Expository Notes on the Pentateuch, Exposition · Genesis · Chapter 4

Expository Notes on the Pentateuch · Exposition · Genesis · Chapter 4

p. 119Notes 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 John 3. 12.1 John 3:12was of that wicked one, and ſlew his brother.

Eve ſpeaks of bringing forth a ſonne, Reſp. which in it ſelfe conſidered, is a bleſſing from the Lord; as barrenneſſe was accounted a curſe, ſo fruitfulneſſe was accounted a mercy. Children in Scripture are called The heritage of the Lord; Lo children Pſa. 227 3.are an heritage of the Lord▪ and the fruit of the wombe is his reward. There be ſome that account children but bills of p. 120charges, 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 ſervant.Gen. 33. 5.Gen 33:5

A Learned Author obſerves, that children are greater bleſſings then any outward thing elſe whatſoever, and therefore when a deſcription is made of Jobs goods the beſt is put firſt, firſt the Spirit Job. 1.1.Job 1:1of 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 amongſt 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 wickedneſſe, which was not from God, but from the Devil, and hence ſaith he, Cain, who was of that wicked one, and ſlew his brother.

p. 121Queſt. 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 particle Reſp. 1 foreign hath given riſe to this opinion.

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

Withal we ſay, it is not rarely taken 3for 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 ſafety, that the Originall will beare this 4tranſlation, I have gotten a man from the Lord.

That thoſe that are of the other perſwaſion 5affirme, that Eve underſtood that the Meſſiah ſhould be God, which was the occaſion of the ſpeech, I have gotten a man the Lord.

That to me it ſounds diſcord, to ſay, p. 1226that 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 7our 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 expreſſions in the like caſe: as Leah. And Leah conceived, and bare a ſonne, and ſhe called his Gen. 29. 32.Gen 29:32name Reuben, for ſhe ſaid, Surely the Lord hath looked upon mine affliction; and verſe 33. And ſhe conceived againe, and bare a verſ. 33.ſonne, and ſaid, Becauſe the Lord hath heard that I was hated, he hath therefore given 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 Deu. 8. 10, 11.Deut 8:10Deut 8:11thy God, for the good land which he hath p. 123given thee: beware that thou forget not the Lord thy God, &c. Many who are perſwaded 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 dropped 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 onelyonly the rationall creature: And it is the excellency of man, not onelyonly to enjoy the good that he hath, but to be able to riſe up to the higheſt and firſt cauſe of all good. It is obſerved of the doves, that they peck, and look upwards; hence the Church in the Canticles 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 preſently look down to the earth again; wicked men will look up will pray to God when they want any thing, but when they p. 124have 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, induſtriouſly 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.

p. 125And 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 creature that cryeth Oyſters, and Kitchin-ſtuffe in the ſtreet, but deſerveth his bread better 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 buſineſſe p. 126or 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 offerings 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 firſtlings of his flock.

As Old Teſtment Saints had their ſacrifices under the Law, ſo New Teſtament Saints have their ſacrifices under the Goſpel. Almoſt every duty of Chriſtianity in which a man conſecrates himſelfe to God, is called a ſacrifice; righteouſneſs is a ſacrifice, Offer the ſacrifices of righteouſneſſe; prayer is a ſacrifice, Let my prayer Pſa. 4.5.Ps 4:5Pſal. 141. 2.Ps 141:2be ſet before thee as incenſe, and the lifting up of my hands as an Evening ſacrifice: Pſ. 51.17.Ps 51:17Repentance is a ſacrifice, The ſacrifices of God are a broken ſpirit, a broken and contrite heart, Lord, thou wilt not diſpiſe: Almesdeeds Heb. 13.16Heb 13:16that is a ſacrifice, But to do good, p. 217and to communicate forget not, for with ſuch ſacrifices God is well pleaſed: Thankſgiving is a ſacrifice, I will offer to thee the ſacrifice Pſal. 116. 17.Ps 116:17of 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 Repentance is called Waſhing, Waſh ye, make ye Iſay. 1.16.Isa 1:16cleane, put away the evill of your doings from before mine eyes. So prayer is called Incenſe, Let my prayer be ſet before thee as Incenſe. And the righteouſneſſe of Saints, Pſa. 14.2.Ps 14:2Fine linnen. And to her was granted, that Rev. 19.8.Rev 19:8ſhe 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: Repentance 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 bodies, p. 128Rom. 12.1.Rom 12:1a living ſacrifice, holy, acceptable unto God, which is our reaſonable ſervice: every 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 unleſs they be ſacrificed.

3. An holy ſacrifice, the Jewes might ſacrifice beaſts, and not be holy, but the Chriſtian cannot ſacrifice himſelfe but he muſt needs be holy.

4. An acceptable ſacrifice; before the ſacrifice 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.

p. 129Queſt. 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 worſhipped this way, and that they learned from their father onelyonly ſome circumſtantials of worſhip.

The reaſons they give for this their judgment, are,

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

2. That the Law of Nature doth oblige us not onelyonly 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 ſacrifices.

To both theſe anſwer may be made.

As for the firſt, though Heathens worſhipped p. 130God by ſacrifices, yet it remaines to be proved, that they knew this way of worſhip by the Light of Nature.

As for the ſecond, it doth not appeare (but by the intervention of a poſitive Law of God obliging thereunto) that the killing 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 queſtion, we affirme that by the Light of Nature we may know that God is to be worſhipped, and that with inward and outward worſhip, but deny that this kinde of worſhip is to be found out by the Light of Nature.

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 thitherward.

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

p. 131From the conſideration of the whole we may note:

1. Outward performance of duties are gracious evidence: Cain offers ſacrifice, as well as Abel. They come unto thee, as the people Eze. 33. 31.Ezek 33:31cometh, and they ſit before thee as my people, 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 covetouſneſſe. 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 onelyonly, deceiving your own ſoules. A Learned Jam. 1.22.Jas 1:22Author obſerves, that the word in the Originall is foreign, a terme of Art, and it implieth a ſophiſticall Argument, or ſyllogiſme, which hath an appearance or probability of truth, but is falſe in matter 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 p. 132holy 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 committed.

Conſider God is a Spirit, and he looks to the ſpirit. All the wayes of man are Prov. 16.2.Prov 16:2cleane in his own eyes, but the Lord weigheth the ſpirits. A man may deceive his neighbour, yea, he may cheat himſelfe, but God is not mocked. The Lord knoweth our inſide. The Lord tryes the ſpirit, 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 ſervices; Mat. 7.22, 23.Matt 7:22Matt 7:23Many 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 p. 133Miniſter by his preaching may be inſtrumentall to ſave others, and yet not be ſaved himſelfe. The ſhipwrights that built Noahs Arke, were drowned themſelves.

2. Note here the duties of Parents toward 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 worſhip and ſervice of God.

A Learned Author obſerves, that furthering the ſalvation of our children, is a duty incumbent on parents in point of juſtice, 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, p. 134though 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 commandment in the Decalogue, which is concerning the worſhip and ſervice of God, God thereby intimating, what parents and others ſhould principally apply themſelves to have planted in their families, if they would have Gods bleſſing entailed upon their iſſue.

It is an idle conceit of many, that Religion, 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 primitiae 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 Gen. 4.26Gen 4:26before by Abam and Eve and Abel?

Yes, But for ſome time the greater Reſp. part of the world were corrupted p. 135with Cains wicked progeny, inſomuch as it is probable, the good people at firſt worſhipped God in their families, 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 ſimpliciter, ſed foreign.

Queſt. 7. verſe 3, 4.

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

The firſtlings of the flock were accounted 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 Prov. 23. 23.Prov 23:23doth 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 p. 136ſeverall 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 Mat. 13. 44.Matt 13:44field. He doth not buy the treaſure, but the field; the field is the Miniſtery of the Goſpell, in which the treaſure of grace is hid; now in buying the field, he buyes the treaſure hid in the field.

The Goſpel, foreign 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 p. 137the 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 Abels 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 cared not much what; but Abel of the firſtlings 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, p. 138and reverend Divines, I ſhall enter a demurrer 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 Scripture, 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 acknowledged, 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 Mal. 1.8Mal 1:8not evil? And ye offer the lame; and ſick is it not evil? Offer it now unto thy Governour, will he be pleaſed with thee, or accept 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.Heb. 11.4Heb 11:4

p. 139This ſhould teach us to mixe all our holy duties with faith: It is ſaid, when Chriſt was baptized, Lo, a voice from Mat 3. 17.Matt 3:17heaven 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, duties, 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 poſie: 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, aſcended Rev. 8.4.Rev 8:4up 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 people good.

p. 140Queſt. 9. verſ. 5.

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

—Difficile eſt animum non prodere vultu.

It ſeems therefore that God by ſome viſible 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 Tabernacle Lev. 9.23, 24Lev 9:23Lev 9:24of the Congregation, and came out, and bleſſed the people, &c. And there came a fire out from before the Lord, and conſumed 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. p. 141termes, 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 2Scripture meat-offerings to be burnt with fire; thus you read concerning Gideons offering; Judg. 6.19. 21.Judg 6:19Judg 6:21the ſame we read concerning Manoahs offering.Judg. 13. 19, 20.Judg 13:19Judg 13:20

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 Luck. 13. 28.ye ſhall ſee Abraham, Iſaac, and Iacob, and all the Prophets in the Kingdome of p. 142Heaven, 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 offended with nothing but that which is good; and the more good it is, the greater is the envy. As the brighter the Sun ſhineth, the more are weak and ſore eyes offended: Oh how contrary are good Angels, and evill men! they are ready to cry, and burſt for anger at that which makes muſick in heaven: The Angels rejoyce at the converſion 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 unto 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 offering was, becauſe he had reſpect to Abels p. 143perſon. 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 perſonam: 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 moved to paſſion we ſhould think with our ſelves again and again, why are we angry; 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 p. 144matter to be angry and not ſinne, it is ſaid, Be angry, and ſinne not: and the Apoſtle Eph. 4. 26.Eph 4:26addes, 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 paſſed; 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 Eccl. 10. 13.Eccl 10:13fooliſhneſſe, but the end of his talke is miſchievous 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 Gal. 2.5Gal 2:5an houre.

p. 145You 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 brothers 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 upon it thus, Ex ira vultus Caini demititur in terram: nonne Deus tibi faciem rectam conceſſit, cur pronam et ſimilem bestiis, deprimis? Non miror Cainum ſimilem animalibus iratus enim erat, at iratus expers eſt omnis rationis. It is ſaid, Cains countenance fell: God gave him a face erect looking up towards heaven, but now in his paſſion, 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 combuſtion in his ſoul, who at the landing of p. 146every 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 Eph. 4. 30.Eph 4:30what 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 verſ. 31.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 onelyonly againſt Scripture, but againſt principles of reaſon, and ingenuity. 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 Scripture-ſure-ſenſe; p. 147The Prodigall came to himſelfe when he came to his Father.

2. Another reaſon why God might propound 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 brother, 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 altogether on Satan, but it is blaſphemous to caſt them upon God. Sin is a baſtardbrood, 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 Author, 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 Plutarchum quàm malum eſſe Plutarchum. Man cannot deny God, therefore he debaſe, him, which is worſe. 'Tis better not to be, hen to be wicked

p. 1483. A third Reaſon may be ro teach us, that God will call the wicked to an account 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 Mat. 25.43Matt 25:43opportunity 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 conceive; ſo wicked men are now the children of wrath, but it doth not appeare what p. 149they 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 alwayes 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 quolibet defectu malum: A work that is good, as to the matter of it, may by reaſon of a p. 150defect 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 puniſhment 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.

p. 151Let 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 rudely to a man, and biddeth him ſimply tranſgreſſe Gods Commandments, but alwayes uſeth ſome device or other to make his ſinne pleaſe him: when the Devil fiſhed 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, diſſembling his bloody purpoſe of killing him that he might the better effect it.

p. 152Learn, Fouleſt ſins have oft-times faireſt pretences: Wo unto you, Scribes, and Phariſees, hypocrites; for ye devour widows houſes, Mat. 23.14Matt 23:14and 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 homage: Herod ſent the wiſe men to Bethlehem, and ſaid, Go ſearch diligently for the young Mat. 2.8.Matt 2:8child; 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 Luk. 22.48Luke 22:48man 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 Judas 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 p. 153friend. foreign 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 foreign heaven, and the heart of man is called abyſſus, 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 uncleane perſon, as alſo the carnal profeſſor, the hypocrite, the pretender unto holineſſe. Theſe oppoſe and perſecute the people of God as well as the other. 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 members of it; A Wenne is skinned over with the ſame outſide, which the true members 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 p. 154Chriſt, 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 beſought Chriſt to depart; but his own Countrey-men thruſt him out of their Luk. 4.29.Luke 4:29City, and led him unto the brow of an hill, that they might caſt him down headlong. Pretended friends do the greateſt miſchief to the Church of God; poyſon 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 p. 155murder 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 fratricida.

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

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

5. He killed not his brother in a paſſion, or by chance-medly, as we uſe to ſay, but maliciouſly, and with premeditation. 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 conceived) deny the fact when it was committed.

7. Poſt admonitionem Dei, after counſel p. 156given 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 Mat. 10.21Matt 10:21children ſhall riſe up against their parents, and cauſe them to be put to death.

When Chriſt was borne, all Jeruſalem 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 differing in ſome ſmall points, in the interpretation of their Alcoran; the Perſians burn p. 157whatſoever 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 forbear.

Queſt. 16. Verſ. 9.

What may we learn from the anſwer that Cain gives unto the queſtion propounded 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 guilty of high contempt againſt God, as if the Lord had asked him an impertinent queſtion; 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, p. 158that he ſhould have any care of him.

There are ſome learned men, that conceive, (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, becauſe 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 commit 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 matter to keep our ſelves from entring into deſperate courſes. then when once we have given our ſelves the reines to make a ſtop.

p. 159Nemo 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 malice follows after anger, murther after hatred, Adultery after drunkenneſſe. If a man caſt a ſtone into the water, there ariſeth preſently a circle in the place, & preſently 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 ſinfull.

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

We may learn that private ſpiritedneſſe, is not a thing well pleaſing to God; 2we are commanded to ſhew our love, and compaſſion to a beaſt, Exod. 23. 5. If thou ſee the Aſse of him that hateth thee lying under his burden, and wouldeſt forbeare p. 160to 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 Patentees, nor will he endure any Monopolies, Chriſtians muſt drive an open, and free trade. The excellency of other creatures is in their communication 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 communicate 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, p. 161As every one hath received the gift, even 1 Pet. 4. 10.1 Pet 4:10ſo 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 Rev. 6▪ 9, 10.Rev 6:9Rev 6:10the Testimony which they held, and they cryed 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 p. 162vengeance on them that ſhed their blood, which is hardly competible with an heavenly 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 revenged 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 becauſe 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. p. 1635.4. 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 Mediatour of the new covenant, and to the blood H…b. 12. 24.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 p. 164cry 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 prayers 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 onelyonly earthly puniſhments; as, ver. 11, 12?

Becauſe wicked men are not ſo greatly 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. p. 165is 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 Adams.

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 p. 166ſhould be a fugitive, and a vagabond on the earth, ver. 12.

Oh have a care of blood. What haſt thou Gen. 4.7.Gen 4:7done? 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 concealed.

It is an excellent obſervation of a learned Author upon that text of Scripture, When he maketh inquiſition for blood, he remembreth them; Saith he, doth not the Pſal. 7.12.Ps 7:12Lord 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 argues 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 onelyonly 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. p. 167Whither ſhall I go from thy Spirit, or whither 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 account 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 delivered into the hands of Satan: Hymeneus, and p. 168Alexander, excommunicated perſons, are 1 Tim. 1. 20.1 Tim 1:20ſaid 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 dreadfull, 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 executioners? 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: onelyonly his owne guilt purſues him, and makes him flee.

But this opinion hath not the ſavour of p. 169truth in it, for Cain doth not onelyonly ſuppoſe 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 2expounded 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 3reſpect 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 4words are to be applied to the Daughters of Adam and Eve: for that Adam had Daughters at that time, is more then probable, from that which followes; for it p. 170is 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 Daughters, (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 children 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 marriage with his ſiſter.

However we may take notice of the terrours of Cains conſcience; for thoſe that were in the world, were either his parents, brethren, ſiſters, or neere kindred, and yet he crieth out, Every one that findeth me ſhall ſlay me. If it be ſuch an intolerable burden for a man to read one page, or leafe of the booke of conſcience, as Cain the killing of his brother, how dreadfull p. 171will 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 torments, 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. gravium 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 2theft 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.

p. 172Becauſe there was then leſſe feare of doing hurt by example. Malefactors are 3puniſhed 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 puniſhment.

God would convince Cain, that he was 4in 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 private 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 Magiſtrate, ſaith Paul, ſpeaking of the Magiſtrate, He is the Miniſter of God, a revenger to execute wrath upon him that Rom. 13.4Rom 13:4doth evill.

Queſt. 23. verſ. 17.

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

p. 731There 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 tranſgreſſe the command, there is no mention made of Cains wife being his ſiſter, but onelyonly 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 propagated, 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 vagabond.

p. 1742. 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 labourers for the work, or how could he repleniſh it with multitudes of men, wherein Cities, and Common-wealths do principally conſiſt?

'Tis likely that this city was not ſo magnificent, Reſp. 1 and large, as thoſe which were afterwards 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 2doth not mention.

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

That Cain at the building of this City, 4had not onelyonly Enoch mentioned in the text, but many other Sonnes, and Daughters.

p. 175That he calls the name of the City after 5the name of his ſonne Enoch, not becauſe he had no other children, but becauſe he was his firſt-borne.

That it is likely that Cain lived after the 6common age of thoſe times, which was ſeven hundred yeares, eſpecially if you conſider the Lord did reſerve him for an example unto life, and ſet a ma…ke on him, that no man by violence might take it away.

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

We read concerning the children of 8Jacob, that they were ſix hundred thouſand Exod. 11 37.Exod 11:37men of warre; Now theſe were enough to repleniſh a City, and why not Cains poſterity?

Queſt. 26. verſ. 17.

How could Cains building of a City ſuit with that puniſhment that God had pronounced 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.

p. 176Some diſtinguiſh between, a prediction or Prophecy, and a threat. A Prophecy, ſay 2they, is alwayes fulfilled, but a threatening, ſuch as this is, may be mitigated; and that it is in the power of him who pronounces it, to abate the ſeverity thereof.

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

Although this may ſeem at firſt to be 4contrary 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 family 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 ſecurity.

Learne from hence, Worldly, and wicked men chiefly ſet their minds on worldly things.

You may obſerve, (amongſt others) p. 177two things concerning the ſin of worldlineſſe:

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 covetous, 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 bewitched with the world. Peter denyed his Maſter, 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 covetouſneſs, Halfe my goods, I give to the poore.

p. 178Qeſt. 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 Deut. 21 15, 16.Deut 21:15Deut 21:16him 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. p. 179in Scripture concerning things ſinfull; as, If a man ſtrive, and hurt a woman, ſo that her Ex 21.22, 23.Exod 21:22Exod 21:23fruit depart from her, and yet no miſchiefe follow, he ſhall be ſurely puniſhed, &c. And if any miſchief follow, thou ſhalt give life for life; So concerning theft, He that ſtealeth a man, Exo. 21.16Exod 21:16and 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, Deut. 23. 18.Deut 23:18or 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 2 Sam. 12. 7, 8.2 Sam 12:72 Sam 12:8King over Iſrael, and I delivered thee out of the hand of Saul; and I gave thee thy Maſters 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 Maſters Reſp. wives into thy boſome, is not to be underſtood 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 Pſal 1Ps 1our neighbour ſeven-fold into their boſome. So in Eſay, Your iniquities and the iniqui… p. 180of 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 Daughter Mi…hol, ſo that Sauls wives were Mothers in Law to David; now you have an expreſſe Law, Thou ſhalt not uncover the Lev. 18. 15.Lev 18:15nakedneſſe of thy Daughter in Law. Now if a father ought not to uncover the nakedneſſe 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 reaſons.

From the inſtitution of marriage in Paradiſe, Argu. 1 Therefore ſhall a man leave his Father, and Mother, and ſhall cleave to his wife, and Gen. 2. 24.Gen 2:24they 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 Mat: 19.4, 5.that made them at the beginning, made them male; and female, and ſaid, For this cauſe p. 181ſhall 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 Deu. 17.6.Deut 17:6or three witneſſes, ſhall he that is worthy of death be put to death: So in Matthew ſaith Chriſt, Mat. 18. 19.Matt 18:19If 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 heaven.

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 onelyonly 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 neighbour as himſelfe, and yet may love many neighbours.

There may be conjunctio animorum; many Reſp. may be united in regard of their ſpirits, but in marriage there is not onelyonly conjunctio animorum, ſed corporum: an union of ſpirits, but of bodies.

p. 183God 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; therefore 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 beginning, that one man ſhould have but one wife, as, Gen. 2.24. yet as to the obligation 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 lived and died in a known ſinne without Repentance, 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 holy men delighted in the Law of God, and that it was his meditation day and night.

We do not read that any of the Prophets, 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 reproved 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 Polygamy to be ſo.

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

p. 184The 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 commit 2a groſſe ſin ignorantly, and dye without 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 3ſin 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.

p. 1852. Prap.

That I conceive, there can no reaſon be rendred why the Lord ſhould be pleaſed 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 conſideration in this caſe, where you have the Lord reproving his people thus. Becauſe Mal. 2. 14 15, 16Mal 2:14the Lord hath been witneſſe between thee, and the wife of thy youth againſt whom thou haſt dealt treacherouſly, yet ſhe is thy companion, 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 againſt 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 p. 186putting 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 treacherouſly againſt his wife by marrying another, 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 2 Sam. 12. 7, 8.2 Sam 12:72 Sam 12:8his 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 Maſters 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 reaſon why Solomon was ſo exceedingly incenſed againſt Adonijah, for moving to have p. 187Abiſhag to wife, becauſe ſhe accompanied David, as his wife, and it was the ſame, as if he ſhould aske the Crown, and ſo by conſequence was guilty of treaſon; for marke what Solomon ſaith, And King Solomon anſwered, and ſaid unto his Mother, And 1 King 2. 22.1 Kgs 2:22why doeſt thou aske Abiſhag, the Shunamite for Adonijah? aſke for him the Kingdome alſo.

There were two reaſons why Achitophel perſwaded Abſalom to lie with his fathers 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 formerly.

For the firſt, 'tis true, this phraſe of giving into a mans boſome, doth not alwayes in Scripture ſignifie a marriage-union, p. 188but 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 Mothers in Law, yet this might lye hid to the Patriarchs, it being onelyonly 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 require 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.Pſa. 19.12.Ps 19:12

6. Prop.

That which is a groſſe ſin under the Goſpel, when God hath clearly revealed unto us his minde in this Caſe, might be a ſinne of a leſſer ſize under the Law yea, even under the diſpenſation of the Goſpel; p. 189that which was an Errour of Infirmity in the time of the Apoſtles, at the firſt promulgation 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 following thereupon, were not ſo great then as thoſe which would follow now, viz. diſgrace, and reproach upon the perſons committing this ſin, and upon their ſeed.

9. Prop.

That though having of many wives were p. 190a fault, yet it would be ſomething an unſavoury ſpeech to affirme, that Abraham, and the holy Patriarchs were Adulterers; I conceive 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 Patriarchs themſelves ſinned in having more wives then one.

Learne from hence to deteſt that dangerous errour of ſome ſort of the Anabaptiſts, who hold plurality of wives under the Goſpel.

Though this aſſertion be ſo unſavoury, as that I verily beleeve it ſtinks in the noſtrils 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 water as a flood after the woman, that he might Rev. 12.15Rev 12:15cauſe her to be carried away of the flood; I ſhall endeavour to hold up your head above water by ſeverall conſiderations.

p. 1911. That all the actions of the holy Patriarchs, though not blame-worthy, are not recorded by the Spirit of God for our imitation, but for other ends and purpoſes.

2. That unto the following of the example 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 mention be made of wives, yet there is alſo mention made of husbands, an ordinary eye may ſee, haec verba accipi per diſtributionem.

5. Our Saviour ſaith, Whoſoever ſhall put away his wife, except it be for fornication, and ſhall marry another, committeth adultery: Mat. 19.9.Matt 19:9Now if a man when he puts away his wife, and marries another commits adultery, then if he keeps his wife and marries another, he commits adultery.

Our Saviour there ſpeaks not of marrying Object. p. 192more wives then one, but of putting away 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 Polygamy: he that puts away his wife, and marries another, commits adultery: now thus it is in Polygamy in part, though not altogether; 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 conſequence 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 Tim. 3 2.1 Tim 3:2muſt not think that theſe words referre ad bigamiam ſucceſſivam, as ſome phraſe it; to the marriage of a ſecond wife, after the deceaſe 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, therefore 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, p. 193Polygamy is againſt that naturall principle, or maxime, Quod tihi fieri non vis alteri ne feceris: Whatever you would others 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 accompliſhed?

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 ſevenfold, truely Lamech ſeventy and ſevenfold.

Some conceive, that theſe words ſpeake Lam…chs horrour of conſcience, and feare of judgement, for the murders he had committed, as if he ſhould ſay, If God will be avenged 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 p. 194blind,, 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 underſtanding 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 inventor of arts.

3. 'Tis not likely that Cain was wandering up and down in the woods at this time, having built a City, and his family very numerous.

Others therefore more probably conceive, 2that Lamechs ſpeech noted his inſolent contempt of Gods judgements, and abuſe 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 evil.

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