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
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
owne accord as it should haue done if Adam had not sinned or at least with little labour Secondly in that it brought forth noxious and fruitlesse and poysonable hearbes after the Fall Q. Why did Adam call his wife Eua the mother of liuing A. Because by this name hee would testifie his faith in beleeuing that Christ the Seed of the woman should bring that life againe to man which he had lost by his sinne Q. Did God make coates of skinnes for Adam and his wife A. Yes but whether God killed some beast or whether he created the skinnes of nothing or of some matter it is vncertaine howsoeuer by those skins he did put Adam in mind of his mortality and that he had need of clothing both for his body which now was to be subiect to infirmities as also for his soule which now was defiled with sinne and therefore must bee clothed with the righteousnesse of Christ which garment hee did put on by beleeuing that Christ the Lambe of GOD should be killed to clothe his naked soule as this beast was killed to clothe his naked bodie These skinnes also doe signifie our mortification for as these beasts were killed so we must kill our sinnes for this cause the skinnes of the Sacrifices were giuen to the Priests Leuit. 7. Elias and Iohn Baptist with many other Saints did weare skinnes Hebr. 11. Q. Why did God clothe them with skinnes A. First to shew them that it was lawfull for them to kill beasts although not to eate yet to clothe their bodyes Secondly to teach vs sobrietie for those were Skinnes not Silke Purple or Cloth of Gold which are not worne so much for necessitie as for pride Thirdly that this first Adam might in some sort be a type of the second Adam IESVS for this was cloathed with the skinnes of dead beasts so Christ with our dead sinnes for hee became sinne for vs that we might be made the righteousnesse of God in him and so our Iacob tooke our flesh and skin and in it receiued the blessing for vs. Q. Was it needfull that Adam should be cloathed now after his Fall A. Yes first to hide his nakednesse secondly to desend his bodie from the iniuries of the ayre thirdly to assure him that although hee was a sinner yet God would not quite forget him and cast him away Q. Why did God say that Adam was like to him A. By these words God would shew how worthie Adam was to be scorned who thought to be like to any or the three Persons in the Trinitie for eating of the forbidden fruit so this word vs doth not signifie Angels but the three Persons of the Trinitie Q. Why did God driue Adam out of the Garden A. To let him see how foolishly he had done in giuing more credit to his Wife than to him Secondly to keepe the Tree of Life from him lest he should abuse it by thinking to haue life by it seeing he had now violated Gods Law for although this Tree was a signe of life before his Fall now it is none Thirdly that by driuing him from this Tree of Life he might seeke for a better life than this Tree could yeeld euen that heauenly life which is hid with Christ in God Q. When was Adam cast out of Paradise A. That same day he sinned for he being now a sinner and rebellious against God was not fit to stay any longer in that holy place but what day of the weekâ—… he was cast out is vncertaine yet it is thought the eighth day after his creation he was cast out in the euening of that day for Satan did not suffer him to stay long there vntempted yet I doe not hold that he was cast out that same day he was created for so many things as fell out betweene his creation and casting out of Paradise could not be done all in such a short space as a piece of a day for the beasts were created the sixth day before man was Secondly in such a short time Adam could not haue perceiued the pleasures and happinesse of that place therefore he was not cast out that same day hee was created Q. Why would God haue Adam to till the ground A. Because now the ground was cursed and would not yeeld fruite without hard labour Secondly by this seruill worke hee would put him in remembrance of his sinne which brought him to this misery yet afterwards God mitigated his hard labour in freeing euery seuenth yeere from his tillage to put them in mindâ—… of that ease they lost by sin which was restored again spiritually by Christ. Q. What is meant here by the Cherubins and the siery Sword A. Not fearefull visions nor the torrid Zone nor a fire compassing Paradise like a wall neither the fire of Purgatory as Treodorotus Aquinas Lyranus and Ambrosius doe imagine but by the Cherubins we vnderstand the Angels which did appeare often times with wings as Daniel 1. 9 and the figures of these were wrought in the tabernacle Exo. 25. By the fiery sword we vnderstand most sharpe and two edged swords which the Angels in the forme of men did shake by the which shaking and swift motion the swords did seem to Adam to glister like fire for more terror lest he should attempt re-entrance there the Angels also haue appeared at other times with swords in their hands as we read Numbers 22. of the Angel that met Balaam and of that Angel that Dauid did obserue with a sword in his hand 1. Chro. 21. 16. Q. Why are these Angels called Châ—…rnbins A. Because they did appeare with wings in the Tabernacle and the Temple they were wrought with two wings they appeared to Esay with 6. wings who are called in the 6. of Esay Seraphins because they are inflamed with the loue of God they appeare with wings to signifie there swiftnesse and diligence in executing Gods commandements Questions on the fourth Chapter Q. WHat is the subiect of this Chapter A. Concerning the propagation of mankinde especially of Caine and Abel in whoâ—…e persons were to bee seene the wicked and the Church of God Caine signifieth Possession this is a fit name to the wicked for they seeke nothing else but Possessions and Honours in this world and therefore Came built a Citie so the wicked laboureth to be secure to haue rest and ease in this world But Abel signifieth Vanitio and Sorrow so is the estate of the godly their life heeâ—…e is but vanitie and they account all things but vanitie their life is sorrow they weepe for their sinnes and for the vanities of this world and because they are persecuted by the posteritie of Caine. Q. When was Caine borne A. After Adam was cast out of Paradise for theâ—…e â—…ee remained but a short while neyther was it â—…it that in Paradise a place holy and the type of Heauen any carnall copulation which now was sinfull should be committed Q. Why did Eua say I haue obtained a sonne
may we offer it fourthly to teach them sobrietie in eating fifthly by interdicting of blood he will accustome them to be obedient to him to acknowledge him as their Lord. Therefore he will haue them to eate that which he pleaseth and to abstaine from that which he prohiâ—…its for this cause he did forbid Adam to eate of the tree of knowledge of good and euill sixthly because he hath giuen it to be offered vpon the Altar to make an attonement for our soules Leuit. 17. 11. Q. Is it not lawfull for Christians to eate blood A. Yes for abstinence from blood was ceremoniall amongst the Iewes which is abrogated by Christs comming therefore not onely haue we power to eate blood but Christ also saith Except yee eate the flesh of the Sonne of man and drinke his blood yee can haue no life in you Ioh. 6. Q. Then why did the Apostles prohibite eating of blood Act. 15. A. Because the Iewes did abhorre the eating of blood therefore least they should giue an occasion to the Iewes to seperate themselues from the Church they in wisedome thought it fit that the Christians for a while should abstaine from blood so then in matters indifferent we must bee carefull that we offend not our weake brethren otherwaies that which entreth in at the mouth cannot defile the man Matth. 15. Q. What is meant by this that God will require the blood of our liues A. This is the reason why he will not haue them to eate blood because he will not haue them to shed mans blood which if they doe he will require it that is he will seeke it out and punish the shedding of it so then God is he that maketh inquisition for blood Psal. 9. 12. And by this wee see his fatherly care of vs who is our defender and the reuenger of our blood secondly that none hath power to reuenge shedding of blood but God and his viâ—…gerent the magistrate thirdly that it is a fear full sinne to shed blood whether it bee our owne or the blood of others For God will surely inquire and punish it Q. May wee not then shed our owne blood vpon a iust occasion A. No occasion should cause vs to shedde our owne blood For if we cannot murther our brother much â—…esse our selues neither must we murther our selues because Sampson did so for he did not intend to kill himselfe by pulling downe of the house but to kill the enemies of God Againe he was an extraordinary person and the type of Christ in this and therefore not to bee imitated neither must we kill our selues vpon pretence to bee with Christ because we must so long remaine in this warfare till our captaine Iesus commandeth vs to depart Q. How is it vnderstood that God will require our blood at the hands of beasts A. By the beasts here we vnderstand not the diuels as Origenâ—…s nor cruell and sauage men as others doe thinke but these words are to be vnderstood of beasts so called properly that if they shed mans blood they shall be killed as it was afterward ordained by Moses law if an oxe gore a man hee shall be stoned c. Exod. 21. 28. and this should teach vs to abhorre shedding of blood for if the beasts shall bee killed for shedding blood much more shall man Q. How will God require the life of man at the hand of a mans brother A. By brother here is meant any other man for God made all mankinde of one blood Act. 17. 26. and this word brother doth teach vs mercy and loue for it is vnnaturall for one brother to kill another and if all men be brethren by nature much more are Christians in Iesus Christ and therefore hatred and murther amongst them is more fearefull then amongst others that knowes not Christ. Q. Shall his blood bee shed that sheddeth the blood of man A. Yes it should be shed both by the laws of God and man this same is mentioned Mat. 26. Reu. 13. yet oftentimes it falleth out that murtherers doe escape the magistrate notwithstanding they cannot escape the hand of God for men of blood shall not liue out halfe their dayes Psal. 55. 24. Q. Then what shall we say of the magistrate that sheddeth blood and of him that sheddeth blood against his will A. The magistrate is Gods vicegerent appointed not to shed the blood of man but the blood of the manslayer he beareth not the sword in vaine for he is the minister of God a reuenger to execute wrath vpon him that doth euill Rom. 13. 4. as for him that killeth vnawares the Cities of refuge were prouided that they might flye thither Num. 35. 11. but he that presumptuously killeth must be taken from the Altar that he may dye Exod. 21. 14. and if this kinde of murther be prohibited much more is that wherby wee murther our brothers soule eyther with poysoning them with false doctrine or else by prouoking them to sinne therefore Satan is called a man-slayer from the beginning Q. Why must not the blood of man be shed A. Because hee is made in the image of God therefore he that spoiles and abuses the Kings image disgracefully doth abuse the king himselfe and much more is God abused when his liuely image is defaced Secondly wee see that the image of God in man after the fall is not vtterly abolished but some reliques yet doe remaine Thirdly it is not for any worthinesse in man that God will haue his life preserued but because of his owne image Fourthly if man bee made to Gods image then let not the rich despise the poore nor the learned the ignorant nor the wise the foolish nor great men their inferiours because they were all made in the image of God Q. Why doth God againe repeate this blessing of increase and multiplication A. To signifie that euen for this hee doth abhorre murther because it is an hinderance to multiplication Secondly to teach vs that as multiplicgtion proceedes of his blessing so destruction and mortality doth insue of his wrath Therefore when God hinders multiplication either by famine plague or sword we may be sure that he is angry with vs. Q. Why did God make a couenant with Noah A. To confirme his faith the more although his word is sufficient yet for our comfort and strengthening he many times is forced to confirme his promises by oathes and couenants Therefore he will not haue Noah and his posterity to thinke that suppose he sends cloudes and raine many times that he will destroy the earth any more with water Secondly by this couenant he signifies and represents the internall and eternall couenant of grace made and confirmed by the blood of Christ. For if hee be carefull to saue our bodies from water much more to saue our soules from eternall fire Thirdly in that he maketh his couenant not onely with Noah but with his seede It sheweth that our children are not excluded from the couenant of grace Fourthly in
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
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