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 fifth Chapter.

Quest. 1. vers. 2.

It is said, God created male and female, and * 1.1 blessed them, and called their name Adam; How is it then said, That Adam called his wives name Eve?

Eve was the womans proper name, Adam was a name common to them both. [Resp.]

Quest. 2. verse 3.

Why is it not said that Adam begat Cain or Abel in his owne likenesse, as well as Seth?

The opinions of the Learned are divers concerning this expression, he begat a sonne [Resp.] in his owne likenesse.

1. Some would have it expounded of the rational soul; as we may say of any other animal, that it begets a creature ac∣cording to its likenesse, when a creature of its owne kinde is begotten, and brought forth.

But according to this exposition, Adam

begat Cain and Abel, after his own like∣nesse, as well as Seth: for who doubts but Cain and Abel were true men?

2. Some would have it expounded thus; he begat Seth in his own likenesse, viz. a good man like himselfe, viz de imagine pie∣tatis.

But if so, why was not this said con∣cerning Abel being a good man, as well as Seth?

3. Others therefore expound it rightly de privatione originalis justitiae, & corrup∣tione mentis; He begat a sonne in his own likenesse, viz a sinfull man like himselfe; Homo mortalis genuit mortalem, corruptus corruptum: A mortall man begat a mortall sonne, a corrupt man begat a corrupt sonne. God at first created man in his likenesse, but afterwards man fallen begets a sonne in his own likeness, a sinfull creature like himselfe.

But this might be said of Cain, and Abel, as well as Seth: [Object.]

It was not said of Abel, because he had no off-spring; and corruption was to run in [Resp.] a blood We are all by nature the children of wrath. Nor of Cain, that it might appear, that the righteous seed are subject to origi∣nall depravation, and defilement, as well

as others: Holy persons do not beget chil∣dren as Saints, and therefore their Saintship is not derived to their posterity, but their sin.

Quest. 3. vers. 3.

Whether the soul of man be generated by the Parents, or as the Learned phrase it, An anima sit ex traduce, vel per creatio∣nem?

This question being full of perplexities, [Resp.] I shall deliver my selfe in severall Pro∣positions:

1. Prop.

There is no creature the cause of it selfe, or the fountaine of its own being.

2. Prop.

That all effects, with reference to their causes, are not carried on after the same way or manner, v••z.

Some effects are produced by the con∣course of four causes, the efficient, materi∣all, formal, final; and thus are all corporeall substances.

Some by the concourse of three causes;

viz. efficient, material, and final: as for in∣stance, formae accidentales, ut nigredo, & albedo, black and white produced by three causes. 1. The efficient who workes it. 2. An end propounded in the working of it. 3. Some subject matter on which it must be wrought.

And this we may observe, that these ac∣cidents depend rather on the material cause, then either efficient or finall: they depend on the efficient, and finall quoad fieri, as to their being, but on the materi∣al, both as to their being, and continu∣ance in their being: white and black may continue Efficiente, & finali causâ sublatis: When the efficient, and finall cause is re∣moved; but this cannot be said of the sub∣ject matter whereon it is wrought.

Another instance may be given in sub∣stantial formes, they (the soul of man being excepted) are produced by three causes, efficient, materiall, finall; and this we may observe, there is a great deale of difference between the soul of a man, and the soul of a beast, respectu materiae: the soul of a brute can neither exist, nor act, viz sentire & ap∣petere, sine materia sua, the soul of man is capable of both. Some effects againe are produced by two causes, efficient, and

finall, thus are Angels, and rationall soules.

3. Prop.

That that phrase, that the Learned make very much use of, viz. Eductio formae è potentia materiae, is applicable to the forme of a brute, but not to the forme, or soule of a man.

The forme of a brute could not have had its being, but vi passiva materià; but the forme or soul of a man, licèt in materi∣am inducitur, non tamen educitur è potentia materiae: God might (if he had pleased) have created rationall soules, and these might have lived, and acted to his praise without the concurrence; or assistance of any materiall substance whatsoever.

4. Prop.

That the Originall of formes is in profundo, very latent and Mysterious.

This was the reason, why the ancient Fa∣thers differed so much in this point; Origen was of opinion that all soules were at first created together with the Angels; and afterwards put into bodies. Tertullian will have the soul ex traduce. Augustine leaveth this question undecided, neither

dares he determine any thing: An emi∣nently elegant, and learned, moderne Au∣ther, tells us, that in this we may, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that a modest hesitancy may be very lawfull here.

5. Prop.

That most of our Divines (with whom I humbly close) are of opinion, that the soul of man is by creation, not by traduction, or generation; their reasons are both rati∣onall, and Scripturall. Rationall grounds are these.

If the soul be by propagation, it must [Argu. 1] be one of these three wayes, vel per multi∣plicationem, vel per divisionem substantiae ipsius animae, vel per generationem à semine aliquo: either by multiplication of the soul, or by division of the substance of the soul, or prolificâ virtute seminis.

Not the first way; for,

This action of multiplication, it must ei∣ther be a naturall, or a voluntary action; if it be a naturall action, and not volunta∣ry, how can it be, that a rationall soul endowed with understanding and will, should multiply it selfe, neither knowing∣ly, nor willingly? If it be a voluntary action, then the cause of barrennesse will

be seated in the will, because the soul will not multiply it selfe: If this were a truth, few rich men but would have more, and few poore men that would have so ma∣ny children: Quomodo in Adulteris sequa∣tur foetificatio, cùm eam maximè nol∣lent?

Not the second way, by division of the substance of the soul; for why should the rationall soul be rather divisible then an Angel: when it is the common judgement of Philosophers, That spirits are indivi∣sible, Omnis spiritus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉?.

Not the third way, Prolificâ virtute se∣minis, si in & cum semine gencretur ani∣ma, semen dici poterit ànimatum; si ità, an∣non anima rationalis erit mortalis, quia non sempere ffuso semine sequitur prolifica∣tio?

Nulla virtus activa agit ultra suum genus? [Argu. 2] There is no agent can produce that which is of greater perfection, and of a more e∣eminent nature and kinde then it selfe; thus the soul exceeds the body, therefore no∣thing materiall or corporeall can produce the soul.

If it be objected, nothing materiall can produce such an effect, by its own naturall power, or by the helpe and assistance of

common providence, but by the speciall hand, and power of God: it will a mount to as much as, this assertion, anima fit per cre∣ationem.

As the dissolution, or corruption of the [Arg. 3] body dissolveth not the soul, neither doth the constitution or generation of the body give being to the soul: if the soul had its be∣ing from the body, it must decay with the body.

As the soul cannot be destroyed by any [Argu. 4] materiall or physicall power, at least by the assistance of common providence: so neither can it be produced thereby: what is the reason why all the force on earth can∣not reach the soul? Because it is of a spi∣rituall substance: now it seemes to be as re∣pugnant to right reason, for a spirituall sub∣stance to be produced by any thing materi∣all, as to be destroyed thereby: Especially if you consider it is farre easier to destroy, then it is to build up: there is no such art re∣quired in demolishing, as there is in erect∣ing of an edifice, those things which are long, and difficulty composed, and framed, are suddenly extinguished.

Scripturall grounds are these.

The creation of Adam and Eve, God's breathing into their face the breath of life, is a [Argu. 1] good probable argument at least.

If it be objected, that this proves no∣thing, because it was necessary that the soules of Adam and Eve should be by creation, when there was nothing pre-existent, whereby they might be naturally propagat∣ed.

Answer may be made, that if any thing material had necessarily been required to the being of the soul of a man, as to the souls of brutes, then as the soules of other crea∣tures were concreated in and with the matter of which they were made, in the like manner, in all reason should God have dealt with the soules of men: but we finde it otherwise▪ after the body was made, and the matter prepared, then the soul is infused.

The soul of Jesus Christ was created, [Arg. 2] and he was in all things like unto us, sin one∣ly excepted.

If it be objected, that this was extraordina∣ry, that Christ might not be tainted with sin.

We may answer, Non magis difficile erat Spiritui sancto semen Josephi, quám virginis ab omni vitio purgare, &c.

I suppose Christ was borne after an ex∣traordinary way, rather upon the account of the malediction, that was pronounced against our first parents, in case of eating the

forbidden fruit, that in the day they did eat thereof; they should die the death, Then up∣on the account of generation.

Ecclesiastes 12.7. Then shall the dust re∣turne [Argu. 3] to the earth whence it was, and the spi∣rit shall returne unto God who gave it: where you have the essentiall parts of man, his bo∣dy, and his soul compared one with ano∣ther. The body that was compacted of dust, and it returnes to the dust from whence it was; the soul created by God, and that returnes to God that gave it. When the Spirit of God speakes of the body, he makes mention of the materiall cause; but when of the soul, onely of the efficient: and the word gave it is emp••haticall, and spoken by way of eminency, for God gave the body, as well as the soule.

Heb. 11.9. Furthermore, we have had fa∣thers of our flesh, which corrected us, and we [Argu. 4] gave them reverence; shall we not much ra∣ther be in subjection to the Father of spirits? It appeares by the Antithesis the Spirit of God makes between fathers of flesh, and Father of spirits, that we receive our body from our parents, but our soul from God, he is the Father of spirits.

Now marke, how the Apostle argues, If to those from whom we receive our worser

part, we give reverence, haw much rather should we be in subjection to the Father of spirits?

It is worthy our consideration, that God by a peculiar title, is called the Father of spirits: and herein he is opposed to the fa∣thers of the flesh. Now if the soul be by traduction, those that are the fathers of the flesh would also be the fathers of the spirits, neither would God by this title be distin∣guished from others.

The Objections made against this asserti∣on are such as these.

Gen. 2. 2. On the seventh day God ended his worke which he had made, and he rested on [Obje. 1] the seventh day from all his work which he had made. This Scripture must be understood of the workes of creation, therefore the soules of men, and women are not now crea∣ted.

God after the sixth day ceased from the [Resp.] creation of new species, not from the creati∣on of new individuals: Now the rationall soules that are now created by God, non specie, sed numero differunt, differ not in kinde, but in number from the soule of A∣dam, which was at first created. Though God ceased from the work of creation in re∣gard of species, yet not in regard of indivi∣duals.

Gen. 46.26. All the soules that came with [Obje. 2] Jacob into Egypt, which came out of his loynes besides Jacobs sons wives, all the soules were threescore and six: soules coming out of Jacobs loines, is the same with this, that the soul of man is by generation.

The soul here is put by a synecdoche, for [Resp.] the totum compositum, for the whole man. Now though the soul may not be said to be generated, yet the totum compositum, or the man may, as hereafter shall be demon∣strated.

If the soul of man be not produced by generation, then man is in a worse conditi∣on [Obje. 3] then a plant, or a brute, which can and do beget soules suitable to their kinde, viz. animam vegetativam, & sensitivam.

Man is in a better condition then a brute, even in regard of generation, because by [Resp.] that very act, Nobilissima forma unitur cum materia.

That which is urged advances the con∣dition of man, and not lowers or debases it; we may observe the lesse use God makes of second causes in the carrying on of any work, the more excellent that work is, viz. Adam and Eve exceeded their poste∣rity in soul and bodily perfections: the bo∣dy of Christ, that was formed in an ex∣traordinary

way by the Spirit of God, was of a finer make, and a more excellent composure then the body of any man or woman in the world, and this may be the reason which made his torments on the cross exquisitely painfull.

It is true, we read of some, that were rolled in barrells stuck with nayles, and of others, whose flesh was plucked off with hot iron pinchers, and of others that have been broyled on a Gridiron; their deaths might be more harsh, and severe in them∣selves considered, then the death of Christ, and yet Christ might suffer as much, or more bodily paine, then they: Accord∣ing to the rules of Philosophy we say, That the nature, and quality, and measure of paines, must be taken not so much from the force or violence of the agent, as from the condition and temper of the patient; the fire hath not the same operation upon Gold, as it hath upon Lead. The lead suffers a great deale more from the fire, then the gold. If a man should deale blowes with an even hand, on a sound body and on a sickly crazy body, their pain would be, unequal, though the blowes were equall: now to our purpose, without question, the body of Christ was soft, and tender. Aristotle hath this rule,

Quò complexio nobilior, mensque dexterior, eò mollior, ac tenerior solet esie caro: The more noble the complexion, and the more dextrous the mind, the more soft, and tender the body: The body of Christ was of a most excellent temperament: Quae fiunt per miraculum excellentiora sunt, quám quae fiunt per naturam; Those things that are done by miracle, are more excellent, then those things that are done by naturall causes; viz. the wine that Christ made at a marri∣age in Cana of Galilee, and the body of Christ.

If God creates the soul of all those, that are [Object.] begotten then he concurres with whore∣mongers, and adulterers in the act of gene∣ration: Nam fornicariis, & adulterinis con∣ceptibus animas creat, & largitur, quod vide∣tur absurdum.

A learned Author answers a like case to [Resp.] this elegantly, God is not the author of sin, and yet there is concurrence of divine provi∣dence about sinon: there is a concurrence of God to a sinfull action, yet not to the sinful∣nes of an action; to the action, though not to the action as sinful; To lift a hand up against a child of God for righteousnesse sake, is a sinfull action, yet a man could not do it without the common assistance of Gods

providence; for in him we live, and move, and have our being; the strength of a wick∣ed mans hand, while he sins is from the Lord, yet the Lord doth not strengthen his hand to sin. The sinner hath naturall help from God, but he hath not morall help from God: suppose a Musician should touch, or play upon a Lute, that is out of tune, his touching the Lute is an artificiall act; but the sounding of it, comes from the nature of the instrument; the sound simply considered is from the hand of him that playes upon it; but that it sounds, untuneably is because it is out of tune. The Lord by naturall assistance puts the hearts and hands of wicked men into mo∣tion, but that they move irregularly, that they make such harsh musick, that there is such discord in their actions, is from the disorder, and untunablenesse of their own spirits. To eat was a naturall act in our first parents, this was from God, but to eat against the command, was a morall act, and this was from man; so in this case, to beget children is a naturall act, and this is from God, but to act the adul∣terer or fornicatour in it; is a sinful act, and this is from man.

Quest. 4. vers. 3.

How it can be said, that Adam begat a son in his likenesse, anim a hominis est homo, the soul of a man is the man, and therefore if the soul be not generated, how can the man be said to be generated?

To this question learned men answer se∣verall [Resp.] wayes.

1. Some say, one man may be said to be∣get another quia in generatione suppedit at materiam ex qua fit homo, but this cannot consist with Principles of Reason: For,

1. Then it would follow, that the body of man was onely generated, and not the man

2. It is one thing to afford a Carver matter of which he may make a statue, and another thing to frame it.

3. To beget a man, is tribuere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse ho∣mini, To give being to a man; now a man doth not consist of soule alone, or body a∣lone, but of body, and soul united.

2. Others say, one man may be said to beget another, because the vegetative and sensitive powers of the soule are from man, though the intellectual be from God.

But this neither doth not savour like [Resp.]

truth, because according to this opinion one man could not be said to beget another, sed hoc vivens, et hoc animal.

3. Others more probably say that one man may be said to beget another, though the soule be created by God, quia ab homine generante sit ipsa actio, quâ anima rationalis substantialiter corpori unitur. Because in generation, the rationall soule is substanti∣ally united to the body. Quid enim est aliud producere hominem, quàm efficere ut existat homo, seu ens constans exanima, et corpore.

Res est per formam. [Object.]

Est per formam potiùs quàm per materi∣am. [Resp.]

But if God create the soule, and infuse it [Object.] into the body, the uniting of soule and body is rather to be attributed to God then to man.

When God infuses the soule into the [Resp.] body, the soule (I meane so far as concerns that art) is united to the body, non substanti∣aliter, sed localiter. It is not to be denied, but in the same instant, wherein the soule is lo∣cally present with the body, it is substanti∣ally united to the body: yet these two differ one from the other: an Angell, when it assumes a body, is locally present with that body it assumes, and yet is not sub∣stantially

united to it, ut forma materiae, so as to be a part of the Angel, as the soul is a part of man.

Quest. 5. verse 3.

Whether this Doctrine of the creation of the soul, may consist with the doctrine of Originall sin?

Affirmatively we may answer, as I suppose, [Resp.] safely, though this was that which made Augustine to demurre about it: He was very enclinable to the doctrine of the soules cre∣ation, if it could consist with Original guilt.

The main Objection against the do∣ctrine [Obje. 1] of the soules creation with reference to Original sin, is this.

If the soul of man be by creation, it is ei∣ther created pure or impure.

Not impure, for so God would be the au∣thor of sin.

Not pure, for then it will follow, that it either remaines pure after its union with the body, which nullifies the doctrine of Originall sin, or else that the soul may be infected by the body, corpore infici pos∣se spiritum, which is equally absurd.

That consequence is to be denyed, viz. [Resp. 1] if the soul of man be by creation, it is cre∣ated impure, and it is like such a conse∣quence

as this, If God creates the soul, creat risibilem, he creates it in a capacity to laugh: Now a weak eye will see the absurdity of such a consequence, be∣cause risibility is competible to the whole man consisting of body and soul; in like manner, Originall defilement is not com∣petible to the soul any otherwise, then as it is united to the body, and is altera pars constituens composi••um.

So then, though the soul be created by God, and that it be tainted with sin, immediately after its creation, and infusion into the body, yet it will not follow God created an impure soul; for,

1. The soul as created by God, is free from sinfull defilement.

2. The soul immediately upon its uni∣on with the body, is corrupted, and infect∣ed.

3. That this corruption and defilement, (so farre as concernes the creation of the soul, is per accidens) though in regard of Gods ordination it admits of another consi∣deration.

4. That which is competible to the creature per accidens, considered as a sin of Adam, and not as a creature, cannot be charged upon the Creator under that notion

considered; because this is a perplex∣ed case, I shall endeavour to illustrate it.

A Parent runs in debt, he dies the debt, by the Lawes and constitutions of this Na∣tion; is transmitted to the heire now though God may be said to be the Creator of the soul of the debtor, yet not in the least the author of the debt, because this man is indebted per accidens, and by vertue of his parents not by vertue of Gods creati∣on.

That consequence is to be taken into [ 2] consideration, if the soul be created by God, then it is infected by the body, and then we must affirme, corpore infici posse spi∣ritum, which is an absurdity; for,

1. Though the truth of this axiome be taken for granted, that Corpus non potest agere in spiritum, yet I conceive we may de∣murre to it.

For though it should be assented unto, that this could not be done by the power of nature, yet it may be done by the efficacy and power of divine ordination.

Especially if we consider, what a strict union there is between the soul and the bo∣dy, and that according to the various dis∣position, and affecton of the body, the

soul also is variously affected, and dispo∣sed: We finde by experience, that chil∣dren resemble their parents not onely in their countenance, and the outward linea∣ments of their body, but in their manners, and inward habiliments of their mind.

We finde, that the soul in a great measure followes the temper of the body, and that the spirits, humors, organs of the body being vitiated and disordered, there followes upon this frenzy, Melancholy, passion, and the like.

The Learned say, Potentia materiae est du∣plex.

1. Naturalis, quae educibilis est in actum vi alicujus agentis naturalis: There is a naturall power in that which that materiall or cor∣poreall which is educible into act, by vertue of a naturall agent; that is to say, wood hath a naturall power to receive heat, viz. vi naturalis agentis scilicet ignis.

2. Obedientialis, an obediential power, which is educible into act by vertue of a superior agent; this wood or stone hath an o∣bediential power to be formed into astatue, for this is not effected by a natural agent (which doth necessariò agere; but by vertue of an Artist: such a power also hath the soul to receive spiritual gifts, the supernatural

gifts of the Spirit, as faith, hope, &c.

We say the work of conversion is possibile naturae, though impossibile naturâ; possible to nature, though impossible to be wrought by a natural power. Obediential power of a subject to receive a new form, puts not any causall power in the thing or matter to be changed, all such power is without, viz. in the efficient: there is onely a power of rece∣ption in the thing or matter, not a power of causality.

Now we may take into consideration whether vi superioris agentis, corpus may not agere in spiritum.

To this, I might adde the consideration of the fire of hell (which, for ought I can learne, may be material, and yet can t••r∣ment spirits) as calor naturalis hath two pro∣perties, 1. Calefacere, to make warme, and this it acts of it selfe. 2. Alimentum in debitas partes distribuere, To convey nourishment into the severall parts of the body, and this it acts as an instrument of the soule; so Hel∣fire may be considered in its selfe, and so it burnes bodies, or as an instrument of divine wrath, and so it torments spirits.

2. Be it granted, that the soule is created pure by God, and that it cannot be tainted by the body, yet it may be polluted ratione

suppositi, by Gods ordination, and appoint∣ment, as it is the soul of a man, son and heir of corrupt Adam.

If you aske me, Supposing this be taken for granted, that we are defiled upon the ac∣count of divine ordination, as a punishment inflicted by God on man, for his apostasie, by what instrument or second cause, this is effected, or brought to passe.

I answer, that as there is nothing more secret then the forming of the child in the wombe, the union of the soul with the body, and the manner how it is united thereunto: so this also must needs be a secret, by he mediation of what instrument, or second cause man comes to be defiled.

There are also other Objections urged against the doctrine of the creation of the soul.

It seems not to suit with the justice, and [Obj. 2] goodnesse of God, to shut up a pure, and innocent soul into a stincking prison, and to thrust it as it were into abridewell, that it might be corrupted there.

The consequence is to be deny'd, for he [Resp. 1] may be said to act unjustly, that acts con∣trary to what he is bound to do according to principles of justice: but God is not bound to infuse the soules of the sonnes of

Adam, who sinned in Adam, and meri∣ted thereby eternall death into pure bo∣dies: But rather the contrary, according to the curse, In the day thou eatest thereof, thou shalt dye the death.

We say that God doth infuse a pure soul into an impure body, as the phrase may vul∣garly be taken, for that would imply that our souls, before they were united to our bodies, were pure, which suits not with our principles formerly mentioned.

Causa causae, est etiam causa causat••: [Obj. 3] The cause of the cause is also the cause of that which is caused by that cause, viz. if God be the cause of the union of the soul with the body, therefore he is the cause of that sinne that is occasioned by that uni∣on.

This rule is to be understood de causis [Resp.] perse, not de causis per accidens, viz. God is the cause of his divine Law, the Law is the cause of sinne per accidens: as the Apostle, I was alive without the Law once; but when the Commandment came, sin revived, and I * 1.2 died. Yet no man will from thence conclude, that God was the cause of sin.

How can Originall sin be propagated, [Obj. 4] and not the soul? Non potest accidens tra∣duci sine subjecto.

Accidents do frequently transire à sub∣jecto [Resp. 1] in subjectum, non transeunte subjecto, as for instance, heresie is propaged in these dayes, and derived from one to another, but so is not the soul which is the subject of these errours.

The same numericall accident, cannot transire à subjecto in subjectum; but so may the same in kind, as appeares in the former instance.

Quest. 5. vers. 4.

According to what space of time, the yeares of the Patriarchs were measu∣red?

The great age of the Patriarchs hath [Resp.] enclined some to believe, that their yeares did not containe the same space of time, with those after the flood, and with ours to this day.

Indeed we read of two periods of time especially, by the ancients called yeares.

1. There was annus solaris, or that which they called their solar yeare: which was the same with ours, and contained. 12. moneths: Now this yeare was called solaris, because it was measured by the Suns passing through the Zodiack.

2. There was annus lunaris, or that which they call their lunar yeares: the same with our moneth or thereabouts: now this was called Lunaris, because it is measured by the Moons passing through the Zodiack.

Some think that the yeares of the Pa∣triarchs were Lunar yeares, The dayes of A∣dam were eight hundred yeares, that is, say * 1.3 they, eight hundred moneths, &c.

Now this cannot in any case be allowed, for these reasons.

1. Enoch begat children at 65. yeares of age, verse 21. of this Chapter; now how could this be, if he lived but so many moneths?

2. Metheuselah lived 969 yeares, but if you cast up these by moneths, you will find that in our dayes, some might be said to live longer then Methuselah.

3. Abraham is said to live 175. yeares, Gen. 25.7. and in the next verse it is said that Abraham gave up the ghost, and died in a good old age, an old man and full of yeares. How could this also be said, if he lived but so many moneths?.

Quest. 6. verse 4.

Whether in any sense it may be said, that

Adam was the longest liver amongst the Pa∣triarchs?

Affir. Vritually, though not formally, A∣dam [Resp.] was created in a perfect state of body, apt for generation, which probably then was not under 60 yeares; for none of the Patriarchs begat children under that age: Now adde 60 yeares unto the time that Adam lived, and you will finde he lived longer then Methuselah.

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.

Quest. 8. V. 24.

It is said in this verse, that Enoch was not, for God tooke him: now the question here may be, whether Enoch was translated in soule and body, or whether in soule only &c?

Some thinke that Enoch was translated [Resp.] in soule only, and not in body; and they say, he died in the translation, so as his soule only was taken up to heaven, and his body slept in the earth.

I shall propound their arguments, and give you the answers rendered there∣unto.

No mortall body unglorified can enter [Argu. 1] into heaven: But there is no mention of his glorification Ergo.

It is a slender kinde of arguing, to say, that [Resp. 1] a thing is not scriptural, because it is not ex∣pressely mentioned in the Scripture.

The glorification of his body is plainly implied, though not expressed; for it is said, [ 2] he was translated, that he should not see death. * 1.4

Now if his body saw not death, it was made immortall, which is a speciall part of glorification.

If the bodies of Enoch and Elias were tran∣slated [Argu. 2] into heaven, then it will follow that some ascended into heaven, before Christ ascended thither: But this seemes not to be allowed; for heaven to us (as Paradise to A∣dam) was shut up, till Christ opened it by hsme rits.

We readily grant, that the opening of [Resp. 1] heaven, the celestiall Paradise, is to be ascri∣bed to the merits of Christ.

We confidently deny, that heaven was [ 2] then only opened, when Christ actually suffered or ascended up into heaven: and we cannot but peremptorily assert, that the force, and efficacy of the merits of Christ extended to Old Testament-Saints, long before Christs coming in the flesh; for the

Lord Jesus was a Lambe slain from the foun∣dation of the world; Christ the same yesterday, to day, and for ever; and our Fathers under Old Testament-dispensations, ate the same spiritu∣al meat, and drank the same spiritual drink, as we do under the Gospel, viz. the body of Christ crucified, and his blood shed for the remission of sinnes: and these things though they were future to hope, yet they were pre∣sent to faith, which is the Substance of things hoped for, and the evidence of things not seene.

From, Joh. 3.13. And no man hath a∣scended [Arg. 3] up to heaven but he that came downe from heaven, even the Son of man, which is in heaven. By which words (say some) is sig∣nified that no man bodily ascended into heaven, untill the time of Christs a∣scension.

This place is to be expounded Metaphori∣cally: [Resp.] No man hath ascended into heaven, so as to know the secrets of the Almighty, and to lie in the bosome of the Father, but onely Christ; and indeed the context gives great light to this Exposition; for the Lord Jesus would by this convince Nico∣demus, that he was more able to teach him heavenly mysteries, then all the Do∣ctors among the Jewes: as you may per∣ceive,

by vers. 11. and 12. Verily I say un∣to thee, We speak that we do know, and ••es∣tifie that we have seen••, &c. And besides, Prov. 30. 4. Ascending up into heaven is made all one with the knowing of holy things.

From, Heb. 6.20. Where Christ is cal∣led [Arg. 4] the forerunner. And Christ saith, John 14. I go to prepare a place for you. Therefore before Christs death, and ascen∣sion a place was not prepared.

Christ might be called a forerunner [Resp. 1] in respect of those who died after his ascen∣sion.

Christ might be called the forerunner of [ 2] his Saints under the Old Testament, in re∣gard of the effi••acy of his merits.

That a place was prepared for Old Tes∣tament-Saints [ 3] by Christ, but with respect to his future sufferings, and merits, and therefore though a place might be said to be prepared for Enoch, and Elias, yet it was necessary Christ should die, and Christ should ascend.

From, Col. 1.15. where Christ is called [Arg. 5] the first-borne of every creature; and, verse 18. in all things to have the preeminence; and, Rom. 8.29. he is called the first-born a∣mong many brethren.

The primogeniture of Christ doth not [Resp.] consist in this, that no man, either in regard of body or soul, or both, ascended into heaven before Christs coming in the flesh; but in this, that no man hath, nor shall ever come thither, but by the vertue, and efficacy of his merits; As Christ is called the first-fruits of them that sleep, not because none a∣rose * 1.5 before Jesus Christ, but because he alone arose by his owne power, and is the cause of the resurrection of all those that have or shall arise unto glory: s•• here, Christ alone ascended into heaven by his owne power, and is the cause of the ascension of his peo∣ple unto glory.

Notes

• * 1.1

  Gen. 2. 5.
• * 1.2

  Rom. 8.9.
• * 1.3

  Gen. 5.4.
• * 1.4

  Heb. 11.5.
• * 1.5

  1 Cor. 15. ••0.