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NOTE S 
 
 AND . — 
 
 OBSERVATIONS 
 
 UPON' THE THR.ee FIRST 
 
 CHA?TERSoiGEIVESIS. 
 
 Wherein are Briefly, but Fully and Clearly fhewn, 
 
 I. The original or divine Revelation of the one and on- 
 ly true fanclifying and fiving Religion, that ever was, 
 or ever will, or can be in ths World, and what it 
 wholly coniifts in. 
 
 II. The original or divine Inftitution of the divinely 
 inftituted inftructive and memorial Orditiance;, and 
 the true and only End for which they were inftitute'-i 
 and required to be obferved, that Mankind may be 
 thereby preferved from perverting them to fuperftt- 
 tious and deflructive Purpofes. 
 
 III. The true fpiritual and fcriptural Account of the 
 Fall, and of the Reftoration of our firft Parents and 
 of all Mankind, by the Revelation oijffus Chriji, 
 
 IV". The true Origin and only Caufe of all the moral 
 Evil or Wickednefs that ever was commicted in this 
 World ; and of the Mifery which the impenitently 
 Wicked fufFer in the next. 
 
 V. And the true and only IVleans that can be ufed for 
 efFectually purifving thofe corrupt Foijntains, from 
 which all the Wickednefs and Mifery that Mankind 
 of all Ranks and Orders commit in this World, and 
 fuffer in the next, flow. 
 
 By JOHN SCOTT, D. D. 
 
 The Entrance of thy Words gi-vetb Light : 
 
 It gfuetb Under jtanding to tit Simple. P/. cxiX 
 
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(iu) 
 
 THE 
 
 PRE FACE. 
 
 TH E following Notes and Ob- 
 fervations on the three firfl; 
 Chapters of GeneJiSy and upon a few 
 Verfes of the fourth Chapter, were 
 drawn up for the Benefit of all Ranks 
 and Orders of Mankind : That they 
 might be thereby enabled clearly to 
 perceive, the one and only true fane- 
 tifying and faving, and divinely re- 
 vealed Religion, that ever was, or is, 
 or ever will, or can be in the World, 
 and wherein it wholly confifts. And 
 how it come to be fo far corrupted 
 A i? by 
 
V The PUE FACE, 
 
 by our iirft Parents, as to be render- 
 ed ineffedtual for anfwering the great 
 and wife, and good and happy Ends, 
 for which it was revealed by God. 
 And how it was again revived and 
 reftored to our firfl: Parents, and by 
 them to all Mankind in all after Ages, 
 by the Revelation of the fending 
 and coming, and Death of Jefus 
 Chrift^ the only begotten Son of our 
 bleffed Lord and Saviour, in the fe- 
 cond new or laft purifying fpiritual 
 gofpel Covenant. And how and 
 by what Means it hath happened, 
 that the Generality of all Ranks and 
 Orders of Mankind, in all States and 
 Stations, from the higheft to the 
 loweft, have very little coniidered or 
 regarded this one and only true fanc- 
 tifying and faving Religion : Altho' 
 it be fo indifpenfably neceffary to be 
 lincerely and truly believed and 
 obeyed by all Mankind, that no Man 
 can poffibly, by tlieReafon of Things, 
 
 be 
 
The PREFACE, r 
 
 be fandilied, or truly pious or righte- 
 ous, or any other Way morally vir- 
 tuous or fpiritually happy in this 
 World, or faved from endlefs fpiritu- 
 al Mifery in the next, who doth not 
 fo beheve and obey it ; and fo (elf- 
 fufficient, that whoever fincerely and 
 truly believes and perfectly obeys it, 
 muft and will necelTirily, by the Rea- 
 fon of Things, be truly and fpiritu- 
 ally pure or holy, and pious and chari- 
 table, and perfectly righteous, and 
 every other Way morally virtuous, 
 and fpiritually happy in this World, 
 and perfectly and everlaxliingly happy 
 in the next. And although this one 
 and only true fanclifying and faving 
 Religion, be fo plain and clearly 
 comprehenfible, that illiterate Per- 
 fons, and of the narroweft Capacities, 
 may as eafily comprehend and un- 
 derftand it, as Perfons of the mod 
 profound Learning, and moft exten- 
 live Capacities, for all other Kinds of 
 A 3 Know* 
 
vi the PREFACE. 
 
 Knowledge : And although it lies 
 within fo narrow a Compafs, that it 
 may with very little Care and Pains 
 be as eafily remembered by Man- 
 kind, as they may remember their 
 own Names, or any other Thing 
 they may look upon to be their In- 
 tereft, to keep continually in their 
 Minds. And that they may thereby 
 likewife clearly perceive the divine 
 Original of all the inftituted inftruc- 
 tive and memorial ritual Ordinances, 
 and of the Priefthood, publickly and 
 perpetually and conftantly to admi- 
 nifter thefe divinely inftituted Ordi- 
 nances to them ; and the true and 
 only End for which they were appoint- 
 ed to be publickly adminiftered, at- 
 tended upon, and obferved; that they 
 may be ufed for the true and only End 
 for which they were inftituted, (viz,) 
 for putting and keeping themfelves 
 continually in Mind of their fpiritual 
 Enemies j and of the one and only 
 
 true 
 
rhe PREFACE. vii 
 
 true fandlifying and faving Faith and 
 Law, (which are the conftituent Parts 
 of the one and only true fa notifying 
 and faving Religion) which are the 
 Ipiritual Arms and Armour, by which, 
 and by which only, their fpiritual 
 Enemies can be fubdued and con- 
 quered : And that they may not 
 abufe them, to any other fuperftitious 
 Ends or Purpofes. And that Man- 
 kind may thereby likewife clearly 
 perceive the true fpiritual and fcrip- 
 tural Account of the Fall of our fiill 
 Parents ; and the true Origin and 
 Caufe of all the moral Evil of Wick- 
 edncfs that ever was committed in 
 this World ; and of all the fpiritual 
 Mifery which Mankind fuft'er, either 
 in this or the next ; and how and by 
 what Means thefe Caufes may be 
 effedually removed. 
 
 All thefe Particulars being mod 
 
 clearly fet forth in tiiefe three firft 
 
 Chapters of Genefts^ I was induced 
 
 A 4 to 
 
viii n^e P R E FAC E, 
 
 to write the following Notes and' 
 Obfervations upon them, in order to 
 refcue and preferve Mankind from 
 thofe Errors, which many have been 
 led into, by inconfiderate Tranfla- 
 tors of thefe Chapters ; and by no 
 lefs inconfiderate Critics and Com- 
 mentators upon them. For thefe 
 Chapters are the Key to the whole 
 Bible, and it is in Conformity to the 
 fundamental Articles of the divinely 
 revealed Faith, and to the divinely 
 revealed fundamental fpiritual Law, 
 which are fet forth in thefe three 
 Chapters, that all the particular fub- 
 fequent Texts of Scripture, relating 
 to Faith and Morals, are to be in- 
 terpreted. And when it is faid (and 
 fo moft truly faid) that the holy 
 Scriptures are a mofl perfect and 
 comipleat Rule of Faith and Morals, 
 it is to be underftocd of the divinely 
 revealed fundamental Articles of fpi-^ 
 ritual Faith, and of the fundamental 
 
 fpiritual 
 
n,e PREFACE, ix 
 
 fpiritual Law, which are moft clear- 
 ly fet forth in thefe firfl: three Chap- 
 ters of the holy Scriptures, which arc 
 of themfelves a moft perfect and 
 compleat Rule of Faith and Morals ; 
 and not of thofe many dodrinal and 
 preceptive or pr^(^ical Texts of Scrip- 
 ture, which were occafionally de- 
 livered and committed to Writing,. 
 as Occaiions that offered made them 
 neceffary ; and are all but particular 
 Branches, which are comprehended 
 in this moft perfed:, and therefore 
 immutable and comprehenfive fun- 
 damental fpiritual Faith and Law, 
 and were not defigned as Supple- 
 ments to fupply any Defeds or Im- 
 perfedions that might be ' in them. 
 And it was, that all Mankind might 
 interpret all particular Texts of 
 Scripture by, and in Conformity to 
 this immutable and infallible Rule of 
 Faith and Morals, and not according 
 to their own different Imaginations 
 
 and 
 
3C rh P RE FACE. 
 
 and private Judgments. That St> 
 PeUr fsiidy 2 Pet. i. 20, and 21. That 
 no Prophecy is of any private Inter^ 
 pretation^ (i. c.) no fcriptural Doc- 
 trine or Precept is to be interpreted 
 by any Perfons according to their 
 own private Opinions or Judgments, 
 (for then there would be very little 
 Agreement between Interpeters of 
 the holy Scriptures, and the different 
 Interpreters would be very apt to in- 
 terpret particular Texts, fo as to coun- 
 tenance and encourage themfelves in 
 the Gratification of their refpedive 
 predominant bodily Lufts ;) but by that 
 unerring and infalHble Rule, which 
 ftrikes at the Root of all bodily Lufts, 
 and confequently of all Falfhood and 
 Wickednefs, and by and in Confor- 
 mity to which, all particular Texts 
 of Scripture, relating to Faith and 
 Morals, ought therefore to be inter- 
 preted; and when particular Texts 
 are interpreted by that Rule, all In- 
 terpreters 
 
He PREFACE, xi 
 
 terpreters muft be unanimous in their 
 Opinions concerning their true Senfe 
 and Meaning. But the Apoftle goes 
 on and gives this farther Reafon, 
 faying, Ver. 2 1 . For Prophecy camt 
 not at any T'ime by the Will of Mam 
 But holy Men of God^ fpake as they 
 were moved by the Holy Ghojly (i. e ) 
 for the Faith and Law, and the Doc- 
 trines and Precepts which are con- 
 formable to them, (and which are 
 called Prophecy in the larger Accep- 
 tation of the Word in the Language 
 of the holy Scriptures) which are 
 the only Things which the Priefts 
 and Prophets, the ordinary and ex- 
 traordinary holy Minifters of God, 
 hallowed or feparated by him for the 
 Inftrudion of his Church in all 
 Ages, were to inculcate to Mankind, 
 came not to them by their own mere 
 Wills, or thefe Perfons did not in- 
 vent thefe Dodrines and Precepts 
 which they uttered or taught; but 
 
 thefe 
 
xii He PREFACE. 
 
 thefe holy Minifters of God fpoke as 
 they were moved by the holy Spirit, 
 of the true purifying Faith, which 
 God revealed to our firft Parents ; 
 and therefore, every Thing which 
 they fpoke or taught, was conforma- 
 ble to that Faith ; and in the fin- 
 cere and true Belief of it, being 
 wholly moved by it, to fpeak and 
 WTite, and therefore, we and all 
 Mankind ought to follow their Ex- 
 ample, and interpret what they 
 Ipoke and left behind them, in wri- 
 ting by the fame Rule ; and it is by 
 that Rule, and that only, that we 
 are enabled to judge whether any 
 of thofe Writings which are afcribed 
 to the Prophets or Apoftles are to 
 be afcribed to them, who were 
 Meflengers of God to Mankind, to 
 put and keep them in Mind of his 
 divinely revealed, and only perfect 
 and p^rfedly purifying fpiritual Faith 
 and Law^, and by which we can 
 
 truly 
 
rhe P RE FACE. xiii 
 
 truly and infallibly judge, whether 
 any falfe Dodtrines or wicked Pre- 
 cepts have been truly or falfely inter- 
 preted, or corrupted by either incon- 
 fiderate and ignorant, or ill-defigning 
 and wicked Criticks or Commenta- 
 tors. And that all Mankind might 
 be enabled thus to make a right 
 Judgment concerning eveiy particu- 
 lar Text of holy Scripture relating 
 to Faith and Morals, which are the 
 great Concern of all Mankind, I 
 thought it neceffary (as I hav^e before 
 obfervedj to draw up the few follow- 
 ing Notes and Obfervations upon the 
 three firfl: Chapters of the Book of 
 Genejts^ that my Readers by -their 
 dili2:ent and attentivePerufal of them, 
 •may be perfedly inftruded in the 
 Knowledge of that Faith and Law, 
 upon which all the fubfequent Parts 
 and Paffages of the -holy Scriptures 
 relating to Faith and-Morals hanger 
 depend ; and which comprehend 
 
 all 
 
XIV The PREFACE. 
 
 all the divinely revealed true fane* 
 tifying and faving and truly and 
 Ipiritually happy-making Religion 
 that ever was, or is, or ever will, or 
 can be in the World. 
 
 The following Notes and Obfer- 
 vations are a fmall Part of a large 
 Work which I have prepared for 
 the Prefs, called An Apology for 
 the one and only true and divine- 
 ly revealed fanSiifying and fav- 
 ing and Chrijlian Religion^ that 
 €ver was^ is^ or ever willy or can 
 be in the World ^ becaufe the 
 divine Original, and the Truth 
 of the Faith, and Perfedion and 
 pcrfedl Righteoufnefs of the Law, 
 which comprehend the whole of 
 that one and only true, t^c. 
 Religion, and the Self-fufficiency 
 and indifpenfably Neceifity of per- 
 ievering in the fincerc and true 
 Belief of the one, and in per- 
 fed Obedience to the other, in 
 
 order 
 
rhe PREFACE. xv 
 
 order to Sandlification and Salva- 
 tion and true and fpiritual Hap- 
 pinefs, both temporal and ever- 
 lafting, are therein mod clearly 
 and demonftratively fet forth, in 
 order to the Revival and Re* 
 ftoration of the one and only 
 true, Wc. Religion to the World 
 again : And to the Extirpation 
 of Atheifm and Deifm, and of all 
 Kinds of Milbelief and Superfti- 
 tion, and Herefies and Schifms 
 out of the Chriftian World. And 
 as I have here given my Reafons 
 for having drawn up the following 
 Notes and Obfervations upon the 
 three firft Chapters of Genefis ; fo 
 I fliall at the End of thefe Notes, 
 give my Reafons why I have 
 chofen to puUifh them, before 
 the Publication of my Apolo- 
 gy, wherein the fpiritual Truths 
 fee forth in them, are demon- 
 
 ftratively 
 
xvi The PREFACE. 
 
 ftratively proved *, and why I have' 
 chofen previoully to publilli this 
 rather than any other Part of that 
 Work. 
 
 NOTES 
 
( I) 
 
 NOTES and OBSERVATIONS 
 
 UPON THE 
 
 First Chapter of GENESIS. 
 
 Ver. I. TN the Beginning God created the 
 -^ Heavens and the Earth, 
 The Original is fo rendered in our 
 Tranflation, and in all the Tranflations that 
 I am acquainted with j lb as to mean, that 
 God, in the Beginning of Time, created, or 
 produced into Being, the Heavens and the 
 Earth. But however the Tranllators have 
 agreed, that thele Words, In the Beginnings 
 relate to Time; Critics and Commentators 
 have differed about tlikC Meaning of the Be- 
 ginning of Time, or the Point or Period 
 which is called the Beginning of Time; and 
 as thole Bodies, by whofe Motions Time 
 hath been meafured and computed, were 
 not formed nor put into Motion, when the 
 Heavens and the Earth were created, it is 
 B ii©t 
 
2 NOTES. &c. upon 
 
 not cafy to comprehend, how thefc Words, 
 In the Beginning, can be underflood to re- 
 late to any Point of Time j but fuch critical 
 Conterts bemg in my Judgement, of no Ufe 
 or Benefit to Mankind, I do not enter into 
 them ; and therefore I fhall only obferve, 
 that if thefe Words are to be underftood of 
 Time, they might as well have been omitted ; 
 for Mankind would have been as fully in- 
 fos med, that God was the Creator of all 
 Things, by faying, he created the Heavens 
 and the Earth, as by faying, that he created 
 them in the Beginning. 
 
 But Mofes was a Prophet of God, and 
 wrote by his Diredion, for the Inftrudion 
 of Mankind in the Knowledge of thofe 
 Things which were neceffary and beneficial 
 for Mankind to know or believe, in order 
 to their being thereby moved to qualify 
 themfelves for the Enjoyment and Attain- 
 ment of everlafting Salvation and eternal 
 Lite; and therefore would not ufe any 
 Words that were impertinent, or unneceiTary 
 and improper to be ufed, for anfwering the 
 great End he was to promote. And if we 
 take the Words, which our and other 
 Tranllators have rendered In the Beginning, 
 in another Senfe than they have been taken 
 by the Generality of Mankind ; and as they 
 are taken in other Places of the holy Scrip- 
 tures, written by Mojes and the Prophets, 
 they will appear to have been very neceffary 
 
 to 
 
ihejirfl Chapter c/'GeneSis. 3 
 
 to have been ufed by Mo/es^ for the Infor- 
 mation of Mankind in the Knowledge of a 
 moil neceffary and ufeful Truth, (viz.) in 
 the Knowledge of the ^hree divine Perfons, 
 in the one undivided and indiviiible Jehovah^ 
 or divine Effence, the Head, Origin, or 
 Fountain of all created Beings. 
 
 The Words in the Original are thefe, 
 
 which truly, and literally, and ufefully 
 tranflated, run thus: The Elohijn (or Plura* 
 lity of divine Perfons) in the Head (or Origin, 
 or Fountain of all created Beings, or in Je- 
 kovah, the EiTence) created (or produced in- 
 to Being) the Heavens and the Earth. 
 
 The Words, D^JS^K"), and W^^-> and \^tV^^ 
 being never underftood of Time, unlefsaWord 
 of Time be joined with them, as the Head, 
 Beginning, or firft of a Week, Month, or 
 Year. They fignify the Firft, the Principle, 
 or Chief, the Head, the Sum total of Num- 
 bers, the Spring or Fountain from which 
 Rivers or Rivulets flow. And the Word 
 Reflnth^ is ufed to denote the firft founded 
 City of a Kingdom, from which all the reft 
 flowed, and upon which they depended; 
 as, Gen. x. 10, The Refiith^ the Begtmzing 
 (Head or firfl) oj his Kingdom ivas Babel, 
 &c. And God hath been gracioufly pleafed, 
 Ifa. xli. 4, to call himfelf, The Firji and the 
 La(l\ and Rev. i. 8, he is called Ao;/-, The 
 Beginning and the. End. The Word Arche 
 B 2 fignifying 
 
4 . N O T E S, &c. upon 
 
 figni Tying the fame Thing, St. John L i, 
 that Rcjhith doth, Gen. i. i, /« the Begiii- 
 ning was the Word^ (i. e.) the Word was 
 in Jehovah^ the divine ElTence, who is moft 
 ilridly called the Refiith, oy Arche, becaufe 
 he exifted in yehovah^ the Effcnce, before y^- 
 hovah condefcended to become Elohim, in 
 order to create Form, and make all Things 
 for the Ufe and Service of Man, and Man 
 for true and fpiritual Happinefs, both tempo- 
 ral and everlafting, (as will be mofl clearly 
 fhewn under the Article or Word Trinity 
 i>i the fecond Volume of my Apology, for 
 the one and only true, and divinely revealed 
 iandifying, and faving, and Chrillian IReli- 
 gionj) where it will alfo be (hewn, that if 
 Jehovah had not been gracioufly pleafed to 
 become Elohim^ nothing could have been 
 created or made. And it is on this Account, 
 that God faid to Mofes^ Exod. vi. 3, I ap- 
 peared unto Abraham, and unto Ifaac, and 
 unto Jacob, by [or as] God Almighty y but by 
 my Name Jehovah, mklch 1 ivas not knoivn to 
 ihem-y L e. as Elohim, the Almighty Creator 
 of all Things, and therefore as a Plurality I 
 was known to them. But had I continued 
 to be what the Nuncjehovah, imports, viz. 
 the Efience only, 1 could not have been 
 known to them. The Meaning of this 
 Text is not, that Abrahdm^ ^'^'^^^i and Ja- 
 cob did not know the Word Jehovah^ and 
 that i^ was a Name of that great and moll: 
 
 high 
 
the fir fl Chapter of Genesis. 5 
 
 high God whom they wor(hippcd ; for It is 
 plain from Gen. iv. i, xv. 2, 16, xxii. 14, 
 xxiv. 7, 12, and many other Texts, that 
 E'ue and thofe Patriarchs knew this to be a 
 Name of God. So that this Text in ExoJ. 
 mull: necefTarily mean, that God, as yehovah, 
 and before he become Eiobim, could notpoffi- 
 bly have ever been known j for if he had not 
 become Elohim, a Plurality in effential Uni- 
 ty, no Creature could have exifted by which 
 he could have been known ; which will be 
 moft clearly flievvn by the Revelations and 
 Reprelentations which God hath been moll 
 gracioully pleafed to make of himfelf, under 
 the Article or Word Trinity: By which will 
 appear, that the original Text of Moles fet 
 forth a moil important Truth, necelfary to 
 be known, and lincerely and truly believed 
 by all Mankind, however Tranfiators, Cri- 
 tics, and Commentators have happened to 
 overlook and mi flake it, by their not conii- 
 dering the true and only End for which all 
 divine Revelations were made to IVIankind : 
 -By copfidering that, and wbat hath been ob- 
 ferved, they will perceive, that the true 
 Tranflation of the hrlf Text of the holy Bi- 
 ble is what I have before given. 
 
 I fliall fay nolhing more here concerning 
 the Heavens and the Earth, becaufe under 
 thofe two Articles or Words I fhall not only 
 fhcw the different Senfes in which they are 
 taken, in other Parts of the holy Scripture, 
 B 3 but 
 
6 N T E S, &c. upon 
 
 but their original and primary Significations, 
 and Strudlures, and Manners of fubfifling, not 
 only in their original and created, but un- 
 formed States ; bat alf© their Strudures and 
 Planners of fubfifting in their formed States, 
 in which they have continued from the Time 
 of their Formation to this Day, with fome 
 little Variation at the Time of the Flood. 
 
 But only obferve, that by the Heave7is hen? 
 is meant the material Air in its original State of 
 Darknefs without Motion, which fince its 
 Formation, by the Motion which God, by 
 his all-powerful Word, commanded to arife 
 in the Center of it, hath fubfifted in thefe 
 three different and diflindl Forms and States, 
 of Fire, Light, and Spirit or Darknefs in Mo- 
 tion; one of them penetrating, pervading and 
 expanding, and another of them with equal 
 Force compreffing and combining together 
 the conftituent Atoms of all the different 
 Syftems in the phyfical, natural, or material 
 World, 
 
 And that by the Earth, in this Text, is 
 meant, the terraqueous Globe, or hollow Shell, 
 which was compofed of earthy and watry 
 Particles blended together, and v/hich in that 
 unformed State may be reprefented, by a Shell 
 of Sponge whofe Interflices were filled with 
 Water 5 and upon whofe Faces, (?'. e.) upon 
 whofe outer or convex Surface, and upon 
 whofe inner or concave Surface, the Heavens 
 in their original Form and State of Darknefs 
 
 without 
 
the fir (i Chapter c/Genezis. 7 
 
 without Motion lav. And that in this Shell 
 of Earth and Water blei.ded together, were 
 contained the Seeds or fcminal Atoms of all 
 the different Syftems, whether inanimate, or 
 vegetable or aniin..l, that ever were in the na- 
 tural or material World. And accordingly it 
 is faid, 
 
 Ver. 2 That the Earth loas IHl* "imn 
 without Form and voidy or in a defolatc 
 State, unfit toanfvver ihe Ends for which, by 
 its Formation, it was adapted, and hollow and 
 empty, but not in a ftricl Senfe of Emptinefs; 
 for it was then filled with that dark motion- 
 lefs Air that is faid to have been upon both 
 its Faces : But in a larger Acceptation of the 
 Word, as we fay a Bottle or any other Veffel 
 is empty, when it is void of Liquor, although 
 at the fame Time it be filled with Air. 
 And Darbiejs ivas upon the I* aces of the Deep^ 
 (as I have before obferved) and the Spirit of 
 God JiJGved upon the Faces of the Waters. 
 By which we may obferve, that terraqueous 
 hollow Shell or Globe, from its conftituent 
 Parts, Earth and Water, is fome times called 
 Earth, and fometimes Water, and that the 
 Shell of the Globe in which the Earth and 
 the Water were blended together, was called 
 the Deep or Abyls Dinn- And this Air that 
 was in the Form of Darkncls, and lav mo- 
 tionlefs upon the Faces of the Deep being put 
 into Motion, by which a Fire wa^ cxciccd 
 in the Center of it, which darted forth in 
 B 4 Rays 
 
8 NOTES, &c. upon 
 
 Rays of Light all around it, was then called 
 Spirit, and the Spirit of God, becaufe it was 
 created by the Elohim or God. Its mechanical 
 Operations upon the Shell of the Earth, by 
 which the Earth was formed, and all its 
 other Operations upon all natural or material 
 Things, after it became an expanding, and at 
 tjie fame Time a compreffing Firmament, 
 by whofe Operations the Waters, which were 
 below it, were divided from thofe which are 
 above iu, and .by which a Divifion is made 
 by the Rays of Light between the Rays of 
 Parknefs, and a Divifion is made by the Rays 
 of Darknefs between the Rays of Light, mo- 
 ving in Diredions contrary to each other, the 
 one (viz.) the Light, moving from the Orb 
 of Fire in the Centre to the Circumference of 
 the Heavens, penetrating, pervading and ex- 
 panding all natural and material Things in its 
 Progrefs ; and the other (viz.) the Darknefs, 
 moving between the divided Rays of the 
 Light, from the CircuQ-jference of the Heavens 
 to the Orb of Fire in the Center, and com- 
 preffing and combining, with a Force equal 
 to the expanding Force of the Light, all 
 natural or material Syftems in its Progrefs. 
 Thefe and all its other Properties and Opera- 
 tions in its three Forms and States of Fire, 
 Light, and Spirit or Darknefs in Motion, 
 will be largely fpoken of and fhewn, (as I 
 have faid before) under the Article or the 
 Word Heavens. 
 
 By 
 
the fir fi Chapter 0/ Genesis. 9 
 
 By this, the Neceffity of my faying any 
 Thing more here upon the nine following 
 Verfes is luperfeded, than to obferve in gene- 
 ral. That God called the Light, Day; and 
 the Darknefs, Night. And that the Intervals 
 of Time in which the Darknefs and the 
 Light continued upon any Part of the Earth 
 made a Day in that Place, where thofe In- 
 tervals taken together did not exceed the 
 Space of twenty -four Hours. And that the 
 Firmament or the Heavens expanded in the 
 Rays of Light and Darknefs, Vv'ith the Or-b 
 of Fire in their Center, were one and the 
 fame Thing. And that v/hcn by the com- 
 prefiing and expanding Forces of the Firma- 
 ment, the Water was fqueezed or preffed out 
 of the terraqueous Shell, fo that that Shell be- 
 came dry Land, Part of the Waters that had 
 been mixed with it, being forced into the 
 hollow Shell of the Earth by the CompreiTure 
 of the Firmament, and the Remainder of 
 them being forced into thofe low Vallies that 
 would neceffarily be in fome Places of the 
 outward Surfaces of the Earth, after the Wa- 
 ter was preffed out of it. God called the dry 
 Land that then appeared Earth ; and thofe 
 Waters which were forced together upon the 
 Vallies of its outward Surface, he called Seas. 
 And that the Firmament, or Air being partly 
 within the hollow Shell of the Earth, thofe 
 Waters which were upon the outer Surfaces 
 of the Earth were above the Firmament ; 
 
 and 
 
10 NOTES, &c. upon 
 
 and partly above and without the Shell of the 
 Earth, the vaft Body of Waters which are 
 inclofed within that hollow Shell were under 
 the Firmament. 
 
 By what hath been here In general obferved, 
 of the vaft Body of Waters inclofed within 
 the Shell of the Earth, and of the Earth's 
 being in its original State, in the Form of a 
 Shell or Sponge, we may very ealily conceive, 
 how, when thofe Waters were all forced up 
 out of the hollow Shell of the Earth, to its 
 outer or upper Surface, and when by the fame 
 compreffing Force, all the Parts of the 
 hollow Shell of the Earth, were more clofe- 
 ly combined together, and the whole of 
 it forced into a much narrower Compafs. 
 Like a Sponge fqueezed, the whole Surface 
 of the Earth might have been overfpread in 
 many Places, to the Heighth that the holy 
 Scriptures inform us it was, and that all the 
 high Hills were covered with the Water, al- 
 though the holy Scriptures don't inform us 
 how high it rofe above the Hills. But we may 
 very eafily conceive, by the Way that the 
 holy Scriptures have informed us, that when 
 the dry Land was made to appear, (viz.) by 
 the ComprefTure of the Firmament, upon 
 both the outer and inner Faces of the terra- 
 queous Shell, that there were no fuch high 
 and rugged Mountains upon its outer Surface 
 before, as appeared upon it after the Flood. 
 And that thofe high and rugged Mountains 
 
 were 
 
thefirjl Chapter c/Genesis. h 
 
 were occafioned by the burfting open the 
 Shell of the Earth, by the forcing up and 
 down of the Waters out of it and into it again, 
 and are fo many Monuments bearing Witnefs 
 to the Truth of the fcriptural Account of the 
 Univerfahty of the Deluge. But this only 
 by the by; and I have thus only lightly 
 touched upon it, becaufe my prefent Defign 
 doth not lead me to the Confideration of 
 thofe Chapters, which fet forth the Particu- 
 lars, neceffary to be known by Mankind, con- 
 cerning the Flood. 
 
 Ver. 1 1 . And God fat J, let the Earth bring 
 
 forth Grafs J or germinate tender Sprouts, 
 
 and Herb yielding Seedy the jruitful Tree 
 
 yielding Fruit after its Kind^ whofe Seed is 
 
 in itjelf upon the Earth, and it was fo. 
 
 Ver. 14. And God /aid, lei there be Light, 
 (Luminaries D^^ND) in the Finnament of 
 the Heave?js, to divide between the Day^ and 
 between the Night: And let them be for 
 Signs, and for Seafons, and for Days^ arid for 
 Tears. 
 
 Ver. 15. And let them be for Ughti in the 
 Firmament of the Heavens^ to give Light upon 
 the Earth, and it wasfo. 
 
 Ver. 1 6. And God made two great Lights, 
 the greater Light to rule the Day^ and lejfer 
 Light to rule the Night, the Stars aljo. 
 
 Ver. 17. And God fet them in the Firma- 
 ment of the Heaven, to give Light to the 
 Earth. 
 
 Ver, 
 
12 NOTES, &c. upon 
 
 Ver. 1 8. And to rule coer the Day and 
 over the Nighty and to divide betiveen the 
 Light and between the Darknefs^ and God 
 faiv that it was good, 
 
 Ver. 20. And God [aid, Jet the Waters 
 bring furth abundantly^ the moving Creature 
 that hath Lije^ and Fowl that may f,y above 
 the Earth in the open Firfnament of Hea^ 
 ven. 
 
 Ver. 21. And God created the great 
 Whales^ and every livijig Creature that mo- 
 vtth, which the IVaters brought forth abun- 
 dantly ^ after their Kind^ and every winged 
 Fowl after his Kind-, and God Jaw that it 
 was good. 
 
 Ver. 22. And God blejjed them^ fiy^^gt 
 be fruitful and multiply^ and fill (or inrich, 
 or ftock) the Waters in the Seas^ and let 
 Fowl multiply in the Earth. 
 
 Ver. 24. And God faid^ let the Earth 
 bring forth the living Creature after its 
 Kind, Cattle, and creeping Thing, and Bsafi 
 of the Earthy after his Kindy and it was 
 
 fi- 
 
 Ver. 25. And God made the Beafis of the 
 Earth after his Kind, and Cattle after their 
 Kindy and every Thing that creepeth upon the 
 Ea''th after his Kind : And /aw that it was 
 good. (t. e, that every Thing that he had 
 created and made was moft fit and proper for 
 anfwcring all the wife and good Ends for 
 which he defigned it.) 
 
 My 
 
thefirji Chapter of Gen t^sis, 13 
 
 My prefent Defign doth not require me to 
 make any particular Obfervations upon any 
 of the foregoing Verfes, therefore I fhall 
 only obfervc here in general, that from thefe 
 foregoing Verfes we may perceive, 
 
 Firfi^ That there were blended with the 
 Earth, the Seeds or feminal Particles, of all 
 the Kinds of Vegetables that ever exifted, or 
 have ever (ince appeared upon the Earth ; and 
 to germinate or grow out of it. And that 
 out of thoie feminal Atoms or vegetable Parti- 
 ticles which God at firft created, he formed 
 and made them all, by his all-powerful 
 Word, by which all Things that he had 
 created were afterwards put in Motion ; and 
 firft the natural or material Heavens, or the 
 Airs, which I have before obferved, to have 
 been a Body of Darknefs without Motion in 
 its firft and unformed State, and which was 
 put into Motion by God's all-powerful Word, 
 faying, let there be Light, By which they 
 were formed fo as to keep themfelves in per- 
 petual Motion, in the three different Forms 
 and States of Fire^ Light, and Spirit or 
 Darknefs tn Motion, And by their regular 
 and uniform, and perpetual different Motions, 
 penetrating and pervading, expanding and 
 combining or compicfTing and adting in 
 and upon all other Matter, all the different 
 Atoms or conltituent feminal Particles of all 
 the different Syftems of inanimate Matter, 
 were fo moved as to become combined to- 
 gether. 
 
 ^ 
 
14 NOTES, &c. upon, 
 
 gether, fo as that thereby, all their dlfierenC 
 Syftems were formed, whether of Stone or 
 of the different Kinds of Mines, Minerals, or 
 Metals, that have been found on the Surface, 
 or in the Bowels of the Earth, of fuch dif- 
 ferent Denfities, as would neceffarily a rife 
 from the different Forms and Figures of their 
 different conflituent feminal Atoms; fome of 
 them admitting of more compa(ft and denfe, 
 and others of them of rarer Combinations, in 
 order to their better and more perfectly an- 
 fwering the particular Ends for which they 
 were, in perfedl Wifdom and Goodnefs, de- 
 ligned, and fo created. 
 
 Secondly^ That by the fame uniform and 
 regular, and perpetual Motion of the Heavens, 
 Air, or Firmament, in the three different and 
 diflind;, expanding, and combining, or com- 
 prefling Forms of Fire, Light, and Spirit or 
 Darknefs in Motion, The Seeds or feminal 
 Particles of all Kinds of Vegetable?, which 
 were blended v^'ith the Particles of the Earth, 
 were put into fuch Motion, as were proper 
 for their Combination together, into all their 
 different refpedlive Forms, under which all 
 the different vegetable Syftems have fince ap- 
 peared and fubfifted, and for comunicating ve- 
 getable Life to them, manifefted in their Ca- 
 pacities to imbibe and receive the proper Ali- 
 ment that would be forced up into their Tubes 
 or Pipes, by the expanding and comprefling 
 Forces of the Air in its different Forms, me- 
 chanically. 
 
ihefirfl Chapter ©/"Genesis. i^ 
 
 chanically, and by adlual Contad and Impulfe 
 operating or ading in and upon them : And 
 to circulate thole alimentary Juices, fo forced 
 up into their Tubes in order to their Growth 
 and Enlargement of their Bulk or Sizes, that 
 they might anfwer the particular Ends for 
 which they were all defigned, that they 
 might prove beneficial, either immediately 
 or mediately, to Mankind. And to carry off, 
 through their different excretory Duds, 
 the feculent Parts of thofe nutritious Juices, 
 which if left and not carried off, after their 
 different Filtrations, would prove hurtful, 
 and occafion Difeafes or Diftempers in thofe 
 vegetable Bodies : And in their Capacity or 
 Ability to produce Leaves and Flowers, and 
 Fruits after their Kinds, for the Ufe and Ser- 
 vice of the animal World and Mankind. 
 And laftly to continue their feveral Kinds 
 through all Ages, each of them having their 
 living Seeds in themfelves, either in their 
 Fruits or in their Roots, from whence they 
 fend forth Shootsj or in their Branches, which 
 taking root in the Earth, continue and increafe 
 the Species. 
 
 thirdly. And by the fame uniform and 
 regular, and perpetual Motion of the Hea- 
 vens, mechanically operating in and upon the 
 feminal Particles of all the animal Matter 
 which God created, and 'which, as the holy 
 Scriptures inform us, were then mixed with 
 the Earth and Water, put them into fuch 
 
 proper 
 
l6 NOTES, &c. upon 
 
 proper Motion, as that thereby, all the dif- 
 ferent Syftems of them that have ever fincc 
 appeared in the World, under their vafl Va- 
 riety of fpecific Forms, were formed and 
 made : As the vaft Variety of Fowls of the 
 Air, and Fifh of the Sea, and Beafls of the 
 Earth, tame and wild, and creeping Things, 
 harmlefs and hurtful. And by the lame Air, 
 was communicated to them, not only vege- 
 table Life, manifefling itfelf in moft of thofe 
 Ways that I have before obferved vegetable 
 Life to manifefl itfelf in, but alio animal 
 Life, manifefling itfelf in thofc different- 
 Motions, which are called Senfations, 
 Thoughts, and Remembrances of, and De- 
 lires and Averfions for, natural or material, 
 and fenfibly perceptible Things, proper for 
 the Support and Prefervation of their indi- 
 vidual Syflems, and the Propagation and 
 Increafe, and Continuance of their Species, 
 and for exciting, or occasioning in them 
 pleafing and agreeable, or difplcafing and dif- 
 agreeable Senlations. The holy Scriptures 
 having in feveral Places exprefly declared, 
 that both the vegetable and animal Lives of 
 living Creatures were communicated to them 
 by the material Heavens, or the Air fublifl- 
 ing in its three different States and Forms 
 afore- mentioned, as will be (hewn hereafter 
 under the Article or Word Heavens. Arid 
 the Truth of the fcriptural Dewiarations, ap- 
 pears 
 
the firjl Chapter of Gen e si s. 17 
 
 pears by ^Experiments made on Vegetables 
 and Animals. 
 
 Fourthly^ We may likewife obferve in ge- 
 neral, from the foregoing Verfes, that the 
 Lights or Luminaries, Holders and Refled:- 
 ers of Light, which God placed in the Fir- 
 mament of the Heavens, (viz) the Sun, 
 and the Moon, and the Stars, to feparate 
 and make Diftinttions between the Day and 
 the Night, and to give Light on the Earth 
 both Day and Night, by the dired Light 
 iiTuing forth from the Orb of Fire in the 
 Sun by Day, and by the refleded Light of 
 the Moon and Stars by Night, without 
 which there would be a Stagnation and Cef- 
 fation of all Motion, and of all vegetable and 
 animal Life in the natural or material Worlds 
 and for the Production and Variation of the 
 different Seafons, and for the Computation 
 of Time, by Days and Years, <cfr, were al- 
 fo to be Signs and memorial Reprefentations 
 to Mankind, to put and keep them continu- 
 ally in Mind of the fpiritual Things fignified 
 and fenfibly reprefented by them. As the 
 great Love of God (who was moft gracioi^lly 
 pkafed to fignify, and fenfibly to reprefent 
 himklf by the material and viiible Heavens, 
 as will be (hewn hereafter) was fenfibly 
 reprefented by the Sun, or Orb of Fire, in 
 the Centre of the Heavens, and was of.en 
 manifefted by Fire from Heaven ; and moil 
 brightly by the fending of his only begotten 
 C and 
 
i8 NOTES, &c. upon 
 
 and well- beloved Son, to be a Light to the 
 World, and who is therefore likewife fenli- 
 bly reprefented by the Sun, and fo called by 
 the Prophet Malachi iv. 2o, T^he Sun of 
 Righteou/nccfs, that ivas to arije with Healmg 
 in his Wings-, and by Zacbarias, Luke i. 8, 
 *rhe Day-Spring from on High^ icho was to 
 gi've Light to them that J at in Darhiefs, and 
 the Shadow of Death -^ and by St. John i. 9, 
 he is called, ^he true Light y that light eth 
 every Man that co?neth into the JVorld ; and 
 2 Pet. i, 19, he is called, The Day- Star-, 
 and Revelations xxii. 10, he calls himfelf, 
 The bright and Morning-Star, And the fe- 
 ven Churches of Afia are reprefented by the 
 feven golden Candlellicks, or Holders and 
 Senders forth of the true and fpiritual Lightj 
 and the Angels or BiOicps of thofe Churches, 
 are fignified, and fenfibly reprefented by fe- 
 ven Stars, which refledl that fpiritual Light 
 of the divinely revealed Truth upon thofe 
 Churches, By thefe few Obfervations, we 
 may clearly perceive, how the Lights in the 
 Firmament of Heaven, were made Signs, by 
 which fpiritual and heavenly Things were 
 fenfibly reprefented, and fo fignified. 
 
 Thefe few general Obfervations were all 
 that I judged necelTary to make upon the 
 foregoing Verfes, as they are ufeful for Man- 
 kind to know and confider ; and in fome 
 Nleaiure, neceffary for the Confirmation of 
 Mankind ia the Belief of fome of thofe 
 
 Truths, 
 
the jirfi Chapter of Qy.v^'^ii^, I9 
 
 Truths, which I am now about to fet before 
 them. 
 
 Ver. 26. And God Jciid, let us make Man 
 in our own Image ^ after our own Likeiiejs : 
 and let them have Dominion over the Fifh of 
 the Sea^ and over the Fowl of the Air^ and 
 over the Cattle^ and over all the Earthy and 
 over every creeping Thing that creepeth upon 
 the Earth, 
 
 Mofes in this Verfe gives us an Account of 
 the Declaration the Elohim^ or the PluraHty 
 of divine Perfons in effential Unity, m^de a- 
 mong themfelves, to make Man, or Man- 
 kind, like themfelves, in order to their being, 
 like them, everlaftingly happy: And of what 
 it was they were to continue to do, in order 
 to their continuing to be hke them both in 
 Holinefs and Happ'nefs. This 1 ext affords 
 many Things worthy of the Obfervaiion of 
 all Mankind, and necelTary to be known 
 and well confidered by them. As 
 
 Firfl^ That God who is here faid by Mo- 
 fes to have faid, let us make Man, is not a 
 fingle Perfon, but Elohim, a Plurality of Per- 
 fons co-eternal, co-effential, and co-equal, in 
 Wifdom, Power, and Goodnefs, in the one 
 undivided and indivilible fehovah or divine 
 Effence, otherwife called (as I have betore 
 obfervedj the Refith and Arche, (i. e.j the 
 Head, Origin, and Fountain not only ot ull- 
 created Being, but of the Elohm, who ef- 
 fentiailv, but not formallv, exiited in the 
 C 2 ydjovaby 
 
20 NOTES, &c. upon 
 
 yehovah^ Rejhith, or Arche from Eternity. 
 Thar we may be moved by this Revelation 
 which the Elohim were pleafed to make of 
 themlelves, and of their Manner of fubfift- 
 ing in Plurality in Unity, fo as that not one 
 of them can be called God exclufively of 
 the other two, by Mofes^ to fearch and en- 
 quire after thofe fenfible Reprefentations, 
 which be hath been graciouily pleafed to 
 make of hi.nklf to Mankind, that they 
 might be thereby enabltd to form j'lft and 
 true, and ufeful Notions of him ; which, 
 although they be not adequate, are however 
 ufeful and fufficient, for letting us know all 
 that is necefiary to be known of him by us 
 in this World, in order to move us mofl 
 powerfully to admire, adore, and love him, 
 with all our Hearts, and all our Minds, and 
 with all our Souls, and with all cur Strength, 
 and confequen^ly to perfevere in perfed Obe- 
 dience to his mofi: gracious and perfect, and 
 perfectly purifying Law, which he gave us 
 for no other Reafon but for making all Man- 
 kind, without Exception, truly and fpiritu- 
 ally happy, bo^h temporally and everlafting- 
 ly. God, as I have had occafion to fhew 
 in the iiril Part of this Apology, never re- 
 quires Men to believe any thing, as neceflary 
 to be believed of them, in order to their 
 Sandifj cation and Salvadon, and eternal Life, 
 that they could have no Notion, nor juft 
 and true Conception of, and that they could 
 
 not 
 
the fir fl Chapter of Genesis, 2 r 
 
 not perceive the Knowledge of it, to be ufe- 
 i\\\ and neceflary for the Attainment of thoie 
 Ends. And as all thofe fpiritual Things 
 which are fet forth in the divinely revealed 
 fundamental Articles of the Faith, are of that 
 Kind i and no one of them could poinbly 
 have been ever known by any Man by di- 
 vine Revelation only, or by any other Means 
 than by the fenfible Reprefentations which 
 God was mod gracioufly pleafed to make to 
 Mankind of them. Therefore God, for the 
 Benefit of Mankind, was pleafed to make 
 fuch fenfible Reprefentations of them, that 
 they might be thereby enabled to form juft, 
 true, and ufeful, although not adequate No- 
 tions of them. And as all thefe Reprefenta- 
 tions of fpiiitual Things are clearly fet fr^rth 
 in the Holy Scriptures, therefore Mankind 
 ought diligently to fearch the Holy Scriptures 
 for them, that tiiey may be able to form juH', 
 true, and ufeiul Notions ot them, and who- 
 ever will do fo, will have a very clear Notion of 
 the Trini.y of divine Pcrfons, in the Unicy 
 of the divine Eilence, (as will be clearly 
 fhewn hereafter, under the Article or Word 
 Trinity;) which hath been looked upon by 
 the Generality of Mankind as inconceivable 
 and unintelligible. And it is for Want of 
 due Confideration of the fenfible Reprefenta- 
 tions which God hath been gracioufly pleafed 
 to make of fpiritual and ienliuly impeicepu- 
 ble Things, tliat fo very few are agreed in 
 C 3 their 
 
52 NOTES, &c. upofi 
 
 their Notions of any one of them, or have 
 juil and true Notions of them. And it is on 
 the lame Account, that many have doubted 
 of the Truth of the Revelations which God 
 ha^h made concerning them ; fuch as the A- 
 riam and Socima?is^ and Deifts, and others, 
 who do not chufe to pafs in the World un- 
 der any of thofe Denominations, with Re- 
 fped to the divine Trinity in eflential Unity. 
 And it is on the fame Account, that the in- 
 conliderate and fcripturally ignorant Deifts, 
 and Advocates for the Self-fufficiency of the 
 Light and Law of Nature, or of natural Re- 
 ligion, have long and loudly exclaimed againft 
 the figurative Expreffions which fometimes 
 occur in the Holy Scriptures; and which they, 
 to make a greater Noile with, call metapho- 
 rical and allegorical, and parabolical and (ym- 
 bolical Language ; without confidering the in- 
 dilpenfible Neceflity there was for reprefent- 
 ing fpiritual Things, States, and Adions by 
 fciifibie and fymbolical Signs and Reprefenta- 
 tions; and that figurative and metaphorical, 
 &c. Language was not lefs necefTary to be 
 fometimes uled, when fuch fpiritual Things 
 were fpoken of. Had they confidered thefe 
 Things, they would not have been cafify in- 
 duced to have expofed their Ignorance, in 
 charging that as a Blemifh and Imperfedlion 
 ,in the Holy Scriptures, which is a manifefl 
 Pertcdion, and a moft ufeful Beauty in them. 
 
 econdhf^ 
 
the firfl Chapter ^Genesis. 23 
 
 Secondly y From the Words of this Text : 
 jind the Elohlni faid^ let us make Man in 
 our Image ^ after our Likencfs. We may 
 obferve, that there are two Kinds of Images, or 
 LikenefTes, (viz.) a natural, or bodily, and 
 a fpiritual Likenefs : For it will be (hewn in 
 my Notes on the fecond, or next Chapter 
 following, that Man conlifts of two different 
 conftituent Parts, (viz.) of a material, via- 
 ble, and mortal Body, which he hath in 
 common with Brutes, by which he is only 
 capable of difcerning and knowing, and 
 thinking of and remembering, and defiring 
 natural or material, and fenfibly perceptible 
 Things ; and of an immaterial and invifiblc, 
 and immortal Spirit, which is capable of dif- 
 cerning and underftanding by fpiritual Light, 
 and of thinking of, and remembering and 
 defiring fpiritual and fenfibly imperceptible 
 Things : And that it is by this fpiritual and 
 immortal Part, and by the fpiritual Light 
 which it is capable of receiving and difcern- 
 ing fpiritual Things by, that Man is both ef- 
 fentially and rationally diilinguiflied from a 
 Beaft or Brute. And it is this fpiritual con- 
 flituent Part of Man that is moll: properly 
 called Man, as he flands in Contradiflindion 
 to a Brute. And this fpiritual and fuperior, 
 and governing Part of Man is therefore 
 called I Cor. xv. 47, The Lord from Hea- 
 ven ; whereas his Body, which was firft- 
 formed, is fr.id to be of the Earth, earthy. 
 C 4 Ana 
 
4 
 
 24 N OTES, &c. upon 
 
 And this fpiritual Part was defigned to go- 
 vern in and over the earthly Body ; its Bu- 
 iincfs in it, being to perfed: it, and keep it 
 in Repair as an earthly Tabernacle, and to 
 keep it clean from all Weeds, Briers,Thorns and 
 Thirties, and all fruitlefs and hurtful Plants, 
 or Trees, that it might continue to be a Fa- 
 radifey or Garden of Delight 5 and to keep it 
 under and fubdue it, by exercifing Dominion 
 over it as a Servant ; by reftraining all its na- 
 tural or bodily Delires, and keeping them 
 under, fo that they (hould not at any Time 
 break out and become infatiable and over- 
 ruling bodily Lufts, reprefented by Fowls of 
 the Air, and Fifli of the Sea, and Beafts of 
 the Earth, both tame and wild, and byharm- 
 lefs and hurtful Reptiles, as will be made ap- 
 pear anon. By thefe Confiderations we may 
 perceive that when God faid. Let us make 
 Man in our Image, after our Likenejs, that 
 the Words are not to be underllood of a bo- 
 dily Likenefs between God and Man, but of 
 a fpiritual and moral Likcneis. And there- 
 fore his Spirit was to be made immortal like 
 God ; and he was to be made perfed: and 
 upright, and peifedly pure or holy, and per- 
 fedtly righteous, good, and benevolent, that 
 he might, like him, be pcrkctly and fpiri- 
 tually happy, both temporally ai.d everlaft- 
 ingly. And his Spirit was nof to referr.ble 
 God in any of hii. incommunicable Properties 
 or Perfedions, in ins Omni^ieknce, Omni- 
 
 fcience, 
 
the fir ft Chapter of Genesis. 25 
 
 fcience, Omnipotence, AlUfufficiency, or In- 
 dependency ; but in Spirituality and Immor- 
 tality, and in perfed: Goodnefs, which com- 
 prehends all his communicable and moral 
 Perledions, his Purity or Holinefs, and Wif- 
 dom and Veracity, Mercy, Patience, and 
 Long-fuffering, and Love, or perfed: ard u- 
 niverfal Benevolence i for it is in perfe6l 
 Goodnefs that the Godhead confifts, and not 
 in Omniprefence, Omniicience, Omnipotence, 
 All-(ufficiency, and Independency j for w^ith 
 all thefe Properties or Perfedions, vi^ithout 
 moil perfed; Goodnefs, 'Jehovah would not 
 be God, but a Being to be feared and 
 dreaded, on Account of his almighty and 
 uncontroukble Power to infiidt Punifhments 
 according to his Will, and not to be beloved 
 for his Goodnefs. And Chrift^ who accord- 
 ing to his Manhood, was produced into Be- 
 ing before all other Creatures, and is there- 
 fore called the firfl born of every Creature, 
 
 Coiojf* i. 15. -^^(^-roToxo; Trao-'f xricsug one br0U2;ht 
 
 fonh before all Creation, and the Heir of all 
 Things, being perfedly good : it is therefore 
 faid of him, Co/off. ii. 9, that in him dwells all 
 the Fulnefs of the Godhead bodily^ and there- 
 fore he is faid Colojf. i. 15, and 1 Cor. iv 4, 
 and Heh. i. 3, to be the image of the inviftble 
 God, and the Image of God^ and the exprefs 
 Image of his Per Jon. And whoever will imi- 
 ta;e nim in his perfed Goodnefs, will refem- 
 bie God in all his imitable Perfcftions, and 
 
 be 
 
26 NOTES, &c. upon 
 
 be the Image of God, and like him, and 
 God will delight to dwell in him, and he ia 
 God: As he is faid, 2 Cor, v. g, to be in 
 Chrilt, reconciling the World to himfelf. 
 
 thirdly ^ From this Text, Let us make Man 
 in our Image^ and after our Likenefs^ and let 
 him have Dominion, &c. and from what is 
 faid Genef. v. i, 2, In the Day that God 
 created Man, in the Ltkenefs of God made he 
 him : Male and female created he them ; and 
 called their Name Adam, in the Day when 
 they were created. And from what it is 
 faid, Heb. vii. 9, 10, Levi alfo who received 
 Tithes, paid Tithes in Abraham. For he was 
 yet in the Loins of his Father, when Melchi- 
 fedec met him. We may clearly perceive, 
 that all Mankind were coeval or cotemporaryj 
 the whole Species, male and female, being 
 in Adam in a leminal State, in the Day that 
 he was made. And the Adions of Parents 
 are reputed the Adions of their Children, 
 who adually exift in them in a feminal and 
 unbegotten, and infeparated State,- 
 
 Upon this Truth the Jews drew a falfe 
 Inference, and concluded, that becaufe the 
 Adions of Parents are imputable to their un- 
 born Children, therefore the Good or Evil of 
 their Adtions is alfo imputed to them; and 
 that Children were punilhed by God, for the 
 evil Adions done by their Parents before they 
 were begotten ; as appears by the Proverb in 
 ufe among them, and mentioned by the Pro- 
 phet 
 
th^fr/I CI after Gehesis. 27 
 
 phet Ezek. xviii. 4, faying, 7l)e Fathers have 
 eaten Jour Grapes^ and the Children's Heeth 
 are Jet on Edge. But our moft gracious God 
 to undeceive them, and deliver them out of 
 that Error, tells them, ver. 5, Tto only the 
 Soul that fitineth Jhall^ or will die ; and that 
 he^ who walketh in his Statutes^ and keepetb 
 his Commandments y to deal truly ^ &c. (whilft 
 he is in a feparate State in this World, as vi^ill 
 appear by the foregoing Veries, and by what is 
 faid ver. 20, Tl:>at the Son Jhali not bear the 
 Iniquity of the Father ^ neither jhall the Fa^ 
 ther bear the Iniquity of the Son: And that, the 
 Righteoujnefs oftheRighteousJhallbe upon him^ 
 and the Wickednejs oj the Wicked fiall be upon 
 him : And by what is faid, ver. 26,) he 
 Jhall fur ely live. But notwithftanding what 
 God, by the Mouth of his Prophet, had faid 
 and done for them, and for removing this 
 Error out of their Belief, yet it appears, that 
 fome of them, at leaft, continued in it in 
 our bleffed Saviour's Time, by the Queftion 
 his Difciples put to him, 'John ix. 2, faying. 
 Who did fn^ this Man or his Parents, that 
 he was born blind : But Chriji removed their 
 Error, and by what he faid to them, and in few 
 Words, let them know, that Children neither 
 fin before they are born, nor are they pu- 
 nifhed tor Sins committed by their Parents, 
 whilft they exift in them in a feminal State, 
 by faying, that it was neither on Account of 
 that Man's finning before he was born, nor 
 
 oii 
 
22 NOTES, &c. upon 
 
 on Account of the Sins committed by his 
 Parents, that that Man was born blind, but 
 that the Works of God fliould be made ma- 
 nilell: by him; by which we may clearly 
 perceive, that Children neicher fin before they 
 arc born, nor are the Sins of their Parents im- 
 puted or imputable to them, and that there- 
 fore the original Sin of Adam was not im- 
 puted to any of his Poflerity. And if we 
 confider what St, 'John faith, i John iii. 4, 
 T^hat Sin is the TraiifgreJJion of the Law, 
 And what St. Paul faith, Rom.'iv. 1 5. tVhere 
 no Law is, there is no "TranfgreJJion, (i, e,) 
 where there is no known nor knowable Law, 
 there can be no Ti anfgreffion, and therefore 
 no Sin. We will clearly perceive the Rea- 
 ibn of J he Prophets, and of Chrift'^ Dodrinc, 
 concerning this Point. For Children unborn 
 are uncapable of knowing any Law, and 
 therefore uncapable ol Sin, and although they 
 be capable of ading in thtir Parent before 
 they are born, the Good or Evil of the Adions 
 of their Parents cannot in Reafon or Juftice 
 be impuied to them, any more than they can 
 be imputed to any of the Glands or Mulcles 
 of the Body which nre moved, and ad ne- 
 celTarily, and by mechanical Impulfes. Nor 
 doih the fecond Commandment interfere or 
 clafh with this Dodriae ; wherein God calls 
 himkM a jealous God, vijiting the Iniquity of 
 to^ Fathers upon the Children of the third 
 and Jour th Generation^ of them that hate him, 
 
 (The 
 
the fir ft Chapter 0/ Genesis. 29 
 
 (The Word Generation is not in the original 
 Text) and is zealous for the Salvation of 
 Mankind, and often offended and angry v'.ich 
 them, and viiits them v/ith his Judgments, 
 but for no other Reafon but for their doing, 
 and impenitently perfevering in doing thofe 
 Things which are moft evidently dc(h-udive 
 of their true and fpiritual oan6titication, Sal- 
 vation ; and true and fpiritual Happinefs both 
 temporal and everldfting. And therefore 
 vifits for their Good, fome of the Children 
 of thofe who continue in the Iniquity of their 
 Fore-fathers, in order to reclaim them and 
 turn them from their Iniquities, which ihey 
 haye been taught by the wicked Precepts 
 and evil Examples of their Fathers, and 
 which are called the Iniquity of their Fathers 
 which they perfevere in and hate God as 
 their Fathers did, and are therefore vifited 
 in order to move them to Repentance and 
 Reformation. So that it is tor their own 
 Wickednefs which Children comniit after 
 the Examples of their wicked Fathers, that 
 they arc fometimes vifited and puni(hed in 
 this World, that they may be awakened and 
 moved to fave themfv^lves by R;'pent mce, from 
 everlafting Mifery. But though the Sins of 
 Parents be not imputdble to their unborn 
 Children then adually exifting in th m, 
 yet fuch Children may be greatly injured in 
 the Loins of their Fathers, as well as after 
 their being feparated from them, if their 
 
 Fathers 
 
30 NOTES, 5cc. upon. 
 
 Fathers be wicked ; for all Kinds and De- 
 grees of Evil or Wicked nefs proceed from the 
 bodily l,ufts, and Children begotten of wick- 
 ed Parents, whofc Nature is tainted and cor- 
 rupted by Luft, will have their Nature 
 which they derive from their Parents likewife 
 tainted and corrupted thereby, and they will 
 thereby become prone or flrongly inclined to 
 Lufl:, and confequently to commit Evil or 
 V/ickednefs, for the Gratification of that Luft 
 which happens naturally to predominate in 
 them, by which their Spirits will be greatly 
 injured, both temporally and everlaitingly, 
 if they do not take Care when they come to 
 proper Age, by Faith and Obedience to re- 
 lift, fubdue and mortify, and purify their 
 Spirits from all thofe bodily Lufts, which 
 they have derived from their Fathers, which 
 few, if any will do, iftheyarenot early in- 
 ilrucfted in the Knowledge of the one and 
 only true fandifying Faith, and of the one 
 and only perfc(fl and perfedly purifying ipiri- 
 tual Law; and of the indifpenfable Neceflity 
 of perfevering in the iincere and true Belief 
 of the one, and in perfecft Obedience to the 
 other, in order to their Sandlification and Sal- 
 vation, and true and fpiritual Happinefs both 
 terrporal and cverlafting, before their natural 
 Defires begin to contend and ftruggle for the 
 Dominion, and become infatiable and pre- 
 dommante as boJily Luft?. It is faid. Gen, 
 V. 3. that Adam begat a Sen in hii own 
 
 Like nefs ^ 
 
the fir jl Chapter c/'Genesis. 31 
 
 Likenejs, ajter his image ^ and called his Name 
 Seth. By which we are not to underrtand a 
 bodily but a fpiritual or moral Likenefs. 
 Adam was made atter the Ipiritual or moral 
 Likenefs of God, in the Day that he was 
 made, therefore perfectly pure and uncorrupt- 
 ed; v<!\\txt2i% Adam\ Nature was corrupted 
 by Luft before he begat Children, and there- 
 fore Seth^ whofe Nature was corrupted in the 
 Loins of his Father, could not be begotten and 
 born in the Image and Likenefs of God, but 
 of his Father, therefore corrupt and prone 
 to Luft. Children partaking not only of the 
 natural, but alfo the moral Infirmiities of their 
 Parents, as is very obvious to fuch as are dili- 
 gent Obfervers of Mankind. And by what 
 hath been here obferved, wc may clearly per- 
 ceive the true Origin of Evil, about which [o 
 many fruitlefs and unluccefsiul Enquiries have 
 been made; and that the bodily Lufts of 
 Mankind have been the Sources and Springs 
 from whence all the moral Evil aod Wicked- 
 nefs that ever was committed in the World 
 hath flowed, and that thefe Fountains and 
 Flood Gates by which Sin entered into the 
 the World, were opened by the Fall of our 
 iirft Parents from the true Faith in God, and 
 confequently from their firft Love, the Love 
 of God, and from their Obedience to that 
 moft perfed, and only perfect and p€rfed:ly 
 purifying fpiritual Law. This I chofe to 
 take Notice of here, as it lay diredly in my 
 
 Way, 
 
32 NOTES, &c. upon 
 
 Wav, in order to (hew the Fairhood and 
 Impiety, and wicked, and deftrudive Ten- 
 dency of the Dodtrines of the Manichees and 
 others, who have contended for the Belief of a 
 Good, and of an evil God : And the Falihood 
 and Weaknefs of the A'-guments, of all thofe 
 wicked and Icripturally ignorant, although 
 fonse of them have been other wife learned 
 Perlbns, who have fcribbled largely but unfuc- 
 celsfuily, for the Support of that impious, and 
 wicked, and deflrudive Dodlriue j and for 
 leading Mankind into Difbeliefof thedemon- 
 flrativcly true Dudiine ot the holy Scriptures. 
 And by what ha.h been laid, we clearly per- 
 ceive what is meant by original Sin, and what 
 it confifts in, and how and by what Means 
 all Mankind came to be tainted with it. 
 And that the original t)in of our firfl Parents 
 confifled in their hearkening to, believing 
 and obeying the Dictates oi our bodily De- 
 fires, contrary to God's exprefs Law and Com- 
 mandment, by which they were led from 
 the true Beliei in God, and from their firft 
 Love, the Love of him, and from their Obe- 
 dience to his moft perfect andj)erfedly and 
 purifying fpiritu-^lLaw, by which chtir bodi- 
 ly Delires became exorbitant and infatiably 
 predominant bodily Lufts i by which their 
 Nature became corrupted, and prone, or 
 ftrongly incliiicd to Lufts, and to Sin or 
 Wickednefs, in order to gratify them. And 
 all Mankind aduuUy exifting in /idam when 
 
 his 
 
the fir ft ChiJpfer o/Gei^esis, 33 
 
 his Nature was corrupted, and partaking of 
 his corrupted Nature, became thereby cor- 
 rupted, and made prone to Luft, and co^ife- 
 jfequently to Sin or Wickednefs. And that 
 Pronenefs or Piopenfity to Lull:, and to Sin 
 or Wickednefs, tor the Gratification of fuch 
 Lufts as naturally prodominatc in them, is 
 what is called original Sin in every Man that 
 ever lived ; by which they are inftigated and 
 powerfully moved to all the Evil tiiey com- 
 mit in this World, and by which they are made 
 fpiritually miferable both in this World, and 
 in the next: And by this we may likewife 
 clearly perceive, thjt although all Mankind 
 were greatly injured by the Fall and original 
 Sin of our firft Parents, yet none are made 
 fpiritually miferable hereby, either in this 
 World, or in the next, but fuch as chufe to 
 perfevere in it, and to be moved by it, to 
 hearken to, believe and obey, and cherifli 
 their bodily Luft«, by which they are made 
 fpiritually miferable both in this World, and 
 the next. And by what hath been oblerved 
 from this Text, we may likewife perceive, 
 that although y^^am was, and every Man be 
 a Plurality in Unity, yet the Unity ot the 
 human hffence is a feparable and divifible 
 Unity, and the Pluraliy therein, a feparable 
 Plurality, which can fubfift and adf, or ope- 
 rate feparately and independently of cixh 
 other: Whereas the Unity of the divine 
 Elfence is indivifible and infeparablci and ,hs 
 D Plural.t^ 
 
43 NOTES, &c. upoji 
 
 Plurality of Perfons diftinguiilied, and per- 
 fectly and conceiveably diftinguifhable in the 
 indivilible Unity of the divine ElTence, can- 
 not fubfift leparate from that undivided 
 EflenCe, neither can they ad: feparately and 
 divided from each other, nor independently 
 of each other j fo that although every one of 
 them be a divine Perfon, and therefore God, 
 yet none of them is God exclufivc of the 
 other two j and therefore the whole Trinity 
 in Unity is but one God, as will be anon 
 fhcwn under the Article or Word Trinity, 
 where 1 (liall largely ipeak of the fenfible 
 Reprefentationshe hath been gracioufly pleafed 
 to make of himfelf, in order to enable us to 
 form juft and true Notions, or Conceptions 
 of him, fo far as it is ufeful and necefiary for 
 us to know him. Having before oblerved, 
 that it is impoflible for Mankind, to have 
 ever had any true Notion of any fpiritual 
 and fenfibly imperceptible Thing, by any o- 
 ther Means, than by the fenfible Reprelenta- 
 tions God hath been gracioufly pleafed to 
 make of them to them. And althous^h the 
 divine Perfons are diftinguilhed by the per- 
 «i;onal Names of Father, Son, and Holy Spi- 
 rit, in the undivided Unity of the one Jeho- 
 'vab, or divine Eflence, yet that Revelation 
 was not mnde to us, to diredl us to form our 
 Notions either of the Unity of the divine Ef- 
 fence, or of the Pluralitv or the divine Per- 
 fons by. The heavenly Reprefcn ration that 
 
 he 
 
the fir ft Chapter of Genesis. 35 
 
 he hath been pleafed to make of himfelf, is 
 that by which we are to form our Notions 
 both of his divine effential Unity, and of the 
 divine PluraHiy in that Unity ; and the per- 
 fonal Names given to that Plurality, were 
 only given that we might thereby underfland 
 that they were a Plurality of living and in- 
 telligent Perfons, what we could not have 
 underftood or known by the heavenly Re- 
 prefentation only, and might have been led in- 
 to Error concerning God by that heavenly 
 Reprefentation, had he given Mankind no 
 other, as all the Gentiles were, by con- 
 fidering the heavenly Reprefentation only, 
 and dropping the Confideration of the perfo- 
 nal Reprelentation that he had been pleafed 
 to make of himfelf; and as Multitudes of 
 Chrijlians on the other Hand have been led 
 into Error and a D;fbelief, and Denial of the 
 .Trinity in Unity, in the one yehovah, by 
 their having only confidered the perfonal 
 Reprefentation, and by their having altoge- 
 ther overlooked, ar.d left uncgniidered the 
 heavenly Reprefentation which he had 
 been alio pleafed to make of himfelf. 
 
 Fourthly^ By the attentive Confideration 
 of this Text, wherein it is faid, that God 
 faid, Let us make Man in our Image^ after 
 our LikeneJ's : Aiid let Them have Dominion 
 tec. by which I have before fhevvn, that all 
 Mankind exifted in Adam^ in a feminal 
 State,, and were therefore coeval, or cotem- 
 D 2, porary 
 
^6 NOTES, &c. upon 
 
 porary with him ; we may clearly perceive 
 by Faith, although not by Senfe, that the 
 feminal Bodies of Mtn muR be inconceivably 
 fmall ; feeing that the feminal Bodies of all 
 Mankind that ever were, and are, and ever 
 will be in the World, actually exifted in 
 Adavi^ in the Day that he was formed or 
 made; and what wonderful Expanfions thcfe 
 exceedingly Imall feminal Bodies are capable 
 of, when they come to be unfolded and di- 
 lated, by thofe foreign alimentary Bodies, by 
 which they are diftended and cloathed. 1 his 
 I have chofen to obferve here, for the Re- 
 moval of thofe Objecftions which have been 
 made by inconfiderate and fcripturally igno- 
 rant, and fuperficial Reafoners, againft the 
 Refurredion of the fame Body : They have 
 not confidered, that JMan confifts of three 
 conftituent Parts, of an immaterial Spirit, 
 TT'jiZ^u^ and ot a Soul, or feminal Body, ^'^X't 
 and of a vifible and bulky Body, which is 
 acquired by foreign Aliment, o-co,oca, as men- 
 tioned by 6V. Faiily i T^hefJ' v. 23, where he 
 faith, And the very God of Peace JanBify 
 you wholly ; and your nvhole Spirit ^ and Soul^ 
 and Body be prejtrved blameiefs^ imto the 
 Coming of our Lord Jetus Chrifl. And that 
 Spirit and Soul are different conflituent Parts 
 of Man, as the Author to the Hebrews hath 
 mod clearly told them, iv. 12, where he faith, 
 T/v Word oj God is quick and pci£-er/u/, and 
 Jharper than atiytivo-cdgcd S'iQord,piercing even 
 
 to 
 
the firll Chapter of Gy.^'S.^i^. 37 
 
 to the dividing afunder of the Soul and Spirit, 
 Aod that St. Paul hath told them, i Cot\ 
 XV. 44, that it is not the natural Body that 
 is fown, that is railed again, but a fpiritual 
 Body : And that, there is a fiatural^ or pfu- 
 chical Body^ and a fpiritual^ or pneumatical 
 Body : KvA ver. 46, that the naiurcil Bjdy, 
 or Man, was firlt formed, and afierwards 
 the fpiritual Body, or Man : And 47, 48, 
 49, he fpeaks alio of an earthy or chuical 
 Man, as diftindt and feparate from both, by 
 which is meant Man's bulky, and vifible cor- 
 ruptible Body, acquired by A;iment produced 
 by the Earth : And by their not confiderincr 
 thefe Things, they have imagined, that the 
 holy Scriptures had alTerted, that the alimen- 
 tary, vifible, and bulky corruptible Body 
 which rots in the Grave, and whicli while it 
 lives, is in a continual Flux and State of Al- 
 teration, and never two Moments the lame; 
 and upon this ill-grounded Imagination, they 
 have built their Objedions againft the R^^fur- 
 redion of the fame Body that dieth : Where- 
 as the holy Scriptures teach, that it i^ only 
 the Pfiiche^ or feminal and uncha igeable, 
 and uncorruptible Body that is railed again, 
 and not the vilible, and bulky alimentary 
 Body which rots in the Earth. St. Paul is 
 very clear in this Cafe, in the 35, i^b^ 37 
 and 38 Verfes of this Chapter, where it is 
 faid, But fome will fay, how are tue Dead 
 raifed iipH and with what Body do they come-? 
 
 D 3 To 
 
38 N0TK5!, 5cc. upon 
 
 To which the Apoftle anfwers, O thou urt" 
 'd'lje or tho:igbtlefs^ that wbicb thou fow- 
 eft, is not quickened except it d e : And that 
 which thou jowejl^ thou Jhweft not that Body 
 iii:hich Jhall be^ but bare Grain^ it may 
 chance of Wheats or of fome other Grain : 
 But God giveth it a Bodyy as it hath pleafed 
 him ; and to .njeiy Seed his own Body ; fi. e.) 
 the feminal Body of any Kind of Grain 
 which thou fovveft in the Ground, is not 
 quickened, unlels the bulky, vilible and ali- 
 niCiUary Body by which it was diflended 
 and cloathed, firft dies, and corrupts in the 
 Earth ; and the viiible and bulky Body of 
 Grain which thou didft fow, which died 
 and corrupted in the Earth, is not the Body 
 which rifeth, or groweth up again ; that which 
 thou obfcrvell to rile, and grow up again, 
 is a new Body, which God hath given to 
 the feminal and invifible Body, which was 
 fown in order to diflcnd ar.d new cloath it 
 again i and therefore it is faid, that he giveth 
 to every Seed, (i. e.) to every feminal Body 
 of every Kind of Grain that is fown, its own 
 Body, (i. e.) its own vifible, bulky, and ali- 
 mentary Body, to diflend and cloath it ; and 
 io it will be with the Refurredtion of the dead 
 Bodies of Men, according to Si. Paul's Doc- 
 trine. As the feminal Body of any Kind of 
 Grain fown in the Earth, doth not rife 
 ai^^d grow up with the fame bulky Body with 
 which it was cloathed when fown, fo neither 
 
 Will 
 
thejirji Chapter (? Genesis. 39 
 
 will the feminal Bodies of Men arilc cloathed 
 with the lame vifible and bulky Bodies with 
 which they were diftended and cloathed 
 when they were laid in their Gr;ives ; and 
 therefore the Apoftle fays, ver. 4,2, So alfo 
 is the Refurre6itof2 of the Dead j it is [own in 
 Corruption^ andraijedin lnco7-ruption\ (i. e.) 
 the feminal Body of Man is fown or buried 
 in the Earth, cloathed with a corruptibk, 
 bulky, alimentary Body, but it will be raifed 
 and cloathed with a Spiritual and incorruptible 
 Body, wljich will be the Image of the Spi- 
 rit, or heavenly Part of Man ^ and therefore 
 it is faid, (that in that Refped:) we fliall 
 be all changed in a Moment ^ in the Twinkling 
 of an Eye^ from Corruption and Mortality 
 to Incorruption and Immortality ; and there- 
 fore when it is, ver. 44, it is Jown a natural 
 or pjuchical^ and raifed a Jpiritual or pneu^ 
 ?jiatical Body : By the natural or pfuchical 
 Body, muft be underftood the Pjuche or fe- 
 minal Body, cloathed with the alimentary 
 and choical, and corruptible Body, which at 
 the Refurredion, will be changed into a fpi- 
 ritual and incorruptible Body. That the Spi- 
 rit will be again cloathed with the Pjuche at 
 the Relurrection, St. Peter alfo tells us, Acls 
 iii. 19, where he faith, Repent ve thertfore 
 and be converted^ that your Sins may he blotted 
 out , lohen the Times of putting on the Pfuche 
 again^ (a^axj^'j^Eojc, which in our Tranflation is 
 rendered the Times of refreihing)yZW/rpw^ 
 D 4 Jrom 
 
40 NOTES, &c. upon 
 
 from the Prefence of the Lord By confider- 
 ing thcfc few Texts, ihc Decrlers cf the Re- 
 furrc6tion of the fame Body, according to the 
 Dodiine of the holy Scriptures, will fee 
 what the tn e Doditrine of the holy Scriptures 
 concerning that Point is; and that thtir Ob- 
 jections do not lie againft the Refarrtdion of 
 ol: the fame Body, as ir is taught in the holy 
 Scriptures, but againfl that Dodrine as they 
 have talfely and groundlefsly imagined it to 
 be taught in the holy Scriptures, which 
 teach, that it is the Pfucht% only (which 
 anlwers to the Word Ncphcfh in the He- 
 hrew^ and in the 0!d-Tcilamtnt) that fub- 
 ftantially uncorruptible and immutable fe- 
 minal Body of Man, and not his ahmen- 
 tary and hourly changeable, and fublfanti- 
 ally corruptible, and corrupted Body that 
 is laid in the Grave, that will be raifed at 
 the Refurredion. And by thefe Texts, they 
 may likewife clearly ptrceive, that fuch of 
 their celebrated Writers have but ill confi- 
 dered the Identity of Man, who have placed 
 it in his Sclf-C, onfcio; fnels. 
 
 FJthh^ Fiom this 'i cxt : And God J aid ^ 
 let lis make Man in our image, ajter our 
 Likenef's : And let them have Dominion o- 
 tier the Ftjh of the Sea^ and over the I'owl 
 of' the Air^ and over the Cattle^ and over 
 all the Earthj and over every creeping T^hjng 
 that crrepeth upon the Earth, And from o- 
 ther fubfcquent Paflages of the holy Scrpi- 
 
 ture^ 
 
. the jirjl Chapter o/'Genesis. 41 
 
 ture, which allade to the Declaration which 
 God made concerning Mankind in this Text; 
 andwhat I have faid concerning the Origin of E- 
 viland xMifery, both temporal and everlafling, 
 and of the happy End for which God defigned 
 all Mankind, and concerning all his Words 
 and Wo:ks, and his Difpenfations to and 
 dealing with all Mankind, and all his holy 
 infticuted OrdinanceSj and concerning his 
 having revealed and made known all thefe 
 Things to Mankind, for no other Reafon 
 buc powerfully to move and indiTpenfably o- 
 biige them to prepare and qualify themfelves 
 for the Flnjoyment and fure Attainment of 
 that pcrfed and everlaiting fpiritual Happi- 
 nefs, for which he defigned and created them. 
 In the firfl Part of this Apology we may 
 clearly perceive, that the Words Earth, and 
 Filli of the Sea, and Fowl of the Air, and 
 Cattle, and creeping Things ihat creep on 
 the Earth, are net to be taken in a literal, 
 but in a figurative and metaphorical, or alle- 
 gorical Senfej for if they were literally to be 
 underflood, and if Adam and all his Po^erity 
 had fo underffood them, they would have 
 looked upon fifhing, and fowling, and hunt- 
 ing, and killing of Snakes and Worms to 
 have be^n the great and important, and only 
 Bufinefs they had been fent into this World 
 to do : And would not have ieen any Reafon 
 for admiring the Wifdom, adoring the Good- 
 nefs of God, and for loving him with all 
 
 their 
 
42. NOTES, &c. upon 
 
 their Hearts, by the Bulinefs in which he 
 would have employed them, if thofe Words 
 were to be literally underftood j nor would 
 they have had any other Reafon for obeying 
 that Commandment, but their Fear and 
 Dread of the Pow. r and Punifliment of the 
 arbitrary Commander : For they could plain- 
 ly perceive, that the Slaughter of thofe Crea- 
 tures could not be of any temporal Benefit 
 to them, who were then only licenfed to 
 Dourilh their Bodies with vegetable Diet \ nei- 
 ther could they perceive, that the Slaying of 
 thofe Creatures could any Way contribute to 
 the Salvation, and everlafting Happinefs of 
 their Spirits. They would have been ftruck 
 wiih Wonder and Am 'zcment at the Con- 
 fideration of God's having created and made 
 that vaft Variety of Animals for no other 
 Reafon but to be flain by Man, and with 
 Horror at being arbitrarily commanded to 
 take away the Lives of Numbers of inoitcn- 
 live and harmiels Creatures j nor could they 
 account for his having created or made any 
 of the Savage Kinds. But if thele Words 
 are to be underflood figuratively, and to have 
 a fpiiiiual Senfc or Meaning; and that by the 
 Earth we are to underfland the Bodies of 
 Men, which are formed out of the Dufl: of 
 the Ground, in which all the natural Defires 
 and bodily Lufts have their Rcfidence, which, 
 if not watched over and retrained, will be- 
 come both temporally and everlaftingly de- 
 
 ftrudive 
 
the fir ft Chapter o/'Genesis. 43 
 
 f>rn<51ive Enemies to our Spirits : And by 
 Fi(h of the Sea, and Fowl of the Air, and 
 Beafts of the Earth, tanie and wild, and by 
 Reptiles, hannlefs and hurtful, we under^ 
 iland tl:e natural, and regular, and ufeful bo^ 
 dily Dvfires, which are repr^lented by the 
 tame and and harmlefs Animals; and are to 
 be watched over and r^ft rained by exercifing 
 I>)rninion over them, left they fhould break 
 out and become irregular and deftrudive 
 Lufts: And the infatiable and exorbitant bo^ 
 dily Lufts, which are fpiritually ligniiied, 
 gnd fenfibly reprefented by the lavage, and 
 voracious, and noxious Animals, which are 
 to be mortified and deflroyed, andcaftqut; 
 both cur firfl Parents and all their Poflcrity 
 could have clearly perceived the moft per- 
 fect Wifdom and Goodneis of God, our hea- 
 venly Father, in giving this Commandmenf, 
 and in giving it in figurative, metaphorical, 
 or allegorical Language; and that the great, 
 wife, and good End, for which he predefti^ 
 nated and created all Mankiijd, could not 
 pofTibly be obtained by them; and that they 
 could neither be fancliiied nor jfaved from 
 fpiritual Mifery, either temporal or everlaft-r 
 ing, without carefully and perfcdly obeying 
 this fpiritual Commandment allegoricallv ex- 
 pre (Ted. And by this Confideration of the 
 Commandment taken in the fpiritual Senfe, 
 they could clearly perceive the great and per- 
 fect WUdom and Love of God to Mankind, 
 
 manifcfted 
 
44 NOTES, &c. upon 
 
 niani<^efl;ed in his having made fo vaft a Va- 
 riety of lavage and deftrudive, and noxious 
 Animals, ihat Mankind might by them be 
 fpiritually intruded, and put and kept con- 
 tinually in Mind of their Ipiritual Enemies, 
 their bodily Lulls, and of the indifpenfable 
 Neceffity of keeping a watchful Eye over 
 them, and of mortifying them, and for pre- 
 ferving their Spirits pure and undefiled by 
 them. And that I may not be thought to 
 have affixed this allegorical Senfe and Signi- 
 fication to the afore- mentioned Words with- 
 out fcriptural Authority, although I think 
 the Confideration of the happy End for 
 which God moft manifeftly made all Man- 
 kind, and of the indifptnlable Neceffity of 
 keeping our Bodies under, and their bodily 
 Defires reflr.*ined, and their bodily Lufts 
 mortified and caft out, in order to the At- 
 tainnent of that End, affords a fufficient 
 Warrant and unqueffionable Authority to af- 
 fix thofe figuiative Scnfes or Mii-anings to the 
 afore-menti'nied Words. Yet I judge it ne- 
 ccff'iry for the Prevention and Removal of 
 all Contefts and Civils, which wicked Men, 
 dilpofed fo to do, may rai(e againft this In- 
 terpietatio ', to fhew, that as the Lufts of 
 Mankind tia>isform thofe who indulge, ferve, 
 and become Slaves to them, into Beaits: So 
 the infpired Penman, who penned or com- 
 mitted the Holy Scriptures, either by the im- 
 mediate inipiration ot God, or by the Au- 
 thority 
 
the fir/i Chapter of Genesis, 4^ 
 
 thorlty which he gave them ib to do, by re- 
 prefenting the bodily Lulh of Mankind by 
 deftrudlive Animals, as he himfelt hath be^n 
 moft gracioufly pleafed to do in the Text 
 under Conlideration, in the 2 8ch Verfe, 
 have reprefented earthly Frinces and Poten- 
 tates, who gave themfelves up to adl accord- 
 ing to the Did'ates of their refpe6live predo- 
 minant bodily Lufts, by fuch beltiai Repre- 
 feniations. And thus by the Ground, the 
 Bodies of Mankind, in which their corrupted 
 Delires or Lufts dwell, are reprefented by 
 God, Gen. ill. 17. where God laid to yf^^/w, 
 curjed is the Ground for thy Sake, (/. e. ) for 
 thy Sake, and to preferve thee from being 
 again deceived by thy bodily Defires or Luft. 
 1 here fpeak evil of thy Body to thee, which 
 I call by the Name of the Ground, from 
 whence thou was taken, to let thee know 
 that it will be continually bringing forth de- 
 ftrudtive Lufts, which I reprefent by Thorns 
 and Thirties unto thee, if it be not carefully 
 cultivated and broken, as will be more fully 
 fliewn in my Note upon G^«. iii. i8. And 
 Mankind, corrupted as they were before the 
 Flood, are reprefented by the Earth, Gen, 
 vi. II. where it is faid, thsit the Earth aljb 
 was corrupt before God^ and filled with Vio- 
 lence^ {i. e.) all Mankind who dwell upon 
 the Earth were fo. And to the fame Pur- 
 pofe it is faid, ^er, li. 7. that Babylon had 
 made all the Earth drunken, which is under- 
 
 ilood 
 
^6 NOTES, &c. upon. 
 
 ilood of the Inhabitants of the Earth, who 
 are faid to have been made drunk with the 
 Wine of hef Fornication, Rev. xvii. 2. And 
 the Earth is alfo made a Reprefentation of 
 the Unbelieving and Wicked, as the HeaveiiS 
 are of Bchevers and of the Righteous, Dnif, 
 xxxii. I. Give Ear O Heavens and I ivill 
 Jpeak^ and hear O Earth the Words of my 
 Mouth. And the four Beaft?, which were 
 very terrible, that Daniel faw in his Vifion, 
 Were the Reprefentations of four Kings, Dan. 
 vii. 17. and viii. 20, &c. The King of Me^ 
 dian Perfia is reprefented by a Ram, with 
 two Horns pufhing Weftward and North* 
 ward, and Southward, fo that no Beaft might 
 ftand before him: And the King of Gr^a^, 
 who broke the two Horns of the Ram, and 
 cafl him down to the Ground, is reprelented 
 by a rough Goat, with a great Horn between 
 his Eyes. And a wicked King of Egypt by 
 a Crocodile called Leviathan^ the crooked 
 Serpent and the Dragon that is in the Sea, 
 IJ'a. xxvii. r; and he is reprefented Ezck. 
 xxix. ^,- by the great Dragon that lieth in 
 the Midll: of the Rivers; and xxxii. 2, by a 
 young Lion and a Whale in the Seas. And 
 Nero by a Lion, 2 Tim.'iw. 173 and Hood 
 by a Fox, St. Luke xiii. 325 and the De- 
 iiroyer of Edom by an Eagle, Jer. xlix. 2 2 -, 
 and the wicked Inhabitants of yerufale?n by 
 Jftrong and wild Bulls, P/." xxii. 11, and 
 Jja, li. 20. And the Prophet dilplaying the 
 
 happy 
 
thejirfi Chapter o/'GeneSis. 47 
 
 happy State of the World in the glorious 
 Millenniumy when all Mankind will become 
 obedient to that moft pcrfedl and perfectly 
 purifying and reconciling fpiritual Faith and 
 Law, which God originally revealed, and 
 Chrijl revived and reftored again to the 
 World ; and when he may be truly faid to 
 reign and govern with his Saints upon Earth, 
 when the whole World will become univer- 
 fally obedient to his Law, (which the incon- 
 fiderate and fcripturally ignorant Millennartes 
 have underftood of a perlonal Appearance 
 and Reign of C6ny? wiih his Saints upon 
 Earth for a thoufand Years) fays. If a. xi. 6^ 
 t^c. and Ixv. 25. ^be Wolf aljbjhall dwell with 
 the Lamb^ and the Leopard Jhall lie down 
 with the Kid, a?id the Calf^ and the young 
 Lion, and the Fatling together, and a tittle 
 Child Jhall lead tbem. And the Cow and the 
 Bear fhall fetd, and their young Ones Jhall 
 lie down together, and the Lion Jhail eat 
 Straw like the Ox. And the jucking Child 
 Jhall play on the Hole of the Alp, and the 
 weaned Child JJ:all put his Hand on the Coc^ 
 katrice Den, 'They fii^ali ?iot hurt, nor deflmy 
 in all my Holy Mountain^ and Duji JJoall be 
 the Serpent's Meat. rheie Words cannot, 
 confidently wiih the psrfedt Wifdom and 
 Goodnefs of God, be literally underfcood, 
 or otherwife than alkgorically, of the regu- 
 lar natural Defircs of Mankind, reprefented 
 by innocent and harmlefs Infants, Lambs» 
 
 Kids, 
 
4? NOTES, &c. upon 
 
 Kids, and Calves, ^c, and of their infatia- 
 ble, outrageous and deilrudlive bodily Lufts, 
 fpiritually fignified. and fenfiblyreprefented 
 by Wolves, liCopards, Lions, and Bears, and 
 other noxious Animals. And the true fpiri- 
 tual and ufeful Sen(e of this Text is, that 
 when the divinely revealed and perfedly pu- 
 rifying, and reconciling fpiritual Faith and 
 Law come to be univerfally believed and o- 
 beyed by all Mankind, then all hurtful and 
 deflrudtive bodily Lufls will be perfedly fub- 
 dued and mortified, and caft out, and re- 
 duced to regular, necelTary, and ufeful bodi- 
 ly Defires; and all the regular bodily De- 
 fires will be retrained, and kept within due 
 and proper Bounds, by the Power of the 
 divinely revealed Faith and Law ; fo that 
 there will not be one wicked Perfon in that 
 faithful and obedient, and happy State upon 
 the Face of the Earth : And then all Man- 
 kind, in all the Kingdoms and Countries of 
 the World, will live together like Brethren, 
 in Peace and Unity, and brotherly Love, 
 and in Charity, or univerial Benevolence to- 
 wards one another, promoting one another's 
 true Happinels, both temporal and everlafting, 
 as zealoufly as their own, upon the Founda- 
 tions of true and fpiritual Piety and Virtue, 
 which neceffarily flow from the fincere and 
 true Belief of the divinely revealed Faith, 
 and from perfedl Obedience to the puiilying 
 fpiritual Law. 
 
 By 
 
the Jirjl Chapter of Gzu'E^u, 49 
 
 By the Confideration of the afore-cited 
 Texts, we may clearly perceive what is meant 
 by the Earth and the V\(h of the Sea, C^c, 
 which the Spirits of Mankind are dire<5led 
 and commanded, Gen. i. 26, 28, to fubdue 
 and exercife Dominion over ^ and that by 
 them are fpiritually meant the Bodies, and 
 bodily Defircs and bodily Lufts of all Man- 
 kind. But what puts this Matter beyond all 
 farther Difpute and Contradidlion, is the 
 Confideration of the perfed: Wiidom and 
 Goodnefs of God, and of the true End for 
 which he created Man, and fent him into 
 this World j for it hath been mod clearly 
 and unqueftionabiy flicwn in the foregoing 
 Part of this Apology, that that End could 
 not poffibly have been obtained without Mor- 
 tification and Purification from all bodily 
 Lufts, by which we may clearly perceive the 
 indifpenfable Neceffityot Gods enabling Man- 
 kind to form jafl and true Notions of their 
 bodily Lufts, from which they were to pre- 
 ferve themfelves pure and undefiled. And 
 it hath been' likewife fliewn (but will be 
 more fully and univerfally fhewn hereafter, 
 under the Article, or Word Man) that Man 
 could not poffibly have had any juft or true 
 Notion of their bodily Lufts, nor of any o- 
 ther fenfibly imperceptible Thing, had nor 
 God been gracioully plcafed to have figniiied 
 them to them by lenfible Reprefentations, 
 and as it was n'jt onlv necelTary that they 
 
 E fhould 
 
£Q NOTES, &c. upon 
 
 {bould have juft and true Notions of them, 
 but alfo that they fhould be frequently put in 
 Mind of them, and of their hurtful and de- 
 ftrudlive Properties, therefore God was moft 
 gracioufly pleafed, to make various fenlible 
 Reprcfentations of them. As by troubled 
 Waters, and by Thiftles and Thorns, and 
 fruitlefs Trees and bitter Roots, in the inani- 
 mate and vegetable World, and by voracious, 
 and infatiable, and deftrudlive, and hurtful 
 Creatures in the animal World. For when 
 Man was created, he was made in the Image 
 of God, upright and perfect, and void of all 
 bodily Lufts, or irregular bodily Defires, war- 
 ring againft the Law of his Mind, or Spirit; 
 and in that pure and happy State, he could 
 not have been able to form any jufi: Notion of 
 the bodily Lufts, had they not been fignified 
 to him by fuch fenfibleReprefcntations, as God 
 was moft gracioufly pleaied, in perfect Wifdom 
 and Goodnefs, to make of them and fet them 
 before him. Thus we fee the indifpenfable 
 Neceffity of making fenfibly, perceptible, and 
 figurative, or fymbolical Reprefentations of 
 them, and of fpeaking of them in figurative 
 and fymbolical Language, (which the incon- 
 iiderate and fcripturally ignorant Deifts have 
 not confidered) and what was indilpenfably 
 neceftary to be done for the Sanilification and 
 Salvation of all Mankind, God our heavenly 
 Father, who is perfed in Wifdom and Good- 
 nefs, would not inconliderately with thole 
 
 glorious 
 
the firfl Chapter o/GenzsuI 5 f 
 
 glorious and adorable Attributes leave undone. 
 And therefore I have in Vindication of thofe 
 adorable Attributes, Self-evident in God our 
 heavenly Father^ affixed a fpiritual Senfe and 
 Meaning to thofe evidently rigurative Words 
 in the Text, under Confideration. And by 
 \vhat I have obfcrved thereupon, I think I 
 have fet forth at leaft moft of thofe Parti- 
 culars which may be ufeful for Mankind to 
 conlider, as are plainly contained and fet forth 
 therein. And therefore I proceed. 
 
 V'er. 27. So God created Man in his own 
 Image ^ in the Image of God created he hi in : 
 Male and Female created he them. 
 
 Ver. 28. And God blejfed them, and God 
 [aid unto them^ be fruit Jul and multiply, and 
 repleni^j the Earth and fubdue it ^ and have 
 Dominion over the Fifh of the Sea^ and over 
 the Fowl of the Air^ and over every living 
 Thing that moveth upon the Earth. 
 
 What haih been faid upon the foregoing 
 Verfe, renders it unnccefTary to fay much up- 
 on either of them, for it hath been Ihewn in 
 my Note upon the 26th Verfe, that the Earth 
 and the Fifh of the Sea, G?r. are fpoken of in 
 the literal Senfe of thofe Words, in the 20th, 
 2 ift,and2 4th VerfesofthisChapter,and there- 
 fore in a very different Senfe from that wherein 
 they arc taken in the 2 6th Verfe; where they are 
 to be taken figuratively for the Bodies and bodily 
 Defires and bodily Lufts of Mankind. And 
 therefore I thinkj there is no Neceility of noting 
 E 2 any 
 
52 NOTES, dec, upon, 
 
 any Thing more here, than the different 
 Senfes in which the Words are here ufed, for 
 bleffing and repleniihing, or filling, are ufed in 
 the holy Scriptures; that we may fee the diffe- 
 rent Acceptations of them. In ver. 23, and 28, 
 the Word Ts'Z to blefs, ^c. implies, and is fo 
 taken in the holy Scriptures, fometimes for 
 fpeaking well of any Thing or fo, as that 
 Man may be benefited by what is faid of it. 
 And !n this Senfe it is taken, Exod. xx. 1 1 . 
 where it is faid that God bleffed the Sabbath- 
 Day, (L e.) fpoke well of it, by letting Man- 
 kind know, that it was a Day of Reft, where- 
 in they were to be exempted from all bodily 
 Labour and Care, in providing for the tempo- 
 ral Support of their mortal Bodies, that they 
 might be wholly at Leifurc to provide more 
 carefully for the temporal and everlafting 
 Well-being of their immortal Spirits, by re- 
 ceiving ipiritual Inftrudion, and by medita- 
 ting upon God, and upon his great and ma- 
 nifold, amiable and adorable Perfedions, and 
 upon his divinely revealed fpiritual Word and 
 Law, and upon his Works, and his various 
 Difpenfations to, and Dealings with all Man- 
 kind, and upon all his holy inftituted Ordi- 
 nances, and the true and only End for what 
 they wereinili aied,and in partaking of them 
 for the Revival and Renewal of their Faith, 
 that they might continue confirmed and e- 
 ftabliflied in their fincere and true Belief of it; 
 that tiiey might be powerfully moved tliere- 
 
 by 
 
the firjl Chapter o/Genesis. 53 
 
 by to continue to love God with all their 
 Hearts, ^c. and to manifefl the Truth and 
 Sincerity thereof, by their Perfeverance in 
 perfedt Obedience to his moft perfe<fl and 
 purifying fpiritual Law, which he gave them 
 for no other Rcafon but to preferve, refcuc 
 and deliver them from the Captivity, Tyran- 
 ny and Slavery of their bodily Lufts, and con- 
 fequently from all Kinds and Degres of Wick- 
 ednefs, and from fpiritual Mifery, both tempo- 
 ral and everlafling, that they might be fpiritu- 
 al ly happy, both temporally and everlafting- 
 Iv. 
 
 And in this Senfe, the Word is taken, i 
 Mat. xxvi. 26. where it is faid, l^hat Jefus took 
 Bread and blejj'ed it , i}'^.) hefpokeofit, as 
 that Mankind might be benefited by receiving 
 it 'j by letting them know the true and only 
 End for which that memorial Ordinance was 
 inftituted. And that by the material Bread 
 he gave them, they were to call to Mind the 
 fpiritual Bread of the divine Word concerning 
 him, which was fenfibly fignified and repre- 
 fented by that material Bread ; and that by 
 eating the one, they might be put in Mind of 
 fpiritually eating, (i, e.J believing the other, 
 that they might be fpiritually benefited there- 
 
 And in this Senfe the Word Ble fling isal- 
 fo taken, to blefs the Meat we are about to 
 eat ; by putting ourfclves in Mind by a pro- 
 per (hort Form of Prayer, or Praife, or Thankf- 
 E 3 S^ving^ 
 
54 NOTES, &c. upon 
 
 giving, that God is the Provider and Be- 
 Itower of it, dnd of the true End for v\hich 
 he provided and beftowcd it. That we might 
 be put in M/nd and moved thereby, to ufe 
 it for thdL End, and thai only, that it might 
 prove r. Benefit or Blcffing to us, as God dc- 
 Hgned it j and not a S lare and a Curfe unto 
 us by o jr Abuie and Mifapplication of it, to 
 any other End or Purpofe, fuch as the fenfual 
 Gratification and Indulgence of our tiefhiy 
 Lufts. 
 
 Another Scnfc in which the V/ord Blef- 
 fing is taken in the holy Scriptures is, that of 
 fpiritually inftruiting of Men ; and it is in 
 this Scnfe we arc to underfland St. Marky 
 X. I. where it is faid of our blelTed Saviour, 
 that, he tcok little Childreii up in hii Arms^ 
 flit his Hand upon them and blejjed thenu 
 This Way of bleffing may be communicated 
 either by fpiritual Precepts to fuch as are capa- 
 ble of underftanding, and fo receiving them, 
 or by pioper Pn yer, or Praife and Thankf- 
 giving offered up to God en their Behalf, 
 And it is by fpiritual inftrudicn, and by pro- 
 per Prayer, Praife and Thankfgiving to God 
 on their Bchulf, that Parents ought daily and 
 often to blefs their Children. And obferving 
 •the nood and evil Courles that his different 
 Children had taken, and thereby forieeing 
 the good and evil Confequ^nccs that would 
 attend their Continuance- in their different 
 Ways, "Jacob called his Sons to him, and 
 
 bleffcd 
 
the firfl Chapter o/'Genesis. 55 
 
 bleffed them before his Death, by inftruc- 
 ting them in the Knowledge of the good and 
 evil Confequences that would necelTarily at- 
 tend them and their Pofterity, if they fhould 
 choole to continue in their good and evil 
 Courfes. And it is in this Senfe we are to 
 underftand the Word BlefTed, in the Text 
 under Conlideration, Gen. i. 28. ylnd God 
 blefjed them, (i. e.) he infl:rud:ed all Mankind 
 as foon as he created and made Man, in the 
 Knowledge of every Thing that was proper 
 and necefTary to be believed and done by them 
 in all after Ages of the World, in order to 
 their San<5tification, Salvation and true Happi- 
 nefs, both temporal and cverlafting. The 
 Word is alfo taken for the doing any Ad: 
 to another, by which he may receive worldly 
 Benefit, and fuch Benefit is called a Bleffing, 
 and in this Senfe it is taken, 2 KingSy v. 15. 
 where iNaaman faid to Elijha^ Now therefore 
 I pray thee^ take a BleJJingofthy Servant ^ (i. c.) 
 a Prefent or Gift of worldly Goods. The 
 Word is alfo taken for the making any 
 Thing, fo as that it may be a Bleffing or. 
 beneficial to others, and the Maker of fuch 
 Thing is faid to blefs it, by making it capa- 
 ble of being a Bleffing, or beneficial to o- 
 thers; and in this Senle it is taken, ver. 22. 
 where it is faid, that God bljj'ed the Fijh 
 of the Sea, and Fowl of the Air, when 
 he commanded the Waters to bring forth, 
 enabling them to increafe and multiply, fo as 
 E 4 that 
 
56 NOTES, &c. upon 
 
 that the World would be benefited by their 
 Jncreafe and Multiplication. There are Ibmc 
 other Senfes in which the Word is taken, in 
 the holy Scriptures, which I have not Occa- 
 llon to take Notice of here. Therefore I 
 proceed to fueak a few Words concerning 
 the Word f^bD, which is ufually underftood 
 in this Chapter, of tilling or repleni(hing. 
 
 It is taken in the Senie of filling by Increafc 
 and Multiplication, in ver. 22 of this Chap- 
 ter; where it is faid, Be fruitful and multiply^ 
 and fill the Water i of the Seas. But it is alfo 
 taken in other Places of the holy Scriptures, 
 for perfeding, and fo for keeping in Repair, 
 and alfo for cutting off, or removing every 
 Thing that might be inconvenient or hurtful, 
 and fo a Blemifh or Imperfecflion in any 
 Thing committed to our Charge or Care. 
 And in both thcfe Senfes the Word is taken 
 in ver. 28, where God fpeaking to the Spirits 
 of Mankind ; faid. Be Jruitful and multiply^ 
 and repknijh the Earth, and fubJue tty &c. 
 (i. e.) ircreafe and multiply your Species, 
 and keep their earthly Bodies ( which are the 
 Tabernacles wherein your Spirits are to dwell 
 for a Time, to prepare and qualify themfelves 
 for Salvation and eternal Lilt) in Repair, and 
 pure and perfed, by patting off, and removing 
 all defiling and huitlul Lufts from them, 
 by fubduing and keeping them under by my 
 revealed Word, which is^your Sword, and by 
 the Faith which is obtained by it, which is 
 
 jour 
 
thefirft Chapter o/Genesis.' ^y 
 
 your Shield; in which their fpiritual Strength 
 lies. This is Inftrudion, that was becoming 
 God our heavenly Father, to give to Man- 
 kind, whom he defigned for everlufting Hap- 
 pinefs ; and who could not poffibly qualify 
 themfelves for the Enjoyment of that Happi- 
 nefs, without receiving and perfcdlly obeying 
 thefe Inflrudions. Whereas if he had meant 
 no more than what is meant in ver. 22, where 
 it was rpoken with Refped: to Brutes, in- 
 creafe and multiply would have been fuf- 
 ficient, and Mankind would have multiplied, 
 for no other End but to be both temporally 
 and everlaftingly miferable. 
 
 Ver. 29, And God faidy behold I have 
 given you every Herb bearing Seed^ which is 
 upon the Face of all the Earthy and every 
 'Tree,, in which is the Fruit of a Tree yielding 
 Seed ; to you it fiall be for Meat. 
 
 Ver. ^o. And to every Beaji of the Earth, 
 
 and to every Fowl of the Air, and to roery 
 
 Thing that creepeth on the Earth, wherein 
 
 there is Life, I have given every green Herb 
 
 for Meat ; and it was fo. 
 
 Ver. 31. And God faw every Thing that 
 he had made, and behold, it was very good. 
 And the Evening and the Morning were the 
 Sixth Day. 
 
 1 (liall only obferve upon thefe foregoing 
 Verfes. 
 
 Firft, That at the Beginning, and till af- 
 ter the Flood, Man was permitted to eat vege- 
 table 
 
5? NOTES, &c. upon 
 
 tabic Food only, for the Nourifliment and 
 Support of his Body, or earthy Tabernacle. 
 So that as I have before obferved, if fifhing, 
 fowling and hunting, had been his appointed 
 Bufinefs and Employment during his Conti- 
 nuance here on Earth, it would have been 
 very unprofitable, for his Prey caught would 
 have been of no ufe, for the repleniftiing or 
 repairing the daily Wafte and Decay of his 
 earthy and mortal Body, nor for procuring 
 cither the temporal or everlafting Happinefs of 
 this immortal Spirit. 
 
 Secondly^ That the Beafts of the Earth, 
 and Fowl of the Air, ^c. here mentioned in 
 ver. 30, are not to be taken literally (as they 
 generally have been) but in a fpiritual and 
 figurative Senfe, (viz.) for the bodily De- 
 fircs or Appetites of Mankind. As appears 
 by what God faid to Noah and his Sons, Gen, 
 ix. 30. Every moving Tubing that liveth jhall 
 he Meat for you ^ even as the green Herb have 
 I given you ail Thi?igs. What he laith he 
 gave to the Beaft of the Earth, Gen. i. 30, 
 he here faith, he gave to Noah and his Sons, 
 then exifting in Adam, fo that by the Beaft of 
 Field mufl there be necefTarily underftood, 
 the bodily Defires, or Appetites of Mankind. 
 And to this figurative Acceptation of the Words, 
 both fenfible Obfervation of Matter of Fadt, 
 and the perfe(ft Wiidom and Goodnefs of 
 God bear Teftimony. It is no where faid 
 in the holy Scriptures, that God took off any 
 
 Reftraint 
 
the firfi Chapter of Qzm^\%, ^q< 
 
 Reftraint laid upon Brutes, with Refpe^t to 
 their Food, before the Flood ; and if carnivo- 
 rous Animals, Lions, Tygers and Wolves, G?r. 
 lived upon vegetable Diet before the Deluge, 
 they might have been fupported by it after- 
 wards, although they had been allowed then 
 to eat animal Food, as Mankind were ; but 
 Matter of Fact may convince us that Lions, 
 and other carnivorous Animals cannot be fup- 
 ported by Fruits or Sallads, or TrufTcs of Hay. 
 Moreover, God was mofl gracioufly pleafed 
 to reprefent the bodily Lufts of Mankind to 
 oar iirrt Parents, by voracious and deflrudlive 
 Animals. But they could not have perceived 
 the enraging and deflrudive Power of any 
 bodily Lufts by thofe Reprefentations, if thofe 
 Animals by which they were reprefented, had 
 then lived upon vegetable Food, but if from 
 the Beginning they fed upon Animals, Man 
 by obferving their Thirft after Blood to be 
 infatiable, and that they were inraged and 
 inftigated by their irregular Appetites or 
 bodily Lufts to prey upon, not only in- 
 oiFenfive and harmlefs Animals, but upon 
 one another, they would thereby clearly 
 perceive, the infatuating and iiiraging, and 
 deftrudive Power of all bodily Lufts, and the 
 indifpenfable Neceifity of keeping their bo- 
 dily Dell res reftrained that they might not 
 be transformed into deitrudlive Brutes by 
 them, and by their Means be made fpiritually 
 miferable, both temporally and everlaftingly. 
 
 NOTES 
 
6o NOTES, &c. ufon 
 
 NOTES and OBSERVATIONS 
 
 UPON THE 
 
 Second Chavter of G E NES IS, 
 
 Ver. I . yf^ D the Heavens and the Earth 
 -*-* were JiniJJjedy and all the Ho/i of 
 them, 
 
 Ver. 2. And on the feventh Day, God 
 ended his Work which he had made j and he 
 rejled on the feventh Day from all his Work 
 which he had made, (i.e.) All God's Works 
 of Creation and Formation of all Creatures, 
 were perfedly finifhed on the feventh Day ; 
 fo that he refted on the feventh Day from all 
 his Work of Creation and Formation. The 
 Author to the Hebrews, makes the fabbatical 
 Reft, a Type, and an inftrudlive and memorial 
 Reprelentation, of the Reft which the Saints 
 enjoy in Heaven, when their fpiritual War- 
 fare in this World is ended ; as was alfo the 
 earthly Canaan, into which Jefus (i. e.) 
 yo/Jma, led the believing and obedient If- 
 raelites, made a Type and a memorial Re- 
 prefentation thereof. And the Ifraelites who 
 
 fell 
 
the Jecond Chapter o/'Genesis, 6i 
 
 fell into Mifbelief, and confequently gave 
 themfelves up to believe and obey the Dic- 
 tates of thtir Lufts in the Wildemefs, could 
 not enter into this typical Reft, becaufe the 
 mortifying and purifying their Spirits from all 
 bodily Lufts, which take their fpiritual Af- 
 fedions oft" from God, and attach them to 
 worldly Things, and make them wicked and 
 fpiritually miferable, both in this World and 
 the next, was the Work and Warfare they 
 had to do andfinifh, in order to qualify them 
 for Entrance into the Reft of the typical Ca- 
 naariy was not done and perfected by Faith 
 and Obedience} therefore, they were not 
 fuffered to enter therein, but perifhed in the 
 Wildemefs. By which God inftru6ted all 
 Mankind in all after Ages, that it would be 
 impoffible, by the Reafon of Things, for any 
 Perfon to enter into the heavenly Reft in the 
 next World, who did not finifh his fpiritual 
 Warfare j the great Work of Mortification 
 and Purification of his Spirit from all bodily 
 Lufts, by Faith and Obedience, by which, 
 and by which only, he can be qualified for 
 Entrance, whilft he lives in thi^ World. So 
 that by the attentive Confideration of this 
 Text, we will be put in Mind of the indif- 
 psnfablc Ncceflity of finiftiing the Work we 
 were fent into this World to do ; in order to 
 our being qualified for the Enjoyment and 
 Attainment of our everlafting and heavenly 
 Reft.^ ~ As God did not reft, till he had finifti- 
 "- ed 
 
62 NOTES, 5cc. upon 
 
 ed the Work of Creation and Formatiori, 
 which he had pre- determined to do, for the 
 Benefit of Mankind ; fo ought not we to 
 think that we can enter into this everlafting 
 Reft which he hath prepared for u?, till our 
 Work of Mortification and Purification from 
 all bodily Lufls by Faith and Obedience is 
 finiihed, becaufe it is by the finifliing of that 
 Work, and by that only, that we can be 
 qualified for entering into, and enjoying that 
 everUfting and heavenly Reft. The Author 
 of the Hebrews tells us, that this Gofpel of 
 everlafting Reft, and of the Work to be done 
 for the Attainment of it, was preached to us 
 as well as to the Ifraelites^ and that therefore 
 we ought to be awakened and powerfully 
 moved by it, to finifti our Work that we may 
 enter into our Reft, as God did into his, when 
 his Work was ended, ylnd on the Jeventh 
 Day God ended his Work which he had made^ 
 and he rejled on the feventh Day. 
 
 Ver. 3. And God blejjed the feventh Da)\ 
 and JatjBiJied it •-, becaufe that in it he had 
 re fled from all hii Work^ which he had created 
 to make. 
 
 I have in my Notes upon ver. 27, of the 
 firft Chapter, (hewn what is meant by blef- 
 ling the feventh Day, and that it means fpeak- 
 ing well of it, and fo as that Mankind might 
 know how they ought to employ themfelves 
 therein, fo as to be fpiritually benefited by it. 
 , And fanBiJicd and hallowed it (\. e.) He 
 
 feparated 
 
the fecond Chaffer o/" Ge n e s i s. 63 
 
 feparated and fet it apart from the other Days 
 of the Week, which are chiefly employed 
 in making Provifion for the Body, for a 
 more beneficial End, for making Provifion 
 both for the temporal and everlafting Well- 
 being of the Spirits of Mankind ; for the Word 
 Wnp fignifies to feparate, either for a good or 
 an evil Purpofe ; v^^hen it is for a good Pur- 
 pofe, the Things feparated are faid to be fanc- 
 tified or holy, as the firft-born Males that 
 opened the Womb, were faid to be holy to 
 the Lord, being feparated or fet apart to be 
 his Priefts, to minifter at his Altar for the 
 Benefit of the reft of Mankind. And the 
 firft-born of every clean Animal vv^as holy to 
 the Lord, being feparated or fet apart, to be 
 ofifered in Sacrifice upon his Altar, if without 
 Blemifh. And his Tabernacle and Temple 
 were in this Senfe holy. The Word alfo 
 fignifies, to be unclean, fo as to ftand in Need 
 of Purification, by Separation from its De- 
 filement. And fo an Harlot that hath fepa- 
 rated herfelf from the Society of the Chafte 
 and Virtuous, is called HtS^ip j by this we may 
 clearly underftand, what is meant by God 
 fan^tifying orhallowing the Sabbath orleventh 
 Day, and how we ought to hallow it, by 
 fandtifying ourfelves therein. 
 
 Ver. 4. Thefe are the Generaticns of the 
 HeavenSy atid of the Earth, when they were 
 created ; in the Day that the Lord God made 
 the Earth and the He averts . '* 
 
 This 
 
64 NOTES, &c. upon 
 
 This is a general Account, not only of the 
 original Produdion of the Heavens and of the 
 Earth, but of all thofe Things which by 
 God's Commandments were produced by the 
 Operation, or uniforrii, regular and perpetual 
 Motion of the Heavens, in and upon the 
 Earth, or terraqueous Globe. And by Means 
 of this fcriptural Tradition, which Mofes hath 
 given us ; to whofe Truth the Reafon of 
 Things bears Teftimony (as will be {hewn 
 hereafter,) we may perceive the Falfliood 
 of the different Opinions of the Gejitile Phi- 
 lofophers, (who either following their own 
 groundlefs Imaginations, or relying upon o- 
 ral Tradition, which is liable not only to 
 great Corruption, but to become very imper- 
 fect, by letting many Things flip and fall in- 
 to Oblivion, which are ufeful and neceffary 
 to be remembered) concerning the Original of 
 Things, or of the Heavens and the Earth, and 
 all Things therein. Some of them teaching 
 that the material or natural and vifible 
 World, (i. e.) the Heavens and the Earth, 
 and all Things therein, vifible and in vifible 
 were eternal, and fo without Beginning ; both 
 in Refpeift of their Matter and their Forms. 
 Whilll: others of them afferted that the Mat- 
 ter of all Things was eternal, but their dif- 
 ferent Forms were altogether owing to what 
 they call Chafice i whilfl: others ot them. who 
 had fome imperfed: and confufed Rays of the 
 divinely revealed Light, which had been tranf- 
 
 mitted 
 
the fecond Chapter o/' G e n e s i c. 65 
 
 mitted down to them, taught xh^LtDarkneJs^ 
 and others of them that Fire, and others of 
 them that Water was, if not the etHcient, 
 yet that material Caufe of all Thing^s. OpU 
 nionsall widely differing from each otiier, but 
 equally falfe, as may be feen by bringing 
 them up to be tried by the plain Mo/aic and 
 fcriptural Account, to whole Truth all the 
 Things created and formed bear Teftimony. 
 It will be hereafter fliewn, that the Exigence 
 of an eternal omniprefent, and therefore om- 
 nifcient and omnipotent, and of a perfedlly 
 intelligent, wife, living, and fpiritual and in- 
 vifible God, is a demonflrative and undenia- 
 ble Truth. And, that if there bad been one 
 Atom or Particle of Matter lefs than there is, 
 in the Syftem of the natural or material 
 World, all Mechanifm muft have been 
 deftroyed ; and that all the regular Motions, 
 that are obfervable in all the particular Syflems 
 of which it confirts, whether inanimate, or 
 vegetable, or animal, mufl neceilarily have 
 (topped ; and the whole would have been a 
 motionlefs Syflem. Moreover, the vaft Va- 
 riety of particular fpecilically different Syf- 
 temSj in the inanin-jate, and vegetable and 
 animal World?; and the amazing Variety of 
 different Parts in the Individuals of each of 
 the Species of Vegetables and Animals, and 
 all of diff-Tent Textures and Cohetions, and 
 •»f rarer and der.fcr Combinations, and all 
 thefe Things neceflary for anfv/eiing the dif- 
 F ferefil 
 
66 NOTES, kc, upon 
 
 ferent Ufes and Ends for which they were 
 in perfed Wirdom and Goodnefs defigned, 
 evidently fliew, the vaft Variety of ienunal 
 Atoms or Matter, of which they and all the 
 vaft Variety of all their different conftituent 
 Parts are compofed. And that they muft 
 have greatly differed in their Forms or 
 Figures from each other, in order to admit 
 of thofe different denfer and rarer Combina- 
 tions, obfervable in each of thofe fpecifically 
 different particular Syftems, and in the dif- 
 ferent Parts of which they are conftitutcd, 
 and each of them neceflary for anfwcring 
 the Ufes and Ends for which they were par- 
 ticularly intended or defigned. Thele Things 
 taken together are evident Proofs, that the 
 Matter of all Things muft have been created 
 in juft Number and Meafure, and Form and 
 Figure ; and that their Produdlion or Crea-- 
 tion in order to their Formation, and their fub- 
 fequent Formation, were the Work of a moft 
 perfediy wife and intelligent Creator, as the 
 holy Scriptures in this Text hath declared it 
 to be, and that therefore the natural or ma- 
 terial World, cannot with Truth be faid, 
 either to have been eternal, or the Work of 
 Chance. Befides, there are /ome Truths 
 known to Mankind, which will be hereafter 
 fhewn to be fuch, as no Man could ever 
 have come to the Knowledge of without a 
 divine Revelation, and which therefore will 
 be a demonftrative and undeniable Proof of 
 
 the 
 
the fecond Chapter c/ 6 e N E s I S. 67 
 
 the Exiftence of the divine fpiritual and in- 
 vifible, and living and intelligent Revealef. 
 And the mighty Works which he hath done 
 in the World, and which he foretold he 
 would do, and which he did as he foretold; 
 fuch as the bringing up a Flood upon ths 
 Earth, which hath left undeniable Memori- 
 als of its having been upon it, and which 
 remain to this Day, are demonftrative Proofs 
 of the Omnipotence of the eternal living and 
 intelligent^ fpiritual and invifible God, to 
 whom the holy Scriptures have afcribed the 
 Creation and Formation of the Heavens and 
 the Earth. 
 
 Ver. 5. And [of^ every Vlani of the FleUy 
 before it was in the Earth, and [of ] every 
 Herb of the Field, before it greiv; for [^D 
 •wherP^ the Lord God had not can fed it to rain 
 upon the Earth, and there ivas no Man to till 
 the Ground. 
 
 Ver. 6. And there 'went up a Mifi from 
 the Earthy and watered the whole Face of the 
 Ground. Before it rained upon the Earth, 
 ths Mill or Vapour that was raifed or forced 
 up from the moilf Earth and the Water, by 
 the v/arm Fluid of Light ading upon it in 
 the Day, was condenfed and forced down to 
 the Earth again by the cold Fluid of Dark- 
 nefs in the Night, and thereby the Earth was 
 watered and refrcflied. 
 
 Nzx.^. And the Lord formed Man^ Dufl 
 
 from the Ground^ and breathed into his No/- 
 
 F 2 trils 
 
^8 NOTES, &CC. upon ^ 
 
 trih the Breath of Lives, and Man became 
 a living SoiiL 
 
 The Word, which in our Tranflation is 
 rendered his Noftrils, VDJC, is in other Places 
 taken for the Face. And alfo for Anger, or 
 any other fpiritual or bodily Paffion or Affec- 
 tion, by which either the Body or Spirit is 
 put into Motion. And alfo for a Part or 
 Portion of any Thing capable of Life and 
 Motion. And in this latter Senfe it is taken 
 Genef.'in. 19; where it is faid, (according to 
 the true rendering of the Text, as we will 
 fee below) that in Contention, Struggle, or 
 Colludation between thy Aphs or conflitucnt 
 'Parts, thy Body and thy Spirit, or thy bo- 
 dily and fpiritual Defires, thou (l^alt eat Bread 
 all the JDays of thy Life. For as St. Paul 
 tells us, Gal at. v. 17. T^he Flejh lufleth a- 
 gainft the Spirit, and the Spirit againjl the 
 Fkf}:> : And theje are contrary the one to the 
 other. So Rom. vii. 23. he faith, that the 
 Ltnv of his Members warreth againjl the 
 L:W of his Mind. And this God told A- 
 dam ti ere, that his Life would be a conti- > 
 nual Warfare between his Body and his Spi- 
 rit j where he fai;h, that in continual Con- 
 tention of thy :^phs againft tach o.her, thou 
 mult now live all the Days of thy Life, 
 
 St. Paul hath given us a niofl: excellent 
 Co<::,menr upon the Text under Confidera- 
 toii, 1 o^r. XV. when he tells us, ver. 45. 
 that Man bath two comutuent Parts, {^viz.) 
 
the fecond Chapter of Gehe^is. 69 
 
 a natural and a fpiritual, and that each of 
 thcfc are called Ada^n or Man. And reierring 
 himlelf to MoJes\ Account in this VeiTe, he 
 faith, for it is writ t en ^ the fir fi Man Adam 
 was made a living Soul the la It Adam^ a 
 quickening Spirit, And as Mofes fu id that 
 Man [/. e. the Body of Man] was tirft farmed 
 from the Dufl of the Ground, before its 
 Spirit was formed, and placed in it, 
 to quicken it and move it to work for fpi- 
 ritual Life and Happinefs: So St. Paul tells 
 us, ver. 46. that the fpiritual Adam, or A- 
 da?n'% Spirit, was not firft formed, but the 
 natuvzl Adanij (i.e.) the Body of ^^^/?2 was 
 firft formed; and afterwards, the Spirit of 
 Adam or the Man. And then he tells us, 
 as Mojes had done in the Text before us, 
 that the firll Man (which is fometimes called 
 the natural and the outward Man, (Le.) ihe 
 Body of Man) was from the Earth, earthy; 
 but the fecond Man, {i. e.) the Spirit of Man, 
 was the Lord from Heaven, that was to rule 
 in and over the Body. And fo Mofes tells 
 us, that when God had formed the Body of 
 Man, which he reprefcnts by a delightful 
 Garden, he therein placed the Man [that 
 is, the Spirit of Man] to watch over it, and 
 take care of it, (as we will lee below ) And 
 as Man confided of thefe iwo different Sub- 
 fiances, which St. Paul calls the natural and 
 the fpiritual Body, t:hey were to be enli- 
 vened by diffeient Breaths, breathed or in- 
 F 3 fpiied 
 
70 NOTES, &c. upon 
 
 fpired into them. The natural or material 
 Body or Man, by the material Spirit of God, 
 the natural or material Air which he created 
 and formed, and which is therefore called 
 the Spirit of God; and Chap. ii. ver. 2. the 
 Spirit that reigneth and ruleth in the Chil- 
 dren of Difobedience. As foon as it was 
 formed by God, and fitted for the Reception 
 of vegetable and animal Life and Motion, by 
 the Spirit of the material Air rufhing into it, 
 and operating or ading in and upon it, and 
 upon all its Parts and Particles, and moving 
 ihem mechanically to confpire in exerting all 
 thofe neceifary Motions, in which both ve- 
 getable and animal Life manifeft themfelvcs. 
 And the Spirit or fpiritual Man was enlivened 
 by the Holy Spirit of God's revealed Word, 
 when it was brought into, and lodged in that 
 delightful Garden, his Body, firft prepared 
 for its Reception. And thus Mofes tells us, 
 that God breathed into the Aphs of Man, 
 (/. e.) into his different conftituent Parts, his 
 Body and Spirit, both fufceptible of Life and 
 Motion, the Breath of Lives ; by the Breath 
 of one of thefe Lives, he became a living 
 Soul, JSIepheJb^ the fame with Ffuche^ the 
 feniinal Body, as hath been fliewn j and by 
 the other, he became a quickening Ruahy the 
 fajTje W^\\i Pneuma J, quickened for cverlafling 
 Life. 
 
 Mofes having thus given an Account of the 
 Formation of Man's Body from the Dufl of 
 
 the 
 
(ii:x 
 
 "':;^,r-^^± J^^.Z^^ ■ 'Z^^'' ^'^' • '^^/^/^rr //ry | ch aj> . u . r . .s'. 
 
 Uo .7i^.< t//f/ci' //// n//'J/ (^u'l irt/u/ ^U/it^/ i/i(/r? 
 
 liiLLLiM Hake A//0/iv//^ ff^/viY^/i u< ^' 
 
 '//^■F,// 
 
the fecond Chapter of Genesis. 71 
 
 the Ground, proceeds to reprefent it a? a de- 
 lightful Garden, which he had prepared for 
 the Spirit of Man to dwell and employ itfelf 
 in, and to watch over, and keep clean from 
 all noxious Plants for its own Benefit and 
 Advantage, and reprefents all its animal Fa- 
 culties, its bodily Senfations and Defires by 
 the Trees which he had planted in the Gar- 
 den, as neceflary for the Acquifition of fen- 
 fible Knowledge, and for moving it to pro- 
 cure thoie Things which are necellary for its 
 Suftinence. 
 
 Ver. 8. And the Lord God planted a 
 Garden Eaji-ward in Eden, a?id there bs 
 put the Man whom he had formed. 
 
 The Word p, which is here rendered a 
 Garden^ and in other Places of the holy 
 Scriptures is taken for a Covering, and a 
 Shield which defends from Danger, and alfo 
 Trouble of Mind. 
 
 And the Word D"l{2^, which is here ren- 
 dered put, fignifies alfo to dired: or order, 
 and to unite or join together in Society or 
 Company. 
 
 And the Word CDHpD, which is here 
 tranftated Eiifl^ward, fignifies alfo before, 
 and from of old, and from the Beginning. 
 
 And the Word ]n^, Eden, Delight and 
 Pleafure j fo that the Text might have been 
 more ufefuliy and truly rendered : And the 
 Lord God, in Delight and Pleafure, firil 
 made the Garden, (that is the Body of Man, 
 F 4 reprefented 
 
72 NOTES, &;c. upon 
 
 reprefented by a Garden, as a Covering for 
 his Spirit) and therein he placed the Spirit of 
 Man, which he had then alio formed, and 
 fo united it to the Body, that they might ait. 
 in Unity together. 
 
 And from the Confideration of the wife, 
 good, and happy End for which God de- 
 figned and created all Mankind, and of all 
 his Words uttered by his holy Prophets, 
 and of all his Works and various Difpcnfati- 
 ons to, and dealing with them, and of all 
 his holy Ordinances, and of the true and on- 
 ly End for which they were inflituted, for 
 fpiritually difpofing and perfedly enabling, 
 and for powerfully moving them, and for 
 putting and keeping them continually in 
 mind to do thofe Things which are felf-fuf- 
 ficient and indifputably neceifary to be done 
 by them, for qaalifying themfelves for the 
 Enjoyment and true Attainment of that 
 great and glorious, and happy End for which 
 hw defigned and created them, viz, to mor- 
 tify and preferve their Spirits pure from all 
 bodily Lufls, that they might love him with 
 all their Hearts, ^c. and their Neighbours 
 as themfelves, that they might be everlafting- 
 ly happy in the everlafling Enjoyment of 
 him in the Society of the Blefled for ever, 
 we may clearly perceive that the Word Gar* 
 den cannot be here taken in a literal Senle, 
 but in a figurative, and in no other Senfe 
 than that of the Bodies of Mankind. 
 
 What 
 
the fecond Chapter o/" G e N E s is. 73 
 
 What Ufe or Benefit would it have been 
 to Adam^ or to the Ifraelites, who bad this 
 Account when it was firft committed toi 
 Writing by Mo/es, or to any Man in any af- 
 ter Age of the World, for moving them to 
 qualify themfclves for fpiritual and everlafting 
 Happinefs, which was the great End for 
 which they were fent into this World ; (and 
 all Things committed to Writing by the 
 Prophets of God, were defigned to move 
 Mankind to qualify themfelves for the En- 
 joyment and Attainment of that happy End,) 
 to have been informed, that God planted a 
 Garden Eafl-ward in (or of, to make it 
 Senfe) Eden^ and that he theie put Adam, 
 when he had formed or made him, to look 
 after it; and that all his Bufinefs in this 
 World, was to keep it in good Order. This 
 Employment could have no more contributed 
 to the everlafting Happinefs of our firft Pa- 
 rents, than fifliing and fowling, and hunting 
 after ufclefs Prey, could 5 nor could this 
 Knowledge be, in any after Age, of any Ufe 
 to any of their Pofterity. But if the Word 
 Garden be taken in a fpiritual and figurative 
 Senfe, and for the Bodies of all Mankind, 
 the great and perfed Wifdom and fatherly 
 Goodnefs, and Love of God to all Mai^kind, 
 will molt evidently appear by the Account 
 that Mofes^ the McfiTenger and Prophet of 
 God, hath here given us ; and all Islankind 
 will thereby mofl clearly perceive what thtir 
 
 great 
 
74 NOTES, &c. upon 
 
 great Bufinefs in all Ages and Places of the 
 World was, and is, and ever will be, in or- 
 der to their Attainment of true and fpiritual 
 Happinefs both temporal and everlafting. 
 
 For Man*s true and fpiritual Happinefs 
 both temporal and everlafling, moft evidently 
 depends altogether upon his Spirit's taking 
 care to watch over its Body, and to fubduc 
 and keep it under, and pure and purified 
 from all thofe Lufts which are apt to ftrike 
 Root, and grow up in it, which are not on- 
 ly reprefented by infatiable and voracious, 
 and outrageous and deftrud:ive Animals, but 
 alfo by noxious Plants, fuch as Bi iers. Thorns, 
 and Thirties, which are either barren, and 
 produce no Fruit, or if they produce any, it 
 is luch as St. Paul mentions, GaL v. 19, 
 and calls the Works of the Flefh, and which 
 he fays are thefe that follow : viz, Adultery^ 
 Fornication, Unckamiefs^ Lafcivioujiiefs^ I- 
 doiatry^ Witchcraft, Hatred, Variance, E~ 
 7nulations, Wrath, Strije, Seditions, HerJieSy 
 Eni:\2ngs, Murders. Drunkennefs^ Revilings, 
 and Jhth like: And faith. That they who do 
 fuch Things, will not inherit the Kwgdom of 
 God. And that the Spirits of Men might be 
 powerfully moved to continue watchful over 
 their Bodies, and not fuifer any of thefe noxi- 
 ous Plants ro take Root and grow up in the 
 earthly Gardens, their Bodies, he hath been 
 gracioufly pleafed to reprefent them to us by 
 various Symbols and Reprefe-^^ations, taken 
 
 from 
 
the fecond Chapter ^/Genesis. 75 
 
 from inanimate, vegetable, and animal Syf^ 
 terns : So that let us look which Way we 
 will, we may find Monitors and Memorials 
 to put us Mind of them, if we will attend to 
 them; and of the Work that we are indif- 
 penfably obliged to do whilft we are in this 
 World, in order to our everlafting Happinefs 
 in the next, (viz.) the Work of keeping the 
 earthly Garden of our Bodies clean frorn all 
 Lufts, which take our fpiritual Affections ofF 
 from God and our own Spirits, and to attach 
 them altogether to earthly Things, fo that 
 we can neither love God with all our Hearts, 
 nor our Neighbours as ourfelves ; nor live fo- 
 berly, nor righteoufly, nor godly in this pre- 
 fent World, nor be other wife than everlafl- 
 ingly miferable in the next. It was for thefe 
 wife and good Reafons, that God hath been 
 gracioufly pleafed to reprefent the earthly 
 Body of Man fometimes by a Tabernacle or 
 Temple, in which his Spirit is to dwell dur- 
 ing the Time of its Preparation of itfelf, by 
 Sandification and the Love of God, for ever- 
 lafling Happinefs \ and this Tabernacle his 
 Spirit was to keep pure and undefilcd, for 
 the Spirit of God to dwell in it, which 
 divelleth not in Temples, made ivith Hands, 
 as is faid i Cor, vi. 19, and 2 Cor. v. i 
 and 4; and Heb. viii. 2. And fometimes by 
 a Servant, which is to receive and execute 
 the Commands cf the Spirit, and to m.inifler 
 to it as its Lordj who is to exeicife Dominion 
 
 ever 
 
76 NOTES, &c. upon 
 
 over it. And on this Account the Spirits of 
 Men is called i Cor. xi. 47. l^he Lord from 
 Heaven. And here and in other Places of 
 Scripture, the Body of Man is reprefentcd by 
 a Garden, in which his Spirits was placed by 
 God, in order to keep it pure from all de- 
 filing and deftrudtive LuOs, which is indif- 
 penfably neceffary to be done, in order to its 
 true Happinefs, both temporal and everlaft- 
 ing. 
 
 But although from what hath been before 
 obferved, it moft evidently appears that the 
 Word Garden, cannot confiftendy with the 
 Belief and of the perfe(5l Wifdom and Good- 
 nefs of God, be literally underftood in this 
 Place, and that it cannot be underftood in any 
 other Senfe, than of the earthly Body oi Adam^ 
 and fo of the earthly Bodies of all Mankind, 
 in which their Spirits are placed by God. 
 Yet for the farther Sati^fadtion of Mankind, 
 and to confirm them in the Belief, that this 
 figurative Acceptation and Interpretation of 
 the Text, is the only true, as well as the only 
 ufetul and beneficial Interpretation of it, I 
 judge it piuper to (hew likewife from other 
 Paffages ot the holy Scriptures, that it cannot 
 be underftood in any other Senfe than that 
 which I have affixed to it, confiilently with 
 the Bclie^ cf ihe Dodrines fet forth in thofc 
 other Texts of the holy Scriptures, which I 
 am going to produce, and which (hew, that 
 
 by 
 
the fecond Chapter o/'Genesis. 77 
 
 by the Garden of Eden^ Adams Body muft 
 necefTarily be underftood. 
 
 It is faid of the Prince of Tyre, Ezek. xxviii.. 
 13. Thou hafi been in Eden the Garden of 
 God, every precious Stone was thy Coverings 
 &c. the Workmanfiip of thy Tabrets and thy 
 Pipes ivas prepared in thee, in the Day that 
 thou njdaji created. 
 
 Here it is exprefsly faid, that the Prince of 
 Tyre was in Eden, the Garden of God, in the 
 Days of Man's Innocence, when every pre- 
 cious Stone was his Covering, when he was 
 procedled and defended from all Evils by the 
 Words of Truth and Righteoufnefs of God 
 revealed to Adam^ repreknted by precious 
 Stones. Bat he could be no other Way in 
 Eden the Garden of God in the Days of 
 Adatn's Innocence, than in the Loins of 
 Adam, in whom all Mankind feminally ex- 
 ifted ; for there never was any Perfon in the 
 Garden of Eden, underftood of any other 
 Place than Adam\ Body, but Adam andE-y^. 
 So that the Garden of God in which the 
 Prince of Tyre exifted in the Days of Adam's 
 Innocence, was Adam'^^ Body. And by what 
 hath been before obferved, the Word Gar- 
 den muft neceflarily be taken in that Text of 
 Mojes, now under Confideration, in the 
 fame Senfe in which it is here taken in the 
 prophet Ezekiel, (i. e.) for the Body of 
 Adam» 
 
 And 
 
7S NOTES, &c. upon 
 
 And Ezek. xxxvi. 3 5. God fpeaking of U 
 frael faith, That in the Day that he fliall 
 have clcanfed them from their Iniquities, they 
 will be like the Gardep of Ede?!^ (i. e.) th^ 
 Body o^ Adam in his State of Innocence, pure 
 from all bodily Ldfls, and confeqaently from 
 all Impiety and Iniquity. And to the fame 
 Purpofe, God (peaks by his Prophet I/a. li. 
 3. And to this original Reprefentation which 
 God made o^ Adam's Body, and of the Bodies 
 of all Mankind in their State of Innocence, 
 by a delightful Garden, which God in his good 
 Pleafure made for the Spirits of Men to dwell 
 in. God by his holy Prophets hath often 
 alluded, thus I/a. v. he represents this Church 
 by a Vineyard, planted' and hedged about by 
 himfelf. And Ixi. he calls the faithful and 
 obedient, and penitent, and fuch as had fuf- 
 fered for the Truth, l^rees of Right eoufnefs^ 
 the Platitiiig of the Lord. And the Righte- 
 ous and Wicked, and the Principles which 
 they believe, and by which they adl, are re- 
 prefented by good and by corrupt Trees which 
 are known by the good and evil Fruit, and 
 Works which they bring forth, our blefled 
 Lord and Saviour, St. Mat. vii. ver. 17 and 
 18. And when Adam had fuffered his Body 
 to be corrupted by Luft, God to make him 
 more watchful over it for the Time to come, 
 becaufe it would without great Care bring 
 forth evil Plants, reprefented by Thorns and 
 Thiftles, curled the Ground, (i, e.) fpeaks 
 
 evil 
 
the fecond Chapter 0/ Genesis." 79 
 
 evil of his Body, Gen. iii. 17. and tells him, 
 that he did io for his Sake, that he might 
 be careful to keep it under by fpiritual Care 
 and Culture, that he might not be fpiritually 
 hurt by it 5 by the aforementioned Text we 
 may dearly perceive, that Man's Body is re- 
 prefented by a Garden j and by that lafl: cited, 
 that the Word Garden is to be underliood of 
 Adam\ Body, in the Text under Confidera- 
 tion, Gen. ii. 8. and that therefore, every 
 Man ought to apply it to himfelf, and look 
 upon the taking Care of his Body, and mor- 
 tifying and keeping it pure from all Lufts, 
 by the Power of Faith, indifpenfably obliging 
 to perfecfl Obedience to that perfect and puri- 
 fying fpiritual Law, is the great Bufinefs 
 which he hath to do in this World. And 
 that if it be left undone, he mull neceflarily 
 and by the Reafon of Things, be fpiiitually 
 miferable, both temporally and everlaftingly. 
 And this every Man will be able clearly to per- 
 ceive, who duly confiders what I have faid 
 in the Beginning of the fecond Part of 
 the firft vol. of this Apology, where I have 
 moft clearly and demonitratively fliewn what 
 it is that the fpiritual and everlafting Happi- 
 nefs, and what it is that the fpiritual and 
 everlafting Mifery of the Righteous and the 
 Wicked in the next World, confift in. By 
 what hath been faid, we may clearly perceive 
 the great Wifdom and Goodncfs, and Love of 
 God to Mankind, manifefted by his Repre- 
 
 fentation 
 
8o NOTES, &c. upon 
 
 fcntatjon of Man's Body by a Garden, which 
 will employ his whole Care and Time, to 
 preferve it pare from all Kinds of hurtful 
 and deftrudlive Weeds, that would otherwifc, 
 grow up in it, to the Hurt and Deftrudion 
 of his immortal Spirit, both temporally and 
 cverlaftingly. 
 
 Ver. 9. And out of the Ground^ made the 
 Lord God to grow evety Tree that is pleafant 
 to the Sight, and good for Food -, and the 
 ^ree of Life in the Middle oj the Garden^ 
 and the Tree of Knowledge of Good and Evil. 
 
 The Word "T/tDni, which is here rendered 
 pleafant, fignifies defirable or to be wiilied 
 for. And in the holy Scriptures, the other 
 bodily Senfations are expreffed by that of fee- 
 ing. And thus the Senfe of hearing is expref- 
 fed by it, Exod. XX. 18. And all the People 
 Jaw the Thundering^ and the Lightenings, 
 And the Senfe of fmelling is expreffed by it. 
 Gen, xxvii. 27. And he faid, HN^, fee the 
 Smell of my Son, &c. And the Senfe of Feel- 
 ing, Gen. xlviii. 8. And Ifrael beheld Jofeph'i 
 Som. (i. e.) he perceived them by Feeling, 
 for it is faid ver. i. that his Eyes were dim, 
 or heavy and funk, fo that he could not 
 fee. 
 
 From hence, and from what liath been 
 faid on the foregoing Verfe, concerning the 
 Word Garden, we may perceive, that the 
 Trees which the Lord God made to grow in 
 
 the 
 
the fecoJtd Chapter ofGE.i^ES-i^. 8t 
 
 the earthly Garden of Man's Body, are not 
 to be underftood literally but of the bodily 
 Senfations and Appetites of Man. And that 
 therefore, the fpiritual Senle and Meaning of 
 the fir ft Part of this Text is this: That the 
 Lord God caufed all thofe Motions to be ex- 
 cited or llirred up in many Bodies that could 
 be delired or wiftied for, and which are pro- 
 per and neceflary for the acquiring; of that 
 Knowledge of the fenfibly peicepiible Pro- 
 perties of natural or material Things, which 
 are necefTary and ufeful for Man to know, in 
 order to his bodily Support and Suftineixe ; 
 and which are ulually called by the Names 
 of the bodily Senfes or Faculties of Senfation. 
 And alfo all thofe Motions which are called 
 the bodily Appetites or Defires, which are 
 neceflary for Mankind to have, in order to 
 ftir them up, and powerfully move them to 
 labour for their bodily Food and Nouriih- 
 ment, which they would not labour to pro- 
 cure, if fuch flrong and fliarp, and craving 
 Appetites were not implanted in them, and 
 made to grow up in them j neither would 
 they have been moved to life the proper 
 NouriflimiCnt provided by God for their bo- 
 dily Support, if it had been otherwife pro- 
 cured for them, and fet before them, if thefe 
 awakening and craving Appetites had not 
 been made to grow up in their Bodies. And 
 therefore the bodily Senfes and Appetites re- 
 prefented by Trees in the Garden of Man's 
 G Body, 
 
S2 NOTES, 5cc. upon 
 
 Body, in the Text, are faid to be defirnble 
 for Sight, or the Attainment of fenfible 
 Knowledge j and good or proper for mov- 
 ing them to labour for Food neceffary for 
 their bodily Support. And we find the Fa- 
 culty of Hearing is fpoken of as a Tree plant- 
 ed in that Garden of Man's Body, God, P/. 
 xciv. 9, where God is faid to have planted 
 the Ear. And this Knowledge of the Au- 
 thor and Planter of the fenfitive Faculties and 
 Appetites in Man's Body, and of the End for 
 which he implanted them in it, was, and is, 
 and ever will be neceffary for Mankind to 
 know and confider, that they may perceive 
 what Powers and Faculties they have in com- 
 mon with Brutes, and how they are diftin- 
 guifhed from them, that they might be 
 moved to love God with all their Hearts, by 
 confidering, that they are indebted to him 
 even for the lowed Perfections that they 
 have, as well as for their fpiritual Perfedions, 
 by which they are diftingnifhed from Brutes. 
 Whereas if the Words are underftood literally, 
 and to mean no more, than that God in the 
 Beginning of the World planted a Garden, and 
 caufed all Kinds of Trees that afforded Delight 
 to the Eyes, and Trees ^hat produced Fruit 
 that was good for Food„ this Knowledge would 
 have been of very liftle or no Ule or Benefit 
 to Mankind in any Age or Place of the 
 World J nor could my Man have perceived 
 the Wifdom of Mojh^ the Prophet of God, 
 
 in 
 
the ficond Chapter o/'Genesis. 83 
 
 in his having committed to Writing and fo 
 recorded fuch si Matter of Facftj nor the 
 Wildom and Goodnefs of God in having di- 
 reded fuch a Fad; to be recorded. By the 
 Faith and the Law, which Mofes tells us, 
 God revealed to Mankind, and by the Light 
 and [he Faculties which he gave to Mankind, 
 by which they are enabled and moved to 
 procure both temporal and bodily, and fpiri- 
 tual and everlafting Happinefs for themfelves, 
 which Mofes. hath given a concife, but moft 
 clear Account of, we ice the pcrfed: Wifdom 
 and Goodnels, and Love of God to all Man- 
 kind^ by which we are powerfally moved to 
 love him with all our Hearts, and to mani- 
 felu the Truth and Sincerity of it, by Fcrfe- 
 verance in perfect Obedience to his Law, by 
 which we become quaiitied for the Erjioy- 
 ment and fare Attainment ol true and fpnitual 
 Happinefs both temporal and everlafting. 
 And it is, by this divinely revealed Faith and 
 Law, that we are to judge of all the Adions 
 we aicribe to God i ^Bd whenever we find 
 any Adion afcribed to him, which tends to 
 move M.inkind to perTevere in the true Be- 
 liet of that Faith, and in perfedl Obedience 
 to thiit I^w, by which, and by which on- 
 ly, they can be far;dtihcd nnd faved, we 
 may be afliired it is juftly and truly afcribed 
 to him; but if we 't^.^d^^ upon confidcring it, 
 that it tends not to move Mankind to do 
 both thefe Things, we may look upon it as 
 G 2 falfely 
 
S4 NOTES, Uc. upon ' 
 
 falfely attributed to him, and unprofitable for" 
 us to believe concerning him, as neither his 
 Wifdom nor Goodnefs is manifefted by it. 
 And therefore it is upon his divinely revealed 
 fpiritual Faith and Love, that vft are to keep 
 the Eyes of our Spirits fixt, as upon the Pole 
 Star by which we are wholly to direcft our- 
 felves, when we are about to interpret any 
 particular Text of Scripture -, for otherwife, 
 _we will be apt to afcribe to God, Actions un- 
 worthy of him, and therefore impious to be 
 afcribed to him. 
 
 As to the remaining Part of this Text, 
 The Tree of Life alfo in the Midft of the Gar^ 
 den, and the Tree of Kjiowledge of Good and 
 Evil 
 
 I fliall fir ft fhew from other PafTages of 
 holy Scriptures, what Is fpiritually meant by 
 the Tree of Life. And then what is meant 
 by the Tree of Knowledge of Good and Evil, 
 and why it is called the Tree of Knowledge ; 
 and why it is called the Tree of Knowledge 
 of Good and Evil ; and what is meant by the 
 JViidftof the Garden. 
 
 By {hewing thefe few Things, Mankind 
 will be refcued and delivered from the Be- 
 lief of many deftru(ftive Errors which they 
 have been led into, by learned but inconfide- 
 rate and fcripturally ignorant Criticks and 
 Commentators, to their great fpiritual Hurt 
 and Detriment j and brought to the Know- 
 ledge of ipiritual Truths, by which they will 
 
 be 
 
the fecond Chapter i/ Genesis. %^ 
 
 be powerfully moved to love God with all 
 their Hearts, and confequently to perfevere 
 in Obedience to his mofl perfed and perfedly 
 purifying Law, by which they will be made 
 truly and fpiritually happy both temporally 
 and everlafiingly. And hereby the Truth of 
 the holy Scriptures will be clearly vindicated, 
 and they will be fhewn to ftand clear and un- 
 afFedted, by the ridiculous and falie and foolifli 
 Aiperiions, by which the grofsly but culpably 
 ignorant Deifts have laboured to bring thcni 
 into Contempt. 
 
 And in order to the iliewing thefe Things 
 clearly, and that it may admit of no doubt, 
 that by the Tree of Life mentioned in this 
 Text, is meant the divinely revealed and de- 
 monftratively true fpiritual Faith, indifpenfably 
 obliging to perfe(5t Obedience to the divinely 
 revealed and moft perfecft and perfectly puri- 
 fying fpiritual Law ; by which and by which 
 only, (taken together) Men can be fandified 
 and faved, and made truly and fpiritually hap- 
 py, both temporally and everlaftingly, I fliall 
 here produce a few out of many Texts of 
 Scripture, that might be produced, by which 
 this Truth will inconteftably appear, and the 
 Truth of the fpiritual Interpretation of thofe 
 Texts, will be coniirmed by the Rcafon of 
 Things. 
 
 ■ It is faid, Rev, xxii. That there was a River 
 
 of pure Water of Life, clear as Cryftal, in the 
 
 true Church of God, reprefented by a holy 
 
 G 3 City 
 
t6 NOTE ?, &c. tipvn 
 
 City which defcended out of Heaven irom 
 God ; and that rhis pure River or Wa.er of 
 Lile proceeded forth from the Throne of God 
 and of the Lamb. Aid that in the Midi% 
 of the Street of the City, and on eiihei Side 
 of the River was the Tree of Life, which 
 continually bore Fruit every Month of ihc 
 Year in all Scafons, and that its Leaves were 
 for the Healing of the Nations. Pf. i. 
 The Man that delighteth in the Law of the 
 Lord, and continually meditating therein, is 
 reprefented by a Tree planted by Rivers of 
 Waters, that bringeth forth its Fruit in its 
 Seafon, and whofe Leaf fhall not wither j and 
 that whatfoever he doth fliall profper. And 
 St. Mi2t,wn. 1 8. our blefled Saviour fpeaks 
 of good and corrupt Trees, and by the good 
 Tree there, he means the true Faith which 
 Cometh by the revealed Word of God, (for jS^. 
 P^7w/ tells, Rom. x. \y that Faith cometh by 
 hearing the Word of God; and the fincere 
 and true Believers of that Faith j and he faith, 
 that the good Tree neither doth, nor can 
 bring forth corrupt or evil Fruit or Adlrions, 
 And by the corrupt Tree is there meant, the 
 falfe Faith ; which proceedetli from the Be- 
 lief of the Didates of the bodily Lufis, and 
 the Believers of that falie Faith. And faith, 
 that the corrupt Tree neither doth, nor can 
 produce uncorrupt and good Fruit or Aiflions. 
 And as the revealed Word of God (by which 
 
 the 
 
the fecond Chapter ofGEiiESit, 87 
 
 the true Faith is reprefented by a good and 
 fruitful Tree, planted on ihe Side of a River) 
 is fometimes reprefented by good Seed, and by 
 Bread and by Chri/i'^ Blood, fo it is fometimes 
 reprefented by Water, as St. John^ iv. 14, 
 when Chri/i laith, Whofbever drinketh of the 
 Water I fiall give him, JJjall never thirfl : 
 (i. e.) whofoever will believe the Words that 
 I will fpeak to him, will never ihiift, as is 
 plain from vi. 35. where he faith, He that 
 believeth in me fiall Jiever thirft. And the 
 Faith that procecdeth from Chriji'^ Words, is 
 reprefented by a Well of Water of Lite, yohn 
 iv. 14. where he faiih, The Water that i will 
 give him, will be in him a IVe I I of Water 
 Ipringing Up into everlafiing Life, That it is 
 the true Faith which cometh by the Beliei of 
 \i\% Word, reprefented by Water and by Bread 
 and by his Blood, is evident, from what he 
 faith, "John vi. 63. It ii the Spirit, (i. e. the 
 true Faith) that quickeneth, and this quick- 
 ening Spirit of Faith cometh by 'he Words 
 which he fpoke, "The Words that I fpeak unto 
 you, they are Spirit and they are Life. And 
 to the fame Purpofe SiS Peter fpoke 68. 
 faying, ^hou had the Words of eter?tal Life, 
 1 (hall only mention one Text more, out of 
 the many that might be produced to fhew 
 that the Tree of Life in this Text under Con- 
 iideration is meant, the true Faith which 
 cometh by the revealed Word of God, which 
 indifpewfably obliges to perfect Obedience to 
 G 4 the. 
 
88 NOTES, &c. upon 
 
 t'^e divinely revealed, moft perfed: and puri- 
 fying fpiritual Law j by both which, and by 
 which only. Men can be truly and fpiritually 
 fnniflif^ed and laved, and obtain eternal Life. 
 Arid fo Gen. iii. 24. where Jehovah^ Elohim, 
 ater he or they had reftored our firft Parents to 
 the Knowledge of the true Faith, indifpen- 
 fably obliging to perfed: Obedience to the pu- 
 rifying Ipiritual Law from which they had 
 fallen, by the Revelation of the Coming and 
 Death of his only begotten and well- beloved 
 Son Jefus Chrifty laid among themfelves, 
 Behold the Mmi is become as one of us^ to know 
 Good and Evil. And now \i^ probably he will 
 put forth his Jiand^ (for we cannot fpeak cer- 
 tainly of a Perfon whom we have made a free 
 Agent) and take alfo of the Tree of Life ^ and 
 eat and live for ever. (i. e.) now fince we 
 have perledly inftrucfted him in the Know- 
 ledge of the true fandtifying and faving Faith, 
 from which he had fallen, and thereby per- 
 fedly taught him to know what is Good and 
 what is Evil, or what it is that will make 
 him perfedly and everlaftingly happy; and 
 what it is that will make him perfedly and 
 evulaftingly miferablc : It is probable, he will 
 confider the inllrudivc Words of Truth, 
 which we have delivered to him, and will 
 fihcerely and truly believe them, and be 
 nioved by the Belief ol them to love us with 
 all his Heart, &c. and to perfevere in perfe<5t 
 Obedience to that perfect and purifying Law^ 
 
 which 
 
the fecond Chapter o/" Genes is. 89 
 
 which we have given him, and by To doing 
 quality himfelf to live for ever, or for eternal 
 Life, or for Salvation and true and fpiritual 
 Happinefs, both temporal and everlafting. 
 
 That this is the true Interpretation, Senfe 
 and Meaning of this laft cited 1 ext j and that 
 therefore by the Tree of Life, in the Text 
 under our prefent Confidcration, mufl necef^ 
 farily be meant the true fan^flifying and faving 
 Faith, is evident from the Reafon of Things. 
 For it hath been demonflratively (hewn in 
 the Beginning of the fecond Part of the firfl 
 Volume of this Apology, where I have 
 fhewn wherein the everlafting Happinefs of 
 the Righteous, and wherein the endleis Mi- 
 fery of the Wicked confifts, that it is impof- 
 fibic by the Realon of Things for any Perfoa 
 to be fandiiied and faved, or made ever- 
 laftingly happy, or to be otherwife than ever- 
 laftingly milerable in the next World, who 
 doth not lincerely and truly believe thofe fun- 
 damental Articles ot Faith, which God him- 
 felf revealed to our firft Parents, and oy incm 
 to all Mankind j and which indifpenfably 
 oblige them to perfed Obedience to his moA 
 perfecfl and pcrfedly purifying fpiritual Law. 
 And on the other Hand, that whoever fin- 
 ccrely and truly believes thofe fundamental 
 Articles of the divinely revealed Faith, which 
 indifpenfably obliges to Perfeverance in per- 
 fed Obedience to the purifying Law of 
 Righteoufnefs, and confequently purifies his 
 
 Spirit 
 
90 NOTES, &c. upon 
 
 Spirit fVom all bodily Lufts, and loves God- 
 with all his Heart, &c. and his Neighbour 
 as himfelf, muft necefTarily and by the Reafon 
 of Thin^ be fandified and faved j and be 
 truly and fpiritually happy both temporally 
 and everlaftingly. From whence it nccef- 
 farily and demonflratively follows, that by 
 the Tree of Life, by which Men are qualified 
 to live for ever, muft be meant the true and 
 divinely revealed Faith, which indifpenfably 
 obliges to Perfeverence in perfect Obedience 
 to the moft perfedl and perfedly purifying 
 Law of perfe^ Righteoufnefs. 
 
 The committing to Writing this Ad of 
 God's great and fatherly Goodnefs and Love 
 to Mankind, manifefted in his having by his 
 revealed Word planted in the Spirit of Man 
 the fandtifying and laving Faith, reprefented 
 by the Tree of Life, was highly becoming 
 Mofes the Prophet and MefTenger of God, to 
 the People Ifrael. And by duly confidering 
 what he hath committed to writing, the 
 Deijh and Advocates for the Self-fufficiency 
 of natural Religion, may clearly perceive their 
 grois and culpable Ignorance and their inex- 
 cufable Impiety and Wickednefs, manifefted 
 in their malevolent Attempts to ridicule and 
 faifely afperfe thofe facred and only fan(ftify- 
 ing and faving Writings ; by which, and by 
 which only, eternal Life is to be obtained, 
 and which they would not be at the Pains 
 duly to confider and underftand^ although 
 
 their 
 
the fccond Chapter 0/ Genesis. 91 
 
 their Salvation from everlafting Mifcry there- 
 upon depended. 
 
 It hath been before obferved upon the fore- 
 going Verfe, where it is that the Lord God 
 planted a Garden and therein placed the Man 
 whom he had formed, that by the Man men- 
 tioned there, is to be under flood the Spirit of 
 Man, (which is called the inner Man and tl:>e 
 inward Man, and the new or lajl Man^ and 
 the bidden Man oj the Heart which is not 
 corruptible. Ephef. iii. 16. and Rom. iv. 16, 
 and vii. 22. and Colof. iii. 10. and i Pet. iif. 
 4.) which God placed in the Garden, (i, e.) 
 united to Man's Body, which is called the out- 
 ward Man, and that Spirit being placed 
 within, and therefore in the Midft of the Gar- 
 den oi Man's Body, therefore muft necet- 
 far ily under (land by the Tree of Life in the 
 Midftof the Garden, the true fancftifying and 
 iaving Faith which God caufed to grow in the 
 Spirit of Man which was within, and foin the 
 Midft of the Garden, from the good Seed of 
 his Word, which he by Revelation had fown 
 in his Spirit then in the Midft of the Gar^ 
 den. 
 
 And the Tree of Know/edge of Good and 
 Evil, by what hath been faid, concerning 
 the Tree of Life, we may clearly perceive 
 what is meant by the other Tree, viz, the 
 Tree of Knowledge of Good and Evil, which 
 is aUb faid to grow in the Midft of the Gar- 
 den. The Tree of Life hath been fliewn 
 
 to 
 
92 N O T E S, &c. upon 
 
 to be the true and divinely revealed Tandify- 
 ing and faving Faith, which bringeth forth 
 all Kinds of good Fruit in all Seafons, and 
 which cannot bring forth any Kind of cor- 
 rupt or evil Fruit} and as there is another 
 Tree in the midft of the Garden of Man's 
 Body, v^rhich bringeth forth all Kinds of cor- 
 rupt and evil Fruit, and which cannot bring 
 forth good Fruit; that other Tree muft ne- 
 ceflarily be the Tree of Knowledge of Good 
 and Evil. And by this Tree of Knowledge, 
 ^c, mufl: neceffarily be fpiritually underftood 
 that deceiving and deftrudive Faith, which 
 proceeds from the Belief of the Words which 
 Men's irregular bodily Defires or Lufts didtatc 
 to their Spirits; for there is no Truth more 
 evident, than that all the Evil and Wicked- 
 nefs which Men commit in this World, and 
 the fpiritual Mifery which they fuffcr both 
 in this and the next, proceed from their be- 
 lieving and obeying the Dictates of their bo- 
 dily Defires, by them fuffered to become ex- 
 orbitant and infatiable bodily Lufts, which 
 have their Refidence within the Body, and 
 therefore the Tree of Knowledge is alfo faid 
 to grow in the midft of the Garden. And 
 the natural or bodily Defires, from whence 
 the Tree ot Knowledge grows, were planted 
 and caufed to grow up in the Garden of Man's 
 Body by God, becaufe they were neceffary 
 ior the Support of the Body, and which, 
 whilll they are duly reftrained and kept un- 
 der. 
 
the Jecond Chapter ofGEf^ESis, 93 
 
 der, arc of great Ule to the Spirit, and can 
 do no Hurt, and were planted in the Body 
 to be Servants to the Spirit, which were not 
 to be fuffered to become its Dire(flors, or to 
 exercifc Dominion over it, becaufe the Spirit 
 of Man was and is to be dire(5ted and govern- 
 ed by another Word and Law, as hath been 
 partly (hewn, and will be fully (hewn here-' 
 after in my Notes upon this Chapter. 
 
 I therefore proceed to (hew in few Words, 
 why the Faith which proceeds from the Be- 
 lief of the Dictates of Men's bodily Defires 
 or Lufts, and is reprefented by a Tree, is 
 called the Tree of Knowledge. And that it is 
 moft properly, and for wife and good Rea- 
 fons fo called, will appear from the following 
 Confiderations : Firft^ That by Knowledge^ in 
 the ftridler Acceptation of the Word in the 
 Holy Scriptures, and as it is diftinguifhed 
 from Under ft ajidlng^ which is the Knowledge 
 of fpiritual Things acquired by the fpiritual 
 Light of the divinely revealed Word, (al- 
 though the generality of Logicians, and a 
 late celebrated Refiner upon them, have fpo- 
 ken of Under ft a?jding as if it was an human 
 Faculty,) is meant fenfible Knowledge, or 
 the Knowledge of the fenfibly perceptible 
 Properties of natural or material Things, 
 which is acquired by the Light and Opera- 
 tion of the material Air, and by the bodily 
 •Organs of Senfation. And by Knowledge 
 taken in this ilrict Senfe of the Word, Man 
 
 caa 
 
94 NOTES, &c. upon 
 
 cao know nothing but natural or material 
 Things, {i.e.) the fenfibly perceptible Pro- 
 perties or Qualities of them. Secondly, That 
 no Perfon either doth, or can defire any 
 Thing that he knows nothing of; therefore 
 as the bodily Defires fpring and grow out of 
 the bodily Knowledge of the fenfibly per- 
 ceptible Properties of natural or rimtcriai 
 Things ; and the Words which thofe bodily 
 Defires didiate to the Spirits of Men, fpring 
 and grow o t of their bodily Delires ; 
 that Faith or Belief of thofe Words fo didat- 
 cd, and which is reprefented by a Tree, is 
 moft juftly and properly called the Tree of 
 Knowledge, as it originally proceeds from 
 the Knowledge of the fenfibly percepribic 
 properties of natural or material Things; 
 which is a Knowledge, that if Mankind al- 
 together dire(ft and guide thcmfeh'es by it, 
 they will altogether walk and adl like Brutes, 
 according to their relpedively predominant 
 bodily Appetites or Defnes, whether concu- 
 pifcible or irafcible, according to the Lan- 
 guage of the Schoolmen. And therefore the 
 Apoflle faith, 2 Cor. v. 7, IVe walk by 
 Faithy and not by Sight; (i, e.) not accord- 
 ing to the Diflates of our bodily Organs of 
 Senfation, for there the Word Sight is taken 
 in a larger Acceptation, and as I have before 
 ihewn, for the Reports of all the bodily 
 
 It 
 
the fecmd Chaffer <?/ G e n e s i s. 9^ 
 
 It only remains now to fee ^twn why 
 this Tree is called the Tree ot Knowledge of 
 
 Good and Evil. 
 
 The Prophet, Ifaiahs 20. faith, Wo unto 
 them who ca.l Evil Good, and Good Evil^ 
 becaufe no Man i^ drawn away to do Evil, 
 otherwife than by that Evil being reprefented 
 to him under the Appearance of Good. And 
 as all the bodiiy Deiires of Mankind are fet 
 upon natural or material and fenfibly percep- 
 tible and worldly Things : For as I have be- 
 fore obfcived, and as St. P^ttil tells u^, 1 Cor, 
 ik, 14. that the natural Man^ (i. e ■/ the Bo- 
 dfj takethj or comprehendeth, or knoweth mt 
 the Tubings of the Spirit of God^ for they are 
 Foolijhnefs to him^ neither can he know them, 
 hecaufe they are /piritually difcerned, (i. e.) 
 they are only dilcernable by the Spirit of 
 Man, and by the fpiritual Light of the di- 
 vinely revealed Word. Pi:\yi to the iam« 
 Purpofe, Judex, i'nd Rom. vtii 5, 6, 7. there- 
 fore the bodily Defires can didate nothing to 
 the Spirit but natural Things, and thofe 
 xnerely for their own Gratifieation, und fo 
 mifreprefent Things to the Spiiit, calling 
 thofe Things, and thofe only, Good, which 
 are proper for their own fen liial Gratification, 
 and confequently hurtful and deftrudive of 
 the Happinefs of the Spirit, if it be prevailed 
 upon to fet its AfFedlions upon them. And 
 as the bodily Defires call thofe Things, a* id 
 thofe Things only, Good, which tend to their 
 
 own 
 
g6 NOTES, &c. upoTi 
 
 own fenrual Indulgence, and which are there- 
 fore injurious to the Spirit : So they call No- 
 things Evil j but thofe which have not that 
 Tendency, and all Things Evil, which in- 
 terfere and tend to reftrain them from gra- 
 tifying their Luftsj and confequently, the 
 divinely revealed fandtifying and faving Faith 
 and Law, which dire(5ts, and indifpenfably 
 obliges to Mortihcation and Purification from 
 all bodily Lufts, which are indifpenfably ne- 
 ceflary for the Procurement of the Happinefs 
 of the Spirit both temporal and everlafting, 
 which is its greateft and chiefeft Good. 
 Therefore that Faith, which proceeds from 
 the Belief of the Didates of the bodily De- 
 fires, is juftly and truly called the Tree of 
 Knowledge of Good and Evit\ becaufe it call- 
 eth Evil Good, and Good Evil ; whereas the 
 Spirit which is capable of difcerning, and 
 doth difcern fpiritual Things, and the good 
 Ends to which they tend, and therefore ear- 
 neftly defires them. Therefore the Faith, 
 which proceeds from the Belief of the Dic- 
 tates of the fpiritual Defires fixed upon fpiri- 
 tual Things, and direding Mankind to la- 
 bour with Diligence to procure them, in or- 
 der to eternal Life, is jultly and truly called 
 the Tree of Life, in the figurative Language 
 of the Holy Scriptures j as the deceitful and 
 dcftrudive Faith, which proceeds from the 
 Belief of the Dictates of the bodily Defires, 
 
 is 
 
the fecond Chapter ^/^ Ge N E s i s. 97 
 
 is juflly and truly called the Tree of Know- 
 ledge of Good and Evil. 
 
 Ver. 10, &c. And a River went out ^Eden 
 to water the Garden ; and from thence it was 
 partedy and became into four Heads. Thf 
 Name of the fir ft is Pifon ; that is it which 
 compajjeth the whole Land of Havilah, where 
 there is Gold-, ajid the Gold of that Land is 
 good: There is Bdellium and the Onyx- Stone, 
 And the Name of the fecond River is Gihonj 
 the fame is it that compajfeth the whole Land 
 c/ Ethiopia. And the Name of the third Ri- 
 ver is Hiddekcl ; that is it which goetb to- 
 wards the Eaji of AlTyria. And the fourth 
 River is Euphrates. 
 
 Before I proceed to the particular Con fide- 
 ration of the Words in the foregoing Verfes, 
 I fhall previoufly obferve a few Things, by 
 which, we fhall be able to perceive that they 
 cannot be underftood in the literal Senfe. 
 
 Firft^ It is faid in the eighth Verfe, that 
 God, in the Beginning, planted a Garden in 
 Eden, and therein put the Man whom he 
 had formed. 
 
 And here in the tenth Verfe it is faid, that 
 a River went out of Eden to water the Gar- 
 den. 
 
 So that if the Words be literally under- 
 der flood, and Eden be taken for the Spot of 
 Ground in which the Garden was fituated, 
 there is a manifeft Inconfiftency in this Ac- 
 count of Mofes^ and Eden^ in which the Gar- 
 H den 
 
$8 NOTES, &c. upon 
 
 den is faid to be in the eighth Verfe, muft be 
 by the tenth Verfe, without the Garden, for 
 a River went out from Eden to water the 
 Garden. 
 
 Secondly, It is faid, that from thence, (i e,) 
 from the River's coming into the Garden, it 
 was divided or feparated, and became four 
 Heads or Springs, from whence the four large 
 Rivers there mentioned, took their Rife, and 
 flowed OUT of the Garden, and encompafled 
 large and very diftant Countries; fo that thele 
 four great Rivers muft have had their Rife in 
 a Garden which was contained in fo fmall a 
 Spot of Ground, that one Man was able to 
 drefs it and keep it in good Order ; but fuch 
 a Spot of Ground hath not been difcovered 
 upon the Face of the Earth, from whence 
 four fuch great Rivers ifTue forth, by any 
 Writer who lived fince the Days of Mojes 
 who hath given this Account of it. 
 
 thirdly. From the foregoing Obfervations, 
 we may by the Bye, perceive great Want of 
 Confideration in thole learned Men, who 
 have fpent much Time and Labour in their 
 Studies, in the Search of the Garden of Eden^ 
 or what they call the terreftrial Paradife: 
 Had they confidered thefe few Things, they 
 would have found all their Dilcoveries about 
 the Situation of Paradife to have been frivo- 
 lous and trifling; and that it was the four 
 Springs of the four Rivers, and not their 
 Couries, that they ought to have fearched 
 
 for. 
 
the fecond Chapter 0/ Genesis. 99 
 
 for, in order to have enabled them to have 
 afcertained the Spot of Ground which had 
 been once the Garden of Eden, fincc they 
 chofe to take the Words of Mofh in a literal 
 Senfej and imagined, that it would be bene- 
 ficial to Mankind, to make fuch a Difcovery 
 to them. Moreover, had they conlideredj 
 that the Shell of the terraqueous Globe was 
 burft open in many Places when the Foun- 
 tains of the great Deep were broken up at the 
 Time of the Flood, and that, by thofe Rup- 
 tures, rugged Mountains would be formed; 
 and that fuch were formed in fuch Vallies and 
 low Places that had been covered with Seas 
 before, is evident from the vaft Quantities of 
 Shells of Sea-Fifli, that are found in the Bel- 
 lies of Mountains feveral Fathom deep in ma- 
 ny Places of the Eirth, at great Dlibuices 
 from the Sea, and under Beds of Rocks; 
 which are inconteftible Proofs of the Truch 
 of the Univerfality of the Deluge : And that 
 it is highly probable, from the great Change 
 that was made on the Surface of the Earth at 
 the Time of the Flood, that few, if any Ri- 
 vers, that were in the Days of Mofes^ ran in 
 the fame Channels they did before the Flood. 
 Had thefe laborious Searchers after the Gar- 
 den of "Eden confidercd this, they would have 
 been moved to have put a Stop to their vain 
 and ufelefs Labours, and not have troubled 
 the World with their idle Conjedures and ill- 
 grounded Reafoning?. 
 
 H 2 But 
 
joo NOTES, Sec. upon 
 
 But what puts this Matter out of all 
 Difpute, and fhews that that thefe Words 
 of Mofei cannot confidently with the Belief 
 of the perfed: Wifdom and Goodnefs of Cod, 
 be literally underflood, and therefore rauft 
 necefTarily be taken in a figurative and fpiri- 
 tual Senfc, by which the afore- mentioned [n- 
 confiilency in the Mcjaic Account will im- 
 mediately difappear, and all other Difficulties 
 and Objedlions will vanifh, and the great and 
 pcrfe6t Wifdom of God, and his mofl per- 
 fecft and fatherly Goodnefs and Love to all 
 Mankind will mofi; clearly appear, by his 
 having dircd:ed his Prophet to commit this 
 Account to Writing in the figurative Lan- 
 guage in which it is recorded, that Mankind 
 in all after Ages, might thereby clearly per- 
 ceive his Godhead, or perfedl Goodnefs ma- 
 nifefted to them from the Beginning of the 
 World, and how, and by what Means, it 
 hath been abufedj that they may be thereby 
 moved to depart from the Ways by which 
 many in all Ages have made themftlves 
 wicked, and both temporally and everlafting- 
 ly miferable. And this Record of Mofcs 
 taken in the true fpiritual Senfe of the Words, 
 will be an undeniable Proof of his divine Le- 
 gation, which confidercd together with the 
 Miracles which God enabled him to work in 
 Proof of his divine Miffion, and with thofe 
 other Accounts of Things which he hath 
 given, and which no Man could have given 
 
 who 
 
thefecond Chapter ofGEt;-Esis', i o i 
 
 who had not been intruded and directed by 
 the Spirit of God : I therefore for the Mani- 
 feftation of all thefe Things, and for putting 
 an End to all Contefts about the true Senfe 
 and Meaning of thele Words of Mofes^ pro- 
 ceed to fhew the Ipiritual Senfe and iMeaning 
 of them. 
 
 Fourthly, By what I have obferved upon 
 the two foregoing Verfes, and by my having 
 there fhewn that the revealed Woid of God 
 is reprefented by a River of pure Water in 
 the holy Scriptures, flowing from uie Throne 
 of God, fi, €.) his Lovej for God is Love, 
 } John iv, B, i6. It is Love in and upon 
 which his Godhead, (i. e.) his perfect Good- 
 jieis, is founded; and his Love is manifefied by 
 his Word verified in all his Works, and various 
 Difpenfations to, and Dealings with Mankind, 
 and all his holy inilitutcd Ordinances. And 
 as his Word is reprefented by a River of pure 
 Water, h he calls himfeif y^r. ii. 13, and is 
 called xvii. 13, Jke Fount am of living Wa^ 
 teriy from whence that pure and unmixt, and 
 uncorrupted River of the Water of Life flov/s 5 
 whereas the Wicked, who are governed by 
 their tempeftuous bodily Lufls, are reprefented 
 If, xxvii. 20, by a troubled Sea 'ivlcje JVaters 
 ccft lip Mire and Dirt : And the Lufls of 
 tbie Wicked, which are reprefented by their 
 Feet, by which they are hurried en to fpeak 
 and do Evil, are faid to trouble and foul the 
 Waters of the River of God, Ezek, xxxii. 2 ; 
 H 3 and 
 
102 NOTES, Sec. upon 
 
 and by calling to Mind and confidering thefc 
 figurative fcriptural Rcpretentations of fpiritual 
 Things, we may clearly perceive the true fpi- 
 ritual Senfe and Meaning of the Words in 
 this Text, and in the tv^o foregoing Verfes, 
 to be as follow^s. 
 
 The Lord God in the Beginning of the 
 World, in pure Goodnefs and Love to Man- 
 kind, whom he had pre-determined to create 
 and make for true and fpiritual Happinefs 
 both temporal and everlading, and therefore, 
 in Delight iirft formed his Body, ^which is 
 reprelented by a delightful Garden, as it was 
 then pure and undefiled by any bodily Lufl", 
 and in that pure Body which he had firfl 
 prepared tor nit Reception of Man's Spirit, 
 he placed h;£ Spirit as foon as he had formed 
 it. And that this earthly Garden, Man's Bo- 
 dy, might be ufcful to his Spirit, and able to 
 makejuft and true Reports to it concerning 
 the ienfibly perceptible Properties of natural 
 or material Things. God was plenfed tocaufe 
 to grow up in it, or to be exeited in it by the 
 animal Life which he breathed into it, by 
 Means of the material Air rufhing into it, and 
 mechanically operating in and upon all its 
 different conflituent Parts and Particles, 
 whether feminal or adventitious j and ftirring 
 up all thofe animal Motions, called by the 
 Name of the bodily Senfations, which are 
 reprelented by Trees of the Garden, and 
 , which were proper and necelTary, and there- 
 fore 
 
the fecond Chspter of Gentlsis, 103 
 
 fore defirable for Men to have j for the ac- 
 quiring of the Knowledge of the fenfibly 
 perceptable Properties of natural or material 
 Things : And alfo all thofe bodily Motions 
 which are called the bodily Appetites or De- 
 fires, which are alfo neceflary for Men, as well 
 as Brutes to have, in order to ftir them up to 
 Labour to procure their bodily Food for 
 Nourifliment. And that he alfo caufed to 
 grow up in the Spirit of Man which he hath 
 placed within the Garden his Body, and 
 therefore in the Mid ft of his Body, by the 
 Infpiration of his revealed Word which is 
 the Breath of fpiritual and eternal Life into 
 his Spirit, the true fand;ifying and faving 
 Faith, which is reprefented by the Tree of 
 Life. And that he alfo caufed to grow up 
 within him, and fo in the Midft of the Gar- 
 den his Body, that Faith concerning natural 
 Things, which proceeds from the bodily 
 Defires, which is uf^ful and neceiTary al- 
 though always deceitful, and never to be be- 
 lieved but with Caution; but is never deftruc- 
 live, but when the bodily Defires are firfl: 
 fuffered to become exorbitant and infatiable 
 and predominating Lufi:s, which Faith is re- 
 prefented by the Tree of Knowledge of Good 
 and Evil, as hath been before explained, io as 
 that Mankind may clearly underlland the 
 Ulefulnefs of believing the fpiritual Truths 
 here delivered by A^Io/es in figurative Lan- 
 guage, that M&nkind by the Ideas of the 
 H 4 fenfible 
 
104 NOTES, &c. upon 
 
 ^fible Things which they thereby receive, 
 might be enabled to form juft and true No- 
 tions of the fpiritual Things, fignified by thefc 
 fenfible Reprefentions of them, which they 
 would not otherwife have been able to have 
 formed. 
 
 And that the Spirit of Man might be 
 enabled to keep the Garden, his Body, in good 
 Order, that it might be of Ufe to his Spirit, 
 God fent forth from his Love in which he de- 
 lights, and is therefore called Eden, and in other 
 Places his Throne, his Word reprefented by a 
 River, for the Spirit of Man to water the 
 Garden, (i. e.) his Body, and fo to pre- 
 fer ve it pure and clean from all Lulls, which 
 would otherwife defile that Word by which 
 it was to be preferved clean. But notwith- 
 flanding that he had done this for preferving 
 the Body of Man pure, and confcquendy the 
 whole Man in his original State of Innocence j 
 yet this purifying Word, reprefented by a 
 River of pure Water, flowing from the 
 Throne or Love of God, is here faid to have 
 been mixed, and fo feparated (for fo the 
 Word "TlD, fignifies to divide or feparate into 
 Sorts on Account of different Mixtures) on 
 Account of the Corruptions that were mixed 
 with it, after it had been in the Garden : by 
 which is meant, that the Dodrines wnich 
 Men's Lufts didate to them become blended 
 with the Water of that pure and purifying 
 Word which God revealed to the Spirit of 
 
 Adam^ 
 
the fecond Chapter 0/ Geut^sis, 105 
 
 Adajn^ to prefervehimandall hisPofterity from 
 all Defilement and Corruption. Thertfore 
 that River of pure Water, the purifying Word, 
 which God revealed to Ada}?i^ is faid to have 
 become divided after it had been received into 
 the Garden or into Men, into four Head- 
 fprings of Rivers, which flowed forth from 
 the Garden or Bodies of Men, and took dif- 
 ferent Courfesin different Channels, according 
 to the different Mixtures of the different Doc- 
 trines of the different bodily Lufts, which 
 were mixt and blended with the Water of the 
 pure River of God whilft it was in the Gar- 
 den, and before it iffued forth with thole 
 different Mixtures that had been there blend- 
 ed with it. And as the corrupt and defiling, 
 and deceiving Lufts of Men, from whence ail 
 the Falfhood and all the Wickedncfs that ever 
 entered into the World, have ever flowed, are 
 reduceable to thofe three radical or cardinal 
 Lufl:s, which St. John calls, 1 John ii. 16. 
 ^he Lufi of the Flejh, the Lufi of the Eyes, 
 (i. e. The Luff of the World,) and the 
 Pride of Life, (i. e.) vain and worldly 
 Ambition. So it is obfervable, that thefe Rivers 
 of foul and differently mixed Wafers which 
 iffue frorr the corrupt Fountains of Lufl-, 
 neither take the fame Courfe, nor run the fame 
 Way, nor in the fame Channels, that either 
 the pure River of God's Word takes and runs 
 in J nor do any one of them take the fame 
 Courfe and run the fame Way that any other 
 
 of 
 
io6 N OTES, &c. upon 
 
 of them do. But each of them take a 
 different Courfe and Way. As we may ob- 
 feive, that Perfons in whom the Lull: of the 
 Fkfli predominates, which manifefts itlelf 
 in expenlive voluptuous Gluttony and Lewd- 
 ness, will not walk in the fame Path that 
 thofe Perfons walk, who diredl themfelves by 
 the true and purifying Faith and Law, whicli 
 they obtain by drinking of the pure River of 
 God, \i. e.) by fincerejy and truly believing 
 « and obeying his divinely revealed purifying 
 Word and Law. Neither will they walk in 
 the Way, that Perfons in whom worldly 
 Lults predominate walk, who take fo great 
 Delight in a niggardly Parcimony, that they 
 will hardly allow themfelves thoie Things 
 which are neceffary tor their bodily Support, 
 and therefore none of thofe Things which are 
 neceffary for decent and comfortable living i 
 nor will they walk in the Way that they 
 who are governed by worldly Pride, or vain 
 Ambition choofe to walk in; for although 
 thefe latter are not lefs remarkable for the 
 foolifli Prodigality and boundlefs Profufion of 
 thofe Things which were provided by God 
 for perfedly wife and good Endsj yet the 
 extravagant Wafle which the vainly ambitious 
 commit, in the little Time they continue in 
 this World, is for Purpofes very different 
 from thofe which the Slaves to flefhly Luffs 
 propofe to themielves in their Prodigality. By 
 this we may clearly perceive the four Foun- 
 tains, 
 
the fecond Chapter of Gzijesis, i 07 
 
 tains, or head Springs of the Rivers, which 
 tht River which flowed out of Eden or from the 
 Love of God, became after it had been re- 
 ceived into the Garden or Body of Man ; 
 and how thofe Rivers take all different Courfes, 
 and run different Ways, and that as three of 
 the Fountains were corrupt, being the three 
 different Luffs which predominate in dif- 
 ferent Perfons, fo the Rivers, (/. e.) the 
 Words, Dodrines, and Precepts, which 
 ilTue forth from them, are all defiled and 
 defiling, and bitter, and deadly Waters. And 
 that according to Mo/es's Account of the 
 four Rivers, one of them was pure and puri- 
 fying, by which was meant the pure Word 
 of God, by which the truly faithful and 
 obedient preferve themfelves pure, and unde- 
 filed from bodily Lufls, and prepare themfelves 
 by it tor eternal Life ; and therefore, it is 
 called the River of the Water of Life. And 
 that the other three Rivers were Rivers of 
 mixc and foul and defilir.g Waters, or Words, 
 which proceeded from the corrupted Foun- 
 tains of the three different cardinal bodily 
 Lufts, which I have before mentioned. 
 
 And thus Mo/es proceeds in giving us a 
 particular Account of each of them. And 
 tells us, that the Name of the firfl: River was 
 p2jbn, which he faid compaffeth the whole 
 Land of Havilahj where is Gold, and that 
 the Geld of that Land was good, and that 
 there was Bdellium and the Owy^-Stone. ■ 
 
 The 
 
io8 NOTES, ^c, npoh 
 
 The Word Fifon comes from nti^5, to in- 
 crcafe or multiply, or expand and branch itfclf 
 out, which are Properties that are afcribed to 
 the Word of God in the holy Scriptures. As 
 A6ii %\\. 24. T^he Word of God grezv and 
 multiplied. And «S/. Luke, viii. 11. The 
 good Seed, (by which the Word of God is 
 fignined, as lometimes the truly faithful, who 
 fiftcerely blieve that Word, and who are 
 both called the Kingdom of Heaven, or of 
 God, is fpirituaiiy fignified) when fown in 
 good Ground, is fiid to fpring up and bear 
 Fruit an hundred Fold. And St, Mark iv. 
 3 I. the Word of God, and the fincere and 
 true Believers of it, which are both called the 
 Kingdom of God are compared to, and fo 
 reprelented by a Grain of Mullaid- Seed, 
 which when lown grov/eth up, and becometh 
 greater than all Herbs, and iiooteth out large 
 Branches. And in many other Places of the 
 holy Scriptures, thefe Properties which the 
 Word Fifon imports, are afcribed to the 
 Word of God, reprefented by that River, 
 which is faid to compafs the whole Land of 
 Havilah. 
 
 The Word Havilah comes from the Root 
 bin, which fignifies to be troubled, as thofc 
 are which undergo the Pains of Child-Birth, 
 and io to bring forth Fruit ; and alfo to en- 
 camp, and fo continue iixt and fettled, watch- 
 ing in their Arms againft their Enemies, and 
 to hope and expert their Reward when their 
 
 Warfare 
 
the fecond Chapter o/'Genesis. io^ 
 
 Warfare is at an End, and to fear God with 
 filial Fear, and fo to fear left they flionld 
 grieve and ofFend fo affedlionate a Father 
 who is grieved on Man's Account, and is of- 
 fended with him for no other Reafon but for 
 his doing, and impenitently perfevenug in 
 doing thefe Things, which are moft evidently 
 deftrudive of his Salvation and true Happi- 
 nefs both temporal and everlafting. 
 
 All thefe Properties which are imported la 
 the Word Havtlah^ are to be afcribed to th6 
 true Believers and truly Righteous; they un- 
 dergo the Trouble of Regeneration, and 
 bring forth the Fruits of Righteoufnefs, and 
 continue encamped againft their fpiritual E- 
 nemies, and hope and expe<5t the Crown of 
 Life, when their fpiritual Warfare is at an 
 End, and fear and tremble at the Thought of 
 offending God their heavenly Father. So that 
 by the Land of Hcivilah, which is compafled 
 by the River Pijon, by which the pure Word 
 of God is fpiritually Signified, we are to un- 
 derftand the true Church of God, (i. e,) all 
 the fincere and true Believers and Obeyers of 
 the divinely revealed Word and Law that e- 
 ver lived in the World. 
 
 And it is laid, that there is Gold in that 
 Land, and that the Gold of that Land is 
 good, and that there is Bdellium and the O- 
 nyx Stone. 
 
 I fnall only obferve here nnv, fignifies not 
 only Gold, but pare Air, every thing that is 
 
 ■pure 
 
no NOTES, &c. upon 
 
 pure and without corrupt Mixture, as the 
 pure and uncorrupted Faith which comes 
 by the pure Word of God, reprefented by a 
 pure River of Water iffuing forth from the 
 Throne or Love of God. Thus we find all 
 the Veffels of the Tabernacle and Temple, 
 by which the truly faithful, thofe living Tem- 
 ples in which God delights to dwell, were o- 
 verlaid with piire Gold, that Mankind might 
 thereby be put in mind of going continually 
 fpiritually armed with the fpiritual Armour of 
 the true Faith. And St. Matth. xiii. 44, the 
 Kingdom of Heaven, (i.e.) the true Faith 
 is reprefented by hidHreafure^ and the pure 
 Light of God's Word is reprefented 2 Cor. iv. 
 7. by Treafure 'that we have in earthen VeJ- 
 feh: And Rev. iii. 18. the worldly-minded 
 Bidiop of Laodicea^ who was rich in worldly 
 Goods, but fpiritually poor and naked, is di- 
 re(5ted by Chri/i to purchafe of him pure 
 Gold, (i. e. ) the pure Faith, which came by him 
 the true Word of God, and white Rayment, 
 (i. e.) fpoilefs Purity and Innocence, that he 
 might be fpiritually clothed, that the Shame 
 of his fpiritual Nakednefs might not appear. 
 
 Wh.^tever may be meant by Bdellium^ its 
 Root bl2 fignifies to divide, which is a Pro- 
 perty afcribed to the pure fpiritual Word of 
 God, which is faid, Heb. iv. 12. 7o be quick 
 and powerful, and Jloarper than am two-edged 
 Suo'd, pt ere I fig even to the dividing af under 
 cJ\Soul and Spirit, And by precious Stones 
 
 fpiritual 
 
the fecond Chapter of Genesis, hi 
 
 Ipiritual Perfedions are reprefented in the 
 holy Scriptures. The twelve Tribes of Ifrael 
 who were to be an Example of Holinefs ..nd 
 Truth and Rightcoufnefs to the World, are 
 reprefented by twelve Stones in Aaron shvfdd' 
 Plate and the divinely revealed Light and Per- 
 fedion, or perfed: Righteoufnels, the ti je 
 Urim and 'Thummimj were reprefented by 
 two precious Stones. And the holy City or 
 true Church of God is faid, Rev. xxi. i8. 
 &c, to be pure Gold, and the Foundations of 
 its Wall were adorned with all Manner of pre- 
 cious Stones, to fhew that it was founded up- 
 on fpiritually and divinely revealeJ Truth, 
 which is produdtive of all true ipintual Orna- 
 ments. 
 
 So that the true fpiritual Senfe and Meaning 
 of the nth and 12 th Verfes is, that the pure 
 Word of God, which ilTued from that one 
 and only pure Fountain, the Spirits of the true 
 Believers, by which their Numbers was in- 
 crcafed and multiplied , they being fpiritual- 
 ly regenerated by it, and powerfully moved to 
 bring forth all Kinds of good Fruit and 
 Works, and to keep a continual Watch a- 
 gainft all their fpiritual Enemies, and patient- 
 ly to wait for the End of their Warfare, in 
 the fure Hope of a Crown of Life, the Re- 
 ward of their Labours ; and to continue in 
 filial Fear, leaft they fhould grieve or oifcnd 
 their heavenly Father, by ^c.\i\z^ thofe Things 
 which would be deitrudive ot their own crue 
 
 and 
 
112 NOTES, &c. upon 
 
 and fpirltual Happlnefs both temporal and e- 
 Verlafting. And in thefe true Believers wa3 
 the true purifying Faith reprefented by pure 
 Gold, which is produdivc of fpiritual or mo- 
 ral Virtues, or Perfedions reprefented by pre- 
 cious Stones. 
 
 Ver. 13. And the Name of the fecond RU 
 ver is Gihon; the jame is it that compaffeth 
 the whole Land of Ethiopia, 
 
 The Word mj, from whence Gihon is 
 moft probably derived, fignifies to bring forth 
 with Groans and Sighs, like Women in Tra- 
 vail j which may be properly afcribed to thofe 
 in whom flcflily Luft predominates, who are 
 in pain and reftlefs until it be gratified. 
 
 And the Word {i^O, which is here render- 
 ed Ethiopia^ fignifies alfo a Defcendant of 
 Chufiy the Son of wicked Ham^ whom his 
 Father Noah curfed or fpoke evil of: And we 
 have very good fcriptural Ground and Autho- 
 rity (which will be (hewn in another Place) 
 for believing that Ham married one of the 
 Race of Cain the firft Murderer, upon whom 
 God put the Mark of Blood, which defend- 
 ed to all his Poflerity, that the Monuments 
 of his Vengeance again (1 Murder and the 
 (bedding of Man's Biood might continue in 
 after Ages, to deter Mankind from that Kind 
 of Wickednefs, which cannot be beheld and 
 confideied without Horror. And the difl?e- 
 rent Kinds of Blacks that arc obfervable in the 
 World, fomc of them of the perfed Colour 
 
 of 
 
the fecond Chapter c/'Genesis. 113 
 
 of Blood filed forth, and thereby, and by theii: 
 Features and other Marks refembling the 
 black Mother from whom they originally 
 defcended after the Flood, and other.of them 
 more nearly the Father in Features, and in 
 Colour exhibiting a Mixture betwixt a Black 
 and White, and fo Tawny, thefe different 
 Refemblances of the different white and black 
 Parents, as it is cblervable in the Children of 
 white Par^its, but very different in their 
 Features, fome of them nearly refemble one 
 of the Parents, and others of him the other, 
 fhew how all the different Kinds of them 
 might have defcended from two Parents of 
 different Colours and Features, and the Pro- 
 bability, if not the demonffrative Truth of 
 this fcriptural Account of their Original. 
 And it is obfcrvable the Generality of the 
 Blacks are greatly addicted to Lewdnefs and 
 Jealoufy, and Perfidioufnefs and Cruelty, 
 excited in them, by fleihly Luff naturally pre- 
 dominating in them. And therefore by vhe 
 Land of Ethiopia which is compofed by the 
 River Gihon, we may fpiritually underffand 
 all thofe Perlons, in all Ages of the World 
 whether Blacks or Whites, who have given 
 themfelves up to be guided and governed by 
 fieflily Luffs, which they have fuffered to be- 
 come predominant in them. 
 
 Ver. 14. And the 'Name of third River 
 is Hiddekel, that is it ivbich goeth towardi 
 the Eaji of Affvria. 
 
 I The 
 
114 N OTES, &:c. upon 
 
 The Word Hiddekel^ feems lo be com- 
 pounded of the Word lin or THTl^ to fharpen, 
 and to be joyful, and 4*?p, to be f.vift and 
 expeditious, and to remove and fo carry away, 
 which are all Properties that may be afcribed 
 to worldly Luft, by which they who are 
 governed by it, are moved to look fharp about 
 them, and to rejoice at the Profped: of their 
 Prey, and to be expeditious in carrying it off 
 when they have feized it. 
 
 And the Word "lliJ^t?, which comes from 
 the Root "IIK^, which fignifies to look for- 
 ward as a wild Bead out of his hiding Place, 
 or as a Robber and Spoiler, and as one that 
 lays Snares for Birds, and lo fing, may with 
 great Propriety be afcribed to all thofe in whom 
 worldly Luft predominates, who look out of 
 their fecret hidden Places for their Prey, for 
 whom they have laid Snares, and fing and 
 rejoice when they have circumvented and 
 feized it. 
 
 So that by the Land of AJfyria where the 
 River Hiddekel runneth before, we are to 
 underftand all thofe who are governed by the 
 Luft of the World. 
 
 And the fourth River is Euphrates, niD. 
 
 The Word DliD, comes from *^^Q, 
 or n*^fl, to grow and flourifh, or adorn and 
 drefs out glorioufly, and fo to fpread forth 
 beautitully, and to boaft and fo infult, which 
 are all Properties of Pride j and therefore wc 
 may very properly underftand that all thofe 
 
 in 
 
thefecond Chapter <?/ Genesis. ii^ 
 
 in whom Pride or vain and worldly Ambi" 
 tion predominates, are fpiritualiy to be under-, 
 flood by the Word Fbcralox Euphrates. 
 
 From what I have obfersed upon the five 
 foregoing Veries, (^^■.CJ.) firft^ the mi.nifeit 
 Inconfiftency that there would be in hlofeC% 
 Account concerning the Garden, if his Words 
 were to be taken in the literal Senfe. And 
 Jecondly^ the UklefTnefs and Unprofitablenefs 
 of his Account to Mar kind, if his Words 
 were to be literally undertiood. And thirdly^ 
 the Inconfiftency of fuch an ufelefs r'.ccount, 
 with the Charaderof a Prophet fen by God 
 for the Inftrudibn of Mankind in the Know- 
 ledge and Belief of thofe Thing; which are 
 inditpenlably neceffary to be known and fin- 
 cerely and truly believed by them, in order 
 to their Sandification in this World, and Sal- 
 vation and everlafling Happineis in the next, 
 (viz.) the Purification of themlelves from 
 all bodily Lufts, the Lull of Flefh ; the 
 Luft of the World j and the Pride of Life, 
 by the Power of that purifying Faith, which 
 proceeds from his divinely revealed Word, 
 io often reprefented in the holy Scriptures by 
 a River of pure Water iffuing forth from the 
 incxhauftible Fountain of his immenfe and 
 unbounded Love for Mankind. An^fourih- 
 /y, the Inconfiftency of the Belief of the lite- 
 ral Senfe of the Words, with the Belief of the 
 perfect Wifdom and Goodnefs of God, whofe 
 Words, verified by all his Work?, . were all 
 1 2 de- 
 
ii6 NOT ES, &c. upon 
 
 defigned to niove Mankind, to.fandify them- 
 felves by Purilication from all bodily Lull by 
 Faiih, vvhilil: they live in this World ; that 
 they might love him with all their Hearts, 
 and be happy in the everlafling Enjoyment 
 cf liim in the next. And fi/thly and lajily^ 
 that the Inconiiftency in the Mojaic Ac- 
 count, where his Words are fpiritually taken 
 and underftood, immediately vanilhesj and that 
 there could not be a more uleful Account of 
 Things given to Mankind for moving them 
 to prepare and qualify themfelves by Sanclifi- 
 cation tor Salvation and eternal Life -, nor 
 any AN^count that could be more confident 
 with the Cha'i";;ic'i .V of a Propiiet fent from 
 God for the Initrudion of Mankind in the 
 W:.iy of Sandification and eternal Life, (for 
 all tie Luftrations and Purifications under the 
 Law, and Eaptifm under the ChriAian Dif- 
 penf tion were and are but Types ot fpiritual 
 cleanfing by the Word of God, reprefented 
 by ihc pure River of Water, which illued 
 forch from the Fountain of his fatherly Love) 
 nor any Account that could be more confif- 
 tent with the fincere and true Belief of the 
 n)oft perfedl Wifdom and Goodnefs of God, 
 nor more proper powerfully to move Man- 
 kind, to mortify and purify their Spirits from 
 all bodily Lufls, and conkqucntly to love God 
 with all their Hearts, which are the two Things 
 which are icdifpeniabl)' neceffary to be done 
 by them, in order to their qualifying them- 
 felves 
 
the fecond Chapter cf O r n r p t s . \^1 
 
 felves by Sandification tui Salvi-Ljon, and 
 true Happinefs both temporal and cverLfting; 
 which are the ^^reat wife and good Ends for 
 which God defigned and created all Man- 
 kind, than this Account which Mofe^ hadi 
 here given us, if it be taken in a figurative and 
 fpirituul SenTe, and in rhat fpiritual Senfe 
 which I have from fufficient fpiritual Au- 
 thority fupported by the Reafon ot Things, 
 affixc to his Words. And therefore it is evi- 
 dent from the foregoijig Reafon:^, that his 
 Words cannot betaken in their literal, but in 
 a figurative and fpiritual Ssnfe, aiid in that 
 fpiritual Senfe which I have affixed to them. 
 
 And if Weight is to be laid upon the radi- 
 cal Senfe and Meaning of fcriptural Words, 
 and one would think there ought, fince in the 
 Beginning, it is but reafonabie to fuppofe, 
 that fuch Names were given to Things, or 
 were proper to import and imply fome good 
 or bad Property in them, or fome fpiritual 
 Things that were to be called to Re- 
 membrance by them. Although in this 
 I have chofe rather to fet the radical Senfe of 
 the Names of the particular Rivers and of the 
 the Countries, faid to be compalTed by them 
 before my Readers, that they may confider 
 whether it adds any Weight to thole Argu- 
 ments which I have produced in order to 
 fhew that the Words in this Account cannot 
 be taken in any other Senfe than in the fpiri- 
 tual Senlu which I have aftixcd to them, 
 I 3 than 
 
n8 NOTES, &c. upon 
 
 than to Induce them to believe tliat they are 
 to be taken in a figurative and fpiritual Senfe, 
 on Account of their radical Signification only, 
 which is an Argument that would be difputa- 
 ble, and therefore not conclufive. Whereas, 
 the other Arguments which I have pro- 
 duced, prove that Point btyond all Conteft 
 and Contradidion. 
 
 Ver. 1 5. And God tcok the Man and put 
 him into the Garden oj Eden, to drejs it and 
 to keep it. 
 
 The Word ni3, to put fignifies alfo to 
 reA, fix or fettle, or dwell, as in an Habitation 
 prepared and provided. 
 
 And the Word IIV, to dref';, fignifies alfo 
 to till, and fo keep ui^der by Culture, in order 
 to its being ferviceable. 
 
 Arc] the Word 1!Dt!^, to keep, fignifies alfo 
 to infpedt and obferve, and be cautious of, and 
 keep a watchful Eye over, and to prefervo 
 clean from Bramblesand Thorns, and defiling 
 Dregs and Drols. 
 
 By which, and what I have obferved upon 
 the eighth Verfe, we may perceive that the 
 fpiritual Senfe and Meaning of this Verfe, is, 
 that the Lord God took the Spirit of Man 
 and fixed and fettled it in his Body which he 
 in perfeil Goodnefs and in good Pleafure had 
 provided, as a delightful Dwelling for it for a 
 Time to dwell in, and that therefore he ought 
 to labour in it, and keep it under by fpiritual 
 Care and Culture, and be aware of it, and 
 
 keep 
 
the fecond Chapter of Genesis, up 
 
 keep a watchful Eye over it, leart; any de- 
 filing and deftrudive Lufts, reprefented by 
 Brambles and Thorns, and Drofs and Dregs, 
 fhould through Negled and Want of fpiritual 
 Care and Vigilance grow up in it, or be con- 
 tradled in it, which might defile it, by which 
 itfelf might be corrupted and made mifcr- 
 able. 
 
 ThIsTextthus fpiritually underftood, would 
 call to our Minds the great Goodnels and 
 Love of God to Mankind, manifefted by his 
 having placed Man's Spirit in a pure and un?- 
 polluted Body to work the Work of his Sal- 
 vation and eternal Life : And let them fee 
 that their indilpenfable Bufincfs in this World, 
 is to keep their Bodies and Spirits which arc 
 the living Temples in which the holy Spirit 
 of God delights to dwell, pure and undefiled 
 by bodily Luft^ in order to their true and lJ3i- 
 ritual Happjnefs both temporal and everlaft- 
 ing. Where as if they be literally underilood, 
 it will be impofiible to perceive how Mankind 
 in any Age or Place of the World could be 
 fpiritually profited by having fuch a Record 
 tranfmitted down to them. 
 
 Ver. 1 6. ^7id the Lord God commanded 
 the Man^ fO'^^S^ ^f ^"^^^y ^^^^ ^f ti>^ Gar- 
 den tboufialt eating eaty (or mayeft continu- 
 ally eat.) 
 
 Ver. 17. But 0/ the Tree of Know/edge of 
 
 Good and Evil^ thou /halt not eat oj it : For 
 
 I 4 in 
 
I20 NOTES, &c. upon 
 
 2?2 the Day thou eateft thereof^ thou wilt dying 
 ^ie. 
 
 In my Note upon the ninth Verfe, I have 
 fhewn, that by the Trees of the Garden, 
 wbich V ere faid to be requifite or iiecefTary, 
 and therefore defirable for Sight, were fpiri- 
 taally meant the bodily Senles or Organs of 
 Senfation, by which the fenfibly perceptible 
 Properties of natural or material Things are 
 perceived, and confequently the ftnfible or 
 natural Knowledge of them is acquired ; and 
 that, by the Trees that were good for Food, 
 vvere ipiritually meant the bodily Appetites or 
 Defires, and Averfions for natural or material 
 Things : According they were proper for ex- 
 ci'ing in the Body agreeable and difagreeable 
 Senfations. 
 
 And here it may be proper to obferve, 
 that it is evident from many other Texts of 
 holy Scripture, that by eating and drinking, 
 is ipiritually m.eant believing j of which I 
 fhall only point out a few to my Readers, 
 where the Words eating and drinking cannot 
 be taken in any other Senfe; as Jer. xv. i6, 
 'Thy PVords were founds and I did eat them^ 
 (i. e.) I did believe them: And thy Word 
 was Joy, and the Rejoicing of my Heart. 
 Ai.d John vi. Chrift^ the Word, calls him- 
 feit the Bread of Life which came, down from 
 Heaven \ and calls his Word alfo his Flefli, 
 Verfe 51 ; and f\ys, that if any Man eat that 
 Bread, wdiich he alfo calls his Fleili, he will 
 
 live 
 
the fecond Chapter of Genesis. 121 
 
 live for ever. And Verfe 62, he tells them, 
 that bv his Flefli he meant the Words which 
 he fpoke to them, which were no otherwife 
 to be eaten than fpiritually, fi, e.J by believ- 
 ing them. And Exod. viii. 3, it is faid, 
 That Man doth net live by Bread alone^ but 
 by every Word that proceedith out of the 
 Mouth of God. And the Words and Doc- 
 trines of the Pharijees which Ckrijl bid Men 
 beware of believing, are reprefented by him, 
 Matih. xvi. 1 1 , by Leaven, or Bread ; and i 
 Cor. X. 17, St. Paul fays, we are all Par- 
 takers of that one Bread, of the Communion 
 of the Body of Chriji, (i. e.) Believers of the 
 Word which God revealed concerning Chnfi 
 in the fecond Covenant; and Verfe 21, ye 
 cannot be Partakers of the Lord's Table, and 
 of the Table of Devils, (i. e.) ye cannot be 
 Believers of the Word of the Lord, and of 
 thofe Words and Doctrines which thofe Devils 
 your bodily Lufts, fuggeft and diiftate to you. 
 
 By thefe Confiderations, we may clearly 
 perceive, that the Ipiritual Senfe and Mean- 
 ing of thisTexc, Verfe 16, is. Thou maycft 
 believe the Reports which thy bodily Orc^ans 
 of Senlation, or thy bodily Senfes didlate to 
 thee. 
 
 And no Man can be fpiritually or any o- 
 therwife injured, but greatly benefited by be- 
 lieving the Reports which his bodily Senfes 
 make to his Spirit concerning natural Things; 
 they only report Matter of Fad:, and repre- 
 
 fent 
 
122 NOTES, &c. upon 
 
 fent to the Spirits ot Men the fenfibly per- 
 ceptible Properties of natural or material 
 Things as they prefented ihemfelves to them, 
 and not other wife. They do noi call black 
 white, nor bitter fwect, nor Light Darknefs; 
 but every Thing properly and truly as they 
 are effeded by it ; To that by their Reports, 
 the Spirits of Men are never deceived j and 
 therefore as the Text lays, they may fafely 
 rely upon and believe their Reports. And it 
 is by the Reports which their bodily Senfes 
 make to them, that the Spirits of Men come 
 by all the Knowledge they have of the fenfi- 
 bly perceptible Properties of natural or mate- 
 rial Things ', and are enabled to reafon truly 
 about them, and their Relations of Fitnefe 
 or Unfitnefs for each other; and to judge and 
 dired how, and how far they are to be ufed, 
 fo as to be beneficial both to the Bodies and 
 Spirits of Men. And when any Thing is 
 alTerted, and faid to be done by God con- 
 cerning natural or material Things, which 
 is contrary or contradidory to the Evidence 
 of the bodily Senfes, it is noi to be believed, 
 but to be looked upon as a falfe Aflertion ; for 
 the bodily Senles were not given by God to 
 Men, to deceive their Spirits, but to give 
 them Juft and true, and ufeful Ideas of the 
 fenfibly perceptible Properties of natural or 
 material Things. Befides, it is by the un- 
 variable, and therefore true Reports which 
 the bodily Senfes make of the lenfibly per- 
 ceptible 
 
the feeond Chapter o/'Genesis, 125 
 
 ccptlble Properties of natural or material 
 Things, that the Spirits of Men are enabkd 
 to judge of true and pretended Miracles 
 (which arc all Appeals to the bodily Senfes) 
 and to difcern whether they are true, or only 
 pretended, and therefore faife. And if their 
 Reports concerning fuch natural Things 
 (which are the only Things difcernable by 
 them) are not to be believed and relied 
 upon, no Man could fay, that ever there 
 was a Miracle wrought from the Beginning 
 of the V/orld ; and thefe great Evidences 
 which God fo often gave to Mankind as 
 Proofs of the Truth of the divine Miflion 
 of many of his holy Prophets, would be 
 quite laid afide and overthrown. That Atheijis 
 and Deilh may not take Advantage of this 
 Argument, I think it necefTary for them 
 to confider, that there is as good, and the 
 very fiime Proof for the Belief of Miracles, 
 as there is for the Belief of the Truth of 
 any, or all the Pha^nomena that are ob- 
 iervable in the natural or material World ; 
 or of any Experiments that have ever been 
 made, whether fuccefsful, or unfuccefsful, 
 for coming at the Kriowledge of the im- 
 mediate natural Caufe of any one of them : 
 For take away the Evidence of the Reports 
 of the bodily Senfes, and no Man can fay, 
 thftt there are fuch conftant and regular Ap- 
 pearances in the natural World, or that any 
 Experiments were ever made about them. 
 
 And 
 
124 N O T E S, &c. upon 
 
 And therefore, we may not only infer from 
 this Text, that we may fafely believe and re- 
 ly upon the Reports of the bodily Senfes, re- 
 prefented by Trees made to grow up in the 
 earthly Garden of Man's Body, but that we 
 ought to believe and rely upon the Truth of 
 their Reports concerning natural Things, as 
 far as they are qualified to make Reports con- 
 cerning them. 
 
 Ver. 17, But of the T!ree of Knowledge 
 of Good and Evil thou (Idalt not eat of it j jor 
 in the Day that thou eateft thereof ^ thou wilt 
 dying die. 
 
 I have in my Note upon the foregoing 
 Verfe fhewn, that by eating, is fpiritually 
 meant believing. And in my Notes upon 
 the ninth Verfe, I have fliewn, that by the 
 Tree of Knowledge of Good and Evil, which 
 grew in the Midlt of the Garden, was fpiri- 
 tually meani that deceitful and deflrudive 
 Faith which proceeds from the Belief of the 
 Dictates of the bodily Defires or Appetites, 
 which are apt to become exorbitant and in- 
 fatiable, and fo are reprefented by hurtful 
 Reptiles, and voracious and deflrudive Ani- 
 mals of all Kinds, and by Thorns and Bram- 
 bles. And now to fliew the true and fpiri- 
 tual Senfe and Meaning of this Text clearly 
 and fully, nothing more remains to be done 
 but to fliew from other Texts of holy Scrip- 
 ture, what is meant by the Words living 
 and dying, where they cannot poflibly be 
 
 taken 
 
the jecond Chapter o/Gei^esis, . 125 
 
 taken in the literal Scnle, or For theSf:para- 
 tion of the Spirit from the Body, which is 
 con:mon to all Mankind, the Believing and 
 the Righteous, as well as the Unbelieving and 
 Miibelieving, and the Wicked; and where 
 they caa be taken in no other than a fpiritual 
 Senfe, and for a State of everlafting Happinels 
 or Mifery in the next World. 
 
 It is faid by our mofh gracious God and 
 heavenly Father, fpeaking by the Mouth of 
 his holy Prophet, Ezekiel xviii. 20, T.'hat the 
 Soul that Jin?ieth, it fiall die : And Verfe 21, 
 That if the wicked Ma'a turn fro7n all his 
 Sins, a?id doth that which is lawful ajid right y 
 he ftmll furely Ircc^ he fall not die, (i. c.) 
 he Ihall furely be everlaftingly happy and not 
 miferable. And what is faid Verfe 24 and 
 32, cannot be underftcod of natural, but of 
 fpiritual Death, or everlafling Mifery, which 
 is called Rev. xxi. 8. the fecond Death, 
 where it is faid, that The Fearful and the 
 Unbelieving, and the Abominable, &c. fall 
 have their Fort ion in the hake oj Fire and 
 Brim/lone, which is the fecond Death, (i. e.) 
 fpiritual Death, or everLfling Mifery. And 
 XX. 20, Blejed and holy is he, tvho hath his 
 Fart in the fir ft Refurre^ion; (i.e.) in the 
 Reiunedlion from the Gi'ave of Unbelief or 
 Miibelief, and bodily Luft and Sin, whild 
 he is in this World j on fuch the ficcnd Death 
 bath 710 Fower ,• (i. e,) luch are in no Dan- 
 ger of being everlaftingly tormented in the 
 
 un- 
 
126 NOTES, &c. upon 
 
 unquenchable Flames of bodily Luft in the 
 next World, having purified theinfelves from, 
 them whilft they lived in this. In the fame 
 Senfe, the Word Death is taken, Ronu vi. 
 21, where it is faid, The End of thcfe Things 
 is Death: And Verfe 23, where it is faid, 
 The Wages of Sin are Death ; (i.e.) ever- 
 lading Mifery in the next World. Many 
 more Texts might be produced to fliev/ that 
 by Life and Death in the Language of the 
 holy Scriptures, is meant fpiritual and ever- 
 lafting Happinefs and Mifery in the next 
 World. 
 
 By thefe previous Confideratlons, we may 
 clearly perceive, that the true fpiritual and 
 ufetul Senfe and Meaning of this Text is this : 
 But the DiBates of thy bodily Defires or 
 Lufls^ thou fialt by no Means hearken to^ be» 
 lieve and obey ; for in the Day that thou 
 givefl thy felf up to hearken, to believe and 
 obey what they willfuggeji unto thee, thou wilt 
 become fpiritually miferable, a}id will conti- 
 nue to be fo everlaftingly in the next World, if 
 thou centinueft to believe and obey them whilji 
 thou continue ji in this. 
 
 The Reafon of Things, and the Belief of 
 the perfect Wifdom and Goodnefs of God, 
 evidently fhtw this fpiritual Senfe which I 
 have affixed to the Words of this Text, to be 
 the Senfe in which they ought to be taken 
 and underftood by Mankind j for there is no 
 Truth more evident than this ; That all the 
 
 de- 
 
'the ficond Chapter o/'Genesis. 127 
 
 deliberate Ads of Wickednefs which Man- 
 kind commit in this World, and the fpiritual 
 Mifery which they fuiFer either in this or the 
 next, proceed from the Inftigation of their 
 predominant bodily Lufts. And if this fpi- 
 ritual Law had not been given to our firft 
 Parents, and by them to all Mankind, re- 
 ftraining them frcm hearkening to, and be- 
 lieving and obeying the Didates of their bo- 
 dily Defires, they would necelTarily have be- 
 lieved and obeyed fuch ot them as would 
 have been predominant in them, by which 
 they would have quickly become exorbitant 
 and infatiable, and deftrudtive Lufts, moving 
 them to all Manner of Wickednefs for their 
 fenfusl Gratification i and by that Means, they 
 would necefTarily, and by the Reafon of 
 Things, have been made fpiritually miferable 
 both temporally and eveilaftingly. And if 
 this fpiritually purifying and retraining Law 
 had not been given to them, they could not 
 have perceived any powerful Reafon for not 
 ading according to the Didates of their re- 
 fpcdtive predominant bodily Lufts, and for 
 their not gratifying them j neither could they 
 without the previous Knowledge of this Law, 
 have known, that they had immortal Spirits, 
 as well as mortal Bodies, nor that there was 
 a future State, in which ihey would necefTa- 
 rily and by the Reafon of I'hings, be either 
 everlaftingly happy or miferable in the next 
 \yorld, according as they had prepared and 
 
 qua- 
 
128 NOTES, &c. upon 
 
 qualified themfelves for inheriting the one or 
 the other, whilft they live in this World. 
 Bat by the Revelation of this fpiritual Law 
 to theni, they could clearly perceive, that 
 they had immortal Spirits, that were free 
 Agents, as u^eli as mortal Bodies, vi^hich are 
 necefTary Agents; and that there is a future 
 State, in which Men muft, and will necefla- 
 rily be everlaftingly happy or miferable, ac- 
 cording as they do, or do not obey this Law, 
 and do, or do not mortify and purify their 
 Spirits trom all bodily Lufts whillf they live 
 in this World. And by this revealed fpiritual 
 Law, they could clearly perceive, that there 
 was an eternal^ fpiriiual and invifible, and 
 living God, who revealed that Law to them, 
 which they could not poffibly have known 
 by any other Means (as will be ihewn here- 
 after.) And by the Revelation of this fpiritual 
 Law, which brought along with it the 
 Knowledge of all thefe mod powerful Mo- 
 tives and indifpenfable Obligations to Per- 
 feverance in perfe(ft Obedience to it, they 
 could clearly perceive the perfect and fatherly 
 Goodnefs of God the Revealer of it; and 
 by his Revelation of it, he moft clearly 
 fliewed, that he defigned and created all 
 Mankind for true and fpiritual Happinefs both 
 temporal and everlafting, and thereby gave 
 Mankind the moil powerful Motives and 
 Reafons for loving him with all their Hearts, 
 C^c. for his great fatherly Love thus firft 
 
 moft 
 
the fee and Chapter ^/'Genesis. 129 
 
 moft dearly manifertcd to them j and for 
 manifefting the Truth and Sinceiiiy of tlieir 
 Love, by their Perfeverance in perfect Obe- 
 dience to his moft perfecft and perfectly puri- 
 fying fpiritual Law, which he gave them for 
 no other Reafon but for enabling and power- 
 fully moving them to fandtify themfelve?, 
 that they might be favec, and made truly and 
 fpiritually happy both temporally and evcr- 
 laflingly. For this Law and the Motives it 
 brought along v/ith it, indifpenfabiy obliging 
 to Perfeverance in perfedl Obedience to it, 
 contain all true fandifying and faving Re- 
 ligion ; and if our firll Parents and Mankind 
 had continued in the finccre and true Belief 
 of it, there would have been no Neceffity 
 nor Occafion for the Revelation of the fecond 
 nor lall: Gofpel Covenant, which came by the 
 Revelation of the fending, coming and Death 
 oi Jefus Chrifi Quv Lord, the only begotten 
 and well-beloved Son of God. By thefe 
 Confiderations we may clearly perceive, that 
 the fpiritual Senfe and Meaning, which I by 
 fcriptural Authority fupported by the Reafon 
 of Things, and the Belief of the moft perfcd; 
 Wifdom and Goodnefs of God have affixed 
 to the Words of this Text, is the true and 
 fpiritual Senfe in which they ought to be taken 
 and underflood ; and that by taking them in 
 the literal Senfe, which Criticksand Commen- 
 tators, ignorant of the one and only true fanc- 
 tifying and faving Religion, have ufui^liy af- 
 K fixed 
 
^ 
 
 130 NOTES, &c. upon 
 
 fixed to them, or in any other Senfe than that 
 which I have affixed to thenij Mankind could 
 not be rpiritually or any other Way profited by 
 them. But by takingthem in thisfpiritual Senfe, 
 they are by them intruded in the Know- 
 ledge of every Thing necelTary to be beHeved 
 and done by them, in order to their Attain- 
 inent of the happy End for which our mofl 
 gracious God in perfcdl Wifdom and Goodnefs 
 dcfigned and created them. And taking 
 them in this Senfe, we have by them and the 
 fccond Covenant, a Key to all Texts of Scrip- 
 ture that relate to fpiritual fandifying and 
 faving Faith and Morals, and ritual Ordi- 
 nances, which are the Parts of holy Scripture 
 that we are chiefly concerned to underlland. 
 And a Rule by which we may clearly perceive 
 whether any falfe and inconfiflent Dodrines 
 or Precepts have been interpolated and foifted 
 into any Manufcripts or printed Editions of 
 the holy Bible. And whether any Texts re- 
 lating to Faith and Morals have been wrong 
 tranflated, or fo as to be made inconfirtent with 
 the Belief of that fpiritual Faith and Obedience 
 to that purifying fpiritual Law which arc mofl 
 clearly and memorably fet forth in this Text, 
 and contains the wholeDuty of Man, and which 
 together with thefecond Covenant is Self- fufti- 
 citrnt, and indifpenfably neceflary to be believed 
 and done by all Mankind, in order to their 
 Sandilication and Salvation, and true and fpiri^ 
 tual Happinefs both temporal and cverlafling. 
 
 And 
 
the fecond Chapter (?/ Genesis. 151 
 
 And whether any of them have been abufcd 
 and perverted from their true Senfe-and Mean- 
 ing, by corrupt or fcripturally and religioully 
 ignorant Criticks or Ccmmcntators. 
 
 And it may be nccelTary to call to Re- 
 memberance, what I have before obferved in 
 the firil: Part of the iiffi: Volume of this Apo- 
 logy; that all thofePartsof the holy Scriptures 
 which follow the firit and tecord Covenants 
 fet forth in this and the following Chapter, 
 vver-e committed to "Writing for no other End 
 or Reafon, than for putting and keeping Men 
 continually in Mind of that fpiritual Faih and 
 Law, fet forth in thofe two Covenant:, and 
 of the indifptnfable Neceffity of perievering 
 in the lincere and true Belief of the one, and 
 in perfe(5l Obedience to the other, and Un 
 encouraging them in fuch Perfeverance, be- 
 caufe fuch Belief and Obedience is Self-fuffi- 
 xient, as well as indifpenfably neceflary for 
 Santtification, and the fure Attainment of 
 Salvation, and true and fpiritual Hiippinels 
 both temporal and everiafting ; and were not 
 intended as Supplements to this original Faith 
 and Law which were perfect and therefore 
 immutable, and therciore there never was 
 one new Article added to that Faith, nor one 
 new Precept added to that Law which God 
 gave to our firff Parents, by any of the holy 
 Prophets of God, nor by Chrifty nor any of his 
 Apoftles. And all that they taught and com- 
 mitted to writing, hangs or depends upon 
 K 2 this 
 
132 NOTES, Sec. up07i 
 
 this original fcriptural and divinely revealed 
 Faith and Law, and therefore whatever they 
 taughtand committed to writing muftneceffari- 
 \y be fo interpreted, as to he rendered conform- 
 able to, and confiftent with the fincere and true 
 Belief of, and with perfed Obedience to the 
 divinely revealed and fpiritual Faith and Law 
 fet forth in the firft and fecond Covenants, 
 which are the only true and infallible Rule 
 by which all Texts of Scripture relating to 
 Faith and Morals, can be truly interpreted; 
 and therefore it is faid, 2 Pet. i. 20. That 
 no Pi opkecy cf the Scriptures, is of any pri^ 
 'vate Interpretation. For Prophecy, (i. e. The 
 Faith and the Law which the Prophets were 
 to inculcate) ca7ne not at any time by the 
 Will of Man : but holy Men of God f poke, 
 being mo'-ccd by the holy Ghoji. (i. e. By the 
 holy Spirit of that fpiritual Word which God 
 revealed to our firft Parents, which thev be- 
 lieved, and by which they governed them- 
 felves in their Sayings and Writings.) And 
 it is to this infallible and immutable Rule of 
 Faith and Morals, that ail Points of religious 
 Dodlrine and Practice are to be brought, and 
 Iried and judged of by, whether they be true 
 or falfc, righteo^is or wicked, as I have in 
 the foregoing Volume more than onceob- 
 ferved. By what hath been here obferved 
 we may clearly perceive, the indifpenfable 
 Neccifity of the Revelation of this Law taken 
 in a fpiritual ^<t\-\{Q^ to our firft Parents, but 
 
 it 
 
the fecond Chapter of Genesis. 133 
 
 if it be underftocd in the literal Scnfe of the 
 Words, the Revelation of it could be of no 
 Ipiritual Ufe or Benefit to Mankind in any 
 Age or Place of the World. Therefore, f 
 thought it neceflary to fay fo mucji concern- 
 ing it, for the Confirmation of Mankind in 
 the fincere and true Belief of the Faith, and 
 in perfecft Obedience to that Law let forth in 
 this Text, taken and underftood in the foiri- 
 tual Senfe of the Words, which I by fufficiunc 
 fcriptural Authority fupported by the Reafoa 
 of Things, and the Belief of the perfecft \Vi(- 
 dom and Goodnefs of God have affixed to 
 them. And now proceed to the Confideta- 
 tion of the remaining Texts of this Chap- 
 ter. 
 
 Ver. 18. j4/id the Lo7'd God faid, it is not 
 good that Man JJjGuld be alone : I will make 
 him an Help meet for hin\ 
 
 The Word "ijjr, which fignifies an Help, 
 . or'an Affiftant, fignifies alfo the outer Court 
 of the Temple, where the People ufed to 
 aflembie and offer up their Prayers to God 
 for his affifling Grace, and hence the vifibie 
 Church of God wherein Mankind are in- 
 ftrudled and brought forward in the Way of 
 Truth and Righteoufnefs, and Salvation and 
 eternal Life is reprefented by a Woman, If, 
 Ixvi. and Rev. xii. i. 
 
 And the Word n:Ji, which is rendered 
 
 Meet, as a Verb fignifies to declare, or inform 
 
 and inflrud:j and befoie, orin Irefence of ; 
 
 K 3 and 
 
134 NOTES, 6cc. upon 
 
 and a Guide or Leader that goeth before and 
 fhcweth the Way. 
 
 And Gen. i. 27. v. 2. and Heh. vii. 9. 
 we are informed that all Mankind, Male and 
 Female feminally exifted in Ada7n\ and 
 Gen. i. 28. that God ufcfully inftrud:ed them, 
 and commanded them to increafe and multi- 
 ply, and to keep their Bodies in repair, and 
 in Subjedlion, and to exercife Dominion over 
 them, and reflrain all their bodily Delires, 
 and not fuffer them to become irregular and 
 enraging Lufts, reprefenttd by Fowls of the 
 Air, and Fifli of the Sea, and Beafts of the 
 Earth, iirc, in order for their true Happinefs 
 both temporal and everlafling, for which he 
 d£:f;gned and created them j and the End to 
 v/hich all the Revelations which ever God 
 made to Mankind, have always pointed. 
 And if Man had always continued alone, he 
 would not have been able to have obeyed 
 God's Commandment, he could not have in- 
 creafed or multiplied, nor trained up Multi- 
 tudes for eternal Life as he was commanded. 
 And that he might be enabled to obey this 
 wife, good and gracious Commandment, the 
 Lord God faid, he would make, prepare or 
 compile (for all thefe the original Word im- 
 portsj an Help meet for him. 
 
 By thefe Confiderations we may perceive 
 the Senfe and Meaning of the latter Part of 
 the Text to be, that God would prepare a 
 proper Helper and Alnftant for the Man, 
 
 who 
 
the fecond Chapter c/'Genesis. 13^ 
 
 who before him, and under his Inrpe(5tion and 
 Diredion, might inflrud their Offspring in 
 the Knowledge of the divinely revealed Faith 
 and Law, and in the Way of Truth and 
 Rightcoufnefs and eternal Life, and fo prove 
 anufeful Affiftant to him, by preparing their 
 Children for his more perfc(S luflrudion of 
 them. 
 
 Ver. 19. And out of the Gromid the Lord 
 God formed every Beaft of the Fields and every 
 Fowl of the Air^ and caiijed them to come to- 
 gether to Adam that he might fee what to call 
 the?n : and whatever Adam called every living 
 Creature^ that was the Na?ne thereof. 
 
 Ver. 20. And Kdzm gave Names to all 
 Cattle, and to the Fowl of the Air, and 
 to every Beaft of the Field: But for Adam 
 there was not found an Help meet jor 
 him. 
 
 I have before obferved on Gen, i. 28. that 
 God had reprefentcd the ufefal and regular 
 bodily Appetites, and alfo the irregular and 
 infatiable and dcftrud:ive bodily Lufls of Men, 
 which they were to exercife Dominion over, 
 by Animals, tame and wild, and harmlefs and 
 hurtful. And as thefe Kind of Animals were 
 to be Memorials and Monitors, to put and 
 keep Mankind in all Ages, in mind of the 
 Ufefulnefs of their bodily Defires, fo long 
 as they are regularly reftrained and kept with- 
 in their due Bounds \ and alfo of the Ruia 
 and Deftrudlion they would bring both up- 
 K 4 on 
 
136 NOTES, Sec. upon 
 
 on themfelves and others, if they were not 
 carefully watched over, and reftrained from 
 becoiTiing exorbitant and infatiable Lufts. 
 It was therelore necefTary that a Specimen of 
 all thefe Animal?, harmlefs and hurtful, ihould 
 be brought before Adam, and that they fliould 
 dirplay and difcover their natural Inclinations, 
 Dilpofitionsand Properties, both harmlefs and 
 hurtful, before him, that he might be thereby 
 enabled to give them Names, importing the 
 good or evil Difpofnions which he difcovered 
 to be in them, by their ad:ing before him. 
 That Mankind by feeing any of thefe Ani- 
 mals, or hearing them named might be put 
 in Mind of their own bodily Delires, and of 
 the indifpenfable Neceiiity of keeping a 
 watchful Eye over them continually, and 
 keeping them under due Reftraint, that they 
 might not be transformed into favage Beafls, 
 by them fuftered to become exorbitant, and 
 moved like them to prey upon the Innocent 
 and Harmlefs ; and upon one another, when 
 they had not fuch inofFenfive and harmlefs 
 Creatures to prey upon, for the Gratification 
 of their bodily Appetites, fuffered by Negled: 
 and Carelefnefs to become infatiable and de- 
 flrudive. And caufing a Specimen of all 
 the Animals to come together and pafs before 
 Adarrij we may likewile obferve all beflial 
 Commerce to have been forbidden ; for it is 
 faid, that among all tlie Animals that were 
 ordered to come together and pals before 
 
 him 
 
Ghx. ADAM cvEVE /// ////• CtARD1:N //'ED"EN. chap.ii.,.«. 
 
 f! 
 
 
the fecond Chapter of Genesis. 137 
 
 him, there was not found any Help meet 
 for him. From thefe Confiderations we may 
 perceive the perfed: Wifdom and Goodnefs 
 of God in caufmg a Specimen of all the Ani- 
 mals to pafti before Adam. 
 
 Ver. 2 1 . And the Lord God caufed a deep 
 Sleep to fall upon Adam, andhe Jlept: And 
 he took one of his Ribs^ and cloftd up the Flejb 
 injlead thereof. 
 
 Ver. 22. And the Rib which the Lord God 
 had taken from Man, made he a Woman ^ and 
 brought her to the Man. 
 
 The Words P^nnn, nt^^n, IJD, might 
 have been rendered, he made an Inclofurc of 
 Flefli for it. 
 
 And the Word vVv, which is rendered a 
 Rib, fignifies alfo a Beam or Support in the 
 Infide of a Building. 
 
 It hath been before obferved, that Adam's 
 earthly Houfe or Family, confifled of all 
 Mankind, Male and Female. Gen. v. ver. 
 I, and 2. In the Day that God created Man, 
 in the Likenefs of God made he him: Male ar,^ 
 Female fjiade he them. So that by the latter 
 Part of the 21 ft Verfe we are to underfland, 
 that whilfl Adam flept God took out of his 
 Body, the feminal Body of a Woman, to be 4 
 Prop and Support of his Family, which con- 
 fined of all Mankind, who feminal ly exifted 
 in bim ; and made an Inclofure of Flefh for 
 it. For the Nephejh Pfuche, or feminal Body 
 is diftinguiflied (as I have before obferved) 
 
 from 
 
1 38 NOTES, &c. upon 
 
 from the Bafhar^ or flefhly and foreign Body, 
 which is ulually acquired by foreign Aliment, 
 and is in a continual State or Change and 
 Alteration, whilft the feminal Body inclofed 
 in it continues immutable, and always the 
 fame, unlefs Part of it be lopt off by a Limb 
 loft, and which is irrepairable ; although the 
 alimentary Body is daily to be rep. i red. By 
 this we rntiy perceive the Meanii-g of the 22d 
 Vcne, that God inclofing the feminal Body 
 of the Female which he had taken out of 
 the Body oi Adam, in an Inclofure of Flefh, 
 built it up, (fo the original Word Hill, figni- 
 fies) j'or a Woman, or to become a Woman, 
 and caufed her to come to the Man. 
 ' Ver. 23. And Adam faid, this is now 
 Bone of my Bo?ies, and Flefi of my Flefl?, 
 Jhe fiall be called IVoman^ becaufe pie was 
 taken out of the Man, 
 
 The Word CV£), which is here rendered 
 now, fignifies any thing that makes a Noifc 
 like a Bell or Hanimer, and fo awakens and 
 gives Wrning : and alfo at firft, and there- 
 fore th" Verfe might have been rendered this 
 Awakener or Monitor, Bene of my Bones, or 
 Body of my Bodies that are in me, and Flefh 
 of my Flefli, or this Ptrfon that was once, or 
 at firft, Bor;c of m / Bones and Flefh of my 
 Flefli, fl:)all be cslu.'d Woman, becaufe flie 
 was taken out of Man. 
 
 Vcr. 
 
tht fecond Chapter of Gi.^1.%1%, 139 
 Ver. 24. Therefore /hall a Man leav. bis 
 Father and Mother, and fhall cleave unto his 
 Wife, and they fhall be one Flefh. 
 
 By thefe Words we have an Account of 
 the inviolable and infeparable Union, that 
 ought to be preferved between Man and 
 Wife, cemented by the flrong Bonds of con- 
 jugal Affedion, which can no other W. ys 
 be diflblved than by Adultery, by which con- 
 jugal Love is polluted and violated. And 
 although the Jews put away their Wives for 
 other Caufes, and vouched Mojeis Authority 
 for fo doing, Mark x. 4. yet our Saviour 
 told them, that it was not fo from the Be- 
 ginning, by which we may fee that the Laws 
 which God gave to our firfl Parents, are the 
 Laws by which all Mankind were to govern 
 themfelves in all after Ages. Neither did 
 Mofes authorize any one to put av/ay his 
 Wife for any other Caufe than that of Adul- 
 tary, by the Bills of Divorcement that he 
 ordered to be given to Women put away by 
 their Kufbands. The yews were an hard- 
 hearted People, obftinately addided to ferve 
 and obey their Lufts, and therefore would not 
 be prevailed upon to obey God's indifpenfable 
 Law concerning Marriage, indifpenfable in 
 all Cafes faving that of Adultery. And Mofes 
 finding that thofe perverfe People would not 
 be reclaimed and brought to Obedience to the 
 moil wife and gracious Law of God, he 
 obliged them to obferve certain Conditions 
 
 by 
 
140 NOTES, &c. upon 
 
 by the Bills of Divorcement, which he or- 
 dered to be given on fuch Occafions, which 
 might in fome Meafure difcourage them from 
 putting away their Wives for any other Rea- 
 fon than that of Adultery, and the Woman 
 fo Caufelefsly put away from criminal Mif- 
 behaviour. 
 
 Ver. 25. And they were both naked the 
 Man and his JVife^ and they were not afiam^ 
 ed. 
 
 The Word tD*^V, as a Noun fignifies not 
 only naked, but fmooth, and fubtle or crafty, 
 and an Heap. 
 
 And the Word ti^n, to be afhamcd, or to 
 blufh, fignifies alfo to be confufed or troubled 
 in Mind. 
 
 And it is to be obferved, that Nakednefs in 
 the Language of the holy Scriptures is taken 
 in a two-fold Senfe, viz, for either bodily 
 or fpiritual Nakednefs. And each of thefe 
 Kinds are alfo taken in a two-fold Senfe. Thus 
 a Man is faid to be bodily naked, when he 
 is flripped of his bodily cloathing. Thus it is 
 faid, I Sam, xix. 24. That Saul ftripped off 
 his Cloathing^ and lay down naked ail that 
 Day, and all that Night. And Perfons are 
 faid to be naked when they are flripped of 
 their bodily Arms or Armour, although they 
 be cloathed. In this Senfe the Word is taken. 
 Gen, xlii. 9. what Jofepb told his Brethren, 
 that they were Spies who came to fee the 
 Nakednefs of the Land. 
 
 And 
 
thefecond Chapter cf Gehesis. 141 
 
 And fpiritual Nakednefs is alfo taken in a 
 two- fold Senfe, when Perfons want fpiritual 
 Armour, the Shield of Faith, and the Breaft- 
 Plate of Righteoufnefs, and the Helmet of 
 Salvation, and the Sword of the Spirit, they are 
 faid to be naked. And it was for Want of 
 this fpiritual Armour that the worldly- minded 
 and rich Angel or Bifhop o^ Laodicea, was 
 faid, Rev. iii. 1 7. to be wretched and mifera- 
 ble, and poor and blind and naked. And in 
 this Senfe the Word is taken, Gen, iii. 7. 
 where it is faid of our firft Parents after their 
 Fall, That the Eyes of them both were opened^ 
 and they knew that they were naked, {\. e.) 
 Their bodily Defires were then enlarged into 
 Lufls, and fo faid to be opened j and they 
 clearly perceived that they were fpiritually 
 weak now they had diverted themfelves of 
 their fpiritual Arms and Armour, in which 
 their fpiritual Strength lay. And experimen- 
 tally found themfelves unable either to fubdue 
 or fatisfy their fpiritual Enemies, their bodily 
 Lufls, which they in Dilbelief of God's 
 Word and in Difobedience to his moft wife 
 and gracious Law, had fuffered to grow up, 
 and become predominant in them. 
 
 There is alfo another Kind of fpiritual 
 Nakednefs, which proceeds from the Want 
 of outward fpiritual Cloathing, which may 
 happen to Perfons who go armed with theic 
 fpiritual Armour, and therein walk in Safety 
 and Security, although they have no outward 
 
 or 
 
142 NOTES, &c. upon 
 
 or fpiritual Cloathing, and on that Account 
 they may be faid to be fpiritually naked. And 
 this outward. fpiritual Cloathing is the inftruc- 
 tive and memorial Ordinances which God 
 by divine L. imitation gave to our firll Parents, 
 immediately after their Fall and Refloration, 
 and which he reprefented to them by Watch- 
 Coats, and outward Cloathing, neceffary to 
 put and keep them continually in Mind of 
 their fpiritual Arms and Armour, and of the 
 indifpeniable NecefTity of their going con- 
 tinually armed with them, and upon the 
 Watch againft their fpiritual Enemies, as 
 "will be made appear in my Notes upon the 
 next toUowing Chapter. 
 
 From what hath been obferved concernino: 
 thele four Kinds of NakednefTes, bodily and 
 Ipiritual mentioned in the holy Scriptures, 
 we will be enabled to perceive, in what Senfe 
 it is faid in this Text, T^hat the Man and his 
 Wife were both naked, and were not ajham^ 
 ed. 
 
 And from what I have before obferved 
 concerning the perfect Wifdom and Goodnefs 
 of God, and the Revelation that either he 
 himfelf, or by the Mouths his holy Prophets 
 hath made to Mankind, and he never re- 
 vealed any thing unto them, nor caufed any 
 thing to be recorded by his holy Prophets, that 
 was inconfiftent with, or not declarative of 
 thofe adorable and amiable Attributes or di- 
 vine Pf rfe(^ions, and confequently that was 
 
 not 
 
the fecond Chapter o/' Ge n esis. 143 
 
 not benefxial for Mankind, to know and 
 believe or do, in order to their true and ipi- 
 ritual Happinels both temporal and everlall- 
 ing. We may very clearly perceive, that the 
 Nakednefs of our iiril: Parents mentioned in 
 this Text, cannot be meant or underllood of 
 bodily Nakednefs, which proceeded from 
 their Want of either bodily cloathing, or bodi- 
 ly Armour ; for it would have been of no 
 Ufs or Benefit to Mankind in any Age or 
 Place of the World, to have known whether 
 our firft Parents in their State of Innocence 
 were literally naked, and without bodily 
 Cloathing or not. But the Account that 
 Mofes here give:-, was of great Ufe to be 
 known by Mankind in all Ages, if the 
 Words be taken in a figurative Senfe, as they 
 are in other Parts of the holy Scriptures. And 
 it is reafonable to believe, that God provided 
 neceffary and convenient Cloathing for our 
 firfl Parents, as foon as he created and made 
 them, although it be not faid in Mojes's 
 fliort Account what their Cloathing was j 
 becaufe it would have been of no Ufe or 
 Benefit to Mankind to have known it. 
 
 Neither can the Word Naked, in this 
 Text be undcrftood, of fpiritual Nakednefs, 
 arifing from the Want of fpiritual Armcur, 
 fuch as the Girdle oF Truth, and the Brea-i^- 
 Plate of Righteoufnefs, and the Shield of 
 Faith, and the Helmet of Salvation, and the 
 Sword of the Spirit, wnich is God's reve^'l-d 
 
 Word 5 
 
144 NOTES, &c. upon 
 
 Word ; becaufe we find by God's Revela- 
 tion of his moft perfect and perfcdly purify- 
 ing original Law, together with thefe funda- 
 mental Articles of Faith, which contain all 
 the powerful Motives and indlfpenfable 
 Obligations to Perfeverance in perfed: Obedi- 
 ence to it, to Adam compleatly armed our 
 firft Parents with fpiritual Armour, by which 
 they were powerfully enabled to defend them- 
 felves againft all the AlTaults and fubtle 
 Stratagems of all their fpiritual Enemies, fo 
 as neither to be deceived nor forced by them, 
 to do any thing that might occafion or caufe 
 them to blufh or be afhamed. 
 
 But although they were thus inwardly and 
 fpiritually armed, and therefore not naked, 
 in that Senfe of the Word : Yet as in their 
 State of Innocence, ritual Ordinances (which 
 God hath been moft gracioufly pleafed to 
 reprefent, by outward bodily Cloathing) were 
 not neceffary, their fpiritual Armour being 
 fufficient, when their Bodies were uncorrupt- 
 ed and not prone to Lufts, although they 
 were capable of being corrupted and led to 
 Luft; therefore in this State of Innocence 
 there were no ritual Ordinances given them to 
 obferve, and as thefe were reprefented by out- 
 ward Cloathing, therefore as they had not 
 thefe, they were in this Senfe faid to be both 
 naked, and in no other Senfe. And there- 
 fore isdofes fays, T^hey 'were both nakedy the 
 Man and his Wifc^ and tkey were not aJJ:amed, 
 
 By 
 
"^ tbe fecond Cb(7pfer of Genesis. 145 
 
 By this Information given to Mankind by 
 this Account recorded by Mo/es, Mankind in 
 all Ages might clearly perceive, thut if they 
 were mindful of their Ipiiitual Armour, and 
 perfcvered in the iincere and true Belief of 
 thofe fundamental Articles of fpiritUcd Faith, 
 and in perfect Obedience to that fpiritual Law 
 v/hich God revealed to oar firft Parents, and 
 which are both contained in the 17th Verfe 
 of this Chapter, they might bid Defiance to 
 all the Snares and AiTaults of their fpiritual 
 Enemies, and be enabled to avoid and refiit 
 every thing that might otherwife caufe them 
 to bl'jfti or be afhamed, when and where 
 they have not Opportunities of having the di- 
 vinely infiituted Ordinances publickly admi- 
 niftered according to God's fpeclal Appoint- 
 ment, and which he did not give to Man- 
 kind till they became necefiary, when our 
 hrfl Parents had fuffered Lulls to enter and 
 take PolTeiHon of their Nature, and pollute 
 and corrupt their Bodies j by v/hich their Spi- 
 rits became likewife corrupted, and liable to 
 be lefs attentive to, and lefs inclined to re- 
 member, and to be lefs deiirous of fpiritual 
 Things. 
 
 Having thus feen how our moH: gracious 
 God and heavenly Father, by the Revelation 
 of his mofl: perfect and perfedly purifying 
 fpiritual Law, and that Faith which contains 
 the powerful Motives to Perfeverance in 
 perfect Obedience to it, to our firfc Parents, 
 L per- 
 
146 NOTES, &c. upcn 
 
 ptrfttfily enabled and nicfl povverfully moved 
 tl^tm, to preferve theml'elves in tlie State of 
 Innocence and Uprightncis, in which they 
 v.-cTc created, in which, if they and their 
 Pofteiiiy had continued, they would have 
 btrii all truly and rationally happy both tem- 
 porally and everlaflingly. 
 
 1 therefore r/ow proceed to the Confidera- 
 tion of the third Chapter; and to (hew how, 
 and by what Means our firft Parents came to 
 fall irorn fhat happy State into a State of fpi- 
 ritual Darknefs and Error, and Wicked nefs 
 and Milery, both temporal and everlafting ; 
 and how all their Pofterity (/. e. all Man- 
 kii d) were brought into that unijappy and 
 wicked, and miferable State, into which their 
 firft Parents fellj and to fhew what it was 
 the firft Parents of all Mankind firft fell from, 
 by which they became firfl wicked, and then 
 mifeiiiblr, and how, by the fame Means, 
 Multitudes of their Pofterity continue to be 
 fo at this Day, in order to the clearing -jp 
 of the holy fcriptural Account of the Eall, 
 whofe Truth is fupported, and mofl clearly 
 proved, ana :endered unqueftionable and un- 
 deniable by tliv Rcafon of Things. And this 
 1 choic to do, bccaule we will hereby clearly 
 perceive the triie source and Oiigin of all the 
 naniral and nil the n:oral Evil, whether pri- 
 vate or political, 01 ai.y o.herways locial, that 
 evti' v.aL-. von.ir.uttd in ihe World, and of all 
 the jpiiitual, 4i|d ot almoil all the natural 
 
 Milcry 
 
the fecond Chapter t?/ Genesis. 147 
 
 Mifoy which Men fuffcr in it: And becaufe 
 the Generality of the dillerent Accounts 
 which have been given concerning the Fall, 
 have been fuch as havj led Mankind to look 
 upon the Matter of Fatft as improbable and 
 incredible, and liable to unanfwerable Objec- 
 tions; and to the Contempt and Ridicule of 
 inco'.ifiderate, and therefore ignorant, Mif- 
 creants, flrongiy inclined to fpeak evil cf thofe 
 facred Writings, which contain that divinely 
 revealed Law, and the indifpcnfable Obliga- 
 tions to obey it, which exprefsly commands 
 not to gratify, but to mortify, and purify 
 their Spirits from all bodiiy Lufts, whofe 
 Did:ates they call the Law of their Nature, 
 which they are ilrongly inriined, by the Cor- 
 ruption of their Nature, to believe and obey. 
 
 And by attending to the lame divinely re* 
 vealcd Light, which is held forth to us in this 
 third Chapter, by which we will moll: clearly 
 perceive the true Spring and Fountain from 
 which ihofe bitter Vvateis have aKvays flowed 
 from the Ti-me of the Fall ot our iird Pa- 
 rents, by which Mankind have been power- 
 fully moved to all Kind and Degrees of 
 Wickednefs, by which they have brought 
 upon themfelves all Kinds and Degrees of 
 Mifery, both natural and fpiritual, and ttir.- 
 poral everlafting ; We will likewife clearly 
 perceive, the only infallible and efFediual 
 Means by which thofe Floods Gutes can be 
 ftopt, through which all thole Evils and Mi- 
 L 2 feries. 
 
148 N O 1 E S, &c. upon 
 
 f:iieb, which have overflowed almoft the 
 whole World, have entered ; and hew Man- 
 kind may be brought back, and rciiored to 
 the pure Path of Truth and perfed Righte- 
 ou^nef^, and made truly and fpiritually, and 
 every orher Way rationally happy, both tern- 
 poi^ally and everlaftingly. 
 
 NOTES 
 
the third Chapter o/'Genesis. rj.-^ 
 
 NOTES and OBSERVATIONS 
 
 UPON THE 
 
 Third Chapter of GENESIS. 
 
 Ver. I. y/ND the Serpent loas more fubtle 
 ■^^ than any Beaft cf the Field which 
 the Lord God had made : And it /aid unto 
 the Woman ^ yea [or moreover] hath God 
 faid^ ye jlmll not eat oj every [or rather any] 
 Tree oj the Garden. 
 
 Note, Firjl, that the Word 5i?n:, which 
 fignifies a Serpent; as a Verb, ligr.ihes to pre- 
 di<5t or foretell, and to tempt or make trial of, 
 and enquire intoj and alfo as a Noun, Brafs 
 or Iron, which are apt to corrupt whatever 
 they are mixt with, and to contrad: Pvuft 5 
 and alfo Shackles or Fetters, wherewith any 
 thing may be bound, and the Foulneis that 
 lies at the Bottom of any thing. 
 
 Secondly, That in my Notes upon Gen. i. 
 28. I fliewed, that by Fowl of the Air, and 
 Fifli of the Sea, and Beafls of the Earth, and 
 Reptiles, tame and wild, and harmlefs and 
 hurtful, were fpiritually lignified and repre- 
 L 3 fenced 
 
150 NOTES; &c. upon 
 
 fented by the bodily Defires aiid Lr.ds 
 of Men, which their Spitits were continually 
 to watch, and exercife Dominion over, and 
 to keep the fiift reftrained, and the latter 
 mortified; becaufe every confiderate Perfon 
 may clearly perceive, that it is by their bodily 
 Defires and Lufts that they are deceived, and 
 tempted to ail the Evil they commit in this 
 World, and drawn into all the fpiritual Mi- 
 iery they fufFer eitlier in this World or the 
 next. And every Property which I have ob- 
 lervtd in the foregoing Paragraph to be im- 
 ported in the Word ttTtJ, is applicable to 
 the bodily Defires 2nd Lufts of Men, v/hich 
 are jpt to fuggeft and dictate to the Spirits of 
 Men falle Predidions. and thereby tempt 
 and make trials upon them, in order to de- 
 ceive them. And the bodily Defires are apt 
 to become corrupt and corrupting Lufts, and 
 to corrupt the true t.iid divinely revealed 
 Doctrines of the Spirit, by mixing their cor- 
 rupt and falfe Doclrines with them , and they 
 are fare to fliackie and enfiave the Spirits of 
 all thoie whom they can, by Deceit, prevail 
 upon to divell tliemfelves of their fpiritual 
 Armour of Fdth; for it is by the fincere and 
 true Belief of the divinely reverded fpiritual 
 Fiiith, that the Spirits of Mankind are made 
 and prtferved fiee fiom the Slavery which 
 predominant bodily Lufi^s oblige them to un- 
 dtigo, Rom. viii. 2. and thev are the dchling 
 Diofs and Dregs which lie at the Bottom of 
 
 our 
 
the third Chapter of Ge^t.sis. 151 
 
 our Nature, which defile every thing tliey 
 mix with, and therefore oughr to be kept 
 down by ipiritual Force, and never fuifered 
 to rife up. 
 
 From the foregoing Obfervarinns we may 
 clearly perceive, that the Word Serpent here 
 niulf necclfarily be taken in a figurative and 
 fpiritual Senfe, and for the bodily Defires of 
 the Woman ; which are faid to be more fub- 
 tle than any Beaif of the Field which the 
 Lord God had m^adc ; (/. e.) the bodily Dc- 
 iires of Mankind, here reprefented by an in- 
 fmuating Reptile, whilft they are under He- 
 flraint, are more cunning and crafiy, in order 
 to compafs the Ends which they propofe to 
 themfelves, by all Ways and Means, right 
 and wrong, than any of thofe Beads of tiie 
 Field, by which God had been pleafed fenfi- 
 bly and memorially to reprefent them. For 
 although thefe fenfible bighs of the bodily 
 Defires and Lufls arc all eager for their Prey, 
 . yet they are lefs fo than the bodily Defires of 
 Men, when fuftered to become infatiable 
 and outragious Lufls, which leave nothing 
 unattempted, by either Fraud or Violence, 
 for the Procurement of thofe Objedls, upon 
 which they are fixt, in order to iheir fenlual 
 Gratification. And all thofe Properties, which 
 1 have before obferved to be implied in, and 
 imported by, the Word Dili?, /hi>tle, fuch 
 as Nakednefs or apparent Simplicity, and 
 Smoothnefs and Sllpperinefs, and crouding 
 L 4 togethejr 
 
152 NOTES, &c. upoji 
 
 together in an Heap, lying In wait, and rea- 
 dy to break forth upon their Prey, are all 
 Aridly applicable to the bodily Defires of 
 Mankind, which, although many, are gene- 
 rally combined in one together, for the De- 
 flrndion of the Perfons who lufFer themfelves 
 to be poiTefied and overpowered by any of 
 thefe unclean Spirits or Devils, by which 
 Men are tempted to all ihe Evil they do in 
 the. World ; as St. james faith, chap. i. ver. 
 14. E^'oery Ma?! is te>J2pted, when he is draiv?! 
 a^'joay oj his own Lufij and enticed. And St. 
 Taul tells us, i Tm. vi. 10. That worldly 
 Lufl, the Love oj Money is the Root of all 
 Evil\ for where it is not the predominant 
 Luft, it is always a Concomitant, and mi- 
 nifters as a Subaltern to any other Lufi that 
 over-rules in Man. And Gal. v. 17. That 
 all the flefhly Lufts of Men are Enemies to 
 his Spirit. And our Saviour tells, St. Mark 
 iv. ig. That Men's Lufls choak the good 
 Seed of the divinely revealed Word, fo that 
 it becometh unfruitful 5 and i Pet.n. 11. he 
 befeecheth Mankind to abflain from all flefh- 
 ly [or bodily] Lufls which war againfl the 
 Soul. 
 
 And we may likewife obferve, that in the 
 Scripture Language the Serpent and the De- 
 vil and S.-tan are one and the fame Thing. 
 For it is (aid, Revelations xx. 2. That the 
 An^tl laid hold on the Dragon that old Ser- 
 pent, [ineniioiied Gen. ui. 1. that tempted 
 
 and 
 
. the third Chapter o/'Genesis. 153 
 
 and deceived the Woman, the common Mo- 
 ther of all Mankind^ which is the Devil and 
 Sata?2j and bound him a thoufaiid Tears: And 
 that which was then to be bound I have 
 lliewn in the firft Part of the firit Volume of 
 this Apology, where I (hewed the true and 
 fcriptural Senfe and Meaning of the Millen- 
 nium to be the irregular bodily Defires or 
 Lufts of Mankind. And the Devil is called 
 the Tempter, St, Matt. iv. 3. where our Sa- 
 viour is faid to have been tempted of the 
 Devil, (/'. f.) by bis bodily Defires, of the 
 Flelh, the World, and Pride, which is the 
 Defire of being raifed above all others, repre- 
 fented by a Pinacle of the Temple ; and it 
 was by thefe three bodily Defires, that the 
 Woman was tempted, (as we will fee anon,) 
 and yielded to their Temptation -, whereas 
 Chrijt, who was in all Points tempted as we 
 are, yet without Sin, Heb. iv. 15. with the 
 Sword of the Spirit, which is the written 
 Word of God, (and not by oral Tradition,) 
 refjfted and overcame all thefe powerful 
 Tempters called the Devil, and they being 
 fubdued and brought under, they became 
 miniftring Angels and obedient Servants to 
 him from that Time. And the Serpent, the 
 Devil, and the Tempter of Miinkind being 
 one and the fame Thing, and St. Jamrs ha- 
 ving told us, that Men's bodily Lulls are the 
 only Devils by wiiich Mankind are tempt- 
 ed, we may clearly perceive, that by the 
 
 Serpent, 
 
154 NOTES, &c. upon 
 
 Serpent, in the Text now under Confidera- 
 tion, is figuratively and fpiritually meant the 
 corruptible bodily Defires of the Woman ; 
 which St. "James iv. 7, Ipeaking of the bo- 
 dily Luftsj calls them the Devil, which we 
 ought to refill, faying, Refifi the Devil ^ and 
 he will flee jrom you j that is, your bodily 
 Lufts as Cijrilt the Captain of our Salvation 
 did, by the fpiritual Sword of God's Word, 
 and the Shield of Faith, ^c. and they will 
 not dare to attempt to tempt and deceive you. 
 Bat for putting this Matter out of all doubt, 
 and for putting a Stop to all future Contro- 
 verfy concerning the Fall and Refloration of 
 our firft Parents, and of all Mankind in them, 
 (whofe Truth and Reality 1 have fliewn in 
 the -firft Volume of this Apology, from the 
 perfect Wildom and Goodnefs of God, and 
 the univerfal Corruption of all Mankind, ma- 
 nifefled in their natural Pronenefs or ftrong 
 Inclination to Luft.) That Mankind may 
 underftand what is meant by the Fall, and 
 what it was our firft Parents fell from, and 
 •what the evil Confequences were that necef- 
 farily attended their Fall ; and how their 
 Po(ierity (/. e. all Mankind) came to be af- 
 fedled by it^ and how they and all their Pof- 
 terity would neceifarily have become impious 
 and wicked, and truly and fpiritually mifera- 
 ble, both teniDorally and everlaftingly, had 
 not God been n^ioft gracioufly pleafed to have 
 interpofed for their Redemption and Delive- 
 rance, 
 
the third Ch 2pter of Genesis. 155 
 
 rsnce, by ihe Revelation of the fending, 
 coming, and Deaih of his only begotten Son, 
 to oiir iirft Parents after their Fall, in his fe- 
 cond now or laft moft perfedly purifying 
 Gofpel Covenant. I proceed to the Explana- 
 tion of this third Chapter of Genefn, 
 
 And becaufe it hath been taken and nn- 
 derfiood in the literal S^nfe by the Generality 
 of Critics and Commentator?, and of thofe 
 who have wrote concerning the Fall and Re- 
 floration ot our firft Parents, and of Man- 
 kind, I fhall therefore confider everv Verfe 
 in this Chapter J FirJ}^ as it hath been lite- 
 rally underftood and believed, and fhew that 
 the Belief of the Words of this Account of 
 the Fall and Reftorntion, here fet forth by 
 MofeSj taken in their lireral Senfe, could be 
 of no Ule or Benefit to Mankind in any Age 
 or Place of the World, for moving them to 
 do thofe Things which I have ihewn to be 
 indifpeniably necefTary to be done by all Man- 
 kind, in order to their Sa notification and Sal- 
 vation, and true Kappinefs, both temporal 
 and everkfling, for Vv'hich God dcilgned and 
 created them all without Exception j {i.e.) 
 to mortify, and purify their Spirits from all 
 bodily Lufts, and to love him with all their 
 Hearts, {ifr. And that the taking and be- 
 lieving them in the literal Senfe, would be 
 inconliflient with cheir Belief of the perfttt 
 Wifdom and Goodnefs of God, by which 
 they are moved to love hi:n with all their 
 
 Heart 
 
156 NOTES, &c. upon 
 
 Hearts. And that therefore they cannot be 
 taken in that Senfe, by which Mankind 
 would be moved to be impious and wicked, 
 and confequtntly miferable, both temporally 
 and everldfiingly. 
 
 And jecondl)\ I fhall confider every Verfe 
 in the Chapter taken in a figurative and fpi- 
 ritual Senle, which I, from fcriptural Au- 
 thority fupported by the Belief of the perfed: 
 Wifdom and Goodnefs of God, and by the 
 Reafon of Things, fi. e.J by the fpiritual Be- 
 nefits, both temporal and everlafling, which 
 will neceffarily attend the fincere and true 
 Belief of them, have affixed to them. And 
 that, by believing them in this fpiritual Senfe, 
 Alankind have the moft, and only powerful 
 Motives and Reafons that could poffibly be 
 given to them, for moft powerfully moving 
 them to psrfevere in doing thofe Things 
 which are not only felf-fufficient, but indif- 
 penfably neceffary to be done by them, in 
 order to their Sandification and Salvation, and 
 fure Attainment of that true and fpiritual 
 Happinefs, both temporal and everlafling, for 
 which God predeiVuiated, or defigned and 
 created them. And that God could not pof- 
 fibly have given a more evident Proof and 
 Mar.iteAation of his mod perfed Wifdom, 
 and fatherly Goodnefs, and Love to Mankind, 
 than he hath fliewn by this Account of the 
 Fall and Pvcfloration of Mankind by his 
 faithful Servant Mofes, taken in the fpiritual 
 
 Senfe 
 
th third Chapter of Genesis. 157 
 
 Senfe of the Words, which I, from fcri].taral 
 Authority, have affixed to his Words; and 
 therefore they cannot, without Impiety and 
 Wicked nefs, be taken in any other Senfe 
 than is here affixed to them. 
 
 But before I proceed to thefe Particulars, 
 I judge it necelTary to defire my Readers to 
 look back to the feventeenth Verfe of the fe- 
 cond Chapter which I havefpiritually explain- 
 ed for the fpiritual Benefit of Mankind, and the 
 Vindication of the mofl perfect Wifdom and 
 Good nefs of God in giving Mankind that 
 mofl perfedl and only perfecStly purifying 
 Law, if fpiritually underftood ; but if literal- 
 ly underflood, it muft necelTarily be acknow- 
 ledged to be a Commandment merely arbi- 
 trary : For no Man can poffibly fliew, or 
 with Reafon fay, that to abRain from eating 
 of Fruit of any Tree whatever, would con- 
 tribute to the moving any Perfon to mortify 
 and purify his Spirit from all bodily Lufls, or 
 to love God with all his Heart ; which were 
 the only Ends for which God gave this Law 
 to Mankind, and thofe Articles of Faith 
 which contain all the powerful Motives and 
 indifpenfable Obligations to obey it 5 or that it 
 could be any other Way beneficial to the 
 Man and all his Poflerity, unlefs the Fruit of 
 the Tree had been poifonous, as it was not, 
 as appears by .the long Life of our firfl Pa- 
 rents after they had eaten that Fruit. Neither 
 can it be fliewn, that the perfed Wifdom 
 
 and 
 
158 NOTES, &c. upon 
 
 and Goodnefs of God was manilefled by hi^ 
 giving thi> arbitrary and unprofitable Law to 
 our firft Parents, and to all Mankind then 
 adualiy exifting in bim in a feminal State 5 
 for as it was no Way beneficial to Mankind, 
 fo it could be no Way beneficial to himfeh, 
 for he is all-fufficient for bis own Happinels, 
 and wanted nothing that any of his Creatures 
 could do, for the Improvement or Continua- 
 tion of his own Happinefs. And as it could 
 neither be beneficial to himfelf, nor to Man- 
 kind in any Refped:, the giving it was not 
 declarative of either his Wifdom or his Good- 
 nefs ', and the annexing the Penalty of either 
 temporal or eternal Death to the Tranfgrefiion 
 of this arbitrary and ufclefs Law, if literally 
 underitood, would be an evident Proof of his 
 Tyranny and Cruelty, but not of his Good- 
 nefs and Love to Mankind ; whereas it will 
 appear, if fpiritually underftood, and as I 
 have before explained it in my Notes upon 
 that Verfe, that it is a moft evident Proof of 
 his moft perfect Wifdom and Goodnefs, and 
 Love to -cill Mankind 5 and that they could 
 not pf^'ivibly have been fandlified, or faved 
 from either Wickednefs or Mifery, both tem- 
 poral and everlafting, if he had not given 
 them that perfectly purifying fpiritual Law : 
 For without this Law, they would have 
 lived according to the Law of their Nature, 
 (i, e.) the Dictates of their refpedive bodily 
 Defires, which would have loon become in- 
 
 fa liable 
 
the third Chapter o/Ge'HI.sis. 159 
 
 Satiable and outrageous Lnfh. Therefore this 
 Law cannot be underftood in the Hteral Senfe 
 of the Words, by whicti Men could be 
 moved to think impioufly and wickedly of 
 God, who by all his Words and Works, and 
 various Difpenfations to, and Dealings with 
 Mankind, hath mod clearly fliewn, that all 
 that he hath faid and done, was to move 
 them to prepare and qualify themfelves for 
 the Enjoyment, and confequently for the furc 
 Attainment of that true and fpiritual Happi- 
 nefs, both temporal and everlarting, for 
 which he prcdeftinated and created them. 
 
 This being previoiilly laid down, I pro- 
 ceed to the Confideration of the Mojaic Ac- 
 count of the Fall and Reftoration of our firft 
 Parents, and of Mankind, as it is fet forth in 
 the third Chapter of Genrf.s, and literally 
 nnderfrood by the Generality of Critics and 
 Commentators, and Writers concerning thefe 
 Points. 
 
 And their Belief concerning the firft Verfc 
 of this Chap'er, which I have before men- 
 tioned, is, That one of the fallen Angels that 
 fought againft God, and was caft out of 
 Heaven, envying the Happinefs of our firft 
 Parents in Paradifiy entering into, or af- 
 fuming the Form of a Serpentj v/hich was 
 not then a crawling Reptile, as it was after- 
 wards made, but a beautiful and apparently 
 an harmlcfs Creature, although really very 
 crafty and malignant, took his Opportunity 
 
 to 
 
i6o NOTES, &c. upon 
 
 to enter into Conversation with the Woman, 
 who told him how God had laid her and hr 
 Hufband under a Prohibition, by which they 
 were reftrained from eating of Tome of the 
 Fruits of the Garden. And that he faid un- 
 to her. Tea, or Moreover (which implies 
 that this was not the fir;! Conference {he had 
 held with the Serpent; hath God faid, y; floall 
 not eat of every (or any) T.ree of the Garden, 
 
 Ver. 2. And the Woman faid unto the Ser- 
 pent, we may eat of the Fruit oj the I'rees of 
 the Garden : 
 
 Ver. 3. But of the Fruit of the Tree which 
 is in the Midfi of the Garden^ God hath faid ^ 
 ye fldall not eat of ity neither fidall ye touch ity 
 left ye die. 
 
 Ver. 4. And the Serpent faid to the Wo- 
 man, ye (hail not furely die, 
 
 Ver 5. For God doth know, that in the 
 Day ye eat thereof then your Eyes fall be 
 opened; and ye pall he as Gods, knowing 
 Good and Evil, 
 
 Ver. 6. And when the Woman faw that 
 the Tree was good for Food, and that it was 
 pleafant to the Eyes, and a Tree to he dcfred^ 
 to make one wife, fie took of the Fruit there- 
 of and did eat, and gave afo to her Hujband 
 with her j and he did eat. 
 
 Ver. 7. And the Eyes of them both were 
 opened^ and they knew that they were naked r, 
 and they fewed Fig^ Leaves together, and made 
 themfelves Aprons, 
 
 Ver. 
 
the third Chapter of Genesis. \b\ 
 
 Ver. 8. And they heard the Voice of th 
 Lord God^ walking in the Gardefiy in the 
 Ccol of the Day : And Adam end his Wife 
 bid them/ehes from the Pre fence of the Lord 
 God amongfi the Trees of the Garden. 
 
 Let us now ccnfider thus much of the Ac- 
 count here given by Mofes^ which if lirerally 
 underftood, is rather improbable and incredi- 
 ble, than probable and credible, as it fets 
 forth an Account of the Serpent's holding 
 Convei fation with the Woman, and declaring 
 the Qualities of the Fruits of the Tree, and 
 letting her know, that it would effecftually 
 cure her and her Hufband's Blindnefs; and 
 that our firft Parents were naturally blind till 
 they had eaten of the Fruit of the forbidden 
 Tree, and were cured of their Blindnefs by 
 eating it ; and that they were afraid to appear 
 in the Prefence of God becaufe they were 
 naked, and in the State in which God 
 kft them ; and that, they did not be- 
 lieve in the Omniprefence of their Creator, 
 and that, thev could therefore hide themfelves 
 from him by taking Shelter in a Thicket, 
 And we will clearly perceive that by this Be- 
 lief of this Account, Men cannot be moved 
 to mortify and purify themfelves from their 
 bodily Lufts, nor to love God with all their 
 Hearts, which arc Duties indifpenfably ne- 
 cefTary to be done by all Mankind, in order 
 to tlieir San^ification and Qualification of 
 M them- 
 
1 62 NOTES, 6cc. ui)cn 
 
 themfelves for the Enjoymentand Attainment of 
 Salvation, and of that true fpiritual Happinefs, 
 both temporal and everlailing • nor is it con- 
 fiftent with the B.:lief of the perfed Wifdom 
 and Goodnefs of God (fo clearly manifefted 
 by all his Words fpoken either by himfelf, or 
 by the Mouths of his Prophets, and verified 
 by his Works, which were all uttered and 
 wrought for difpofmg and enabling, and pow- 
 erfully moving Mankind to do thofe Things 
 which are indifpenfably neceflary to be done 
 by them for their Sandification and Salvation, 
 and eternal Life) to believe that he authorized 
 his Prophet to deliver fuch an improbable and 
 incredible, and ufelefs Account to the World 
 as this P.-rt of the Mofaic Account is, if lite- 
 rally underftood ; whereas if it be fpiritually 
 underftood, nothing could have been miOre 
 beneficial to Mankind, nor more declarative 
 of the perfed Wifdom and Goodnefs of God 
 than this Account of AloJ'es will be (hewn to 
 be. Therefore this Part ofMo/es's Account of 
 the Fall cannot confiifendy with either Piety 
 or Righteoufnefs, or the true Happinefs of 
 Man, be believed in the literal Senfe of the 
 Words. Therefore I go on with MoJes\ Ac- 
 count. 
 
 Ver, 9. And the "Lord God called unto A- 
 dam, jaid unto hitn^ where for how) art thou f 
 
 Ver. 10. And he J'did, I heard thy Voice in 
 the Garden : and I was ajraid^ becauje 1 was 
 naked, and I hid myjclf. 
 
 Ver. 
 
the third Chaf ter of Genesis, 163 
 
 Ver. II. ^^id he /aid. Who told thee that 
 thou wa/i naked? Haft thou eaten of the Tree 
 ivhereoj I commanded thee^ that tfjou p.ouldcji 
 
 mt eat ? 
 
 Ver. 12. And the Man fat d, The Woman 
 that thou gave ft to be nvith tne^ jhe gave me of 
 the Tree^ and I did eat. 
 
 Ver. 13. And the Lord God faid unto thi 
 Woman, What is this that thou ha/i done f 
 And the Woman faid^ The Serpent beguiled 
 me, and I did eat. 
 
 Ver. 14. And the Lord God faid unto the 
 Serpent J Becau/e thou hafi done this, thou art 
 curfed above all Cattle^ and above every Beafl 
 oj the Field 'y tipon thy Belly Jloa It thou go, and 
 Dull Jh a It thou eat all the Days of thy Life. 
 
 By this Part of the Account, literally uru 
 derftood, we are to believe, that Adant 
 dreaded to appear before God in that naked 
 State in which God had placed him, and 
 laid the Blame of his Dilobedience, manifeft- 
 ed by his having eaten of the forbidden Fruit, 
 upon the Woman whom God had given to 
 accompany him 3 and that the Woman ex- 
 ciifed her Difobediencc, by laying the Blame 
 of her Difobediencc upon the Serpent who 
 bad deceived her. And God was fo angry 
 with the Serpent for having advifed the V/o- 
 man to ufe the Means by which Ihe and her 
 Hufband were cured of their natural Blind- 
 nefs, that he curfed it above all other Crta- 
 Aures, tame and wild, and harmleis and hurt- 
 M a lul, 
 
164 NOTES, k,c, upon 
 
 ful, and condemned it to go upon its Belly, (by 
 which we are 10 believe, that it walked upon 
 Legs before it was thus curfed) and to live 
 upon Dud as long as it lived ^ fb that by this 
 Part of McJ'es'i Account, we are to believe, 
 that God was higlily offended, and therefore 
 feverely punillicd the Serpent, (for if it had 
 been the Devil in the Serpent, the Serpent 
 would have been guiltlefs,) and the Man and 
 the Woman, as we will fee by and by, be- 
 caufe they were cured of their Blindncfs by 
 the Advice of the Serpent. 
 
 Now it cannot poHibly be fliewn, and 
 therefore cannot confidently with Truth be 
 laid, that Mankind could be fpiritually or any 
 otlier Way benefited by literally believing this 
 Part of Mo}ts\ Account, any more than they 
 could bv believing the foregoing Part of it ; 
 or that the Wifdom and Goodnefs of God is 
 in any Deyiree or Meafure manifefled by 
 what he is laid to have uttered and done in 
 this Part of the Account, literally underflood: 
 And therefore, they neiiher can confiflently 
 with true Piety, nor ought to be underAocd 
 or believed in the literal Senfe of the Words. 
 But I go on wiih the Account. 
 ■ Ver. 15. And God farther faid to the Ser- 
 pent, I it'z// put Enmity between thee ami the 
 IVoman^ and hetnjicen thy Seed and her Seed; 
 it jhall bruife thy Heady and thoufialt briiije 
 his Heel, 
 
 Ver. 
 
the third Chapter ^/"Genesis. 165 
 
 Ver 1 6. And unto the Woman he faid, I 
 iviil greatly multiply thy Sorrow and thy Con- 
 ception i in Sorrow fialt thou bring forth 
 Children ; and thy Dejire Jhall be to thy Huf- 
 bandy and be JJoall rule over thee, 
 
 Ver. 17. And unto Adam he faid^ Be- 
 caufe thou hall hearkened unto the P'oice of thy 
 fFife^ and hath eaten of the Tree of which I 
 commanded thee, faying^ 'Thou jhalt not eat of 
 it: Cur fed is the Ground for thy Sake\ in 
 Sorrow Jhalt thou eat of it all the Days of thy 
 Life, 
 
 Ver. 18. Thorns alfo and Thi/iles f:all it 
 bring forth unto th^e ; and thou fhak eat the 
 Herb of the Field. 
 
 Ver. 19. In the Sweat of thy Face fJ:alt 
 thou eat Bread, till thou return unto the _ 
 Ground \ for out of it wajl thou taken : For 
 Dujl thou arty and unto Duft fhalt thou rc^ 
 turn, 
 
 Ver. 20. And Adam called his Wife's 
 Name Eve, becaufe fl:e was the Mother of 
 all Living. 
 
 Ver. 21. And unto Adam alfo, and to his 
 Wife did the Lord make Coats of Skins ^ and 
 cloathed them. 
 
 By this Part of Mofess Account, if lite- 
 rally underftood, we are to believe that God 
 was fo highly offended with the Serpent, for 
 having ad vii'ed the Woman to ufc the Means 
 that were effcdual for curing her Blindnefs, 
 that he proclaimed a War that was to be con - 
 M 3 tinuaiJy 
 
i66 N OTES, &c. upon 
 
 t'nually carried on between the Woman and 
 the Serpent, and between the Offlpring of 
 the Woman and that of the Serpent, by 
 which they were to endeavour to dedroy 
 one another in all the after Ages of the 
 World. And that the Woman, for having 
 followed the Counfel of the Serpent, was to 
 conceive and bear and bring forth all her 
 Children in great Pain and Sorrow, and be 
 confined to love her Hufb.uid only, and to 
 be obedient to his Commands. And becaufe 
 the Man had believed and obeyed the V'oice of 
 his Wife, God curfed the Ground, and caufcd 
 it to bring fonh ThofDS and Thillles in- 
 ftead of nourifliing nnd ufeful Trees and 
 Herbs, and to live by toilfomx Labour all 
 the Days of his Life. And that, when God 
 had pa (Ted thefe dreadful Sentences upon 
 thefe Offenders,^ for iiiving and taking Ad- 
 V'ice, by which the Lyes (jf the Man and 
 the Woman were opened, he then made 
 Coats cf Skins, and caufcd the. Man and 
 the Woman to clothe themfelves with them. 
 
 In all this Part of the Account literally un- 
 derlie od, excepting that of obliging the Wo- 
 man to love and obey her Hufband, there is 
 not one Tittle that can be fhevvn or with 
 Truth faid, to be either fpiritually or any o- 
 ther Way profitable to be believed by Man- 
 kind. The Belief of it cannot be faid to 
 move them either to roortity and purify their 
 Spirits from all bodily Lufts, or to love God 
 
 with 
 
the third Chapter of Geijesis. 167 
 
 with all their Hearts, which are Duties indif- 
 penfably necelTary to be done by all Mankind, 
 in order to their Sandtification and Salvation 
 from endlefs Mifery, and for tlieir Attain- 
 ment of eternal Life ; neither can it be (aid 
 that either the Wifdom or Goodnefs of God, 
 thofc glorious Attributes by which we are 
 powerfully moved to adore and love him, 
 are manifefted by any thing fet forth in this 
 Part of the Account. His Wifdom cannot be 
 faid to have been manifefled, by his having 
 iaid and done thofe Things, which were of 
 no Ulc for moving Mankind to do the things 
 that are indifpeiifably neceiTary to be done by 
 them, in order to the Attainment of the great 
 and happy End for which he defigned them. 
 And his Goodnefs is fo far from being mani- 
 feftcd by what he is faid to have faid and 
 done in this Part of the Account; that if it 
 be taken and believed in the literal Senfe of 
 the Words, Mankind muft necefl^irily be- 
 lieve God to be a mod arbitrary and tyrannical, 
 and unequitable and cruel Being, a Being to 
 be dreaded for his Power, but not to be loved 
 for his mercilefs Cruelty, Therefore this 
 Part of the Account, which if literally be- 
 lieved can be of Benefit to Mankind, and 
 which, if fo believed, will necellarily move 
 them to Impiety, neither can nor ought to 
 be underftood or believed in the literal Senfe 
 of the Words. But I go on to the Confidera- 
 M 4 • tion 
 
1 68 NOTES, &c. upon 
 
 tion of the laft remaining Part oi Mofes?, Ac- 
 count. 
 
 Ver. 22. And the Lord God fa id, behold the 
 Man is become as one of us, to know Good and 
 Evil, And now lejl he put forth bis Hand, 
 and take alfo of the Tree oj Life^ and eat^ and 
 live for ever. 
 
 Ver. 23. Therefore the Lord God fe?it him 
 forth from the Garden of Eden, to till the 
 Ground from ivhence he was taken, 
 
 Ver. 24. So he drove out the Man, and he 
 placed at the Edft of the Garden of Eden, 
 Cheruhims, and a faming Sword which turned 
 every Way^ to keep Way of the Tree of 
 Life. 
 
 By this Part ofMcfes's Account of the Fall, 
 if literally underftood, we are to believe that 
 God was greatly dilpleafed with the Man, 
 for havii^g become like one of the Elohim, in 
 Refped; of his Knowledge of Good and Evil. 
 And ihat he might not btccnAC like them im- 
 rnortal aUb, by eating ot the Fruit of another 
 Tree in the Garden, called the Tree of Life j 
 beina; apprehenfive, that he would take and 
 eat of it, if he fhould be fuffered to continue 
 in the Garden, and thereby become immortal, 
 therefore God drove him out of it, to go feme- 
 where clle to till the Ground as Ion? as he 
 Jived. And that be might not d.:rc to return 
 to it again, he planted Cheiubims on one 
 Side of the Garden ui:h a flan^ng Svvor4 
 which turned every Way, liiat licuher jje 
 
 par 
 
the third Chapter of Genesis. 169 
 
 nor his Wife nor any of their Offspring might 
 dare to venter to approach the Tree of Life, 
 by which they would be made immortal. 
 
 What I have obferved concerning the fore- 
 going Part of this Account of Mojei%^ coDcern- 
 ing the Fall of our fir It Parents, holds partly 
 true of this latter Part of it literally under- 
 ftood, and that cannot be flicwn, nor faid 
 upon any rational Grounds, that the Believer 
 of this Account literally underftood, hath 
 any Power to move Mankind to mortify or 
 purify themfelves from their bodily Lulls, or 
 to love God with all their Hearts, ^c. that 
 they who literally believe this Part of the Ac- 
 count, will be fo far from believing God to be 
 a benevolent and perfedly good and gracious 
 and merciful Being, that they mu ft neceflarily 
 and for undeniable Reafons believe him to be, 
 a moft malevolent and mercilefs Being, to be 
 dreaded and hated, and that cannot be beloved, 
 by with-holding them from ufing the Means 
 of Immortality, and dooming them to ever- 
 lafling Death, for having fuffered themfelvcs 
 to be prevailed upon to ufe the Means they 
 were advifed to ufe for curing their natural or 
 bodily Biindnefs, by which they were enabled 
 to diiliiiguifli between Good and Evil, and fo 
 far refemhie, and be like himfelf. And there- 
 fore neither this, nor any of the foregoing 
 Parts of this Account, (which if taken literally 
 is partly improvable, and altogether ufelefs 
 ^or any good Ead or Purpofe, and direds 
 
 to 
 
17© NOTES, 6cc. upon 
 
 to Impiety and Wickednefs) can or ought to 
 be underftood or believed in the literal Senfe 
 of the Words of this Account. 
 
 I therefore proceed to the Condderation of . 
 
 the Ipifitual Senfe and Meaning of the Words, 
 
 of every Vcrfe of this Account, both of the 
 
 Fall and Reftoration of our firfl Parents, and 
 
 of all Mankind, here given to us by Mojes^ in 
 
 this third Chapter of Genefa^ by every Part of 
 
 which, we will moft clearly perceive the mofl: 
 
 perfect Wifdom and fatherly Goodnefs and 
 
 Love of God to all Mankind, mofl: manifeft- 
 
 ly difplayed, and the mofl: powerful Motives 
 
 and Reafons given to Mankind, for keeping a 
 
 careful and continual Watch over all their 
 
 bodily defires, and for mortifying and pre- 
 
 fcrving their Spirits pure from all bodily Luft:?, 
 
 and for loving God with all their Hearts, &c. 
 
 which are all the Things they have to do, but 
 
 they are indifpenfably neceflary to be done by 
 
 Mankind whilfl: they are in this World, in 
 
 order to their Sanctification in it, and to their 
 
 Attainment of Salvation from true and fpiritual 
 
 Mifery, and of true and fpiritual Happinefs 
 
 both in this and the next. 
 
 And that the fpiritual Senfe and Meaning of 
 every Vcrfe in this whole Account may clear- 
 ly appear to every Reader, I propofe to fet 
 it forth, in the Order that the Verfes ftand in 
 the Bible, without proving that to be the 
 only fpiritual Senfe in which the Words can 
 be taken. 
 
 And 
 
the third Chapter ofGEKL$is. 1 7 r 
 
 And afterwards I fliall proceed to fljcw 
 from fcriptural Authority, I'upported by the 
 demonftratively and therefore undeniably ptr- 
 fe6t Wifdom and Good nefs of God, and the 
 Reafon of Things confequcnt thereupon, that 
 the fpiritiral Senle and Meaning which 1 have 
 affixed to every Verfe in this Account, is tha 
 only true and Ipiritual and fcriptural Senfe, iii 
 which the Words are to be underfloud and 
 believed. And by taking them in this Senfe, 
 the perfedl Wifdom and Goodnefs of God 
 will be mofl: clearly nianifeiled, by his having 
 inftruded and direded his holy Prophet and 
 Servant Mofes-, to commit this Account to 
 Writing, that it might be delivered uncorrupt- 
 ed to the World j and tranfmitted down for 
 the Benefit of Mankind in all alter Ao;cs. 
 And by the fincere Belief of this Account, 
 thus fpiiitually underftood, Mankind would 
 have the moft powerful Motives and Reafcns 
 for doing all thofe Things which are fclf- 
 fufficient, and indifpenfably neceilary to be 
 done by them in order to their Sandificatioii 
 and Salvation, and true and fpiritual Happineis 
 both temporal and everlalling, and would 
 cle:;rly perceive the indifpenfable NecefTuy of 
 perfevering in doing them, during the Time 
 of their Continuance in this World j wi ti- 
 out turning dieir Bibles over, to look for par- 
 ticular Texts of Scripture to direct them, ei- 
 ther in their Faith or Morals, although tiie 
 holy Scriptures be neceilar^ to be daily read, 
 
 and 
 
172 NOTES, &c. upon Gen. III. 
 
 and ftudied with Diligence and Attention, 
 for putting and keeping Mankind continually 
 in Mind of the great and manifold Encourage- 
 ments, both natural and fpiritual, temporal and 
 everlifting, for moving them to perfevere in 
 the fincere and true Belief of the fundamental 
 Articles of the divinely revealed and demon- 
 ftratively true fpiritual Faith, and in perfe<fl 
 Obedience to that divinely revealed, and fclf- 
 evidently righteous, and moft perfecftly, and 
 only perfedly purifying fpiritual and fcripturai 
 Law, which are contained and moft clearly 
 fet forth, in thefe three firfl Chapters of 
 Geneji!,, and which comprehend all the true 
 fandtifying and faving,and truly happy- making 
 Religion that ever was, or ever will or can be 
 in the World : That they who read the holy 
 Bible for any other Rcafon, and without a 
 View of keeping themfelvesin Mind of the 
 indifpenfable Neceffity of perfevering in the 
 lincere and true Belief of the Faith, and in 
 perfc(5t Obedience to the Law fet forth in 
 thefe Chapters read them to very little good 
 Purpoie, and will never be truly edified by 
 the Knowledge of the one and only true fane- 
 tifying and laving Religion by fo doing. 
 
 Text. 
 
Parafhrafe and Obfervatlorts, &c. 1*73 
 
 Text. The Paraphrase, 
 
 Or the Spiritual Senfe of 
 the Text. 
 
 Vcr. I. ]SJ0^ XT O W the bodily De- 
 •^^ the \^i firesof Mankind were 
 Serpent was more more fubtlc or deceitful than 
 Jubtle than any any of the Creatures, by 
 Beaftofthe Field which God had fenfibly re- 
 nvhich the Lord prefented the bodily Defires 
 God had made-, and Luftsof Mankind: And 
 and he /aid unto the bodily Defires of the 
 the Woman, Te a y Woman, which fhe had 
 hath God Jaid^ hearkened to, and held 
 ye Jhall not eat of Converfation with, although 
 £very Tree of the forbidden fo to do, fuggeft- 
 Gardenf ed, or faid to her, Yea, or 
 
 Moreover, hath God faid, 
 ye Ihall not believe any of 
 the Reports which any of 
 your bodily Scnfcs make to 
 your Spirits J nor believe, 
 nor obey any of thofe Things 
 which your natural or bo- 
 dily Dcdres may at any 
 Time didtate to you. " 
 Vtv.2.Andth& And the Woman fpiri- 
 Womanjaidunto tually anfvvered, ai.d faid to 
 the Serpent^ IVe herbodily Pefires, Wemay 
 may eat of the believe the Reports which 
 §ruit our 
 
174 Paraphrafe and Obfervatiom on 
 
 Text. Paraphrase. 
 
 FndtoftheTrees our bodily Senfes make to 
 of tie Garden, us. 
 
 Ver. 3. But of But God hrith faid, That 
 the Treeiubich is we tnuit not believe, nor o- 
 /;? the Mid/t of beyanyof the Words which 
 the Gat den, God our bodily Defires at any 
 lath fid, ye Time dictate to us, left by 
 f:aii not eat, nei~ fo doing, we ihould be- 
 therjh all ye touch come liable to Death or 
 ity left ye die, Mifery, both temporal and 
 
 everlalVing. 
 \tx ^.Andthe And the bodily Defires 
 Serpent J fiidu?ito of the Woman, obferving 
 the Woman, ye by what llie had faid, that 
 J}:all not dyi?ig flie believed that there was 
 die, only a Probability of her 
 
 Ver.^.ForGod dying, if fl;ie believed and 
 ^oth know, that obeyed their Didates, be- 
 in the J^ay ye cat came more audacious, and 
 the reoj .your Eyes gave God the Lye, and 
 fall be opened ; laid, that it was fo far from 
 andyefall be as being probable, that either 
 Gods, knoimng fhe or her Hnlband would 
 ^Qoa a^A Evil, die by believing and obeying 
 what ihey di;5tated to them, 
 that they would not die, or 
 be made miferablc at all by 
 believing and obeyingthem j 
 and they reprei^nted God 
 
 to 
 
the third Chapter of Genesis. 17^ 
 
 Text. Paraphrase. 
 
 to her as a mofl malevo- 
 volent Being, and that it 
 was to deprive them of 
 their natural Liberty and 
 confequently of their Hap- 
 pinefs, that he laid that un- 
 natural Command upon 
 them, and to keep them in 
 a flavijQi Dependance upon 
 himfelf. 
 
 For faid they, God doth 
 know that as loon as ever 
 you give yourfclves up to 
 believe and obey the Words 
 that we did:ate to you, 
 that all Reftraint will be 
 removed and taken ofFfrom 
 you, and that your bodily 
 Dclires will be opened or 
 enlarged, and ye will of 
 yourlelves, and without 
 their Inflrudtion, know 
 what is Good and Evil, 
 and be like them in Know- 
 ledge and Freedom, from 
 all Reftraint. 
 Ver. 6. And And when the Woman 
 when the Woman faw, by what her bodily 
 Jaiv that theTree Defircs had fuggeried and 
 was faid 
 
176 Paraphrafe and Obfervatiom oft- 
 
 Text. Paraphrase. 
 
 was good for faid to her, that to believe 
 Food^andthatit and obey their Did:ates, 
 ivai pkafant to was neceflaryfor the fenfual 
 the Eyes^ and a Gratification of the flefl^ily 
 J'ree to be defired Defirc, which manifefts its- 
 to make one wife-, felf partly in Voliiptuouf- 
 Jhe took of the ncfs, or in Hcentious and in- 
 Fniit thereof^ temperate Gluttony, and 
 and Md eat -y and was therefore faid to be 
 gave aljo to her good for Food. And a!fo 
 Hufband with neccffary and proper for the 
 ber^ and he did Gratification of her worldly 
 eat, Defires, reprefented by the 
 
 Luft of the Eye. And al- 
 fb for the Gratification of 
 her Pride and vain Ambi- 
 tion, which manifefls itfelf 
 in a Defire ot being deemed 
 wifer than all others j and 
 therefore v orthy of being 
 inverted with fuperiorPower 
 and Authority over them, 
 fhe gave her felf up to be 
 entirely guided and go- 
 verned by her bodily De- 
 fires, arxi looking upon her- 
 felf now to be wifer than 
 her Hufband, and that the 
 fupreme Authority was 
 veiled 
 
the third Chapter c/'Genesis» 177 
 
 Text. Paraphrase. 
 
 vefled in her 3 fhe prevailed 
 with him to do as Hie had 
 done, and he alfo gave 
 himfelf up to believe and 
 obey the Dictates of his 
 bodily Defires, which then 
 became infatiable and infa- 
 tuating and enraging pre- 
 dominant Lufl?, inftigating 
 them to aU Manner of 
 Evil and V/ickedneis foe 
 their fenfual Graiifications. 
 Ver. 7. And And the bodily Dcilres 
 the Eyes of them (repreiented by ihcir Eyes) 
 both -were open- of them both were enlarged 
 id ^ and they knew into licentious and inl'atia- 
 that they 'were ble and uncontroulabie 
 naked: And they Lufts (reprefented by their 
 Jewed Fig- leaves Eyes being opened) and 
 together ^ and they experimentally found, 
 made thewjehes and fo are faid to know 
 Aprons, that they were become 
 
 fpiritually weak, (reprefent- 
 cd by bodily Nakednsfs) 
 when they hud divefted 
 themfelves of their fpiritual 
 Armour of Faith, in which 
 their fpiritual otrength and 
 Freedom lay. And that 
 N ihey 
 
178 Taraphraje aad Obfervat ions on 
 
 Text. Paraphrase. 
 
 they were now in a State 
 in which they were neither 
 able to fubdue nor fatisfy 
 thofe fpi ritual Enemies, 
 thofe unfatiable and now 
 predominant and ungovern- 
 able bodily Lufts, which 
 they had raifed up in and 
 again ft themfelves, and 
 which they had chofen 
 to fubmit to, and believe 
 and obey. And in order 
 to excufc themfelves to 
 God, who had fufficiently 
 armed them againft the 
 moft powerful Attacks, 
 and moft artful Wiles and 
 Snares of their moft power- 
 ful and fubtilc fpiritual Enc» 
 mies i they tacked to- 
 gether fuch Shifts and Ex- 
 cufes as then happened to 
 occur to them, and with 
 thefe they girded them- 
 felves, and put their Truft 
 and Confidence in them, 
 in the Belief that they could 
 impofe upon the all-feeing 
 
 ': ■ God, 
 
the third Chapter of Genesis^ 179 
 
 Text. 
 
 Paraphrase. 
 
 Ver. 8. ^fid 
 they heard the 
 Voice of the Lord 
 God walking in 
 ihe Garden in 
 the Cool of the 
 Day : And A- 
 dam and his 
 Wife hid them- 
 felves from the 
 Prefence of the 
 Lord God, a- 
 mongji the Trees 
 of the Garden, 
 
 God, who fees the moft 
 hidden Secrets of the 
 Heart. 
 
 And they thought of or 
 recolleftcd or confidercd 
 the Voice c Words which 
 the Lord had Ipukcn to 
 them, which then moved 
 or {lirred in their Spirits, 
 which were in the earthly 
 Garden of their Bodies, ta 
 become an enlightening 
 Spirit to ihem, to reclaim 
 them and move them to 
 Repentance. But they were 
 fo far from hearkening to 
 it and obeying it, that they 
 fheltcred and hid them- 
 felves under the Covert of 
 the bodily Defires, fron the 
 Prefence or Word of the 
 Lord God, that they might 
 choke and fliflc it, by the 
 Thoughts of Means to gra- 
 tify their fenfual bodily 
 Lads, which they had 
 fuftered to ufurp the Do- 
 fninioc over their Spirits. 
 N2 Let 
 
1 8o , Faraphrafe and Obfervations on 
 
 Let us here make a little Stop, and con- 
 fider that in the eight foregoing Verfes fpiri- 
 tually underflood, Mofes hath informed us, 
 that the bodily Dclires of Mankind are very 
 deceitful, and are not to be believed in any 
 thing that they happen to fuggeft or fay at any 
 time to us. And as an evident Proof of this 
 Truth, he hath fhewn the firft Woman and 
 the Mother of all Mankind was deceived, 
 even in her State of Innocence, by hearkening 
 to the Dictates of her bodily Defires, which 
 God in perfect Wifdom and Goodnefs had 
 commanded her not to hearken to, believe or 
 obey : And hath aUb given us an Account of 
 the Steps gradually taken, by. which ihe came 
 to be deceived and made wicked and miferable 
 by them. 
 
 And what Mofes faith in this Part of his 
 Account, implies, that (lie had had fome Con- 
 ference with her bodily Defires, previous to 
 what is here related j and that in that preceed- 
 ing Converfation (he had told them, that 
 God had forbidden her and her Hufband up- 
 on Pain of Death, or of fure Mifery both 
 temporal and evtrlafting, to believe any thing 
 which they at any time might happen to 
 fuggeR or (ay, to her or her Hufband. 
 
 And that in this laft and fatal Converfation 
 which (he held with her bodily Defires, by 
 which die was deceived, that they (aid to her, 
 and hath God alfo laid to you, that ye (liall 
 not believe eidier the Reports of your bo.lily 
 
 Senfes, 
 
the third Chapter o/'Genesis. i5r 
 
 Senfes, or the Didatcs of your bodily Defires, 
 upon Pain of Death, or of being both tem- 
 porally and everlaftingly miferable. And that 
 the Woman having anfwered that God had 
 only reftrained them from believing the Dic- 
 tates ol their bodily Deiires, becaufe they 
 would probably die, or become both tempo- 
 rally and everlaftingly miferable if they iTiould 
 happen to believe them. And the bodily 
 Defires having obferved her to v^'aver in her 
 Faith, and confequently to become more in- 
 clined to yield to their Temptations, by her 
 faying, that what God had faid would moft 
 furely happen to ihem, if they believed their 
 bodily Defires, would only probably happen 
 to them if they did fo ; they became conti- 
 dcnt and audacious, and gave God the Lye, 
 and faid they would not furely die if they 
 believed their Words : And went on with 
 their Lyes, and reprefented God as a moft 
 envious and malevolent Being, who gave them 
 that felf-denying and unnatural Command- 
 ment, for no other Reafon but to keep them 
 in Ignorance, and in a flavifli Dependance up- 
 on himfelf, and deprived of their natural 
 Liberty, and of the Enjoy m^ent of natural and 
 fenlual Happinefs, for that he very well 
 knew, that whenever they would give them- 
 felves to believe their bodily Defires, thofe 
 Defires would be enlarged, and become un« 
 bounded and uncontroulable Lufts, and that 
 they would be at Liberty to indulge them, 
 N 3 and 
 
i82 Paraphrafe and Obfervatiom on 
 
 and they vvpuld b.^ as free and unreftrained as 
 himfclf, and as wife, knowing both Good and 
 Evil, as well as he ? (and on Account of thefe 
 Lyes it is laid, that the Devil (i. e.) diabolical 
 bodily I.urt, was a Lyar from the Beginning, 
 and the Father of Lyes,> and the Woman be- 
 ing dccf^ived by all thefe Falfhoods which her 
 bodily Defires had lold her, gave herfelf up to 
 believe and obey them, and to be whully di- 
 rected and governed by them, and prevailed 
 upon her tlufband to do as Ihe had done, by 
 vrhich Means Sin. Evil or Wickednefs firft: 
 cnrered into the World. For then their bo- 
 diy Defires were enlarged from all fpiritual 
 Rcftraint, and became infatiable and predomi- 
 nant Luib, difpofing and inftigating them to 
 all Manner of Evil for their fenfual Gratifica- 
 tion. And their Spirits being then naked 
 by their being thusdivefled and ftript of their 
 fpiritual Armour, in which their fpiritual 
 Strength and Freedom lay, became weak and 
 unable either to fubduc or fatisfy thofe fpiri- 
 tual Enemies, their infatiable and infatuating, 
 and enraging bodily Lufls, which they had 
 indulged and raifed up in and againfi: thcm- 
 l^lves, and which they had chofe rather to fub- 
 mic and become Slaves to, than to refift and 
 c miend sg^inft them. And in order to make 
 an Excufe to God for their Nakednefs or 
 fpiritual Weaknefs, they devifed and tacked 
 together fuch Excufes as happened then to 
 occur to them: The Man was to throw the 
 Blame upon the Woman whom God gave to 
 
 be 
 
the third Chapter o/'Genesis. 183 
 
 be with him ; and the Woman to throw it 
 upon the bodily Defires which God had given 
 her. So the whole Blame of their Fail was 
 by thefe fham Excufes to be (liuffled off from 
 themfelves and laid and fixed upon God. 
 And thus they thought to excufe themfelves, 
 and impofe on him who Is omniprelent and 
 omnifcient, that they might go on in the Way 
 of Wickcdnefs and fpiritual MIfery both tem- 
 poral and everlafling, which they had chofen 
 to walk in, and for the Sake of fhort-lived bodily 
 fenfual Pleafure. And being thus infatuated 
 by thofe Lufls which would everlaftingly de- 
 Uroy them, when they recollected and con- 
 fidered the purifying Voice or Word which 
 God had given them, and which they found 
 jftirring in their Spirits like an awakening and 
 an illuminadng Spirit, calling and moving 
 them to Repentance ; they were fo far from 
 hearkening to it, that they chofe to run from 
 the bright Frefence of God, to remove it from. 
 their Thoughts, by the Thoughts of their 
 fenfual bodily Defires, which were now be- 
 come exorbitant and over-ruling Lufls, and 
 of Ways and Means to gratify and indulge 
 them to their everlafling Perdition. 
 
 Now when wc consider this Account thus 
 fplritually underflood, which God inftruded 
 and directed his Servant Mofes to commit to 
 Writing, and to deliver to the World for the 
 Benefit of Mankind in all after Ages, and in 
 fuch a Manner as that it might make a Itronc; 
 N 4 and 
 
I S4 Pctrafhrafe and Ohfervatioits ort 
 
 and lafline, Impreffion upcn their Minds, hy 
 reprefeniiiig ibai the ipiriiual Things and Ac- 
 tions mentioned in it, by iertfible aud fymbo- 
 Vical Reprefcntations : And when we hkewifc 
 conlidtr what every conlideraie Perfon muft 
 acknowledge, to be a felf-evident and unde- 
 niable Truth, (viZ.J that ail the Evil and 
 W'ckednefs which Men commit in this 
 World, and all the fpiritu^l Miiery which they 
 fuiter both in this snd in the next, proceed 
 from thtir hearkening to and believing and 
 obeying the Di-flates of their bodily Defires, 
 fuffercd to become irregular and predominat- 
 ing Lulls. We niuH: neceffaiily and clearly 
 perceive the moll: perfed Wifdom and Good- 
 neis of God, molt brightly manifefted in his 
 having inftrudled and directed his Servant 
 I/Jojei to commit this Account to Writing for 
 the Benefit of Mankind in all after Ages of 
 the World, whereby the Deceitfulne/s of all 
 the bodily Defires, and the infatuating and en- 
 raging and everlalVmgly deftru61ive Power of 
 all the bodily Lufls are fo clearly and memo- 
 rably fet forth : And that Mankind could 
 rot have more powerful Motives or Reafons 
 given them for perfevering in the doing all 
 thofe Things, which are lelf-fufhcient, and 
 indirpenfably neceiTary to be "done by them, 
 in order to their Sandification and Salvation, 
 and true Happinels both temporal and ever- 
 lalling, (/. e.) for moving them moft power- 
 fully 
 
the third Chapter o/" Genesis. 185 
 
 fully to mortify and purify their Spirits from 
 all bodily Luflsj than are here fet forth in 
 this Account, both of the FJl and Rcllora- 
 tion of our firrt: Parents, of all Mankind here 
 fet forth by Mofes thus fpiritually underitood 
 and believed. Therefore, we ought to conclude 
 from the perfed: Wifdom and Goodnefs of 
 God, and the only Means of true and fpiritual 
 Sandlification and Salvation, and eternal Life, 
 fo clearly manifelled and fee forth in this Ac- 
 count, fpiritually underftood, that it ought not 
 to be underftood in the literal but in a fpiritual 
 Senfe ; and if it can be (as it will be by and by) 
 (hewn, from fcriptural Authority fupported, 
 by the demon liratlve and therefore un- 
 queflionable perfedl Wifdom and Goodnefs 
 of God and the Reafon of Things, that the 
 Words in this Account are figurative, and 
 are therefore fpiritually to be underftood, it 
 will neceffarily follow that they mud be un- 
 derftood in the fpiritual Senfe, which 1 from 
 fcriptural Authority have afHxed to them. 
 But I proceed with the Account. 
 
 Text. Paraphrase. 
 
 Ver. 9. u4nd And the Lord God called 
 
 theLordGodcal- to the Man and enquired 
 
 led unto Adam, of him concerning his fpiri- 
 
 and /aid unto tual State, although he per- 
 
 them^ where {or fedlly knew it, to fee what 
 
 how) art thou ? Account he would give of 
 
 himfelf, 
 
1 8 6 Paraphrafe and Obfervatiotti en 
 
 Text. Paraphrase. 
 
 himfcif, that Mankind 
 might thereby fee what 
 a State of fpiritual Weak- 
 nefs and Milery they will 
 neceifarily fall into, when 
 they divert themfelves of 
 their fpiritual Armour, by 
 departing from the Belief 
 of that fpiritual Faith, and 
 from their Obedience to 
 that purifying fpiritual Law, 
 which he gave to our firft 
 Parents, for the Benefit of 
 all Mankind in all Ages and 
 Places of the World. 
 Ver. 10. And And the Man anfwered 
 he faidy I heard and faid, I heard and con- 
 ihy Voice in the fidered the Word and Com- 
 Garden : And I mandment which itirred in 
 was afraid^ be- my Spirit, and I thereupon 
 caufe licasjiak' became afraid of thy Pre- 
 ed ; and I hid fence, becaufe I found my- 
 ^yfilf* ^^^^ fpiritually naked or 
 
 weak, by having caft away 
 the fpiritual Armour which 
 thou gaveft me, to enable 
 me to defend mylelf a- 
 gainfl all my fpiritual Ene- 
 mies, and on Account 
 
 of 
 
tbi third Chapter ^Genesis. 187 
 
 Text. Paraphrase. 
 
 of this my fpiritaal Naked- 
 nefs or Weakneis, I en- 
 deavoured to hide myfclf 
 from thy Word or Pre- 
 fcnce. 
 
 [By this Anfwcr of the 
 Man we may perceive, •:hat 
 when Men turn away from 
 the Belief of the divinely 
 revealed Word of God» and 
 confequently from Obedi- 
 ence to his perfedtly purify- 
 ing fpiritual Law, by which 
 he hath /liewn himfelf to 
 be a mod: afFciflionate Fa- 
 ther, that they then become 
 not only every Way fpiri* 
 tually weak, but look upon 
 God as a moft arbitrary 
 and terrible Being, to be 
 dreaded on Account of his 
 Power, and Puniinmenis 
 and Anger, and fo .Vr 
 him with fervile or llavifh 
 Fear, which is the Foun- 
 dation upon which all the 
 Superftidon or fal.c RcXi-' 
 ^\Qn^^u<TiiSon[xcjix^ that ever 
 was in the World hath been 
 built. 
 
lS8 Paraphrafe and Obfervat'iom on 
 
 Paraphrase. 
 
 built. Whereas, the fin- 
 cere and true Love of God 
 for his Goodnefs, is the 
 true Foundation of all true 
 Religion, and they who 
 live in the fincere and true 
 Belief of it, in perfed Obe- 
 dience to it, have no other 
 Fears of God than filial 
 Fear, which manifefls it- 
 felf in pure fincere and 
 true filial Love for God, 
 and cafleth out all fervile 
 or flavifh, or fuperftitious 
 Fear, all dread of him and 
 of Power and Puniflimentsj 
 all fear but that of grieving 
 and offending fo gracious 
 and affedionate a Father, 
 who is grieved and offend- 
 ed, and angry with Man- 
 kind on no other Account 
 but for their doing, and 
 impenitendy perfevering in 
 doing thofe Things, which 
 are lelf- evidently deftruc- 
 tive of their fpiritual Sanc- 
 tification and Salvation, and 
 
 true^ 
 4^ 
 
tb€ tbirJ Cbapfer of Genesis, 189 
 
 Text. Paraphrase. 
 
 true and fpirltual Happi- 
 nefs, both temporal and 
 everlafting.] 
 
 I hope my Readers will pardon this Note, 
 which I have here by the by inferted, in the 
 Spiritual expofition of this Text, to fhew that 
 when Adam fell from the true Faith concern- 
 ing God and from his Obedience to his Law, 
 he fell from his filial Fear of him, into a fervile 
 and fuperftitious Fear and Dread of his Power, 
 which never moves to fincere and true, and 
 beneficial Repentance. And that Mankind 
 might fee that this hath been the Cafe of all 
 Mankind who have fallen from the true 
 Faith fince the Beginning of the World, and 
 will be the Cafe of all thufe who will fall from 
 their Faith and Obedience, to tlie End of 
 it. 
 
 Text. Paraphrase. 
 
 Yev, II. And And God afked Adam, 
 
 he (i. e. God) who it was that told hira 
 
 /aid, ivho told that he was fpiritually nak- 
 
 thee that thou ed or weak, and unable to 
 
 wajl flaked? hajl defend thyfelf againft the 
 
 thou eaten of the Wiles, Snares and AlTaults 
 
 *^ree^ iichereof I of his Ipiritual Enemies, 
 
 com- for 
 
1 po Paraphrafe and Ohfer vat lorn on 
 
 Text. Paraphrase. 
 
 €ommanded thee^ for thy Spirit was invifible, 
 that thou jhouldji and no one could fee thy 
 not eat ? fpiritual Nakednefs or 
 
 Weaknefs, unlefs thou haft 
 difcovered it to them, nei- 
 ther couldfl thou have 
 known thy own fpiritual 
 Weaknefs, unlefs thou haft 
 believed and obeyed the 
 Dictates of thy own bodily 
 Defircs, or haft hearkened 
 and believed and obeyed, 
 the Voice of a Perfon that 
 hath iirft given herfelf up 
 to believe the Dictates of 
 her bodily Defires. Haft 
 thou therefore believed ei« 
 ther the Dictates of the De- 
 vil, or of one that hath 
 given herfelf up to be an 
 Angel or Agent of the 
 Devil, which I command- 
 ed thee upon Pain of Death, 
 or of being both temporal 
 and evcrlafting, not to be- 
 lieve. 
 Vet. 11. And I have before obferved 
 theManfaidy the that when the Man and the 
 Woman whofn Woman had violated the 
 thou gavejl to be Law which God had given 
 mtb them, 
 
tke third Chapter of Genesis, 191 
 
 Text. Paraphrase. 
 
 iviib me, floe them, and thereupon found 
 gave me of the themfelves fpiritually naked 
 Tree, and I did or weak, although they 
 eat, vfeve perhaps afhamcd, and 
 
 terribly afraid of God's be- 
 ing angry with them for 
 their Difobedience, by 
 which they were brought 
 into a State of fpiritual 
 Nakednefs, yet being into- 
 xicated and infatuated by 
 their Attachment to the 
 fenfual Gratification of their 
 bodily Lufts, they were (o 
 far from being penitent, 
 that they only cad about 
 for Pleas to excufe theic 
 Difobedience, and having 
 packed together fuch as 
 then occurred to them, by 
 which they imagined they 
 could throw the Blame up- 
 on God, and fo ihift it off 
 from themfelves, they gird- 
 ed and ftrengthened them- 
 felves therev^ith, and flood 
 cxcufed in their own Con* 
 ccits. 
 
 And accordingly the 
 
 Man told God, that the 
 
 Womaa 
 
192 Tarafhrafe and Ohfervatiom on 
 
 Text. 
 
 Paraphrase. 
 
 Ver. 13. And 
 the Lord God 
 /aid to the Wo- 
 man j what is this 
 that thou haft 
 done^ And the 
 Woman faid^ the 
 Serpent beguiled 
 mcy and 1 did 
 €at^ 
 
 Woman that he had given 
 to be with him and to be 
 an He!p meet for him, and 
 who he therefore thought 
 hecould confide in, told him 
 from her own Experience of 
 v/hat great Benefit and Ad- 
 vantage it would be to 
 him, to believe and obey 
 the Didlates of his bodily 
 Defires, and by that Means 
 fhe prevailed on him, and 
 he believed her and them. 
 As they had beforehand 
 agreed upon the Pleas they 
 intended to make Ufe of, 
 when called to an Account, 
 fhe had her Excufe ready, 
 and when God interrogated 
 her concerning the great 
 Evil fhe had done, fhe 
 readily anfwered, that tho/e 
 very bodily Defires which 
 he had planted in her, or 
 caufed to grow up in her, 
 had deceived her, by the 
 fair and feeming friendly 
 Words which they fpoke to 
 her, and flie believed them. 
 Thus 
 
the third Chapter of Genesis. 195 
 
 Text, Paraphrase, 
 
 Thus they both charged 
 God, as if he was the ori- 
 ginal Author and Caufc of 
 their Difobedience, altho* 
 he had moil ftri(ftly charg- 
 ed them upon Pain of 
 Death not to hearken to, 
 nor believe nor obey the 
 Di«fiaJfs of their bodily 
 De fires. 
 
 [We may here by the by 
 oblerve, that all thofe of 
 ^ jidam'^ Pofterity who be- 
 lieve an abfolute and un- 
 conditional and partial, and 
 therefore arbitrary and di- 
 vine Predcftination, imitate 
 their firfl: Parents in their 
 Impiety and Wickednels, 
 and excufe themfelves by 
 making God the Author 
 and Caufe of all the Wick- 
 ednefs they commit, and 
 by that Belief they go oa 
 witli Confidence in the 
 broad Way that leads to 
 everlafting Mifcry ; as will 
 be clearly (hewn under the 
 Article or Word Predefti- 
 O nation. 
 
194 Taraphrafe and Obfervations on 
 
 Text. Paraphrase, 
 
 nation, where the true 
 fcriptural Senfe and Mean- 
 ing of that Word will be 
 moft clearly fet forth, to- 
 gether with the Impiety 
 and wicked and de(lru(5tive 
 Tendency of that Do(2;rine, 
 as it hath been taught by 
 the many falfe and corrupt, 
 and fchifmatical Churches 
 which have appeared in the 
 World ; and alfo the Falfe- 
 hood of all thofe fcriptural 
 Arguments by which they 
 have laboured to fupport 
 and defend it.] 
 Ver. i/^.And And the Lord God in 
 the Lord God the Prefence of our Parents 
 JaidtirUo tbeSer^ (then fallen from their Faith 
 ptnt^bccauj'ethou and their Obedience, by 
 knji done this, their having hearkened to 
 thou art cur fed and believed and obeyed the 
 ahve all Cattle, Dictates of their bodily 
 and above every Defires) curled or ipoke 
 Btojl of the Evil of their bodily De- 
 Ficld, upon thy fires, and reprefcnted thera 
 Belly Jhalt thou as Deceivers, Dcftroycrs of 
 go J and D'if'i the Spirits of tLole who 
 Jhalt thiu ait ::ll wouia hearken to Ulicve 
 the aiid 
 
the third Chapter of GEt^ESiSi I95 
 
 TEt'CT, Paraphrase. 
 
 the Days of thy and obey them, and there- 
 Life. fore more deceitful and dc- 
 
 ftrudive than any of thofe 
 Animals tame or wild, by 
 which he had feniibly re- 
 prefented them to them ; 
 and therefore they were 
 for the Time to come, to 
 look upon them as moft 
 treacherous and deadly 
 Enemies to their Spirits, 
 and were by no Means to 
 indulge or gratify them, 
 but keep them under like 
 rebellious Slaves, which irl 
 the fcriptaral Language is 
 exprefied, by making their 
 conquered Enemies bow 
 do;vn their Backs, or 20 
 upon their Bellies, and lick 
 or feed upon the Dufl. 
 
 The Subftance of the fpiritual Senfe and 
 Meaning of this Part of Mofes's Account, fet 
 forth in the fix foregoing Verfes, amounts to 
 this: That God having called to Adam after 
 his Fall, and enquired about his fpiritual 
 State, that Mankind might perceive by his 
 Behaviour, the Shifts that Perfons betake 
 O 2 them-. 
 
196 Paraphrafe and Ohfervattons on 
 
 tliemfelves to, when they fall from the true- 
 Faith, and from their Obedience to the pu- 
 rifying fpiritual Law of God. That the Man 
 afhamed and afraid on account of his fpiritual 
 Nakednefs or Weaknefs, contraded by his 
 Fall from his Faith, to appear in the Prcfcnce 
 of God, who had fufficiently ftrengthened 
 and armed him, fo as to be able to withfland 
 all the Wiles and AlTaults of his moft fubtle 
 jind powerful ipiritual Enemies, did not an- 
 fwer to God dircdtly, but told him, that he 
 called to Mind his Word or Commandment, 
 and that he was afraid to appear before him, 
 becaufe he found him fpiritually weak, and 
 therefore hid himfelf from his Prefence. And 
 that, when God afked him, whether he had 
 hearkened to j believed, and obeyed the Dic- 
 tates of his bodily Defires, which he had 
 commanded him upon Pain of Death, or Mi- 
 fery, both temporal and everlafting, not to 
 hearken to, that he here again prevaricated, 
 and avoided giving a dired Anfvver to God, 
 and having tirft lold God, that he was the 
 Author and Caufe of his Difobedience, by 
 giving a Woman to be with him, who had 
 deceived him ; he told him, that by her Per- 
 fu^fion, he had hearkened to and believed, 
 and obeyed the Didlates of his bodily Defires. 
 And that, when the Woman was allced how 
 {he came fo to deceive her Hulband, (he alfo 
 threw the Blame of what (he had done (if it 
 was blamcable^ upon God, and faid, that thofe 
 
 Dcfires, 
 
the third Chapter of GY.Yi.Y.%\%. 197 
 
 Defircs, which lie had caufed to grow up in 
 the earthly Garden of her Body, had deceived 
 her, and prevailed with her to beJieve their 
 Dilates. And that God, although he had 
 lufficiently infl;ru(fted and warned our firft 
 Parents before, not to hearken to the Didates 
 of their bodily Defires, by having let them 
 know, that Death oi- Milery, bcth temporal 
 and evcrlafting, would be a neceflary and in- 
 evitable Confequencc that would attend their 
 believing and obeying them ; yet, that they 
 might become more cautious and watchful 
 over them for the Time to come than they 
 had been before, he was hereupon moft gra-' 
 cioully pleafed to fpeak Evil of them,, and to 
 declare them to be moft treacherous and dead- 
 ly Enemies to their Spirits, and that therefore 
 they ought not to indulge or gratify them, 
 but keep them fubdued and mortified, and 
 ufcd like deceitful and rebellious Slaves, that 
 they might not be fufFcred again to become 
 infatiable and predominating Lufls, exercifing 
 Dominion over their enflaved Spirits, and 
 moving them firft to Impiety and all Kinds 
 of Wickednefs for their fcnfual Gratification, 
 and then leading them infatuated and blinded 
 into Mifery, both temporal and everlafting. 
 
 This is the fpiritual Import of this Part of 
 Mojess Account fet forth in the fix foregoing 
 Verfes, by which we may clearly perceive' 
 the perfed: Wifdom and Goodnefs and fa- 
 therly I^ove of God to Mankind, manifcfted 
 
198 Paraphraje and Obfervatiom on 
 
 in his inftruding and direding his faithful 
 Servant Mofes to commit it to Wtiung for 
 the Benefit of all Mankind in all after Ages : 
 For by this, we fee how Perfons, who depart 
 from the true Belief of God, and from Obe- 
 dience to his purifying fpiritual Law, fall alfo 
 from their filial Fear and Love of him, and 
 do not look upon him as a moO: afteclionate 
 Father, nor on themfelves as his Children ; 
 but look on him as a malevolent and fevgre 
 Mafter, and on themfelves as his Slaves, and 
 who, to avoid his juft Corredlon, prevaricate 
 vyith him, and go on in their fpiritual Difo- 
 bedience and Hatred of him, and are fo infa- 
 tuated by their Attachment to their Lufls, 
 that they do not perceive that they are run- 
 ning blind'-folded and headlong to everlafting 
 Mifery. And by this, we likewif^ perceive, 
 tb^t he hath here inculcated every Thing ne- 
 ceflary to be known and fincercly believed by 
 Mankind, to refcqe and deliver tbofe who 
 have fallen frorn the Captivity and Tyranny 
 of their bouily Luffs, and confequently from 
 Impiety and Wickednefs, and Mifery, both 
 temporal and evcrlaillng. And as nothing 
 could be more beneficial for Mankind to 
 know, nor more hurtful for them to be ig- 
 norant of, than the Things that arc mofl 
 clearly ki forth in this Part o^ Mo/es's Ac- 
 count of the Fall of our firil Parents, if fpi- 
 ritually underltood j therefore for the Rea- 
 fpps befpfe given, it ought not to be taken ir^ 
 
the third Chapter of Gt.hz^is. 199 
 
 the literal, but in the fpiritaal Scnfe of th^ 
 Words, which I from fcriptural Authority, 
 fupported by the unqiieftionable perfed: Wif- 
 dom and fatherly Goodnefs of God, and the 
 Reafon of Things have affixed to them, I 
 therefore go on with MoJ'es's Account, 
 
 Text. Paraphrase 
 
 Ver. 15. And And the Lord moreover 
 I will put Enmi' faid to the bodily Defires, 
 ty between thee fenfibly reprefented by the 
 and the Woman^ Serpent, in the Prcfence of 
 and between thy the Man and the Woman, 
 Seed and her I will put Enmity between 
 Seed^andit JImU thee and the Woman, 
 bruife thy Head, (which is here taken not 
 arid thou Jloalt only for the particular Wo- 
 bruije his Heel. man, called Eve, but alfo 
 for the true Church of God 
 in all after Age?, which 
 purely and truly teaches 
 the one and only true 
 fandifying and {aving Faith 
 and Law, which compre- 
 hends all the true fandtify- 
 ing and faving Religion that 
 ever was or will, or can be 
 in the World,) and between 
 thy Seed, [(i, e.) between 
 all Mankind that will be 
 carnally and earthly mind- 
 O 4. ed. 
 
20O Paraaphrafe a?jd Ok/em ations on 
 
 4 
 
 TsxT. Paraphrase.^ 
 
 ^' I cd, and that will live ac- 
 
 ^ cording to the Didates of 
 
 their bodily Lilfls, and be- 
 tween the carnal Dodrines 
 and Precepts which fuch 
 Perfons will believe and 
 teach.] And her Seed, 
 [(/. e.) Jefus Chrift^ the Son 
 of God, who was to be 
 born of a Virgin ovcrflia- 
 dowed by the Power or 
 Word of God, primarily j 
 and fecondarily, all the fpi- 
 ritual and heavenly minded, 
 who will live in the fincere 
 and true Belief of the di^ 
 vincly revealed, and per- 
 fectly purifying fpiritual 
 Faith, and In a perfcd: Obe- 
 dience to the divinely re- 
 vealed, and only perfedtly 
 purifying fpiritual Law; or 
 thirdly, the fpiritual Doc- 
 trines and Precepts which 
 flfuch fpiritual-minded Per- 
 fons will believe and teach 
 in all after Ages of the 
 World; (for in all thefe 
 Swifes the Word Seed is 
 taken 
 
the third Chapter of Genesis, 201 
 
 Text. Paraphrase^ 
 
 taken in the holy Scrip- 
 tures.)] And the Setd of 
 the Weman, taken in all 
 thcfe Senfes of the Word, 
 ihall bruife thy Head, 
 [fi. e.) confute and ihew 
 the Fal^iood, and wicked 
 ,and dcftrudive Tendency 
 of all thy Principles, thy 
 deceitful and wicked Doc- 
 trines and Precepts, by 
 which thou deceived Man- 
 kind, and in which ail Jiy 
 Strength lies, and which I 
 therefore call thy Head.] 
 And thou wilt bruiO; his 
 Heel, [/^i. e.J thou will by 
 thy wici'ied Do<ftriries and 
 Precepts, which thou wilt 
 fugged to all chofc who- 
 will believe and obey thtm, 
 for the fenlual GfadficHtion 
 of their Ludt, powerfully 
 move them 'o biu-fc and 
 mordfy the Body of the S^cd 
 of the Wom;:n, io cal»ecl he^ 
 caufe born of a Virgin wiih^' 
 out carina! Knowledge of ^' 
 Man, and therefore the Son 
 
 of 
 
:J02 Paraphrafe and Obfervatiom on 
 
 Text. Paraphrase* 
 
 of God, by whom thou wilt 
 be utterly deftroyed, and 
 his Body I reprefent and 
 call by the Name of his 
 Heel, becaufe it is the 
 Body that by its Defires 
 it fupplants, and lies in 
 watch to deceive and 
 caufe the Spirit of Man to 
 flumble and fall, and be- 
 caufe it was the natural 
 %. . Body of Chrifi which 
 
 tempted him with a De- 
 lire to make him fall from 
 his Faith, and from his 
 Obedience to his Father. 
 
 By this Part of Mofes'% Account we may 
 perceive, that a fpiritual War was here pro- 
 claimed in the Prefence of our firfl Parents, 
 between the Spii its of all Mankind, and their 
 bodily Dcfires and Lufts, in which they are all 
 indilpcnfably obliged to engage or carry on 
 during the Courfe of their Lives, in order to 
 Cheir Attainment of Sandification and Salva- 
 tion, and the Crown of eternal Life, which 
 can be obtained by none but thofe who perle- 
 vere in this ipiritual Warfare, as the Captaia 
 
 of 
 
the third Chapter ^Genesis. 20^- 
 
 of their Salvation, Jefus Chrifi our Lord, to 
 the End of their Livts. 
 
 And by this Part of Mofes'i Account wc 
 may likewife moll clearly perceive, how our 
 firil parents and confequently all Mankind 
 were relcucd and delivered from fpiritual 
 Mifery both temporal and evrrlafting, and 
 rcPtored to the Path of Truth and Purity and 
 perfect Rii^hteoufnefs and Salvation, and of 
 true and fpiritual Huppinefs both temporal 
 and eveilafting: and how the one and only 
 true fan6tifying and faving Religion, (i. e.) 
 the one and only true and divinely revealed 
 fo.ncfliiying and faving, and reconciling fpiritual 
 Faith J and the divinely revealed, and felf- 
 evidently perfect, and only perfeft and perfect- 
 ly purifying fpiritual Law,) was reftored to the 
 World, by the Revelation of the fending, 
 coming and Death of Jefus Chrifi the only 
 begotten Son of God ; and confequently, how 
 all Mankind who have been faved from the 
 Beginning of the World, have been truly faid 
 in the holy Scriptures, to have been faved by 
 ye/'us Chrifi and by Faith in his Name. 
 
 We have already ktn by the foregoing 
 Parts of this Account, how our firft Parents 
 fell, by their hearkening to, believing and 
 obeying the Dilates of their bodily Deiires, 
 which thereupon became infatiable and over- 
 ruling bodily Lufts j by which their fpiritual 
 Affecflions were taken off from God ; and 
 aitaehed altogether to, and fixt upon worldly 
 
 and 
 
204 Paraphrafe and Ohfervatiom on 
 
 and fenfibly perceptible Thing?, for their fen- 
 fual Gratification. 
 
 And that the Fall ol" our firft Parents, was 
 firft from their firft Faith, or true Belief con- 
 cerning God, whom they iirft believed to be a 
 ttiofl: indulging and affectionate Father : But 
 when they hearkened to, and believed the 
 Di(ftates of their deceitful and deceiving: bodi- 
 ly Deiircs, they believed him to be a moft 
 envious and malevolent and cruel Being. 
 And by this' falfe Faith and Belief concern- 
 ing him, they were brought to fall from their 
 firft Love, the Love of him, and to dread, and 
 confequently to hate him. And falling from 
 the true Faith and Love of him, they fell from 
 their Obedience to his moft perf cd: and per- 
 fedly purifying fpiritual Law, and became al- 
 together obedient to the Law of their Nature, 
 (i.e.^ to the Didates of their refpedive predo- 
 minant bodily Lufts^ and gave themfelvcs whol- 
 ly up to their fcnfual Gratification. And by 
 theie Means the one and only true fandlifying 
 and faving, and truly happy-niaking Religion, 
 became effaced and obliterated out of their 
 Minds, and would never have been known to 
 any of their Pofterity, whom they would have 
 trained up in the natural Religion which they 
 themfelves had imbibed, for the Gratification 
 of their Lufts, to which their Pofterity would 
 have been prone, or ftrongly inclined, by the 
 Cotruption of their Nature derived Irom their 
 Parents, if God, who prcdcftinatcd and 
 
 created 
 
the third Chaper ^^Genesis. 205 
 
 created them all for true and fpiritual Happi- 
 nefs both temporal and everlafting, had not 
 been gracloufly pleafcd to interpofe for their 
 Redemption and Deliverance from fpiritual , 
 Mifery, that they might prepare and qualify 
 themfelves for the Enjoyment, and confe- 
 quently, for the fiire Attainment of that true 
 and fpiritual Happinefs both temporal and 
 everlarting, for which he dciigned and created 
 them. And the Means which he in moft 
 per fed Wifdom and Goodnefs chofe for their 
 Redemption and Salvation of all Mankind, 
 was the Revelation of the lending, coming and 
 Death of his only begotten Son J ejus Chrift to 
 our firft Parents. 
 
 As the Confideration of the great Good- 
 nefs of God manifeftfd to our firft Parents by 
 his firil purifying Covenant, revealed to them 
 before their Fall, did not reftrain them from 
 falling from their Faith, and from their Love 
 of him, and from their Obedience to his moft 
 perfect and purifying Law, it would have 
 been infufficient for reclaiming them when' 
 they had fallen, and become infatuated with 
 fenfual Delights, to which they were then be- 
 come more ftrongly inclined then they were 
 in their State of Ijinocence, and when Luft 
 had not entered and taken Pofleffion of their 
 Nature. Therefore, fomething more was 
 nccelfary to be done for them, than had been 
 done, to reclaim and bring them back to the 
 •Belief of the moft perfect and fatherly Wif- 
 dom 
 
2o6 Paraphrafe and Ohfervatiom on 
 
 dom and Goodnels, and Love of God to Man- 
 kind, aiid io ilicir Hi ft Love, the Lovd cf him, 
 and from their obevin;^; the Law.of th^ir Na- 
 ture, ii.e,) the Dictates of their predominant 
 bodily Lufls, to obey the nriofl and only per- 
 fcd: and pcrfeclly purifying fpiritual Law, 
 which indifpenlably obliges all rviankind to 
 mortify and purify their Spii its from all bodily 
 Lufts, which God had been mod gracioufiy 
 pleafed to reveal to them in his firfl purifying 
 Covenant, that they might thereby be enabled 
 to prefervc themlelves from fpiritual Mifeiy 
 both temporal and everlafling, and prepare 
 and qualify themlelves for the Enjoyment and 
 fure Attainment of that trae and fpiritual Hap- 
 pinefs both temporal and everlaifing, for 
 which he dsfigncd and created them, and 
 from which they had fallen. 
 
 And the powerful Motives and Reafons 
 which he fet before them, in order to bring 
 them back to their fird Faith, the Belief of 
 his moft perfcdt and fatherly Goodnefs and 
 Love 10 all Mankind, and to their firft Love, 
 the Love of him, and from their Obedience 
 to the Law of their Nature, that they might 
 become perfedtly obedient to his divinely re- 
 vealed mofl perfect and perfedly purifying 
 fpiritual Law, he fet forth in his moft fure 
 Word of Promife and Prophecy concerning 
 this fending and the coming artd Death of his 
 only begotten Son Jejus Chrift^ which he 
 mofl clearly revealed to them, in his fecond 
 
 new 
 
the third Chapter of GEiiE si f. 20 jf 
 
 new or laft purifying Gofpel Covenant, im- 
 mediately after their Fall. And whoever 
 will duly weigh and confidcr the Things 
 therein fet forth, will clearly perceive, that 
 there could not poflibly have been given to 
 either our firft Parents or to their Pofterity, 
 a Wronger or more evident Proof, of the mofi 
 perfect and fatherly Goodnefs and Love of 
 God to Mankind, and confequently a more 
 powerful Motive or Reafon for moving them 
 to love him with all their Heart, with all 
 their Mind, with all their Soul, and with all 
 Strength ; nor a more ftrong, clear and evi- 
 dent Proof, and confequently a more power- 
 ful Motive and Reafon for moving to mortify 
 and purify themfelves from all their bodily 
 Lufts, which are the two Things which arc 
 felf-fufficient, and indifpenfably neceflary to 
 be done by all Mankind, in order to their 
 true and fpiritual Sandtification and Salvation, 
 and true Happinefs, both natural and fpiritual, 
 and temporal and everlafting, than the Things 
 which are moft clearly fet forth in this fecond, 
 new, or laft moft perfectly purifying Gofpel 
 Covenant, which came by the Revelation of 
 of the fending, coming and Death of Jefus 
 Chriji the only begotten Son of God. 
 
 When we duly weigh and confidcr, that 
 inevitable and everlafting Ruin and Mifery 
 of all Mankind would have been the necel- 
 fary Confequence of the Fall of our firft 
 Parents, had they noc been redeemed from 
 
 thit 
 
2c8 Taraphrafe andObferwatiom on 
 
 that State of fpiiitual Darknefs, and Luft and 
 Wickednel's into which ihey had fallen j 
 and that Chrifl, by whofe coming and Death 
 only they could be redeemed, was the only 
 begotten and well beloved Son of God : And 
 that God when he revealed and made known 
 his moll gracious and moil: fure Word of Pro- 
 mife, to ^^ti-i^ him upon that glorious Errand, 
 to redeem all Mankind from fpiritual Dark- 
 nefs, and from the Captivity, Tyranny and 
 Slavery of thofe cruel Mafters their bodily 
 Lufts. which they hiid chofen to ferve for the 
 Wages of Death, and from all Kind and De- 
 grees of Wickednefs and fpiritual Mifery both 
 temporal and everlafting, mofl: clearly and 
 perfectly forefaw and foreknew, that the Per- 
 fons to whom he would be fent, would com- 
 bine and confpire together again ft him, and 
 perfecute him from his Birth, through the 
 whole Cpurfe of his Life, and in the End put 
 him to a lingering and painful, and ignominious 
 Death. I fay, when we duly weigh and con- 
 fider all thefe Circumftances of the Cafe of 
 Man's Redemption, we muft by the Power of 
 Truth, be forced to acknowledge that it can- 
 not enter into the Heart of Man to conceive, 
 that there could have been a ftronger or more 
 evident Proof of Love given, than God here 
 gave of his Love to all Mankind, nor a more 
 powerful Motive and Reafon given to our firfb 
 parents in their fallen State, and to their 
 Pofterity in all after Ages^ for moving them 
 
 to 
 
the third Chapter 0/ Genesis. 209 
 
 to return to the Belief of that pcrfc(St and fa- 
 therly Goodnefs and Love of God to all 
 Mankind, to love him with all their Hearts, 
 from which they had fallen, than that which 
 he hath given them in this his new or lad 
 Gofpel Covenant, by his moll fure Word of 
 Promife, concerning his fending and the 
 Coming, and D^ath of his only be;^otte:i and 
 well-beloved Son, J ejus Chrijl, for the Re- 
 demption and Salvation ot all Mankind from 
 Luft, Wickednefs, and Mifery, and for re- 
 lloring them to the i'aih of Truth and per- 
 fed: Purity, and Righteoufnefs, and true and 
 fpiritual Happinefs, both temporal and ever- 
 lading. The bringing Mankind back to the 
 true Faith concerning God, that they might 
 love him with all their Hearts, being the tirl't 
 great and neceilary Step that was to be taken, 
 for the Redemption of Mankind from the 
 Mifery into which, and for iht'vc Refloratioii 
 to that true and fpiritual Happinefs, both 
 temporal and everlafting, frcin which they 
 had fallen. 
 
 The next, and only other Step that was 
 neceffary to be taken, for perfeding the 
 Work of Man's Pvedemption f;om everhfting 
 Milery, and of his Reiloration to the State of 
 true and fpiritual Happinefs, both temporal 
 and everlaflins, for which God defi<Tned and 
 created all r\iankind, was to reclaim cur firit 
 Parents, and confequentlv, all Mankind from 
 obeying the Didates of their bodily Lufts, 
 
 P that 
 
^10 Paraphrafe and Obfervations on 
 
 that they might return and perfevere in pcr- 
 fc(5t Obedience to the moft perfed, and only 
 perfed, and perfedly purifying and divinely 
 revealed fpiritual Law. And Vv'hoever will 
 confider, that God, by his moft fure Word 
 of Prophecy concerning the Death of his on- 
 ly begotten Son, let our hrft Parents and all 
 Mankind know, that when he, according to 
 his moft furc Word of Promife, would lend 
 his only btgotten and well-beloved Son into 
 the World, and for no orher Reafon, but to 
 reicue and deliver all Mankind from fpiritual 
 Darknefs into which they had fallen, and 
 from the Captivity, Tyranny, and Slavery of 
 their bodily Lufts, and confequently, from 
 all Kinds and Degrees of Wickedneis, and 
 fpiritual Mifery, both temporal and everlaft- 
 ing; with all thofe manifold particular Marks 
 and diftinguifliing Charadteriftics mentioned 
 by the holy Prophets, by which he might be 
 perftcSily diftinguifhed and known to be the 
 promifed MfJlial.\ and their long expedcd, 
 and moft earneftly defired and wiihed for Sa- 
 viour and Redeemer; yet Mankind, given up 
 to hearken to, believe, and obey the Dictates 
 of their bodily Lufts, in order to their lenfu- 
 al Gratification, would be fo h\: fpiritually 
 blinded, intatuated, and enraged by them, as 
 to be m.ofl powertully inftigated by them, to 
 confpire ngainft him, and perfccnte and put 
 him, the only begotten and vvell-beloved Son 
 ot God, and Saviour of the World, to Death : 
 
 Who- 
 
the iuird Coapfer of Gen^^IS. 21I 
 
 Whoever, I fay, will take all thefe Circum- 
 ilances into his Confideration, will mofl 
 clearly perceive, that there could not be a 
 more ftrong and evident Proof given either to 
 our firfl Parents, or to Mankind in any after 
 Age of the World, of the infatuating and 
 enraging, and deftrudive Power of unmorti- 
 fied bodily Lufts, and confequently, a more 
 powerful Motion or Realbn, for moving them 
 to war againft, refift, fubdue, and mortify 
 them, and purify their Spirits from them, 
 than hath been here given by God, by his moft 
 fure Word of Prophecy concerning the Death 
 of his only begotten Son, let forth alfo in 
 this his fecond, new ctr laft purifying fpiritual 
 and everlafting Covenant. 
 
 And as all Things neceifary to be believed 
 and done by Mankind, in order to their 
 Sanclification and S-ilvation, and true and fpi- 
 ritual Happinefs, both temporal and ever- 
 lafting, are molt clearly fet forth in this Co- 
 venant, therefore we may clearly perceive, 
 that all the true landifying and faving Religi- 
 on that ever was, or will, or can be in the 
 World is not concifely, but fully and moft 
 clearly comprehended in it ; and how 
 all Mankind have been, and muft be faved 
 by Je/us Chrift^ and by Faith in his Name, 
 (i. e) by the lincere and true Belief of, and 
 Obedience to the Word or Covenant which 
 God hath here revealed concerning his fend- 
 ing, and the Coming and Death of Jejia^ 
 P 2 which 
 
212 ParapbraJ'e and Obfernjations on 
 
 which I in the firfl: Volume of my Apology 
 for the one and only true fant^ifying and fav- 
 ing, and Chrifiian Religion, have moft clear- 
 ly and undeniably (hewn to be the Name of 
 yc/Us Cbri/t^ ib often mentioned in the New 
 Teilament, by which it is moft truly faid, 
 that all Mankind muft be fandified and fav- 
 ed ; and which I have there li-kewife fliewn 
 to be a Name of Chrift^ which was not only 
 knowabie, but known to all Mankind in all 
 Ages and Places of the World, fince the 
 Time of the Revelation of this moft holy 
 and purifying (piritual Covenant; and where 
 I have likewife lliewn the Fallliood of the 
 moft impious and wicked- making Dodrine, 
 which hath been too long, and too generally 
 taught in almoft all Churches, both true and 
 faUe, which go under the general Chriftian 
 Denomination, (viz.) that Chriji was fent, 
 and came into the World, to die a vicarious 
 Dtath for, or inftead of all Mankind, to 
 make Satisfadion to God, his Father, who 
 would have been otherwife unappeafable and 
 irreconcilable on Accourit of the Indignity 
 and Didionour done to him by our firft Pa- 
 rents, by their having violated an arbitrary 
 Law, which the Teachers of this Dodrine 
 imagine and luppofe, God gave to our firft 
 Parents, to miike Trial of their Obedience; 
 and alio the Faldiood of that no lefs im- 
 pious and wicked-making Dodrine of Chri(i\ 
 continual Meditation and Interceliion with 
 
 his 
 
the third Chapter of Geklsis. 213 
 
 his Father, to be reconciled to penitent Sin- 
 ner?, on Account of the Merits of his Siiifcr- 
 ings, and continual Mediation and In:erceilion 
 for them. By Chri/i's coming according to 
 God his Father's moH: gracious Proniifc to 
 feud him, and by his Death according to his 
 moll fure Word of Prophecy concerning him. 
 Mankind had the moft pov/erful Motives and 
 Reafons that could pollibly be given to them, 
 for moving them to love God with all their 
 Hearts, and to war againrt:, refifl, fabdue, 
 and mortify, and purify their Spirits from all 
 bodily Lufts ; and whoever will do thefe two 
 Things, will neceflariiy aiid by the Rtafon of 
 Things, be fanctihed and faved, and truly 
 and fpiritually happy, both temporally and 
 cverlallingly (as I have demonftratively fliewn 
 them in the fecond Part of the firfl Volume 
 of my Apology) although Chrifi did not 
 die a vicarious Death for, or inftead of Man- 
 kind. And whoever will not do both thefe 
 Things, (which every Man is enabled to do 
 by the Aid of the Grace which God hath 
 abundandy afforded to all Mankind) muft 
 neceffarily and by the Reafon of Things, be 
 impure and Impious, and wicked, and truly 
 and fpiritually miferable, both temporally 
 and everlaflingly, upon the Suppofition that 
 Chriji died a vicarious Death for all Man- 
 kind, and that he continually mediates and 
 intercedes with his Father, to be reconciled to 
 them, and to pardon their IniquiLicS; io that 
 P 3 although 
 
2 1 4 Paraphrafe a ad Ohfervai ions on 
 
 although there was a Neceflity of Chnfi*s 
 coming and fuffering Death according to God 
 his Father's moll fure Word of Promifc and 
 Prophecy concerning him, that Mankind 
 might thereby be fully convinced of the great 
 and fatherly Love of God to, and of the in- 
 diipenfable Neceffity of preferving their Spi- • 
 rits pure from all bodily Lufts, yet there was 
 not any Neceffity of Chri/i'^ dying a vica- 
 rious Death for Mankind, becaufe Mankind 
 could not poflibly be benefited by his fo 
 dying for them ; for, as I have before ob- 
 ferved, if they love God with all their Hearts, 
 and purify themfelves from all their bodily 
 Lufts: (And he hath given mqft: powerful 
 Realbns for fo doing.) The doing of thefe 
 two Things are felf-fufficient for their Sandi- 
 fication and Salvation, and eternal Life with- 
 out Chrift'% dying a vicarious Death for them; 
 and if they will not do both thefe Things, 
 Chrift'^ dying a vicarious Death for them, 
 will be of no Benefit to them for the At- 
 tainment of Salvation and eternal Life. 
 
 Moreover God hath been gracioufly pleafed 
 to reprefent himfelf in the holy Scriptures, 
 from the one End of them to the other, as a 
 moft gracious and merciful Father, who nei- 
 ther delighteth in, nor defireth the Death 
 of any Sinner, but that he fhould turn from . 
 his Wickednefs that he might live, and come 
 to the Knowledge of his divinely revealed 
 fan(^ifying and faving Truth, that he might be 
 
 laved i 
 
the third Chapter o/'Genesis. 215 
 
 faved ; and all his Works and Difpenfaiions 
 to, and Dealings with Mankind, demon tlra- 
 lively prove the Truth of his Word re- 
 corded in the holy Scriptures j by which it 
 plainly appears, that there never was any 
 Neceffity tor any Mediator or Interceflbr, to 
 intercede with God to be reconciled to pe- 
 nitent Sinners, he being ready to receive and 
 embrace the moft profligate Prodigal upon 
 his firft Motion to return and be reconciled 
 to him ; fo that the true fcriptural Dodtrine 
 of Chriji\ Mediation and Interceffion is not, 
 that he intercedes with God to be reconciled 
 to penitent Sinners, but that God, by him, 
 and the Confideration of his fending and of 
 his coming, and of his Death, continually me-, 
 diates and intercedes with Sinners to become 
 truly penitent, (i. e.) to mortify and purify 
 themfelves from all their bodily Luih, and 
 be reconciled to him, and love him with 
 all their Hearts, C^c. during their Continu- 
 ance in this World, that they may be ever- 
 lastingly happy in the endlefs Enjoyment of 
 him, the adorable and amiable Objeil of all 
 their prefent fpiritual Defires in the nex: 
 World. And on this Account it is laid, Gal, 
 iii. 20, That the Mediator is not of one^ 
 but God is one \ (i, e.) the Mediator is not 
 a Mediator of one of the Ehhim, or one of 
 the divine Perfons in the ever blcffed and 
 undivided, and indivifible Jekovah, or divine 
 Eflenqe, but of the whole EJohimy -jr the 
 P 4 three 
 
2 1 6 Taraphraje and Obfervaiions on 
 
 three Perfons in that one indivlfible EfTencc, 
 who arc altogether but one God j fo that al- 
 though every one of them may be with the 
 greateft Propriety, called God, yet no one of 
 them can be called God exclufive of the 
 other two, they being altogether but one God, 
 as I have moft clearly and demonftratively 
 fhewn in the fecond Volume of my Apology 
 for the one and only true, and Ghriilian Re- 
 ligion. And I T/w. ii. 5, T^he Man, Chrift 
 Jcfus is faid to be this mie Mediator between 
 God and Men. And Heb. viii. 6, he is called 
 the Mediator of a better Covenant , which was 
 ejiablifloed upon better Promifes^ than that of 
 Mojes, the Promife of the heavenly Country, 
 or eternal Life. And it is alfo faid, 2 Cor, v. 
 19, That God was in Chrift^ (not reconciling 
 himfelf to the World,) but reconciling the 
 World to himfelf 
 
 Having on this Occafion, which prefented 
 itfelf here, faid thus much by the bye, for ex- 
 ploding thofe falfe and impious, and wicked 
 and everlaiHngly miferable- making Dodrines 
 concerning the Saiisfadion, and continual Me- 
 diation or Interceffion of Chrijl to God for 
 Sinners, which hath been generally taught in 
 Chri/lenJovi^ by which God is reprefented as 
 a moll arbitrary and unequitable, and impla- 
 cable and mtrcilefs Being, and by vvhicli 
 Mankind have been mifled from believing 
 and doing thofe Things which are indifpen- 
 fably nccelTary to be fmcerely and truly be- 
 lieved 
 
the third Chapter of Genesis. 217 
 
 lleved and done by them, in order to their 
 Attainment of Sanclification and Salvation, 
 and eternal Life: (For whoever believes, that 
 Cbri/l died a vicarious Death for him, and 
 that he mediates and intercedes with God to 
 be reconciled to him, will be very regardlefs 
 of believing and doing thofe Things, by 
 which, and by which only, he can be re- 
 conciled to God i and will rely upon falfe and 
 luperficial, and carnal Repentance, and over- 
 look that which is indifpenfably neceffary to 
 be performed, in order to his Sant'titication, 
 Salvation, and true and fpiritual Happinefs, 
 both temporal and cverlafting.) 1 proceed to 
 the Confideration of fome more of the Verfes, 
 in which this Account of Mofes is fet forth. 
 
 Text. Paraphrase. 
 
 Ver. 16. ^nd When God had been 
 
 t^nto the Woman gracioufly plea fed to pro- 
 
 he faid^ I idHI claim the War, that was to 
 
 greatly multiply be commenced and carried 
 
 thy Sorrow, and on from that Time by our 
 
 thy Conception! ; firft Parents and all their 
 
 in Sorrow Jhalt Pofterity, by the fpiritual 
 
 thou bring forth Arms and Armour with 
 
 Children : And which he had furnilhed 
 
 thy Dejire ff^all them, by the Revelation of 
 
 be to thy Huf- his fending, and the Com- 
 
 band^andheflmll ing and Death of his only 
 
 rule over thee, begotten Son, ft^fus Cbnft, 
 
 again ft 
 
2l8 Taraphrafe and Ohfervattom Oft 
 
 Text. Paraphrase, 
 
 againft all bodily Lufts, and 
 againft all their Dodlrines 
 and Precepts, and againft all 
 Teachers and Believers, 
 and Obeyers of them, in 
 order to their Redemption, 
 and Reftoration to the Way 
 of Sanftification, Salvation, 
 and eternal Life, from 
 which they had departed. 
 He then in fatherly Good- 
 nefs and Compaffion, told 
 the Woman : 
 
 That her Care, Trouble, 
 and Concern both for her- 
 fclf, and for the Children 
 fhe iLould conceive and 
 bring forth, would and 
 muft neceffarily be greatly 
 increafed, in order to pre- 
 jcrve both herfelf and them 
 from the Captivity, Tyran- 
 ny, and Slavery of all bo- 
 dily Lufts, to which both 
 (he and they were now be- 
 come much more ftrongly 
 inclined than they would 
 have been, had flie not by 
 her Fail fropi her Faith and 
 Obedience, 
 
the third Chapter ^Genesis. 219 
 
 Text, Paraphrase. 
 
 Obedience, fuffered Luft to 
 enter and take Pofleflion of 
 her Nature, of which all 
 her Poftcrity were Par- 
 takers. And therefore he 
 told her, that as he multi- 
 plied her Children, fo he 
 would multiply her Care 
 in educating them in the 
 Belief of the true Faith, 
 and in Obedience to the 
 purifying fpiritual Law. 
 And that therefore, when- 
 ever (he found, that fhe had 
 conceived, and was preg- 
 nant, and whenever fhe 
 brought forth a Child, {he 
 was to call to Mind the 
 Care and Trouble, that (lie 
 was here indifpenfably en- 
 joined by God to undergo, 
 in training them up in the 
 Way of Salvation and eter- 
 nal Life, whofe Nature {he 
 had corrupted, and render- 
 ed prone to Wickednefs, 
 which leads to Mifery, 
 both temporal and ever- 
 laftingi fo that her Care, 
 Trouble, 
 
220 Tarafhrafe and Ohfer vat ions en 
 
 Text. Paraphrase. 
 
 Trouble, and Concern 
 would neceflarily increale 
 and multiply with the In- 
 creafe of her Children }, 
 and her Care and Trouble 
 for them would put her 
 in Mind of the Neceffity of 
 continuing in the fincere 
 and true Belief of that 
 Faith, and in perfect Obe- 
 dience to that Law, by 
 which, and by which on- 
 ly, fhe herfclf could be 
 ikved. And hence it is 
 faid, I Tim. ii. 15, that, 
 The Woman who was firji 
 in the Tr anfgrejjiony would 
 notwithjt ending be faved 
 en Account oj her Child- 
 be aringy if they contiriue in 
 *^ Faith a?id Charity, and 
 
 Holi?iefsy with Sobriety, 
 And as (lie had fuffered her 
 bodily Defires to deceive 
 her, and get the Dominion 
 over her, without having 
 confulted her Hufband. 
 who would or might have 
 reftraincd her from the 
 
 Evil 
 
the third Chapter of Genesis, 221 
 
 Text. Paraphrase. 
 
 Evil fhe committed, had 
 he been made privy to her 
 Intention. Therefore, for 
 the future, God command- 
 ed, that her Defire or 
 Love fhould be to her Huf- 
 band, that (lie might obey 
 him as her fpiritual Inftruc- 
 tor ; and it is on this Ac- 
 count, that Chn'/I is called, 
 Hof. ii. 70, The Dejire of 
 all Nations j and faid, he 
 fliall rule over thee, and 
 thou (hall be obedient to 
 him as thy fpiritual Di- 
 rector according to God's 
 Word and Lavi^, And in 
 Conformity to that, it is 
 faid, I Cor. xi. 10, For 
 this Caufe ought the Wo- 
 man to have Power on her 
 Head, becaufe of the An- 
 gels^ (i. e.) the Woman 
 ought to have or receive 
 her Power and Authority 
 for every Thing (he doth, 
 at the Head, (i> e.J that 
 is her Hulband, vi^ho is 
 her Head or fpiritual In- 
 flrut^or^ 
 
222 Paraphrafe and Ohjervatiom on 
 
 Text. Paraphrase. 
 
 flruftor, becaufe of her bo- 
 dily Defires or Lufts which 
 flie will otherwife be mov- 
 ed to adl: by j which 1 have 
 ihewn to be called Angels, 
 under the Article or Words 
 Angel or Devil, in the fe- 
 cond Volume of my Apo- 
 logy, for the true Chriftian 
 Religion. 
 
 Here was a mofl inflruc- 
 
 tive Ledure given by God 
 
 for the Diredion of all 
 
 Wives and Mothers in their 
 
 conjugal and parental Da- 
 
 ties, in all Ages of the 
 
 World, but confidered and 
 
 regarded by very few in this 
 
 prefent Age. 
 
 Ver. 17. And Becaufe thou haft un- 
 
 tinto Adam he wifely chofen rather to be- 
 
 jaid^becaufe thou lieve and obey the Words 
 
 bafi hearkened of thy Wife, than my pu- 
 
 witothe Voice of rifying fpiritual Command- 
 
 thy Wtje^ and ment, which 1 in fatherly 
 
 ball eaten of the Goodnefs and Love to thee 
 
 Tree.ofwhich I and all thy Pofterity gave 
 
 commanded t he fy thee, to preferve thee and 
 
 fayingythoujhalt them in Purity, that thou 
 
 7iot mighteft 
 
the third Chapur of Genesis. 223 
 
 Text. Paraphrase, 
 
 wf eat of it: mighteft have been fpiritual- 
 Curfed is the ly happy both temporally 
 Ground for thy and everlaftingly : And not 
 Sake J in Sorrow given thyfelf up to believe 
 J]:alt thou eat oj and obey the Didates of thy 
 it all the Days bodily Defires, which I 
 of thy Life. commanded thee not to 
 
 hearken to, therefore thy 
 earthly Body is become ac- 
 curfed, and to be evil 
 fpoken of, on Account of 
 what thou haft done, by 
 which it hath been cor- 
 rupted and defiled with 
 Lufts, and therefore, it will 
 be Matter of Trouble and 
 Sorrow to thee, all the 
 Days of thy Life, if thou 
 believeft any thing that its 
 Deiires or Lufts may at any 
 time di<5tate to thee. 
 Ver. \^. Thorns Thy Body in this curfed 
 alfo and T^hijlles State, into which thou 
 will it bring forth by thy Mifbelief and Dif- 
 tothee: And thou obedience has brought up- 
 fJ^alt eat the on it, will now be abun- 
 Herb of the dantlv prcdudive of thcfe 
 Fie lit, falfe Doctrines and wicked 
 
 Precepts, which proceed 
 
 from 
 
224 Paraphrafe and Obfervatims on 
 
 Text. Paraphrase. 
 
 from the . bidates of its 
 Lufts, and which are re- 
 prefented by Thorns and 
 Thirties, hurtful and bar- 
 ren Plants, which produce 
 either no Fruit, or only that 
 ■which is corrupt and evil, 
 therefore thou flialt not 
 believe or obey them, be- 
 caufe thou wilt be made 
 both temporally and ever- 
 laftingly miferable by fo 
 doing, but thou flialt believe 
 my revealed Word, re- 
 prefented by the Herb of 
 the Field, becaufe the Bo- 
 dy and its Lufts are kept 
 under, fubdued and morii- 
 tied by it, as the Glebe of 
 a Field is broken by the 
 Plough, in order to deftroy 
 the Weeds and hurtful 
 Plants therein, and to ren- 
 der it fruitful of good and 
 profitable and ufeful Grain. 
 
 Ver. 19. In In continual Strife and 
 
 the Sweat of thy Contention, between thy 
 
 Face fiait thou conftituent Parts, {viz.) 
 
 eat thy 
 
the third Chapter of Genesis. 225 
 
 Text. 
 
 Paraphrase. 
 
 eat Breads till 
 thou return unto 
 the Ground^ for 
 out of it ica/l 
 thou taken : For 
 Duft thou art^ 
 and unto Duft 
 fialtthoureturn. 
 
 Ver. 20. And 
 Adam called his 
 Wifes IMame 
 Eve, becauje jhe 
 was the Mother 
 ofalUivifig. 
 
 Ver. 2 1 . Unto 
 Adam alfo^ and 
 to his Wife did 
 the Lord God 
 make Coats cj 
 Skins, 
 
 thy Spirit and thy Body 
 kept in continual Motion 
 by their oppofite Defires, 
 (as it is i?\<S^ Gal. v. 17. 
 The FleOi luAeth a-ainft 
 the Spirit, and the Spirit 
 again ti the Fk{h, and thefe 
 are contrary the one to the 
 other.) VVilt thou believe 
 the Di6lates of the one rnd 
 the other ; till thy Body 
 return- unto the Ground, 
 from v/ hence it was taken, 
 forthv Bodv is Dud, and 
 to Daft fliall it return. 
 
 H- r Nime Chavah from 
 mn, to hve, by which 
 we may perceive, that in 
 the ojiglnal Language of 
 the holy Scriptures, Nanses 
 were given to fome Things 
 at firft on Account of fome 
 peculiar and diilinguifhing 
 Property in them, 
 
 I have in my Notes upon 
 Chap. ii. Ver. 25. obferv- 
 ed, that there are different 
 Kinds of Nakcdnefs men- 
 tioned in the holy Scrip- 
 Q_ tures. 
 
226 Paraphrafe a?idOhfer'vations on 
 
 Text. Paraphrase 
 
 Skins, and cloath' tures, and that Perfons are 
 edtijtm, faid to be naked for Want 
 
 of memorial ritual Ordi- 
 nances, which are reprefent- 
 ed and called in the Lan- 
 guage of the holy Scrip- 
 tures, by and by the Names 
 of outward Garments, as 
 I fliall hereafter fliew in 
 my explanatory Nores up- 
 on the original Words in 
 this Chapter, and it was 
 on this Account that our 
 firll: Parents are faid, ii, 25, 
 to have been naked, and 
 were not ailiamed. And 
 their Nature being now 
 corrupted, and they be- 
 ing thereby become ftrong- 
 ly inclined to Luft, and 
 therefore more liable to be 
 overtook and become for- 
 getful of the purifying 
 Faith and Law, which is 
 indii'penfably neceflary to 
 be had in continual Re- 
 membrance- therefore God, 
 in perfect WiJ'doai and 
 fatherly Goodnefo by which 
 
 he 
 
the third Chapter o/'Genesis. 227 
 
 Text. Paraphrase, 
 
 he had reflored our firfl 
 Parents to the Belief of die 
 fandliiying and laving, and 
 reconciling Faith a.id Law, 
 which was their fpiritual 
 Armour, gave them out- 
 ward Inftrudlion and me- 
 morial Ordinances, to put 
 and keep them continually 
 in Mind of both, and of 
 the indifpenfable Neceffi'-y 
 of perfevering in the fincere 
 and true Belief of the one 
 and in per fed: Obedience 
 to the other, in order to 
 their Sandification, Salva- 
 tion a':d eternal Life. 
 
 And this divine Inftitu- 
 tion of the memorial ritual 
 Ordinances is fet forth in 
 figurative Language, in this 
 concife Account of Mofes^ 
 which fpiritually under- 
 llood, amounts to this that 
 for Adam and for his Wife 
 alfo, the Lord God provid- 
 ed outward in(lru6live and 
 memorial Ordinances, ^xq- 
 prefentcd by outward 
 Q^ a Watch- 
 
228 Faraphrafe and Ohfervations en 
 
 Text, Paraphrase. 
 
 Watch-Coats, or Skin- 
 Coats) which they were 
 outwardly and publickly to 
 ule, and (o cloath them- 
 felves with them, whenever 
 aPrieft, according to God's 
 Appointment Ihould be 
 born, and of a proper Age 
 publickly to admini;^er 
 them to them, that luch 
 Ordinances were then in- 
 ftituted by God, will evi- 
 dently appear to every 
 Perfon who will confidei* 
 the Ordinance of Sacrifice, 
 which was brought to be 
 offered up by Cain^ the 
 firftPrieft of the Church of 
 God, uhe Priefthood be- 
 ing then vefted by God, in 
 the hrft-born Male of every 
 Family, that happened to 
 open the Womby and the 
 true and only End for which 
 that and all other Ordinan- 
 ces were inflituted. And 
 we have no other Account 
 of their original Inftitution, 
 but that which Mojes hath 
 
 here 
 
the third Chapter of Genesis, 229 
 
 Text. Paraphrase; 
 
 here given in this twenty- 
 firft Verfe of this Ch:ipter, 
 which though concile, is 
 very plain and clear, when 
 fpiritually underitood. 
 
 If we now look back and confider, we will 
 clearly perceive, that our moft gracious God 
 hath by the Mediation of his Servant Alo/es, 
 informed us in thcfe lafl: (even foregoing 
 Verfes, of the fpirirual War which he pro- 
 claimed, and e- joined all Mankiijd to engage 
 in, and carry on to the End of their Lives, 
 with the fpiritual Arms and Armour with 
 which he had re-armed them by his Revela^ 
 tion of the fending and coming, and Death 
 of his only begotten Son, Jefiis Cbrifl, againffc 
 all their irregular and unrcafonable bodily De-. 
 fires or Lufts, and all thofe who ceach, be- 
 heve, and obey their Dictates, whether Doc- 
 trines or Precepts; and of his having revived 
 and reftored to the World again the one and 
 only true fandifying and laving, and fpiritually 
 happy-making Religion, by his Revelation of 
 the lending and coming, and Death of his 
 only begoitcn Son, Jcjin Chri/i^ our Lord • 
 by which Mankind had the moH: powerful 
 Motives and Reafons given them thac could 
 poiTibly be given, for moving them to love 
 0^3 God 
 
230 Paraphrafe ajid Obfervations on 
 
 God with all their Hearts, C^c. and to mor- 
 tify and pieferve their Spirits pure from all 
 bodily Lulfs, which are the great Ends at 
 which all true Religion aims, as they are the 
 two Things which are iudifpenfably necelTiry 
 to be done, and which, if truly and fincerely 
 done, are felf fufficient for the lure Attain- 
 ment of true and fpiritual Sandificanon, Sal- 
 vation, and true and fpiritual Happinels, both 
 temporal and eveilalling : By which wt may 
 moft ckarly perceive the Falfliood aod wicked 
 and deftrudive Tendency of all ihofe particu- 
 3ar and Sed diftinguiihing Dodrines and Pre- 
 cepts, taught in all corrupt and falfe and fu- 
 periiitious Churches, by which Mankind are 
 led ;o imagine, that there is Ibmethirg more 
 to be believed and done by them, in order to 
 their Salvation and eternal Life, than that 
 Faich and Law which came by the Rcvela- 
 tio'^ of Jelus Chrij}^ by which, and by which 
 only, Mankind are moil powerfully moved to 
 love God wi<.h all their Hearts, ire. and to 
 motify and purify themfelves from all bodily 
 Luftb ; and by their relying upon the Be- 
 lief of fuch particular Bodrines, and their 
 firid Obfervance of flxh particular Precepts, 
 for Salvaiion and eternal Life, they arc led to 
 overlook the iincere and true Belief of that 
 Faiih and Obedience to that Law, by which, 
 and by which only, they can be landificd and 
 con;cquently fivcd, and obtairi eternal Lite. 
 And that, he loid the Woman, how greatly 
 
 her 
 
 i 
 
the third Chapter 0/ Genesis. 2-51 
 
 her Care and Trouble, as w.rll as of all her 
 Pofterity, would be multiplied by her having 
 fijffered Lull :o enter, and take Poffrffion of 
 her Nature or Body, by which all her Pof- 
 terity would be corrupied, and become p'one 
 to Luft ; but however great her Care and 
 Trouble, as well as that of her Poflerity, 
 might be, to prefcrve tbemftlves from the 
 Power and Snakes of their bodily Lufts, by 
 Faith and Obedience yet (he and they mad 
 necefTarily undergo it, in order to their At- 
 tainment of Sandification and Salvation, and 
 true and fpiritual Hcippincfs, both te-r. poral 
 and everlalHng. And that, he likewife told 
 the Man, that by his Difobedi^nce, liis Pody 
 being corrupted, would, by i's Lulls, labour. 
 to deceive him by plaulible, but hurtful Doc* 
 trines and Precepts, which he was not to be- 
 lieve or obey, but the divinely revealed Word 
 and Law only, which came by the Revelition 
 oiyefui Chriji, by which, and by which on- 
 ly, his Body and its Lufts could be mortified, 
 and broken, as Ground is by the Ploueh and 
 careful Culture ; and that there would be a 
 continual War and Contention between his 
 conftituent Parts, ("jiz.) his Body and his 
 Spirit, and the contrary Delircs of the one 
 oppofing the other as long he lived. And 
 that Mankind might be kept continually in 
 Mind of that Faith and Law, which came by 
 the Revelation, which he then ma ie of Je- 
 Jus Chrift to our firfl Parents, by Wxjich, and 
 Q 4 by 
 
232 Taraphrafe and Obfewattom on 
 
 which only, their hoi-^ily Defiies can be re- 
 ftraijiv:d, aiid ihcir L-jrcs effi'dually mortified 
 and caft our^ he then inllituted infliudive 
 and memorial ritual Ordinances, and a Prieft- 
 hood, to be publick and perpetual Inftrudtors 
 and Monitc rs, to put and keep them conti- 
 nual'iy in Mind of them, and of the indif- 
 pcnfabie Neceffity of perfevering in the lincere 
 and true Belief of the one, and in perfedl O- 
 bedicnce to the other. And as thefe ritual 
 Ordinances were external, which were liable 
 to Abufe and De'ilement, he reprefented 
 them by outer GL'rments which might be 
 changed when abuied and defiled. 
 
 Now when we confider this Part of Mo- 
 Jes's Account thus tpiritually underflood, we 
 may clearly perceive the moll perfcd: Wifdom 
 and Goodnefs of God mod clearly manifefted 
 and proved, by his having intruded and di- 
 redcd his holy Prophet and faithful Servant 
 Mo/eSy to commit this Part of his Account 
 of the Reftoraiion of our iirft Parents and of 
 all Mankind to Writing, for the Benefit of 
 all Mankind in uU aft-r Ages, by which, all, 
 who d ;lv weiQ:h and confider it, muff necef- 
 flirily be moved to love God wiih all their 
 Hearts, and their Neighbours as themfelves, 
 and may clearly perceive, ihat if they do fo, 
 they mufl", and will neceflarily and by the 
 Reafon of Things, be truly and fpiritually 
 fandificd in tjiis World, and faved from c- 
 verlailing IVlifcry. and made perfedly and e- 
 
 verlalfiiigly 
 
the third Chapter o^-^ G e n E s i s. 233. 
 
 verladingly happy in the next. And that 
 therefore, this Part oi Mofes\ Account neither 
 can, nor oupIk to be Hterally underftood, be- 
 caufe the Belief of it in the literal Scnle is 
 inconfident with the Belief of the demon- 
 flrativeiy perfed Wiidoai and Goodnelr oi 
 God, and oi^no Manner of Ufe or Benedr to 
 Mankind. 
 
 I now go on with the Remainder of 
 Mojes's Account, of the Reftoration of our 
 lirll Parents and of all Mankind, to the Way 
 of Purity and Truth, and Righteoufnefs and 
 Salvation, and eternal Life. 
 
 Text. 
 
 Ver. 22. y^nd 
 the Lord God 
 J'iiidy behold the 
 Man is become 
 as one ofiis^ to 
 knov) Good and 
 Evil^ and now 
 le/l [a very ill 
 Trantlation of 
 the Word 15,] 
 he put forth his 
 Hand, and take 
 alfo of the Tree 
 cf Life^ and eat ^ 
 ana h-vejor ev^r. 
 
 Paraphrase. 
 
 When the Lord God 
 had thus done every thing 
 that was proper and necef-- 
 fary and pofiible to be done 
 for the Reftoration of our 
 firft Parents, and of A\ 
 Mankind, to the Path of 
 Purity and Truth, Piety 
 and Righteoufnefs, and Sal- 
 vation, and of true Ilappi- 
 nefs both natural and fpiii- 
 tual, and temporal and 
 everlalling j and tor putting 
 and keeping them continu- 
 ally in Mind of every thing 
 necellary to be believed and 
 done 
 
234 Varcfhraje and Obfcrvations ojt 
 
 Text, Paraphrase. 
 
 done by them, in order to 
 their Sandtification, Salva- 
 tion and eternal Life, by 
 re-arming them by Rt-in- 
 ftrudtion in the Knowledge 
 of the true fandtifying and 
 faving Faith and Law, and 
 of the moft powerful 
 Motives and indifpenfable 
 Obligations to Perfcverance- 
 in the fincere and true 
 Belief of the one, and in 
 perfedl Obedience to the 
 other, which came by the 
 Revelation of the fending, 
 coming and Death of y^/z/^ 
 Chrift the only begotten 
 Son of God, juft then 
 made to them. 
 
 The Elohim in the one 
 'Jehovah^ or divine Eflence, 
 faid amongft themfelves, 
 behold the Man by our 
 having thus re-inftru(fted 
 him, is become like one of 
 us, to know Good and Evil, 
 (/. €.) what will make and 
 preferve him pcrteSIy pure, 
 and pious and righteous, 
 
 and 
 
the third Chapter o/^Genesis. 235 
 
 I Text. Paraphrase. 
 
 and truly and fpiiitually 
 happy, both tem;^orally 
 and evsrldftingly j and 
 what will render him im- 
 pure and impious, wicked 
 and cverlaftingly mifeiable. 
 And being thus made per- 
 fectly knowing in . thefe 
 Things, probably ['fl] he 
 will lay hold of, and em- 
 brace the true ran(5tifying 
 ard faving Faifh, which 
 moves to perfcvfl Obedience, 
 (which I have (hewn to 
 be reprefented by a Tree, 
 called the Tree of Life, in 
 the Language of the holy 
 Sci iprures, in my Note up- 
 on Gen. 11. 9,) and live for 
 ever ; (/. e.) become and 
 continue to be truly and 
 fpiritualiy happy, both 
 temporally and everlaitmg- 
 
 V^^.i^.T^here- And that there might be 
 
 fo*^e the Lord nothing to divert or with- 
 
 Cod lent him hold him from laying hold 
 
 Jorth from the of, und lincerely belic^ving 
 
 Garden of Eden J the true Faiih, indiipen- 
 
 to laoly 
 
236 Paraphrafe and Gbfervafionson 
 
 Text. Paraphrase. 
 
 to till the Ground fably obliging to perfedt 
 Jrcm ivhenee he Obedience to the purifying 
 ^was taken, fpiritual Law. God by 
 
 what he had laid concern- 
 ing the* Body and :he De- 
 ceitfulnels of its Lufts to 
 the Man, refcued and re- 
 deemed his Spirit trom 
 being again deceived and 
 captivated by them, he fet 
 his Spirit above them, and 
 fo he is faid to have rclcaled 
 and fent it fo;ih from the 
 Garden of its Bodv, to 
 fubdue and mortity the 
 Body and all its Lufts, from 
 vvhofe Power God had 
 thus relcaied and taken it, 
 by tlie Ipiritual Armour of 
 Faith by which he had re- 
 armed it. 
 Ver. 24, So Thus by the Power of 
 he drove out the thofe Truths which God 
 Alan ; iind he had made known to the 
 placed at the Man, by his Revelation of 
 EajlcftieGar. the fending, coming and 
 'dui cf Lden, Death of his only begotten 
 Cberubtms, aiid Son "jejus Chriji, he forced 
 anamlnz^ii-ord or drove him, from the 
 ^ ^,Uch Bel;.f 
 
the third Chapter o/^Genesis. 237 
 
 Text. Paraphrase. 
 
 ^which turned e- Belief of thofe deceitful and 
 very Wa)\ to deftru6tivcFjli'hoods,\vhich 
 keep the Way of his bodily Delires (which 
 the^ree of Lije. would be always in his 
 Body) would be continue 
 ally luggjefting and didat- 
 ing to him, as they had 
 done from the Beginning, 
 for God, from the Bcsjin- 
 ning D"1p,!D, for the Ufe 
 and Benefit of the earthy 
 or bodily Garden, had 
 caufed a Plurality of ftrong 
 bodily Defires, (called in 
 the Scripture Language, 
 Cherubim, as will be moil 
 clearly fhewn under the 
 Article or Word Chtrubim, 
 in the fecond Volume of 
 my Apology, for the one 
 and only true and Chriftian 
 Religion' to grow up and 
 inhabit or dwell in his 
 earthly Body or Garden, 
 to be ufeful Servants to his 
 Spirit, but not to prefide 
 and domineer over it j for 
 he from th- Beginning alfo 
 planted another Power in 
 Man, 
 
238 Paraphrafe and Obfervations on 
 
 Text, Paraphrase. 
 
 Man, by which his Spirit 
 was to be altogether dirc(5l- 
 ed and governed, which 
 was his divinely revealed 
 Word and Law, which is 
 nprefented and calkd by 
 and by the Name of a 
 Sword, and the Sword of 
 the Spirit, and here a flam- 
 ing Sword, or the Sword of 
 God-Love. And as it is 
 by the revealed Word of 
 God that Mankind obtains 
 the true fandifying and 
 faving Faiih, which 1 have 
 fhewn to be rtprefented by 
 a Tree, called the Tree of 
 Lile in the holy Scriptures. 
 Therefore it is here (aid, 
 that God caufed to inhabit 
 or dwell in the Spirit of 
 Man, in the Midftofthe 
 earthly Garden his Body, 
 a Sword that turned itfelf, 
 to preferve the Way of the 
 Tree of Life. {i. e.) God 
 alfo caufed his revealed 
 Word to dwell in the Spirit 
 of Man, from ihe 1 ime he 
 created 
 
the third Chapter of Genesis, 230 
 
 Text, Paraphrase. 
 
 created or made him, 
 which turns itfelf all Ways 
 to preferve the Way of the 
 true Faith ! from being 
 corrupted. ' 
 
 By thefe three laft confidered Verfes of 
 Mcjr's*s ^xcount, of what God had done 
 for the Redemption of the firft and common 
 Piire; ts of all Mankind from that State of 
 Wicked ntfs -^nd Mifery, both temporal and 
 everkfting into which he had fallen, and for 
 rel^oting him and all Mankind to the Way 
 of Sanguification and Salvation, and eternal 
 Life. We are fully and clearly informed, 
 that God had left nothing undone that was 
 necelTary to be done, for fpirituaily difpoiing 
 and perfectly enabling and powerfully moving 
 him, and for putting and keeping him con- 
 tinually in Mind of p!-eparing, and p^rfecflly 
 qualifying himfelffor the Enjoyment of thofe 
 great, neceifary and happy Ends, fo that he 
 could not poffibly fail of the Attainment 
 of them, if he would chufe thi Means which 
 God moil: gracioufly and abundantly afforded 
 to him, by which and by which only, they are 
 attainable. 
 
 ^ But Man being a free Agent, and all his 
 fpiritual Actions contingent, therefore God 
 
 did 
 
240 Taraphrafe and Ohferjatious on 
 
 did not fay that he certainly, but that proba- 
 bly he would ufe the Means of Sandtification 
 and Salvation that he had mod: gracioufly 
 afforded him ; [i- e.) he v/ould' probably, 
 fincerely and truly believe and obey ihe ianc- 
 tifying and faving Faith and Law, which he 
 had reftored him to the Knowledge of. And 
 that he liiiriht neither be with- held nor di- 
 
 o 
 
 verted from fo doing, by hearkening to his 
 bodily Dcfires, he by what he faid to him 
 concerning their Deceitful nef?, had raifed his 
 Spirit dhove their feducing Powers, and as he 
 had perfedly enablt^d it, wiien he had taken it 
 out of their Power, fo he ordered it to keep 
 them under, and to mortify them by fpiritual 
 Care and Cuftom. For the bodily De fires 
 could not be rem,oved out of the Body con- 
 fiftenily with its well-being, as they were to 
 give Warning to the Spirirs, concerning the 
 daily Repairs, which that earthly Tabernacle 
 which the Spirit was for a Time to refide 
 in this World, in order to prepare and 
 qualify itfcif for the Enjoyment and Attain- 
 ment of Salvaiion and everiafting Happinefs 
 in the next. And it was becaufe ihefe Itrong 
 and craving bodily Defires were indifpcnfably 
 neceffary, botii for the VvcD-bcin-; of 'he Body 
 and Spiiit for a Time, thai God caufed them 
 to grow up and dwell, and exert themfetves 
 in the earthly Garden of Man's Body from 
 the Beginning, or from the Time that it was 
 firft made. But, although they be very 
 
 ftrong 
 
th£ third Chaftcr cfGEiitsis. 241 
 
 ftrong and reftlcfs upon Occafion, and are 
 therefore reprefented and called, by and by 
 Names of Cheiubims, a Plurality of Itrop.g 
 Powers, - yet they arc to be reiliained and 
 kept under, and within dne and reaionuble 
 Bounds, by the Spirit, armed with the Sword 
 of the divinely revealed Word, and the Shield 
 of Faith which is obtained by the fincere and 
 true Bcliet of that Word. And thei-etore it 
 isfaid, that God alio caufed to inhabit, or 
 dwell in the Spirit ot Man in the Midtf oi 
 the earthly Garden his Body, a (harp or flim- 
 ing Sword which turned it'elf every Way, to 
 keep the Way of the Tree of Life. {^. (^.} 
 He revealed his holy Word to the Man as 
 foon as he created and made him, that it 
 niighi continue to dwell in his Spirit, and ex- 
 ert itfelf every Way therein, for prekrving 
 the holy Spirit of Faith alive, and in a lively 
 State in him ; that he might be always perfcdl- 
 ly nabled thereby to keep under and rcftrain 
 the Cherubims ; his itrong bodily Defires 
 from ever becoming infatiable, and infatuating 
 and enraging and predominating, or over- 
 ruling Lufls, which arc to be reftrained and 
 kept under by no other Power. 
 
 Now whoever will duly weigh and confi- 
 der this Part of Mojes's Account thus fpiri- 
 tually underftood, will clearly perceive God's 
 mofl perfcdl Wifdom and Goodnefs, and 
 Love to all Mankind, molt clearly manifeft- 
 ed, by his having perfedly iailructed, and 
 R thereby 
 
242 Paraphrafe and Ob ferv attorn on 
 
 thereby enabled and powerfully moved his 
 faithful Servant Mof'es to commit to Writing, 
 and tranfmit to the World, for the Benefit of 
 all Mankind in all after Ages, this Account 
 of the wonderful Things which he had done 
 in the Beginning, for the Sandification and 
 Salvation of all the Children of Men, that 
 they might be powerfully moved by that 
 Confideration, to love him with all their 
 Hearts, &c. And to manifcft the Truth and 
 Sincerity of their Love by their Perfeverance 
 in the iincerc and true Belief of the Faith, 
 and in perfcd: Obedience to the purifying 
 fpiritual Law, which he reftored to the 
 World, by ihe Revelation of the fending, 
 and the coming, and Death of his only be- 
 gotten Son ye/us Chrijl our Lord, and for no 
 other Reafon but thereby to refcue and de- ' 
 liver them from the Power of ail their bodily 
 Lufts, and from Wickednefs and fpiritual 
 Mifery, both'temporal and everlafling ; that 
 they might be truly and fpiritually happy, 
 both temporally and everlaftingly. Whereas, 
 if this Account be literally underflood, and as 
 it Hands in the Trar.ilations which have been 
 made frcm the Original, it cannot be believed 
 confidently with the Belief of the demonflra- 
 tively pertccl Wifdom and Goodnefs of God ; 
 and wiihout believing him to be a moft male- 
 volent Being, who hath ufed his Endeavours 
 to deprive all Mankind of the great and 
 
 in- 
 
the third Chapter 0/ Genesis. 243 
 
 invaluable Bltffing of eternal Life. There- 
 jbre, the Words of this Part of Mofis's Ac- 
 count, neither can nor ought to be taken in 
 the literal Senfc of the Words of ir, nor can 
 it be taken confiftentiy with the Belief of the 
 perfed Goodnefs of God, in any other than 
 in the figurative and fpiritual Senfe, which I 
 . from fcriptural Authority have affixed to 
 the Words of it; and when fo taken, Man- 
 kind have thereby the moft powerful Motives 
 and Reafons for moving them to love God 
 with all their Hearts, &c. and to mortify and 
 purify their Spirits from all bodily Luffs, 
 which are the two Things that are indilpenfa- 
 bly neceiTary to be done ; and all the 1 hings 
 that are neceiTary to be done by them, in 
 order to their lure Attainmenc of fpiritual 
 San(flihcation, and Salvation, and true and 
 fpiritual Happinefs^ both temporal and ever- 
 laffing. 
 
 I have confidercd every Verfe in this third 
 Chapter of Genejls^ wherein Mofe^ hath fet 
 forth the Account of the Fall and Relloration 
 of our firfb Parents, and of all Mankind, as it 
 hath been literally taken and underlfood 
 by the Generality of Mankind, but more 
 efpecially by the Dcilfs and Advocates for the 
 Self-fufficiency of natural Religion, who have 
 therefore earneflly laboured to decry and fub- 
 vert all divine Revelation, and confequently 
 all divinely revealed Religion, and to ridicule 
 and bring under Contempt the holy Scriptures, 
 R 2 which 
 
244 Paraphrafe andOhfervatlonson 
 
 which they have not duly confidered, and 
 therefore do not underfland, which contain . 
 and fet forth in the three firft Chapters of the 
 Book of GV/z^jj all the divinely revealed and 
 demon ftrativrly true and felf-evidentiy righte- 
 ous, and fan6lifying and faving Religion that 
 ever was, or will, or can be in the Wold, 
 And this Ichcfe to do, in order to fliew Man- 
 kind that if this Account of iliii/<?j's be literal]-}? 
 under flood, the Belief of it would be incon- 
 fiflcnt with the Belief of the perfect Wifdon^ 
 and Goodnefs of God, and no Way beneficial 
 to Mankind. And that they would neither 
 be moved to love God with all their Hearts, 
 TiDr to moftity nor purify themfelves from 
 their bodily Lufls, by the Confideration and 
 Belief or any Part of this Account, literally 
 underifQ'»d. But would by the Confidera- 
 tion and Bcliet of feme Parts of it fo under- 
 Itood, be poweftully moved to dread and hate 
 God, j;s a iXiQi\ pialcvolcnt and mercilefs 
 Being 
 
 1 have like wife confidered every Verfe of 
 x\\\< Chiuter, under uood in Inch a figurative 
 and 'piritual Senfe, as I found myfeU warrant^ 
 ed by holy Scripture luppoi ted by the Reafon 
 of Tilings, to afBx to the Words in this Ac- 
 count that Miii^kind might clearly perceive 
 the perfciSt Wifdom and Goodnefs of God, 
 pio.i cieaily manifclled in his having inHrudl- 
 (rd and aioyed his holy frophet, and faithful 
 S«.iyanL MoJ'es^ tp rccuid in Vv^riting, . and by 
 
 that 
 
the third Chapter o/GEy^tBis. 245 
 
 that Means to tranGnit down to all afcer Ages 
 lo ufefal an Account as this is, if fpiritually 
 underflood ; by which all Mankind who du- 
 ly weigh and conlider it, will necelTarily be 
 moved to love God with all their Hearts, and 
 to mortify and purify their Spirits from all 
 bodily Lufts, which are the two Things 
 which are indifpep.lably neceifary, and all the 
 Things that are necelTary to be done by them, 
 in order to their moft fare and unavoidable 
 Attainment of true and fpiritual Sandification, 
 Salvation, and true and fpiritual Happinefs, 
 both tempoial and everlafting. 
 
 And now for giving full Satisfadlion to all 
 rcafonable Perfons, and tor filencing fuch as 
 are inclined to gainlay the Truth, and for 
 putting a Stop to che Obloquy of thofe incon- 
 iiderate and Icripturally ignorant Perfons, who 
 have been long foaming out their own Shame 
 by labouring to render the holy Scriptures, 
 which they would not be at the Pains to un- 
 derfland, ridiculous and contemptible, Ihavc 
 judgtd it ncccffary, to go over every Verfe of 
 this chapter again, to iliew, that 1 have had 
 fufficient fcriptural Authority for affixing that 
 figurative and Ipiritual Senfe and Meaning to 
 the Words in this Chapter, which I in the 
 foregoing Paraphrale have affixed to them ; 
 for when this is clearly lliewn, every rational 
 Perfon mull: necelTarily acknowledge, that 
 ihefe Words mud neceffarily be taken m the 
 R 3 hgLirativc 
 
24^ P^rapbrafe and Obfervatiom on 
 
 figurative and Ipiritual, and fpiritually bene- 
 fiting Stnle. 
 
 Before I proceed to my Notes and Obfer- 
 vations upon the original Text of this Chap- 
 ter, I judge it necelTary, to advertize my 
 Readers, that in the two foregoing Chapters, 
 I have fully and clearly explained both the li- 
 teral and fpiritual Senfe and Meaning of fuch 
 Words as are again to be met with in this 
 Chapter , and that therefore he is not to cxpedl 
 here a Re- explanation of them, but to be re- 
 ferred back to thole Verfes in the foregoing 
 Chapters, where 1 have clearly and fully 
 explained them. 
 
 As in my Notes upon Gen. ii. 8, I have 
 fully and clearly fhewn from fcriptural Au- 
 thority verified by the Reafon of Things, that 
 by the Garden there mentioned, which God 
 is faid to have planted in Rdcn^ is fpiritually 
 meant the Body of Man, which was then 
 pure and undefiled with any irregular Defire, 
 or bodily Lull. 
 
 And in my Notes upon the ninth Vcrfe of 
 that Chapter, 1 have in like Manner fhewn, 
 that by the Trees which God caufed to grow 
 in that earthly Garden, the Body of Man, are 
 fpiritually meant his bodily Senfes and Appe- 
 tites. And that by the Tree o^ Life, which 
 God caufed to grow in the Midft of that Gar- 
 den, is fpiritually meant the divinely revealed 
 Faith, which proceeded forth from the 
 Word which God revealed to the Spirit of 
 
 Man, 
 
the third Chapter of Genesis. 247 
 
 Man, by which it is moft powerfully moved 
 to Perfeverance m pcrfed: Obedience to his 
 moft perfedt and perfedly purifying fpiritual 
 Law, and confequently, to preferve themfelvcs 
 pure from all bodily Lufts, and love him 
 with all their Hearts, &c. and manifefl: the 
 Truth and fincerity of their Love, by their 
 continual Performance of the Works of Pu- 
 rity, Piety, Charity, and perfect Righteouf- 
 nefs and Salvation, and eternal Life, which 
 are the genuine Fruits which that good Tree 
 of the divinely revealed Faith bringeth forth 
 in all Seafons. And that by the Tree of 
 Knowledge of Good and Evil, there faid to 
 be alfo in the Midft of the Garden, is fpiri- 
 tually meant that deceiving and deilrutrive, 
 and falfe Faith, which proceeds from the Be- 
 lief of thofe falfe snd deceitful, and deflruc- 
 tive Words which Men's irregular bodily De- 
 lires or Lufts fuggefl or di(5late to them, by 
 which they are powerfully moved and infti- 
 gatcd to all Kinds and Degrees of Wicked- 
 nefs, by which they are led to fpiritual Mi- 
 fery, both temporal and everlafting. 
 
 And in my Notes upon the feventeenth 
 Verfe of the fame Chapter, I have like wife 
 {hewn after the fame Manner, that by <eating 
 and drinking, is fpiritually meant believing; 
 and that by dying, therementioned, is fpiri- 
 tually meant continuing in a State of endlefs 
 fpiritual Mifery. 
 
 R 4 ' And 
 
248 Varaphraje and Obfer vat tons m 
 
 And in my Notes upon the twenty- fifth 
 Verfe of that Chapter, 1 have after the fimc 
 Manner flievvn, that there are fcveral Kinds 
 of Nakednefs mentioned in the holy Scrip-- 
 tares ; and that outward iriMTiorial ritual Or- 
 dinances are rcprefented in the holy Scriptures 
 by outer Garments, and when fuch outward 
 ritual Ordinances have not been given to 
 Men, they are in that Senfe faid to be naked, 
 or without outward Clothing ; and that it 
 was on that Account, and this Senfe, that our 
 firit Parents in their State of Uprightnefs and 
 Innocence, were faid to be both naked, and 
 that they were not alhamed. 
 
 Theie Things being mentioned, I proceed 
 to make fuch Notes and Oblervations both 
 upon the literal and Ipiritual Senie of all the 
 Qtiier Words in this Chapter, as may be 
 thought necellary to be explained^ in order to 
 fliew the true Senfe and Meaning of Alo- 
 jci-: Account ot the Fall and Reftoratioii of 
 our tirfl Parents and of allMankir^d m them; 
 and that we may cleailv pnceive, that the 
 figarative and fpin ual Senfe and Meaning 
 wiiich I have afiixed to the Words in my 
 Pa^aphra<e upon them, hath been affixed to 
 t}-.-.Tn by fdfficicnt fcriptural Warrant and 
 /.uthoriiy, lupported by the Reafon of 
 'J hings ; and as they cannot be otherwife un- 
 derflood conhftcntly with the Belief of the 
 ptifcd: Wifdo'n cf God, it mull neceflarily 
 be acknGwicugcd that the Senfe and Meaning 
 
 which 
 
the third Chapter cfGEt^T.^is, 249 
 
 which I have affixed to them is the true (pi- 
 ririial and fcriptural Senfe and Meaning of 
 them. 
 
 Gen. III. 
 
 Ver. I y/ND 
 -^ the 
 
 Serpentwas more 
 lubtle than any 
 Becftcf the Field 
 'which the Lord 
 God had made-, 
 ana it /aid to the 
 Woman^yeay [or 
 moreover,] hath 
 G odjaidy ye/Jja il 
 not eat oj every 
 7ree oJ the Gar- 
 den, 
 
 Notes upon Verfe 1, 
 
 IN my Paraphrafe upon 
 thcfe Words, I have 
 laid, that it was the Wo- 
 man's bodily Defires that 
 were more fubtle than a- 
 ny Beafl of the Field, and 
 that fuggeftcd or faid thefe 
 Words to the Woman, 
 
 The Reafons for my be- 
 ing of this Opinion and 
 Belief I have before given, 
 where I fhev^ed, 
 
 Fir/i, That the Word 
 ti^HD, which fignifics a Ser- 
 pent, fignifies alfo Brafs 
 and Iron, or fjch Metals as 
 are apt to contract Rufl:, 
 and to corrupt any other 
 Things blended or incor- 
 porated with them J and 
 alfo Shackles or Fetters, by 
 which any Thing may be 
 bound, and alfo the Filth 
 . and Dregs that lay in the 
 Bottom ot a VtfTcjl, which 
 when they rife, foui the 
 Liquor 
 
250 Notes in Findicatwi of 
 
 Text. * Notes. 
 
 Liquor contained therein, 
 and render it hurtful. And 
 as a Verb, the Word lig- 
 nifies to foretell, as Augurs 
 and Cheats, who go about 
 to tell Fortunes, and alfo 
 to pry or enquire into, and 
 to make Trials, and to 
 tempt. 
 
 Now all thefc Properties 
 denoted by that original 
 Word, are applicable to 
 the bodily Defires of Man- 
 kind} for it is by them, 
 and by them only, that 
 the Bodies and Spirits of 
 Men are corrupted and de- 
 filed, when through Ne- 
 gledl and Carelefsnefs, they 
 are fufFered to become 
 infatuating and inraging 
 Lufts ; and the falfe and 
 " wicked Dodrines which 
 they always fugged or dic- 
 tate to Mankind, corrupt 
 and render pernicious all 
 Docftrines and Precepts they 
 happen at any Time to be 
 mixed with; and whenever 
 
 they 
 
the foregoing Paraphrafe. 251 
 
 Text. Notes. 
 
 they are fufFered to over- 
 rule in Men, they fhacklc 
 and chain down, and en- 
 flavc their Spirits; and 
 they alfo foretell Lyes to 
 the Spirits of fuch as heark- 
 en to them, in order to de- 
 ceive and tempt them, 
 when by their Infinuati- 
 ons, they have made Tri- 
 als upon them, and found 
 them weak, and ftript of 
 that fpiritual Armour, by 
 which, and by which on- 
 ly, they can be effectually 
 retrained and kept under. 
 
 Secondly^ 1 have likewife 
 {hewn, that the Word 
 D1"13^, which is here ren- 
 dered fubile, fignifies alfb 
 Nakednefs, or an apparent 
 and artlefs Simplicity, and 
 Smoothnefs or SlipperineiS, 
 and lurking together as it 
 were in a loofe Heap, 
 ready to burft or break 
 forth on thofe they lie in 
 wait for. 
 
 Now 
 
2^2 Notes in Vindication of 
 
 Text, Notes, 
 
 Now all thefe Proper- 
 ties denoted by this original 
 Word, are alfo ftridtly ap- 
 plicable to the bodily De- 
 Sreb of Mankind, by which, 
 all they who are governed 
 and directed by them, are 
 moved to appear under the 
 fair and piaufible Difguifc 
 of Hypocrify, whenever 
 they are about to deceive 
 and deftroy thofe they lie 
 in wait for, lurking toge- 
 ther ready to break out 
 upon thofe v^^hom they 
 have feduced into their 
 Snares, 
 
 Thirdly, I have like wife 
 clearly (hewn in my Notes 
 upon Gen i. 28, that God 
 in perfcdt and fatherly 
 Goodncfs to Mankind, and 
 to move them to keep a 
 continual Watch over their 
 fpiricual Enemies, was mod 
 gracioufly pleafed to repre- 
 fent their bodily Defires and 
 Lufts by Fowl of the Air, 
 and Fifh of the Sea, and 
 Beafts 
 
the foregoing Paraphrafe. 25 J 
 
 Text. Notes. 
 
 Beads of the Earth, tame 
 and favage, and by creep* 
 ing and iiiinuating Rep- 
 tiles, harmlefs and hurtful j 
 that Mankind were to ex- 
 cercife Ipiritual Dominion 
 over them, and keep them 
 under, that they might not 
 be deftroyed nor fpiritually 
 hurt by them. 
 
 Fourthly^ And I have 
 likewife in the firft Volume 
 ot my Apology for the one 
 and only true fandtifying 
 and faving, and diviaely re- 
 vealed Ipiritual and fcrip- 
 tural Chriltian Religion, 
 where I have given a clear 
 and full, aud true Account 
 of the Millennium^ mod 
 clearly iliewn, that by the 
 Serpent, and by the other 
 Aiiimalsjharmlefs and hurt- 
 ful, mentioned Ijaiah xi 6, 
 7, 8, 9 ; ana Ixv. 25 ; and 
 in Ezek. xxxiv. 25, 28 i and 
 in Hofea ii. 1 8, arc fpiritual- 
 ly meant the bodily Defires 
 and Lufls of Mankind, and 
 
 the 
 
2.54 Notes in Vindication of -. 
 
 Text. Notes. 
 
 the Perfons who would be 
 governed and diredted by 
 them. 
 
 Fifthly^ And I have like- 
 wife fhewn from Rev xx. 
 2 5 that in the Scripture 
 Language, ^he Dragon, the 
 Serpent, and Devil, and Sa- 
 tan mean one and the lame 
 Thing ; and that the great 
 Dragon there is called the 
 old Serpent (/. e. the Ser- 
 pent that had tempted and 
 deceived Enje fo many Ages 
 before, and all Mankind^ 
 her Pofterity, in all after 
 Ages.) 
 
 Sixthly, And that the 
 Tempter that tempted our 
 Lord and Saviour yefus 
 Ckrifl^ and who is called 
 the Devil St. Matth. iv. 
 I, were his bodily De- 
 fires, the one tempnng him 
 by one of the Objedts of 
 fleflily Defire, Bread, when 
 he was hungry after the 
 long Fail of forty Days ; 
 and that Temptation not iuc- 
 ceeding, 
 
the foregoing Paraphrafe, 255 
 
 Text. Notes, 
 
 ceeding, then worldly Luft 
 made its Effort to feduce 
 him from his Faith and O- 
 bediencc, by fetting all the 
 Objeds of that ftrong De- 
 lire before him ; and that 
 failing, then Pride or vain 
 Ambition,whichthen ftrove 
 to get the Maftery over his 
 Spirit, made its Attack upon 
 him, by letting him know, 
 that his bodily Defires were 
 the Angels to whofe Care 
 God had committed him to 
 take Care of him, and that 
 if he would be guided and 
 governed by them, he 
 would be perfedly wife 
 in himfelf, and would nei- 
 ther flumble nor fall al- 
 though he a6tcd contrary 
 to God, his Father's Word. 
 Thefc were the very Tempt- 
 ers and Temptations by 
 which Eve was tempted, 
 and by which (he was de- 
 ceived and fell; and it is 
 by one or other of thefc 
 bodily Defires, that all 
 Man- 
 
256 Notes in Vindication of 
 
 Text. Notes. 
 
 Mankind, her Pofterity, 
 have been (ince tempied. 
 And the Author to the 
 Hebrews iv. 15, tells us, 
 that Chrijl was tempted 
 in all Rerpc<ftsas Mank'nd 
 are, by the fame Tempters 
 and Temptations, yet with- 
 out Sin, tor he refifted all 
 their Temptations, and con- 
 quered the Tempter by the 
 vidtorious Sword of the Spi- 
 rit of Faith, the divinely re- 
 vealed aiid written Word 
 of God, and reduced them 
 fo, as to become minifter- 
 ing Angels to his Spirit, 
 thereby teaching us to knov7 
 how to fubdue and conquer 
 them. 
 
 Having thus feen the deceitful and deflruc- 
 tive Pioperties and Powers of all the bodily 
 Defircs and Lufts by the fenfible Reprefenta- 
 tions whith God hath been molt gracioufly 
 plea fed to make of them by his holy Word, 
 recorded in the holy Scriptures ; and that a- 
 mong the other Reprefentations, which he 
 
 hath 
 
the foregoing Paraphrafe. 257 
 
 hath there made of them, the Serpent is 
 mentioned as one, both in the old and new 
 Teftament. 
 
 And having likewife feen, that the Word 
 Serpent, Tempter, Devil and Satan^ in the 
 fcripture Language fignify one and the fame 
 Thing. 
 
 And that the natural or bodily Defires of 
 yefus Chriftj our bleiled Lord and Saviour, 
 which then attempted and ftrove to get the 
 Dominion over his pure and ancorrupted, and 
 uncorruptible Flefh and Spirit, were the 
 Tempter and Devil, who then tempted 
 him. 
 
 We may clearly perceive that by the fubtle 
 Serpent, mentiontd in the Text under our 
 prelent Confideration, is fpiritually meant the 
 bodily Defires of the Woman. And the 
 Realons, which Mofes fays, moved her to 
 yield to the Temptation, moft evidently fhew, 
 that they were her Tempter or Tempters: 
 For it isfaid, that when the Woman k\y that 
 the Belief of the Dictates of her bodily Defires 
 was good tor the Gratification of her Palate, 
 or voluptuous fle{hly Defire, and alfo for the 
 Gratification of her worldly Defire, which is 
 called the Defire of the Eyes 3 and alfo for the 
 Gratification of her Pride, or vain Ambi- 
 tion, which manifefts itfclf in a Defire of 
 being thought wifcr than all other?, and 
 therefore fitter to be inverted with Power to 
 rule over them ; She gave herfelf up to believe 
 S and 
 
253 Notes in Vindication of 
 
 and obey their Didaies, and prevailed with 
 her Kufband to do as fhe had done, by which 
 Mtans, the bodily Defires of them both, 
 which were before fatiable, and eafily govern- 
 able, by their Spirits armed by the true Faith, 
 thtn became infatiable and ungovernable 
 Lufts. And all Mankind, their Poilerity, then 
 adiially exlfting in Adam in a feminal State, 
 and ccnfequently partaking of his Nature, 
 tijen corrupted by Luft 5 they ail, with- 
 out Excepxion, became prone or ftrongly 
 inclined by their Nature to Lufts, by which 
 they were moved to all Kinds and Degrees of 
 "W icktdnefs, and led into the Way of Mifery, 
 bouh temporal and everlafting. And it is for 
 that Reaion that we are fo frequently ad- 
 moniflied in the holy Scriptures, to keep a 
 watchful Eye upon thofe Serpents, our bodily 
 LultP, which lurk within our Boloms, watch- 
 ing for Opportunitic^s to tempt and deAroy us. 
 L was by tJieir bodily Luffs that the Ifraelites 
 were io often tempted to murmur and rebel 
 agoJnft God in the Wildernefs. And St. 
 "_y«r//;?^-jfpeaking of the bodily Lufis, iv. 7. 
 Ccills them the Devil whom we ought to 
 refiH-, frying, Refft the Devil ^ and he will 
 jlee jiomycu. And St, Faui it\h us, Gal. v. 
 J 7. ^bat thy Flefi lujleth agaittii the Spirit^ 
 and that its Ends are contrary to the Dtfires 
 pt the Spirit. And I Tim. vi. ip. That the 
 Lovi' cj Money y [i. e. 'worldly Luft] is the 
 ^Qot oj all Evil, For where it doth not prcr 
 
 dominate^ 
 
the foregoing Faraphrafe, 259 
 
 dominate, it is always concomitant, and minify 
 ters as a Subaltern to that Luft which over- 
 rul(3S. And St. Peter , i Pet. ii. 1 1. earneftly 
 exhorts Mankind to ab(lainfrom flefldly Lu/is 
 ivhich war againjl the Soul. And again ft 
 the Spirit alio. And our olelTtd Lord and 
 Saviour, yefm Chrifi^ tells us, St, Mark^ iv. 
 19. that M':n's Lufts choke the good Seed of 
 the divinely revealed Word of Go J, lb as to 
 render it fruitlefs and of no Effed. Many 
 more Texts might be produced to (Tiew the 
 deceitful and deflrudlve Power of all the 
 bodily Dell^es and Lufts, and that they are the 
 only Serpents and Devils which tempt Man- 
 kind to all the Evil and Wickednefs they 
 commit in this World And I have demon- 
 flraiively ftiewn in the fecond Part of the 
 firft Volume of my Apology for the one and 
 only true and Chriftian Religion, that they 
 are the only infernal Fiends and Furies which 
 everlaftingly torment the impenitcndy Wiciicd 
 in the next. 
 
 But what puts this Matter out of all doubt 
 and beyond all Controverfy, is, that St. 'James 
 tells us, that Men's bodily Lufts, are the only 
 Serpents, Tempters and Devils, by which they 
 are tempted to do 'Evil. James i. 14. where 
 he faith, Every Man is tempted^ when he is 
 drawn away by his own Lull and enticed. 
 And who ever will impartially look back and 
 into himfelf, will find this Dodtrine oiSt, 
 JameSj to be a moft evident and undeniable 
 S 2 Truth, 
 
2 6o ^ Notes in Vindication of 
 
 TilJtb, and that all the deliberate Wickednefs 
 that he ever coinni'kted, proceeded from the 
 Ailuren ent or InAigation of ot.e or other of 
 his hodily Lufis ; from cither his fleflily or 
 worldly Lull, or his Pride or vain Ambition, 
 according as the one or the other happened to 
 predominate in him. 
 
 Thus I have fet before my Readers the 
 Reafons I had for interpreting the Word Ser- 
 pent in the Text under Conliaeraiion, by the 
 Womai's naLiiral or bodily Defires, in my 
 Paraphrafe thereupon, and I fiibmit them to 
 their Examination and Conhderation, to 
 iiidge whether they be fufficient to induce all 
 Mankind fo be of my Belief and Opinion, 
 conceining this bng controverted Point, or 
 not. And whether, if they will be careful 
 to prefcrve them (elves horn being overpower- 
 ed by [he Temptations of their own bodily 
 Lufts, they think diey have any Occafion to 
 watch, and v^'ard ;:gainft the Wiles, Snares or 
 AiTauks of any other Kinds of Devils, 
 
 By my h. -ng cleared this Point, and I 
 hope in fuch : Manner, as to put a Stop to 
 all future C on tell or Controveriy about it. 
 T' e hve folicving Verfes will need little or 
 no critical fixplication. Becaufe I have fliewn 
 before in my Notes upon Gen, ii. Ver. 17, 
 that by eating and dii. iking in the figurative 
 Language of the holy Scripuircs, is fpintually 
 nacant, believing j and that by dying there, is 
 
 ipiritu^dljr 
 
the foregoing "Paraphrafe, 261 
 
 fpiritua'ly meant, being Ipiritually miferable, 
 both temporally and everlallingly. 
 
 Text. Notes. 
 
 Ver. 2. And The Spirit of the Wo- 
 
 the Woman /aid man faid to her bodily 
 
 to the Serpent^ D'-lires, as in the fore2;oing 
 
 we may eat of Paraphrafe, we may believe 
 
 the Fruit of tie the Reports of our bodily 
 
 Tree^oftheGjr- Senfauons. See my Note 
 
 den. upon Gen ii. Ver. 9. Bat 
 
 Ver. '^. But God hath iaid, wemuflnot 
 
 %f the Fruit of believe the Dictates of our 
 
 the 'Tree which bodily Defires, becaufe if • 
 
 is in the Midj} we do, we v.- ill probably 
 
 of the Garden^ by lb doing, become fpiritu- 
 
 God hath faidy ally miferable, both tem- 
 
 ye J})all not eat porally and everlj.ilingly, 
 
 of it^ neither See alfo Note, or Ver. 17, 
 
 flmllye touch it^ of that Chapter. 
 
 left ye die. The Woman's bodily 
 
 Ver. 4. And Dclires anfwered to her 
 
 the Serpent faid Spirit, (when they pcrceiv- 
 
 to the V/oman, ye cd (he had in fome Meafure 
 
 ft: all not jurel^ departed from her Belief of 
 
 die. God's Word, and that fhe 
 
 Ver. 5. But bcli^'ved that that might 
 
 God doth know only probably happen, which 
 
 that in the Day G.-d h^d faid w.^uid mofl 
 
 yc eat thereof-^ ce'ainly happen) by con- 
 
 tbe-n your Eyes tradi(i.l.i. g God, ond making 
 
 will S 3 him 
 
262 Notes in Vindication of 
 
 Text. 
 
 Notes. 
 
 will he opened^ 
 cndyejhall be as 
 Godsj knowing 
 Good and Evil, 
 
 Vcr. 6. And 
 when the Woman 
 faw that the Tree 
 was good for 
 Food, a?id thai 
 it 
 
 him a Liar, faying, that 
 fhe and her Hufband would 
 be To far from becoming 
 fpiritually miferable by be- 
 lieving die Di6lates of their 
 bodily Defires, that tbcy 
 would be delivered from 
 their Slavery to his arbitrary 
 Commandment, for he was 
 a malevolent Being, and 
 knew very well, that in the 
 Day they would believe 
 them, their Defires would 
 be all enlarged, and releafed 
 like Prifoners, that had been 
 under ftrid: Reftrainc and 
 Confinement. [For the 
 Word npfl, to open, alio 
 fignifies to enlarge, or fet 
 at liberty.] And they will 
 be as the Elobim^ knowing 
 Good and Evil of them- 
 felves, without their In- 
 flrudtion. 
 
 And when (he found by 
 what her bodily Defires 
 had fuggeiled to her Spirit, 
 that lo believe theii I dic- 
 tates was necellary, in oiucr 
 
 to 
 
the Joregoing Paraphrafe, 263 
 
 Text* Notss. 
 
 it was pleafant to their full and unlimited 
 to the Eyes, and Gracihcation, (he gave her- 
 a Tree to be de- felf up to believj and obey 
 Jired tomake one them, and prevailed with 
 wife^ Jhe took of her Hulband to do as ihc 
 the Fruit there- had done. 
 of and did eat^ It may be necelTary to 
 and gave alfo obferve here, as I have elfc- 
 to h^r Hufband where obfervedj that as in 
 with her ^ and be that figurative Language of 
 did eat. the holy Scriptures by Fruit 
 
 Ver. 7. And is fplritually meant good 
 the Eyes of them and evil Actions, fo by 
 both urre opened^ Leaves are fpiritually meauc 
 and they knew good or evil Words, firft 
 that they were produced from the true or 
 naked j and they fahe FcUth which are the 
 Jewed Fig-leaves good and corrupt Trees, 
 together, and that produce them. 
 made themfehes And that the V/ord 
 Aprons. ^3^?n) which is here tranf- 
 
 lated Fig, doth not come 
 from ]i^n, but from H^I^, 
 and fignihes any thing that 
 occafionaliy prefents or of- 
 fers itfelf , and alfo Trouble 
 or Sorrow, fo that phv^ 
 n^J^n, figninesWordswhich 
 occafioiidlly offv^red ihem^ 
 S 4 felvcs 
 
264 Notes in Vindication of 
 
 Text. Notes. 
 
 felvcs on this forrowful Oc- 
 ca(ion. 
 
 And that the Word 
 D'^Jin, which is here ren- 
 dered Apro. :s, fignifies Gir- 
 dles. And Truth and 
 Righteoufnefs arc called 
 Girdles Ifa. xi. 5. and 
 Ephef. vi. 14. and the 
 Pfalmifi^ fpeaking of the 
 wicked Man, who delight- 
 ed in curling or evil fpeak- 
 ing, faith, Pfalm. cix. 19. 
 Let it be to him as the Gar» 
 ment which covereth him^ 
 and for a Girdle wherewith 
 he is girded continually. 
 
 So that the Ipiritual Senfe 
 and Meaning of the feventh 
 Verfe is, that the bodily 
 Defires of the Man and the 
 Woman, which had been 
 till then reftrained, and 
 chained down in the Prifon 
 of iheir BuQics by their 
 Spirits, ?rnied with the fpi- 
 nta.; Armour of Fa th, 
 V er t. n '. M . rged and fet 
 ai L^beuy, anu io were be- 
 to m 5 
 
the foregoing Paraphrafe, 26^ 
 
 Text. Notes. 
 
 come infatiable and uu' 
 governable Lufts, by which 
 their Spirits plainly faw 
 their own Nakednefs or 
 fpiritual Weaknefs, for 
 Wantoftheirfpiritual Arms 
 and Armour which they 
 had caft away, when they 
 experimentally found, they 
 were neither able to fubdue 
 nor fatisfy thofe fpiritual 
 Enemjes their bodily Lufls, 
 which they had raifed up, 
 in and againft, and over 
 - themfelvcs. And being 
 afhamed and afraid to ap- 
 pear before God in the 
 State of fpiritual Weaknefs, 
 who had fufficiently armed 
 and enabled them to have 
 kept all their fpiritual Enc- 
 Yjiies in Subjection, and in 
 perfedl Obedience to them, 
 they, in order to excufc 
 themfclves, betook them- 
 felves to Shifts, and to de- 
 vife fuch falfe Excufes, as 
 then occurred to theni, 
 and that with thefe they 
 girded 
 
266 Notes in Vindication of 
 
 Text. Notes. 
 
 girded and ftrengthencd 
 themfelvcs, and hoped they 
 would be by them enabled 
 to impofc upon God, and 
 excuie themlelves, by lay- 
 ing the Blame of both their 
 Tranfgrcffions at his Duor, 
 as I have (liewn in the 
 foregoing Piiraphrafe on 
 the following Verfes. 
 Ver 8. And I have {hewn in my 
 they heard the Notes on the eighth and 
 Voice of the Lord ninth Verfes of the fecond 
 God walking in Chapter, that by the 
 the Garden in the Garden was fpiritually 
 Cool of the Day, meant, the earthly Body 
 and Adam a?id of Adam ; and that by the 
 bii IV: fe tJid Trees in the Garden, were 
 themjt ves from fpiritually meant, the bodi- 
 ihe Frrfencf. of ly Senfations and Appetites, 
 the Lord God, or Defires, and Averfions 
 emong/ltbd^Irees of the Man. 
 9J the Garden, And I judge it necefTary 
 
 to obferve here, that the 
 "Word^TDK^, which figni- 
 fies to hear, fignifies alio to 
 obferve and to think of, or 
 upon. 
 
 And 
 
the f Of (going Par.aphrafe, 267 
 
 Text. Notes, 
 
 And that the Word D^H, 
 to walk, figniiies alio to 
 ftir or move, and to en- 
 deavour or ad. 
 
 And that the Words 
 DVn mib, which is here 
 rendered in the Cool of 
 the Day, might and would 
 have been better rendered, 
 for a Spirit of Light, 
 or by an enlightening 
 Spirit, 
 
 By thefe Obfervations 
 we may perceive the fpiri- 
 tual Senfe and Meaning of 
 the eighth Verfe, to be as I 
 have fet it forth in the 
 foregoing Paraphrafe. That 
 our iirft Parents obferved, 
 that the Word of God 
 which he had revealed to 
 them, came into their 
 Thoughts, and moved in 
 them as an enHghtening 
 Spirit, urging them to Re- 
 pentance, but they being 
 determined to ferve their 
 new Maders, turned away 
 from it, as from the Fre- 
 fencc 
 
268 Notes in Vindication of 
 
 Text. Notes. ' 
 
 fence of the Lord, (for his 
 Word is his Prefence, his 
 Work"^ being only his 
 B^ck-Parts, or the Gla(s by 
 which he is fcen only by 
 Reflexion, by the Light of 
 his Word or Prefence) and 
 laboured to choke and flifle 
 the Thoughts of it, by the 
 Thoughts of fenfually gra- 
 tifying their bodily Lufts, 
 reprefented by the Trees of 
 the Garden, amongft which 
 they endeavoured to hide 
 themfelves ; which is what 
 all their impenitently finful 
 Pofterity have from that 
 Time laboured to do. And 
 to quench and put out the 
 Light of the Spirit of God s 
 purifying Word and Law, 
 by the Dictates of their 
 bodily Lulls. 
 Ver. 9. And T. e Notes that have 
 the Lord God been made before upon 
 fiUled into A- the figurative Words that 
 darr, a. d [aid cccui in thefc hve Verfes, 
 wto hwi, iv^ere renders any farther Anno< 
 [or tations 
 
the foregoing Paraphrafcl 269 
 
 Text. Notes. 
 
 [or how] art ta^'ons upon them needlefs; 
 iron 2 and by them we may 
 
 Ver. 10. And perceive the Truth of the 
 he /aid, I heard foregoing Paraphrafc, and 
 thy Voice in the Obfervations upon them. 
 Garden^ and 1 
 was afraid^ be- 
 caufe Iwasnak' 
 ed.andlhidmy^ 
 
 Ver. II. And 
 
 he faid^ who told 
 thee thou wajl 
 naked ^ Ha/i 
 thou eaten of the 
 Treey whereof 1 
 cc?nmanded thee^ 
 that thou jhouldft 
 not eat ? 
 
 Ver. 12. And 
 the Man faid, 
 the Woman that 
 thou gavefl to be 
 with me ^(l^e gave 
 me of the Tree 
 and I did eat. 
 
 Ver. 1 3 . And 
 
 the Lord God 
 
 Jaid unto the 
 
 Woman^ There 
 
2yo Notes in Vindication of 
 
 Text. 
 
 Woman^ what is 
 this that thou 
 bad done ? And 
 the Woman faid^ 
 the Serpent be- 
 guiled me, and I 
 did eat. 
 
 Ver. 14. And 
 the Lord God 
 Jaid unto the 
 Serpent y becaufe 
 thou bafi done 
 ihisy thou art 
 ciirfed above all 
 Catildy and a- 
 bove every Beafi 
 of the Fit Id: 
 ijpon thy Belly 
 fi.'olt thou go^ 
 and Duft Jlmlt 
 thou eat all the 
 Days of thy 
 Lije. 
 
 Notes. 
 
 There is no need of fay- 
 ing any Thing more in 
 Vindication of the Truth 
 of the foregoing Para- 
 phrafe upon this Verfe, 
 than to Ihew that hy the 
 Phrafes, (going upon the 
 Bellv and licking the Duft) 
 is ienhbly reprefented and 
 meant, a State of Enemies 
 perfedly fubdued and con- 
 quered. Thus the Pfalmift 
 fpeaking of the righteous 
 and peaceable Reign of 
 Sohmoriy which was, in 
 thai Refpeft, a Type of 
 the Kingdom of Chrift, 
 faith Pfalm, Ixxii. 9. T^hcy 
 that dwell in the Wildcrnefs 
 fiall bow before him ; and 
 his Enemies fl:all lick the 
 Duji, That is, theyfl:)all 
 
 b« 
 
the foregoing Paraphrafe. 2yt 
 
 Text. Notes. 
 
 be conquered, enllaved 
 and rendered unable to 
 rife again in Rebellion, 
 And God by the Mouth 
 of his Prophet IJaiahy 
 fpeaking of the Deliverance 
 of his Church from the 
 Power of the Gentiles y 
 Ifaiah xlix. 23. T^bat her 
 Opprejfors Jhall bow down 
 to her with their Face to- 
 ward the Earth, and lick 
 up the Dufi of her Feet, 
 And by the fame Prophet, 
 ipeaking of the Millennium^ 
 when all Mankind will 
 for a Time, before the End 
 of the World, become 
 perfedly obedient to Chr ill's 
 moft perfedt and purifying 
 Law, (and which is rcpre- 
 fented Rev. xx. by the great 
 Dragon, the old Serpent 
 called the Devil and Satan, 
 being bound and chained 
 down in the bottom fs 
 Pit a thoufand Years) 
 faith Ixi. 25. The Wolf and 
 the Lamb Jlmll feed to- 
 gether^ 
 
i*jz Notes in Vindication of 
 
 Text. Notes* 
 
 gether, and the Lion Jhall 
 eat^ Straw like a Bullock^ 
 and "Dull Jhall be the Se?*^ 
 pents Meat. By which is 
 fpiritually fignified, that all 
 the bodily Lufls of Man- 
 kind, fenfibly reprefented 
 by favage and deftrudlive 
 Animals, and noxious and 
 venomous Reptiles ( as the 
 regular Defires are by harm- 
 lefs and ufeful Animals) 
 >yill be then fubdued and 
 mortified. 
 
 So thar by God's declar- 
 ing in the Prefence of our 
 firft and fallen Parents, that 
 their bodily Defires which 
 had proved fuch deceitful 
 delightful and ireacherous 
 Enemiesto them, were to be 
 made to go upon their Bellies 
 and eat Dull:, he thereby 
 intruded them, and let 
 them know, that it would 
 be their indifpen fable D'Jty 
 for the Time to come, to 
 keep the bodily Defires and 
 Lufts fubdued and morti- 
 fied. 
 
the foregoing Paraphrafe, 2J% 
 
 Text. 
 
 Notes. 
 
 Ver. 15. And 
 1 will put En- 
 mity between 
 thee and the Wo- 
 man^ and he- 
 tween thy Seed 
 and her Seedy 
 and it Jhall 
 hruife thy Heady 
 and thou wilt 
 bruije his Heel, 
 
 fied, all the Days of their 
 Lives. 
 
 We may take Notice, as 
 I have before obferved in 
 my Paraphrafe upon this 
 Verfe, that there was a 
 War therein proclaimed by 
 God, between the Spirit of 
 the Woman, and her bodi- 
 ly Defires or Lufts, and 
 between the Seed of the 
 Woman and the Seed of 
 the bodily Defires or Lufls, 
 and that it was here fore- 
 told, that the Seed of the 
 Woman would bruife the 
 Head of the bodily Defires 
 or Lufls, and that the 
 bodily Defires or Lufls 
 would bruife the Heel of 
 the Seed of the Woman. 
 
 There is nothing necef- 
 fary to be added here for 
 the vindicating the Truth 
 of the foregoing Paraphrafe 
 upon this Verfe -, but feme 
 Texts of Scripture, by 
 which we may clearly per- 
 ceive what is fpiritually 
 T meant 
 
^74 Notes in Vijtdication of 
 
 Text. Notes. 
 
 meant by the Woman, and 
 by the Seed of the Woman, 
 and by the Seed of the bo- 
 dily Defires or Lulls, and 
 by the Head of the bodily 
 Defires or Lufls, which 
 was to be broken or bruifed 
 by the Seed of the Wo- 
 man, and by the Heel of 
 the Seed of the Woman, 
 which was to be bruiied 
 by the bodily Defires or 
 Lufts. 
 
 '" By the Woman here mentioned, was firfl 
 and principally meant Eve, the common 
 Mocher of all living : or of all that were to 
 live in rhis World, from the Beginning to the 
 hud of i . 
 
 Secondly, As fhe wis the Mother of all that 
 were defigned to be fen t in.) this World, to 
 be prepared tor the Enj yment and Attiin- 
 meut of eternal Life, therefore, the true 
 Church of God on Earth, in which and in. 
 which only, Mankind can be truly inftrudled 
 in the Way of Salvation and eter-nal Life, is 
 repreiented Rev. xii. By a IVoman, who was 
 ckathed with the Sun, and the Moon under 
 her Feet J and upon her Head a Croivn of 
 
 twelve 
 
the foregoing Taraphrafe, 27 C 
 
 twehe Stars \ and ready to be delivered of a 
 Man-Child, who was to rule the Nations 
 with a Rod of Iron j and who was purlued 
 and perleciited by the great Red Dragon. So 
 that in a fecondary Senfe in the figurative 
 Language of the holy Scriptures, is meant the 
 true Church of God, wherein Mankind are 
 inftructed, as by a pious and careful Mother 
 in the Way of Sancflification, and Salvation, 
 and eternal Life. And as the true Church of 
 God is reprefented by a Woman fo cloathed 
 and adorned, as hath been mentioned, fo the 
 falfe Church of the Devil, fet up by the diabo^ 
 lical bodily Lufts of Mankind, and is there-* 
 fore called the Beaft with many Names, Rev» 
 xiii. 1 8. is reprefented Rev. xvii. by an 
 whorifh Woman, feated upon a fcarlet Beaft, 
 full of Names of Blafphemy, richly decked 
 with a gilded Cup in her Hand, full of A- 
 bominations, and of the Filthinefs of her For- 
 nication 'y and drunk with the Blood of the 
 Saints, and who makes the Kings and inha- 
 bitants of the Earth drunk with the Wine of 
 her Fornications. 
 
 Having thus fhewn both what is literallyj 
 and what is fpiritually meant, by the Woman 
 in this Text, I fnall next lliew from other 
 Palfiges of Scripture, what is fpiritually meant 
 by the Seed of the Woman. 
 
 The Word Seed hath fevcral and different 
 Significaticns in the holy Scriptures. Firfl 
 and principally, it lignities the Pcrlbns that 
 
 T 2 natural!]^ 
 
276 Notes in Vindication of 
 
 naturally and lineally defcend from any one, 
 as where it is faid oiEfhraim^ Gen, xlviii. 19. 
 Thcf hts Seed P^ould become a Multitude of 
 jNationSy (i.e.) his natural and lineal Det 
 cendants (hould be very numerous. Some^ 
 times the Word Seed is taken for thofe 
 People who believe the fame Faith, that a 
 Perion who lived before them believed, al- 
 tho' they be not lineally defcendcd from them. 
 Thus the Gentiles who believed the fame 
 Faith that Abraham believed, are called his 
 Children and his Seed. As Gal, iii. 7. Know 
 they not that they which are of Faith, the fame 
 are the Children of Abrahzm. And ver. 29. 
 jindifye be Chrifl'i, then are ye Abraham'^ 
 Seed. And lometimes the "Word Seed is taken 
 for the revealed Word of God, as St. Luke^ 
 viii. J I. 7he Seed is the Word of God. And 
 fometimes it is taken for the fincere and true 
 Believers of God's Word ; as St. Mat. xiii. 
 3H. ^he good Seed are the Childrett oj th(f 
 Kingdom. 
 
 By thefe feveral Acceptations of the Word 
 Seed in the holy Scriptures, we may clearly 
 perceive wlvai is meant in this Verfe under 
 our prefent Gonfideration, by the Seed of the 
 Woman. And that it firff and principally 
 fignihes J ejus Cbnfl^ who was lineally di^i' 
 cended ifom the firll Woman by a Virgin, 
 carnally unknown by Man, and therefore 
 n;oft properly called the Seed or Son of the 
 \Voman, and Son of God. Secondly ^ That 
 
 by 
 
the foregoing Paraphrafe, 277 
 
 "by the Seed of the Woman taken for ihe 
 true Church of God, which only teaches, and 
 which only can teach purely, and therefcjre 
 truly and efYcdlually the true fandtifying 
 and faving Faith and Law of God, is meant 
 all true Believers of that Faith and Oheyers of 
 that Law, which (he purely and peifed'y 
 teaches. Thirdly^ By the Seed of tiic Womaa 
 taken in the fame Senfe, is meant the Word, or 
 the Truth and Righteoufnefs, of the Dod; mes 
 and Precepts, which (lie teaches. By what 
 hath been faid concerning the Seed of the 
 Woman, we may not lefs clearly perceive, 
 what is meant by the Seed of the Serpent, 
 (i» e.) of the bodily De fires or Lufls. 
 Fir/l^ That by their Seed is meant, the falfe 
 and wicked Dodrines and Precepts, which 
 their deceitful and deceiving bodily Defires or 
 Luftsfuggeft and didate to them. Andy?- 
 condly^ all thofe Perfons who believe and obey 
 their falfe Dodiines and wicked Precepts, 
 who are called Math. iii. 7. The Generation^ 
 or Offspring of Vipers. And confequently, 
 all the Members of all the corrupt and falfe 
 Churches that are, or ever were in the World; 
 and alfo all the infincere and merely vifiblc 
 Members of the one and only true Church of 
 God upon Earth, who outwardly frequent 
 her Communion, and obferve her outward 
 ritual Ordinances, but are fpiritually regard- 
 lefs of the true Faith, and of the fpiritual or 
 moral Precepts which fhe teaches. 
 
 T3 I 
 
2yS Notes in Vindication of 
 
 I therefore proceed to fliew what is fpiritu- 
 ally meant by the Head of the Serpent, //. e.) 
 of the bodily Defires or Lulls of Ivlankind, 
 and what is alio meant by the Heel of the 
 Seed of the Woman. And when thefe two 
 Things are {hewn, we will then be able to 
 perceive, how the Seed of the Woman, in all 
 the Senfes that that Phrafe is taken in the 
 holy Scriptures, is to bruile the Serpent's 
 Head, and how it was that the Serpent, that 
 is, the bodily Lufts of Mankind, bruiled the 
 Heel of the Seed of the Woman. And by 
 fliewing thefe Things, we will be able to 
 perceive, how and by what Means we are to 
 carry on that continual fpiritual Warfare, 
 which God here proclaimed and engaged all 
 Wlankind to enter into, and to continue to 
 every one during the Courfe of their Lives, 
 in order to their Attainment of the Crown of 
 eternal Life, 
 
 1 have before obferved in my Notes upon 
 Gen. ii. lO. that the Word It^Nn, an Head, 
 iignities alfo a firft Principle, or au Origin, or 
 fpriijg Head or a R iver, and figuratively and 
 fpirituaJly, the Fountain- He^d, from which 
 Men's Words and Adllons flow. And con- 
 fequently, tliat falie Faih which accompanies 
 the bodily Dwlires and Lufts, and from which 
 all ihofc falle and wicked Dodrines and 
 Precept', which they didute to Mankind 
 proct-ed and flow, which are the Pnn( iples 
 of ail tlitir evil Thoughts, Word;, and Ac- 
 tions, 
 
the foregoing Taraphrafe, 279 
 
 tions; and hence it is faid, St, Math. xii. 34. 
 O Generation of Vipers^ how can ye bein^ evil 
 (i. e. having unmortified Lulls, and couic:- 
 quently falfe and deceiving Faith in you) 
 Jpeak good 'Things ? For out of the Abundance 
 of the Heart the Mouth (peaketh. And God 
 fpeaking g^ yenij'aletn coriupted in her Faith 
 and Morals, faiih, As a Fountain cajleth out 
 her Waters ^ fo JJje cajleth out her JVickedne/s, 
 And fpeaking of the wicked in general cor- 
 rupted and defiled by their Lufts, he likens 
 them, Ifaiah^ Ivii. 20. to a troubled Sea, whofe 
 Waters cajl up Mire and Dlrt^ and St. James 
 tells us, iii. 12. T.hat no Fountain yields both 
 fait Water andfrefi. 
 
 By thefe Obfervations, we may clearly 
 perceive, that by the Head of the Serpent or 
 of the bodily Lufts is fpiritually meant, that 
 falfe Faith which always accompanies Men's 
 bodily Lufts; and thofe falfe and wicked 
 Dodiines and Prectpts which flaw forth from 
 that falfe Faith, which are the Fountains of 
 Head-fprings, from which all the evil 
 Thoughts, Words and Actions of Mankiad 
 proceed. 
 
 And by knowing what is fpiritually meant 
 by the Head of the Serpent, or Man's bodi- 
 ly Lulls, we may as clearly perceive, how the 
 Head of the vSerpent hath been bruiled and 
 mortified and cart: out in all Ages of the 
 World, fince tha War was proclaimed by 
 God, by the Seed ot the Woman, in all tne 
 
 T 4 Senf© 
 
280 Notes in Vindication oj 
 
 Senfes in which I have (hewn that Phrafe to 
 be taken in the holy Scriptures. 
 
 As firft by J ejus Chrift, the Seed of the 
 Woman in the literal Senfej for by the Reve- 
 lation of the fending, coming and Death of 
 him, the Fallhood and wicked and everlafting- 
 ly deftrudive Power of that Faith which al- 
 ways accompanies the bodily Lufts, and of 
 all thofe faile and wicked Dodtrines and Pre- 
 cepts, which flow from the Fountain of 
 corrupt Faith, have been moft clearly detedled 
 and expofed j by which Mankind have had 
 the moft powerful Motives and Reafons given 
 them for mortifying and purifying themftlves 
 from all bodily Lufls, and for difbelieving and 
 difobeyiiig and detcfting all their falfe and 
 wicked, and infatuating, and enraging, and 
 deftrudive Dodtrines and Precepts, that could 
 poffibly be given to Men ; and by his coming, 
 and his Dodrine, and Life, and Death, in the 
 laft Days, in Verification of God his Father's 
 moft gracious and moft fure Word of Promife 
 and Prophecy, he perfonally bruifed the Ser- 
 pent's Head, by dift)elieving and difobeying 
 the Faith, and all the falfe and wicked and 
 alluring Dodrines of all bodily Lufts, and by 
 preferving both his Spirit and his Body from 
 being corrupted by them. 
 
 Secondly^ By every fincere and true and 
 truly faithful and obedient Member of the 
 one and only true Church of God, reprefent- 
 ed by t he Woman, the common Mother of 
 
 Mankind i 
 
the foregoing Faraphrafe, 281 
 
 Mankind j and therefore all the true Be- 
 lievers and Obeyers of the purifying fpiritual 
 Dodrines and Precepts, which came by the 
 Revelation of the coming and Death oiyefus 
 Chrift the only begotten Son of God, which 
 fhe that common Mother of all Living con- 
 ftantly teaches, being the Seed of the Woman, 
 by them the Head of the Serpent hath been 
 always in all Ages and Places of the World 
 bruifed and mortified and cafl out ; for 
 by their fincere and true Belief of, and perfedt 
 Obedience to that fpiritual Law which come 
 by J ejus Chrift, they have always mortified 
 and caft out and preferved their Spirits pure 
 from all bodily Lufts, and from that falfe 
 Faith, and from all thofe falfe and wicked 
 and infatuating and enraging and everlaftingly 
 deftrudlive Dodlrines and Precepts, which 
 the unmortified bodily Lufls continually dic- 
 tate to Mankind. 
 
 Thirdly, By the divinely revealed Word of 
 God, which is called the good Seed, and the 
 Seed of the Woman, as being continually 
 fown by her the true Church of God, in the 
 Spirits of Mankind, the Head of the Serpent^ 
 (i. e.) all the bodily Lufts, and all the falfe ^ 
 and wicked Dodrines and Precepts, which 
 they have ever di(5tated to Mankind, have 
 been bruifed, and expofed, and caft out. 
 
 hx\^lafily, by all the true Believers of that 
 Word who are alfo the Seed of the Wo- 
 man, the Head of the Serpent hath been al- 
 ways 
 
282 Notes in Vindication of 
 
 V':-ys bruifed as Grd had truly foretold, as 
 hath been fliewn under the fecond Accepta- 
 tion of thefe Phrafes. 
 
 Having thus (liewn how the Head of the 
 Sf'ptnt hath been bruifed, as Gcd had foretold, 
 by the Seed ot the Woman in all afcer Ages 
 of the World, (the Interval between the 
 univcrfal Apoitacy at Babcl^ and the Conver- 
 fion of Abraham to the true Faith excepted) 
 we will by and by fee> how it may be 
 bruifed by all Mankind in this, and in all the 
 after Ages of the World, if they will enter 
 into the fpiritual Warfare which God hath 
 here proclaimed, and arm themfeives with 
 the Ipiritual Arms and Armour which God 
 hath been moll: gracioufly pleafed to provide 
 for them, by his Revelation of his fending 
 and coming and Death of his only begotten 
 Son JeJUi Chrijt^ and perfevere in it unto 
 Death, as he the Captain of their Salvation 
 did. 
 
 But firft: I think it neceflary to fliew what 
 is fpiiitually meant by the Heel of the Seed of 
 the Won)an, God having foretold that it 
 would be bruifed by the Seed of the Ser- 
 pent. 
 
 The Word IlpJ^, which fignifies an Heel, 
 as a Verb, fignifics to fupplant, undermine, and 
 deceive, and with-bold, or keep back. And 
 as a Noun, Craft, or Subdcty and Deceit, and 
 a Reward or Bribe, and a 1 rack, Path or Way. 
 Jn almofl stll theie Senfes of the Word it is 
 
 ap. 
 
the foregoing Tarcphrafe. 28 ^ 
 
 applicable to the bodily De fires and Lufts, 
 and to the Bodies bt Men in which they lurk 
 and dwell. And accordingly St, Paul ipeaks 
 of his F!r(h or Body, i^ow. vii. i8 faying, 
 I know that in myj'elf dwelleth no good^htng-, 
 and (peaks as if it w.th-held him from doing 
 Good, that he was fpiritually willing to do, 
 and moved by it to do the Evil he was fpiri- 
 tually averle to. And ver. 23, ^hat the Law 
 of his Member s, [i. e. of his Body] warred a^ 
 gain the Law of his Mindy [or Spirit] and 
 Jirove to bring him into Captivity to the Law 
 of Sin. And the Pfalmift calls the wicked 
 Enemies that hated his righteous Ways, and 
 perfecuted him in order to deftroy his Body 
 and take away his Life, the perverjfe and 
 iniquitous Enemies of his Heels, faying, Pfah 
 xlix. 5, Wherefore Jhould I fear in, the Days 
 of Evil, when the Iniquity of my Heels fldall 
 compafs me about -^ ^i.e.) why fhould I fear in 
 the Days of my Penitence and Contrition, 
 when wicked Men who are given up to believe 
 and obey their Lufts, and therefore hate my 
 righteous Ways, fhall iniquitoufly compafs 
 me about, in order to dtfiroy my Body, that 
 interior and deceitful Part of me, by taking 
 away my Lifej for they cannot itijure my 
 Spirit, becaulc I put my Truf^ in God, who 
 is able to deliver me, and not in worldly 
 Power and Riche^, which can redeem no 
 Man's Spirit from everiafting Mifery. And 
 
 wher® 
 
284 Notes in Vindication 6f 
 
 where it is faid PfaL xli. 9. Mine ownfamt^ 
 liar Friend hath lift up his Heel againji me, 
 and St, John^ xiii. 1 8. He that eateth Bread 
 with me hath lift up his Heel again/1 me-, (i. e.) 
 he hath fet up his worldly bodily Luft againfb 
 me, in order to deftroy my Body. And it 
 was the natural Defires of our blelTed Saviour, 
 yefus Chrifl*^ Body, that inferior Part of his 
 Humanity, which rofe up and attempted to 
 deceive him into Difbelief and Difobedience, 
 and which therefore ought to be kept under, 
 and as it were, trodden upon. For which 
 Reafon, the natural Body of the Man Jefus 
 Chrift^ which was the inferior and the deceit- 
 ful Part of him the Seed of the Woman, and 
 which therefore ought to be kept under as he 
 kept it, was figuratively reprefented and fpi- 
 ritually fignified by his Heel. And Men 
 given up to believe and obey their bodily 
 Lufts, and therefore the Seed of the Serpent, 
 and Generation of Vipers, infatuated and en- 
 raged by their bodily Lufts, which he by his 
 Life and Dod:rine laboured to mortify and 
 purify them from, confpired againfl him and 
 perfecuted him, and crucified and fo bruifed 
 his Body reprefented and called, by and by 
 the Name of his Heel ; whereby the Pre- 
 didlion or mofl fure Word of Prophecy of 
 God concerning him, was literally accom- 
 plilhed and verified in him. And as all the 
 inferior and deceitful Parts, the Bodies of all 
 the truly Faithful and Obedient, are alfo re- 
 prefented 
 
t be foregoing Paraphrafe, 285 
 
 prefented and called, by and by the Name of 
 their Heels, Men governed by their Lufls, 
 have in all Ages laboured to deftroy, and fb 
 to bruife their Bodies ; their Spirits being out 
 of their Power to injure. 
 
 By the toregoing Obfervations we may per- 
 ceive, how the Head of the Serpent, (i, e.) 
 that falfe and deceiving Faith which always 
 accompanies Men's bodily Lufts, and all the 
 falfe and wicked Dodtrines and Precepts which 
 flow from that corrupt Fountain, may be 
 bruifed, mortified and cad out of the Spirits 
 of all Mankind, by which they will become 
 fpiritually and perfedtly pure, and pious, and 
 charitable, and righteous, and every other 
 Way morally virtuous, and truly and fpiri- 
 tually happy, both temporally and everlafting- 
 ly. And that all that is neceflary to be done 
 by any Man, in order to enable him to bruife 
 the Serpent's Head, and to make himfelf 
 fpiritually holy and everlaftingiy happ ; . fs 
 fmcerely, (i, e.) practically, and noiy to 
 believe that Faith, which Gcd reftored to 
 the World, by the Revelatioii Oi his fending, 
 and of the coming and Death of his only 
 begotten Son ytfus Cirijl^ our Lord, which 
 contains the mod: powerful Motives and 
 Reafons for moving Mankind to love God 
 with all their Hearts, ^c» and to moitify and 
 purify their Spirits from all bodily Lufts, by 
 which Mankind are led away from loving 
 pod, and moved to fix and fecure their fpiri- 
 
 tual 
 
286 Notes in Find! cat ion of 
 
 tual, as well as their natural or bodily Affec- 
 tions, upon the uncertain, and unlatis/^ying 
 and tranfitory Things of this World, and 
 made wicked for the Procurement of them, 
 for their fenfual Gratification, by which they 
 are made fpiritually miferable, both temporal- 
 ly and everlaftingly. 
 
 And the Faith God rellored to the World, 
 by the Revelation of the coming and Death 
 of his only begotten Son, (and which is de- 
 monflratively true, and moft clearly com- 
 prehenfible, and as I have elfewhere obferved, 
 is, with a very little Pains, as eafily re- 
 membered, as Men may their own Names) 
 is comprehended within the four following 
 Articles, (viz.) Firji, That there is a God. 
 Secondly^ That Men have immaterial and im- 
 mortal Spirits, as well and material and mor- 
 tal Bodies. Tbirdty, (Which is a neceffary 
 Confequcnce of the foregoing) that there is a 
 future State. And the Jourth and lafl^ is, 
 that that future State will be either a State of 
 perfetl and everlalting Happinefs, or a State of 
 perfe6l and evei lading Mifery in the next 
 World. Accord ii;;g as they have prepared 
 themTjlves for the one or the other during 
 their Continuance in this; by their perfevering 
 in the fincere and true Belief ot thefe four com- 
 prehenfive and fundamental Articles of fpiritual 
 Faith ; and in perfed Obedience to God's 
 moft perfect and perfedlly purifying fpiritual 
 Law, which inuifpenfably obliges all Man- 
 kind to mortify and purify their Spirits from 
 
 all 
 
 J 
 
the foregoing Varaphrafe, 2S7 
 
 all bodily Lufls ; or in Unbelief, or Mifbelief, 
 or infincere Belief of the one, and in Dif- 
 obedience to the other. 
 
 I have dwelt longer upon the Explication 
 of this Text, becaufe it contains the neW 
 Covenant of Life and immortality which were 
 again brought to Light by it. And becaufe 
 it contains every Tiling that Mankind ought 
 to know, believe and do, in order :o their 
 Sandification, Salvation, and true and fpiritual 
 Happinefs, both tempordl and e^verlafling ; 
 and is in itlelf a molt compleat and pciledt 
 Rule of Faith and Morals, and upoa which 
 all fubfequent particular Texts of Scriptures, 
 relating to Faith and Morals hang or depend, 
 and by which, and by which only, all luch 
 particular Texts of Scripture, can be truly, and 
 therefore ought always to be interpreied, (as 
 I have clearly and fully fliewn in ihe firfl 
 Volume of my Apology, for the one and only 
 true and fandVifying, and faving, and Chrif^iaa 
 Religion.) And as it contains the one and 
 only true and infallible Standard, to which 
 all the particular and Scd-dirtinguifhing re- 
 ligious Dodtrines and Precepts, of all particu- 
 lar Perfons, Seds or Churches, ought to be 
 brought, tried and judged of, whether they 
 be true 01 falfe, or righteous or wicked j and 
 having likewife (hewn by thisTcx^, how Xi\Q 
 Head of the Serpent may be bruifed by all 
 Mankind, in this prefent, and in all fucectding 
 Ages of the World, I now proceed to the 
 Confideration of the follow ing Verfes. 
 
 Havins 
 
288 Notes in Vhidlcatm of 
 
 Text. Notes, 
 
 Vtr.ib.And Havingobferved that the 
 unto the Woman Word yiV, which is here 
 he faidy I will rendered Sorrow, fignifies 
 greatly multiply alfo. Care, Trouble, Evil 
 thy Sorrow, and or Labour, and Perturba- 
 thy Conception ; tion of Mind, and alfo, 
 in Sorrow fialt worldly Subftance which 
 thou bring forth occafions ^grcat Trouble in 
 Children : And acquiring and prefer ving, 
 thy Dejire Jlmll and alfo vain Idols, which 
 he to thy Huf- occafions great fuperftitious 
 hand,ajtdhejhall Expence and Trouble in 
 rule over thee, ferving them. I need add 
 nothing here to which I 
 have obferved in the fore- 
 going Paraphrafe upon this 
 Verle. By which we may 
 perceive, that God did not 
 intend by any thing faid in 
 this Text, to punifli the 
 Woman for her Tranf- 
 greffion, by afflidling her 
 and all Womankind with 
 Sorrow and Sicknefs, dur- 
 ing the Time of their Con- 
 ception and Pregnancy, and 
 with intollerable Pains in 
 their Travel and Child- 
 bearing, But like a moid 
 gracious 
 
the foregoing Parapljrafe* 289 
 
 Text. Notes, 
 
 gracious and merciful Fa- 
 ther, whofe Grace and 
 Goodnefs haih always a- 
 bounded, and manifefled 
 itfelf as Sin aboundeth in 
 the World, in order to 
 move Mankind to Repen- 
 tance, and having obfcrved 
 that file and all her Pof* 
 terlty by her Difobedience 
 'Wtvt corrupted, and be- 
 come more prone to Luft 
 and Wickednefs, than they 
 would have been, had (he 
 continued in her original 
 State of Purity and Inno- 
 cence, he therefore let her 
 know, that her Care and 
 Trouble to prefer ve both 
 herfelf and Pofterity from 
 Luft, Wickednefs, and 
 Mifcry, would be greatly 
 increafed, and that every 
 Child which (he would 
 conceive and bring forth, 
 would add to her Trouble 
 in bringing them up in 
 the Way of Truth and 
 Rightegufnefs and Salva- 
 U tion. 
 
290 Notes VI Vindication cf 
 
 Text. Notes. 
 
 tionj but let her Trouble 
 be what it would, he en- 
 joined her to undergo it 
 for her own and their Sake, 
 and that (he might be the 
 better enabbd to undergo 
 this Trouble {he had 
 brought upon herfclf and 
 all her Pofterity, he en- 
 joined her to love and obey 
 her Hufband whom he 
 had fet over ner to be her 
 fpirituai Governor, Inftruc- 
 tor and Monitor, and not 
 give herfelf up as fhe 
 had done, to be direded 
 by thofe evil Angels her 
 bodily Defires, nor look 
 upon them, which oueht 
 to be retrained by Power 
 and Authority, to be her 
 head and fpirituai Direc- 
 tor : But to look upon her 
 III {band whom God had fet 
 over her, to be her Head 
 and Diredor in all fpirituai 
 Affairs, and love and obey 
 him, directing her accord- 
 ing 
 
the foregoing Paraphrafe. 291 
 
 Text. Notes. 
 
 ing to God's Word, reveal- 
 ed to him. 
 Ver. 17. And Conliderlng what hath 
 unto Adam he been faid concerning the 
 faid^becaufethou fpiritual Senfe of the Word 
 hafi hearkened Eating,andof the forbidden 
 unto the Voice of Tree, there needs nothing 
 thy Wtfe^ and to be added to the fore- 
 hafl: eaten of the going Paraphrafe, for we 
 Hree, of which I clearly perceive, that the 
 commanded theCy fpiritual Senfe and Mean- 
 faying, thoufoalt ing of this Verfe, and that 
 not eat of it : by curiing the Ground, 
 Oarjed is the was meant fpeaking Evil 
 Ground for thy of Man's Body, now cor- 
 Sake J in Sorrow rupted by Luft, and that 
 P^alt thou eat of therefore the Man would 
 it all the Days have. Trouble and Sorrow, 
 of thy Lije. and Reafon to repent, if 
 
 he fhould ever believe any 
 Words which his bodily 
 Lufts might at any Time 
 happen to fuggefl or didate 
 to him. 
 Vtx,\^,Thon7s By my Notes upon the 
 alfo and Thi/lles 9th, and i6th, and 17th 
 fiallit bring forth Verfes of the fecond Chap- 
 tothee: And thou ter, it hath been made ap- 
 palt eat the pear, that by eating, is 
 Herb U 2 figara- 
 
 % 
 
292 Notes in Vindication of 
 
 Text. Notes. 
 
 Herb oj the figuratively and fpirltually 
 I'ield, meant believing ; and by 
 
 the Plants and Trees of the 
 Garden were meant the 
 Reports of the bodily Sen- 
 fations ; and by the Tree 
 of Knowledge of Good 
 and Evil, in the Midfl of 
 the Garden, was fpirituaU 
 ly meant that falfe Faith 
 which proceeds from and 
 always accompanies the 
 bodily Defircs and Lufls ; 
 and that by the Tree of 
 Lite in the Midft of the 
 Garden, was fpiritually 
 meant the true fandifying 
 and faving Faith, which 
 proceeded forth from the 
 good Seed of the fpiritual 
 Word which God revealed 
 to Adam. And we may 
 oblerve that our blefTed 
 Lord and Saviour, yefus 
 Chri/i, in Conformity to 
 the Language of the Scrip-r 
 turesof the Old Teftament, 
 jin i to the Figures by 
 V- iiich God had been moil 
 i gracioufly 
 
the j ore going Paraphrafe, 293 
 
 Text. Notes. 
 
 gracioufly plea fed to repre- 
 fent boih the true fandlifyiog 
 and the fal'e and deceiving 
 Faith to Mankind, in the 
 Beginning, niade Uie of 
 in the very fame Symbols 
 and fenfibleReprefentations 
 of them. St, Math, vii. 16, 
 and 17. where he te'lo us, 
 that the good T.ce, the 
 true Faith, bringeih forth 
 good Fruit, and cannot 
 bring forth corrupt or evil 
 Fruit ; and that the cor- 
 rupt Tree, the falfe Faith, 
 which proceedeth from 
 and always accompanies 
 bodily LuftSj and is repre- 
 fented by Thorns and 
 Thirties, bringeth forth evil 
 Fruit, and cannot bring 
 forth good Fruit, and there- 
 fore faith, that Men do 
 not gather Grapes of 
 Thorns, nor Figs of Thif- 
 . ,tles. 
 
 And the Word m^, 
 
 fiornifies a Field of Culcure 
 
 that hath been broken and 
 
 U 3 made 
 
294 Notes in Vindication of 
 
 Text. Notes. 
 
 made fruitful by the 
 Plough, arid other Inftru- 
 ments of Agriculture j fo 
 that by the Herb of the 
 Field which Adam was to 
 eat, was fpiritually meant, 
 that he was to believe the 
 Word by which his Body 
 would be cultivated and 
 fubdued and kept under 
 with all its Lufts. 
 
 Therefore the fpiritual 
 and only ufeful Senfc and 
 Meaning of this i8th 
 Verfe, is, that Adam's 
 Body which was then cor- 
 rupted by Lull:, would be 
 produdive of deftrudive 
 Lufts, and of that falfe 
 Faith which always ac- 
 companies them, and which 
 he was not to believe, but 
 was to believe that Word 
 by which, and by which 
 only, his Body and all its 
 Lufts could be fubdued 
 and ki-'pt under by fpiritual 
 Care and Culture, by the 
 fpiritual and powerfully 
 
 cuU 
 
the Joregoing Paraphrafe* 295 
 
 Text. 
 
 Ver. ig. In 
 ■the Sweat of thy 
 Face floalt thou 
 eat Breads till 
 thou return unto 
 the Ground J for 
 out of it waft 
 thou taken : For 
 Duji thou art^ 
 and unto Dufl 
 Jhalt thou return. 
 
 Notes. 
 
 cultivating Word which 
 he was rcflored to the 
 Knowledge of, by the PvC- 
 vclation of the coming and 
 Death oijefis Chri/i the 
 only begotten Son ct God. 
 
 The Word nVI, which 
 Is here rendered S.ve.tt, 
 lignifies alio, Labour, Com- 
 motion, or Strife and Con- 
 tention. 
 
 And the Word t)j^, 
 which is here rendered the 
 Face, and fometimes the 
 Noftrils, fignifies alfo, Rage 
 or Anger ; and fo any 
 Deiire, by which either 
 the Spirit or Body is put in- 
 to Motion and enraged ; 
 and alfo a conftituent Part 
 of any Thing capable of 
 being put into Motion, as 
 Gen. II. 7. where it is faid 
 that when God had formed 
 Man he breathed into his 
 conftituent Parts capable 
 of being put into Motion, 
 (viz.J his Body and his 
 Spirit, »5{^, (in our Tranfla* 
 U 4 tion. 
 
296 Notes in Vindication of 
 
 Text. Notes. 
 
 tion, rendered Noftrils) the 
 Breath of Lives, {viz,) the 
 Breath of vegetable and ani- 
 mal Life, by the Spirit of 
 the natural or material 
 Air : And the Breath of 
 fpirituul Life, by the Spirit 
 of his divinely revealed 
 Word and Lav*^. And 
 St. Paul, tells us, Gal. v. 
 17. that thefe conflituent 
 Parts of Man are continual- 
 ly in Motion, and warring 
 againft each other, their 
 different Defires being fix- 
 ed and fettled upon very 
 different Objeds, the one 
 upon heavenly and the o- 
 tner upon earthly Things, 
 fo that the Spirit luf\eth 
 againft the Flefh, and the 
 Flefb againft the Spirit) fo 
 that the Spirit and the fpi- 
 ritual Defires are always 
 contrary to, and warring 
 againft the Body and its 
 Defires, and vice verfa. 
 
 By thic we may perceive, 
 that in this 19th Verfe 
 
 God 
 
the foregoing Faraphrafe, 297 
 
 Text^ NoTits. 
 
 God encouraged Adam to 
 carry on the fpiritual War 
 which he had but juft be- 
 fore proclaimed. And that 
 the fpiritual Senfe and 
 Meaning of it is, that A- 
 dam would live all his Days 
 in a perpetual State of 
 Warfare to be carried on 
 between his Spirit and his 
 Bodv, and between their 
 De fires which would be 
 always as contrary to each 
 other, as the different 
 heavenly and e-^rthly Ob- 
 jeds, upon which they 
 were fixed and fettled. So 
 that it would be with great 
 Difficuiiy that he would 
 be able to cat the Bread of 
 eternal Life, ard to en- 
 courage him to go on with 
 his fpiritual Warfare, he let 
 him know that his deceitful 
 Body, which warred agaiiiil 
 his Spirit, and from whofe 
 Power and Influence he 
 had taken it, by re-arming 
 it againfl all its Snares and 
 
 Af- 
 
apS" Notes in Vindication of 
 
 Text., Notes. 
 
 AiTaults, was mortal ; and 
 being a Syftem of Duft 
 would become Duft again ; 
 >yhereas, his Spirit was im- 
 mortal, and would be per- 
 fe(^ly and everlaftingly 
 happy, if it perfevered and 
 continued vidorious in its 
 fpiritual Warfare. 
 Ver. 20. And There nccdnothingto \,z 
 Adam called his added here to what I have 
 Wifes Name briefly noted before, for 
 Eve, becauje fJoe the Underflanding of the 
 ivas the Mother Text. 
 of all living. In my Paraphrafe upon 
 
 Ver. 21. U.ifo this Verfe, 1 have faid, that 
 Adam aljb, and by the Coats that God is 
 to his Wife did faid to have made for A- 
 the Lord God dam and his Wife, was 
 make Coats oj fpiritually meant the out- 
 SkiJiSyandcloath" ward memorial Ordinances, 
 (d them, of Sacrifice, and of Prayer 
 
 and Praife and Thankf- 
 giving, and of publick 
 Preaching by Priefts, then 
 appointed by God, publick- 
 ly to adminiftcr thefe in- 
 Arudive and memorial Or- 
 dinances to Mankind, at 
 God*s 
 
the foregoing Paraphrafe, 299 
 
 Text. Notes. 
 
 God's publick Altar, for 
 putting and keeping them 
 continually in Mind of their 
 fpiritual Enemies, whom 
 they were to watch and 
 ward again ft. And of the 
 true and fpiritual Faith and 
 Law, with which God 
 had then re-armed, and 
 by which, and by which 
 only their fpiritual Enemies 
 could be fubdued and mor- 
 tified. 
 
 And in order to juflify the Truth of my 
 Paraphrafe, and to (hew this to be the fpiri- 
 tual Senfc and Meaning of this Text. I 
 judge it neceifary to let before my Readers the 
 following Conliderations : 
 
 Firfi^ That neither ritual memorial Ordi-. 
 nances, nor publick Inflru6tors nor Moijitors 
 were ncccflary to our firft Parents in their 
 State of Innocence, when there was no Con- 
 tention between their Bodies and their Spirits, 
 and when their bodily Defires were uncor- 
 rupted by Lufl, and perfectly obedient ta 
 their Spirits then compleatly armed, with 
 the divinely revealed moft perfetfl and perfect- 
 ly purifying fpiritual Faith and Law, which, 
 they had nothing to divert them from thinking 
 
 of. 
 
300 Notes in Vindication of 
 
 of, and which they were to believe and obey, 
 were felMufficient for preierving them in the 
 happy S:ate in which they were created, and 
 for perfectly qualifying them for Sandification, 
 Salvation and eternal Life. And 1 have before 
 oblerved in my Notes upon Gen. II. 25, 
 where I have fliewn, the different Senfes in 
 which Nakednefs is taken in the Language of 
 the holy Sciipiures, that our firfl Parents 
 were there faid to be naked and not afhamed, 
 in no other Senfe but that of there not beinsr 
 cloathed with the outer Garments, of out- 
 ward ritual Ordinances, which were then un- 
 necelTaiy to be given them; the fpiritual 
 Arms and Armour, with which God had 
 then cloathed them, being fufhcient topreferve 
 them from all Harm : And when they had 
 caft away their fpiritual Armour, the Faith 
 and the Law with which God had fpiritually 
 cloathed and armed them, they were then laid 
 to be naked, in anodier Senfe, Gen. iii. 7. and 
 then they were alhamed and afraid. 
 
 Secondly^ Thai when our iirft Parents had 
 corrupted liieir Nature, and the common 
 Nature of ali Mankind their Poflerity, by fuf- 
 fering Luft to enter in and take PolTeffion of 
 it, by which all become prone or flrongly 
 inclined to Lufts, and to the Gratification of 
 them that happened to predominate in them, 
 they by thatcorrupt natural Propenfity would 
 have lecomc lefs mindful of, and more apt to 
 overlook, uud to become forgetful and regard - 
 
 lefs 
 
the foregoing Paraphrafe. 30 1 
 
 lefs both of their fpiritual Enemies, and of 
 their Spiritual Arms and Armour, by which, 
 and by which only, thofe Enemies were to 
 be fubdued and mortified, if ihey had been 
 left altogether by themfelves. And if inftruc- 
 tive and memorial Ordinances, and publick and 
 perpetual Inftrudors and Monitors publickly 
 and conftantly, and perpetually to adminiiler 
 them to them, to put and keep them con- 
 tinually in Mind, both of their fpiriiual Ene- 
 mies, and of their fpiritual Arms and Armour, 
 the divinely revealed purifying fpiritual Faith 
 and Law, had not then been inditutcd and 
 appointed j therefore, it mud necefllirily be 
 acknowledged by all realonable Perfons, that 
 inftru6live and memorial Ordinances, and 
 publick and perpetual Inflrudors and Moni- 
 tors, publickly and perpetually and conflantly 
 toadminifterthem to Mankind, for the afore- 
 mentioned Ends, although not indifpenfably 
 necefiary, were however, highly neceffary at 
 that Time to be inflituted and appointed, to 
 be carefully attended upon and adminiftered 
 and obferved. 
 
 Thirdly J That our mod gracious God and 
 heavenly Father, who predeftinated and 
 created all Mankind for true and fpiritual 
 Happinefs, both temporal and everlafting, 
 and who, therefore, neither delighteth in, nor 
 dcfires the Death of any Sinner, but that he 
 {hould turn from his Wickednefs and live, 
 and come to the Knowledge of the Truth, 
 
 and 
 
I 
 
 302 Notes in Vindication of 
 
 and be faved, is a God of moft perfe(5l Wifdom 
 andfatherly Goodnefs and Love to all Mankind, 
 and would therefore leave nothing undone 
 that was in any Degree or Meafure proper or 
 neceflary to be done for fpiritually difpofing, 
 and perfectly enabling and powerfully 
 moving all Mankind to prepare and qualify 
 themfelves by Faith and San(5tification, for 
 Salvation and eternal Life j and for putting 
 and keeping them continually in Mind of 
 every Thing neceflary to be known, believed 
 and done by them, in order to their qualifying 
 themfelves for the Attainment of thefe great 
 and happy Ends. And as it muft neceflarily 
 be acknowledged, that inflrudtive and me- 
 morial Ordinances, and publick Inftrudc^^s 
 and Monitors, became highly neceflary to be 
 inftituted or appointed trom the Time of the 
 Fall and Reftoration of our firft Parents for 
 putting and keeping Mankind continually 
 in Mind, both of their fpiritual Enemies 
 their bodily Lufts, and of their fpiritual Arms 
 and Armour, the perfedly purifying fpiritual 
 Faith and Law, by which, and by which on- 
 ly, thofe and all other fpiritual Enemies are 
 to be fubdued and conquered. Therefore it 
 neceffarily and demon ftratively follows, from 
 the moft perfed: Wildom and Goodnefs of 
 God, that inflrudive and memorial ritual 
 Ordinances, and publick Inflrudors and Mo- 
 nitors were at that Time inftituted for the 
 Benefit of all Mankind, in that and all after 
 
 Ages 
 
the foregoing Paraphrafe. 303 
 
 Ages of the World. And when we confider 
 how God had but juft before compleady re- 
 armed our firft Parents with that Faith and 
 Law, which he reilorcd to them by the Re- 
 velation of his only begotten Son yefus Chriji^ 
 we will clearly perceive, that by his giving 
 them fufficient inflru^tive and memorial 
 Ordinances, and publick and perpetual In- 
 flrudors and Monitors, that he did not only 
 do every Thing that was proper and neceffary, 
 but every Thing that was poffible to be done, 
 for enabling Mankind to work the Work of 
 their own Sandification, Salvation and eternal 
 Life. 
 
 Fourthly^ If we confider the early Prac- 
 tice of Sacrifice of clean and harmlefs Animals, 
 in the Dxysoi Adanty brought to be offered 
 up by Abel, as foon as a Prieft according to 
 God's Appointment was born, and of a pro- 
 per Age to execute the Prieft's Office, (which 
 was then vefled in the firfl-born Male of 
 every Family, which happened to open the 
 Womb, exclufively of all others) which is a 
 Thing that never could have come into the 
 Thought of Man, to have imagined that the 
 taking away the Life of a poor harmlefs Crea- 
 ture and burning its Body, could be an Ac* 
 tion well plcaling and acceptable to a perfed:- 
 ly wife and good, and moft mercitul God. 
 But when we look upon it as a memorial 
 Ordinance appointed ;o be obferved forpucting 
 and keeping Mankind in Mind of the Death 
 
 of 
 
304 Notes in Vindication of 
 
 of Chri/lj (that innocent Lamb without Spet 
 or Blemi(h, flain from the Foundation of the 
 World, juft then revealed to our firft Parents, 
 and typified by the clean Animals ordered to 
 be continually offered in Sacrifice) and of 
 Men's bodily Lufls by which they would be 
 moved to perpetrate that moft atrocious Mur- 
 der of the Son of God and Saviour of the 
 World; and when we confider the other me- 
 morial Ordinances of publick Prayer, includ- 
 ing Praife and Thankfgiving to God, and called 
 in the Language of the holy Scriptures, calling 
 upon the Name of the Lord, which we find 
 to be a Pradice as old as the Days of Enos, 
 Gen, iv. 26. who though not the firft, yet 
 the firfl faithful and obedient Prieft of the 
 true Church of God. And the Ordinance 
 of, or publick Preaching, as pra(5tifed by 
 Nodh. And that all thefe inftrudive and 
 memorial Ordinances were inf^ituted for the 
 fame End that Sacrifice was, and to put and 
 keep Mankind continually in Mind of their 
 fpititual Enemies, and of that purifying fpiri- 
 tual Faith and Law, by which and by which 
 only, thofe Enemies can be fubdued and 
 mortified, and of the indifpenfable Neceflity 
 of perfevering in the fincere and true Belief 
 of the one, and in per fed: Obedience of the 
 other, in order to Sandification, Salvation 
 and eternal Life, I fay, whoever will duly 
 weigh and coniider the aforementioned Or- 
 dinances, and the true and only End for which 
 
 they 
 
the foregoing Faraphrafe. 50^ 
 
 they were ob(erved by all the truly Faithful 
 in all Ages of the World, and the Neceffity 
 that was for inftituting them immediately 
 after the Fall and Reftoration of our firfl 
 Parents, and the perfedl Wifdom and Good- 
 nels of God, mult neceflarily acknowledge 
 them to have been of divine Inrtitution ; and 
 that their divine Inftitutlon which was fo ne- 
 cefTiry to be known in all Ages of the World, 
 for the Manifcftation of the perfedt Wifdom 
 and Goodnefs of God to all Mankind, is no 
 where recorded in the holy Scriptures but in 
 this Text under our prefent Conlideration, 
 where they are reprefented by outer Garments, 
 for moft perfe(ftly wife and good Reafons 
 hereafter mentioned. But this Matter will 
 be put out of all Doubt and beyond all Con- 
 troverfy, by the two following Confidera- 
 tions. 
 
 Fifthly^ That it plainly appears from other 
 Paflages of holy Scripture, conformable to this 
 Text, that the outward memorial ritual Or- 
 dinances of the Law were reprefented and 
 called by and by the Names of outer Gar^ 
 ments. Thus the Prophet Zechary iii.-fpeak- 
 ing of the Abolition and Change of the ritual 
 Law of Mofes^ (which St. Jude 9, there- 
 fore calls the Body ofMofes) becaufe it had 
 been detiied and rendered altogether unproti- 
 table for anfwering the End for which its 
 Ordinances had been originally inftituted, 
 leprefents thofs Ordinances by defiled Gar- 
 
306 Notes in Vindication of 
 
 ments, with which Jt?/?)?/^ the High Priefl who 
 reprefented the Jewijh Church, was cloathed. 
 And tells us, that Chri/i the Angel of the new 
 or laft purifying fpiritual and everlafting Cove- 
 nant, ordered thofe defiled Garments to be 
 removed from, and to cloath him with new 
 and undefiled Garments, thereby fignifying, 
 that Chriji would alter or abolifli all the ritual 
 Ordinances of the Law reprefented by out- 
 ward or bodily defiled Garments, and infti- 
 tute new and indefiled ritual Ordinances in 
 their ftead, for anfwering the End for which 
 thofe defiled, and therefore then abolifhed. 
 Ordinances, had been originally inftitufed, 
 (viz.) for putting and keeping Mankind 
 continually in Mind of their fpiritual Enemies 
 their defiling bodily Lufts, and of that purify- 
 ing fpiritual Faith and Law, by which and by 
 v/hich only, thofe fpiritual Enemies can be 
 fubdued and mortified, and caft out. 
 
 And our blefied Lord and Saviour fpeaking 
 conformably to the Reprefentation which 
 God had made of outward ritual memorial 
 Ordinances at the Time he firft inflituted 
 them, reprefents them by the fame fenfible 
 Sym.bol, Sf. Math. ix. 16. for when the 
 Difciples of John Baptiji and the Pharifees 
 queflioned him about the ritual Ordinance of 
 Fafling, which they perceived his Dilciplcs not 
 to obferve. And knowing that they fuper- 
 fljcioufly obferved that Ordinance, and had 
 dfopt the fpiritual Senfe and Meaning of it,. 
 - .... i or 
 
tie f of e going Paraphrafe» 307 
 
 Or believed they would be fanctified and faved 
 by the ftri'fl literal and carnal Obfervance of 
 it-, and of the other Ordinances of the M7/2?/V 
 Ritual, without confidering that the true fpi- 
 ritual Fad fignified by that carnal AbilinencCj 
 was abflaining from the Gratification of the 
 bodily Lufts, lets them know that a proper 
 Time would come when the true fpiritual 
 Church of God would be perfecftly in0:ru6ted 
 in the Knowledge of the true fpiritual Faith 
 and Law, by and after his Death ; and of the 
 true and only End for which Fafting and all 
 other ritual Ordinances were inftituted^ and 
 that then his Difciples would truly and fpiri- 
 tually faft. But it would be in vain to add 
 a new and fpiritual Ordinance to the ritual 
 Law, which he reprefents by an old Garment, 
 fo long as thofe legal ritual Ordinances which 
 had then become altogether carnal, con- 
 tinued unaltered and unabolillied. And this 
 he illuftrates, by faying, that no Man putt eth 
 a Piece of new Cloath upon an old Garment^ 
 for that which is put in to Jill it up^ taketh 
 from the Garment^ and the Kent is made 
 wprfe^ (i. e.) no Perfon perfedly, and in- 
 verted with full Authority fo to do, would 
 add a new and fpiritual Precept to the old 
 Mofaic Ritual, which was then become alto- 
 gether carnal, becaufe of their Inconfiftency, 
 and Dilagreement with each other. But when 
 thofe ablurd Ordinances were abolifhed, and a 
 new Syftem of Ordinances would be given 
 X 2 them 
 
508 Notes in Vindication of 
 
 them, which like new and undeiilcd Gar- 
 ments would put them in Mind of preferving 
 thcmfelves from all fpiritual Defilement, they 
 beine all of a Pisce, and all tending to promote 
 one and the fame End, then they would truly 
 and fpirjtuylly fail. 
 
 The Faith and the fpiritual or moral Law, 
 are reprefented by inward or fpiritual Armour, 
 and the outward ritual memorial Ordinances 
 are therefore reprefented by outward or bodi* 
 ly cloathing, by which Men are put in Mind 
 to watch againft their fpiritual Enemies, and 
 to have their Ipiritual Arms and Armour 
 always in Readinefs to defend themfelves a- 
 gainlt them, and to fubdue and mortify them 
 whenever they attempt to become rebellious. 
 And thus we find the ritual Ordinance of 
 Praife reprefented and called, by and by the 
 Name of a Garment. Jfa. Ixi. 3. And as 
 the Righteoufnefs of the^crW^fj and Fharifees 
 in our Saviour's Time, fo the Righteoufnefs 
 of the yews in all form.er Ages, when they 
 fell ineo Saperflition, confifted in a flrid: lite- 
 ral Obfervance of the ritual Ordinances of tha 
 Law, therefore it is reprefented IJa, Ixiv. 6. 
 by filthy Rags. 
 
 Sixthly and Iqflly, The Word HOT, to 
 make, fignifies alfo to prepare and collect 
 together, and produce or bring forth, and to 
 prefs or combine clofe together. 
 
 And the Word m^, the outer Skin, figni- 
 fies alfo one that is Awake and upon the 
 
 Watch, 
 
the foregoing Parapbrafe, 309 
 
 Watch, or a Watchman, who watcherh 
 againft Enemies, and alio an Enemy, And 
 as a Verb, it fignifies to awaken or flir up, 
 and put upon the Watch, and to make naked, 
 or to bhnd and deilroy, which are all Pro- 
 perties that are applicable to excernal ritual 
 memorial Ordinances, by which Perfons are 
 nirred up and moved to become watchful 
 againft their fpiritual Enemies, and by which, 
 thofe who do not conlider the truij Ufe and 
 End for which they were inftituced, are 
 blinded, and rendered Regardlefs of their 
 fpiritual Arms and Armour, and fo become 
 ftriptof it, and left fpiritually naked, and de- 
 flroyed by the Abufe of them. 
 
 From the foregoing Confideratlons wc may 
 perceive, the fpiritual Senfe and Meaning of 
 this 2 III Verfe, (for the literal Senfe would 
 have been of no U(q or Benefit to Mankind 
 to have known, and thtrjfore would have 
 been inconfiftent with the perfed: Wifdom and 
 Goodnefs of God, to have ordered it to be 
 recorded,) that the Lord God, after he 
 had compleatly re-armed our firfl Parents, 
 with the purifying fpiritual Faith and Law, 
 that they might be put and kept continually 
 in Mind of the indifpenfable Neceffity of per- 
 fevering in the fincere and true Beliff of the 
 one, and in perfed Obedience to the other ; 
 and of their fpiritual Enemies their bodily 
 Luils, which are to be fubdued by no other 
 Arms, in this their corrupted State, in which 
 X 3 they 
 
310 Nofei in Vindication of 
 
 they are fo liable to be tempted and feduced 
 by them ; piepared a Syflem of outward in^ 
 ilrudive and memorial Ordinances for them, 
 and publick and perpetual Inftrudors and 
 Monitors publickly and perpetually and con- 
 ftantly to adminilter them to Mankind, and 
 was giacioufly pleafed to reprefent them by 
 outward or Skin-Coats, or Watch-Coats, by 
 which they were to keep themfelves in Mind 
 of their fpiritual Enemies, and of having their 
 fpiritual Arais and Armour always in Readi- 
 nefs to refift, fubdue and mortify them, and 
 by that Means fave themfelves from both 
 temporal and tverlafting Mifery : and prepare 
 and qualify themfelves for the Enjoyment 
 and fure Attainment of the true and fpiritual 
 Happinefs, both temporal and everlafiing, for 
 wliich God predeflinated and created all Man- 
 kind, without Exception. 
 
 By Gods having re-armed our firft Parents, 
 with the fpiritual Faith and Law, which was 
 reftored tothe Woild by the Revelation of his 
 fending and the coming aqd Death oijejus 
 Chrifi his only begotten Son our Lord, and by 
 his having at the fmie Time given them 
 a Syftem of inftrudlive and memorial ritual 
 Ordinances, and inftiiuted a Prieflhood pub- 
 lickly and conftantly and perpetually to ad- 
 Hiinifter thefe Ordinances to Mankind, he did 
 (as I have a little before obferved) not only 
 do every Thing that was proper and neceflary, 
 t>ijt alfo every Thing that was at that Time 
 
 pofuble 
 
the foregoing Varafhrafe* 311 
 
 potlible to be done, for perfedlly enabling 
 Mankind to prepare and qualify themlelves 
 for the Enjoyment, and conlequently for the 
 fure Attainment of that true and fpiritual 
 Happinefs, both temporal and everlafting, for 
 which he predeflinated and created them, and 
 thereby moil: clearly manifelled his mod: per- 
 fect Wifdom and fatherly Goodnefs and Love 
 to all-Mankind, that they might thereby be 
 moil: powerfully moved to love him with all 
 their Hearts, and to manifefl the Truth and 
 Sincerity of their Love by perfect Obedience 
 to his moft gracious and perfedly purifying 
 Law, which he gave them for no other Rea- 
 fon but for refcuing and delivering and pre- 
 fcrving them from the Captivity, Tyranny 
 and Slavery of their bodily Lufts, and confe- 
 quently from all Kinds and Degrees of Wick- 
 ednefs, and from Mifery both temporal and 
 everlafting, and made truly and fpiritually 
 happy in the Enjoyment of him, both tempo- 
 rally and everlaftingly. 
 
 And God in mod perfed Wifdom and 
 Goodnefs was moft gracioufly pleafed to re- 
 prefent thefe inftrudive and memorial Ordi- 
 nances, which then became necefTary to bs 
 inftituted, by outward bodily Cloathing^ 
 which is liable to Abufe and Defilement, as 
 well as to wax old, and to become unfit for 
 anfwering the End for which they were 
 originally intended, and were therefore alter- 
 able but by none but him. who gave them, 
 X 4 and 
 
312 TSIotes in yindi cation of 
 
 and who beft knows when there is a NecefTity- 
 for Change or Aheratlon ; for if God had not 
 been pleafed thus to have fenfibly lignified 
 and reprefented them, Mankind would have 
 been apt to have mistaken them for effential 
 and vital Parts of the true Religion which is 
 the fpi ritual Body of Chrifi ; and v/ould have 
 overlooked the fandifying and faving Faith 
 and Law, and would have imagined that 
 they would be fandlified and faved by the 
 ftridl literal Obfervance and Participation 
 of them, as all the Gentiles^ and almoft all 
 the yews in after Ages did, and as Multitudes 
 of thofe who go under the general Denomi- 
 nation of Chrifti.ms, but do not conlider the 
 true and only End for which all the ritual 
 Ordinances were inftituted, do at this Day; 
 whereas by God's reprefenting them to Man- 
 kind as he hath, they may clearly perceive 
 that they are no more eiTentia-l or vital Parts of 
 the Religion by which Men muft be fandtified 
 and faved, than the Cloafhs with which a 
 Man covercth himfelf, in order to preferve the 
 vital Heat of his Body, and defend himfelf 
 againfl: the Inteniperature and Inclemency of 
 the Weather, are elTential and vital Parts of 
 the Man; they are ufeful and in many Re- 
 fpe(fls neceflury, but they are not indifpenfa- 
 bly Necefiary for either his Being or Well-. 
 Being, as the fincere and true Belief of, and 
 Obedience to that Faith and Law, thofe on- 
 ly eiTential and vital Parts of the one and 
 
 only 
 
the foregoing Paraphrafe, 313 
 
 only true (an6iifying and faving and Immuta- 
 ble rpiritual Religion always are. 
 
 I have infifled longer upon the Explication 
 of this Verfe, in order to convince Mankind 
 of the Impiety and Unprofitablenefs of un- 
 derftanding and believing it in the literal Senfe 
 of the Words, and that they might fee the 
 per fed; Wifdom and Goodnefs of God moft 
 clearly manifelled by it, and vv'hat great fpi- 
 ritual Benefit they may receive by underftand- 
 ing and believing it, in that figurative and 
 fpiritual Senfe, vi^hich I by icriptural Autho- 
 rity, and couhllently with the true Belief of 
 the per fed: Wifdom and Goodnefs oi God, 
 niofl: clearly manifefted by the Reafon of 
 Things, wrought for the Sanditication and 
 Salvation of all Mankind, have affixed to the 
 Words. 1 therefore proceed to. 
 
 Text. Notes. 
 
 I judge it neoeflary to 
 
 . obfervc here, 
 
 Ver. 22. And Firjl, That 'Jehovah^ 
 
 the Lord God Ehhi?n, the three p^^rfedly 
 
 faid, behold the good, and theretorc ever 
 
 Man is become blefled Perfons in the one 
 
 as one ofus^ to jf^'/jo'u^/' or divine Eflence, 
 
 knoav Good and here fpoke of themlelves, 
 
 JEW/. And now as of a Plurality in Unity 
 
 hfi he put forth in the one undivided and 
 
 his in-» 
 
314 Nofei in Vindication of 
 
 Text. Notes. 
 
 his Handy and indivifible divine EfTencc, 
 
 take alfo of the faying the Man is become 
 
 T^ree of Life^ and as one of us, to know Good 
 
 eat, and live jor and EviL And that this 
 
 ever. Plurality in the Unity of 
 
 Ver. 2 2.T/7fr^- the divine EiTence, will be 
 
 fore the Lord fliewn to be a moft clearly 
 
 God fent hi?n conceivable and compre- 
 
 forth Jrom the henfible Truth, under the 
 
 Garden of Edei-i, Article or Word Trinity, 
 
 to till the Ground m the fecond Volume of 
 
 from whence he my Apology, for the one 
 
 ivas taken, [or and only true and divinely 
 
 becaufe he was revealed fand:ifying and 
 
 taken from faving fpiritual and Chrifli- 
 
 thence.] an Religion. 
 
 Secondly^ That the Word ^5, which is here 
 rendered left, is a Particle which doth not 
 denote Certainty, but Probability only, and 
 is therefore applicable to the future Adiions 
 of Men, who in Refpefl: of their Spirits are 
 free Agents, and therefore their future Adions 
 are all contingent and may or may not be, and 
 therefore are not foreknowable, as will be 
 {liewn under the Articles or Words Predefti- 
 nation and Prefcience, in the fecond Volume 
 pf my Apology, for the one and only true and 
 C^C, Religion. 
 
 Thirdly, 
 
the foregoing Paraphra/e, 3 r 5 
 
 Tlolrdly^ That in my Notes upon Geru 11. 
 ver. 9, it hath been clearly and fully (hewn, 
 that by the Tree of Life, in the Language of 
 the holy Scriptures, is fpiritually meant the 
 true fandifying and faving Faith, which pro- 
 ceedeth forth from the revealed Word of 
 God, which is fometimes figuratively repre- 
 fented by good Seed; and Ibmecirnes by a 
 River of pure Water, flowing forth from the 
 Throne, or Love of God ; and fometimes by 
 a fliarp and two edged, or flaming Sword, 
 and is called the Sword of the Spiric 
 
 Fourthly, That by the Word vhw^ to fend, 
 is alfo meant to releafe, or let go out of Pri- 
 fon, and from the Power of thofe who kept 
 Perfons in Bondage. 
 
 Fifthly^ That in my Notes upon Gen. IL 
 ver. 8 and 10, I have fl-iewn, that by the 
 Garden God planted in Fden^ was fpiritually 
 underftood the earthly Body of Man, thea 
 uncorrupted by Lurts. 
 
 And Sixthly and La/ily^ That it was after 
 God had re-armed our tirft Parents with the 
 fancftifying Faith and Law, wiiich cume by 
 his Revelation of his fendin^T, and the co^iiin'^ 
 ^nd Death of Jejus Chrijt ; and after that 
 he had given them a Syftem of inftruftive 
 ^nd memorial Ordinances, to put and keep 
 them continually in Mind of that Faith and 
 Love, by which they were taken out of the 
 Power of their fpiritual Enemies ; and of the 
 jndifpenfablc Necefllty of perlevering in the 
 
 fincerf 
 
3 1 6 Notes in Vindication ef 
 
 fincere and true Belief of the one, and in per- 
 fed: Obedience to the other, in order to their 
 Sandification, Salvation, and eternal Life, that 
 the Lord God is faid to have fent forth Adam 
 from the Garden of Eden, to till the Ground, 
 becaufe he had taken him from thence. 
 
 By duly confidering the foregoing Obfer- 
 vations, we may clearly perceive the true fpi- 
 ritual Senfe and Meaning of the two next 
 foregoing Verfes to be this : That the Lord 
 God, yehovahj Elohim, who together in U- 
 rity are but one God, and therefore cannot 
 a(5t but in concurrent Co-operation together 
 (as will be moft clearly (liewn hereafter) faid: 
 Behold by our having perfectly re-inftrud;ed 
 the Man in the true Knowledge of the fanc^ 
 tifying Faith and Law ; and by our having 
 given him a Syifem of in{lru6tive and me- 
 morial Ordinances, to put and keep him con- 
 tinually in Mind of both, and of the indifpen- 
 fable NecefTity of perfevering in the fincere 
 and true Belief of the one, and perfed: O- 
 bediencc to the other, in order to his Sandti- 
 fication. Salvation, and eternal Life, he is be- 
 come as one of us in refped of his Knowledge 
 of Good and Evil, or of the Means, by which, 
 and by which only, true Happinefs, both 
 temporal and everlal^ing, is to be obtained, 
 and of the Means, by which only thefe 
 great Bleflings are to be loll. And being 
 thus perfedly inflruded in the Knowledge 
 of thefe Things, he will probably lay hold 
 
 of 
 
the foregoing Par aphrafe, 317 
 
 cf and embrace, and fincerely and truly be- 
 lieve the one and only true fandifying and 
 faving Faith j and by (o doing, obtain eter- 
 nal Life. And the Lord God, by having 
 thus perfe,5lly inftrudled him m the Know- 
 ledge of the landifying and faving Faith and 
 Law, releafed his Spirit from the Bonds by 
 which it had been {hackled by the Lufts of 
 its Body, which before it was corrupted, was 
 an Eden, or Garden of fpiritual Delight. And 
 being thus releaied and fet at Liberty, and 
 raifed above the Power and Influence of its 
 bodily Lufts, God commanded him to fub- 
 due and keep under that deceitful Garden 
 from whole Power and Influence he had (o 
 releafed and taken it, by fpiritual Care and 
 Culture, by his fpiritual Armour, the Shield 
 of Faith and Breaft-Plate of Righteoufnefs, 
 and Helmet of Salvation, and the fpiritual 
 Sword of the divinely revealed Word, with 
 which he had perfedly re-armed them. 
 
 This is a clear and well-grounded fpiritual 
 and ufeful Explication of the Words of the 
 two next foregoing Verfes, by which the per* 
 fed: Wifdom and Goodnefs of God, and his 
 Love to all Mankind is mofl clearly mani- 
 fefted; and by which Mankind are benefici- 
 ally inftru6led in the Knowledge of every 
 Thing nectffary to be believed and done by 
 them, in order to their Sandfification, Salva- 
 tion, and eternal Life: Whereas, if the Words 
 be literally under flood, and as they are ren- 
 
 "^ dered 
 
3 1 8 Notes in Vindication of 
 
 dcred in our, and to the fame Purpofe In all 
 Other Tranllations, and as they have been ex- 
 pounded by the Generality of Critics and 
 Commentators : God is there reprefented as a 
 moft malevolent and cruel, and mercilefs 
 and arbitrary, and unequitable Being, in con- 
 tradidion to all the other Revelations and 
 Reprefentations that he hath made of him.felf 
 in his holy revealed Word ; and to ail the 
 manifold IVJanifeflations that he hath made of 
 himfelf by all his various Difpenfations to. and 
 Dealings with all Mankind, and all his holy 
 inftifluied Ordinances; and they who believe 
 them in the literal Senfe, will have by that 
 Belief, the greateft Reafon to dread him on 
 Account of his Power, and confequently, to 
 hate him on Account of his Malevolence; but 
 none fo admire, adore and love him for his 
 fatherly Goodnefs, unlefs they al fo believe 
 the holy Scriptures to be inconfiflent with 
 themfelves, and that one Part of them is con- 
 tradidory to the other. 
 
 Text. Notes. 
 
 Ver. 24. So It hath been fliev/n be- 
 
 he drove out the fore in my Notes upoa 
 
 Man ; and be Gen. II. ver. 9, That by 
 
 placed at the the Tree of Life, is Ipiri- 
 
 Eaft of the Gar- tually meant the divinely 
 
 den of Eden, revealed fandifying and . 
 
 Ckerubims^ a fid favingfpiritual Faith,. which , 
 
the foregoing Varaphrafi, 319 
 
 Text. Notes. 
 
 a flaming Sivord is fometlmes reprefcnted In 
 which turned e^ the holy Scriptures by a 
 very Wa)\ to (harp two-edged Sword, 
 hep the Way of which is ahb called the 
 the Tree of Life. Sword of the Spirit: as 
 Heb. iv. 12, Rev. i. 16, 
 and ii. 1 6, and Ephef. vi. 
 
 And the Word tJ^nil 
 which fignifies to expel or 
 drive out, figniiies alfo to 
 divorce, and fo break off 
 all Communication be- 
 tween Parties, between 
 whom there had been moft 
 intimate Familiarity. 
 
 And the Word \^\i; 
 which is here rendered (for 
 what Reafon I know not) 
 to place, fignifies to inha- 
 bit, dwell, or abide in. 
 
 And D"TpD which is 
 here rendered at the Eaft, 
 fienifies from the Firfl:, or 
 Beginning, 
 
 As for the Word d~lD I ll^ali fay little 
 of it here, bccaufe I (hall fpeak more largely 
 of it under the Article or Word Cherubim in 
 
 the 
 
320 Notes in Vindtcatlm of 
 
 the fecond Volume of my Apology for the 
 one and only true, ^c. &c. Religion. How- 
 ever fo much I judge neceffary to be obferv- 
 ed here concerning it. That the Word m 
 or T\1'^ fignifies to multiply or magnify; and 
 the Word 1T\ fio;niiies to contend or litigate, 
 and ftrive for Mafiery, whence the Word 
 ^T"lD feems to be derived, which fignifies a 
 Prince or Ruler, are all applicable to the bo- 
 dily Defires, which are a Plurality of power- 
 ful ones, which contend for Superiority over 
 Man's Spirit, and to magnify themfelves, and 
 are called Princes of the Power of the Air, 
 the Spirit that ruleth in the Children of Dif- 
 obedience, Ephef. ii. 2. And as they are 
 they that contend againfl God, the moft pow- 
 erful Plurality in Unity, they are called Che- 
 rubims, (i. e,) as it were the ftrong and 
 mighty Plurality ; for they who are not go- 
 verned by God, and by his Faith and Law, 
 are altogether governed and dired:ed by their 
 predominant bodily Defires or Lufts, which 
 are excited and ftirred up in them by the 
 Power of the material Air mechanically ope- 
 rating in or upon their Bodies 5 and they are 
 reprefented in Ezekiei's Vifion, Ezek. 1. 10, 
 by three flrong and powerful Animals, (viz.) 
 a Lion, an Ox, and an Eagle, intimately 
 and infeparably united to a Man j and were 
 alfo reprefented by God in the Beginning, as 
 I have fliewn in my Notes upon Gen. i. 26, 
 by Fowls of the Air and Fifh of the Sea, and 
 
 Buafts 
 
the foregoing Paraphrafe, > 32! 
 
 Beafts of the Earth, tame and favagCj and by 
 Reptiles harmlcfs and hurtful, which Man's 
 Spirit was to cxcrcife Authority and Do^ 
 minion over, and to reftrain and keep within 
 regular and due Bounds, and not fuffer them 
 to become infatiable and exorbitant and de- 
 ftrudiive predominant Rulers. And as the 
 bodily Deiires are indifpenfably neceffary to be 
 planted in Man, both for the Support and 
 Prefervation of his Body, which is the earthly 
 Tabernacle which God provided for his Spirit 
 to dwell in, during the Time of its Prepara* 
 tion of itfelf in this World, for everlafting 
 Happinefs in the next : And for the In- 
 creafe and Continuance of his Species, 
 therefore God fo formed his Body, as that 
 thofe animal Motions, which arc called 
 the bodily Defircs, fhould neceflarily be ex- 
 cited in it, by the material Air operating or 
 acting continually in and upon it. And al- 
 though thefe Motions be ftrong and power- 
 ful, they are fo far from being hurtful, 
 that they are necelTary and ufeful, fo long 
 as they are kept retrained and within their 
 due Bounds by the Spirit of Man, by that 
 Faith and Law which God gave Man, by 
 which he fufficiently enabled him to reflrain 
 them, and by which and by which only, they 
 can be effectually reftrained. Therefore it is 
 iaid in this Verfe, under our prefent Con- 
 iideration, that the Lord God from the firft, 
 or from the Beginning, CDtpD, caufed the bo- 
 
 Y dily 
 
^22 Notes in Vindication cf 
 
 dily Delires to inhabit in, and for the Garden 
 of EdeUy (i. e.) in and for the Benefit of 
 Man's Body, to ferve, but not to govern in it, 
 becaufe he had planted another Governour in 
 it, (vtz.) his divinely reveeled Word, repre- 
 fented by a fliarp flaming Sword, the Sword 
 of his Love, by which aiid by which only, 
 that Tree of Life, the true fandifying and 
 faving Faith was to be obtained. 
 
 By the foregoing Confiderations we may 
 clearly perceive the true fpiritnal Senfe and 
 Meaning of this laft Verfe of Mofes^ Account 
 of the Fall and Reftoration of our firft Parents, 
 and of all Mankind, to be as follows, viz. that 
 the Lord God by the Power and Force of the 
 fandlifying and faving Faith and Law, which 
 he had reftored the Man to the Knowledge 
 of, by the Revelation of his fending and the 
 coming and Death cf his only begotten Son 
 ye/us Chrijl^ broke off all familiar Intercourfe 
 between his Body and his Spirit, and by that; 
 ipiritual Force releafed and fet his Spirit at 
 Liberty, from the Captivity of its bodily 
 Lufts, by which it had been enllaved. And 
 as the bodily Defires were and always would 
 be necelTary to be continued in Man's Body 
 for its Ufe and Benefit ; therefore, God from 
 the Beginning, or from his firft Formation of 
 Man, caufed thofe ftrong" natural Defires, 
 called Cherubims, to grow up and inhabit, Of 
 dwell in his Body, to minilter and be ufeful 
 to itj but not to prefide or over-rule in it ; 
 
 for 
 
the foregoing Faraphrafe, 3 2 3 
 
 for he had alfo given his revealed Word, re- 
 prefented by a flaming Sword, to dwell and 
 prefide and rule therein, to preferve the Way 
 of the true faijdtifying and faving Faith, re- 
 prcfented and called in the figurative Language 
 of the holy Scriptures, the Tree of Life, (i.e.) 
 to preferve Truth and perfeft Purity, Piety, 
 Charity and Righteoufnefs, which are the 
 Way and the Things which the true Faith 
 dirc(5l to, and whofe End is eternal Life, 
 
 Y J nt 
 
324 The Author s Reafom for having 
 
 77)3 Author s Reasons for having 
 publijhed thefe ^QTEs ^W Obser- 
 vations at this Time. 
 
 Did Intend, as I have mentioned in my 
 
 Preface to thefe Notes and Obfervations 
 
 upon the three firft Chapters of Genefis^ to 
 have added fome few Notes and Obfervations 
 upon fome few Veries of the fourth Chapter, 
 in order to have fhewn the divine Inftitution 
 of the Priefthood, and of the firft Church of 
 God in the Worlds and thereby tlie Falfliood, 
 and wicked and delTrudive Tendency of the 
 Dod:rine of the Fall of Angels from Heaven, 
 as it hath been generally taught by Milton, 
 and other fcripturally ignorant Perfons, who 
 have laboured to pervert Mankind from the 
 true Belief of the true Caufe of the Fall of 
 our firfi: Parents j and to put them upon 
 watching and warding againil imaginary De- 
 vils, whilff they cherifl:i in their Bofoms the 
 real Devils, by which, and by which only, 
 they are made wicked and miferable in this 
 World, and everlaflingly miferable in the 
 next. And likewife to fhew, that neither 
 Nt'ceffiiy, nor any other Caufe that can pof- 
 f:blv be alTigned by Man, can authorife any 
 Pei fon to exercife the Office of the Priefthood, 
 and publickly adminifler the divinely inftituted 
 
 in- 
 
piihlified thefe Notes and Ohfervations. 325 
 
 inftrudive and memorial ritual Ordinances, who 
 hath not been authorifed fo to do by GoJ's 
 particular Appointment, 
 
 But as the Notes and Ohfervations which I 
 have made upon fame Verfes of the fouith 
 Chapter, will be inferted after the foregoing, 
 in the fecond Volume of my Apology for the 
 one, and only true and divinely revealed, and 
 fandifying and faving, and Chriftian Religion, 
 I do not think it neceirary to infert them here. 
 
 The foregoing Notes and Ohfervations 
 upon the three firft Chapters of Ge?ie^ 
 Jis being a fmall Part of the Apology which 
 I have prepared for the Pref?, in order to 
 revive and reftore the one, and only true, 
 C^c. Religion to the World again, by demon- 
 ftratively fhewing its divine Original or Reve- 
 lation, and the demonftrative Truth of the 
 Faith, and the felf-evident Perfedion and per- 
 fedl Righteoufnefs of the perfedt and onlv 
 perfed, and perfedly purifying Law, which 
 are the integral Parts of which it wholly con- 
 fifts; and the Self-Sufficiency and indifpenfabic 
 Neceffity of Mankind's perfeveiing in the 
 fincere and true Belief of the one, and in 
 perfed Obedience to the other, in order to 
 their Sandification and Salvation, and true 
 Happinefs, both natural and (piritual, and 
 temporal and everlafting, I chofe previoully 
 Y 3 to 
 
326 The Author's Reafo?Js Jor having 
 
 to publifli them, as a Specimen of the Work 
 prepared for the Prefs; and to be publilhed 
 by Subfcription, thai the Readers of this Spe- 
 cimen mav ji'dge, whether it be neceflary 
 and worth their while to encourage the Pub^ 
 lication of fo' neceflary and ufeful a Work. 
 
 And this fmall Part of it I chofe previouily 
 to publifli, and rather than any other Part of 
 it,, for the following Reafons : 
 
 Firfi, Becaufe it is a Pare of it that is 
 complete in itfelf, and independant of any of 
 either the precedent or fubfequent Parts of 
 the Work. The precedent Parts of it being 
 preparatory to the Demonflration of thofe 
 ielf-faHicient and indifpenfably neceflary Truths 
 which are moft clearly fet forth in the. two 
 purifying fpiritual Covenants, contained in 
 thefe three firfl Chapters of the Book of Ge^ 
 nejis ; and all the fubfequent Parts of it are 
 built upon thofe mofl; fure and immoveable, 
 and unalterable and everlafling Foundations 
 of Truth and Righteoufnefs, which God him- 
 felf hath laid by his Revelation of thofe twd 
 perfedly purifying fpiritual Covenants fet 
 forth in thefe three firfl: Chapters, which 
 comprehend all the true fancftifying and 
 faving, and truly and fpiritual happy-making 
 Religion that ever was or is, or ever will or 
 can be in the World. 
 
 Secondly^ 
 
- puhlijloed thefe Notes and Obfervattom. 327 
 
 Secondly y That fiich Perfons as may 
 either be unable or unwilling to purchafe the 
 three Volumes, which contain the whole 
 Work, might by this Specimen be enabled 
 clearly to perceive what the one, and only 
 true fandifying and faving Religion is ; and 
 what it really and truly, and wholly confiCts 
 in J and that they may have a compleat and 
 true, and infallible Rule of Faith and Morals 
 to walk by j and a true and unalterable, and 
 ijifallible Rule for interpreting all particular 
 Texts of Scripture, relating to Faith and 
 Morals, by, that they may not be miOeJ, 
 and brought to interpret any of them, fo as 
 to be thereby encouraged in the Gratification 
 of any bodily Lufls, which they may through 
 Negledl and Carelefnefs, have fuftered to get 
 the Dominion over their Spirits. And that 
 they may like wile hereby have a true and 
 mod plain, and invariable and intallible Rule 
 and Standard to examine and try all particular 
 and diftinguifhing Dodrines and Precepts, of 
 all particular Churches, Seds, and Perfons 
 whatfoever j and alfo the Dodrines and Pre- 
 cepts, whether moral or ritual, of the parti- 
 cular Churches in whofe Communion ihey 
 themfelves have been educated, whether they 
 be true or falfe, righteous or wicked, and con- 
 ducive to the Attainment of true and fpiritual 
 Sandification and Salvation, and eternal Life, 
 ¥4 gr 
 
328 Tl^e Author's Reafonsjor having 
 
 or deftrudlve of thofe great and happy, and 
 necelTary End?. For all thefe Things will 
 be moft clearly feen by bringing all particu-^ 
 lar Dodrines and Precepts up to be tried 
 and examined by this unerring and infallible 
 Rule, the fundamental Articles of the di- 
 vinely revealed and demonflratively true, and 
 fpiritual Faith, and by the fundamental di- 
 vinely revealed and perfedly purifying fpiri, 
 tual Law of perfedl Righteoufnefs; for their 
 Redtitude or Obliquity will be perfeftly and 
 immediately difcovered by their perfect Con- 
 formity, or Nan- Conformity to, and their 
 perfecfl Confiftency, or Inconliftency with 
 this mod perfetfl and divinely revealed, and 
 only perfedt and perfedlly purifying fpiritual 
 Faith and Law. And by this Means they 
 will be kept from wavering, and from being 
 carried about with every Wind of Do(5lrine, 
 which the many falfe Prophets or Preachers, 
 thofe EmilTaries of Satan who have gone 
 forth, and are daily going forih, like Wolves 
 in Sheeps Cioathing, to devour and deflroy 
 fpiritually weak, and ill intruded, and there- 
 fore eafily deluded Souls, may at any Time 
 under the fpecious Appearance of outward 
 and hypocritical Sanctity, breathe into them. 
 And that they might likewife be truly in- 
 ftruvflcd in the Knowledge of the true End 
 for which all the inflrudive and memorial 
 ritual Ordinances were divinely inflituted, an4 
 
 appointed 
 
puhUflu d thefe Notes and Ohfervatiom. 329 
 
 appointed to be publickly adminlf^ered and 
 attended upon, and obferved, that they may 
 not fuperftitioufly abufe them, and look upon 
 them as efTential Parts of the one, and only 
 true and fandifying, and faving Religion, 
 and imagine they will be fancftified and faved 
 by the mere flricfl and liberal, and carnal 
 Obfervance and Participation of them ; but 
 ufe them for the End for which they were 
 inftituted, and for that End only, viz. for 
 putting and keeping themfclves continually 
 in Mind of the Faith and Law, by the fin- 
 cere and true Belief of which, and by psr- 
 fed Obedience to which only, they can be 
 fandified and faved : And which are concife- 
 ly, but moft clearly fct forth in the two Co- 
 venants, contained in thefe three firft Ch?>pters 
 of Genefis^ whofe true ipiricual Sen(e and 
 Meaning I hope I have clearly and fatisfadtorily 
 explained, and which I have publiilied for 
 the Reafon now given j and that Mankind 
 may thereby clearly perceive the true Orio-in 
 and Fountain from whence all the Evil or 
 Wickednels which ever hath been committed 
 and all the fpiritual, and almoft all the other 
 Kinds of Mifery which Mankind fuffer in 
 this World, and which the impenitently 
 Wicked will everlaftingly fufFer in the next ; 
 and how, and by what Means only, thofe 
 Fountains and Flood-Gates of Wickednefs and 
 Mifery may be effcdually flopped. And that 
 
 they 
 
330 The Author s Reafomfor havlngy 6cc, 
 
 they may clearly perceive every Thing necefla- 
 ry to be known, believed, or done, and to be 
 avoided by them, in order to their Sandificati- 
 on. Salvation, and true Happinefs, both tempa- 
 ral and evcrlaftihg. 
 
 Having thus given my Reafons, not only for 
 previoufly pub) idling this Specimen, or fmall 
 Part of the Apology for the one, and only true 
 Religion, which I have prepared for the Prefs; 
 but alfo for my having chofen previoufly to 
 publifh this rather than any other Part of it, I 
 fubmit it to the Confideration of my Readers, 
 to judge by the Specimen now publiflied, whe- 
 ther they may think it proper to encourage the 
 Publication of the whole Work (of which they 
 have a fummary Account in the following 
 Advertifements) by fubfcribing to it. 
 
 rbe E N a 
 
Now in the Prefs, 
 And fpeedily will bePublifhed, 
 
 AnimadveriGons on the Volume of 
 Letters of the late Lord Boling^ 
 broke^ concerning the Study of 
 Hiftory. 
 
 WHEREIN is moil: clearly fhewn 
 (from thofe demonftrated and un- 
 conteftibly true Principles, by which and by 
 which only, all the Arguments and Objections 
 which ever have been, or ever will or can be 
 brought and raifed, by Unbelievers and Mif- 
 believers of all Kinds and Denominations a- 
 gainft the divine Authority and Truth, and 
 Perfedlion and perfedt Righteoufnefs of the 
 holy Scriptures j and of that one and only 
 true, and divinely revealed fanfflifying and 
 faving fpiritual and fcriptural and Chriftian 
 Religion, that ever was, or ever will or can 
 be in the World, which is fo clearly contain- 
 ed and fet forth in thofe holy Scriptures j can 
 be demon ilratively and uaanfwerably, and 
 therefore effeftualiy fliewn, to be invalid and 
 groundlefs and irrational; and to tend to 
 make Mankind impure, and impious, and 
 wicked, and fpiritually miferable, both tempo- 
 rally and everlaftingly,) that every Particular 
 
 which 
 
332 Advertifemenf, 
 
 which his Lordfliip hath produced and advanced 
 in thofe Letters, in order to blaft and deftroy 
 the Credit of the facred Hiftory of the holy 
 Bible J and of that one and only true and di- 
 vinely revealed, fpiritual and Chriftian Reli- 
 gion, which is mod clearly contained and 
 fct forth therein ; is either falfe and ground- 
 lels, or altogether impertinent, and tends to 
 make Mankind impious and immoral, and 
 fpiritually miferable, both temporally and ever- 
 laftingly ; and to have proceeded altogether 
 from either grofs but culpable, and therefore 
 inexcufable Ignorance of the facred Hiftory 
 of the Bible ; and of that holy and only holy 
 and happy^making Religion therein contained, 
 or from Malevolence to Mankind, which is 
 all that his Lordfhip's Arguments fets forth in 
 thefe Letters, can be fliewn to prove. 
 
 By JOHN S COrr, D.D. 
 
 And Author of the foregoing Notes and Ob- 
 fervations upon the three firft Chapters of 
 
 Ge?2e/is. 
 
 Pre- 
 
Prepared and Ready for the Preft/ 
 And to be Publiflied by 
 
 SUBSCRIPTION 
 
 T/6f fir ft Volume of an Apology for the one and 
 only true and divinely revealed fan^ifyitig 
 and faving and Chriflian Religion, that 
 ever was, or ever will or can be in the 
 World: Confining of two Tomes in Oc- 
 tavo. 
 
 Wherein are demon ftratively fhewn, 
 
 FirftJ't ^ H E divine Authority, or Reve- 
 Jj^ lation of that Religion. 
 
 Secondly, The demonftrative and undenia- 
 ble Truih of the Faith, and the felf-evidently 
 perfeift Righteoulncfs of the Law, which are 
 the conflituent Parts of that Religion. 
 
 Thirdly, The indifpenfable Neceffity of 
 perfevering in thefincere and true Belief of that 
 Faith, and in perfedt Obedience to that Law ; 
 in order to Sandification and Salvation, and 
 true Happinefs both natural and fpiritual, and 
 temporal and everlafting : And alfo the Self- 
 fufficiency of Perfeverance in the fincere and 
 true Belief of that Faith, and in perfedt Obe- 
 dience to that Law, for the fure Attainment 
 of thofe great neccH^iry and happy Ends. 
 
 Fourthly, The divine Original and Inftitu- 
 tion of all the inftrudtive and memorial Or- 
 dinances, and the true and only End for which 
 they were appointed to be publickiy and pri- 
 vately, 
 
334 Advert ifemenf, 
 
 vately, and conftantly and perpetually adminif- 
 tered, and attended upon, and obferved; Their 
 great Propriety for anfwering the Ends for 
 which they were originally inilituied j that 
 Mankind, by thefe Confiderations, may be 
 with- held from a fuperflitious Obfervance and 
 Abufc of them. 
 
 By {hewing thefe four Things in a demon- 
 jflrative Way, (which hath not been ufually 
 done by the Minifters of the Church of God) 
 the Falfhood, and wicked and everlaftingly 
 deflrucftive Tendency of all the Obje(5tions 
 and Arguments, which have been raifed and 
 brought againft the one and only true and 
 divinely revealed, Qfr. Religion, by Athiefls 
 and Deifts, and all other licentious Advocates 
 for natural Religion ; and by all Hereticks 
 and Schilmatics of all Denominations, will be 
 made demonflratively to appear. 
 
 And by fliewing thefe four Things, all (he 
 particular Sedi-diftinguifhing Dodrines and 
 Precepts of all the corrupt and falfc 
 Churches that have ever been in the World, 
 will be made appear to be falfe and wicked, 
 and to tend to make Men fuperflitious and 
 impious, and wicked and malevolent, and un- 
 charitable, and hypocritical, and truly and 
 fpiritually miferable, both temporally and ever- 
 laftingly. 
 
 Fifthly and laflly^ In this Apology will be 
 -^ewn, what the one and only true fandlify- 
 ing and faving, ^c. Religion is, and wherein 
 
 It 
 
'Advert I fement, 3 3 j 
 
 It wholly confifts j and how and by what 
 Means it hath fo happened, that for fome 
 Ages paft, as well as in the prefent, it hath 
 been very little known or regarded by the 
 Generality of any Rank or Order of Mankind, 
 even in the Chriftian World, and alfo the 
 true and only Means and Method, by which 
 it can be revived and reftored to the World 
 again, in its original Purity and Perfeiflion, 
 for the Revival and Refloration of true and 
 fpiritual Purity and Piety, and univerfal Bene- 
 volence or Charity, and perfecft Righteoufnefs, 
 and every other moral Virtue. That Man- 
 kind may be awakened, and powerfully mov- 
 ed to ufe the Means, by which and by which 
 only they can be qualified for Salvation, and 
 the Enjoyment and Attainment of the true 
 and fpiritual Happinefs, both temporal and 
 everlalling. 
 
 By JOHN SCOTT, D. D. 
 
 The Conditions of Subscription. 
 
 The Price of the firft Volume, conliftineof 
 two Tomes in Odtavo, ftitched in blue Paper, 
 to Subfcribers is only fourteen Shillings, feven 
 Shillings to be paid at the Time of Subfcribino' 
 and the other itvcn on the Delivery of the 
 Books. 
 
 Subscriptions are taken in, and Receipts 
 given for the Delivery of the Books, only at 
 the A u T H o r's Dwelling- Houfe, in Orchard- 
 Street, IfeJJmin/Ier^ 
 
DATE DUE 
 
 
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