bee the more circumspect in obeying God considering hee might be as well put out of it as he 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 he 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 idlenesse Secondly thereby to stirre him vp the more to contemplate heauenly things And thirdly to trie 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 â—…uery tree he should haue beene tied to it Secondly man hath no need to bee commanded to eate when he is hungry for he can doe 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 A. Yes for so she 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 hee must serue and obey Secondly to let him see that hee had free-will and power both to chuse and refuse any thing hee pleased Thirdly to exercise him in obedience Q. But seeing God knew that Adam would violate this precept and bring himselfe and his posterity to perpetuall miserie 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 velli posse Secondly Although God knew that man would sinne yet he did permit him because he was to conuert that sinne of Adam to his greater good in sending his Sonne into the world Thirdly he suffered him to fall that his Mercie 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. Hee did not die actually as soone as hee had eaten the forbidden fruite but now he was subiect to death and the necessity of dying is laid vpon him Secondly he may be said to dye actually that day because then the infirmities of body and soule which are the fore-runners 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 corporall is better knowne to man not onely by faith and reason but also by experience then death eternall 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 miserie 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 meanâ—… 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 ordained 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 he did excell them and how much the more he should be thankfull Secondly Because hee was the Lord of the beasts God would haue him to see his seruants 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 helpe to man as the beasts thirdly because they could not liue out of the water Q. Had Adam the knowledge of all things as soone 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 hee was to be the Father Teacher and Gouernour of mankinde which hee could not haue beene without excellent knowledge thirdly knowledge was a part of Adams happinesse and hee could not haue beene perfectly happy if hee had beene at any time ignorant fourthly if God prepared food and all things needfull for his body then much more science and vnderstanding which is the food of the soule Q. Should Adams Pesterity 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
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 excellencie of the person that sinned Adam being created to Gods owne Image if wee regard also that infinite hurt and misery that hath falne 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 hee was the head af 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 haâ—… they now more libertie of will than they had or greater knowledge but now they know â—…uill by experience which before they knew by science and their eyes are said to bee 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 couered Psal. 32. Q Why did they couer their priuy members A. Because their inordinate lust began most to appeare here 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 generation was on this part of the body Genesis 17. Q. Why did they 〈◊〉 the leaues of the Figge tree A. Because the leaues of the Fig-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 here by the noyse of God A. This sometimes signifieth thunder Exodus 9. sometimes any sound Ezek. 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 Mediterranian Sea commonly the winde doth blow from the Sea and as God came to iudge Adam in the euening so will hee come to iudge all man-kinde in the euening of the world with the sound of the Trumpet Q. How did God speake to Adam here A. God speaketh in Scripture sometime internally by his Spirit sometimes externally either by Angels or by men Here 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 the woman A. Because Satan was alreadie condemned for his pride but the other two were to receiue the sentence of condemnation therefore hee would not condemne them till hee had conuicted them Q. Whether did God curse the Diuell or the Serpent A. He cursed both the Diuell mystically and the Serpent literally the Diuell as the principall 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 Diuel 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 lye was to be stoned Leuit. 20. Thirdly because by this God will shew how much he abhorreth sinne in punishing for mans wickednesse dumbe and senselesse creatures therefore the Earth was cursed for Adams sinne the beasts and fowles were drowned sor 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 dayly offered vp in sacrifice Q. What is meant by the Womans 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 humanitie 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 womans consceptions be a punishment for sinne A. The conceptions of the woman are a punishment because sometimes their conceptions are imperfect and deformed secondly many children being conceiued doe perish before they come to maturitie Thirdly many children are wicked and rebellious not regarding the wombe that bare them with anguish nor the pappes which suckled them with danger These are great punishments inflicted on women for the sinne of Eua fourthly her conceptions are a punishment for many infirmities doe accompany a woman that is with childe as swimmings in the head tooth-aches perturbations in the minde vitiosities in the stomacke as to refuse good and wholesome meares to desire to eate those things which Nature being sound abhorreth Q. What is the reason that women doe bring forth their children in sorrow A. Gods decree in punishing the sinne of Eua secondly the narrow passage of the belly with a dilatation and stretching out of the internall parts thereof causeth most sharpe and sensible paines hence the Scripture compares exquisite sorrow and paine with the sorrowes of the child birth Psal. 48. Mica 4. Reu. 12. but this paine should not haue been in the state of innocency Q. Wherein was the ground cursed for Adams sake A. In that it did not bring forth fruite of it
that the ground was drie in the first day of the first moneth of the 601. yeere as it is set downe in the 13. verse and the next verse showeth that the earth was dryed on the 27. day of the second moneth A. Both is true for the first day of the first moneth the earth began to drie so that the waters were quite remooued but the earth was not perfectly drie till the 27. day of the second moneth and by this reckoning also we see that Noah was in the Arke a full yeere that is 365. dayes for he entred the Arke the 17. day of the second moneth in the 600. yeere and there continued till the 27. day of the 2. moneth in the yeere 601. Q. Why did not Noah goe out of the Arke till God spake to him A. Although it was now time for him to goe seeing the earth was drie yet such was his modestie and obedience that as he did not enter the Arke without a warrant from God so hee will not goe out without the same warrant so should we depend on Gods mouth and doe nothing but what hee commandeth for obedience is better then sacrifice secondly wee see that many are the troubles of the righteous but the Lord desiuereth them out of all Noah had suffered much griefe sorrow and feare but now behold here is an end Q. Did the beasts also come out of the Arke at Noahs command A. Yes for these dumbe creatures were obedient to Noah because he was obedient to God Againe the beasts came out that they might increase and multiply this blessing was giuen to the creatures in the creation and the same is now renewed in the restauration of the world and in that none of the creatures did wagge till Noah gaue way and came out first himselfe in this we haue the patterne of a well-ordered family for there is the grace of God where the seruants obey their Masters the Master feareth God and all are ioyned together in loue and concord Q. What is the mysticall signification of the comming out of the creatures A. The Arke may signifie the Sinagogue the beasts cleane and vncleane the Iewes and Gentiles their comming out doth signifie that both Iewes and Gentiles which beleeued in Christ should come out of the Sinagogue that is forsake the Iewish ceremonics Q. Why did Noah build an Altar to God A. That by offering sacrifice on it hee might testifie his thankful mind vnto God 2. to teach his posteritie how they should serue God for any blessing receiued he offered sacrifice for his deliuerance vpon an Altar of earth and we must offer the sacrifice of praier and thanks-giuing vpon our Altar Christ. He offered to God the cleane beasts and wee must offer to him cleane soules and bodies which is our reasonable seruing of him his sacrifice was a burnt offering and ours must be a broken spirit Q. Of what matter was this Altar made A. It is most like that it was made of earth for this law was giuen after by Moses Exod. 20. verse 24. An Altar of earth thou shalt make to mee secondly this kinde of Altar was most vsuall euen amongst the Gentiles Hic viuum mihi cespitem hic verbenas pueri ponite thuraque Horat. lib. 1. od 19. thirdly by this Noah will teach vs that God delights not in external pompe and splendor he loueth the giuer more then the gift and the widdowes mite more then the rich mans sinnes For nunquam est manus vacua à munere si area cordis repleta sit bona voluntate Gregorie in Hom. Q. Had Noah any expresse command to build an Alter A. We doe not reade that God did expressely command this yet wee may gather by consequence that Noah did not this without warrant First it was ancient to serue God after this manner as we see in the persons of Caine and Habel Secondly Noah did nothing without Gods warrant without this he did not build the Arke nor enter therein nor come out from thence much lesse would he build an Altar Thirdly we see that God smelled a sauour of rest in his sacrifice which could not be if it had beene offered without Gods direction Fourthly Noah knew that the seauenth beast was receiued into the Arke not for procreation but for Sacrifice Fifthly he did questionlesse beleeue in Christ our perfect Sacrifice therefore he could not testifie his faith better then to build an Altar and offer a sacrifice Q. Why would God bee worshipped by Sacrifices A. First because he will haue them by this kinde of exercise to vse themselues to bee thankfull to him for though hee be a spirit and delighteth more in a contrite spirit then in burnt offerings yet because of their dulnesse he would haue them worship him with visible offerings Secondly these sacrifices were types of Christ whose body was to bee offered for them and no sacrifice without relation to Christ could be acceptable Thirdly Least the people wanting these visible signes should fall to idolatry seeing other nations vsed sacrifice and they not Q. Where did Noah offer this sacrifice A. The Iewes thinke it was vpon Mount Sion where Cain and Abel did offer before and on which Isaac was to be sacrificed but it is more probable that this was done vpon the mountaines of Armenia where the Arke rested Q. What doth it signifie that God melled a sauour of rest in Noahs sacrifice A. That it was acceptable vnto him not in respect of the offering it selfe for it is impossible that the blood of calues and goates should take away sinne Heb. 10. 4. but God did accept of it because it was offered in faith secondly with a willing minde thirdly because it had relation to Christ who had giuen himselfe to be an offering and sacrifice of a sweet smelling sauour vnto God Eph. 5. 2. Q How is it vnderstood that God would curse the earth no more for mans sake A. That is that God would not at any time ouer whelme the earth with water depriue her of her fertility inhabitants and ornaments as he had before yet this doth not exclude particular cursings vpon particular houses townes or countries nor that vniuersall fire by which the world shall bee purged in the last dayes and this couenant that God made with Noah concerning the waters is the figure of that euerlasting couenant of peace which the father hath made with vs in Christ. Q. Which is the imagination of mans thought euill from his youth A. Because of originall sinne which all men drawes from Adam for hee was the roote of mankinde and such a nature wee haue from him as he had himselfe that is corrupted with sinne then all mankinde is subiect to this euill because all are from Adam Secondly all the nature of man that is his body with the parts thereof his soule with the faculties thereof are defiled Thirdly it bindes all men to death both temporall and eternall Fourthly it depriues vs of Gods image and
because in consulting with them wee 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 be vnlawfull to conuerse with an excommunicate person much lesse should wee 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 beastes because they haue more perfect senses beget more perfect blood in our bodies than fishes haue more commerce with men and are docible in many things fishes are not Q. Why then were they created before the beastes 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 pattetne 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 he seas the 5. replenished it with liuinâ—…g 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 wee 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 elements 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 finnes of the fishes answer 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. chapter 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 beene 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 cattell and creeping thing verse 25. A. By behemah in Hebrew is vnderstood the great beasts as Iob 40. 15. By chaiah the wilde beasts in whom there is seen most liuellnesse by remesh creeping things such as haue no feet at all as Serpents and they that haue short and little feet 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 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 inordinate Q. Did God create in the beginning imperfect creatures as Bees Waspes and such like A. Hee did not create them actually as hee did the perfect creatures but hee created them in their causes as hee gaue that faculty to the fiesh of an horse to beget Waspes being 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. Why was man and the cattell created in the same 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 wisedome 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 in the world nothing can bee added or impayred Fourthly In the sympathy and concord that is amongst some and the discord and hatred that is amongst others of the creatures Fiftly In the pulchritude and comelinesse that is in euery creature as may be seene in the body of man Sixtly In the admirable gouernment and administration of the world in the which there is nothing so euill whether it be naturall euill as the defects of nature or voluntary euill such as is the euill of punishment and of sin but all serues for the glory of God and the perfection of this Vniuerse Q. How is the power of God seene in the world A. First By creating it of nothing Secondly By sustaining it with his power Heb. 1. Thirdly By working many things miraculously aboue the course of nature in which we see that God doth not worke of necessity Fourthly He is not tyed to the second causes Q. Could God haue made the world better then it is A. Yes for his power is not limited therefore he might haue made it sooner then he did and larger and fuller of Creatures Q. Why was man the last of all the creatures created A. Because God would
generation the body is no sooner formed but God infuseth the soule the same order did God keepe in mans creation thirdly the soules in all that time should haue either done good or euill but Iacob and Esau did neither good nor euill before they were borne Rom. 9. 11. Ergo. Q. Seeing the soule doth exist after the corruption why did she not exist before the creation of the body A. Shee doth exist after the dissolution of the body of necessitie being immortall but it was not fit she should exist before the creation of the body seeing she is the naturall forme and essentiall part of man Q. Whether are the soules of men infused in the bodies or are they deriued and propagated one of another A. By creating they are infused and by infusing created for mans soule being incorporall and indiuisible cannot be propagated of any other soule nor multiplied that is plaine by Zach. 12. 1. and Coloss 12. 7. Q. Is the soule of man immortall A. It is because a simple essence voyde of contrarieties and bodily accidents secondly It is created to Gods Image and mans soule is not like God only in that it is capable of all sciences and in that it hath an appetite infinite which cannot be filled but with God and that it hath a will free and indifferent to all particular good but also in that desire which it hath of immortalitie thirdly man hath dominion ouer the creatures which consisteth also in this that his soule is immortall theirs are not fourthly Mans soule is not produced of any matter by generation but is induced in the body by creation the soules of all other creatures were procreated of the Elements for the earth brings out beasts and the waters fishes this is also manifest by many places of Scripture Q. Is the soule of man immortall by nature or by grace A. Internally that is as it is a simple immateriall substance it is immortall by nature but externally as it depends on God hath it being and subsistance in him it is immortall by grace Q. In what place of the world was Paradise A. Not in any other earth separated from ours by the Ocean nor higher than the supreme region of the ayre as some Fathers thought but in Mesopotamia and the bordering countries to it for Paradise was planted on the East side of Eden which is in Mesopotamia secondly that is manifest by the Riuers Tignis and Euphrates which spring out of the mountaines of Armenia and flow thorow the countries of Mesopotamia Assyria and Chaldea and runne into the Persian gulfe and these are the Riuers of Paradise Q. Should man haue remained in Paradise onely if he had not sinned A. No for Paradise was not so large as to containe all mankinde being comprehended within the limits of these countries aforesayd secondly man had power ouer the whole earth and all the hearbs of the ground were giuen to him for food and therefore hee was to replenish the whole earth thirdly how should the earth be trimmed manured and made fruitfull if man had dwelt in paradise Q. Then to what end did God make Paradise seeing he knew that man should presently fall and be cast out of it A. He made it that Adam so long as hee obeyed God might enioy it secondly that it might be a figure and type of the heauenly Paradise and ioyes of the life to come thirdly to put him in minde after his fall what great blessings he had lost by losing Paradise Q. Is Paradise yet extant â—…r not A. It is not extant for Paradise was in these Countries of Mesapotamia Assyria c. through the which Tigris and Euphrates the Riuers of Paradise did flowe but those countries are still populous and no signe now of Paradise secondly the Floud Genesis 7. was fifteene cubites higher than the mountaines therefore it was also defaced with the floud Q. Why was the tree of life called so A. Because it was the Sacrament or signe of life both naturall in Paradise and spirituall in heauen or as some thinke because it had power being eaten to preserue the life of man a long time but not for euer for man was not to liue still a naturall life Againe the body of man was corruptible because it was made of matter the subiect of corruption of contrary elements and parts as also because the naturall heate of the body by degrees is extenuated and the radicall humor exhausted and in these respects although this tree had that vertue to preserue the life of the body a long time yet not for euer Q. Why did God forbid man to eate of the tree of knowledge of good and euill A. Not because it was euill in it selfe or hurtfull to man but because by this command God would trie mans obedience Q. Why was the tree called the tree of knowledge of good and euill A. Not because it had power either to beget knowledge in Adam or to augment his knowledge as the Hebrewes and Iosephus doe thinke for Adam was created with perfect knowledge neither can corporall fruites produce spirituall effects in the soule but it was so named from the euent for man knew now what was good and euill by experience hauing transgressed in eating of this tree Secondly it was so named because of Satans false promise who inticed them to eate of it promising they should bee as Gods knowing good and euill Q. What riuers were those that Moses calls here Phison and Gehon A. They were parts of Tigris and Euphrates which riuer is sometimes named one because they flow together and are ioyned in one below Babylon sometimes two in respect of the place from whence they spring and where they end Sometimes foure in respect of their foure heads whereof two spring out of the mountaines and other two emptie 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 Caucasus of India Nilus out of the mountaine of inferior Mauritania but Phison and Gehon out of Armenia Nilus exonerateth her selfe in the Mediterranean sea but Phison and Gehon into the Persian Gulfe Q. What countrie is this Hauilah A. Not a countrie 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 kinde of sweet 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 Habhâ—…cuc and Philip or else by an Angell in the shape of man hee 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
Adam the knowledge of supernaturall things A. Yes or else his knowledge had not been 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 excellours first in that he knew all naturall things wee but some secondly his knowledge did proceed of the causes of naturall things but ours from the effects thirdly his knowledge could not bee 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 opinions Q. Had Adam the knowledge of the heauens and their operations as hee 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 wholly 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 doe good and eschew euill fourthly a perpetuall ioy of the minde and peace of conscience raising from this holinesse Q. Hath Christ brought vs more happinesse by his Iucarnation 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 Ada culpa cuius delendae causa tantum habemus Redemptorem saith Gregorius Q. Was Adam mortall or immortall before 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 immortall 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 and contrary qualities as the sublunary and elementall bodies are but Adam 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 be of equall dignitie with the man therefore shee was not made of the head nor of the foot for she must neither be superior nor inferior to him Q. Of what side was she taken out A. It is probable that she was taken out of the left side for the heart inclineth to that sideâ—… so man and woman 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 sorth childâ—…en but also because shee is a part of his owne substance Secondly Eùa was made of Adam to shew that Adam is the beginning of the woman and of all mankinde 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 superfiuous rib A. It was one of Adams naturall ribs for â—…ow elsé could hee haue said of Eua Thou art bone of my bone or how could Eua bee 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 posteritie of Adam haue all their 24. ribs A. Although Abraham was circumcised yet he begot his children vncircumcised and a maimed man doth beget a whole man for nature if she be not hindred retaines her owne force and vigor and brings forth the perfectest effects she can Q. How come it that Adam in losing his rib did not feele paine A. Eyther in regard of his deepe sleepe for those that are in a lethargie doe feele neither stripes nor wounds or else because God did suspend and hinder the act of feeling which is in the nerues Q. Why doth not Moses speake as well of the creation of Eua's soule as of her body A. Because her body was otherwise created then the body of Adam but the manner of the creation of her soule is all one with that of Adams therefore there was no need of repetition Q. Why was Eua brought to Adam A. To signifie that shee was Adams companion Secondly a helpe to him to beger children Thirdly that the man is not for the woman but the woman for the man Fourthly this bringing signifieth that they are now contracted and married Q. Had Eua â—… reasonable soule as Adam had A. Yes because she was made for a helpe to man which shee could not haue bin without a
prime of his yeeres but then none was sayd to come to mans estate till he had bin a hundred yeeres and more Secondly Moses drift here is not to set downe the names of all the sonnes 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 â—…peakes of the youngest as Matthew 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. WHat is vnderstood by men that began to multiply A. By men we vnderstand the sonnes of Caine who because they tooke many Wiues did encrease faster then Sheths posteritie and as they multiplyed so did their sinnes multiply for the multiplication of mankind 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 floud 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 anâ—… mighty men therefore they are called the sonnâ—… of God as the Mountaines of God the Cedarâ—… 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 Scriptureâ—… others againe say that they are those whereoâ—… Paul speaketh Rom. 8. They that are led by thâ—… 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 posteritie 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 posteritie 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 and by consequent the sonne of God both by adâ—…ption 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 sonnes of old Adam because they were not borne againe by the immortall Seed of the Word now it was vnlawfull for Sheths posteritie to marry Caines daughters being of a contrarie Religion This kind of Matrimonie was forbidden afterwards Exodus 34. and Deuteronomy 7. For this cause Abraham and Isaac would not haue their sonnes marrie with Canaanites Secondly they tooke those wiues not for multiplication of Man-kinde 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 enclosed into bodies as the soules of men therefore they cannot be moued with carnall lust Q. Some do thinke they haue bodies and therefore are here 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 noâ—… for heauenly bodies haue but one kind of motion which is to turne round but Angels ascend and descend haue all other kinds of mouing Elementarie they are not for whatsoeuer iâ—… 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 then the bodies of men because in sublunarie bodyes 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 seede fit for procreation because they feede not for seede is a part of our foode 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 whome he hath 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 thirtie yeeres So that these words must not be vnderstood as though God after the Floud did prolong mans life onely to an hundred and twentie yeeres but these one hundred and twentie yeres 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 yeeres 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 twentie yeeres but this was spoken when Noe was foure
hundred and fourescore yeeres old that is twentie 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 of Sem although he was borne twentie 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 bodie 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 carryed about in their bodyes as also in respect of their minds being earthly-minded in Hebrew 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 mightie men of great stature which wee doe call Giants A. Yes both sacred and prophane Histories doe testifie so much Augustine saith Lib. 15. de Ciuitate Dei That he saw a Tooth of a man as great as an hundred of ours Plâ—…nie recordeth in his seuenth booke That in Creta out of a Hill was digged the body of a man of six and fortie cubites The Spyes that were sent to Canaan reported That they seemed Grasse-hoppers In comparison of the Giants of that I and Num 13. The yâ—…on Bed of Og King of Basâ—…an was nine cubites long and foure cubites 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 kindes 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 voluâ—…tary of purpose their whole sâ—…udy was bent to wickednes fourthly it was not for a while but all the daies 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 hee repents 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 he loueth is greeued so God is sayd to be mooued with sorrow because he commeth 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 maister 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 be 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 seized 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 Gâ—…n 19. of Moses Exo. 33. of Dauid Acts 7. of Mary Luke 1. Heere wee see Gods children shall not want their commendations howsoeuer the World despiseth them Noe is heere hated of the World but hee found grace in Gods eyes Secondly wee 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 he was preserued from the floud when the World was destroyed Secondly in that Man-kinde was preserued and restored by him Thirdly in that his dominion ouer the creatures was restored as it was to Adam Fourthly in that hee receiued a larger Patent then Adam had to eate flesh Fiftly in that God did smell a sauour of Rest in his Sacrifice Sixtly in that God maketh a Couenant with him confâ—…ed by the Raine-bow that hee will neuer destroy the World againe with Water-Seuenthly in that hee was a type 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 befell him of which hee doth not speake immediately but of his vertues that he was a iust and perfect man c. And at these words the Hebrewes doe begin a new Section which reacheth to the 12. Chapter so that they diuide the whole Law into 54. Sections or Lectures which they read in 52. Sabbaths and Genesis is diuided into 12. Chapters or Lectures Q. How is Noe called a iust and perfect man A. Not absolutely so but in respect of that â—…roward generation Secondly because he endeuoured 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 Righteousnesse which is by Faith as it is in the Hebrewes 11. And this doth the more commend Noes righteousnesse that in such a â—…roward age he was iust and perfect Q Hâ—…w is â—… vnderstood that the Earth 〈◊〉 〈◊〉 before God A. By the Earth we 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 beene spiritually and hâ—…auenly-minded before God that is openly in his sight Or Elohim may signifie Princes and Iudges here so that in the open sight of their Iudges they wrought wickednesse Hence then we see that it was not the Starres or any naturall causes that raysed the â—…oud but onely God being prouoked by sinne 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 he is said to looke on the Earth because he 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 hee did seriously consider there was great cause to punish Man-kinde Q. What is meant here by all Flesh A. Man-kinde 〈◊〉 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 Caiâ—… Iâ—…de 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 fertilitie 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 Noe preaching did not repent Secondly because by this meanes hee would exercise Noes 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 he might haue giuen them Canaan without their owne helpe yet he would haue them fight for it and here he might haue preserued Nâ—… more miraculously but this way he thought fittest Q. Was this Arke like our Ships A. No but this was like a Chest or Cosâ—…in 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 kind of creatures of the wonderfull preseruation thereof in that dangerous Floud as also of many things whereof it was the type 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 neyther 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 breadth 50. and the height was 30. cubits Now a cubit is the measure from the elbow to the fingers end containing a foot 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 whereof euerie one containes 6. common cubits for Moses doth not speake heere of any other cubits then hee doth elsewhere and of no other kind of cubit doe wee reade in Scripture then of those common cubits aboue-named as Exâ—… 27. Deut. 3. 1. King 17. c. So then the Arke by this reckoning was sixe times as long as it was broad 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 Floud and deliuered Noe from the â—…ame yet if wee duely consider the bignesse of the Arke we shall finde there was roome sufficient for them all Q. How could Noe and his three sonnes build so great an Arke A. Although they were the chiefe builders yet we must think there were many more vnder them hyred 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 Zohaer 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 all kinds of meat and prouision for the creatures the lowest and third roome for the beasts These three are onely mentioned here therefore Origen was deceiued that thought there were fiue Roomes As in this Arke there were three Roomes so in Moses Tabernacle and Salomons Temple were also three The Church also figured by the Arke hath three states before the Law vnder the Law and vnder Christ. Q. Why would Gool establish his Couenant with Noe before the Arke was built A. To confirme Noes Faith the more for he had need of such a promise that went about such a hard and dangerous worke as the building of the Arke was And here wee see that God neuer imployeth his seruants in any hard worke but hee giueth them comfort strength and courage to performe it And so it is our part to relye on Gods promises with Noe and not to encline eyther to the right or left hand Q. What Couenant was this that God made with Noe A. That he would preserue him and his Family in the Floud and this is a type of the Couenant which God hath made with vs in Christ. Now this Couenant belongeth to Noe and his Family
of all his blessings and is the cause of all our infirmities and of all our actuall sinnes Q. Why will not God destroy all liuing things as he did A. Because mans imagination is so euill from his youth that if he should punish him as he deserued hee should euery age send a flood for there is none that doth good no not one Psal. 12. So then that hee spareth vs it is to be attributed to his mercy not to our merits Q. Is God the cause that mans imagination is euill from his youth A. No he made man holy but hee fell of his owne accord God then is the cause of mans heart and of his imaginations but not of the corruptions and vitiositie thereof and yet he doth permit sinne because he vseth it for a scourge to the wicked and for a means to aduance his owne glory Q. What doth God besides promise Noah A. That all the dayes of the earth seede time and haeruest heate and cold c. should not cease in which words he sheweth vs the renouation of the world which answers to the creation Before the creation there was confusion and darkenesse and so likewise before this renouation in the creation God made the lights of heauen now hee restores them then he gaue man dominion ouer the creatures now he restores the same as God gaue man foode then so he doth now man was then created to Gods image and the same is now mentioned God made a lawe then that man should not eate of the forbidden tree and here hee commands that man shall not shed blood they receiued a blessing then to increase and multiply the same they now receiue Q. Shall there be summer and winter night and day c. so long as the earth remaineth A. Yes so long as the earth remaineth in that state it doth now subiect to generation and corruption in the parts thereof and obnoxious to many imperfect qualities which at the last day shall be abolished the substance remaining for euer and then the summer and winter shall cease Againe that which is spoken here is meant of the world in generall and not of particular countries and times for there was neither seede time nor haruest for the space of three yeares sixe moneths in Eliahs time and in the land of Egypt there was no distinction of day and night for three dayes because all that time there was darkenesse and in the dayes of Iosua the sunne stood still a whole day Q. Why doth God speake onely of summer and winter and not of the other two parts of the yeare A. Because these are the two principall parts of the yeare and most opposite the other two depends on these and participates of their qualities the spring then and haruest being both hot and cold in the one they agree with Summer in the other with Winter So likewise here is mentioned onely heate and colde because these two qualities are more actiue and forcible in generation and because more sensible then moyst or dry so seede time and haruest are onely named because sowing and mowing are the most vsuall and profitable actions amongst men Q. Doth God promise to Noah onely these temporall blessings as heate and cold summer and winter and not spirituall A. Hee promiseth these temporall blessings and vnder them spirituall For as the stability of the world is promised so the stability of grace in Christ is included and vsually in Scripture vnder earthly shadowes spirituall blessings are couenanted Canaan was a type of heauen Dauids kingdome of Christs spirituall kingdome Solomons temple of Christs Church therefore altars priests and sacrifices of Christ our golden Altar our high priest our sweete smelling sacrifice againe we must note that oftentimes God altereth the seasons and qualities of the ayre but it is for our sins therefore when wee see cold summers hot winters raging stormes excesse of heate and cold drinesse and moistnesse let vs leaue to trouble God without sinnes and he will leaue to trouble vs with his plagues moreouer let vs not fixe our chiefest happinesse in these temporall blessings But let vs looke to him that is the giuer and the end of all euen Iesus Christ the authour and finisher of our faith And lastly let not these blessings be motiues of security but rather stirre vs vp to be thankfull to him that prouides all things necessarie for this life and a crowne of righteousnesse for the life to come Questions on the ninth Chapter Q. VVHy doth God first of all blesse Noah with increase of children A. Because of earthly blessings this was the greatest the earth being now voide of mankind and Noah knew not till now whether it was lawfull to beget children seeing God had destroyed mankinde Secondly to teach vs to account our children chiefe effects of Gods blessing and to bee thankfull to him for them behold children are the inheritance of the Lord and the fruite of the womb his reward Psal. 127. 3. Q. Is this blessing all one with that which Adam had in paradise A. Yes in respect of the matter but not of the manner for then procreation of children should not haue beene painefull Secondly not inordinate thirdly not imperfect Q. How could this blessing belong to Noah seeing he had no children after the flood A. Although this blessing was fulfilled in his children yet it is giuen to him because he beeing the roote their increase was his increase Secondly because he was found righteous before God and God smelled a sauour of rest in his sacrifice Thirdly to let his children know that this blessing did belong to them onely for their iust fathers sake Q. Is euery increase the blessing of God A. All that are lawfully procreated are Gods blessings both in respect of the childe begotten and in respect of the manner of begetting but those that are not begotten in marriage doe not proceede of Gods blessing in regard of the manner of procreation howsoeuer in themselues they may bee the effects of Gods blessing Secondly the increase of all other creatures doe proceede of Gods blessing but for mans sake for whom they were created Q. Which is the second prerogatiue that God giueth now to Noah and his sonnes A. That their feare and terrour may bee vpon al the beasts fowles fishes and creeping things this dominion had Adam but after a more excellent manner for the creatures were subiect of their owne accord now of feare and by constraint and although that man hath power to rule ouer the beasts with feare yet great men must not rule their inferiour brethren with feare but rather with loue for Viri sancti non praeesse gaudent hominibus sed prodesse Greg. mor. lib. 21 cap. 11. Q. Hath man this dominion ouer all the creatures and at all times A. No For the wilde asse derideth the multitude of the Citie and heareth not the crie of the driuer Iob 39. 10. the Vnicorne will not serue nor will he tarrie by the
strengthen Secondly the earth did not yeeld that increase which it did before Therefore wine would supply in a manner the defect of hearbs and plants Thirdly he knew that wine did comfort the heart and at that time he stood in neede of it because questionlesse he was much giuen to sorrow and griefe to see the desolation of the earth Q. Did Noah ill in drinking of the wine A. No for who planteth a vine and doth not eate of the fruite thereof 1. Cor. 9. 7. it is lawfull to vse the creatures of God with thanksgiuing for euery creature of God is good c. 1. Tim. 4. 4. Wine was created to comfort mans heart Psal. 104. Yea Paul desireth Timothy to vse a little wine for his stomackes sake 1. Tim. 5. 23. Christ did drinke wine himselfe and ordained that in the sacrament vnder the signe of wine wee should drinke his blood then Noah did not sinne in drinking but he sinned in not regarding the manner noâ—… the measure of his drinking Q. Did Noah drinke wine a purpose to make himselfe drunke as our Priests of Bacchus now adayes doe that altogether do sacrifice their throates and bellies to him A. No for hee till now knew not the force of wine but they know it by dayly experience Secondly he was exceeding olde and weake at this time therefore was quickly ouercome but the most part of them are young and strong to drinke wine Thirdly he neuer drinking wine before knew not how much he should drinke therefore was suddainely ouertaken but they by drinking euery day doe know what should bee their measure and yet doe drinke beyond all measure Fourthly he was drunke but once but they are drunke daily Fifthly he repented for his sinne and was ashamed but they both glory in their sinne and doe defend it Q. Is Noah then to be excused for his drunkennesse A. No for although he had beene ignorant of the effect and force of the wine yet ignorance excuseth no man Secondly hee beeing a learned man doubtlesse and wise could not be altogether ignorant of the vertue and power of grapes as of other herbes and fruites Thirdly excesse in eating and drinking in all creatures is a sinne Fourthly if he had beene excusable then God had not punished him by suffering his owne bowels to mocke him yet because he did not drinke of intemperance but to comfort his heart neither had vsed to drinke wine before hee may bee partly excused for ab in experientia profecta est ebrietas Noe non ab intemperantia Theod. q. 65. in gen Q. Seeing Noah a iust man fell into this sinne but once and that partly of ignorance why would not Moses conceale it A. As the vertues of the Saints are set downe in Scripture for vs to imitate so their vices are not omitted that we might learne to slee and eschew them secondly that wee may all learne to see our owne imperfections for the iustest man that is doth fall seauen times a day our righteousnesse is like a stained cloath thirdly that we might see what a damnable vice drunkennesse is euen a short furie and a voluntarie diuell as Chrysostome calles it Yea cause of sicknesse in the bodie disquietnesse in the minde pouertie in our goods negligence in Gods seruice want of reason and in a word the roote of all mischiefe fourthly that wee may see from whence proceeded the miserie of the Cananites euen from Noahs drunkennesse for drunkennesse was the cause of his nakednes nakednesse of derision derision of Canaanâ—… curse fifthly to shew the sinceritie of Gods word that neither for feare nor fauour will conceale the truth Q. What relation is there betweene the sinne of Adam and this of Noah A. Adam the father of the first world sinned shortly after his creation and Noah the father of the second world sinnes shortly after his preseruation secondly Adam transgressed by eating the fruite of the forbidden tree and Noah transgresseth by drinking the fruite of the vine tree thirdly the sequel of Adams sinne was nakednesse and the sequel of Noahs sinne is the same fourthly Adam was ashamed and the shame of Noah is deliuered fifthly Adams nakednes was couered with skinnes and Noahs nakednesse is couered with a garment sixthly a curse vpon Adams posteritie is the effect of Adams eating and a curse vpon Canaan Noahs posteritie is the effect of Noahs drinking Q. Wherein did the greatnesse of Chams sinne consist A. First in that he did not reuerence his father in couering his nakednesse secondly in that hee tooke pleasure in seeing those members whereof all men by nature are ashamed thirdly in that hee mocked him that was not only his father an old man and him who was righteous before God but also him for whose sake hee was preserued from the flood fourthly in that he had so soone forgot the iudgements of God vpon the first world for such like sinnes fifthly in that he did not onely mocke his father but also told his brethren of his fathers nakednesse sixthly in that Cham at this time was no childe but a man of an hundred yeeres and vpward therefore should haue had more grace and discretion seauenthly he was a father himselfe therefore should haue knowne what was the dutie of a childe eighthly in that he was so quicke to spie the moate in his fathers eye and could not see the beame that was in his owne I meane his witchcraft malice contempt of religion leacherie and other vices which are recorded of him Q. Wherein were Shem and Iapheth worthie of commendations A. First for their pietie in couering their fathers nakednesse secondly for their modestie in going back-ward least they should defile their eyes in seeing of his filthinesse Wherein we see that Sem the yonger is first named because it seemes he was principall in this businesse secondly we see the difference of Noahs children and suppose he was a good man yet he is plagued with a wicked sonne thirdly in these children we see the state of the Church For if amongst these eight persons that were deliuered from the stood there was one hipocrite what wonder is it to finde in the Vniuersall Church many thousand hypocrites fourthly in Cham we see the type of wicked children and in Sem and Iapheth a patterne for good children fifthly if Sem and Iapheth were so carefull to honour their earthly father then much more diligent should wee bee to reuerence our heauenly Father Q. How could Noah know what his yonger sonne had done to him A. Either by reuelation from God or else by the relation of Sem and Iapheth and here we see that as Cham is yonger in yeeres so hee is yonger in grace and manners secondly in Noahs awaking we see the state of the godly that though they sleepe and fall yet they awake and rise againe thirdly in Noahs sleeping we see the state of the world for when men are drunke with wine that is filled with worldly blessings then
they fall asleepe and waxe carelesse and secure fourthly in that Noah awoke and knew what was done wee should learne to doe good to all men and not to harme them either sleeping or waking for there is nothing so secret which shall not be reuealed Q. What reward had Cham for scorning his olde father A. He was accursed by his owne fathers mouth which curse he vttered not of malice or in his anger but being mooued by Gods spirit did speake it by way of prophesie secondly wee must consider that he vttered this with no small griefe of minde that hee should be compelled to curse his owne childe for his wickednesse who not only was his childe but his yongest whom he loued most deerely and hauing but these three who were with him wonderfully preserued in the Arke and that he should vtter this curse not onely against him but also against the Canaanites his posteritie thirdly here wee see the zeale and constancy of Noah that makes no bones to curse his childe because he dishonoured God yea more zealous then Brutus that killed his sonne for the loue he carried to his countrey fourthly in this wee see what a fearefull thing it is for children to dishonour their parents who to them are instead of God certainly the fruite of this sinne is a curse Q. Why is Canaan cursed and not Cham A. In that Canaan is cursed C ham the father is not exempted but rather his curse is aggrauated as Sem is not exempted from the blessing in the verse following although God be named so Iacob is said to blesse Ioseph Gen. 48. 15. when properly he blessed Iosephs children verse 16. and Canaans name is here vsed not Chams to let him see the greatnesse of the curse which did not end with him but did increase as his posteritie increased secondly because Canaan did follow his fathers foote-steps in wickednesse thirdly for our instruction that wee may learne to feare him for his iudgements are a great deepe they are past finding out his wrath is like a consuming fire and when hee curseth he will not onely curse vs but also the fruite of our body Deut. 28. 18. Q. Wherein was Cham accursed A. Not onely in that hee was a seruant but also a seruant of seruants and that vnto his brethren and although this seruitude could not be presently seene in the posteritie of Cham yet at last it was fully manifested when the posteritie of Sem had the full possession of the land of Canaan Q. Is it then a curse to serue A. There is a foure-fold seruice 1. diuine which all creatures owe to God by right of creation 2. naturall which is nothing else but the subiection of inferiours to their superiours proceeding of loue for order sake and this should haue beene in the state of innocencie thirdly violent when men are constrained to serue and this kinde of seruice is hatefull and bitter first because it is contrarie to the libertie of mans nature secondly because it is contrarie to the end of mans creation for man was created to rule and not to serue thirdly it is repugnant to the image of God a part whereof doth consist in ruling and commanding and this seruice is a curse laid vpon man for sinne the fourth kinde of seruice is diabolicall when a man doth serue his sinnes and mancepate himselfe to his owne affections for whosoeuer committeth sinne is the seruant of sinne Ioh. 8. 34. and he that serueth such masters may be called a seruant of seruants and such seruants were the Canaanites seruing not onely their brethren but also their owne abominations for which their land did spue them out Q. Seeing then inuoluntarie seruice is the effect of sinne is this a pretence for seruants to reiect altogether there seruice A. No for many things haue and doe proceede of euill causes which God doth turne to good vses secondly seruice is a punishment for sinne and therefore should not bee reiected but with patience indured thirdly it is a meanes to beate downe our pride and contempt of God and this means God vsed against the Israelites when he caused them to serue the King of Aram eight yeeres and Eglon King of Moab 18. yeeres Iudg. 3. Seruants then should comfort themselues that though in externall and ciuill matters they are inferiour and subiect to there masters yet in spirituall blessings and in respect of Christ they are equals secondly Masters should not be cruell to their seruants seeing they also haue a Master in heauen Ioh 6. Q. What reward hath Sem for couering his fathers nakednesse A. First he is blessed of his father which is no small matter For the blessing of the father establisheth the houses of children Eccle. 3. 9. Secondly hee hath this honour that he is the first man that is blessed vnder the name of God expressely thirdly by calling God the God of Sem he shewes that onely Sem and his posteritie shall onely worship and know the â—…true God fourthly of Sem came Christ according to the flesh who here is called the God of Sem fifthly in this blessing is included the land of Canaan which then Sem in his posteritie did inioy when Canaan became his seruant sixthly in that he doth not blesse Sem in his own name but vnder the name of God it showeth that eternall life is implied herein for God hath prepared for them a Citie of whom he is not ashamed to be called there God Heb. 11. 16. Q. What is the reward that Iapheth hath for his duty to his father A. First that God will enlarge him that is multiplie his posteritie for he had more sonnes then either Sem or Cham and these sonnes of his did spread ouer more nations then Sem or Chams children to witte ouer Galatia Scythia Media Graecia Italie Spaine Moscoâ—…ia Thracia and many more countries secondly that Iapheth shall dwell in the tents of Sem that is that the Gentiles Iapheths posterity shall embrace the religion of the Iewes Sems posteritie and this was accomplished when the partition wall was broken downe by the preaching of the Gospell then the Gentiles that were afarre off were made nigh by the blood of Christ. Eph. 2. then as Christ foretold Ioh. 10. there was but one Shepheard and one sheepfold thirdly that Canaan should be his seruant which then was fulfilled when the Graecians and Romans Iapheths posteritie had subdued the most part of the world habitable but if by Canaan we vnderstand the wicked and by Sem and Iapheth the Church then it is most true that the wicked nill they will they are but seruants to Gods children Q. What is meant heere by the Tents of Sem A. The Church of God which is called Tents first because Tents are mooueable and not still in one place so is the estate of the Church in this life for here we haue no continuing Citie Heb. 13. 14. secondly Tents are most vsed in warres and our life is a warfare Iob
we may see the prouidence of God By whom and not by fortune these things come to passe for it is he that hath made of one blood all nations of men for to dwell on the face of the earth and hath determined the times before appointed and the bounds of their habitation Act. 17. 26. Secondly although amongst vs there be many diuisions in religion in lawes in speech c. yet because wee came all of one stocke we should all studie to vnitie for these diuisions came of sinne but vnitie is more ancient for it was from the beginning before sinne came into the world Questions on the eleuenth Chapter Q. WHat was that one speech that was spoken before the confusion of tongues A. Not the Aegyptian tongue as the Aegyptians nor the Phrigian as the Phrigians nor the Syriac as Theodoretus quest 59. in Gen. nor the Chaldee as Philo lib. de confus ling. would haue but the Hebrew For the Syriac and Chaldee tongues are but Dialects of the Hebrew Secondly the names that are mentioned in Scripture before the confusion of tongues are Hebrew and significant Thirdly there are many words which all other tongues haue borrowed from the Hebrew as Sac Babel c. Which doe testifie that this tongue is most auncient Fourthly the most of the Fathers and all the Recent writers are of this opinion Q. Did the Hebrew tongue remaine in vse after the confusion A. Yes but onely in Hebers family therefore it is called the Hebrew tongue Yet all Hebers posteritie did not vse this tongue but onely Peleg and Reu and those that were in the straight line of whom Christ came and it seemes in that this language was not changed that Heber did not consent to the building of Babel This then is that tongue in which God spake and gaue his Oracles both before and after the flood It was spoken also by Angels and by his owne people the Iewes it did not proceede of sinne as other tongues but was from the beginning euen in Paradise it is that tongue that doth containe the misteries of our saluation and like enough it shall be that tongue which we shall speake in heauen yet though this tongue was not confused at the building of Babel it was notwithstanding confused in the captiuitie of Babel And since that time Hebrew did cease to bee in common vse among the Iewes and Syriac or mixed Hebrew came in place so that the tongue which Christ and the Apostles vsed amongst the Iewes was not Hebrew but Syriac Q. Why did the people remooue from the East into the plaine of Shinar A. They remooued from the East that is from the hillie countrey of Armenia where the Arke rested into the plaine of Shinar or Chaldea First because they were now exceedingly increased and an 100. yeeres had beene pinned vp in that countrey therefore now seeing all feare of the flood was gone they thought good to discend to the plaine and inlarge their habitation Secondly because the plaine was more fertile pleasant and commodious for them Thirdly because their minds were not content with their present estate therefore they begin to couet for more ground and a richer soyle and this couetousnesse hath beene the cause of so many wants transmigrations and confusion of tongues Q. Of what matter did they build their Tower and Citie A. In stead of stone they vsed bricke because in that plaine countrey stones were scarce and because of the aboundance of clay they had matter enough to make bricke of Secondly in stead of mortar artificiall they vsed naturall morter or a kinde of slime that was found in their pits riuers of the nature of brimstone which Seâ—…iramis did vse for the building of Babylon and here we may see their forwardnesse in exhorting one another to this wicked worke A shame for vs who are not so earnest to build vp the Church of Christ the heauenly Ierusalem as they were to build vp their earthly Babel Secondly although they wanted matter that is stone and morter to build their Towre with yet rather then they will giue ouer they will make matter to themselues and in this we see the nature of the wicked who will leaue nothing vn attempted to bring to passe their wicked designes Aâ—…dax omnia perpetigens â—…umana ruit per veâ—…itum nefâ—… Thirdly this sinne is most fearefull for it is intollerable pride against the Maiestie of God and it is not amongst a few but vniuersall and that so soone after the flood Q. Of what height did they inteâ—…d to build their Towre A. It is Hyperbolically spoken here that the top thereof may reach to heauen as the cities of the Anakims are said to be walled vp to heauen Deut. 1. 28. 〈◊〉 tree to reach vp to heauen Dan. 4. 18. Caperâ—… to be exalted to heauen Mat. 11. 23. That is exceeding high for it is not like they were so foolish as to thinke they were able to raise a towre to the heauen For as Philâ—… saith the earth being the Center cannot either in the whole or in the parts thereof touch the heauen which is the circumference and in respect of the huge distance betweene earth and heauen though the whole earth should be set on an heape it could not reach to heauen much lesse a Tower yet it is like they did resolue to build it so high that the toppe thereof might exceede the highest mountaines that so they might bee preserued from the flood And this counsell is thought to haue proceeded from wicked Nimrod to whom the rude multitude gaue speedie consent now how farre they proceeded in their worke none is able to define the Iewes haue idlely coniectured that it was 27. miles in height but it is probably recorded that in Hieromes time some part of this huge building was yet extant Q. For what end did they build so high a Tower A. For two the one to get a name that is to be made famous to posteritie or rather infamous as he that burned the Temple of Diana For such is the desire of glory in man that rather then hee will be buried in obliuion hee will doe those things that are most odious both in the sight of God and man that he may be spoken of after death this sin is deriued from Adam to all mankind for he desired to be like vnto God and wee doe all desire that glory which is onely due to God For this cause so many Piramides and Towers Collassus and triumphant arches haue beene erected yea whatsoeuer noble â—…orke is done yet amongst men it is for this end and what will not a man doe to immortalize his name For Pulchrum est digito monstrari dicier hic est but we ought rather to consider what the Prophet saith Psal. 49. Man being in honour abideth not he is like the beast that perisheth like sheepe they are laid in the graue death shall feed on them their beautie shall consume in the graue from their
diuine how he spake yet this we know that he being eternall and incomprehensible did speake after an eternall and incomprehensible manner Q. To what end did God come downe A. To confound their language for this was a speedy way to ouerthrow their building which he might haue done other waies but this way he thought fittest both because it was a means to disperse them abroad as also in that hee would haue this diuersitie of speech to be a testimony to all ages of their intolerable pride And this confusion of tongues did take away that vnion which was amongst men and hath beene the cause of hatred and contempt amongst nations Therefore when wee cannot vnderstand one another let vs call to minde the pride of these builders for whose sinne God hath laid this great labour on the sonnes of men Q. Were their tongues so diuided that euery man who was there did speake a particular language A. No for so there had beene no society amongst men if none could haue vnderstood anothers speech and so the world could not haue beene replenished with people but it is probable according to the opinion of the Ancients that their tongues were diuided according to the number of the families so that euery family spake a language which those that were of another family could not vnderstand Now this confusion of speech is the third vniuersall punishment with which he doth correct the world for the first was mortality denounced against Adam and his posteritie the second was an vniuersall flood and this an vniuersall confusion of tongues and that diuision of tongues is a great iudgement we may see in the 55. Psal. 10. where Dauid doth wish it against his enemies Q. What relation is there betweene this diuision of tongues and that which was visibly done vpon the Apostles A. This diuision was the punishment of pride but that of the Apostles was the reward of their humility secondly as this diuision was a meanes to disperse men abroad and fill the world with inhabitants so that diuision was a meanes to disperse the Apostles abroad and fill the Church with Christians thirdly in this diuision one speech was diuided amongst many men but in that diuision many speeches were vnited in the mouth of one man fourthly by this diuision the people were separated into diuers regions by that diuision the people were â—…nited into one Church fifthly in this diuision God comes downe in his wrath to punish these builders but in that diuision the holy Ghost comes downe in mercy to comfort the Apostles Q. What did follow vpon this diuision of tongues A. They were scattered abroad vpon the face of all the earth so then the euill is brought on them which they sought to preuent for that which the wicked feareth shall come vpon him Prou. 10. 24. Againe as God came downe and dissolued this wicked communion so Magistrates and Ministers must destroy the workes of the Diuell and although they leaue off from building their Citie yet about an 100. yeeres after it was repaired and amplified by Semiramis Q. Why was this tower called Babel A. It is so called not from Belus but from Balal that is confusion and this name God gaue it to be a perpetual monument of their wicked attempt and because this name of Babel or confusion hath beene euer hatefull let vs in all our actions shunne it but especially let the Church be free from it and let all things there be done with order and decencie Againe let vs feare and tremble to attempt any thing against the God of heauen for he is not farre from euery one of vs he that planted the eare shall he not heare He that formed the eye shall he not see Psal. 94. Truly the Lord looketh from heauen he beholdeth all the sonnes of men he considereth all their workes Psal. 33. Yea hee knoweth the thoughts of man that they are vanitie Psal. 94. Therefore as he came downe now to punish these builders so he will come one day but with the sound of the trumpet and the Angels of heauen there shall he render to euery man according to his workes Q. Why are the generations of Sem set downe here A. As in the fifth chapter of this booke Moses rehearseth ten Patriarckes from Adam to Noah so in this he reckoneth tenne from Sâ—…m to Abraham First to let vs see that euen in these most corrupted times God hath his Church although but small therefore we neede not doubt to call the Church Vniuersall in respect of time for it hath bin euen from the beginning although not still apparent in the eyes of men Secondly that we may know the age of the world therfore to euery one of these names the yeeres of their life are subioyned for else we should not haue knowne how much time was betweene the flood and the making of the couenant with Abraham Thirdly that wee may know that Christ came of these fathers according to the flesh Fourthly although many more descended of Sem yet here they are not thought worthy to bee reckoned in Gods booke because they did not continue in the faith of Sem. Fifthly although Arphaxad be here named and in the tenth chapter after Elam and Assur Yet it followeth not that he is yonger then they for so wee must grant that Noah had these three sonnes in two yeeres which is not needfull but Arphaxad is rather the elder For the Scripture doth not obserue the order of times in setting downe names Q. Whether shall we hold with the Hebrew text that Selah was the sonne of Arphaxad or with the Greeke which affirmeth that Selah was the sonne of Cainan and grand-childe of Arphaxad A. Rather with the Hebrew for that is the originall fountaine and of vndoubted veritie the Greeke is but a translation and therefore the Translators might haue mistaken themselues in putting in Cainan between Arphaxad and Selah Secondly all the Hebrew coppies affirme that Selah was the son of Arphaxad but all the Greeke coppies doe not affirme Caman to bee Arphaxads sonne for there are some Greeke coppies which in the 1. of Chron. 1. 18. Make no mention at all of Cainan but onely haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arphaxad begat Selah Thirdly although Luke chapt 3. mention Cainan yet some Greeke coppies there are which in that place doe not at all mention Cainan as Beza witnesseth in his annot vpon Luc. cap. 3. Fourthly the putting in of Cainan here hath for the most part changed the time of each fathers procreation in the Greeke least the Gentiles as it is thought for whom the Bible was translated first should know their true genealogie Q. How many yeeres liâ—…ed Sem after hee begat Arphaxad A. Fiue hundred yeares euen till Isaac was fiftie yeares old and so he saw ten generations after him before he dyed Then true it is that he who honoureth his father c. his dayes shall be long in the land c. And although good Sem was