their force and former goodnesse Q. Should the wilde bedstes such as Lyons haue fed on flesh before the Fall as they doe now A. No but on the hearbs only first because heere is no flesh mentioned but onely hearbs secondly if it had beene permitted to them to eate flesh before the Floud then those rauening beasts that were in the Arke should haue eate flesh but in the Arke there was no flesh for them therefore they did feed on the hearbs Q. How comes it now that these kinde of beasts doe not feed on hearbs now but on flesh A. Because the earth doth not yeeld such comfortable and nourishing hearbs as then secondly the temperature of the creature is not so sound now as it was before the Floud Q. How is it vnderstood that all which God made was very good A. All things were good first in respect of their substance which is vnchangeable secondly in respect of their perfect estate they were created in thirdly in respect of their accidents or properties fourthly because of their operations which brought forth perfect effects Q. Why did not God see that all things were very good till man was created A. Because man is the eud of all the creatures secondly in him as in a little world â—…n to be seene all the creatures thirdly becausâ—… Christ who is essentiall goodnesse was to sanctifie the nature of man in taking vpon him his flesh Questions on the second Chapter Q. DId God create the world at the saâ—… instant or in the space of sixe dayes A. In the space of sixe dayes first because Moses narration is historicall and therefore he speaketh of sixe distinct dayes secondly Moses Exodus 20. and 31. vrgeth the Iewes to worke sixe dayes and rest the seuenth because God created the world in sixe dayes and rested the seuenth this reason had beene ridiculous if GOD had made the world in an instant thirdly if we vnderstand Moses in this place allegorically then wee must make this whole historie an allegorie fourthly if the seuenth day had beene the first and in it God had created the world then how is it vnderstood that God rested the seuenth day fiftly how could so many diuers kindes of creatures bee created in the same instant of time yea then we must say that man was created and brought into Paradise and was cast asleepe and Eâ—…ah was formed of his rib the same instant Q. How then is that vnderstood Ecclesiast 18. He that liueth for euer created all things together A. It is to be vnderstood of that confused masse that God created in the beginning out of the which afterward hee created the rest of the creatures in their distinct dayes Q. Why did God spend so much time in making the world A. Not because he was weake and could not make it in lesse time but that we might the more seriously consider the order of the creation distinction and replenishing of the world and in these the omnipotencie wisedome and goodnesse of God Q. Did God make the world of necessitie or of his owne accord A. Of his owne free will because he made it at that time and manner he thought fittest secondly because he in creating wrought otherwise than the course of Nature doth for he made the heauens without light then made light first imperfect afterward perfect and he made the hearbs before the Sunne Q. Can it be gathered from hence that as God created the world in sixe dayes and rested the seuenth so likewise the world shall continue siâ—… ages or sixe thousand yeares and after shall be 〈◊〉 perpetuall Sabbath A. No for this computation is but a coniecture or fixion of Elias not the Prophet but the Rabbin hauing no ground Secondly 〈◊〉 this were true we should know how long the world should continue and fully know the time of Christs comming which cannot bee for his comming shal be as a theefe in the night as Lightning his comming shall bee aâ—… the comming of the flood of this houre knoweth no man not the Angels the Father hath put in his owne power the times and seasons Q. Were the Angels created or are they eternall A. Created Psal. 149. Reuel 4 10. Colâ—…s 1. The Church confesseth the Fathers confirme and generall Councells establish this point Secondly onely God is eternall Thirdly They are parts of the world therefore created Q. Are the Angels reall substances or onely good and bad motions in the minde as thought the Sadduces A. They are indiuiduall substances First Their names doe shew this for they are called Messengers Watchmen c. Secondly their actions and operations which onely belong to personall substances for they serue God come to vs comfort vs gather together the Elect an Angell wrestled with Iaacob conferred with Abraham they were receiued by Lot c. Angels declared Christs Natiuity to the shepheards his Resurrection to the women Thirdly some of them stood some fell therefore substances Fourthly wee shall bee like them Ergo they are not bare motions Q. What is meant here by the Host of Heauen and earth A By those of Heauen is meant the Angels for they are called the heauenly host Luke 2. also the Stars Esay 34. Therefore the Stars in their courses fought against Sisera Iudges 5. By the host of Earth is meant all the earthly creatures therefore God is called the Lord of hostes Q. Were the Angels created before this visible world A. No because God created all things in the beginning ergo Angels and not before or else this had beene no beginning Secondly They were created for the vse of man but man was not before the beginning ergo nor Angels Q. Were they created after the sixe dayes A. No for God rested from all his worke the seuenth day Q Then what day were they created A. The first that they might bee the beholders and admirers of Gods power and wisdome in creating the World Secondly They are called Angels of Heauen in Scripture not onely because they inhabit but also because they were created with the heauen the first day Thirdly this is manifest in Iob 38. where it is sayd that the Sonnes of God that is the Angels did sing and showte when God laid the foundations of the earth Q. Where were they created A. In Heauen for some of them fell from thence And Christ saw Satan like Lightning fall from Heauen therefore they are called the Host and Angels of Heauen Q. Why doth not Moses speake distinctly of the creation of Anâ—…els A. Because hee did accomodate himselfe to the rude capacitie of the Iewes therefore hee doth onely speake here of the creation of visible creatures Q. What is meant by Gods rest on the Sabbath day was he wearie A. No but by his rest is vnderstood his desisting and ceasing to make other creatures Q. Did God rest from all his workes A. Yes of creation but not of preseruation for yet the Father worketh with the Son Iohn 5. Q. Did God create no
in Trinity the word essentiall of the Father by whom the world was created Q. Why was the light first created A. To beautifie all the rest of the creatures 2. The world was created in 6. daies which could not bee distinguished without the light and darkenesse Q. Was this light spirituall such as God is sayd to inhabit as Christ is called the light of the world and the Apostles light the regenerate light A. No but corporall and sensible first the darknesse that went before was sensible ergo light 2. By this light the 3. dayes were distinguished before the creation of the Sun but they were sensible 3. This Narration of Moses is historicall not allegoricall Q. Then what light was this A. Not the light of the elementall fire nor of a light cloud nor of water but of the Sun which was the first day diffused through the whole hemisphere the 4. was collected into the globe of the Sun wee see The 1. day this light had but one common property to illuminate the 4. it had particular vertues to bring out particular effects 3. The light the 4. day began to be cause of generation and corruption the measure of time the cause of increase and decrease in the Moone Q. How did this light before the 4. day distinguish the day from night A. In moouing from cast to west and from west to east by the motion of the 1 sphere Q. In what place of heauen was the light â—…reated A. In the East for this light returning to this same point of the east from which it went made a naturall day Q. When was heauen and earth created A. Before the first day in respect of their substance and matter but in the sixe dayes in respect of their forme and perfection Q. What is meant by the firmament that separateth the waters from the waters A. The ayre and starry heauens with all the spheres betweene which do seperate the watry clouds from these waters below but properly the lower region of the aire doth separate these waters which are generated in the single region from the waters below which low region is called by the name of the whole firmament Q. What are these waters aboue the firmament A. Not Angels as Origon not waters properly so called aboue the stars as Basil would haue for their naturall place is below and there is no vse of them aboue the starres neither the heauen called the Christalline which hath neither the substance similitude or qualities of water but by these waters wee vnderstand the watery clouds aboue this lower region in the aire These waters in other places are sayd to be aboue the heauens that is aboue the aire which in Scripture is called heauen Q. How made God drie land to appeare A. By causing the earth which before was plaine to swell with mountaines 2. By the waters which before were spred ouer the whole earth to betake themselues to one place Q. Then were there mountaines before the flood A. Yes for the flood rose 15. cubits higher then the mountaines the mountaines are called eternall Psa. 76. Wisedome is ancienter then the mountaines Pro. 8. They make the earth the comelier more fruitfull more commodious for man and beast they hold out the seas from ouer-flowing the earth out of them springs and Riuers proceed they defend the Valleys from the raging of the windes that without them the earth could not be before the flood Q. Is the earth or seas highest A. The earth for all riuers run into the seas naturally because they flowe downewards 2. Men are said to go downe into the seas in ships Psal. 107. Againe if the seas were higher ships should sayle swifter to the land then from it 4. The farther we were in the sea we should see the land the better Ob. But Psal. 104. and 33. it seemes that the waters are higher then the earth A. In Psal. 104. Dauid speakes of the springs that are generated in the mountaines or of the watery clouds that couer the hills in Psa. 33. Dauid speakes of the miraculous standing of the red sea Q. Were briers thornes and poysonable hearbes created before mans fall A. Yes because these are parts of this world without which it is not perfect and although poysonable hearbs are not fit for meate they are good for physicke Q In what time of the yere was the world created A. In the Autumne because the Iewes before they departed from Egipt began their yeere in Autumne and also before the flood for the flood began in the second moneth that is about the month of Nouember 2. The Iewes Exod. 23. are commanded to keepe the feasts of Tabernacles in the end of the yeere that is in Autumne when fruits are ripe and also this same feast in the beginning of the yeere Chap. 35. nature also shews that Autumne is the end of the yeere by the maturity of the fruit and falling of the leaues from the trees It is also the beginning of the yeere as the young seeds budding out of the earth doe testifie Lastly in the creation the fruits of the trees were ripe and ready to be eaten Q. Were the starres created the fourth day A. Yes in respect of their light motions and operations but they were made the 1. day in respect of their substance for they are the thicker part of the spheres Q. Why were the stars created after the planets A. Because God will shew his power which in producing of plants doth not depend on the starres 2. To keepe the people from Idolatrie whom he knew would be bent to worship the starres when they consider their beauty motion and operation in producing hearbes now they are inexcusable because this vertue they haue in producing hearbs is from God who in the beginning did create hearbes and plants without the helpe of starres Q. Did God create the Moone in the Full or in the Change A. In the Full because God created his workes in perfection now the moone is perfitest in the Full. 2. Shee was ordained to illuminate the night which she doth most perfecty in the Full. Q. Haue the starres their light wholly from the Sunne A. No because they haue different effects therefore different light 2. There is one glory of the Sun and another of the Moone and another of the starres 1 Cor. 15. Q. Why are the Sunne and Moone called great lights A. Not in respect of quantitie for some starres are greater but because they appeare to be greater 2. In respect of their light which is greater then the light of other starres Q. Of what figure is the heauen A. Round for this figure is most apt for motion 2. The Scripture witnesseth the same Eccl. 1 Q. How many heauens are there A. The Philosophers speake of ten heauens the Scriptures only of three to the which the former ten may be reduced Q. Shall the heauens be abolished in the day of Iudgement A. Not in respect of their substance which is
because in consulting with them wee derogate from Gods glory and honour them in thinking that they can fore-tell all things which is proper only to God 2. If it be vnlawfull to conuerse with an excommunicate person much lesse should wee haue commerce with Satan who is excommunicated from heauen to the place of darkenesse and is the pernicious enemy of God and man Q. Whether are the beasts or fishes perfectest A. The beastes because they haue more perfect senses beget more perfect blood in our bodies than fishes haue more commerce with men and are docible in many things fishes are not Q. Why then were they created before the beastes A. As nature begins at that which is most imperfect in generation so God in the creation did keepe this course for man the little world and pattetne of all the creatures was not created till the sixth day 2. God keepeth that course in the 3. last dayes which hee did in the 3 first in the first he created heauen and in the 4. did replenish it with starres the 2. hee made he seas the 5. replenished it with liuinâ—…g creatures Q. Why speaketh Moses of the creation of some particular fishes and not of trees and beasts A. Because these fishes are greater then any earthly creatures therefore wee should the more extoll Gods glory in considering them Q. How doe the waters bring forth the fishes A. The waters are not the efficient cause of the fishes but the materiall yet but in part for fishes are compounded of the foure elements notwithstanding the waters are the predominant matter of the fishes not in respect of their substance for that is earth but in respect of qualitie moist and cold Secondly the temperature of the fishes are waterish Thirdly Water is the place of habitation generation and conseruation for the fishes Q. Why were the birds created the fift day with the fishes and not the sixth A. Because they were created of the water as the fishes Secondly because of the great resemblance betweene the birds and fishes both in respect of their place water and aire for both these elements are perspicuous humid moueable and easie to be changed one into the other Secondly In respect of their bodies for both are light and swift the finnes of the fishes answer to the birds wings and their scales to birds feathers they both want eares paps milke bladder Thirdly Many kindes of birds dwell in the waters as the Sea-meawes Swans c. Fourthly their mouing is alike for as the fishes swim so the birds flie Fiftly They both vse their tayle to guide their flying and swimming Q. Were the Birds created of the Water A. Yes but not of the thickest of the water but rather of a watery vapour betweene water and aire therefore the Birds conuerse in the water and aire Q. But it seemes the birds were created of the earth the sixt day by these words of the 2. chapter And the Lord hauing formed out of the ground euery beast of the field and euery bird of the aire brought them to Adam A. If God had created them the sixt day of the ground Moses had not spoken of them the fift day Secondly in these words alleaged the coniunction and hath no reference to the word ground as though both had beene formed of the ground but to the word formed so the meaning is that not only the beasts that were formed of the ground but the Birds also which God had created were brought to Adam Q. How doth the earth bring forth liuing creatures A. Not actiuely but passiuely for the earth is not the efficient but the materiall cause of earthly creatures Q. What difference is there betweene the beast cattell and creeping thing verse 25. A. By behemah in Hebrew is vnderstood the great beasts as Iob 40. 15. By chaiah the wilde beasts in whom there is seen most liuellnesse by remesh creeping things such as haue no feet at all as Serpents and they that haue short and little feet as Ants. Q. Why did not God blesse the earthly creatures as he did the fishes A. Moses did omit this for breuities sake Secondly the blessing of the fishes doth belong also to the beasts Thirdly man is blessed and in him the beasts as when hee was cursed the earth was also Gen. 3. And when he was punished the beasts were punished also Genesis Q. Why was man particularly blessed A. Not only for multiplication but also because of the elect And thirdly because mans copulation is oftentimes sinfull and inordinate Q. Did God create in the beginning imperfect creatures as Bees Waspes and such like A. Hee did not create them actually as hee did the perfect creatures but hee created them in their causes as hee gaue that faculty to the fiesh of an horse to beget Waspes being dead Q. Were Mules now created or not A. They were not First because they were found out by Anah Genes 36. Secondly they are barren but God created all creatures with his blessing to be fruitfull c. Genes 1. Thirdly this kinde of procreation is against nature but God created euery thing according to his kinde Genes 1. Fourthly this is against his owne law Leuit. 19. Q. Why was man and the cattell created in the same day A. First Because they both dwell in the earth Secondly The earthly creatures are more familiar with man then others Thirdly they are more profitable to man then other creatures Fourthly They are most like to man of all other creatures Q. How doth Gods goodnesse and wisedome appeare in the creatures A. Many wayes First In the variety of so many thousand diuers kindes of creatures Secondly In the comely order that is seene amongst them Thirdly in that all things that serue for the perfection of the world is in the world nothing can bee added or impayred Fourthly In the sympathy and concord that is amongst some and the discord and hatred that is amongst others of the creatures Fiftly In the pulchritude and comelinesse that is in euery creature as may be seene in the body of man Sixtly In the admirable gouernment and administration of the world in the which there is nothing so euill whether it be naturall euill as the defects of nature or voluntary euill such as is the euill of punishment and of sin but all serues for the glory of God and the perfection of this Vniuerse Q. How is the power of God seene in the world A. First By creating it of nothing Secondly By sustaining it with his power Heb. 1. Thirdly By working many things miraculously aboue the course of nature in which we see that God doth not worke of necessity Fourthly He is not tyed to the second causes Q. Could God haue made the world better then it is A. Yes for his power is not limited therefore he might haue made it sooner then he did and larger and fuller of Creatures Q. Why was man the last of all the creatures created A. Because God would
other creatures since the Creation A. No for whatsoeuer seomes to bee created since it was created before either in the matter thereof as Wormes Flies Bees and such like or else in that God gaue faculty to some creatures of diuers kindes to produce a third kinde as Mules of the Horse and Asse power he gaue to the Starres to produce some creatures of putrified matter yet some creatures he doth still produce either by generation as all particular men and other creatures that are generated or by creation either ordinary as the soules of men or extraordinary as the Starre that appeared to the Wise men and the Doue that descended on Christ so then God rested from creating new kindes of creatures but not from producing the indiuiduall creatures of those kindes that were made in the Beginning Q. Why is it said here that God ended his worke the seuenth day seeing they were ended the sixth day A. The creatures were perfected the sixth day in respect of their substance qualities and properties but in respect of their operation they were not perfected till the seuenth day for they did not begin to produce effects till after the sixth day and seeing operation is the end of the forme they were not fully perfected till they began to worke Q. How doe you vnderstand that God sanctified the Saâ—…bath A. In that hee separated it from the other dayes and consecrated it for holy vses hee would haue this to bee a Day of rest and wherein we might wholly addict our selues for his seruice Q. Did God inioyne Adam to keepe this day holy A. No but this was afterwards commanded by Moses for in that happy â—…state it had not beene needfull to appoint one day for Gods seruice seeing euery day should haue beene a day of rest and Sabbath for Adam to meditate on Gods workes Secondly it was not needfull for man then to rest from seruill worket because in that happinesse mans labour should not haue beene wearisome Thirdly we reade of no commandement that was giuen to Adam but only one concerning not eating the â—…orbidden fruite Fourthly if this law had beene giuen to Adam it should haue tied all his posterity to the obseruation thereof but wee doe not reade that any one of the Fathers before Moses did obserue the Sabbath Fiftly if the Sabbath had beene kept by the Fathers Moses would haue mentioned the same as a strong argument to perswade the Iewes to keeâ—…e it Sixtly the soundest of the Fathers are of this opinion Q. What is meant here by she day wherein God made the heauen and the earth A. By the day is meant the whole 6. daies so often in the Scriptures day signifieth time as the day of saluation the day of Iudgement Q. What is meant by a mist that watered the earth A. Not a fountaine but a vapour which is the matter of raine Q. What is meâ—…nt by this that God made man of the dust of the earth A. By man is vnderstood his body by dust the matter of his body to put vs in minde of humility and of this bodies frailtie by earth is vnderstood the 4 elements for man is perfectly composed of all but eaâ—…th is only expressed because in mans body there is more earth then any other element Secondly when man dies his body is desolued into earth Thirdly he liues vpon the earth Fourthly he taketh his clothes and food from the earth Q. Why was not the body of man rather made of heauenly then earthly substance seeing the soule is so excellent A. Because the soule of man did require such a body as was capable of senses by the which as by instruments shee might worke in the body but the celestiall bodies are not capable of senses for they are not capable of the first qualities Q. Wherein doth the body of man exceed the bodies of other creatures A. First in that the body of man is made straight that he may behold heauen his country that his senses might vse their function the better his hands might bee imployed in working not in walking Secondly in that his senses are more perfect then of other creatures not in the quicker apprehension of the sensible obiect for other creatures haue perfecter senses in this regard but that man can discerne more perfecter by his senses the differences of obiects than other creatures Thirdly in that mans body is more perfectly compounded of the 4. elements then other bodies for the bodies of the creatures are more earthly or more waterish Q. Of what age created God Adam and Eua A. In the prime and flowre of their age First because God created all things in their perfect estate Secondly because God commanded them to increase and multiply which they could not haue done if they had not bin created of a ripe age Q. Whether was the body or the soule of man created first A. The body for God did keepe the same course in mans creation which nature doth now in mans generation for first the body is formed in the mothers wombe and then the soule is infused Q. Why is the creation of mans soule called a breathing A. First to shew vs that the soule was not taken out of the power of the matter but was created of nothing and infused in the body Secondly to teach vs Gods power who did as easily create the soule as man doth breathe Thirdly to shew the excellencie of mans soule which seemeth as it were the breath of Gods owne mouth Q. Is the soule of man of the essence of God A. No if it were it should be either a part thereof or the whole it is not a part for Gods essence cannot be deuided in parts neither is it the whole for then all men should bee but one soule Secondly if mans soule were a part of Gods essence then a part of Gods essence should be sinfull and subiect to the wrath of God and paines of hell Q. Why did God breathe the soule rather in the face then in any other part of man A. Because in the face are all the senses which are the organs of the soule Q. Why in the nosthrils rather then in any other part of the face A. To teach vs that hee is the only author of our breathing secondly to shew the weaknesse of our life which dependeth from the nosthrils thirdly because the nose is the most commodious instrument of breathing by which the soule is kept in the body Q. Did God create one soule in man or three A. Only one first because one body can haue but one essentiall forme secondly the power of growing feeling and reasoning are not three soules but three faculties of one soule thirdly the Scripture neuer speakes but of one soule Q. Were the soules of men created long before the body as thought Plato and Origines A. No for God created all things perfect but the soule of man being a part of man without the body could not bee perfect secondly now in
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
779. can 10. Moguntinum an 813. c◅n 38. And other famous synods haue most strictly enioyned the paying of tithes then seeing tithes are both commanded by God to be paid as also by the ciuill magistrate it is both sacriledge and contempt against the magistrate whom we must obey for conscience sake not to pay them truely if it had not beene the speciall will of God euen in the time of the Gospell to pay tithes to the preachers Christ had not commended the Scribes and Pharises for paying of them which he doth Mat. 23. 23. Againe it was necessary in the old law to pay tithes to the Leuites much more needfull is it now in the Gospell for the preachers are not onely the Leuites successours but also their calling is more honourable and their charge is greater Besides our righteousnesse must exceede the righteousnesse of the Scribes and Pharises or else we cannot enter into the kingdome of heauen but their righteousnesse was so great that they did not omit to pay their tythes euen of the least things therefore much more carefull must we be to let the preachers haue their due the Gentiles also led by the law of nature were carefull in this practise as Cyrus king of Persia hauing ouercome the Lydians payed the tythes of his spoile to Iupiter saith Herodotus lib. 1. The Romans paide tythes to Hercules Cicero lib. 2. de offic The Arabians paide tythes of their incense to Sabis Plin. lib. 12. cap. 14. Lastly the punishments executed vpon these who haue defrauded the Church of her right are sufficient testimonies to prooue how dangerous it is to with-hold the tythes from her famine and pouertie are the effects of this sinne Hierome in Malach. 3. They are guiltie of the murther of soules before Gods tribunall who are pertakers of it August de doct Christ. they are punished with present and eternall plagues Chytre◅ in cap. 7. Iosuae Eagles feathers being mingled with the feathers of other fowles are said to consume these and themselues also euen so the tythes haue eate vp and consumed patrimonies and estates of many men as daily experience teacheth euery where but especially in the kingdome of Scotland Truly to meddle with the Church goods after this sort is to meddle with aurum Tolosanum Eras. in Adag Q. Why is God called the possessour of heauen and earth A. That by this title he might be distinguished from false gods therefore these and such like titles are giuen him in Scripture he is said to sit in the heauens Psal. 2. To make the heauen and earth Psal. 124. To stretch out the heauens aboue Esay 44. To stretch them out like a garment Psal. 104. To lay the foundations of the earth and the corner stone thereof Iob. 38. Hee is called the Lord God of heauen Ion. 1. The earth is said to be his and the fulnesse thereof the world and they that dwell therein Psal. 34. And Ieremie concludeth that these gods who haue not made the heauens and the earth shall perish from the earth Ier. 10 11. Now by the heauen and earth are vnderstood all things therein contained and this may abate the pride of these who haue great possessions which if they bee compared with heauen and earth they are nothing Againe they are not permanent for when man dyeth he shall carry nothing away his glory shal not descend after him Psal. 40. 17. Besides let a mans possession be neuer so great yet as Philo saith the right of possessing all things belongs vnto God onely man hath but the vse of these things which he doth possesse Secondly if God be possessor of all then the Sonnes of God haue right and interest in all the creatures the wicked haue none Thirdly because he hath the possessions of all nations we must wish well to all and despise none Fourthly if he be possessor of all then hee is by his power and prouidence in all things he is not far from euery one of vs Act. 17. 27. Q. Did Abraham well to sweare that he would take nothing from the king of Sodom A. Yes for by this oath he both satisfieth the king that hee dealt simply and plainly with him in deliuering the perso◅ and the goods as also the people who◅ might haue thought that Abraham for hi◅ owne gaine did vndertake this warre and not for loue of his brother Lot in such cases then it is lawfull to sweare both for the aduancement of Gods glory and confirmation of the truth for wee honour and loue God when we sweare thus Qui iur◅ aut veneratur aut diligit eum per quem iur◅ Aquin. in Math. Then seeing swearing is commanded by God himselfe Exod 22. Yea oftētimes vsed by him by Christ also By the Saints and by the Angels for we reade that all these haue sworne Christ did not reprooue the high Priest for adiuring him swearing also tendeth to the honour of God and the profit of our neighbours therefore the Anabaptists are ridiculous who oppose this doctrine yet we must take heed that wee doe not sweare at all times rashly for euery trifle so Gods name shall waxe vile and common Secondly that we sweare not to doe any thing contrary to Gods will for such an oath is euill but the action is worse as wee may see in Iephthes now and Herods oath Thirdly that we doe not forsweare or sweare to confirme a lye for that is highly to dishonour God if we make him a witnesse of our lyes Fourthly that wee doe not sweare by the creatures for that is to attribute Gods glory vnto them neither can that be an oath properly which is sworne by the creature because men sweare by the greater Heb. 6. 16. But there is no creature greater then man Fifthly that we doe not sweare deceitfully vsing ambiguous words speaking one thing thinking another for an oath is vsed to make an end of strife Heb. 6. 16. But such oathes doe increase strife Sixthly that we sweare not by the name of Idols or false Gods for that is also to attribute Gods glory vnto them and they that sweare by them doe seeme to put their trust and confidence in them if then we sweare at all let vs sweare only by God as Abraham did here who lifted vp his hand in testimony thereof for we know that the Gentiles did honour their false gods by vsing their names to confirme their oathes as the Romanes by Fides Plut. in numa The Vestall Nymphus by Vesta the Carthaginians by their countrey gods some by Iupiter and Hercules others by Castor and Pollux did vse to sweare much more should wee then seeke the glory of the true God by calling vpon him in our lawfull oathes Q. Did Abraham well to refuse the king of Sodomes offer A. Yes because he would not haue him thinke that it was for his owne profite hee vndertooke this battle neither would hee haue any thinke that he would bee so much beholding to a prophane king
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
hundred and fourescore yeeres old that is twentie yeeres before he was fiue hundred and before Sem was borne yet Moses speaketh of Sems generation before the vttering of these words because speaking of the generation of the Fathers from Adam vntill the Floud he would not leaue out the generation of Sem although he was borne twentie yeeres after the vttering of these words of God Q What were these Giants that are here mentioned A. They were men of great stature of bodie and therefore strong and powerfull as also cruell wicked ambitious in Greeke they are called Gigantes that is engendred of the Earth not as though they were the sonnes of the Earth as the Poets thought but because of a great deale of earthly substance they carryed about in their bodyes as also in respect of their minds being earthly-minded in Hebrew they are called Nephilim from falling because as Apostates they fell from God and being cruell they fell on men and caused many by feare to fall before them Q. Then is it true that there haue beene such mightie men of great stature which wee doe call Giants A. Yes both sacred and prophane Histories doe testifie so much Augustine saith Lib. 15. de Ciuitate Dei That he saw a Tooth of a man as great as an hundred of ours Plâ—…nie recordeth in his seuenth booke That in Creta out of a Hill was digged the body of a man of six and fortie cubites The Spyes that were sent to Canaan reported That they seemed Grasse-hoppers In comparison of the Giants of that I and Num 13. The yâ—…on Bed of Og King of Basâ—…an was nine cubites long and foure cubites broad Deuteronomy 3. Goliah of the Philistins was a mightie great Giant And many more examples might heere be alledged Q. But were these Giants begotten of Diuels and women as some haue thought A. Seeing these Giants were of the same substance and nature that other men are differing onely in the quantity of their bodies from others which is no essentiall but accidentall difference they were men and begotten of men and women secondly if diuels had begotten them of women they had beene neyther men nor diuels but a third kinde different from both for when two of diuers kindes couple together they bring forth a third kind different from both as the Horse and the Asse beget a Mule which is neither Horse nor Asse now diuels and women being much more different in nature could not bring forth Giants seeing these were men thirdly diuels being spirits cannot procreate as is already proued Q. What was the sinne of the first World A. Moses in the fift verse of this Chapter describes their wickednesse that it was great secondly it was vniuersall and not amongst a few thirdly it was voluâ—…tary of purpose their whole sâ—…udy was bent to wickednes fourthly it was not for a while but all the daies of their life So then it was not without cause that God sent a floud of water to cleanse the earth from that floud of sinne with which it was ouerflowed Q. How is it vnderstood that God was sorrowfull and repented A. God properly repenteth not 1. Sam. 15. for it is contrary to his prescience neither is he mooued with sorrow because he is vnchangeable Iam. 1. 17. But these and such like speeches are attributed to him after the manner of men for man when hee repents changeth his deed so God is sayd to repent when he changes that which he did before and as man when he destroyeth that which he loueth is greeued so God is sayd to be mooued with sorrow because he commeth to destroy man whom he so highly loued and aduanced ouer all the creatures Q. Why did God say he would destroy the beasts and the fowles A. Not because they sinned but because they being created for mans vse man their Lord and maister being punished they must also suffer with him for by this God will shew how hee abhorreth sinne in punishing dumbe beasts for mans sin so the beast that lyeth with man must be killed though it haue no wit Leu. 20. 2. When man was drowned there was no vse for the beasts Thirdly to augment mans punishment and make it the more fearefull when not only he but all his goods and possessions are seized vpon by Gods wrath Q. What meane these words Noah found grace in the eyes of the Lord A That is God was fauorable and mercifull vnto him So this phrase is vsed of Lot Gâ—…n 19. of Moses Exo. 33. of Dauid Acts 7. of Mary Luke 1. Heere wee see Gods children shall not want their commendations howsoeuer the World despiseth them Noe is heere hated of the World but hee found grace in Gods eyes Secondly wee see that God will not destroy all mankind but will saue a few for propagation of his Church Thirdly there was no time so corrupt in which God had not some to worship him Q. Wherein did Noe find grace in Gods eyes A. In that he was preserued from the floud when the World was destroyed Secondly in that Man-kinde was preserued and restored by him Thirdly in that his dominion ouer the creatures was restored as it was to Adam Fourthly in that hee receiued a larger Patent then Adam had to eate flesh Fiftly in that God did smell a sauour of Rest in his Sacrifice Sixtly in that God maketh a Couenant with him confâ—…ed by the Raine-bow that hee will neuer destroy the World againe with Water-Seuenthly in that hee was a type of Christ and his Church And many other prerogatiues had Noe which were as many pledges of Gods fauour to him In Hebrew Noe signifieth Grace the order of the Letters being changed Q. What is meant here by the Generations of Noe A. His off-spring and things that befell him of which hee doth not speake immediately but of his vertues that he was a iust and perfect man c. And at these words the Hebrewes doe begin a new Section which reacheth to the 12. Chapter so that they diuide the whole Law into 54. Sections or Lectures which they read in 52. Sabbaths and Genesis is diuided into 12. Chapters or Lectures Q. How is Noe called a iust and perfect man A. Not absolutely so but in respect of that â—…roward generation Secondly because he endeuoured to be so and made a conscience of his wayes for God accepts the will for the deed and a part for all Thirdly because of his Faith for wee are iustified by Faith and the iust liueth by Faith Now Noe was made heyre of Righteousnesse which is by Faith as it is in the Hebrewes 11. And this doth the more commend Noes righteousnesse that in such a â—…roward age he was iust and perfect Q Hâ—…w is â—… vnderstood that the Earth 〈◊〉 〈◊〉 before God A. By the Earth we vnderstand Men both because they are the inhabitants of the Earth as also because they were earthly-minded and here to their disgrace they are called Earth as before Flesh who
punishment the more who then were drowned when the earth began to bee most pleasant and glorious 3. to â—…each vs neuer to be secure but still watching for Christ will come as a theefe in the night and when the wicked do say peace then shall sodaine destruction come Q. What is meant by the great deepe A. The deepe sometimes in Scripture signifieth the Ocean sea Iob 38. 16. Psal. 106. 9. Sometimes the waters that are vnder the earth Deut. 8. 7. Psal. 33. 7. but in this place the deepe signifieth both Q. What is meant by the windowes of heauen A. This speech is metaphorical and it signifieth the woÌ„derful falling of the violent waters from aboue these windowes then may signifie the clouds and heauen the middle region of the aire Some haue thought that these waters were aboue the heauens but it is absurd to thinke that waters can be aboue the heauens and that they should breake through so many heauens of the planites and that of the fixed starres for it is against the nature of the waters to consist so high seeing the lower parts of the world are his place and it is against the nature of the heauen to be broken or opened with raine Q. What doth this flood signifie A. 1. The afflictions of the Church for as this flood lasted but for a while so doth afflictions as this flood was sent onely by God so are afflictions the higher the flood lifted the Arke the neerer it was to heauen so the more we are afflicted the more wee loath this world and seeke for heauen Noah is saued and the wicked are drowned in this flood so afflictions are meanes to saue the Godly but destroy the Wicked therefore great afflictions are called waters Psal. 69. 1. 2. 15. vers Secondly it is a type of our baptisme 1. Pet. 3. 21. and both the flood and our baptisme are types of our spirituall regeneration for as Noah was saued and the wicked drowned So we are saued and our sins are drowned in the blood of Christ. Q. How high was the water of the flood A. 15. Cubites it was higher then the mountaines yea Olimpus Atho and other mountaines of whose incredible height many false things hath beene recorded were drowned in the flood so then Gods wrath spareth not the mountaines neither will hee spare the mightie potentates learned and â—…ise men of the world how great and emiâ—…ent soeuer they seeme to be when his anger 〈◊〉 kindled Q. Did all the creatures dye that were not 〈◊〉 the Arke A. The Rabbins thinke that the fishes also â—…erished because the waters did waxe hotte â—…ut this is vncertaine wee know that all that â—…id breath died but the fishes do not breath because they want the instruments of breathing 2. There is no ayre in the water for them to breath 3. If they would breath in the water so could men and other creatures 4. If they did breath ayre in the water then they would not dye when they come out of the water into the aire therfore it is probable that they were not killed but whether these men that were drowned were also condemned eternally or not it is not for vs to inquire yet those that did repent were doubtlesse saued as the theefe on the crosse Q. Was this flood all one with that of Ogyges and Deucalion A. No for this flood was vniuersall that of Ogyges was onely in the country of Attica and that of Deucalion in Thessalia 2. The flood of Noah was in the 1656. yeare of the world but that of Ogyges was almost 540. yeares after which was about the 90. years of the Patriarch Iacob and the flood of Deâ—…calion was almost 770. yeares after the deludge of Noah that is 230. after the flood oâ—… Ogyges about the 50. yeare of Moses Q. Was this flood sent by Gods immediate power or was it wrought onely by naturall canses A. It was not wrought by nature 1. because that which nature worketh commeth to passe of necessity without any intent of good or euill now this flood was sent because of the iniquity of that time which nature knoweth not So that if this flood had onely depended vpon nature it would haue come whether the world had sinned or not 2. if the starres were the cause of this flood then they may be the cause of an other vniuersall flood but they cannot For God hath promised that hee will not destroy the earth any more with water Ergo. 3. the starres cannot extract and the earth cannot yeeld such a quantity of vapors as may suffice to make anvniuersal flood to rise 15. cubits higher the the mountaines 4. as the flood did not cease by the power of nature but by the power of God that sent out a wind to dry the ground so it was not sent but by the power of God 〈◊〉 in this narration God is onely nominated â—…s the sole authour of this flood the refore it â—…as by his power onely that the flood was â—…ent Q. How long did the flood preuaile vpon the â—…arth A. A hundred and fiftie dayes but whether these dayes are to be reckoned from the beginniug of the flood as Lyrane Ambrosius and others haue thought or else from the end of these 40. dayes in the which it did â—…aine as Chrysostome and some of the Iewish Rabbins doe thinke is vncertaine but if wee meane the mountaines and all other parts of the earth ouer which the waters did preuaile then we must not reckon these dayes from the beginning of the flood for all the earth was not so suddainely ouerflowed with water but by degrees therefore God did cause it to raine fourty dayes at the end of which fourty dayes these hundred and fifty take their beginning for so long did the water preuayle ouer all the parts of the earth Questions on the eighth Chapter Q. HOw did God remember Noah and the creatures A. Remembrance is the knowledge of things past but to God all things are present therefore properly hee doth neyther remember nor forget but these words are vsed for our better vnderstanding then because God did suffer Noah to remaine so long in the Arke as in a dungeon amongst stinking beasts and tossed with the flood he might be said to be forgetfull of him and now because hee helpes and deliuers him from his troubles and miseries he is saide to remember him here wee see the Lord will not forsake his Saints altogether he may leaue them for a while but in his owne good time he will come againe to them for their euerlasting comfort Q. Why did God remember also the beasts A. Not for their owne sakes but because they were ordayned for the vse of man yet two wayes God remembers the creatures First as they are the works of his hands so his prouidence is extended to all things for a sparrow cannot fall to the ground without the will of our father Mat. 10. Secondly as they are made for the vse of man and
so God hath a more speciall care of them then if God remember the beasts much more will he be mindfull of man Q. Was this a wind that God vsed to dry the earth or was it the immediate power of the holy Ghost A. The Hebrew word Ruach signifieth both a spirit and the wind but here it signifieth a wind onely which he vseth to dry vp the waters as afterwards he did to diuide the red sea for the people of Israel yet we cannot say that this wind was generated of naturall causes as other winds are or that naturally it had that power to dry vp all that huge quantity of water but this wind as it was sent extraordinarily by Gods immediate power so it had an extraordinary and miraculous force to driue away the waters from the face of the earth yea contrary to the quality of other winds which causeth the water to rage but this winde did asswage them Q. Why did God stay the raine and stoppe the windowes of heauen A. First because now it was time and hee had sufficiently reuenged himselfe vpon that rebellious world secondly to show his wonderfull goodnes and to teach vs that he will not shut vp his mercy in displeasure for euer thirdly to show his mighty power for at his command the fountaines of the deepe were broken and the windowes of heauen opened and at his command they are stopped and the raine restrained fourthly to teach vs obedience for if these dumbe deafe and senselesse creatures doe with such alacritie obey Gods command much more ought man indued with sense and reason fifthly to show vs what we should doe with our sinnes as God stopped the fountaines that the water should flow no more so should we stoppe the fountaines of sinne least they burst forth into great floods and drowne both body and soule in euerlasting perdition Q. What mountaines are these which are called Ararat A. They are hils in Armenia which countrey lyeth neere Assyria and Mesopotamia these are thought to bee certaine toppes of the hill Cancasus and though the Arke rested there yet it followeth not that these were the highest hills in the world And it is also ridiculous to thinke that some fragments of the Arke were found here in Hieromes time Q. How doe wee reckon this seuenth month in which the Arke rested A. Some reckon it from the beginning of the flood but it is more probable that it is to bee vnderstood from the beginning of the yeere for so Moses doth vse it euery where in this narration and to thinke that Moses should else-where in this natration speake of the moneths of the yeare but hereof the moneths from the flood were to make him speake ambiguously and doubtfully Q. Why did Noah open the window for the Rauen and the Doue and did not looke out of it himselfe A. First because hee was so stricken with feare of that fearefull iudgement that hee durst not secondly because he could not see farre and remote places whether they were free from the wate or not but these fowles could flie abroad and so discerne Q. Why did Noah send out the Rauen rather then any other fowle A. Because the Rauen delighting in dead bodies would bee allured by their smell to flie abroad and so to giue a sure warrant of the setling of the water Q. Did the Rauin returne againe into the Arke or not A. The Latine and Greeke translations haue that shee returned not but by the Hebrew it is doubtfull yet it is thought of the most learned that shee did not returne The Rauin doth resemble the Law which giueth no euidence to mans conscience that the waters of Gods wrath are setled because we cannot fulfill the Law but the Doue resembleth the Gospel who returning with an Oliue leafe doth signifie the glad tidings of peace and reconciliation which Christ on whome the holy Ghost discended in the forme of a Doue hath brought into the world Q. How is it vnderstood that the Doue could finde no rest for the sole of her foote A. Indeede the tops of the mountaines were seene fortie daies before yet although the waters were diminished and gone the earth notwithstanding was slime and mire as yet therefore the Doue would not rest in the â—…e and dirt and she resembleth Gods Saints that can finde no rest but in the Church Againe heere is the spectacle of Gods fearefull iudgement that the Doue can not haue so much roome as to rest her foote where before there were so many pleasant roomes for all the creatures to rest themselues so the end of sinne is Gods wrath and the end of this is desolation Q. What signe did the Doue giue to Noah that the waters were abated A. Shee brought in her mouth one Oliue branch in the euening That Doue resembleth the Preachers the Oliue branch the Gospel which is the tidings of peace her mouth the preaching thereof and the euening this latter age of the world now it is thought because of Hieromes translation that this branch was greene and this is probable enough for though the waters did all this while preuaile vpon the earth and deface the same yet the Oliue might be preserued because it is one of these kinde of trees that are still greene the Iewes prate that the Doue flew to Paradise and got this branch because that onely was free from water so Rab. Lenni babbles that this branch was brought from the mount of Oliues because that Iudea was not drowned with the flood but these dreames are scarce worthy of recitation much lesse of refutation Q. Why did Noah send out the Doue so often A. Because he will not venter to come abroad till he be fully assured that the earth is drie which now hee knowes fully because the ' Doue returned not so he would not rashly cast himselfe into danger although he had beene so long in the Arke as in a stinking dungeon but patiently did waite till the earth was drie and the Doue was often imployed because of his good seruice this should teach seruants to be faithfull to there Masters as the Doue was to Noah and not to be like the Rauen. 2. This oft returning of the Doue doth show vs that when God is reconciled with vs he will make his dumbe creatures to comfort vs rather then we shall want 3. This practise of the Doue doth teach vs gratitude for he labours to comfort and bring good newes to Noah because of the care he had of him being in the Arke so we should neuer forget a good deede 4. We must bee louing and mercifull euen to the beasts for we know not what extraordinarie comfort they may afford vs. 5. As the Doue returned no more into the Arke hauing done her message so when we haue finished that seruice which God hath inioyned to vs wee shall leaue the Arke of this Militant Church and shall goe thither where our reward is reserued for vs. Q. How can this stand
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
this couenant we see the largenesse of his loue who is not contented to make it with one person family or countrey but withall Noahs posterity then who is able to comprehend the bredth and length and depth and height of the loue of God Q. Why did God make a couenant with the beasts and foules A. Not for their owne sakes but for man for as God made them for his sake so for his sake he blesseth them and makes his couenant with them Secondly to teach vs that if he hath such care of the beasts farre greater care will he haue ouer vs Oh we of little faith Q. Why did God confirme his couenant with a signe A. For the confirmation of our faith and strengthening of our memory as commonly he vseth so he confirmed our mortification by circumcision heauen by Canaan the death of Christ by sacrifices our regeneration by water our spirituall foode by bread and wine c. and these are the signes of grace or rather seales different from these miraculous signes of glory as the fierie piller the cloud the firie bush the rod of Moses the drying of the red sea the rocke that yeelded water Q. Which was this signe of the couenant A. The raine-bow which is called his bow First because he made it secondly because of the wonderfulnes thereof therefore it is called by the Poet Thaumantia proles thirdly because he by his speciall ordinance did ordaine it to be a sacramentall signe of mercy againe it is called the raine-bow because it is in the cloud in the day of raine Ezech 1. 28. Secondly because it signifies that the world shall neuer be drowned any more with raine moreouer it is called a bow because of the likenesse it hath with a bow Secondly because as a bow in Scripture is vsed for a signe of waâ—…s so the raine-bow naturally is the signe of waters although God hath now made it a signe not of waters but of deliuerance from waters Q. Why did God set his bow in the clouds A. That it might bee the more conspicuous and in the sight of all Secondly because it is a watrie meteor generated in the clouds by the reflexion of the sunne Thirdly for our greater comfort for there God would place it where the greatest feare and danger of water is to witte in the clouds Therefore now we neede not feare the clouds because their waters are sealed with this bow that they shall not any more drowne the earth Fourthly the clouds are oftentimes the signe of Gods presence and fauor as here the bow is set in the clouds a cloud went before the Israelites the Lord gaue the law in a cloud vpon mount Sinay the Tabetnacle was filled with a cloud and in a cloud God appeared in Salomons Temple the clouds are his pauilion Psal. 18. and his charret Psal. 104. Christ was transfigured in a cloud in a cloud he ascended and in the cloudes of heauen hee shall come againe to iudge the quicke and dead Q. Is that opinion of Ambrose sound who thinketh that this bow is not meant of the rainebow but rather figuratiuely of the secret power of God A. No for here it is expresly meant of that bow which is in the clouds which is none else but the rainebow Secondly this narration of Moses is historicall but that opinion of Ambrose is allegoricall Thirdly his opinion is contrary to the opinion of all the greeke and latine Fathers Q. Doth the raine-bow naturally signifie that the earth shall not bee drowned with water A. No for although the raine-bow in respect of the matter and generation thereof be naturall yet as it is a signe of Gods mercy and deliuerance from water it is supernaturall then there is no naturall relation betweene the raine-bow and an vniuersall flood because such a flood cannot proceede of naturall causes but onely by Gods power yet naturally it doth signifie some moderate raine to follow because it is generated not when the whole face of heauen is couered with thicke clouds but when there are some thinne and dewey cloudes opposite to the sunne Q. Why did God rather make the rainebow the signe of his couenant then any thing else A. Because amongst the celestiall bodies there is none more wonderfull conspicuous and glorious then this and therefore fittest to be the signe of such a couenant betweene God and vs Secondly the couenant is that God will restraine the waters from drowning the earth againe this is seene in the bow wherein there is water but temperated with light with light heate is ioyned and heate is that which restraines immoderate raine thirdly the effect of his couenant is peace and reconciliation and this is signified by the Raine-bow which wanteth both string and arrow For hee shot his arrow against the first world and hath broke the string because he is reconciled to vs fourthly the Raine-bow naturally signifieth a moderate raine therefore it was fittest to signifie supernaturally restraint from inordinate raine fifthly the flood proceeded from the clouds and this Bow is generated in the clouds therefore fittest of all to assure vs that wee shall not bee drowned with the immoderate raining of the clouds Q. Was the Raine-bow before the flood or not A. It was in respect of the matter thereof For seeing before the flood the Sunne and the Clouds were which are the causes of the Raine-bow it could not be but that the Raine-bow was also Yet it was not till now in respect of that sacramentall relation it hath with Gods mercy for it was no signe of the couenant till now Q. Shall there be no Raine-bow as some haue thought fortie yeeres before the last iudgement A. If this were true then the time of the last iudgement should bee knowne but of that houre and day knoweth no man secondly if in that space there should bee no Bow then there should be neither raine nor clouds but famine miserie and mortalitie but Christ testifies the contrarie for men shall be eating and drinking marrying c. and therefore there shall be great ioy and plentie thirdly the Raine-bow is the signe of that couenant which God made not only with Noah but with all his posteritie and therefore shall continue till the end of the world Q. What relation is there betweene the Raine-bow and Christ A. As the Raine-bow is the signe of that olde and temporarie couenant so is Christ the Angel of the new and eternall couenant secondly as the Raine-bow is generated of the light of the Sunne which light is all one with that which is in the bodie of the Sunne So is Christ begotten of the substance of his Father light of light God of God from all eternitie thirdly as the Raine-bow doth consist of the light of the Sunne but somewhat obscurer because couered with a cloud So Christ doth consist of the nature of God which for a while did lurke vnder the vaile of his humanitie fourthly as God did manifest himselfe vnto
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
at the command of Elisha 2. King 6. In her many were baptized by Iohn confessing their sinnes Matth. 3. Yea Christ himselfe did sanctifie her with his bodily presence being baptized there and in her the holy Ghost descended vpon him and whils he was there the heauens were opened and the voyce of the Father heard Matth. 3. This. Iordan flowed from two springs in the foote of Libanus the one is Iordan and the other Dan and emptieth her selfe into the dead sea so called because no creatures can liue there the very fowles that flie ouer it fall downe dead this lake is about some 36. miles long and in some places 8. or 12. miles ouer whatsoeuer is cast into it doth swimme not sinke as Vespatian made triall vpon the bankes groweth fruit faire to the sight but being touched are nothing but dust within Q. Why would Cod haue Abraham and Lot to be separated A. For the further good of them both First to preuent that discord which was like to arise by their dwelling together Secondly that the knowledge of God may the further be defused in Canaan by Abraham and to the fiue Cities by Lot so wee reade Acts 15. That when Paul and Barnabas could not agree about Marke they departed asunder Paul to Syria and Cilicia and Barnabas to Cyprus and so the Gospell by this meanes was enlarged Thirdly God would haue Abraham to stay in Canaan but Lot to depart because Abrahams posteritie the Israelites was to inioy this land but not the Moabites and Ammonites who came of Lot And here we may obserue that Lot did not chuse the better part for though that countrey was pleasant yet the inhabitants were wicked and where he thought to haue found pleasure he met with trouble and sorrow for he vexed his righteous soule from day to day with their vnlawfull deedes 2. Pet. 2. 8. Such is the foolishnesse of this world for whiles men hunt altogether for pleasure they fall into griefe and sorrow Vbi mel ibi fel. Againe in Abraham we may obserue singular wisedome who though he loued Lot most deerely yet rather then by his companie he would offend God he doth most willingly suffer him to depart and so must we cast away euery thing that is offensiue to God be it neuer so neere and deere vnto vs. If thy right eye offend thee plucke it out and if thy right hand offend thee cut it off for better it is for one of the members to perish then that the whole body be cast into hell Matth. 5. Q. How is it vnderstood that the Sodomites were sinners before the Lord A. That is openly and boldly without either shame of men or feare of God euen as the earth Gen. 6. 11. Is said to be corrupt before God and Nimrod Gen. 10. 9. Is called a mightie hunter before the Lord the sinnes then of Sodome were many and fearefull as pride fulnesse of bread aboundance of Idlenesse Ezech. 16. Euen that vnnaturall sinne of Sodomie Gen. 19. Yea they were contumelious against men impious against God vnmercifull to the poore cruell to strangers Iosep. lib. 1. Antiq. And questionlesse Idolatrie did reigne amongst them and many more sinnes and here they are called sinners not as though they onely were sinners for by the disobedience of Adam we are all made sinners Rom. 5. 19. But because they were notorious and open sinners therefore this title is giuen them so Psal. 104. 35. Let the sinners be consumed c. and Matth. 26. 45. The sonne of man is betrayed into the hand of sinners and 1. Tim. 1. 9. The law is made for sinners and here wee see that though these Sodomites inioyed pleasant and fruitfull grounds yet they sinne exceedingly against the Lord. Thus the wicked doe abuse Gods externall gifts and the more they haue the more vnthankfull and sinfull they are when the Israelites waxed fat they spurned with their heele Deut. 32. 15. This made Salomon vnwilling to seeke riches lest hee should deny God For it is hard for a rich man to enter into the kingdome of heauen Secondly let not the godly enuy the riches and pleasure of the wicked but behold the end and they shall see them consumed with Sodome Thirdly let not the wicked reioyce in their riches and pleasures for though God spare them a while yet the day will come when with Sodome they shall bee consumed with fire and brimstone Q Did Abrahams posteritie inioy no more ground then that which Abraham did now see A. Yes a great deale more euen from Dan to Beâ—…rsheba which Abraham at once could not see then Abraham did not onely inioy that which he saw but that also which he went through in length and breadth verse 17. And as God showed the land now to Abraham so did he afterwards to Moses but neither of these could at once see all the land but God points out the limits and corners of it to them both and as Moses saw the land vpon Mount Pisgath So it is like that Abraham saw it vpon Mount Garizim they both see this land but neither of them doe possesse it now Abraham is grieued doubtlesse for the want of his deere friend and brother Lot but behold God comes to comfort him showing him the land thus God deales with his Saints heauinesse may bee for a night but ioy shall come in the morning Secondly we see here that Abraham did well in parting from Lot or else God had not come to comfort him thirdly God came not to Abraham till this strife with Lot was ended neither will he come to vs so long as we are at variance Fourthly Abraham saw the land now but did not inioy it so we by faith doe see the heauenly Canaan but hereafter wee shall possesse it Q. Why doth God againe renew the promise of giuing to him this land A. To confirme his faith which was often assaulted with many crosses and such is the weakenesse of our faith that of it be not often confirmed with the word of God it will faint and although Abraham had no inheritance here except that field and caue which he bought to burie Sarai in yet he did possesse it all in hope euen as we are now already saued by hope Rom. 8. Againe he did possesse it if not in himselfe yet in his posteritie so Iacob was Lord ouer his brethren Gen. 27. 29. Which was accomplished not in him for Iacob doth call himselfe Esaues seruant and Esau his Lord. Gen. 33. 14. But in his posteritie the Israelites who were Lords ouer the Edomites Esaus posteritie so Iacob foretold many things Gen. 49. Which should befall his children which did not happen to them but to their posteritie then Abraham being the chiefe head of the Israelites receiueth this blessing for his posteritie which they did begin to inioy 370. yeeres after the death of Abraham but they did possesse it not for their owne worthinesse but for the faith and obedience of Abraham Q. Whether