unto me all ye that are weary heavy-laden c. He told â—e that coming to Christ was before weary and heavy-laden Whereas if he had read but his Grammar he might have known that though coming to Christ go before being weary and heavy-laden in order of words yet weary and heavy-laden go in construction and in order of sense So it is said there of the Gentiles that As Act. 13 48 many as were or dained to eternall life believed Some tell us the words should be rendered thus As many as were addicted to eternall life beleeved viz. as many as were addicted and disposed heaven-ward afterwards beleeved whereas the words in the Original run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they beleeved as many of them as were ordained to eternall life that word which is placed in the last place in our English Bibles which I suppose might be one occasion of the mistake is placed in the fiâ—st in the Greek 5. Rule In the interpreting of Scriptures we must observe who it is that speaks whether a Prophet or one of a more private capacity if it be a Prophet whether he speakes in his owne person or in anothers If he speakes in the person of another we must observe whether he speaks in the person of God or man or of a good man or a wicked man These things must carefully be heeded if you would understand the Scriptures for instance Solomon personates the Atheist That which befalleth the sonnes of men befalleth Eccl. 3.19 beasts even one thing befalleth them as the one dieth so dieth the other yea they have all one breath so that a man hath no preeminence above a â—east and whereas the Atheist heard some speak of the ascent of mans spirit he replies Who knoweth the spirit of a ver 21. man that goeth upward viz. Who can tell there is such a difference between a man and a beast This is not known onely talked of and guessed A learned Author enlarges himselfe on this Scripture thus Is it not strange saith he that any of those who are called sober Christians should plant their opinion in this soyle of Atheisme and make that a proofe of their faith which Solomon onely brings as a proof of some mens infidelity there is no more reason to ground the tenet of the soules mortality on this text then there is encouragement unto intemperancy from that Rejoyce Oh young man in thy youth c. Eccl. 11.9 6. Rule The Scripture is the word of truth and yet every thing that is writen in the Scriptures considered without reference to the context or the person that speaks is not truth hence is that rule made use of by Divines in this case Scripturae narratio quamvis verissima sit non tamen omnia quae ibi dicta sunt vera esse dicuntur for instance He casteth out Divels through Beelzebub the Luk. 11.15 chief of Divels The words in themselves considered are blasphemous and false and yet the Scriptâ—ral narration of them is true 7. Rule In the expounding of Scripture we are not so much to respect from whence words are deâ—ived as how they are used this Axiom is out of Aquinas the School-men Verbis non tam spectandum ex quo â—uà m ad quid sumantur as we see the branches of trees spread much further then their roots so derivative words are often of larger extent of signification then their primitives as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a sound or an echo but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to Catechize or to iâ—struct in the principles of religion That thou mightest know the certainty of those things wherein thou hast been iâ—structed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth tingo to dip or plunge into the water yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently if not alwayes taken more largely for anâ— kind of washing rinsing or cleansing where there is no dipping at all the Apostles were baptized with fire yet they were not dipt into it tables beds are said in the originall to be baptized viz. washed not dipt the Israelites in the wildernesse were baptized with the cloud yet not dipt into it the children of Zebedee were to be baptized with the Baptisme of blood wherewith our Saviour was baptized yet neither he nor they were dipt into blood so the Ancients speake of the Baptisme of tears wherewith all penitents are washed yet there is no dipping in such a Bâ—ptisme 8. Rule We must not only take notice of those phrases or words which are made use of by the Spirit of God in the Scrâ—ptures but also in what respect those phrases or words are made use of in that particular text which we desire to understand for instance it is said This is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent If the Father be Joh. 17.3 the only true God how then is the Son or the Holy Ghost God For the answering of this difficulty we must consider upon what account Christ calleth God Father in this place we must know therefore that verse 1. though he â—seth the word Father yet Father is nor there taken for the first person in the Trinity but as a common attribute of the Deity so it is elsewhere taken our Saviour in his Prayer teacheth us Mat. 6.9 to say Our Father so V. 14. If ye forgive men their trespasses your heavenly Father will also forgive you according to which interpretation this text is parallel to that of the Apostle There is one God and one Mediatour betwixt God and man the man Christ 1 Tim. 2.5 Jesus So in John it is said The Spirit of truth which proceedeth from the Father he shall testifie Joh. 15.26 of me Now if this rule be not observed here will arise a difficulty if the Spirit proceed from the Father onely how doth he proceed from the Father and the Son We must consider therefore upon what account the Spirit is said to proceed from the Father in the place above alledged viz. because he proceedeth from the Father originally not because he proceedeth from the Father only elsewhere he is called the Spirit of the Son And because ye are sonnes God hath sent forth the Spirit of his Son into Gal. 4.6 your hearts crying Abba Father 9. Rule In the time of St. Paul the Iewish ceremonies were things indifferent which might be used or not used as they saw-it tend to Gods Glory and the good of the Church now this is profitable to know for the understanding of the History of the Acts where we shall finde Paul using Circumcision and yet writeth against it in his Epistles There are three things observable as to the use of Ceremonies 1. Before the death of Christ the use of Ceremonies was not indifferent but necessary as being commanded of God 2.
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 Hereunto is added by way of Apendix certaine Directions for the right understanding of the Scriptures London Printed by T. R. E. M. for Nathanael Webb and William Grantham at the Bear in Pauls Church yard near the little North-door 1655 To the WORSHIPFULL AND The rest his loving friends The Parishioners of MARGARET MOSES Friday-street London Dearly beloved THe main designe of a Minister of the Gospell next to the glory of God should be the spirituall good and advantage as of the Church of God in generall so of the flock committed to his charge in particular Had not this consideration been very powerfull and prevailing on my Spirit it would not have been able to have broke through those many difficulties and discouragements amongst which the unworthinesse and weaknesse of the Author was not the least that did way-lay the publication of these papers The result of my thoughts being affirmative as to the presenting of them to publike view I determined to dedicate them to you my people The reasons that moved me to this besides your interest in the composer of them having been your Pastor now for some yeares and the equity of it that they that called for and rejoyced in the first-fruits of his Ministery should have tendred unto them the first-fruits of his labours in this kind also were such as these 1. That I might be instrument all to establish you in some of the truths of Christ in these erroneous dayes a fitter expedient hereunto I know not any next to the illumination of the Spirit then the riight understanding of the text For these late yeares especially the Devill hath walked up and downe our streets with a Bible under his arme and upon every turne pleads Scriptum est It is written 2. That you might be the more confirmed concerning the sweet harmony of the Scriptures how one Scripture sweetly embraces and kisses each other although there be many in the world that would if they could Horrendum scelus make them to fall out and mutiny One cals the Old Testament and the New Gods two lips whereby he breatheth out the same truth Some have gone about to finde contradictions in them but the spirit of contradiction was in them that went about it Oh that we could as well agree with them as they agree with themselves while they are at peace in their doctrine we are at warre in their interpretation 3. That you might take notice of the obscurity of some texts of Scripture We may say of the whole booke of the Scriptures as Saint Peter doth of all Pauls Epistles In which are some things hard to be understood Some 2 Pet. 3. 16 things though not all there are some excellent herbes in the garden of the Scriptures whose names we know not Difficilia quae pulchra And these things They that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction They deale with the Scriptures as Chymists deale with naturall bodies torturing them to extract something out of them which God and nature never put in them Or as torturers deale with an innocent man make him speake that which he never thought A seasonable Item for these dayes when men think a small measure of gifts sufficient for the interpretation of Scripture God would not have the weakest of his people starved and therefore some truths are easy nor the wisest of them cloyd and sated and therefore some truths are obscure Nor have we cause to murmur or repine at this dispensation Since the fall the understandings of men are shrunke up and contracted Shall the little viall be angry because it cannot containe the water in the Ocean Shall the blind man blame the Sun for shining no brighter 4. That however God dispose of me by his providence I might leave something in your hands which might be for your spirituall advantage A Sermon or Exposition if called to minde and I hope this small manuall may be your remembrancer may do your souls good seven ten twenty yeares after its delivery Physick doth not alwayes worke when it is taken no more do the Ordinances 'T is said there That many resorted unto Jesus and said John did no miracle but all things Joh 10. 41 42. that John spake of this man were true and many beleeved on him there John had Preached of Christ before but they did not beleeve in Christ when he Preached But when Christ comes amongst them they upon Johns Sermons preached a great while before then believed You have in these papers for I thought it not safe to go without a guide the way in many places being difficult the conduct of severall eminently learned Authors burning and shining lights at whose torch my candle received light though I may say to the praise of free-grace it shines not altogether unlesse we referre to God with a borrowed and derivative lustre c. One of these things I studied in this small piece was plainenesse it being for a considerable part of it polemicall And besides truth is an excellent Jewel best when plain set I have severall counsells to you lying neere my spirit possibly I may have another opportunity to offer them At present let me exhort you as most pertinent to the businesse in hand to a diligent study of the Word of God To this purpose I have annexed by way of Appendix certain directions for the right understanding of the Scriptures if they may be of any advantage to you blesse God for them Beloved the desire of my soul is that your soules may be saved This is the prayer of Your servant in the work of the Lord Benjamin Needler From my Study at Bun-hill Nov 17 1654. ERRATA Page 42 Line 9 for I read If p 53 l 3 f foure r five p 73 l â—3 f principilis r principiis p 83 l 1 f the calling on r the carrying on p 89 l 11 f Incommodum r Incommodam p 95 l 11 f 8 r or 131 l 3 f gracious evidence r no gracious evidence p 150 l 22 f this r thy p 208 l 2 for esie r esse p 208 l 23 f sinon r sin EXPOSITORIE NOTES towards the opening of the first Chapter of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe distribution of Moses writings into five Books was not done by Moses but by others you may observe in our Saviours time when he quotes them he phrases it as it is written in the Law not in Genesis or Exodus c. The distribution of Moses writings into Chapters we owe unto Christians a little before Bernards time The Divine authority of the Pentateuch appears by the Lord Jesus owning of them Luke 20. 37. Now that the dead are raised
It shall bruise thy head and thou shalt bruise his heele you know the Serpent being a creature going upon his belly is obnoxious to be tread upon and to have his head bruised but being not able to reach mans head it is said of the Serpent that it should bruife mans heels Some conceive that the curse was pronounced both upon the brute Serpent and the spirituall Serpent and this I hold to be the Truth the Devil when he beguiled man came not as a naked spirit but in the shape and figure of a Serpent and therefore that his punishment might be suitable and answerable to his offence he was to receive his doome likewise under the figure of a serpent Quest 28. verse 14. Whether Satan was not under the curse of God before this was pronounced Affir but Resp 1. After he had tempted man to sin his curse was augmented 2. In this verse God declares the curse pronounced upon the Serpent to be irrepealable Upon thy belly shalt thou go and dust shalt thou eat all the dayes of thy life We may observe that there is a great difference between the sentence prenounced upon the man and woman and the sentence pronounced upon the Serpent 1. You have a curse pronounced upon the Serpent but none upon the person of man or woman 2. The punishment inflicted upon them is temporall but the punishment inflicted upon the Serpent is eternall which is noted unto us by that expression All the dayes of thy life viz. as long as Satan hath a being Quest 29. verse 14 How it could be just with God to punish the brute Serpent being an unreasonable creature knowing neither good nor evil and had no will to sin but spake meerly as it was acted and possessed by Satan Why should we question the justice of Resp 1 God here more then in Adams Censure vers 17. where the whole earth was cursed for Adams sake what had the earth done or how was it guilty of Adams transgression And afterwards we read And behold I even I do bring a flood of waters on the Earth to destroy all flesh Gen 6.17 How were the beasts the creeping things the fowles of the Aire partakers of mans wickednesse God cursed the Serpent as well as Satan because Satan made use of the Serpent as his instrument to tempt our first parents to sin against God God was so displeased with sinne that he would curse not only the principall cause of it but the instrumentall also so in other cases God doth not onely punish the offender but the instrument made use of in the committing of the offence As if a man defil'd himself with a beast if a man lye with a Lev. 20.15 beast he shall surely be put to death and ye shall slay the beast We may see this in a Case where there is no dispute when a man hath committed murder his body suffers now what is the body but an instrument the soule makes use of The hand cannot move otherwise then as it is acted by the soul yet this would not be a plea in humane Courts Oh see the vilenesse of our hearts we can reason against God when in the very same case we dare not reason against man Quest. 30. verse 14. Whether the Serpent went upon his belly before the curse Some conceive that it did but that Resp 1 this was made ignominious and cursed to him after the fal of man and they illustrate this two manner of wayes 1. Nakednesse was naturall to man at first and yet afterwards he was ashamed of it and it became his punishment 2. Briars and thornes were created before mans fall but afterwards became a curse But to both these instances we may give this answer 1. That nakednesse simply considered was not the cause of mans shame but nuditas turpis Adamus videns faedos et inordinatos membrorum motus pudefactus est 2. For briars and thornes consider them in puris naturalibus in their pure naturalls and so they did not become a curse but as after the fall they grew out of their proper places and were blended and mixed with the fruits of the earth for the punishment of man c. Therefore others conceive that the Serpent did not go on his breast till the curse but had a body erected as man hath and they render these reasons amongst others 1. We know the more excellent and sublime the nature of a creature is the more it raiseth it self upwards the more ignoble and base the more it falls down-ward this we see in the Elements the fire the most excellent operative of the four raiseth it self above the rest the earth the most unactive and basest of all the lowest 2. As there is this difference amongst elements so among living creatures the basest is the most creeping as wormes c. whilest the noble Lyon advanceth his head and breast so farre as the frame of his body is capable so man being of all creatures most excellent is therefore of all others most advanced in body Os homini sublime dedit coelúmque tueri Jussit The Serpent therefore being of a sublime nature insomuch that the Scripture sayes it was more subtile then any beast of the field the frame and shape of his body was suitable thereunto Quest 31. verse 14. In what sense we must understand this phrase Dust shalt thou eat all the days of thy life when we find that Serpents feed upon herbes and devour other creatures also These two phrases Upon thy belly shalt Resp thou go and dust shalt thou eat ought to be joyned together in the opening of this Scripture the one ought to be considered as the cause and the other as the effect So that eating dust in this place is not so to be understood as if the Serpent should live and feed onely upon dust but that the Serpent going upon his belly should be forced to eat dust viz. take in dust into his mouth whether he will or not the Learned phrase it thus Haec verba non referuntur ad alimentum sed ad incommodum et velut coactam terrae in os receptionem Against this Exposition some object Object and say that we have a promise concerning the happy and peaceable condition of the Church in the latter dayes and amongst other things it is said The dust shall be the Serpents meat The Wolfe and Is 65.25 the Lambe shall feed together and the Lyon shall eat straw like the bullock and dust shall be the Serpents meat These words are not to be understood literally Resp but allegorically as the very expressions in the text clearly intimate and when it is said The dust shall be the Serpents meat the meaning is no more but this that in those dayes man shall not need to feare hurt from any creature the Serpent it selfe shall be confined to his dust and shall not be able to prejudice man in the least Quest 32. verse 14. Seeing this sentence was
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 will it be to read the booke of conscience leafe by leafe from one end to the other at the day of judgement The accusings of conscience are one part of the punishment of the damned in Hell when Dives desired that his brethren might not come into that place of 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 theft with death Propter hominum raritatem Because of the scarcity of persons then living that God might provide for the encrease of the world he spares Cain Because there was then lesse feare of doing hurt by example Malefactors are punished for others sake as well as their owne that by their example others may beware of committing the same crime lest they bring upon themselves the same punishment God would convince Cain that he was in an errour when he said Every one that findeth me shall slay me God is not the God of confusion A taxy Levelling 'T is 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. 13.4 doth evill Quest 23. vers 17. It is said And Cain knew his wife why is she not call'd his sister There is no question but Cain married Resp his sister but she is not so called because God would not have this to be a standing rule lest therefore any from hence for the future might take occasion to transgresse the command there is no mention made of Cains wife being his sister but onely Cain knew his wife The truth is Cain could not do otherwise for being under a command to encrease and multiply and God creating but one man and one woman viz. his father and mother Marriage could not have been continued nor mankinde 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 2. Securitatis ergo that being in a strange place he might secure himselfe from the wild beasts 3. Ad sui defensionem that he might be the better provided against any that should go about to slay him for his conscience told him that every one that met him would kill him Quest 25. vers 17. How was it possible for Cain to build a city for where had he builders and labourers for the work or how could he replenish it with multitudes of men wherein Cities and Common-wealths do principally consist 'T is 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 doth not mention That these Sonnes and Daughters did begin to encrease and multiply That Cain at the building of this City had not onely Enoch mentioned in the text but many other Sonnes and Daughters That he calls the name of the City after the 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 common 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 maâ—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 his age We read concerning the children of Jacob that they were six hundred thousand Exod. 11 37. men 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 'T is not expressed how long Cain should Resp 1 be a fugitive and a vagabond Cain and his family for some time might be in such a condition and afterwards settle Some distinguish between a prediction or Prophecy and a threat A Prophecy say they 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 an exile banished from his fathers house his native countrey from communion with the Church of God Although this may seem at first to be contrary to what the Lord had denounced yet doth it marvellously in truth agree with it The stock of Adam encreaseth as well by Seth as by Catn and yet none of that 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 two 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 'T is 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
Solomon was a type whose Kingdome is for everlasting But it is said Jeconias had a son and after Object they were brought to Babylon Jeconias begat Salathiel c. Mat. 1 12. 'T is true children are ascribed to Jeconiah Resp but children by succession not by generation and therefore Jeconiah as I have said dying without issue Salathiel in the line of Nathan Solomons brother comes in as neerest heire and is reckoned by Saint Matthew the sonne of Jeconiah viz. legall For we must understand that there was a double descent usually reckoned among the Jewes the one legal the other natural the natural descent was when as one by natural generation descended of another the legal descent was when one not naturally descended of another yet succeeded as nearest of kin to the inheritance This is necessary for us to observe that we may be convinced of a truth not taken notice of by most in the world viz. that our Lord Jesus was not of the line of Solomon naturally that is he was not the natural sonne of Solomon but the natural sonne of David by Nathan Solomons brother he was legally Solomons sonne not naturally Hence alâ—o the Evangelists Matthew and Luke may be reconciled Saint Luke deduces the natural line of Christ from David making it known how Christ by Nathan is the natural sonne of David according to the flesh but Saint Matthew deduces the legal line of Christ from David making it known how Christ as Solomons heire and lawfull King of the Jewes succeeded as neerest kinne to sit upon the throne of David his Father for the which cause also Saint Matthew calls him borne King of the Jewes 13. Rule There are many things spoken of in the Scriptures as done and past which in truth are promised and to come For instance in Esay many things are spoken by the Prophet as done and suffered by Christ which notwithstanding were to be done and to be suffered So Surely he hath born our griefes and carried our sorrowes And ver 5. He was wounded for our Isa 53.4 transgressions he was bruised for our iniquities So ver 7. He was oppressed and he was afflicted In like manner the Psalmist For dogs have compassed me the assembly of the wicked Psal 22.16 have enclosed me they pierced my hands and my feet A learned Author gives us this account of this Rule In prophetia bene miscentur futura praeteritis quià ea quae ventura prophetantur secundùm tempus futura sunt secundùm scientiam verò prophetantium jâ—m pro factis habentur Many things prophesied in the Scriptures if you note strictly the time of their accomplishment are to come but the revelation of them to the Prophets of God were as full of light and certainty as if they were present Another thus Omnis lingua prophetica loquitur de futuro tanquam de praeterito hoc ideò quià dictum Dei habetur pro facto The Prophets speak of things to come as of things past because Gods word is his act 14. Rule In the perusall of the Scriptures it is safer to follow the commands of God then the examples of men This will appeare if you consider these particulars 1. The good actions of wicked men are heedfully to be observed Jehus zeale for God is worthy of our imitation provided we act from a right principle to a right end Precious stones some say may be taken out of poysonous creatures 2. The evill actions of godly men are carefully to be avoided the falls of the Saints are spectacles of naturall frailty not examples for practice they are written for our caution not for our imitation Rocks are set downe in a Map that the saylors may shun them and not run their ships against them Lots wife saith Augustine was turned into a pillâ—r of salt ut condiret te suo exemplo that she might season thee that thou mightest not do the like 3. If the fact be approved in tanto sed non in toto in some part but not in the whole it is not to be made an example of Imitation Zipporah circumcised her child and so the Angell left off to kill Moses therefore a midwife may baptize a child This followes not the Angell ceased to trouble Moses because his sonne was circumcised and not becauâ—e he was circumcised by a woman 4. Some actions of the Saints may be approved of by God and yet are not to be followed by us and that in severall Cases as 1. What the people of God did by an extraordinary call or by speciall instinct from God as when God commands Abraham to sacrifice his son this is no rule for a Fathers laying violent hands on his child for God hath said Thou shatlt not kill The Israelites taking away the Egyptians Jewells is no warrant for cousenage for this is aworke of the ungodly The wicked boroweth and payeth Ps 37.21 not againe the Apostle healing the sick anoninted them therefore the Priest now may is a nonsequitur for that Oyle was miraculous Dispensations extend not beyond the particulars to whom they were given 2. What the primitive Christians did occasioned by speciall necessity of the times or for the avoyding of scandal the primitive Christians had all things common they that beleeved were together and had all things common Acts 2 44. they knew Jerusalem should be destroyed and that they were to suffer great persecutions and therefore it was prudence rather to sell their goods and to dispose of them for the good of that Church of God then to lose all So Paul makes his hands minister to his necesityes There is no footing here for Anabaptisticall community nor necessity laid on Ministors to worke with their hands except the times and the case were alike 15. Rule When the Spirit of God is pleased to make use of â—militude in the Scripture it is only required that they agree unto those things unto which they relate in that which they are brought to prove In every similitude there is some similitude Analoga sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are alike but they are not the same For instance you read of the similitude Mat. â—0 of the Labourers in the vineyard and how the Lord of the vineyard makes no difference in regard of his payment between those that came into his vineyard at the third and sixth houres and those that came in at the ninth and eleventh hours But they received every man a penny And ver 10.11 vers 11. When they had received it they murmured against the good man of the house Now who knowes not when the people of God come to heaven to receive their penny there shall be no murmuring It is sufficient you finde in this Parable that for which it was intended viz. to prove the rich and free grace of God toward sinners So in the Proverbes 't is said As a Prover 11. 32. Jewell of Gold in a swines