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
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
vncorruptible but in respect of their motion influence and diuers operations in this inferiour world for of these then there shall be no need because man shall bee translated to a better life and other liuing creatures shall bee abolished Q. Are the starres innumerable A. Not in themselues for they are naturall bodies but in respect of our ignorance 2. These starres of greater note are vnnumerable for the Mathematicians haue reduced the 1022. starres to sixe degrees of magnitude for these of lesser note are not numbred because not knowne Q. Is the Sunne hot or cold A. Neither but hee begets heate here below because of his great light and not because of his motion Q. Haue the starres life reasonable because God is brought in speaking to them in Scripture A. No if they had they should be capable of vertue and vice life or death eternall God is brought in speaking to them in Scriptures and so he is to insensible creatures as the earth seas winde c. to signifie our stupidity which are duller to heare and obey him then senslesse creatures Q. Doe the starres moue of themselves as it seemeth by these places Psa. 19. Iob 9. Ios. 10. or are they moued by the spheres A. By their spheres but the Scripture speaketh rather of the starrs then their spheres because the starres are better knowne to vs for the spheres we see not Q. Is the heauen and the earth corruptible or not A. They are incorruptible in regard of their substance so witnesseth the Scripture Eccle. 1. and 3. chap. Psal. 149. and therefore shall not be abolished but renewed to a more perfect state for the feruent desire of the creature waiteth when the sonnes of God shall be reuealed Those Scriptures that speak of the destruction of the world are to be vnderstood of the alteration of some qualities to better Q. Shall the Sun and other starres moue as they doe now after the day of Iudgement A. No for now they moue to distinguish night and day Summer and Winter but then of these things there shall bee no need to man glorified Q. How are the Sun and Moone signes A. They are naturall signes of faire and foule weather health and sicknesse sowing and mowing c. and supernaturall signes of Gods wrath for there shall be signes in the Sun and Moone and Starres before the last day Luke 21. Q. Were the starres made for signes to the Astronomers to fore-tell things to come A. They neither should nor can fore-tell by the stars 1. They should not because prohibited by the word of God Iere. 10. Deut. 18. Leu. 20. Secondly condemned by the Canons decrees and Councels of the Church and refuted by the Fathers 3 They cannot foretell by these Scriptures Esay 41. 44. and 47. Chap. Eccle. 8. and 10. Chap. Prou. 27. 1 Cor. 2. Again the most part of Apollos oracles were false as witnesseth Porphirius lib. de oraculis Q. Why is this kinde of Astrologie condemned A. Because it euerts Gods prouidence abolisheth the liberty of our will makes all the mysteries of Christian Religion to depend on the starres it is the cause of all villany and neglect of Gods workes yea it makes all the miracles of the old and new Testament such as the flood of Noah the fire of Sodom the birth actions and death of our Lord to depend on the starres Q. Can the Astrologers foretell things to come by the starres A. No because they know not the forme matter motions force and effects of the starres in the things here below they cannot explaine the hid causes and properties of hearbs stones and liuing creatures yea they know not what is doing now in other countries and if they know not things present much lesse things to come Q. But if they had the perfect knowledge of the starres could they noâ—… tell what is to come A. No because wee cannot haue perfect knowledge of particular effects except wee know their particular causes now the starres are but generall causes 2. If this doctrine were true then twinnes borne vnder the same starre at the same time should bee of the same nature and disposition but this is false as witnesseth the birth of Iacob and Esau. 3. It should follow that all those that are killed in the warres at the same time should be borne at the same time which is most false 4. That all those that liue according to the same lawes and religion should bee borne at the same time vnder the same starre 5. That all the actions of mans free will should be knowne to them which cannot be seeing man can alter and change his will when he list 6. If men could tell by the starres what is to come they should bee had in great esteeme but it fares otherwise with them for the greatest both Diuines and Philosophers confute them Kings and Magistrates condemne and punish them 7. If they can tell what befalls to man much more can they foretell what shall befall hearbs and trees which are more subiect to the starres then man but this is false for they cannot foretell how many Peares a Peare-tree shall bring forth Q. Are not then the starres naturall signes of things to come A. Naturall signes are rather the causes or effects of that they signifie but the starres are neither 2. How can the starres which are still the same be the signes of so many innumerable accidents as fall out in the world yet I except Comets which are not naturall starres but Meteors generated of naturall causes yet they are supernaturall signes of things to come Q. Can the Astrologers foretell nothing true A. Yes often-times ehey fore-tell things truely but that is not because of the starres but by the instinct of Satan with whom they haue commerce and hee can foretell many things partly by Reuelation from God and partly because he is a subtile spirit and of long experience and hee makes those men foretell things to come rather by mouing their phantasies or by dreames or by offering to their eyes the shape or to their eares the words of those things he will foretell or by characters 2. They can foretell things to come because God permits them for the greater destruction of those that curiously consult Sooth-sayers so he suffered Balaam and his Asse to prophesie 3. Men that are of subtile spirits may foretell some things by looking diligently into the life manners and dispositions of men as one may foretell that a tyrant oppressing his subiects shal be killed 4. They may foretell some things which may fall out true because of the credulity of those that consult with them for if they foretell good successe to any this oft-times falls out because of the feruent desire and vsing of all meanes to attaine the same which doth fall out not because it was fore-told but because hee to whom it was fore-told vsed the meanes to haue it Q. Is it not lawfull then to consult with Astrologers and Sooth-sayers A. No
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