, to Lamech and to the rest of Cains wicked progeny; yet it was not a sinne to the Patriarchs: and that though there was a law from the be∣ginning, that one man should have but one wife, as, Gen. 2.24. yet as to the obli∣gation of it, God gave a dispensation to the Patriarchs.

The reasons, that encline them to this opinion, are such as these.

If there were a Law whereby plurality [Argu. 1] of wives were forbidden, either it was known to the Patriarchs, or not.

If it were known to them, then they li∣ved and died in a known sinne without Re∣pentance, as far as we can gather from the Scriptures.

If any say it was not known to them, then this will follow, that holy men from one generation to another lived, and died in a grosse and heinous sin, without having the least intimation of it from God, which will be hard to affirme? especially if you consider, how David, one of these ho∣ly men delighted in the Law of God, and that it was his meditation day and night.

We do not read that any of the Pro∣phets, [Argu. 2] whom God sent on purpose to tell his people of their sinnes, gave them the least notice, concerning the sin of having more wives then one.

Neither do ye read that Lat was repro∣ved [Object.] for his incest.

We may easily gather from the text, that [Resp.] it was known in those dayes, that that kind of incest was a sin; for else why did Lots Daughters make their father drunk? and if Lot knew it to be a sinne, we cannot from thence conclude the Patriarchs knew Poly∣gamy to be so.

Jacob married two sisters, and yet we [Object.] do not read God reproved him for it.

The hand of God was upon Jacob for a [Resp. 1] considerable part of his life; you know his complaint, Few, and evil are the dayes of the yeares of my pilgrimage.

A particular person possibly may com∣mit [ 2] a grosse sin ignorantly, and dye with∣out the knowledge of it; but it is hard to say the same of the whole Church of God.

If having more wives then one, were a [ 3] sin to the Patriarchs, then all their wives but one were harlots, and all their children almost base borne, which assertion sounds so harshly, that a man can take little pleasure in the entertaining of it.

Thus I have given you the severall judgements of learned men concerning this point; I shall now give you my own sense of it, (with submission to others) in severall Propositions.

1. Prop.

That we finde not in the whole book of God, at least in expresse words, that God dispensed with his Law against plurality of wives, as to the Patriarchs, and whether or no it can be proved by consequence, will appeare afterwards.

2. Prap.

That I conceive, there can no reason be rendred why the Lord should be plea∣sed with the Patriarchs having more wives then one; but the same may be urged à fortiori, why it should be so, from the beginning God created but one man and one woman, he could have created more, but it did not please him so to do.

3. Prop.

That text in Malachi, is worthy our con∣sideration in this case, where you have the Lord reproving his people thus. Be∣cause * 1.62 the Lord hath been witnesse between thee, and the wife of thy youth against whom thou hast dealt treacherously, yet she is thy compa∣nion, and the wife of thy covenant. And did he not make one? Yet had he the residue of the spirit: and wherefore one? That he might seek a godly seed; therefore take heed to your spirit; and let none deale treacherously a∣gainst the wife of his youth; for the Lord the God of Israel saith, he hateth putting away, &c.

I know the Lord urges this against a mans

putting away his wife, but marke from whence he takes his rise, viz. from the primitive institution of marriage: and God argues à fortiori; If the Lord was pleased, that one man should have but one wife at first, and made a law to that end and purpose; and if a man deales treache∣rously against his wife by marrying ano∣ther, though he lives with them both, how treacherously hast thou dealt with the wife of thy youth, in putting her away from thee? you may be sure the Lord hates putting away.

4. Prop.

That that text of Scripture, where God reckons it as a mercy, that he gave David * 1.63 his Masters wives into his bosome, must not so be expounded, as if it were a mercy in it self to have many wives, but in regard of the concomitants of it: I gave thee thy Ma∣sters wives into thy bosome, viz. I gave thee the Kingdome.

For it was a custome among the Jews, when a King died, and another succeeded in his stead, for the successor to have the deceased Kings wives: which was the rea∣son why Solomon was so exceedingly incen∣sed against Adonijah, for moving to have

Abishag to wife, because she accompanied David, as his wife, and it was the same, as if he should aske the Crown, and so by con∣sequence was guilty of treason; for marke what Solomon saith, And King Solomon answered, and said unto his Mother, And * 1.64 why doest thou aske Abishag, the Shunamite for Adonijah? aske for him the Kingdome al∣so.

There were two reasons why Achito∣phel perswaded Absalom to lie with his fa∣thers wives on the house top, in the sight of all Israel.

1. That he might engage him into the commission of such a crime, that David neither in honour nor justice could passe by, and by consequence that himselfe and his party might not be brought to condigne punishment, which might come to passe by a close between David and Absalom.

2. Because by this act he did virtually proclaime himselfe King to all Israel.

And therefore by the way I crave leave to demurre to the two answers given by learned men to this argument, urged for∣merly.

For the first, 'tis true, this phrase of giving into a mans bosome, doth not al∣wayes in Scripture signifie a marriage-uni∣on,

but for all that hath yet been said, it may signifie so, if the phrase will beare it, and so it is in this case.

For the second, Though the Law of God might be against marriage with Mo∣thers in Law, yet this might lye hid to the Patriarchs, it being onely deducible by consequence, and not expressely interminis in the text.

5. Prop.

That the holy Patriarchs might live, and dye in the continuall practice of this sinne, and yet be saved, because known sins re∣quire particular repentance; but if sinnes be unknown, or unconsidered, by reason that men are carried away with the sway of the times (as the Patriarchs were) then a generall repentance sufficeth as David, Who can understand his errours? cleans thou me from secret faults. * 1.65

6. Prop.

That which is a grosse sin under the Go∣spel, when God hath clearly revealed un∣to us his minde in this Case, might be a sinne of a lesser size under the Law yea, e∣ven under the dispensation of the Gospel;

that which was an Errour of Infirmity in the time of the Apostles, at the first pro∣mulgation of it, viz. that the Messiah should not suffer death, is now, after a more full, and clear discovery of the minde of God, a most grosse, and horrid blasphemy.

7. Prop.

That although the holy Patriarchs knew that there was such a Law, that a man should leave his father and mother, and cleave to his wife, and they shall be one flesh, yet it might not be cleare that the sense and meaning of that Law, was that one man should have but one wife.

8. Prop.

That Polygamy under the Law, being nothing near so heinous a sin, as Polygamy under the Gospel, the inconveniences fol∣lowing thereupon, were not so great then as those which would follow now, viz. dis∣grace, and reproach upon the persons com∣mitting this sin, and upon their seed.

9. Prop.

That though having of many wives were

a fault, yet it would be something an unsa∣voury speech to affirme, that Abraham, and the holy Patriarchs were Adulterers; I con∣ceive the Poligamy of the Fathers may be placed in the middle, between adultery and holy wedlock; they took not wives of a lewd minde, for the satisfying of their lust, but of a conscience not rightly informed in this point.

10. Prop.

That upon a serious consideration of the premises I think it safest to joyne issue with those who hold, that even the Patri∣archs themselves sinned in having more wives then one.

Learne from hence to detest that dan∣gerous errour of some sort of the Ana∣baptists, who hold plurality of wives un∣der the Gospel.

Though this assertion be so unsavoury, as that I verily beleeve it stinks in the no∣strils of all those that hold Christ to be the Lord; yet because we live in such times when the Serpent casts out of his mouth wa∣ter as a flood after the woman, that he might * 1.66 cause her to be carried away of the flood; I shall endeavour to hold up your head a∣bove water by severall considerations.

1. That all the actions of the holy Pa∣triarchs, though not blame-worthy, are not recorded by the Spirit of God for our imitation, but for other ends and purpo∣ses.

2. That unto the following of the exam∣ple of any holy person, it is not enough that we do what he did, but we must do it upon the same grounds, and for the same ends as he did it. The Apostles did not imitate Elias, by calling down fire from heaven.

3. That in the Gospel, wherever our Lord Jesus, or his Apostles speake of marriage, mention is made but of one man and one woman.

4. That although, Ephes. 5. 22. Col. 3. 18. in those two places of Scripture men∣tion be made of wives, yet there is also mention made of husbands, an ordinary eye may see, haec verba accipi per distribu∣tionem.

5. Our Saviour saith, Whosoever shall put a∣way his wife, except it be for fornication, and shall marry another, committeth adultery: * 1.67 Now if a man when he puts away his wife, and marries another commits adultery, then if he keeps his wife and marries an∣other, he commits adultery.

Our Saviour there speaks not of marry¦ing [Object.]

more wives then one, but of putting a∣way those whom a man hath married.

The same Argument that our Saviour [Resp.] urges against Divorce, or putting away of wives, the same may be urged against Poly∣gamy: he that puts away his wife, and mar∣ries another, commits adultery: now thus it is in Polygamy in part, though not alto∣gether; there is a kinde of putting off the first wife, in marrying another: the wife hath not the same power over the husband that formerly she had, and so by conse∣quence not the same interest in him.

6. It is said in Timothy, A Bishop must be blamelesse, the Husband of one wife; now we * 1.68 must not think that these words referre ad bigamiam successivam, as some phrase it; to the marriage of a second wife, after the de∣cease of the first: for this kinde of Polygamy is not blame-worthy, but the meaning is this, A Bishop must be blamelesse, the husband of one wife, viz. of one wife at one time.

Polygamy is forbidden to Bishops, there∣fore [Object.] it is granted to other persons.

This is a strange Consequence, as if a [Resp.] man should say, A Bishop must be sober, and of good behaviour, therefore another may be intemperate, &c.

Besides all this, I might adde,

Polygamy is against that naturall princi∣ple, or maxime, Quod tihi fieri non vis alte∣ri ne feceris: Whatever you would o∣thers should do unto you, do ye unto them.

8. Against one main end of marriage, to avoid fornication; If a man had halfe as many wives as Solomon, I would know how the ends of marriage could be accomplish∣ed?

Quest. 28. vers. 23.

What may be the meaning of that speech of Lamech to his wives: I have slaine a man to my wounding, and a young man to my hurt, if Cain shall be avenged seven∣fold, truely Lamech seventy and seven∣fold.

Some conceive, that these words speake Lam••chs horrour of conscience, and feare of judgement, for the murders he had commit∣ted, as if he should say, If God will be a∣venged on Cain, much more on me.

But here is suppositum non supponendum: for it is not said God would be avenged on Cain, but on him who killed Cain.

The Jewes have a tradition, that Lamech was so exceedingly delighted in Hunting, that notwithstanding he was old, and

blind,, yet taking Tub all-Cain a youth, along with him, engaged in that sport, and by the direction of Tuball-Cain, he, instead of his game, killed Cain: which he under∣standing afterwards, was very wroth, and in his fury killed Tuball-Cain.

But this opinion hath more absurdities following it, then one.

1. 'Tis very unlikely Lamech being old, and blind would go on hunting.

2. That Tuball-Cain was killed, when a youth, being the text saith, he was an inven∣tor of arts.

3. 'Tis not likely that Cain was wandering up and down in the woods at this time, hav∣ing built a City, and his family very nume∣rous.

Others therefore more probably con∣ceive, [ 2] that Lamechs speech noted his inso∣lent contempt of Gods judgements, and a∣buse of his patience towards Cain, Eccl. 8. 11. Because sentence against an evil worke is not executed speedily, therefore the heart ••f the sonnes of men is fully set in them to do e∣vil.

The Scripture being silent who they were that were murdered by Lamech, it is our best way to be silent also.

Notes

• * 1.1

  1 John 3. 12.
• * 1.2

  Psa. 227 3.
• * 1.3

  Gen. 33. 5.
• * 1.4

  Job. 1.1.
• * 1.5

  Gen. 29. 32.
• * 1.6

  vers. 33.
• * 1.7

  Deu. 8. 10, 11.
• * 1.8

  Psa. 4.5.
• * 1.9

  Psal. 141. 2.
• * 1.10

  Ps. 51.17.
• * 1.11

  Heb. 13.16
• * 1.12

  Psal. 116. 17.
• * 1.13

  Isay. 1.16.
• * 1.14

  Psa. 14.2.
• * 1.15

  Rev. 19.8.
• * 1.16

  Rom. 12.1.
• * 1.17

  Eze. 33. 31.
• * 1.18

  Jam. 1.22.
• * 1.19

  Prov. 16.2.
• * 1.20

  Mat. 7.22, 23.
• * 1.21

  Gen. 4.26
• * 1.22

  Prov. 23. 23.
• * 1.23

  Mat. 13. 44.
• * 1.24

  Mal. 1.8
• * 1.25

  Heb. 11.4
• * 1.26

  Mat 3. 17.
• * 1.27

  Rev. 8.4.
• * 1.28

  Lev. 9.23, 24
• * 1.29

  Judg. 6.19. 21.
• * 1.30

  Judg. 13. 19, 20.
• * 1.31

  Luck. 13. 28.
• * 1.32

  Eph. 4. 26.
• * 1.33

  Eccl. 10. 13.
• * 1.34

  Gal. 2.5
• * 1.35

  Eph. 4. 30.
• * 1.36

  vers. 31.
• * 1.37

  Mat. 25.43
• * 1.38

  Mat. 23.14
• * 1.39

  Mat. 2.8.
• * 1.40

  Luk. 22.48
• * 1.41

  Luk. 4.29.
• * 1.42

  Mat. 10.21
• * 1.43

  1 Pet. 4. 10.
• * 1.44

  Rev. 6▪ 9, 10.
• * 1.45

  H••b. 12. 24.
• * 1.46

  Gen. 4.7.
• * 1.47

  Psal. 7.12.
• * 1.48

  1 Tim. 1. 20.
• * 1.49

  Rom. 13.4
• * 1.50

  Exod. 11 37.
• * 1.51

  Deut. 21 15, 16.
• * 1.52

  Ex 21.22, 23.
• * 1.53

  Exo. 21.16
• * 1.54

  Deut. 23. 18.
• * 1.55

  2 Sam. 12. 7, 8.
• * 1.56

  Psal 1
• * 1.57

  Lev. 18. 15.
• * 1.58

  Gen. 2. 24.
• * 1.59

  Mat: 19.4, 5.
• * 1.60

  Deu. 17.6.
• * 1.61

  Mat. 18. 19.
• * 1.62

  Mal. 2. 14 15, 16
• * 1.63

  2 Sam. 12. 7, 8.
• * 1.64

  1 King 2. 22.
• * 1.65

  Psa. 19.12.
• * 1.66

  Rev. 12.15
• * 1.67

  Mat. 19.9.
• * 1.68

  1 Tim. 3 2.