Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	day_n	sabbath_n	week_n	4,328	5	10.6246	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74656	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.	Needler, Benjamin, 1620-1682.	1654 (1654)	Wing N412; Thomason E1443_2; ESTC R209640	117,247	301

dayes for Divine service how improbable is it that Cain and Abel should concurre at the same time in bringing their offerings unto the Lord and if not at the same time how could Cain discerne that Abels offering was respected and accepted of God when his was Gen. 4.3 not and besides it is said In processe of time it came to passe that Cain brought of the fruit of the ground an offering unto the Lord. In the processe of time or at the end of days as it is in the margin of your Bibles and as the original will bear it viz. on the sabbath-Sabbath-day when there is an end of the dayes of the week and they begin again I might adde that it is not improbable but that Noah and his family kept the Sabbath in the Ark for it is said that he stayed Gen. 8. 10 12. other seven dayes and sent forth the Dove out of the Ark and verse 12. He stayed other seven dayes and sent forth the Dove why did Noah this on the seventh day It was likely that then Noah and his family were at prayer and engaged in the worship and service of God and at such times it is good to make experiments of Gods fatherly care of us and providence over us Quest. 3. verse 4. In the first Chapter it is said that God made the heavens and the earth in six dayes and in this verse it is said These are the generations of the heaven and the earth in the day that the Lord God made the earth and the heavens From this place some would gather that Resp 1 all the world was made in one day and that Moses doth divide the creation into six dayes propter captum that it might be the better understood Others conceive that Moses relates to that first matter or substance of which all things were created now this was made in one day Others think with whom I close that Moses doth not speak strictly here but indefinitely in the day the Lord made the earth that is to say in the time the Lord made the earth so it is taken in other places of Scripture To day if you will hear Psal 95.7 his voice c. Quest. 4. verse 5. How God could be said to create every plant of the field before it was in the earth Either the meaning is that they were Resp 1 created potentialiter in the first masse and so created before they were in the earth Or else the meaning is this God created every plant of the field before it was in the earth viz. there was not a plant in the earth before God created it Quest 5. verse 7. It is said God formed man of the dust of the earth How can man be said to be made of dust or earth when he is made of the four elements earth fire aire water Moses saies God formed man of the dust Resp 1 of the earth but not only of the dust of the earth Moses loquitur de terra ut de causa partiali non totali Moses speaks of the dust but as part of that matter of which man was made But he expresses the one and therefore Object by consequence denies the other This is just as if a man by calling one his Resp fathers sonne should deny him to be his mothers Quest 6. verse 7. Why doth the Lord speak distinctly in this verse concerning mans body and soul We shall finde God speaks of other creatures in the bulk body and soul together Let the waters bring forth abandantly the moving creature that hath life and so verse Gen. 1. 20 24 24. Let the earth bring forth the living creature after his kinde c. To note the spirituality and immateriality Resp 1 of the soul the soul of man non educitur ex potentiâ materiae as the Learned phrase it but the body was made of one kind of substance and the soul of another for Consider 1. The condition and nature of its object speaks this truth Seneca could say Hoc habet argumentum anima suae divinitatis quòd illam divina delectant This argument of its spirituality hath the soul of man in its own essence that it is delighted with things divine and spiritual If the soul were material we could not reach to the knowledge of any thing but that which is material and we might as well see Angels with our eyes as understand them with our mindes We say Receptio fit per modum recipientis you cannot fill a chest with vertue 2. It s independence on the body it is able of it self to performe its own actions without the help and concurrence of the outward man It seeth when the eys beshut and sometimes seeth not when the eyes be open It travelleth while the body resteth resteth when the body travelleth Rev. 1. 10. When John saw his glorious revelation he is said to be in the spirit when Paul had his revelations and saw things unutterable he knew not whether he were in the body or out of the body for beleevers to know that there are laid up for the Saints such joyes which eye hath not seene nor eare heard what is this but to leave sense behinde us and out-run our bodies 3. Time that wears out all corporeal things addes perfection to the souls and understandings of men old men who have the weakest bodies have the most lively and vigorous souls yea we may observe that men who have the most admirable soul-accomplishments have usually the weakest bodies and are not of the longest lives 'T is a remarkable passage that of Saint John to Gaius I wish saith he that thy body prospered even as thy soul prospers Here is a clear text against the Atheists of these dayes that question whether there be a soul or not the truth is a man cannot doubt of it without it as a man cannot prove Logick to be unnecessary but by Logick as a man cannot say he is dumb without speaking Quest 7. verse 7. In what sense these words are to be understood He breathed into his face the breath of life for the Manichees from hence held that the soul was part of Gods Essence as the breath is part of a mans substance It is true in mans breath there is part of Resp his substance but these words are not spoken of God properly but metaphorically if Moses should have said Jehovah by the power of his Spirit without making use of any elementary matter breathed into man a vital soul An horrid blasphemy to think the Essence of God should be subject to change ignorance sinne c. as the soul is Quest. 8. verse 7. Why is God said to breath into his nostrils or face the breath of life rather then into any other part of the body Because the operations of the soul discover themselves in no part of the body Resp 1 more then in the face hence a living man is usually pictured smiling or reading c. And besides the face and head

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 Patriarchs Affir Vritually though not formally Adam 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 consider 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 perfected the length of mans age hath little or nothing abated as appeares by that famous testimony of Moses himselfe Psal 90. 10. 2. That in all times since Moses we shall finde some that have exceeded the number 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 Patriarchs 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 fashion in these licentious and corrupt dayes and unnaturall curiosity hath taught all women but the beggar to finde out nurses 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 children 2. Quaere Whether this be not clearly demonstrated by the milk flowing into the breasts immediately after the child is borne and a great part of the parents meat being converted into that substance 3. Quaere Whether putting out of children to nurse be not the occasion of unnaturall affection 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 naturall 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 nursed 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 drawing 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 Contraria 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 Tiberius 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 children 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 acceptance And whether to turne the back upon any courtesy would not be accounted a piece of incivility among the Heathens themselves in their dealings one with another 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 shortened 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 exercise The pressing of nature with weighty burdens and when we finde her strength defective the help of strong waters hot spices and provoking sawces which ordinarily used impaires our health and shortens our dayes That which may for the present 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 multa fercula fecerunt Variety of dainty dishes 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 suppose there may be two main reasons given 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 being 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