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.

Quest. 7. vers. 4.

What account may be given of the long lives of the Patriarchs?

For the right understanding of this con∣sider, [Resp.]

1. That since Moses time, who was borne in the yeare of the world 2434. when the world was well peopled, and necessary sciences depending upon observation per∣fected, the length of mans age hath little or nothing abated, as appeares by that fa∣mous testimony of Moses himselfe, Psal. 90. 10.

2. That in all times since Moses we shall finde some that have exceeded the num∣ber of yeares, accounted the utmost period of mans life; as Joshua, Chap. 24.29.

3. That reasons both naturall and morall are given by the learned, why the Patri∣archs lived, by many yeares, longer then those who succeeded them in after-ages, viz.

The first reason is, the feeding of the infant with the milk of a strange brest.

Now because this is growne into fashi∣on in these licentious, and corrupt dayes, and unnaturall curiosity hath taught all women but the beggar, to finde out nur∣ses for their children, which onely necessity should allow: let it not seeme a digression if I propound some Queries concerning this practice.

1. Quaere.

Whether God hath not given brests to women, for this very end, and purpose that they might feed, and nourish their chil∣dren?

2. Quaere.

Whether this be not clearly demonstra∣ted, by the milk flowing into the breasts immediately after the child is borne, and a great part of the parents meat being con∣verted into that substance?

3. Quaere.

Whether putting out of children to nurse, be not the occasion of unnaturall af∣fection, both in the Mother to the child, and the child to the Mother.

4. Quaere.

Whether God hath not taught us by his dispensations to other creatures that the Mothers milke, is most kindly and natu∣rall to the child; we see other things are nourished by the same of which they are bred: the earth yields plants and nourishes them, the trees bring forth fruit, and yield sap unto them: and the same also may be said of Brutes.

5. Quaere.

Whether such children as are nursed by the mother do not usually thrive best?

6. Quaere.

Whether parents that might have nur∣sed their owne children and will not, be not

accessory to the death of those that are cast away by the nurses negligence?

7. Quaere.

Whether this may not be a great cause of bodily distempers in the parents, the draw∣ing of the brest, (if moderation be observed) having a rationall tendency toward the preservation of Health?

8. Quaere.

Whether strange milke may not be a cause of distempers in the childe: for as Con∣traria contrariis curantur, so similia similibus alunter, and whether the blood which was first the fabricator, should not be the altor when turned into milk?

9. Quaere

Whether the milke of the nurse hath not a great influence upon the body of the child? The learned tell us, that take a kid, and let it suck an ewe, the hair of it will become like unto wool: and take a Lambe and let it suck a goat, the wool of it will become like goats haire we our selves finde a difference

in the flesh of creatures according to the coursenesse, or finenesse of that food with which they are brought up.

10. Quaere.

Whether the soul following in some measure the temper of the body, the milke of the nurse may not have some influence upon the manners, and disposition of the child? Some give us this reason, why Ti∣berius caesar was a drunkard, because he sucked a drunken nurse: and whether in this the parents may not be the occasion of the drunkennesse and excesses of their chil∣dren?

11. Quaere.

Whether when God pronounces it, as a curse to have dry brests, it be not an unworthy piece of ingratitude, for parenrs, when God gives them nourishment for their child, not to account it worthy of their ac∣ceptance? And whether to turne the back upon any courtesy, would not be account∣ed a piece of incivility among the Heathens themselves in their dealings one with an∣other?

12. Quere.

Whether when God provides proper nourishment for a child to be ministred by the brest of the parent, and refused, this act doth not interpretatively charge God with folly; and whether in such a case the parent doth not set up his, or her wisdome above Gods?

13. Quaere.

Whether Sarah might not have pleaded as much and more, then the Gallants of our age, for putting out her child to nurse, being the wife of an honourable person, and of a great age?

14. Quaere.

Whether although we read of nurses in the Scripture, it can be made out, that any good woman put forth her child, when she was able to nurse it her self?

A second reason, why our lives are shor∣tened [ 2] in regard of our ancestours, is hasty marriages: while nature is yet greene, and growing, we rent from her, and replant her branches, while her selfe hath not

yet any root sufficient to maintaine her own top.

The use of much physick, and little exer∣cise, [ 3]

The pressing of nature with weighty bur∣dens, and when we finde her strength de∣fective, [ 4] the help of strong waters, hot spices, and provoking sawces, which or∣dinarily used impaires our health, and shor∣tens our dayes That which may for the pre∣sent cheare, and exhilarate the spirits, may be an enemy to long life. Hence it is, that the Highlanders in Scotland, and the wild Irish commonly live longer then those of a softer education, and more tender bringing up. Seneca, Multos morbos mul∣ta fercula fecerunt; Variety of dainty dish∣es hath bred variety of diseases: A man may die wirh cordials, and fire nature out of its place.

Besides this which hath been said, I sup∣pose there may be two main reasons gi∣ven of the long lives of the Patriarchs.

1. Propagation of posterety.

2. Promotion of piety; for at that time the Church having not the Scriptures, but be∣ing guided by extraordinary revelations from God, lest the worship of God might be brought into contempt, by posterity, the

lives of Holy men were of long continuance, which might be an expedient to enforce reli∣gion on those who succeeded.

Let the consideration of the frailty of our bodies teach us to consult for the good of our immortall soules. We may observe many times it so falles out, that our rational life is best, when our vegetative is worst; and, we begin to grow in wisdome, when we cease to grow in strength. As it is with the rationall life, so it should be with the spirituall: when the life of the flesh is ready to dye, the spiritual life should have so much the more spirit, and vigour.