bee the more circumspect in obeying God considering hee might be as well put out of it as he was brought in if he brake Gods Law Thirdly that hee should haue no cause to accuse God of cruelty in putting him out of that place which by nature was due to him therefore he returnes to the place from whence he came Q. Then why was Euah created in Paradise A. Because Adam out of whose side shee was taken was now in Paradise Secondly she is not now properly created but formed and framed out of Adams rib for when Adam was formed she was created potentia in him in respect the body of Adam was the matter of her body Q. Should man haue wrought in Paradise A. Yes but not for need and with trouble as now but with pleasure to keepe himselfe from idlenesse Secondly thereby to stirre him vp the more to contemplate heauenly things And thirdly to trie the diuers natures of grounds and of those things that grow on the ground Q. Doth these words You shall eate of euery tree of the Garden containe a precept or a permission A. Not a precept but a permission for if God did command Adam to eate of â—…uery tree he should haue beene tied to it Secondly man hath no need to bee commanded to eate when he is hungry for he can doe that by nature Thirdly he knew that all the trees were created to that vse therefore he needs no commandement to eate Q. Was this commandement of not eating the tree of Knowledge of good and euill inioyned to Eua also A. Yes for so she confessed to the Serpent Secondly if she had not beene commanded to abstaine from it shee should not haue sinned in eating of it Q. How could this precept belong to Eua seeing she was not yet created A. It was first giuen to Adam and then by Adam it was deliuered to Eua. Q. Why did God forbid Adam to eate of this tree A. First to let him know that he was but a creature and seruant and therfore had a Lord whom hee must serue and obey Secondly to let him see that hee had free-will and power both to chuse and refuse any thing hee pleased Thirdly to exercise him in obedience Q. But seeing God knew that Adam would violate this precept and bring himselfe and his posterity to perpetuall miserie why would God inioyne it to him A. To make him inexcusable for he made him vpright and gaue him grace to obey if he would dedit Adamo posse si vellet non velli posse Secondly Although God knew that man would sinne yet he did permit him because he was to conuert that sinne of Adam to his greater good in sending his Sonne into the world Thirdly he suffered him to fall that his Mercie and Iustice might appeare the more Q. How is it vnderstood that whatsoeuer day Adam should eate of the Forbidden tree he should die A. Hee did not die actually as soone as hee had eaten the forbidden fruite but now he was subiect to death and the necessity of dying is laid vpon him Secondly he may be said to dye actually that day because then the infirmities of body and soule which are the fore-runners causes of death actual did seaze vpon him so mortuus est morte inchoata sed non completa Q. Why did not God expressely threaten Adam with death eternall A. Because God in the old Testament speaketh but sparingly of death eternall and vnder shaddowes Secondly death corporall is better knowne to man not onely by faith and reason but also by experience then death eternall which onely is knowne by faith Thirdly hee would speake of such a death as did not onely belong vnto him but to all his posterity although they did repent and this is the death of the body whereof all are partakers Q. Why did God threaten Adam with death A. Because death is the greatest and most fearefull miserie that can happen to man Secondly The name of death comprehends all the miseries and afflictions that doe befall man in this life because they are preparations to death Nam vt via ad generationem est generatio sic via ad interitum est mors Q. Then what death is meanâ—… here A. Both of body and soule temporall and eternall Q. How can death corporall bee a punishment for sinne seeing it proceeds of naturall causes as of contrary qualities A. It is not the punishment of sinne as it proceedes of naturall causes but in respect that God ordained Adam to liue immortally if he had not sinned now hauing sinned death followes as the stipend of sinne Q. Why was it not good that man should bee alone A. Because man without the woman could not procreate children and so man-kinde could not bee multiplyed Secondly Christ could not haue come in the flesh Thirdly the Elect and Church of God could not haue increased if Adam had beene alone Q. How were the creatures brought to Adam A. Either by the helpe of Angels or by that naturall instinct which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which euery creature perceiueth what is good and bad for them Q. Why did God bring the creatures to Adam A. First To let him see how much he did excell them and how much the more he should be thankfull Secondly Because hee was the Lord of the beasts God would haue him to see his seruants Thirdly that he might name them Fourthly that posterity might know what excellent knowledge Adam had in giuing names to the creatures according to their kindes Q. Why were not the fishes brought to Adam A. Because they doe not so much resemble man as the beasts secondly because they could not be such a helpe to man as the beasts thirdly because they could not liue out of the water Q. Had Adam the knowledge of all things as soone as he was created A. Yes because he was created perfect as well in regard of the gifts of his minde as of his body secondly hee was to be the Father Teacher and Gouernour of mankinde which hee could not haue beene without excellent knowledge thirdly knowledge was a part of Adams happinesse and hee could not haue beene perfectly happy if hee had beene at any time ignorant fourthly if God prepared food and all things needfull for his body then much more science and vnderstanding which is the food of the soule Q. Should Adams Pesterity in the state of innocencie haue knowledge ingrafted in them without labour A. No for it is naturall to man to attaine to knowledge by his senses and experience therefore the soule hath receiued a body with senses which the soule may vse as organs to beget knowledge yet man in that happy estate should haue attained to knowledge sooner and with greater ease than now because the wit was most excellent the senses more perfect the life longer the body healthier and stronger and there should haue beene no impediment to learning as now Q. Had
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
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
Adam the knowledge of supernaturall things A. Yes or else his knowledge had not been perfect secondly without this knowledge he could not haue knowne God nor the Angels nor the end of his owne creation Q. Had Adam more wisedome than any man euer since A. Yes except Christ. And Adams wisedome did excellours first in that he knew all naturall things wee but some secondly his knowledge did proceed of the causes of naturall things but ours from the effects thirdly his knowledge could not bee lost but ours is often partly through the infirmity and corruption of our naturall senses partly by idlenesse and ceasing to study and partly by the contrary habit of ignorance and false opinions Q. Had Adam the knowledge of the heauens and their operations as hee had of earthly creatures A. Yes because his minde was perfect and knowledge is the perfection of the minde secondly the power wisedome and prouidence of God is seene in the heauenly bodies as in the earthly thirdly Adam could not haue had the perfect knowledge of earthly things if hee had not had the knowledge of heauenly for the knowledge of the earthly things depends from the knowledge of the heauenly Q. What were the effects of that originall righteousnesse in the which Adam was created A. The effects thereof are many especially these foure first the holinesse of his will and reason which was wholly subiect to God secondly the vprightnesse of the inferiour part that is of the flesh and senses which were perfectly obedient to the superiour part of the soule thirdly perfect inclination to doe good and eschew euill fourthly a perpetuall ioy of the minde and peace of conscience raising from this holinesse Q. Hath Christ brought vs more happinesse by his Iucarnation than Adam lost by his transgression A. Yes for although sinne did abound yet grace did more abound as the Apostle disputeth Rom. 5. Therefore Foelix fuit Ada culpa cuius delendae causa tantum habemus Redemptorem saith Gregorius Q. Was Adam mortall or immortall before his Fall A. He was immortall not simply but conditionally if he did obey God if not then he should die Q. How was he immortall A. Not as God who is altogether immortall both internally and externally because in him there is no mutability nor as the Angels who are immortall because they are not compounded of a matter which is the subiect of corruption nor as the heauens which though they haue a materiall substance yet this is not the subiect of contradiction and contrary qualities as the sublunary and elementall bodies are but Adam was immortall by grace and the power of God who would haue preserued him supernaturally from corruption although naturally he was subiect to corruption Q. Then this gift of immortality which Adam should haue inioyed was not naturally due to him A. No for if it had bin naturall it should not haue bin taken from Adam but sinne did neither abolish nor diminish mans naturall gifts Secondly that which is against nature cannot be due to nature but for the body to be immortall is against the nature of mans body seeing it is compounded of contrary qualities Q. Why would God forme Eua of Adam sleeping A. That Adam should not feele any paine in losing his rib Secondly to signifie a great mysterie for as Eua was formed out of the side of Adam sleeping so the Church was reformed by water and blood out of the body of Christ dying Q. Why was Eua made rather of the side then of any other part of the body A. Because the side is the middle of the body to signifie that the woman must be of equall dignitie with the man therefore shee was not made of the head nor of the foot for she must neither be superior nor inferior to him Q. Of what side was she taken out A. It is probable that she was taken out of the left side for the heart inclineth to that sideâ—… so man and woman should imbrace each other with hearty loue And as the left side is weakest so is the woman the weaker vessell also the males are conceiued in the right side the females in the left and as the sides are defended by the armes so must the woman by the husband Q. Why was Eua made of the man and not of the earth as Adam was A. Because Adam should loue his wife the more not only because she is of that same nature with him that shee is ioyned with him by carnall copulation that shee doth bring him sorth childâ—…en but also because shee is a part of his owne substance Secondly Eùa was made of Adam to shew that Adam is the beginning of the woman and of all mankinde Thirdly that we might learne from hence that mysticall coniunction betwixt Christ and his Church Q. What is meant by the rib A. Not the bare bone but bone with the flesh thereof as Adam testifieth Thou art bone of my bone and flesh of my flesh Q. How did God of one rib make a whole woman A. Either by rarefaction or multiplication of the same rib or by some addition of some new matter as Christ did feed 5. thousand men with 5. loaues for God can of nothing or of euery thing make any thing Q. Was this rib whereof Eua was created one of Adams naturall ribs or was it a superfiuous rib A. It was one of Adams naturall ribs for â—…ow elsé could hee haue said of Eua Thou art bone of my bone or how could Eua bee sayd to be formed of Adam Neither was Adam imperfect although he wanted his rib for God did fill vp that place with flesh Q. If Adam lost one of his ribs how comes it that the posteritie of Adam haue all their 24. ribs A. Although Abraham was circumcised yet he begot his children vncircumcised and a maimed man doth beget a whole man for nature if she be not hindred retaines her owne force and vigor and brings forth the perfectest effects she can Q. How come it that Adam in losing his rib did not feele paine A. Eyther in regard of his deepe sleepe for those that are in a lethargie doe feele neither stripes nor wounds or else because God did suspend and hinder the act of feeling which is in the nerues Q. Why doth not Moses speake as well of the creation of Eua's soule as of her body A. Because her body was otherwise created then the body of Adam but the manner of the creation of her soule is all one with that of Adams therefore there was no need of repetition Q. Why was Eua brought to Adam A. To signifie that shee was Adams companion Secondly a helpe to him to beger children Thirdly that the man is not for the woman but the woman for the man Fourthly this bringing signifieth that they are now contracted and married Q. Had Eua â—… reasonable soule as Adam had A. Yes because she was made for a helpe to man which shee could not haue bin without a
reasonable soule secondly both receiue a Law vpon both was inflicted punishment for the breach thereof both their bodies are alike redemption is promised to both and both doe expect glory Q. Why did not God create Eua as soon as Adam A. That Adam liuing a priuate life a while might the better perceiue the comforts of the married life Secondly that he might loue God the more who prouided such a comfort to him when he was alone Q. Is man and woman of the same kinde A. Yes for male and female make no essentiall difference Secondly if they were not of the same kinde how could they procreate children Thirdly they both haue the same definition and essentiall properties Fourthly wee reade that maides haue become boyes which could not be if they were of diuers kindes Plinius lib. 7. Cap. 4. Gellius lib. 9. Cap. 4. c. Q. How could Adam and Eua bee married seeing they were so neere a kin A. The neerenesse of kin which forbiddeth matrimony is that which ariseth of carnall copulation and Eua was not begotten but created of Adam therefore she was not his daughter but his wife Q. Why was there but one woman created A. Because that one woman is sufficient to bee a helpe to one man Secondly to teach posterity that God doth hate Polygamy Thirdly that the loue of man might bee the greater to his wife Q. How is man and woman one flesh A. Because they are ioyned together to liue one commonlife Secondly in respect of their carnall copulation Thirdly in respect of procreation of one flesh for the childe is the flesh and substance of the father and mother and both their flesh is vnited in their children Fourthly because of the right and power the Husband hath ouer the body of his Wife and the Wife ouer her Husband 1. Cor. 7. Q. Why was not Adam and Eua ashamed of their nakednesse A. Because that externally neither heat nor cold nor any thing else could hurt their body internally there was no inordinate affection in the soule but perfectly the inferior part of the soule did obey the superior And thirdly because there was nothing to bee seene in their bodies but that which was comely and decent and therefore Nihil putabant velandum qâ—…ia nihil 〈◊〉 〈◊〉 Aug. 〈◊〉 11. de Gen. Cap. 1. Questions on the third Chapter Q. WHat is meant by the Serpent A. Not the diuell for so these words should bee metaphorically vnderstood but this is a historie and no allegory nor the image of a Serpent for it was not a picture but a reall Serpent that was cursed neither was it a naturall Serpent that did speake for speech and reasoning doe naturally belong to men not to beasts for they neither haue reasonable soules nor the instruments of speech but it was the deuill that spake in the Serpent vsing the same as his instrument to deceiue So then there was both a Serpent which is proued both by the speech of Moses and the punishment inflicted on the Serpent and besides the diuell which is knowne both by his speech and reasoning with Eua as also by the testimonie of Christ calling the deuill a man-slayer from the beginning Iohn 8. Q. Why was not Eua afraid to conferre with the Serpent A. Because the serpent as all other creatures was subiect and obedient to man neither durst they nor could they afray him or hurt him neither was there any place for feare in that happy estate Q. Why did Satan vse rather the Serpent then any other creature A. First because God did not suffer him to take any other creature Secondly because the Serpent of all other creatures is most subtil deceitfull prone to hurt and deceiue a man the Serpent is prudent to saue it selfe therefore it is said Be wise as Serpents Math. 10. and crafty to deceiue others as Paul saith The Serpent by his craftinesse deceiued Eua 2. Cor. 11. Chap. Q. Seeing it was the diuell in the Serpent that deceiued Eua why doth not Moses signifie so much A. Because Moses writeth a history and not a commentary therefore all that is spoken here he doth attribute to the Serpent because Eua saw the Serpent and conferred with the Serpent but Satan we saw not Q. What doe these words meane Your eyes shall be opened A. This is meant of a further degree of knowledge which Eua had not as yet for the eyes of the body were opened already and good and euill is not the obiect of bodily eyes but of the minde which is the eye of the soule Q. What is that You shall be as Gods A. By Gods may be vnderstood Angels which are called Gods in Scripture But here is rather meant the persons of the Trinity as vers 22. Behold Adam is become as one of vs. Q. Did not Eua see that this tree was good till now A. Yes she saw before but simply but now she seeth it with an ardent desire to eate of it Q. Why did God suffer Eua to be tempted A. That there might be an occasion for the manifestation both of Gods iustice in punishing the wicked and of his mercy in sauing the repentant Secondly to shew vs that although shee had all happinesse in that estate yet she should not haue beene free of temptations Thirdly that we might learne to arme our selues against Satan for if he durst tempt in the estate of innocency and in Paradise what will he not doe to vs now being driuen out 〈◊〉 Paradise Q. What was the first sinne of Eua A. Incredulity in not beleeuing God threatning Secondly Pride desiring to be like God Thirdly alye saying that Godd forbid to touch the tree Fourthly Gluttony desiring the fruit which was forbidden Fiftâ—… scandall in drawing Adam to the same sinne Sixthly a foolish excusing of her sinne to God Q. Why was the Diuell so earnest to tempt Eua A. Because he hated God and would not haue man to glorifie but to anger him Secondly because of his pride and enuy for he could not abide that man should be in such happinesse himselfe being in misery Q. Why did Adam eate of this fruit A. Partly through the instigation of his wife partly through curiosity desiring to try what kinde of fruit this should be which God did prohibit so Nâ—…timur in vetitum semper cupimusque negata Q. Was Adam deceiued also as the woman was A. No Adam was not seduced but the woman 1. Timo. 2. For Eua did not deceiue Adam because shee thought all was true that Satan spoke but Satan deceiued Eua because he made her beleeue that which he knew himselfe was false Secondly Eua confessed that she was deceiued but Adam doth not say that hee was deceiued but The woman gaue to me and 〈◊〉 〈◊〉 Q. Was the same of Adam and Eua the greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. If we doe consider one sinne with another then wee say that Adams sinne was not the greatest for the sin against the holy Ghost iâ—… greater but
owne accord as it should haue done if Adam had not sinned or at least with little labour Secondly in that it brought forth noxious and fruitlesse and poysonable hearbes after the Fall Q. Why did Adam call his wife Eua the mother of liuing A. Because by this name hee would testifie his faith in beleeuing that Christ the Seed of the woman should bring that life againe to man which he had lost by his sinne Q. Did God make coates of skinnes for Adam and his wife A. Yes but whether God killed some beast or whether he created the skinnes of nothing or of some matter it is vncertaine howsoeuer by those skins he did put Adam in mind of his mortality and that he had need of clothing both for his body which now was to be subiect to infirmities as also for his soule which now was defiled with sinne and therefore must bee clothed with the righteousnesse of Christ which garment hee did put on by beleeuing that Christ the Lambe of GOD should be killed to clothe his naked soule as this beast was killed to clothe his naked bodie These skinnes also doe signifie our mortification for as these beasts were killed so we must kill our sinnes for this cause the skinnes of the Sacrifices were giuen to the Priests Leuit. 7. Elias and Iohn Baptist with many other Saints did weare skinnes Hebr. 11. Q. Why did God clothe them with skinnes A. First to shew them that it was lawfull for them to kill beasts although not to eate yet to clothe their bodyes Secondly to teach vs sobrietie for those were Skinnes not Silke Purple or Cloth of Gold which are not worne so much for necessitie as for pride Thirdly that this first Adam might in some sort be a type of the second Adam IESVS for this was cloathed with the skinnes of dead beasts so Christ with our dead sinnes for hee became sinne for vs that we might be made the righteousnesse of God in him and so our Iacob tooke our flesh and skin and in it receiued the blessing for vs. Q. Was it needfull that Adam should be cloathed now after his Fall A. Yes first to hide his nakednesse secondly to desend his bodie from the iniuries of the ayre thirdly to assure him that although hee was a sinner yet God would not quite forget him and cast him away Q. Why did God say that Adam was like to him A. By these words God would shew how worthie Adam was to be scorned who thought to be like to any or the three Persons in the Trinitie for eating of the forbidden fruit so this word vs doth not signifie Angels but the three Persons of the Trinitie Q. Why did God driue Adam out of the Garden A. To let him see how foolishly he had done in giuing more credit to his Wife than to him Secondly to keepe the Tree of Life from him lest he should abuse it by thinking to haue life by it seeing he had now violated Gods Law for although this Tree was a signe of life before his Fall now it is none Thirdly that by driuing him from this Tree of Life he might seeke for a better life than this Tree could yeeld euen that heauenly life which is hid with Christ in God Q. When was Adam cast out of Paradise A. That same day he sinned for he being now a sinner and rebellious against God was not fit to stay any longer in that holy place but what day of the weekâ—… he was cast out is vncertaine yet it is thought the eighth day after his creation he was cast out in the euening of that day for Satan did not suffer him to stay long there vntempted yet I doe not hold that he was cast out that same day he was created for so many things as fell out betweene his creation and casting out of Paradise could not be done all in such a short space as a piece of a day for the beasts were created the sixth day before man was Secondly in such a short time Adam could not haue perceiued the pleasures and happinesse of that place therefore he was not cast out that same day hee was created Q. Why would God haue Adam to till the ground A. Because now the ground was cursed and would not yeeld fruite without hard labour Secondly by this seruill worke hee would put him in remembrance of his sinne which brought him to this misery yet afterwards God mitigated his hard labour in freeing euery seuenth yeere from his tillage to put them in mindâ—… of that ease they lost by sin which was restored again spiritually by Christ. Q. What is meant here by the Cherubins and the siery Sword A. Not fearefull visions nor the torrid Zone nor a fire compassing Paradise like a wall neither the fire of Purgatory as Treodorotus Aquinas Lyranus and Ambrosius doe imagine but by the Cherubins we vnderstand the Angels which did appeare often times with wings as Daniel 1. 9 and the figures of these were wrought in the tabernacle Exo. 25. By the fiery sword we vnderstand most sharpe and two edged swords which the Angels in the forme of men did shake by the which shaking and swift motion the swords did seem to Adam to glister like fire for more terror lest he should attempt re-entrance there the Angels also haue appeared at other times with swords in their hands as we read Numbers 22. of the Angel that met Balaam and of that Angel that Dauid did obserue with a sword in his hand 1. Chro. 21. 16. Q. Why are these Angels called Châ—…rnbins A. Because they did appeare with wings in the Tabernacle and the Temple they were wrought with two wings they appeared to Esay with 6. wings who are called in the 6. of Esay Seraphins because they are inflamed with the loue of God they appeare with wings to signifie there swiftnesse and diligence in executing Gods commandements Questions on the fourth Chapter Q. WHat is the subiect of this Chapter A. Concerning the propagation of mankinde especially of Caine and Abel in whoâ—…e persons were to bee seene the wicked and the Church of God Caine signifieth Possession this is a fit name to the wicked for they seeke nothing else but Possessions and Honours in this world and therefore Came built a Citie so the wicked laboureth to be secure to haue rest and ease in this world But Abel signifieth Vanitio and Sorrow so is the estate of the godly their life heeâ—…e is but vanitie and they account all things but vanitie their life is sorrow they weepe for their sinnes and for the vanities of this world and because they are persecuted by the posteritie of Caine. Q. When was Caine borne A. After Adam was cast out of Paradise for theâ—…e â—…ee remained but a short while neyther was it â—…it that in Paradise a place holy and the type of Heauen any carnall copulation which now was sinfull should be committed Q. Why did Eua say I haue obtained a sonne
Henoch and not by his owne name Caine A. Because his owne name was odious to the world in respect of his murther therefore he would not disgrace his Citie and those that dwelt therein secondly because he loued Henoch exceedingly therefore he would immortalize his name Q. How is it vnderstood that Iabel was the father of them that dwelt in Tents and had Cattell A. He was the inuenter of Shepheardry and of feeding of Cattell now Abel being dead for Tents heere signifie such Tents as Shepheards doe vse and not those that Souldiers doe vse in Warres Q. Who were the first Inuenters of Musicke and Smiths Craft A. Not Pythagoras Linus Orpheus or Uulcan but Iubal and Tubal-Caine the posteritie of Caine so wee see that in externall things Caine and his posteritie were blessed as the wicked are generally in this life but the inheritance of the Saints is in heauen Q. Was it lawfull for Lamech to haue two wiues A. No for it was against the first institution of Marriage secondly against the Law of Nature which doth shew that one should be content with one thirdly this pluralitie of wiues did arise of incontinencie and lust and not of desire to propagate to the encrease of the Church as many Saints haue done Q. What is meant by these words I would slay a man in my wound c A. Heerâ—… Lamech perceiuing that he was hated for his crueltie bâ—…aggeth to his wiues of his strength That although he were wounded yet hee were able to kill a man this hee did speake to make his wiues and others feare him the more The Hebrewes thinke that Lamech did kill Caine in the Wildernesse thinking him to be a wilde beast and perceiuing that it was Caine he killed also the young man that deceiued him Q. What meaneth these words If Caine shall be auenged seuen-fold then Lamech c. A. Eyther hee speaketh this to affray others from killing him although he was a murtherer and so making a derision of Gods iudgement hee had layd vpon Caine as if hee would say If hee that killeth Caine shall be punished seuen-fold then hee that killeth me shall be punished seuentie seuen-fold that is a great deale more or else by these wordes hee seemeth to repent for his murther as if hee would say Was Caine punished so hardly for his murther then I am worthie of a seuentie seuen-fold worse punishment Q. Was Sheth the third sonne of Adam or had he any more besides those three mentioned in Genesis A. It is credible that in the space of an hundred and thirtie yeeres for in the hundred and thirtieth yeere Sheth was borne Adam had many more children than those three because that Adam and Eue were created perfect and apt for procreation So also it was necessary that the world should be multiplyed according to Gods Decree Increase and multiplie But these three Moses onely nameth because of all the rest they were most eminent Abel the type of Christ and the Church which are Abels that is mourners in this life Caine the type of the Diuell and his Church and the father of the wicked Sheth the origin and roote of the Church the Father of Christ yea the origin of all mankind after the floud for Abel was killed and Caines posteritie drowned Q. Why doth Eua say that God hath put another Seed to me in stead of Abel speaking of Sheth and not of any other of her sonnes A. Because Sheth was likest Abel of all Eua's children both in Religion toward God vprightnesse of life towards men and in loue and reuerence towards his Parents Q. What did Enoch signifie A. Sorrowfull or miserable he also was a type of the Church which is pressed although not oppressed with sorrow and miserie in this life Q. Why doth Moses say that in his dayes men began to call on the Name of the Lord A. To signifie that now men began to worship God more publikely then they did before to exhort the people to repentance to preach openly But wee must not thinke that God was not worshipped at all till now for Adam did worship God and taught his sonnes Abel and Came to sacrifice and Sheth also was an holy man and a type of Christ and of the Church Questions on the fift Chapter Q. WHy doth Moses rehearse the ten generations of Adam A. First to shew the Genealogie of Christ the promised Seed Secondly because hee is to speake of Enochs translation therefore hee would shew his generation Thirdly to shew that amongst these multitudes God had his Church although it was then small for God hath neuer wanted some since the Creation who doe worship him and call vpon his Name Q. Why doth Moses say here that God did both create and make man and what is meant by Adam here A. He doth distinguish creation from making for to be made is to be formed of some pre-existant matter but to be created is to be produced of nothing then both these words he vsed to signifie the diuers producing of the soule and body The soule is created because it is produced of nothing the body is made because of something And by Adam hee meaneth both the man and the woman giuing them one name to signifie that they are both of one flesh Q. How is it vnderstood that Adam begat a sonne after his image A. First by his image we vnderstand his nature and substance secondly his reason and power he had ouer all other creatures thirdly the corruption of his nature so that now Adam being sinfull and mortall begetteth sinfull and mortall children Then Sheth was begotten after the image of Adam a man indued with reason and dominion ouer the creatures subiect to sinne and death as Adam Q. Why is it not sayd that Adam did beget Caine and Abel after his image A. Because a part of this image doth consist in bearing rule ouer the creatures which dominion Abel had not being taken away by vntimely death and from Caine this power was taken away because he was accursed and the Earth commanded not to yeeld her encrease Q. What doth this name Sheth signifie A. To be set or appointed in stead of Abel and as Abel was the type of mortalitie so Sheth is the type of our resurrection for Adam seemed to be dead Abel being killed and Caine accursed but in the birth of Sheth hee seemes to reuiue againe and as he in Sheth was reuiued so we all in Christ shall be made aliue and in that Adam giueth the same name to his sonne that Eua did they both testifie their faith and hope they haue in the promised Seed Q. Why are the yeeres of Adam and the rest called Dayes A. To signifie that although our life bee neuer so long it shall consume as dayes for all yeeres are composed of dayes therefore euerie day wee should be mindfull of Mortalitie and thinke that euerie day is the last and wee must beseech God that hee would teach vs to number our dayes
make all things fit and prepared for him Secondly because he is the Lord and end of all other creatures Thirdly Because hee is most perfect and in order of generation that which is most perfect is last Q. Wherein did man exceed all other creatures A. First In that hee had dominion ouer them all Secondly In that God prepared a most pleasant place for man to dwell in to wit Paradise Thirdly Because of his knowledge and wit in giuing names to the creatures according to their natures Fourthly In respect of his holinesse and innocency Fiftly Because hee was made immortall Sixtly Because God tooke speciall care in the creating of man aboue the other creatures Seuenthly Because the whole Trinity doth consult about the making of man as about a matter of great weight Q. Why speaketh God in the plurall number Let vs make man A. Here is the mystery of the Trinity for the Father doth not here speake to himselfe as the Iewes nor to the Angels as some hereticks thinke but the Father speaketh to the Sonne and holy Ghost Q. But how doe we know that he spake not here to the Angels A. Easily Because the Angels cannot create neither soule nor body for they are but creatures Secondly There is no mention in the Word that Angels created but that God onely created man Thirdly Man was created according to Gods Image and not according to the Similitude of Angels Fourthly God sayes To our Image but the Image of God and Angels are not the same but infinitely diuerse Q. Was man onely created to the Image of God A. The Image of God doth shine in euery creature in part but in man most perfectly of all other creatures for he hath not onely existance and life but also reason and wisedome Q. Wherein doth the Image of God consist A. The Image of God is most in the soule which hath existence secondly life thirdly sense fourthly reason againe it is incorruptible secondly immortall thirdly it is indued with vnderstanding will and memorie fourthly it hath free will fiftly it is capable of wisedome grace and glorie sixtly it hath power of all other creatures in all which consisteth the Image of God Q. Whether is the Image of God most to bee seene in Angels or men A. In Angels if wee respect their nature absolutely for they are of a more excellent nature than Man but if we respect the dignity of Mans nature the which is sanctified and assumed by Iesus the essentiall image of the Father the Image of God is most to be seene in Man Q. If man be created to the Image of God may he not be called the Image of God A. No for Christ is onely the Image of God because hee is of that same nature with the Father but Man is of another nature and therefore he is not the Image of God but created to the Image of God Q. Is the Image of God seene in the woman as in the man A. Yes equally in both if we respect their nature yet the Image of God is seene in man more perfectly in respect that man is both the beginning and end of the woman Et finis est praestantior finito Q. Can the Image of God be abolished by sin A. If wee take his Image for that righteousnesse wherein Adam was created then we say that Gods Image was abolished by sinne but if by the Image of God wee vnderstand mans reasonable soule with the faculties thereof then his Image is not vtterly abolished but defaced by sinne Q. Why did God create man to his Image A. First to manifest his singular loue and goodnesse to Man Secondly that all creatures might reuerence Man the more in that he carries the Image of God as his badge and armes thirdly that Man might loue and serue God the more for hee weares Gods Image as his Liuerie sourthly that Man might know the nature and properties of God more perfectly for there is no creature wherein wee may contemplate the nature of God more fully than in ourselues fiftly that God might haue some of his creatures with whom hee might be familiar for his delight is with the sonnes of men Prouerbs 8. Sixtly that Man might be the more capable of eternall felicitie and more assured of Gods loue seuenthly that Gods power might appeare the more in that hee created such an excellent piece of worke at which all the creatures may admire Q. Had Man before his fall dominion ouer the creatures A. Yes Genesis 1. Psalme 8. Secondly he gaue names to them in token of his power ouer them thirdly Euah conferred freely with the Serpent without feare fourthly it stood with the order of Nature that some should be superiors and some inferiors and man was fittest to gouerne because of his Reason and Wisedome Q. Had man also dominion ouer the creatures after the Fall A. Yes Genesis 9. Secondly because wee kill them and make them serue for our diuers vses thirdly all kinde of creatures were subiect to Noah in the Arke fourthly the Lions were familiar with Daniel but mans dominion ouer them before the Fall was naturall this miraculous secondly that should haue continued this is but a while thirdly that did belong to all men this onely to some Q. Should not man haue had rule ouer man in the state of innocencie A. Yes because amongst multitudes there can be no order where there are not some superiors and some inferiors but the subiection of man to man then had bin voluntary pleasant ciuill not seruile and by constraint Q. Why then doth not God speake of this domn ion of man ouer man but of man ouer beasts A. Because the dominion of man ouer the beasts is a part of Gods Image and did belong to all men as men but the dominion of man ouer man doth not agree vnto all as they are man but as wiser or better c. Q. Should the wife haue beene subiect to the man in that state of innocencie A. Yes but this subiection of the wife should not haue beene vnwilling bitter trou blesome as it fell out afterward by sinne Q. Should mankinde haue beene multiplyed by carnall copulation as now A. Yes but without sinne for the soule and her faculties should haue beene subiect to God and the body to the soule therefore God distinguished in man male and female secondly he saith Increase and multiply thirdly it is said They shall be both in one flesh which is onely in respect of copulation Q. Should man haue only eaten of the hearbs and not also flesh in Paradise A. Onely hearbs first because Gods permission is onely extended to the hearbs secondly the hearbs were most naturall and simple foode for that happy estate and man was not made for food but food for man thirdly the hearbs were sufficient because before the earth was cursed there was great store of all sorts of hearbs and those very powerfull and good to feed man but after the Fall they lost
generation the body is no sooner formed but God infuseth the soule the same order did God keepe in mans creation thirdly the soules in all that time should haue either done good or euill but Iacob and Esau did neither good nor euill before they were borne Rom. 9. 11. Ergo. Q. Seeing the soule doth exist after the corruption why did she not exist before the creation of the body A. Shee doth exist after the dissolution of the body of necessitie being immortall but it was not fit she should exist before the creation of the body seeing she is the naturall forme and essentiall part of man Q. Whether are the soules of men infused in the bodies or are they deriued and propagated one of another A. By creating they are infused and by infusing created for mans soule being incorporall and indiuisible cannot be propagated of any other soule nor multiplied that is plaine by Zach. 12. 1. and Coloss 12. 7. Q. Is the soule of man immortall A. It is because a simple essence voyde of contrarieties and bodily accidents secondly It is created to Gods Image and mans soule is not like God only in that it is capable of all sciences and in that it hath an appetite infinite which cannot be filled but with God and that it hath a will free and indifferent to all particular good but also in that desire which it hath of immortalitie thirdly man hath dominion ouer the creatures which consisteth also in this that his soule is immortall theirs are not fourthly Mans soule is not produced of any matter by generation but is induced in the body by creation the soules of all other creatures were procreated of the Elements for the earth brings out beasts and the waters fishes this is also manifest by many places of Scripture Q. Is the soule of man immortall by nature or by grace A. Internally that is as it is a simple immateriall substance it is immortall by nature but externally as it depends on God hath it being and subsistance in him it is immortall by grace Q. In what place of the world was Paradise A. Not in any other earth separated from ours by the Ocean nor higher than the supreme region of the ayre as some Fathers thought but in Mesopotamia and the bordering countries to it for Paradise was planted on the East side of Eden which is in Mesopotamia secondly that is manifest by the Riuers Tignis and Euphrates which spring out of the mountaines of Armenia and flow thorow the countries of Mesopotamia Assyria and Chaldea and runne into the Persian gulfe and these are the Riuers of Paradise Q. Should man haue remained in Paradise onely if he had not sinned A. No for Paradise was not so large as to containe all mankinde being comprehended within the limits of these countries aforesayd secondly man had power ouer the whole earth and all the hearbs of the ground were giuen to him for food and therefore hee was to replenish the whole earth thirdly how should the earth be trimmed manured and made fruitfull if man had dwelt in paradise Q. Then to what end did God make Paradise seeing he knew that man should presently fall and be cast out of it A. He made it that Adam so long as hee obeyed God might enioy it secondly that it might be a figure and type of the heauenly Paradise and ioyes of the life to come thirdly to put him in minde after his fall what great blessings he had lost by losing Paradise Q. Is Paradise yet extant â—…r not A. It is not extant for Paradise was in these Countries of Mesapotamia Assyria c. through the which Tigris and Euphrates the Riuers of Paradise did flowe but those countries are still populous and no signe now of Paradise secondly the Floud Genesis 7. was fifteene cubites higher than the mountaines therefore it was also defaced with the floud Q. Why was the tree of life called so A. Because it was the Sacrament or signe of life both naturall in Paradise and spirituall in heauen or as some thinke because it had power being eaten to preserue the life of man a long time but not for euer for man was not to liue still a naturall life Againe the body of man was corruptible because it was made of matter the subiect of corruption of contrary elements and parts as also because the naturall heate of the body by degrees is extenuated and the radicall humor exhausted and in these respects although this tree had that vertue to preserue the life of the body a long time yet not for euer Q. Why did God forbid man to eate of the tree of knowledge of good and euill A. Not because it was euill in it selfe or hurtfull to man but because by this command God would trie mans obedience Q. Why was the tree called the tree of knowledge of good and euill A. Not because it had power either to beget knowledge in Adam or to augment his knowledge as the Hebrewes and Iosephus doe thinke for Adam was created with perfect knowledge neither can corporall fruites produce spirituall effects in the soule but it was so named from the euent for man knew now what was good and euill by experience hauing transgressed in eating of this tree Secondly it was so named because of Satans false promise who inticed them to eate of it promising they should bee as Gods knowing good and euill Q. What riuers were those that Moses calls here Phison and Gehon A. They were parts of Tigris and Euphrates which riuer is sometimes named one because they flow together and are ioyned in one below Babylon sometimes two in respect of the place from whence they spring and where they end Sometimes foure in respect of their foure heads whereof two spring out of the mountaines and other two emptie themselues in the Persian sea Q. Then Phison is not Ganges of India nor Gehon Nilus of Egypt A. No for Ganges springeth out of Caucasus of India Nilus out of the mountaine of inferior Mauritania but Phison and Gehon out of Armenia Nilus exonerateth her selfe in the Mediterranean sea but Phison and Gehon into the Persian Gulfe Q. What countrie is this Hauilah A. Not a countrie in India but bordering vpon Palestine and Assyria as may be gathered out of Gene. Chap. 25. 18. Q. What is Bdellium A. It is a blacke Tree the bignesse of an Oliue tree from the which there runneth a kinde of sweet Gum. Plinius lib. 12. Chapt. 9. Q. How is that vnderstood that God did put Adam into the Garden A. Either by the inward perswasion of God hee was led thither as Christ was led to the wildernesse Math. 4. or he was caught by the Spirit as Henoch Habhâ—…cuc and Philip or else by an Angell in the shape of man hee was led to Paradise Q. Why did not God create Adam in Paradise A. To let him know that Paradise did not belong to him by nature but by grace Secondly to teach him to
prime of his yeeres but then none was sayd to come to mans estate till he had bin a hundred yeeres and more Secondly Moses drift here is not to set downe the names of all the sonnes of these Fathers but of such as Abraham and the Israelites came and therefore he omits those first borne of whom Abraham came not and â—…peakes of the youngest as Matthew in describing Christs Genealogie speaketh of Isaac not of Ismael of Iacob not of Esau of Iudas and Dauid not of their elder brethren because of them came not the Lord. Questions on the sixt Chapter Q. WHat is vnderstood by men that began to multiply A. By men we vnderstand the sonnes of Caine who because they tooke many Wiues did encrease faster then Sheths posteritie and as they multiplyed so did their sinnes multiply for the multiplication of mankind is a blessing but we see the more blessings God bestoweth on vs the worse we are Q. What is meant here by the sonnes of God A. Not Angels neither good nor bad neither with bodies nor without bodies for they being spirits are not moued with carnall lust neither was it to drowne them that God sent the floud but to destroy man therefore by the sonnes of God is vnderstood men for of them only doth God speake here throughout all the Chapter Q. What sort of men were these that are called the sonnes of God A. Some thinke they were very tall anâ—… mighty men therefore they are called the sonnâ—… of God as the Mountaines of God the Cedarâ—… of God that is high and tall Hills and Cedars others thinke they were the sonnes of Princes and Iudges which are called gods in Scriptureâ—… others againe say that they are those whereoâ—… Paul speaketh Rom. 8. They that are led by thâ—… Spirit of God they are the sonnes of God that they were holy and iust men but they are of soundest iudgement that by them vnderstand the posteritie of Sheth who although they degenerated yet Moses giueth them that honourable title to shew their ingratitude in forsaking their heauenly Father Q. Why is the posteritie of Sheth called the sonnes of God A Because God had separated them from the rest of the World as a peculiar people to himselfe they did serue him and reuerence him as their heauenly Father secondly because Sheth their father was an holy and iust man and by consequent the sonne of God both by adâ—…ption and imitation therefore God doth honour his posteritie in calling them the sonnes of God for their father Sheths sake So wee see what an honour it is to haue holy Parents Q. Was it vnlawfull for the sonnes of God to take to themselues wiues of the daughters of men A. Yes for those daughters of men were Caines posteritie excommunicated from the Church for they were the sonnes of old Adam because they were not borne againe by the immortall Seed of the Word now it was vnlawfull for Sheths posteritie to marry Caines daughters being of a contrarie Religion This kind of Matrimonie was forbidden afterwards Exodus 34. and Deuteronomy 7. For this cause Abraham and Isaac would not haue their sonnes marrie with Canaanites Secondly they tooke those wiues not for multiplication of Man-kinde but to satisfie their immoderate lust therefore this copulation was vnlawfull for they should not haue defiled their bodies as knowing they are the Temples of the Holy-Ghost Q. How doe we know that these were not Angels which are called here the sonnes of God A. Because Angels are Spirits not composed of any Physicall matter nor enclosed into bodies as the soules of men therefore they cannot be moued with carnall lust Q. Some do thinke they haue bodies and therefore are here vnderstood to haue taken them wiues of the daughters of men how then is it that they haue no bodies A. If they had bodies they should be eyther Celestiall or Elementall Celestiall they are noâ—… for heauenly bodies haue but one kind of motion which is to turne round but Angels ascend and descend haue all other kinds of mouing Elementarie they are not for whatsoeuer iâ—… composed of Elements is corruptible but the Angels are not If they say that Angels haue in them but one Element then I would know which it is againe they should graunt that the bodies of Angels are more ignoble then the bodies of men because in sublunarie bodyes the more Elements they are composed of the nobler and perfecter they are and if their bodies are baser then their mindes are imperfecter for there is a proportion betweene the forme and the matter Q. Cannot Angels beget children A. No for they haue no seede fit for procreation because they feede not for seede is a part of our foode Againe if they could procreate children they should be distinguished in male and female for both these must concurre in procreation Q. What is meant by these words My Spirit shall not alwayes striue with man A. By the word Spirit is not vnderstood Gods prouidence nor God himselfe taken essentially nor his wrath and indignation nor mans soule but Spirit is taken for God himselfe personally or for the Holy Ghost the third person in the Trinity by which Spirit Christ preached in Noe to the disobedient spirits of the old World 1 Pet. 3. The meaning then is My holy Spirit shall not contend alwayes or a long time with sinnefull man by exhorting conuincing outwardly and inwardly by the checkes of conscience because he is but flesh that is fleshly-minded walketh after the flesh and not after the spirit Q What then is meant by flesh heere A. Not flesh properly so called secondly nor as it is taken for the nature of man as Iohn 1. 14. Christ the Word is said to be made flesh but heere it is taken for the corruption of mans nature Here then God calleth man whome he hath made to his owne Image flesh to make him ashamed that he hath so miserably falne from his first integrity for Adam was made a liuing soule Q. Why saith God that the daies of man should be an hundred and twenty yeeres seeing that after the Floud many did liue till they were aboue A. It is true that Sem liued fiue hundred yeeres after the Floud some foure hundred some two hundred and many till Moses time liued an hundred and thirtie yeeres So that these words must not be vnderstood as though God after the Floud did prolong mans life onely to an hundred and twentie yeeres but these one hundred and twentie yeres are meant of that time that God gaue to the first world to repent in so long Noe preached and builded the Arke Q. It seemes there was an hundred yeeres from the vttering of this speech till the Floud for Sem after the Floud immediatly was an hundred yeeres old and hee was borne when this speech was vttered A. From the vttering of this speech vntill the Floud there was an hundred and twentie yeeres but this was spoken when Noe was foure
may we offer it fourthly to teach them sobrietie in eating fifthly by interdicting of blood he will accustome them to be obedient to him to acknowledge him as their Lord. Therefore he will haue them to eate that which he pleaseth and to abstaine from that which he prohiâ—…its for this cause he did forbid Adam to eate of the tree of knowledge of good and euill sixthly because he hath giuen it to be offered vpon the Altar to make an attonement for our soules Leuit. 17. 11. Q. Is it not lawfull for Christians to eate blood A. Yes for abstinence from blood was ceremoniall amongst the Iewes which is abrogated by Christs comming therefore not onely haue we power to eate blood but Christ also saith Except yee eate the flesh of the Sonne of man and drinke his blood yee can haue no life in you Ioh. 6. Q. Then why did the Apostles prohibite eating of blood Act. 15. A. Because the Iewes did abhorre the eating of blood therefore least they should giue an occasion to the Iewes to seperate themselues from the Church they in wisedome thought it fit that the Christians for a while should abstaine from blood so then in matters indifferent we must bee carefull that we offend not our weake brethren otherwaies that which entreth in at the mouth cannot defile the man Matth. 15. Q. What is meant by this that God will require the blood of our liues A. This is the reason why he will not haue them to eate blood because he will not haue them to shed mans blood which if they doe he will require it that is he will seeke it out and punish the shedding of it so then God is he that maketh inquisition for blood Psal. 9. 12. And by this wee see his fatherly care of vs who is our defender and the reuenger of our blood secondly that none hath power to reuenge shedding of blood but God and his viâ—…gerent the magistrate thirdly that it is a fear full sinne to shed blood whether it bee our owne or the blood of others For God will surely inquire and punish it Q. May wee not then shed our owne blood vpon a iust occasion A. No occasion should cause vs to shedde our owne blood For if we cannot murther our brother much â—…esse our selues neither must we murther our selues because Sampson did so for he did not intend to kill himselfe by pulling downe of the house but to kill the enemies of God Againe he was an extraordinary person and the type of Christ in this and therefore not to bee imitated neither must we kill our selues vpon pretence to bee with Christ because we must so long remaine in this warfare till our captaine Iesus commandeth vs to depart Q. How is it vnderstood that God will require our blood at the hands of beasts A. By the beasts here we vnderstand not the diuels as Origenâ—…s nor cruell and sauage men as others doe thinke but these words are to be vnderstood of beasts so called properly that if they shed mans blood they shall be killed as it was afterward ordained by Moses law if an oxe gore a man hee shall be stoned c. Exod. 21. 28. and this should teach vs to abhorre shedding of blood for if the beasts shall bee killed for shedding blood much more shall man Q. How will God require the life of man at the hand of a mans brother A. By brother here is meant any other man for God made all mankinde of one blood Act. 17. 26. and this word brother doth teach vs mercy and loue for it is vnnaturall for one brother to kill another and if all men be brethren by nature much more are Christians in Iesus Christ and therefore hatred and murther amongst them is more fearefull then amongst others that knowes not Christ. Q. Shall his blood bee shed that sheddeth the blood of man A. Yes it should be shed both by the laws of God and man this same is mentioned Mat. 26. Reu. 13. yet oftentimes it falleth out that murtherers doe escape the magistrate notwithstanding they cannot escape the hand of God for men of blood shall not liue out halfe their dayes Psal. 55. 24. Q. Then what shall we say of the magistrate that sheddeth blood and of him that sheddeth blood against his will A. The magistrate is Gods vicegerent appointed not to shed the blood of man but the blood of the manslayer he beareth not the sword in vaine for he is the minister of God a reuenger to execute wrath vpon him that doth euill Rom. 13. 4. as for him that killeth vnawares the Cities of refuge were prouided that they might flye thither Num. 35. 11. but he that presumptuously killeth must be taken from the Altar that he may dye Exod. 21. 14. and if this kinde of murther be prohibited much more is that wherby wee murther our brothers soule eyther with poysoning them with false doctrine or else by prouoking them to sinne therefore Satan is called a man-slayer from the beginning Q. Why must not the blood of man be shed A. Because hee is made in the image of God therefore he that spoiles and abuses the Kings image disgracefully doth abuse the king himselfe and much more is God abused when his liuely image is defaced Secondly wee see that the image of God in man after the fall is not vtterly abolished but some reliques yet doe remaine Thirdly it is not for any worthinesse in man that God will haue his life preserued but because of his owne image Fourthly if man bee made to Gods image then let not the rich despise the poore nor the learned the ignorant nor the wise the foolish nor great men their inferiours because they were all made in the image of God Q. Why doth God againe repeate this blessing of increase and multiplication A. To signifie that euen for this hee doth abhorre murther because it is an hinderance to multiplication Secondly to teach vs that as multiplicgtion proceedes of his blessing so destruction and mortality doth insue of his wrath Therefore when God hinders multiplication either by famine plague or sword we may be sure that he is angry with vs. Q. Why did God make a couenant with Noah A. To confirme his faith the more although his word is sufficient yet for our comfort and strengthening he many times is forced to confirme his promises by oathes and couenants Therefore he will not haue Noah and his posterity to thinke that suppose he sends cloudes and raine many times that he will destroy the earth any more with water Secondly by this couenant he signifies and represents the internall and eternall couenant of grace made and confirmed by the blood of Christ. For if hee be carefull to saue our bodies from water much more to saue our soules from eternall fire Thirdly in that he maketh his couenant not onely with Noah but with his seede It sheweth that our children are not excluded from the couenant of grace Fourthly in