themselues in the Persian sea Q. Then Phison is not Ganges of India nor Gehon Nilus of Egypt A. No for Ganges springeth out of Cancasus of India Nilus out of the mountaine of inferior Mauritania but Phison and Geho◠out of Armenia Nilus exonerateth her selfe in the Mediterranean sea but Phison and Gehon into the Persian Gulfe Q. What country is this Hauilah A. Not a country in India but bordering vpon Palestine and Assyria as may be gathered out of Gene. Chap. 25.18 Q. What is Bdellium A. It is a blacke tree the bignesse of an Oliue tree from the which there runneth a kind of sweete gum Plinius lib. 12. Chapt. 9. Q. How is that vnderstood that God did put Adam into the garden A. Either by the inward perswasion of God hee was led thither as Christ was led to the wildernesse Math. 4. or he was caught by the Spirit as Henoch Habbacuc and Philip or else by an Angell in the shape of man he was led to Paradise Q. Why did not God create Adam in Paradise A. To let him know that Paradise did not belong to him by nature but by grace Secondly to teach him to bee the more circumspect in obeying God considering hee might be as well put out of it as hee was brought in if he brake Gods Law Thirdly that hee should haue no cause to accuse God of cruelty in putting him out of that place which by nature was due to him therefore hee returnes to the place from whence he came Q. Then why was Euah created in Paradise A. Because Adam out of whose side shee was taken was now in Paradise Secondly she is not now properly created but formed and framed out of Adams rib for when Adam was formed she was created potentia in him in respect the body of Adam was the matter of her body Q. Should man haue wrought in Paradise A. Yes but not for need and with trouble as now but with pleasure to keepe himselfe from idlenes Secondly thereby to stirre him vp the more to contemplate heauenly things And thirdly to try the diuers natures of grounds and of those things that grow on the ground Q. Doth these words You shall eate of euery tree of the garden containe a precept or a permission A. Not a precept but a permission for if God did command Adam to eate of euery tree he should haue bene tied to it Secondly man hath no need to be commanded to eate when he is hungry for hee can do that by nature Thirdly he knew that all the trees were created to that vse therefore he needs no commandement to eate Q. Was this commandement of not eating the tree of Knowledge of good and euill inioyned to Eua also Q. Yes for so shee confessed to the Serpent Secondly If she had not beene commanded to abstaine from it shee should not haue sinned in eating of it Q. How could this precept belong to Eua seeing she was not yet created A. It was first giuen to Adam and then by Adam it was deliuered to Eua. Q. Why did God forbid Adam to eate of this tree A. First To let him know that he was but a creature and seruant and therfore had a Lord whom he must serue and obey Secondly To let him see that hee had free will and power both to chuse and refuse any thing he pleased Thirdly To exercise him in obedience Q. But seeing God knew that Adam would violate this precept bring himselfe his posterity to perpetuall misery why would God inioyne it to him A. To make him inexcusable for he made him vpright and gaue him grace to obey if he would dedit Adamo posse si vellet non et velle et posse Secondly Although God knew that man would sinne yet hee did permit him because he was to conuert that sinne of Adam to his greater good in sending his Sonne into the world Thirdly hee suffered him to fall that his mercy and iustice might appeare the more Q. How is it vnderstood that whatsoeuer day Adam should eate of the Forbidden tree he should die A. He did not dye actually as soone as he had eaten the forbidden fruite but now he was subiect to death and the necessity of dying is layd vpon him Secondly hee may be sayd to dye actually that day because then the infirmities of body soule which are the fore-rūners causes of death actual did seaze vpon him so mortuus est morte inchoata sed non completa Q. Why did not God expressely threaten Adam with death eternall A. Because God in the old Testament speaketh but sparingly of death eternall and vnder shaddowes Secondly death corporal is better knowne to man not onely by faith and reason but also by experience then death eternal which onely is knowne by faith Thirdly hee would speake of such a death as did not onely belong vnto him but to all his posterity although they did repent and this is the death of the body whereof all are partakers Q. Why did God threaten Adam with death A. Because death is the greatest and most fearefull misery that can happen to man Secondly The name of death comprehends all the miseries and afflictions that doe befall man in this life because they are preparations to death Nam vt via ad generationem est generatio sic via ad interitum est mors Q. Then what death is meant here A. Both of body and soule temporall and eternall Q. How can death corporall bee a punishment for sinne seeing it proceeds of naturall causes as of contrary qualities A. It is not the punishment of sinne as it proceedes of naturall causes but in respect that God ordayned Adam to liue immortally if he had not sinned now hauing sinned death followes as the stipend of sinne Q. Why was it not good that man should bee alone A. Because man without the woman could not procreate children and so man-kinde could not bee multiplyed Secondly Christ could not haue come in the flesh Thirdly The Elect and Church of God could not haue increased if Adam had beene alone Q. How were the creatures brought to Adam A. Either by the helpe of Angels or by that naturall instinct which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which euery creature perceiueth what is good and bad for them Q. Why did God bring the creatures to Adam A. First To let him see how much hee did excel them and how much the more he should be thankefull Secondly Because hee was the Lord of the beasts God would haue him to see his seruāts Thirdly that he might name them Fourthly That posterity might know what excellent knowledge Adam had in giuing names to the creatures according to their kindes Q. Why were not the fishes brought to Adam A. Because they doe not so much resemble man as the beasts secondly because they could not be such a help to man as the beasts thirdly because they could not liue out of the water Q. Had
Why was the Diuell so earnest to teâ—â—â— Eua A. Because he hated God and would not haue man to glorifie but to anger him Secondly Because of his pride and enuy for hee could not abide that man should bee in such happinesse himselfe being in misery Q. Why did Adam eate of this fruit A. Partly through the instigation of his wife partly through curiosity desiring to try what kinde of sinne this should be which God did prohibit so Nâ—â—â—â— in vetitâ—â—â— semper cupiâ—â—â—sque negaâ—a Q. Was Adam deceiued also as the â—oâ—â—â— was A. No Adam was not seduced but the woman 1. Tim. 2. For Eua did not deceiue Adam because sâ—â—e thought all was true that Satan spoke but Satan deceiued Eua because he made her beleeue that which he knew himselfe was false Secondly Eua confessed that she was deceiued but Adam doth not say that he was deceiued but The woman gaue to me and I did â—aâ—e Q. Was the sinne of Adam and Eua the greatest sin that euer was committed A. If wee doe consider one sin with another then wee say that Adams sinne was not the greatest for the sin against the holy Ghost is greater but if we respect the circumstances of Adams sinne to wit the place Paradise where no occasion of sinne was the time when he sinned immediately after his creation at the first encounter yeelding to his enemy the excellency of the person that sinned Adam being created to Gods owne Image if wee regard also that infinite hurt and misery that hath faine vpon mankinde by that sinne of Adam we must confesse that it is the greatest sinne that euer man committed Q. Whether was the sinne of Adam or Eua greatest A. If we consider both their persons then Adam did sinne more grieuously because hee was wiser and stronger than Eua and he was the head of the woman for this cause saith the Apostle that by one man sinne entred into the world Rom. 5. yet in two respects Eua's sin was greater than Adams first in that she did beleeue the Serpent more than God which Adam would not haue done secondly in that she did entice Adam to the same sinne Q. How were their eyes opened after the eating of this fruit A. They were not blinde before nor had they now more libertie of will than they had or greater knowledge but now they know euill by experience which before they knew by science and their eyes are sayd to be opened because they perceiue their nakednesse is ignominious and their affections inordinate which before were decent and holy Q. Why did they couer their members after the eating of the forbidden fruit A. Because they were ashamed of their nakednesse secondly by this they thought to hide their sinne but in vaine for none can hide sinne but God therefore blessed is he whose sinne is coâ—ered Psal 32. Q. Why did they couer their priuy members A. Because their inordinate lust beganne most to appeare heere secondly these are the instruments of generation which then became sinfull therefore all people are ashamed to see those parts because sinne comes by generation Hence circumcision the signe of regeneraon was on this part of the body Genesis 17. Q. Why did they take the leaues of the Figge tree A. Because the leaues of the Figge tree are broadest or else because their guilty consciences accusing them and being in feare they tooke of the leaues of this tree which was neerest Q. What is meant heere by the noyse of God A. This sometimes signifieth thunder Exodus 9. sometimes any sound Ezec. 12. sometimes Gods distinct voyce like thunder Iohn 12. here it signifieth some fearefull noyse and sound by which God would signifie that now he was comming to encounter with Adam Q. What signifieth the winde of the day A. This is a description of the euening for at the going downe of the Sunne in those places that are neere the Mediterranean Sea commonly the wind doth blow from the Sea and as God came to iudge Adam in the euening so will he come to iudge all mankinde in the euening of the world with the sound of the Trumpet Q. How did God speake to Adam heere A. God speaketh in Scripture sometime internally by his Spirit sometimes externally either by Angels or by men Heere then it is like that Christ spake in the forme of man for in this forme he did oftentimes appeare to the Fathers of old and in the fulnesse of time this word was made flesh and dwelt with vs. Q. Why did not God accuse Satan as hee did the man and thâ— woman A. Because Satan was already condemned for his pride but the other two were to receiue the sentence of condemnation therefore he would not condemne them till he had conuicted them Q. Whether did God course the Diuell or the Serpent A. He cursed both the Diuel mystically and the Serpent literally the diuell as the principal agent and the Serpent as his instrument but this curse is pronounced of the Serpent onely because it was the Serpent that Eua did see and speake to and the Diuell did lurke within the Serpent Q. How could the creeping on the belly and the eating of the dust be a punishment and a curse seeing this was naturall to the Serpent before mans fall A. The Serpents creeping before was pleasant now it is painefull then it was comely now it is base execrable and contemptible Q. Why did God curse the Serpent A. To augment Satans griefe the more who vsed him for his organ in this wicked tentation secondly because the Serpent being Satans instrument was the occasion of mans fall as the beast with whom any man did lie was to be stoned Leuit. 20. thirdly because by this God wil shew how much he abhorreth sinne in punishing for mans wickednes dumb and senslesse creatures therefore the earth was cursed for Adams sinne the beasts and fowles were drowned for the sinne of the first world the Cities that entice the Israelites to Idolatrie must be burnt yea the cattell and euery thing in those Cities Deut. 13. yea the dumbe creatures for mans sinne were daily offered vp in sacrifice Q. What is meant by the VVomans Seed and the Serpents seed A. By the Womans seed is meant especially Christ the Womans Seed according to the flesh and with him all the faithfull by the Serpents seed are meant both the rauenous beasts which naturally hate mankinde as also wicked men which are called Serpents in Scripture and generation of vipers Q. What is meant heere by the Head and the Heele A. By the Head of the Serpent is meant the power of the Diuell sinne and death by which he woundeth vs by the Heele is meant the humanity of Christ and his members which Satan did hurt by the death of the Crosse and woundeth yet by persecuting his members Q. How can the multiplication of the 〈◊〉 conceptions be a punishment for sinne A. The conceptions of the woman are a punishment because somtimes their
foretell many things partly by Reuelation from God and partly because he is a subtile spirk and of long experience and hee makes those men foretell things to come rather by mouing their phantasies or by dreames or by offering to their eyes the shape or to their eares the words of those things he will foretell or by characters 2. They can foretell things to come because God permits them for the greater destruction of those that curiously consult Sooth-sayers so he suffered Balaam his Asse to prophesie 3. Men that are of subtile spirits may foretell some things by looking diligently into the life manners and dispositions of men as one may foretell that a tyrant oppressing his subiects shal be killed 4. They may foretell some things which may fall out true because of the credulity of those that consult with them for if they foretel good successe to any this ofttimes falls out because of the feruent desire and vsing of all meanes to attaine the same which doth fall out not because it was fore-told but because he to whom it was fore-told vsed the meanes to haue it Q. Is it not lawfull then to consult with Astrologers and Sooth-sayers A. No because in consulting with them we derogate from Gods glory and honour them in thinking that they can fore-tell all things which is proper only to God 2. If it bee vnlawfull to conuerse with an excommunicate person much lesse should we haue commerce with Satan who is excommunicated from heauen to the place of darkenesse and is the pernicious enemy of God and man Q. Whether are the beasts or fishes perfectest A. The beasts because they haue more perfect sences beget more perfect blood in our bodies then fishes haue more commerce with men and are docible in many things fishes are not Q. Why then were they created before the beasts A. As nature begins at that which is most imperfect in generation so God in the creation did keepe this course for man the little world and patterne of all the creatures was not created till the sixth day 2. God keepeth that course in the 3. last dayes which hee did in the 3. first in the first he created heauen and in the 4. did replenish it with starres the 2. hee made the seas the 5. replenished it with liuing creatures Q. Why speaketh Moses of the creation of some particular fishes and not of trees and beasts A. Because these fishes are greater then any earthly creatures therefore we should the more extoll Gods glory in considering them Q. How doe the waters bring forth the fishes A. The waters are not the efficient cause of the fishes but the materiall yet but in part for fishes are compounded of the foure elements notwithstanding the waters are the predominant matter of the fishes not in respect of their substance for that is earth but in respect of qualitie moist and cold Secondly The temperature of the fishes are waterish Thirdly Water is the place of habitation generation and conseruation for the fishes Q. Why were the birds created the fift day with the fishes and not the sixth A. Because they were created of the water as the fishes Secondly Because of the great resemblance betweene the birds and fishes both in respect of their place water and aire for both these elemēts are perspicuous humid moueable and easie to be changed one into the other Secondly In respect of their bodies for both are light and swift the sinnes of the fishes answere to the birds wings and their scales to birds feathers they both want eares paps milke bladder Thirdly Many kindes of birds dwell in the waters as the Sea-meawes Swans c. Fourthly their mouing is alike for as the fishes swim so the birds flie Fiftly They both vse their tayle to guide their flying and swimming Q. Were the birds created of the water A. Yes but not of the thickest of the water but rather of a watery vapour betweene water and aire therefore the birds conuerse in the water and aire Q. But it seemes the birds were created of the earth the sixt day by these words of the 2. Chapters And the Lord hauing formed out of the ground euery beast of the field and euery bird of the aire brought them to Adam A. If God had created them the sixt day of the ground Moses had not spoken of them the fift day Secondly in these words alleaged the coniunction and hath no reference to the word ground as though both had bene formed of the ground but to the word formed so the meaning is that not only the beasts that were formed of the ground but the birds also which God had created were brought to Adam Q. How doth the earth bring forth liuing creatures A. Not actiuely but passiuely for the earth is not the efficient but the materiall cause of earthly creatures Q. What difference is there betweene the beast cattel and creeping thing verse 25. A. By behemah in Hebrew is vnderstood the great beasts as Iob 40.15 By chaiah the wild beasts in whom there is seen most liuelinesse by remesh creeping things such as haue no feete at all as serpents and they that haue short and little feete as Ants. Q. Why did not God blesse the earthly creatures as he did the fishes A. Moses did omit this for breuities sake Secondly the blessing of the fishes doth belong also to the beasts Thirdly man is blessed and in him the beasts as when hee was cursed the earth was also Gen. 3. And when he was punished the beasts were punished also Genesis 7. Q. Why was man particularly blessed A. Not only for multiplication but also because of the elect And thirdly because mans copulation is oftentimes sinfull and inordinated Q. Did God create in the beginning imperfect creatures as Bees Waspes and such like A. He did not create them actually as hee did the perfect creatures but he created them in their causes as hee gaue that faculty to the flesh of an horse to beget Waspes beeing dead Q. Were Mules now created or not A. They were not First Because they were found out by Anah Genes 36. Secondly They are barren but God created all creatures with his blessing to be fruitfull c. Genes 1. Thirdly this kinde of procreation is against nature but God created euery thing according to his kinde Genes 1. Fourthly This is against his owne law Leuit 19. Q. Who was man and the cattell created in the some day A. First Because they both dwell in the earth Secondly The earthly creatures are more familiar with man then others Thirdly they are more profitable to man then other creatures Fourthly They are most like to man of all other creatures Q. How doth Gods goodnesse and wisedom appeare in the creatures A. Many wayes First In the variety of so many thousand diuers kindes of creatures Secondly In the comely order that is seene amongst them Thirdly in that all things that serue for the perfection of the world is
Adam the knowledge of all things as seene as he was created A. Yes because he was created perfect as well in regard of the gifts of his minde as of his body secondly he was to be the Father Teacher and Gouernour of mankinde which he could not haue beene without excellent knowledge thirdly knowledge was a part of Adams happinesse and hee could not haue beene perfectly happy if he had beene at any time ignorant fourthly if God prepared food and all things needful for his body then much more science and vnderstanding which is the food of the soule Q. Should Adams Posterity in the state of innocencie haue knowledge ingrafted in them without labour A. No for it is naturall to man to attaine to knowledge by his senses and experience therefore the soule hath receiued a body with senses which the soule may vse as organs to beget knowledge yet man in that happy estate should haue attained to knowledge sooner and with greater ease than now because the wit was most excellent the senses more perfect the life longer the body healthier and stronger and there should haue beene no impediment to learning as now Q. Had Adam the knowledge of supernaturall things A. Yes or else his knowledge had not bin perfect secondly without this knowledge he could not haue knowne God nor the Angels nor the end of his owne creation Q. Had Adam more wisedome than any man euer since A. Yes except Christ And Adams wisedome did excell ours first in that he knew all naturall things we but some secondly his knowledge did proceed of the causes of naturall things but ours from the effects thirdly his knowledge could not be lost but ours is often partly through the infirmity and corruption of our naturall senses partly by idlenesse and ceasing to study and partly by the contrary habit of ignorance and false opinion Q. Had Adam the knowledge of the heauens and their operations as he had of earthly creatures A. Yes because his minde was perfect and knowledge is the perfection of the minde secondly the power wisedome and prouidence of God is seene in the heauenly bodies as in the earthly thirdly Adam could not haue had the perfect knowledge of earthly things if hee had not had the knowledge of heauenly for the knowledge of the earthly things depends from the knowledge of the heauenly Q. What were the effects of that originall righteousnesse in the which Adam was created A. The effects thereof are many especially these foure first the holinesse of his will and reason which was wholy subiect to God secondly the vprightnesse of the inferiour part that is of the flesh and senses which were perfectly obedient to the superiour part of the soule thirdly perfect inclination to do good and eschew euill fourthly a perpetuall ioy of the minde and peace of conscience arising from this holinesse Q. Hath Christ brought vs more happinesse by his Incarnation than Adam lost by his transgression A. Yes for although sinne did abound yet grace did more abound as the Apostle disputeth Rom. 5. Therefore Foelix fuit Adâ— culpa cuius delenda causa tantum habemus Râ—dempt â—reâ—â—â— saith Gregorius Q. Was Adam mortall or immortall befoâ— his Fall A. He was immortall not simply but conditionally if he did obey God if not then he should die Q. How was he immortall A. Not as God who is altogether immortall both internally and externally because in him there is no mutability nor as the Angels who are immortal because they are not compounded of a matter which is the subiect of corruption nor as the heauens which though they haue a materiall substance yet this is not the subiect of contradiction contrary qualities as the sublunary and elementall bodies are but Hdam was immortall by grace and the power of God who would haue preserued him supernaturally from corruption although naturally he was subiect to corruption Q. Then this gift of immortality which Adam should haue inioyed was not naturally due to him A. No for if it had bin naturall it should not haue bin taken from Adam but sinne did neither abolish nor diminish mans naturall gifts Secondly that which is against nature cannot be due to nature but for the body to be immortall is against the nature of mans body seeing it is compounded of contrary qualities Q. Why would God forme Eua of Adam sleeping A. That Adam should not feele any paine in losing his rib Secondly to signifie a great mysterie for as Eua was formed out of the side of Adam sleeping so the Church was reformed by water and blood out of the body of Christ dying Q. Why was Eua made rather of the side then of any other part of the body A. Because the side is the middle of the body to signifie that the woman must bee of equall dignity with the man therefore she was not made of the head nor of the foote for she must neither be superior nor inferior to him Q. Of what side was she taken out A. It is probable that shee was taken out of the left side for the heart inclineth to that side so man and women should imbrace each other with hearty loue And as the left side is weakest so is the woman the weaker vessell also the males are conceiued in the right side the females in the left and as the sides are defended by the armes so must the woman by the husband Q. Why was Eua made of the man and not of the earth as Adam was A. Because Adam should loue his wife the more not only because she is of that same nature with him that shee is ioyned with him by carnall copulation that shee doth bring him forth children but also because shee is a part of his owne substance Secondly Eua was made of Adam to shew that Adam is the beginning of the woman and of all mankind Thirdly that we might learne from hence that mysticall coniunction betwixt Christ and his Church Q. What is meant by the rib A. Not the bare bone but bone with the flesh thereof as Adam testifieth Thou art bone of my bone and flesh of my flesh Q. How did God of one rib make a whole woman A. Either by rarefaction or multiplication of the same rib or by some addition of some new matter as Christ did feed 5. thousand men with 5. loaues for God can of nothing or of euery thing make any thing Q. Was this rib whereof Eua was created one of Adams naturall ribs or was it a superfluous rib A. It was one of Adams naturall ribs for how else could hee haue sayd of Eua Thou art bone of my bone or how could Eua be sayd to be formed of Adam Neither was Adam imperfect although he wanted his rib for God did fill vp that place with flesh Q. If Adam lost one of his ribs how comes it that the posterity of Adam haue all their 24. ribs A. Although Abraham was circumcised yet he begot his children vncircumcised and
Noe shal be acceptable to God who for his sake appoynted times and seasons for sowing and reaping and gaue Noe the skill to finde out wine that comforts the heart of man and also in his time God did sweepe away the sins of this age which did grieue Lamech with an vniuersall floud Q. Which of Noes three sonnes were eldest A. Iapheth is the eldest as it is plaine Gen. 20.21 C ham the youngest Gen. 9.24 but Shem is first named First because in dignity he is preferred before his brethren Gen. 9.26 so Abraham is named before his elder brother Gen. 11.26 Iacob before Esau Gen. 28.5 Ephraim before Manasses Gen. 48.20 Secondly Shem is first named because of him Abram and his posterity the Israelites descended of which Moses is purposed to speake most Q. Why did the Patriarches here named abstaine so long from begetting children as Noe till he was 500. yeeres old c A. As they liued longer then wee so they were not ready so soone to beget children as we are for now when a man is 30. he is in the prime of his yeeres but then none was sayd to come to mans estate till hee had bin a 100. yeeres and more Secondly Moses drift her is not to set downe the names of all the sons of these Fathers but of such as Abraham and the Israelites came and therefore he omits those first borne of whom Abraham came not and speakes of the youngest as Mathew in describing Christs genealogie speaketh of Isaac not of Ismael of Iacob not of Esau of Iudas and Dauid not of their elder brethren because of them came not the Lord. Questions on the sixt Chapter Q. VVHat is vnderstood by men that began to multiply A. By men wee vnderstand the sonnes of Caine who because they tooke many wiues did increase faster then Sheths posterity and as they multiplied so did their sinnes multiply for the multiplication of mankinde is a blessing but we see the more blessings God bestoweth on vs the worse we are Q. What is meant here by the sonnes of God A. Not Angels neither good nor bad neither with bodies nor without bodies for they being Spirits are not moued with carnall lust neither was it to drowne them that God sent the flood but to destroy man therefore by the sonnes of God is vnderstood men for of them only doth God speake here throughout all the Chapter Q. What sort of men were these that are called the sonnes of God A. Some thinke they were very tall and mighty men therefore they are called the sons of God as the mountaines of God the Cedars of God that is high and tall hills and Cedars others thinke they were the sonnes of Princes and Iudges which are called gods in Scripture others againe say that they are those whereof Paul speaketh Rom. 8. They that are led by the Spirit of God they are the sonnes of God that they were holy and iust men but they are of soundest iudgement that by them vnderstand the posterity of Sheth who although they degenerated yet Moses giueth them that honourable title to shew their ingratitude in forsaking their heauenly Father Q. Why is the posterity of Sheth called the sonnes of God A. Because God had separated them from the rest of the world as a peculiar people to himselfe they did serue him and reuerence him as their heauenly Father secondly because Sheth their father was an holy and iust man by consequent the sonne of God both by adoption and imitation therefore God doth honour his posteritie in calling them the sonnes of God for their father Sheths sake so wee see what an honour it is to haue holy parents Q. Was it vnlawfull for the sonnes of God to take to themselues wiues of the daughters of men A. Yes for those daughters of men were Caines posteritie excommunicated from the Church for they were the sons of old Adam because they were not borne agayne by the immortall seed of the Word Now it was vnlawfull for Sheths posteritie to marry Caines daughters being of a contrary Religion this kind of matrimony was forbidden afterwards Exodus 34. and Deuteronomy 7. For this cause Abraham and Isaac would not haue their sons marry with Canaanites secondly they tooke those wiues not for multiplication of mankinde but to satisfie their immoderate lust therefore this copulation was vnlawfull for they should not haue defiled their bodies as knowing they are the Temples of the holy Ghost Q. How doe we know that these were not Angels which are called here the sonnes of God A. Because Angels are Spirits not composed of any physicall matter nor inclosed into bodies as the soules of men therefore they cannot be moued with carnall lust Q. Some do thinke they haue bodies and therfore are heere vnderstood to haue taken them wiues of the daughters of men how then is it that they haue no bodies A. If they had bodies they should be eyther celestiall or elementall celestiall they are not for heauenly bodies haue but one kinde of motion which is to turne round but Angels ascend and descend and haue all other kindes of mouing Elementary they are not for whatsoeuer is composed of Elements is corruptible but the Angels are not If they say that Angels haue in them but one element then I would know which it is Againe they should graunt that the bodies of Angels are more ignoble than the bodies of men because in sublunarie bodies the more elements they are composed of the nobler and perfecter they are and if their bodies are baser then their mindes are imperfecter for there is a proportion betweene the forme and the matter Q. Cannot Angels beget children A. No for they haue no feede fit for procreation because they feed not for seede is a part of our food Againe if they could procreate children they should be distinguished in male and female for both these must concurre in procreation Q. What is meant by these words My Spirit shall not alwayes striue with man A. By the word Spirit is not vnderstood Gods prouidence nor God himselfe taken essentially nor his wrath and indignation nor mans soule but Spirit is taken for God himselfe personally or for the holy Ghost the third person in the Trinity by which Spirit Christ preached in Noe to the disobedient spirits of the old world 1. Pet. 3. The meaning then is My holy Spirit shall not contend alwayes or a long time with sinnefull man by exhorting conuincing outwardly and inwardly by the checkes of conscience because he is but flesh that is fleshly-minded walketh after the flesh and not after the Spirit Q. What then is meant by flesh heere A. Not flesh properly so called secondly nor as it is taken for the nature of man as Iohn 1.14 Christ the Word is said to be made flesh but heere it is taken for the corruption of mans nature Here then God calleth man whom he had made to his owne Image flesh to make him ashamed that he
hath so miserably falne from his first integrity for Adam was made a liuing soule Q. Why saith God that the daies of man should be an hundred and twenty yeeres seeing that after the Floud many did liue till they were aboue A. It is true that Sem liued fiue hundred yeeres after the Floud some foure hundred some two hundred and many till Moses time liued an hundred and thirty yeeres So that these words must not be vnderstood as though God after the Floud did prolong mans life onely to an hundred and twenty yeeres but these one hundred and twenty yeers are meant of that time that God gaue to the first world to repent in so long Noe preached and builded the Arke Q. It seemes there was an hundred yeers from the vttering of this speech till the Floud for Sem after the Floud immediatly was an hundred yeeres old and hee was borne when this speech was vttered A. From the vttering of this speech vntill the Floud there was an hundred and twenty yeeres but this was spoken when Noe was foure hundred and fourescore yeeres old that is twenty yeeres before he was fiue hundred and before Sem was borne yet Moses speaketh of Sems generation before the vttering of these words because speaking of the generation of the Fathers from Adam vntill the Floud he would not leaue out the generation oâ— Sem although he was borne twenty yeeres after the vttering of these words of God Q. What were these Giants that are here mentioned A. They were men of great stature of body and therefore strong and powerfull as also cruell wicked ambitious in Greeke they are called Gigantes that is engendred of the earth not as though they were the sonnes of the earth as the Poets thought but because of a great deale of earthly substance they carried about in their bodies as also in respect of their minds being earthly-minded in Hebrue they are called Nephilim from falling because as Apostates they fell from God and being cruell they fell on men and caused many by feare to fall before them Q. Then is it true that there haue beene such mighty men of great stature which wee doe call Giants A. Yes both sacred and prophane histories doe testifie so much Augustine saith libr. 15. de Ciuitate Dei That he sawe a tooth of a man as great as an hundred of ours Plinie recordeth in his seuenth book That in Creta out of a hill was digged the body of a man of sixe and forty cubites The Spies that were sent to Canaan reported that they seemed Grasse-hoppers in comparison of the Giants of that Land Num. 13. The yron bed of Og king of Bashan was nine cubites long and foure cubits broad Deuteronomy 3. Goliah of the Philistins was a mightie great Giant and many more examples might heere be alledged Q. But were these Giants begotten of diuels and women as some haue thought A. Seeing these Giants were of the same substance and nature that other men are differing onely in the quantity of their bodies from others which is no essentiall but accidentall difference they were men and begotten of men and women secondly if diuels had begotten them of women they had beene neyther men nor diuels but a third kinde different from both for when two of diuers kinds couple together they bring forth a third kind different from both as the Horse and the Asse beget a Mule which is neither horse nor Asse now diuels and women being much more different in nature could not bring forth Giants seeing these were men thirdly diuels being spirits cannot procreate as is already proued Q. What was the sinne of the first world A. Moses in the fift verse of this Chapter describes their wickednesse that it was great secondly it was vniuersall and not amongst a few thirdly it was voluntary of purpose their whole study was bent to wickednes fourthly it was not for a while but all the dayes of their life So then it was not without cause that God sent a floud of water to cleanse the earth from that floud of sinne with which it was ouerflowed Q. How is it vnderstood that God was sorrowfull and repented A. God properly repenteth not 1. Sam. 15. for it is contrary to his prescience neither is he mooued with sorrow because he is vnchangeable Iam. 1.17 But these and such like speeches are attributed to him after the manner of men for man when he repentes changeth his deed so God is sayd to repent when he changes that which he did before and as man when he destroyeth that which hee loueth is greeued so God is sayd to bee mooued with sorrow because he coÌ„meth to destroy man whom he so highly loued and aduanced ouer all the creatures Q. Why did God say he would destroy the beasts and the fowles A. Not because they sinned but because they being created for mans vse man their Lord and master being punished they must also suffer with him for by this God will shew how hee abhorreth sinne in punishing dumbe beasts for mans sin so the beast that lyeth with man must bee killed though it haue no wit Leu. 20.2 When man was drowned there was no vse for the beasts Thirdly to augment mans punishment and make it the more fearefull when not only he but all his goods and possessions are seyzed vpon by Gods wrath Q. What meane these words Noah found grace in the eyes of the Lord A. That is God was fauorable and mercifull vnto him So this phrase is vsed of Lot Gen. 19. of Moses Exo. 33. of Dauid Acts 7. of Mary Luke 1. Here we see Gods children shall not want their commendations howsoeuer the world despiseth them Noe is here hated of the world but hee found grace in Gods eyes Secondly we see that God will not destroy all mankind but will saue a few for propagation of his Church Thirdly there was no time so corrupt in which God had not some to worship him Q. Wherein did Noe find grace in Gods eyes A. In that hee was preserued from the flood when the world was destroyed Secondly in that mankind was preserued and restored by him Thirdly in that his dominion ouer the creatures was restored as it was to Adam Fourthly in that he receiued a larger Patent then Adam had to eate flesh Fiftly in that God did smell a sauor of rest in his Sacrifice Sixtly in that God maketh a couenant wiâ—â— him confirmed by the Raine-bow that hee will neuer destroy the world againe with water Seuenthly in that he was a tipe of Christ and his Church and many other prerogatiues had Noe which were as many pledges of Gods fauour to him In Hebrew Noe signifieth grace the order of the letters being changed Q. What is meant here by the generations of Noe A. His off-spring and things that befel him of which he doth not speake immediatly but of his vertues that he was a iust perfect man c. And at these words the
Hebrewes do begin a new section which reacheth to the 12. Chapter so that they deuide the whole Law into 54. Sections or Lectures which they read in 52. Sabbaths and Genesis is deuided into 12. Chapters or Lectures Q. How is Noe called a iust and perfect man A. Not absolutely so but in respect of that froward generation Secondly because he indeuored to be so and made a conscience of his wayes for God accepts the will for the deed and a part for all Thirdly because of his faith for wee are iustified by faith and the iust liueth by faith Now. Noe was made heyre of righteousnes which is by faith as it is in the Hebrewes 11. And this doth the more commend Noes righteousnes that in such a froward age he was iust and perfect Q. How is it vnderstood that the earth was corrupt before God A. By the earth wee vnderstand men both because they are the inhabitants of the earth as also because they were earthly-minded And here to their disgrace they are called earth as before flesh who should haue bin spiritually and heauenly-minded before God that is openly in his sight or Elohius may signifie Princes and Iudges here so that in the open sight of their Iudges they wrought wickednes Hence then we see that it was not the Starres or any naturall causes that raised the flood but only God being prouoked by sin Q. Why is it said now that God looked on the earth A. Not as though he did not looke before for all things are naked before his eyes but now hee is said to looke on the earth because hee commeth to punish the earth And this sheweth vs that God did not rashly and vnaduisedly punish the earth but he looked vpon it first that is he did seriously consider there was great cause to punish Man-kinde Q. What is meant here by all Flesh A. Man-kinde Synecdochicè and not the beasts also as the Iewes thought for they cannot properly be said to corrupt their way because they want reason Lawes are not made for them they are not capable of life eternall they are not subiect to sinne and not lyable to punishment Q. What is meant by way A. Their religion and faith as Acts 18. Secondly their manners and course of life as malice is called the way of Cain Iude verse 11. couetousnesse the way of Balaam 2. Pet. 2.15 Q. How is it vnderstood that God destroyed the earth A. The earth was destroyed for the sinne of man as in other particular iudgements mens goods perished with them Numb 16.32 Ios 7.15 yet the earth was not destroyed in respect of her substance but of her ornaments and fertility which was much diminished by the salt water Q. Why would not God saue Noe by some other meanes but by the Arke A. Because by this meanes God would haue the world to see that his iudgements were comming when they beheld the Arke preparing and if they would not repent they might at least be made inexcusable who both seeing the Arke in making and hearing No◠preaching did not repent Secondly because by this meanes he would exercise Noe's faith the more which was very great that although the rest of the world did scorne him and followed their owne courses yet hee beleeued that God would performe his promise Thirdly although God at all times may worke miracles yet most times hee worketh by naturall causes therefore in the Desart he fed his people with Manna when he might haue fed them with nothing so hee might haue giuen them Canaan without their own helpe yet he would haue them fight for it and heere hee might haue preserued Noe more miraculously but this way he thought fittest Q. Was this Arke like our ships A. No but this was like a chest or coffin made not to sayle but to swimme and this forme was most commodious and capable of so many kindes of creatures and this Arke was admirable both in respect of the long time it was in building in respect of the greatnesse thereof of the end it was made to preserue all kinde of creatures of the wonderfull preseruation thereof in that dangerous Flood as also of many things whereof it was the tipe Concerning this Arke the Poets haue stolne much out of this place Q. What kinde of tree was the Arke made of A. The word Gopher doth signifie the Cedar Firre and Pine trees so it is vncertaine which of those it was made of neither is it much materiall but this word is not found in any other place of Scripture Q. How large was the Arke A. The length was 300. cubits the bredth 50. and the height was 30. cubits now a cubit is the measure from the elbow to the fingers end containing a foote and a halfe but if the men of that time were bigger then now as it is like then the cubit was also bigger Then wee must not thinke with Origen that those were Geometricall cubits wherof euery one containes 6. common cubits for Moses doth not speake here of any other cubits then hee doth else-where and of no other kinde of cubit doe we reade in Scripture then of those common cubits aboue-named as Exodus 27. Deut. 3. 1. King 17. c. So then the Arke by this reckoning was sixe times as long as it was broade and ten times so long as it was high But how so many creatures could be contayned in so little roome was not impossible for him that miraculously sent the Flood and deliuered Noe from the same yet if wee duely consider the bignesse of the Arke we shal finde there was roome sufficient for them all Q. How could Noe and his three sons build so great an Arke A. Although they were the chiefe builders yet we must think there were many more vnder them hired who laboured in building for their wages although they beleeued not and so they perished with the rest Q. Was there a window in the Arke A. Yes but the Hebrew word is Zohar which signifies light therefore the Hebrewes thought that this was no window but some precious stone that was hanged in the Arke to giue light to the creatures therein yet we must not deny but that there was a window for Noe in the eight chapter is sayd to open the window and let out the Rauen and Doue others say that this Zohar was a Lamp or candle appointed to burne so long as Noe was in the Arke because the Sunne did not shine all that time but this is fabulous Q. What is this And in a cubit thou shalt finish it aboue A. That is Thou shalt bow the roofe of the Arke but a cubit so that it may bee almost flat but yet so that the water may easily slide off Q. How many roomes or stories were there in the Arke A. Three roomes the highest for Man and the Fowles the next for al kindes of meat and prouision for the creatures the lowest and third roome for the Beasts These three are onely mentioned