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
Q. What is the cause that Adam and the rest here named before the Floud liued so long A. First because they liued soberly and were contented with simple dyet not pampering their bellyes as now with varietie of Dishes Secondly the constitution of their bodyes were better than ours stronger and not subiect to Diseases Thirdly they had more experience and skill in the nature of Hearbes and Fruits which they did eate than wee haue Fourthly the Earth then brought foorth excellenter Hearbes for the food of man than it hath done after the Floud Fiftly God would haue them liue so long that Man-kinde might the more be multiplyed Sixtly that man might the more commodiously finde out Arts and Sciences which they could not doe without long experience Seuenthly the moderate temperature of the ayre was then greater Eightly they did liue so long that Adam night teach them the Creation of the World his happinesse in Paradise and reiection from thence c. that the knowledge of God and Religion might the better be established amongst them and propagated by them Q. What kind of yeeres were those that Moses mentioneth here A. Not the yeeres of the Moone which we call Moneths for by this computation we should confesse that Kenan and Enoch did beget sonnes and daughters before they were seuen yeeres old and that Abraham being 17. yeeres of age was a very old man but Moses meaneth the yeeres of the Sunne which were equall with our yeeres as we haue prooued in the Preface vpon the second book of our Iewish Historie Q. Why did Moses subioyne vnto euery one of their liues this Particle and he died A. First to shew the ineuitable punishment and consequent of sinne vpon all Man-kinde And from hence we may conclude that euerie one that dyeth is a sinner euen children for death is the wages of sinne I except Christ who dyed not because he sinned but because he came to destroy sinne and death and Satan that hath the power of death Secondly to shew the vanitie of this life which is so short Thirdly to put vs in minde of our mortalitie that wee might prepare our selues for our end All must die euen those are gone that liued so long and although that we thinke they liued many yeres yet we may truly say that they did not liue one whole day for none of them liued 1000. yeeres which to God is as one day Q. What is the cause of the great difference betweene the Hebrew Copies and the translation of the Septuagints in the computation of the yeeres betweene Adam and the Floud A. Wee cannot say that those seuentie Interpreters which Ptolomey did imploy in translating the Hebrew Bible into the Greeke Tongue did erre in their computation seeing they vse no figures as the Greekes and Latines doe in this computation but they vse the names of their numbers But rather wee thinke that those that copyed out the translation of the Septuagints out of Ptolomeus Librarie did erre in mistaking the Greeke figures for one letter or figure may easily be mistaken for another or else they were somewhat negligent because they thought these numbers of yeeres not to be necessarie But we must adhere to the Hebrew veritie or else if wee follow the Septuagints in their computation wee must yeeld that Methusalem did liue after the Floud sixteene yeeres which is directly against the truth of Gods Word which affirmeth that eight soules did onely escape the Floud that is Noah and his Family Q. Did Henoch die or not A. Hee did not die so witnesseth Paul Heb. 11. and Moses also in this place for hee subioynes to euery one of their liues that liued before and after Henoch vntill the Floud and he died but of Henoch hee speaketh no such thing Q. Why did God translate Henoch that hee should not see death A. First that he might assure the faithfull of their resurrection and life eternall secondly because the World did degenerate and came as it were to the height of impietie therefore hee tooke him away lest he had beene desiled with their wickednesse and so be made partaker of their plagues thirdly because God would shew the World how highly he esteemeth those that walke with him that is that obey loue and feare him Q. Whither was Henoch translated A. Not to the earthly Paradise for that was destroyed with the Floud but he was translated to that heauenly Paradise whereof Christ speaketh to the good Theese on the Crosse and whither Elias was caught now although hee dyed not yet his translation was in stead of death Q. What signifieth Noe A. Rest which name his father Lamech gaue him because of the comfort hee should haue of him thinking that he was the promised Seed that should tread downe the Serpents â—…ead or rather because that he perceiued by the Spirit of Prophecie that he should be the type of Christ for as Noe restored the World after the Floud so did Christ after the floud of his Fathers wrath restore the World to spirituall life secondly as Noe did build the Arke so hath Christ built the Church thirdly as Noe offered sacrifice whereby God smelled a sauour of Rest and said hee would curse the ground no more so in Christs Sacrifice which hee offered on the Crosse is the Father well pleased and he will not be angry with his Church for euer Q. How was Noe a comfort to Lamech concerning the sorrow and worke of his hands and touching the Earth which the Lord cursed A. By Sorrow and the workes of our hands may be vnderstood Sinne which is our owne worke as holinesse is the worke of God by the Earth which was cursed we vnderstand the barrennesse of the Ground and the hard labour of the Husbandmen for the Ground was cursed twice once for Adams sake and once for Caines but now Lamech comforteth himselfe that Noe shall be acceptable to God who for his sake appointed times and seasons for sowing and reaping and gaue Noe the skill to finde out Wine that comforts the heart 〈◊〉 man and also in his time God did sweepe 〈◊〉 way the sinnes of this age which did grieue 〈◊〉 mech with an vniuersall Floud Q. Which of Noes three sonnes were eldest A. Iapheth is the eldest as it is plaine Gen. 10. 21. C ham the youngest Gen. 9. 24. but Shem is first named First because in dignitie he is preferred before his brethren Gen. 9. 26. so Abraham is named before his elder brother Gen. 11. 26. Iacob before Esau Gen. 28. 5. Ephraim before Manasses Gen. 48. 20. Secondly Shem is first named because of him Abram and his posterity the Israelites descended of which Moses is purposed to speake most Q. Why did the Patriarchs here named â—…staine so long from begetting children as Noe till he was 500. yeeres old c A. As they liued longer then wee so they were not readie so soone to beget children as we are for now when a man is thirtie he is in the
discords they haue lost their ancient glory and Constantinople which was the Queene of the Easterne Cities and sometimes the house of God and vineyard of Iesus Christ is become now a cage for Mahomet the diuell and his excrements the Turkes who as it seemes were only borne to be a plague to Gods people Q. Which are the three sonnes of Gomar here mentioned A. Ascanaz of whome came a people which did inhabite Ascania a countrey in Asia-minor in which there was a lake of the same name euen in the time of the 〈◊〉 Kiphath of him came the Paphlagons a people also in Asia which name they had of Paphlagon the sonne of Phiâ—…eas Thogarâ—… of him came the Phrygians a people in Asia neere to Bithinia Lydia and Misia they are called by the Hebrewes as Iosephus saith Thygrammanes from this Thogarma Q. Which are the foure sonnes of Iauan A. The first is Elishah of him came the Aeolians a people of greece who leauing their country went to Asia and seated themselues in Mysia which they called Aeolia from their owne name Elishah sold blew and purple to the Tyrians Ezech. 27. 7. His second sonne is Tharshish whose posterity inhabited Cilicia now called Turcomania where that famous City Tarsus was built as is thought by Sardrnapalus in which Paul was borne Act. 21. 39. hither 〈◊〉 fled 〈◊〉 1. 3. the people of Tharshish were famous for shipping Ezech. 27. 12. therefore Pompeius vsed their helpe in his sea fight against Caesar and the medeteranean sea is called Tarsis from them Psal. 48. 7. The third sonne is Cittiâ—… of whom came the Cyprians who did inhabite the Iland Cyprus not farre from Syria and Cilicia therefore the Iland was called Citica the Hebrewes call it Chittiâ—… and here was the city Citiuâ—… This Cyprus was many yeares vnder the gouernment of the Venetians but now they are vnder the seruitude of Magog the Turke His fourth sonne is Dâ—…danim of whom the Rhodiant came who inhabited Rhodus an Iland in the Carpathian sea famous for the citie Rhodos which was possessed by the Christians many yeares But at last proud Nabuchadnezzar the Turke by our negligence tooke both the city and the Iland Q What is meant by the Iles of the Gentiles A. Not onely the plots of ground which are compassed about with the sea but also countries and regions within the continent for the whole earth may be called an Iland because it is all compassed with the sea the Iles are giuen them with the rest of the earth to the sonnes of men the Iles are inuited to praise God Isa. 42. 10. The Iles shall waite for Christ. Isay 51. 5. the kings of the Iles shall offer gifts to Christ. Psal. 72. 10. and this was accomplished when God perswaded Iapheth to dwell in the tents of Sem. Gods children in this world may be likened to Iles for as Iles are separated from the rest of the earth so Christ hath chosen his Saints out of the world Ioh. 15. Secondly as Iles are compassed about with the sea and most subiect to stormes so the the Saints in this world are most subiect to afflictions Ioh. 16. Q. Which was Chams first sonne A. Câ—…sh the father of the Aethiopians of whorn mention is made Isa. 11. Ezec. 29. and 30. Amos 9. Nahâ—…m 3. Soph. 2. and else-where but the name of Aethiopia is sometime giuen to Arabia sometime to India because of the commerce that was betweene the Aethiopians these countries as also because they in sâ—…merare both black but Aethiopia properly 〈◊〉 in Affrica vnder which name not only the country of the Abissines is coÌ„prehended but also the Southeast part of Affrica from the meridionall line to caput bonâ—… spei and this confusion of the name hath caused many errors amongst the learned then this name of Cush and Aethiopia so often vsed in Scripture is rather to bee vnderstood of Arabia which was neere to India then of the remote countries of Affrica therefore Moses wife being a Madianite is called an Aethiopian Numb 12. Theodoretus thinketh that the Queene of Saba who came to see Salomon was Queene of Aethiopia Quest. 22. in Num. The Aethiopians did vse to call their Queenes Candaces whose chiefe gouernour the Eunuch was conuerted by Philip. Act. 8. Mathiac the Apostle did preach the Gospell to the Aethiopians as thinketh Sophronius Q. What was Mizraim A. The father of the Aegyptians who are still called by this name in the new Testament but in the old Mizraim and because Mizraim was Chams son therefore in Scripture Aegypt is called the land of Châ—… Psal. 105. 23. and 78. 51. If Mizraim was the father of the Aegyptians they neede not brag so much of their antiquity This country was first gouerned by their owne kings whâ—… they called Pharaoh then they were subdued by the Aethiopians in the dayes of Hezekias After that Cyrus the Persian ouercame them But vnder Darius Nothus they fell away from the Persian and were gouerned by their owne kings till Alexander subdued them After his death it fell to Ptolomeus by whose name their kings were called till Cleopatra after whose death the Romans made it a Prouince after them the Saracens had it and now it is vnder the Turkish slauery This country was famous for Abraham Ioseph the Patrâ—…kes the birth of Moses the deliuery of the Israelites for arts and sciences fruitfulnesse and riches townes and schooles for Christ and his mother who fled thither for many Martyrs and Christian professors for the first Monks and Eremites who from thence did ouerspreade all Europe But as before it was infamous for idolatry so now it is for Mahometâ—… blasphemous herefie Q. What people came of Phut A. The Lyrians a people in Affrica neere Mauritania where there is a riuer called Phut They are called by this name Eze. 27. and 38. cap. But they are called by the name of Lybia Act. 2. and Dan. 11. in Lybia there hath beene famous Churches but especially Carthage renowned for that learned Bishop and glorious Martyr Cyprian Q. What was Canaan A. The cursed sonne of Chaâ—… of whom came the Canaanites which did inhabite that land which was called Canaan the land of promise Iudea and now the holy land it was deuided in Iudea Samaria and Galile in it God was once well knowne but now instead of God Mahomet is worshipped Q. What was Seba A. The sonne of Cush and father of the Sabeans a people in Arabia-felix but there is a twofold Sheba the one in Arabia the other in Aethiopia this in Hebrew is written with Sâ—…mech that with Shiâ—… from this the Queene of Saba came to Salomon from that the wise men came to worship Christ both these places are mentioned Psal. 72. 10. the Kings of Shâ—…ba and 〈◊〉 shall giue gifts Q. What other sonnes had Cush A. Hauilah the father of the Getulians Sabtah of whom came a people called Sabathâ—…i dwelling in Arabia-felix Raamah and Sabtecha whose posteritie also did
are reckoned vp but ten and Deut. 7. 1. Act. 13. 19. there are counted but seauen for it seemeth that some were wasted or mixed confusedly with the rest before the Israelites did possesse the land Q. Which were the borders of the land of Canaan A. Sidon on the North-west allotted to the tribe of Aser Gaza on the South-west a citie which befell the tribe of Iuda Sodom with the other cities that were destroyed Gen. 19. on the South-east and these are the bounds of the whole land of Canaan Ioshua onely describeth the West part thereof Iosh. 13. 3. Q. Why is Sem called the brother of Iapheth here and not also of Cham A. Some are called brethren by nature as Iacob and Esau some by nation as the Iewes were Pauls brethren some by affinitie as Christ and his kins-folkes Matth. 12. and some by religion and affection as all Christians Then Iapheth and Sem are called brethren because they were not onely so by nature but also in affection So Siâ—…eon and Leui brethren for their affection in euill Gen. 49. Then though C ham by nature were Sems brother yet God accounts him not so because he was not of his affection and religion euen so wicked and prophane Christians though they are accounted our brethren in the iudgement of the world yet they are not so in the iudgement of God Q. Why is Sem called the father of the sons of Heber onely seeing he had more sonnes then Heber A. As Cham is called the father of Canâ—…an onely because his curse was visibly executed on him so here Sem is called the father onely of Hebers sonnes because his blessing was visibly powred on them Gen. 14. 19. Secondly because they onely retained the faith and religion of Sem thirdly by this God will show that Sems blessing did not belong to all his posteritie but onely to those that retained his faith Neither can we be partakers of the blessings of our Elder brother Christ except we be followers of him and holy as he is holy Q. Which are the sonnes of Sem A. Elam of whom came the Elamites so called from him but afterwards Persians from Perseus their gouernour secondly Assur father of the Assyrians who were enemies to Israel Assur is also the name of a citie in Iudea built by Salomon thirdly Arphaxad his genealogie and countrey are not spoken of in Scripture but that he is the Father of Christ. Luk. 3. yet it is thought that Chasdin or the Chaldeans are of him fourthly Lud of him came a people in Africa neere Aethiopia this I know is contrarie to the receiued opinion for this Lud is thought to be the father of the Lydians in Asia and Lud the sonne of Mizraim is thought to bee the father of this people in Africa but wee must not thinke that the world was so deuided among the sonnes of Noah as though Sems posteritie did onely possesse Asia Iapheths Europe and Chams Africa precisely without entermingling for as Madai thought Iapheths sonne did inhabite Media in Asia and Canaan who came of Cham did possesse Palestina in Asia so why may not Lud though Sems sonne inhabite Lidia in Africa fifthly Aram of whom came the Syrians called Aramites from him and their land Aram in the old testament but Syria in the new the chiefest citie of this land is Damascus Q. What sonnes had Aram A. Hus whose sonnes possessed the land of Hus Iobs countrey Iob 1. 1. which was a part of Idumea Lam. 4. 21. secondly Chul he inhabited Armenia thirdly Gether hee dwelt in Caria a countrey in Asia-Minor betweene Licia and Ionia fourthly Mash whose posteritie inhabited the hill Masius aboue Nisibus and they were called Masiani Q. What sonnes had Arphaxad A. In the Hebrew text Selah is called his sonne but the Greeke hath Caman which Luke followeth in his 3. chapter for there as also here in the Greeke Selah is called the sonne of Cainan and Cainan the sonne of Arphaxad some thinke that Selah was the adopted sonne of Cainan and the naturall sonne of Arphaxad but it is like that Luke in a matter of so small moment would not disagree from the Greeke text because it was in great account amongst the people then according to the Hebrew text Selah is the sonne of Arphaxad and father of Heber Q. What sonnes had Heber A. Peleg in whose daies the earth was diuided that is the inhabitants of the earth who before were of one tongue and one countrey are now diuided into diuers tongues and regions and therefore because when he was borne this diuision fell out hee is called Peleg which signifieth diuisionâ—… some thinke this name was giuen to him before he was borne by way of prophesie but it is like hee had it from the euent that fell out when he was borne neither is their opinion sound who thinke this diuision to haue beene in the end of his dayes which was in the 48. yeere of Abrahams age and 38. yeeres after the death of Ninus for at that time the world was replenished with people with diuers languages Kings and kingdomes and therefore this diuision was long before the last yeere of Peleg His other soâ—… is Ioktaâ—… who hath here 13. sonnes reckoned but because they seated themselues in remote and vnknowne regions beyond the East-Indies and fell away from the God of Heber to worship vnknowne Gods therefore they are little mentioned in Gods word and they doe yet remaine vnknowne to vs. Q. What countries did Ophir and Hauilah possesse A. Ophir did possesse the land which from his name is called Ophir doubtfull whether it be Cephala in Aethiopia or Chersomsus in India or Peru in America but we know that Salomons shippes fetched store of fine golde from this Ophir 1. Kings 9. and 10. chapt Hauilah did possesse India as Iosephus and Hierome doe affirme Q. What are Mesha and Sephar A. Mesha is a countrey in India where the sonnes of 〈◊〉 dwelt so called as it is thought from Mash the sonne of Aram. Sephar is a hill in India also and Luther coniectureth that this may be the hill Ararat or Iâ—…anus Q. Was there such a diuision of nations beforâ—… the flood as now is after A. Before the flood their was a diuision amongst men in respect of qualities for then some were good some bad c. Secondly in respect of religion for the posteritie of Setâ—… who are therefore called the sonnes of God did onely worship the true God but Cains posteritie were Idolaters or rather Athiests Thirdly in respect of place For Cain remooued from the place where he was and dwelt on the East-side of Eden Gen. 4. and there his posteritie planted themselues apart from Seths progenie yet their was not so great a diuision before the flood as after because after the flood the world was diuided in diuers tongues and speeches sects and religions lawes and gouernments townes and regions arts and occupations orders and degrees c. And in this
dwelling when hee dyeth his glory shall not descend after him c. The other end why they build this Tower is least they be scattered abroad a feare which did arise from their guiltie consciences for the wicked flie when no man persueth Prou. 28. 1. Yet though this building of this Tower proceeded of pride and the intent of the builders was to dishonour God and get themselues a name we must not for this condemne the building of Towers and Forts which are for ornament and defence Q. What doth the Tower and Citie of Babel signifie A. As Ierusalem is the type of Christs Church so is Babel of the diuels Synagogue and therefore as Christs Church and Satans Synagogue are contrary so is Ierusalem and Babel Ierusalem signifieth the vision of peace because the King thereof is the Prince of peace the subiects are at peace with God with men and with their owne consciences But Babel signifieth confusion for as there is nothing amongst the wicked but disorder and confusion so to them there is no peace Secondly Nimrod out of his pride built Babel to glorifie himselfe but Christ by his humility builded the Church to glorifie his father Thirdly Babel is built in a low plaine for the wicked seeke those things that are below but Ierusalem is a city built vpon a hill for the conuersation of the godly is in heauen Fourthly Babel is built with bricke and slime but Ierusalem is built with gold and precious stones Reu. 21. Fifthly diuersitie of tongues was a meanes to leaue off the building of Babel but diuersitie of tongues was a meanes to begin the building of Ierusalem Act. 2. Sixthly the building of Babel was the cause why the people were dispersed and separated but the building of Ierusalem is the cause why they are conioyned and vnited seauenthly Babel is fallen and is found no more for the memoriall of the wicked shall perish Prou. 10. 7. But Ierusalem shall dwell from generation to generation Ioel. 3. 20. For they that trust in the Lord shall be as Mount Sion c. Psal. 125. 1. Eighthly Babel is the hold of euery fowle spirit and a cage of euery hatefull bird Reu. 18. But Ierusalem is that holy city comming downe from God out of heauen Reu. 21. Therefore let vs come out of Babel least we be partakers of â—…er sins and receiue of her plagues Reu. 18. 4. Q. Did God descend locally from heauen to see the Tower A. No but when he brings out some extraordinary effect of his power and prouidence whether it be of iustice or mercy he is said to descend so he descended to see Sodom Gen. 18. 21. He descended to deliuer his people from Egypt Exod. 3. 8. He descended on Sinay Exod. 19. 11. So he is desired to descend Psal. 144. 5. Esa. 64. 1 c. So here because he would manifest the effect of his iustice in confounding their tongues and dispersing of them he is said to descend but if we say with many of the auncient fathers that Christ oftentimes did assume the forme of man before he had fully vnited it to himselfe in the Virgins wombe then we must also say that God heere did descend locally though not as God but as man But howsoeuer here we see that God will not strike till he descend and see their wickednesse that is make it be seene and openly knowne both a notable example of patience and an excellent president for iudges who first must examine before they condemne Q. Why are the builders of the Tower called here the sonnes of Adam A. To put them in minde of their base originall which was red earth that their pride might be cast downe who being but dust and ashes yet durst attempt to build a Tower against the God of heauen their maker secondly to teach vs and all posterity that we doe not arrogate any part of diuine honour to our selues or attempt any thing against him who may redact vs to nothing for hee is Almightie and we are but the sonnes of Adam therefore when wee doe forget our selues he can drowne vs with 〈◊〉 kill vs with 〈◊〉 turne vs into beasts with 〈◊〉 and resolue our bodies into lice with Herod thirdly that we doe not too much admire and adore the Potentates of this world for let their power bee neuer so great yet they are but the sonnes of Adam therefore Vide vnde es homo et erubesce Q. How is it vnderstood that the people 〈◊〉 one A. Not onely in place and speech but also in consent and affection and this vnion made them the more forward to begin that worke so that they would not willingly be restrained from that which they had imagined to doe and here we see that the wicked haue their vnity but it is altogether against the Lord and against his annointed Psal. â—… Therefore such vnion cannot stand and if the children of darkenesse bee at such vnion amongst themselues much more should the children of light who haue but one father one mother one head one redeemer one spirit one word one baptisme one bread which we eate one cup which we drinke one common enemy and one hope of inheritance Secondly we see their stedfast resolution that they thinke nothing can restraine them from their building so confident are the wicked in workes of darkenesse Thirdly we see that God is not idle he notes and obserues their doings he that sitteth in the heauens doth laugh them to scorne Psal. 2. Q. How and to whom did God speake here when he sayes let vs goe downe A. Properly speech belongs not to any thing but to man who onely hath the instruments of speech yet there is an internall and mental speech in spirits which is nothing but the reasoning and discoursing of the minde and this speech is imperfect in respect of man for none vnderstands what is in the minde of man but himselfe in Angels it is more perfect for they vnderstand one another by this mentall speech but in God it is most perfect for after an incomprehensible manner he speakes to himselfe and the three persons in the glorious Trinity doe vnderstand one another after that manner which we cannot conceiue much lesse expresse TheÌ„ as our minds internally and spiritually can speake to God although our tongues do not mooue so can the Angels speake to one another so can God both to them and vs. In times past God spake so to the Prophets and oftentimes by his Spirit he speakes so to his Saints still yet God may be said to speake when he frames audible voyces in the ayre as Mat. 3. Or when his Angels assuming mens bodies doe speake in his name as often in Scripture and most excellently did hee speake when his onely begotten Sonne did assume the whole nature of man By this essentiall word he hath spoken to vs in these last dayes Now because the Father speakes here to the Sonne and Holy Ghost wee can neither define nor
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