Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	tree_n	33,809	5	11.7409	5	true

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

is the seat of all the senses except the touch which indeed is spread all over the body so that the principal part of the body is put here for the whole God breathed into his nostrils the breath of life viz. into his body the breath of life Because life seemes to be seated in the nostrils Nares Externum Respirationis organum breath the necessary consequent of life hence God is said to breath into his nostrils because it is the part by which we breath and live Quest 9. verse 8. Why the Lord planted the Garden of Eden for the use of man when he knew that man would not continue in his primitive state and so by consequence be cast out of Paradise God would deale with man not according Resp 1 to his own foreknowledge of what he would be but according to that state he was in for the present God placed him in Paradise that he might know by woful experience of how much good he was deprived by transgressing of the command of God Gods dispensation herein towards man was like that other dispensation of his towards the Devils they were first placed in heaven though God knew that afterwards for their sinne they should be cast out of heaven Quest 10. verse 8. It is said That there viz. in Paradice God put the man whom he had formed Now the question is whether there were any other creatures in Paradise besides man Affir For these Reasons Resp 1. Because man while he was in Paradise had dominion over all the creatures 2. If Eve had neither seen the Serpent nor any other creature before the temptation it is likely she would have been startled with the sight of the Serpent and not easily have treated with it 3. If the beasts had not been in Paradise man would have been deprived of that great pleasure that he might be partaker of from the sight of the variety of creatures over which he had dominion 4. Because man gave names to the creatures in Paradise verse 20. Quest. 11. verse 9. Why one of the trees that was planted by God in the midst of Paradise was called the tree of life Some conceive that it was called so effectivÃ¨ Resp 1 because the fruit of it had a special quality and efficacie with it to preserve Adam immortal Others conceive with whom I rather close that it was called so significative because it was a sacramental signe annexed to the Covenant of works assuring life and immortality upon condition of perfect obedience But it seemes that the fruit of the tree Object of life should have made man immortal for it is said And the Lord said Behold the man is become like one of us to know good and evil Gen. 3.22 now lest he put forth his hand and take also of the tree of life therefore the Lord sent him forth from the garden of Eden c. I suppose this is an Ironical expression Resp as when the Lord said Behold the man is become like one of us to know good and evil this was spoken ironically and the meaning was they were become most unlike him so in these words ironically he upbraids him after the same manner Lest saith the Lord he put forth his hand and take also of the tree of life and eat and live for ever not that there was any danger of his living for ever but in derision of any such hope or expectation Quest 12. verse 9. Whether the tree of life in Paradise was a type of Christ Neg. For the clearing of this consider Resp 1. That we should be very wary of Allegorizing any part of the Scriptures The Libertines of our times are so daring as to turne all the Scriptures into an Allegory as the Gnosticks of old made abstinence from adultery forbidden in the seventh Commandment a type of our spiritual chastity it is the designe of some frothy wits to typisie and allegorize Gods Commandments out of the Law and his truths out of the Gospel 2. That it is an unwary Assertion that the tree of life in Paradise was a type of Christ although the tree of life and sundry other things in Paradise are made similitudes to set forth Jesus Christ yet it is agross mistake to make every metaphor or similitude and allusion to be a type The Husbandmans sowing of the seed is a similitude of preaching the Word yet it is no type of it The head the members of mans body are similitudes of Christ the head and the Church his members but will any affirme these were types of Christ Just thus was the tree of life a similitude to which the holy Ghost alludes in making mention of Christ but not a type and the reason is because the Covenant of works by which Adam was to live is directly contrary to the Covenant of grace by faith in Christ Adam therefore was not capable of any types then to reveale Christ to him of whom the first Covenant cannot speak and of whom Adam stood in no need But though Adam stood in no need of Object Christ as a Redeemer yet as a Confirmer of him in that state and why may we not conceive That if Adam had not sinned Christ should have beene incarnate and that then he should have beene head of mankinde as now the head of Angels and if so the tree of life might be a type of Christ If the tree of life was a type of mans Resp 1 Confirmation by Christ then there would have beene a type of Christ which never should have beene fulfilled I conceive it a dangerous assertion to say Christ would have beene incarnated if Adam had not sinned because the Scripture nameth this to be the principal end of Christs coming into the world to save that which was lost Ultra Scripturam sapere est insanire May not a man say the tree of life was a type of Christ by Anticipation Object This is as much as to say it was not a type Resp then which is the thing we contend for Quest 13. verse 9. Why was the other tree called the tree of knowledge of good and evil Not EffectivÃ¨ because the fruit thereof Resp 1 had any such quality or vertue that being eaten it would work and encrease knowledge or quicknesse of wit indeed the Socinians border upon this opinion and they say Adam and Eve were created simple and weak in knowledge and that this tree was to beget it and encrease it But significativÃ¨ because it was another sacramental sign annexed to the Covenant of works sealing death and damnation in case of disobedience and it did signifie that upon the eating thereof they should experimentally know good and evil viz. the worth of good by the want of it and the presence of evil by the sense of it But it is said Man is become like one of Object us knowing good and evil now God cannot be said to know the worth of good by the want of it or the presence of evil by the

wroth He will make a strange combustion in his soul who at the landing of every 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. what 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 onely 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 The 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 bastard-brood 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 'T is a saying of Plutarch Malo de me dici nullum esse Plutarchum quÃ m malum esse Plutarchum Man cannot deny God therefore he debase him which is worse 'T is better not to be hen to be wicked 3. 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. 25.43 opportunity 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 they 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 defect 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 Let 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

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 a 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. 12.15 cause her to be carried away of the flood I shall endeavour to hold up your head above water by severall considerations 1. 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 Now 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 more 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. must 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 Polygamy 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 seven-fold truely Lamech seventy and seven-fold Some conceive that these words speake Lamâ—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 blind 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. 'T is 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. 'T is 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 that 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 â—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 Notes on the fifth Chapter Quest 1. vers 2. It is said God created male and female and Gen. 2. 5. blessed them and called their name Adam How is it then said That Adam called his wives name Eve Eve was the womans proper name Adam was a name common to them both Resp Quest 2. verse 3. Why is it not said that Adam begat Cain or Abel in his owne likenesse as well as Seth The opinions of the Learned are divers concerning this expression he begat a sonne Resp in his owne likenesse 1. Some would have it expounded of the rational soul as we may say of any other animal that it begets a creature according to its likenesse when a creature of its owne kinde is begotten and brought forth But according to this exposition Adam begat Cain and Abel after his own likenesse as well as Seth for who doubts but Cain and Abel were true men 2. Some would have it expounded thus he begat Seth in his own likenesse viz. a good man like himselfe viz de imagine pietatis But if so why was not this said concerning Abel being a good man as well as Seth 3. Others therefore expound it rightly de privatione originalis justitiae corruptione mentis He begat a

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