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
dwelling when hee dyeth his glory shall not descend after him c. The other end why they build this Tower is least they be scattered abroad a feare which did arise from their guiltie consciences for the wicked flie when no man persueth Prou. 28. 1. Yet though this building of this Tower proceeded of pride and the intent of the builders was to dishonour God and get themselues a name we must not for this condemne the building of Towers and Forts which are for ornament and defence Q. What doth the Tower and Citie of Babel signifie A. As Ierusalem is the type of Christs Church so is Babel of the diuels Synagogue and therefore as Christs Church and Satans Synagogue are contrary so is Ierusalem and Babel Ierusalem signifieth the vision of peace because the King thereof is the Prince of peace the subiects are at peace with God with men and with their owne consciences But Babel signifieth confusion for as there is nothing amongst the wicked but disorder and confusion so to them there is no peace Secondly Nimrod out of his pride built Babel to glorifie himselfe but Christ by his humility builded the Church to glorifie his father Thirdly Babel is built in a low plaine for the wicked seeke those things that are below but Ierusalem is a city built vpon a hill for the conuersation of the godly is in heauen Fourthly Babel is built with bricke and slime but Ierusalem is built with gold and precious stones Reu. 21. Fifthly diuersitie of tongues was a meanes to leaue off the building of Babel but diuersitie of tongues was a meanes to begin the building of Ierusalem Act. 2. Sixthly the building of Babel was the cause why the people were dispersed and separated but the building of Ierusalem is the cause why they are conioyned and vnited seauenthly Babel is fallen and is found no more for the memoriall of the wicked shall perish Prou. 10. 7. But Ierusalem shall dwell from generation to generation Ioel. 3. 20. For they that trust in the Lord shall be as Mount Sion c. Psal. 125. 1. Eighthly Babel is the hold of euery fowle spirit and a cage of euery hatefull bird Reu. 18. But Ierusalem is that holy city comming downe from God out of heauen Reu. 21. Therefore let vs come out of Babel least we be partakers of â—…er sins and receiue of her plagues Reu. 18. 4. Q. Did God descend locally from heauen to see the Tower A. No but when he brings out some extraordinary effect of his power and prouidence whether it be of iustice or mercy he is said to descend so he descended to see Sodom Gen. 18. 21. He descended to deliuer his people from Egypt Exod. 3. 8. He descended on Sinay Exod. 19. 11. So he is desired to descend Psal. 144. 5. Esa. 64. 1 c. So here because he would manifest the effect of his iustice in confounding their tongues and dispersing of them he is said to descend but if we say with many of the auncient fathers that Christ oftentimes did assume the forme of man before he had fully vnited it to himselfe in the Virgins wombe then we must also say that God heere did descend locally though not as God but as man But howsoeuer here we see that God will not strike till he descend and see their wickednesse that is make it be seene and openly knowne both a notable example of patience and an excellent president for iudges who first must examine before they condemne Q. Why are the builders of the Tower called here the sonnes of Adam A. To put them in minde of their base originall which was red earth that their pride might be cast downe who being but dust and ashes yet durst attempt to build a Tower against the God of heauen their maker secondly to teach vs and all posterity that we doe not arrogate any part of diuine honour to our selues or attempt any thing against him who may redact vs to nothing for hee is Almightie and we are but the sonnes of Adam therefore when wee doe forget our selues he can drowne vs with 〈◊〉 kill vs with 〈◊〉 turne vs into beasts with 〈◊〉 and resolue our bodies into lice with Herod thirdly that we doe not too much admire and adore the Potentates of this world for let their power bee neuer so great yet they are but the sonnes of Adam therefore Vide vnde es homo et erubesce Q. How is it vnderstood that the people 〈◊〉 one A. Not onely in place and speech but also in consent and affection and this vnion made them the more forward to begin that worke so that they would not willingly be restrained from that which they had imagined to doe and here we see that the wicked haue their vnity but it is altogether against the Lord and against his annointed Psal. â—… Therefore such vnion cannot stand and if the children of darkenesse bee at such vnion amongst themselues much more should the children of light who haue but one father one mother one head one redeemer one spirit one word one baptisme one bread which we eate one cup which we drinke one common enemy and one hope of inheritance Secondly we see their stedfast resolution that they thinke nothing can restraine them from their building so confident are the wicked in workes of darkenesse Thirdly we see that God is not idle he notes and obserues their doings he that sitteth in the heauens doth laugh them to scorne Psal. 2. Q. How and to whom did God speake here when he sayes let vs goe downe A. Properly speech belongs not to any thing but to man who onely hath the instruments of speech yet there is an internall and mental speech in spirits which is nothing but the reasoning and discoursing of the minde and this speech is imperfect in respect of man for none vnderstands what is in the minde of man but himselfe in Angels it is more perfect for they vnderstand one another by this mentall speech but in God it is most perfect for after an incomprehensible manner he speakes to himselfe and the three persons in the glorious Trinity doe vnderstand one another after that manner which we cannot conceiue much lesse expresse TheÌ„ as our minds internally and spiritually can speake to God although our tongues do not mooue so can the Angels speake to one another so can God both to them and vs. In times past God spake so to the Prophets and oftentimes by his Spirit he speakes so to his Saints still yet God may be said to speake when he frames audible voyces in the ayre as Mat. 3. Or when his Angels assuming mens bodies doe speake in his name as often in Scripture and most excellently did hee speake when his onely begotten Sonne did assume the whole nature of man By this essentiall word he hath spoken to vs in these last dayes Now because the Father speakes here to the Sonne and Holy Ghost wee can neither define nor
thy sins here is the golden candle sticke if thou wilt wash thy handes and feete here is the brazen lauer wilt thou bee Purged from they Leprosie here is the riuer Iordan wilt thou florish like a Bay tree thou must be planted by this riueâ—… wilt thou bring forth much fruite thou must be sowne with this seed wilt thou sacrifice thy sins to God thou must kill them with this sword wilt thou goe to the kingdome of heauen this is the only way here is the fiery Pillar and the cloud to conduct thee to Canaan and â—…ere is the Star that will leade the to find out the Son of righteousnesse Iesus Christ that bright morning Starte with whome we shall shine in eternity of glory as Stars in the firmament In this word then must we conucrse both day and night not in curious â—…earching and prodigious speculation but in serious weeping and religious aâ—…oration neither must our minds be opâ—…ressed with terrestriall and infernal occupations but they must be filled with â—…elestall and supernall meditations Therefore if we will profit here we must last off all carnall affection that wee â—…ay receiue for our weary soules eternall refection for if no beast could â—…uch the mountaine and heare Gods â—…aw why should beastly minds touch â—…e bible and read Gods Law And in â—…arching this Word let vs not in it â—…arch for riches and honour to our selues which is to seeke for dirt amongâ—… Iewels and poyson amongst medicaâ—… ments to ouerthrow our selues but lâ—… vs search for him who only is sufficienâ—… to content our soules within our bodies as hee was the only efficient to presenâ—… our soules into our bodies Therfore wâ—… conclude with Augustine Scripturâ—… creatura ad hoc sunt vt â—…pse quâ—…ratur ipse diligatur qui ipsam creauit qâ—… illam iâ—…spirauit The internall and eternall generation of the word was not knowne to thâ—… Gentiles but was obscured with an obscure fable of Minerua begotten of Iâ—…piters braine by the which also they diâ—… signifie learned notions conceaued iâ—… the mind expressed by word or writ Then to be short right Honourable heere I doe offer to your tuition anâ—… fruition my Minerâ—…a not begotten oâ—… my braine but in my braine neither iâ—… shee armed with a helmet 〈◊〉 and 〈◊〉 speare to terrifie Mâ—…mus and therefore â—…e more desirous shee is to shelter herâ—…lfe vnder the shadow of your Honors â—…tronage being perswaded that you â—…e both a Patrone a patterne of learâ—…ng the fruits whereof haue not only â—…freshed the-hearts and eares of great â—…rittaine but with Dedalean wings they â—…ue bin transported beyond the Ocean 〈◊〉 that Rhodanâ—…s Betis and Rhenâ—…s haue â—…asoned their siluer streames with the â—…licious taste of your learned fruits â—…hen what remaines quam vt ocior Icarâ—… Visas gementis littora Bospâ—…ri Sirtâ—…sque Getulas câ—…norus Ales Hyperebâ—…rosque campos Moreouer your Honor being a Father â—…d Patrone of iustice if any wrong be â—…fered to her by Mâ—…mus she may boldâ—… fly to the Chancery for succor thereâ—…re I hope that as your Honor hath â—…rmitted your glorious titles to grace â—…r Frontispice so you wil not refuse to beautifie her with your gracious aspecâ—… and respect That GOD which hatâ—… exalted you to so great dignities in thiâ—… world preserue your body and soule and crowne you in the World to come with blessed Immortality Your Honours in all duty euer to command ALEXANDER ROSSâ—… THE ARGVMENT Q. WHo wrote these bookes of Moses A. Himselfe proofe hee was the first â—…at writ in the world Secondly The holy â—…host testifieth the same Exo. 24. 4. Deu. â—…1 9. and Christ Iohn 1. 45. and 5. 46. Q. When wrote he this first booke A. Before the Israelites went from Eâ—…ypt Râ—…as 1. Because then feeding his â—…ather in-lawes sheepe 40. yeeres in Maâ—…ian he was most at leisure to write Rea. 2. â—…o comfort the Hebrewes beeing oppressed â—…ith Egyptian seruitude for in this Booke 〈◊〉 read the life and death of their Anceours their courage patience vertue affliction Gods promises to Abraham that after 400. yeeres seruiâ—…de in Egypâ—… they should be deliuered and inioy the laâ—… of Canaan Q. How came Moses to the knowledge of these things contained in thâ—… Booke A. Either by reuelation from God 〈◊〉 by tradition of his Ancestors for the knowledge of these things Moses â—…ad from Iosephs children they of Ioseph he of Iacob Iacob of Isaac he of Abraham and he of Shem Shem of Noe hâ—… 〈◊〉 Methusalem and he of Adam with whâ—… be liued 243. yeeres Questions on the first Chapter Questions WAs the world created or eternal Answ. Created 1. There can bee but one eternall 2. Almost all the Philosophers are against the eternitie of the world 3. They that hold it â—…ternall can bring no sound reason 4. Thâ—… most ancient monuments or records amongst â—…he heathen are not so olde as the fâ—…ood of Noah Q. Could God make more worlds then one A. Yes for he is Almighty and hee made it â—…ot of any matter for that should haue bin exâ—…austed but more he would not because hee â—…eing one delights in vnitie Q. Why in Hebrew saith Moses Gods created joyning the noune plurall with the verbe singular A. To signifie the mystery of the Trinitie one essence in three persons 2. It is the propertie of the Hebrew phrase Q. Why in the beginning of this booke speaketh Moses only of heauen and earth A. Because by the name of heauen he comprehends all celestiall bodies and by the name of earth the 4. elements for water is in the earth fire and aire as witnesse the springs exhalations or earthquakes and burning mountaines or hote waters Q. Did God create the earth moveable or not A. Immoueable Iob. 38. Psal. 39. and 104. this is vnderstood in respect of the whole earth yet it is moued in respect of parts by earthquakes Iob. 9. Q. Of what figure is the earth A. Round Esay the 40. This figure is most perfect capable ancient Q. Is the earth vnder the water or not A. Vnder because heauiest yet Exo. 20. Ps. 24. and 136. it seemes the water is vnder the earth but it is to be vnderstood that a great part of the earth was made higher then the waters for mans habitation Q. Why cannot the whole earth moue A. Because hee is in his naturall place which if it should moue it should ascend and this is against the nature of the earth Q. What is vnderstood by the spirit that moued vpon the waters A. A winde which often in Scripture is called a spirit or the holy Ghost or the power and mighty operation of God which also is often called by the name of Spirit in this sense the Spirit of God is sayd to carry Elias to heauen and to haue caught away Philip Acts 8. Q. Why is God brought in speaking in the creation A. To shew his absolute power whose word is his worke 2. The second person
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
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
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
we may see the prouidence of God By whom and not by fortune these things come to passe for it is he that hath made of one blood all nations of men for to dwell on the face of the earth and hath determined the times before appointed and the bounds of their habitation Act. 17. 26. Secondly although amongst vs there be many diuisions in religion in lawes in speech c. yet because wee came all of one stocke we should all studie to vnitie for these diuisions came of sinne but vnitie is more ancient for it was from the beginning before sinne came into the world Questions on the eleuenth Chapter Q. WHat was that one speech that was spoken before the confusion of tongues A. Not the Aegyptian tongue as the Aegyptians nor the Phrigian as the Phrigians nor the Syriac as Theodoretus quest 59. in Gen. nor the Chaldee as Philo lib. de confus ling. would haue but the Hebrew For the Syriac and Chaldee tongues are but Dialects of the Hebrew Secondly the names that are mentioned in Scripture before the confusion of tongues are Hebrew and significant Thirdly there are many words which all other tongues haue borrowed from the Hebrew as Sac Babel c. Which doe testifie that this tongue is most auncient Fourthly the most of the Fathers and all the Recent writers are of this opinion Q. Did the Hebrew tongue remaine in vse after the confusion A. Yes but onely in Hebers family therefore it is called the Hebrew tongue Yet all Hebers posteritie did not vse this tongue but onely Peleg and Reu and those that were in the straight line of whom Christ came and it seemes in that this language was not changed that Heber did not consent to the building of Babel This then is that tongue in which God spake and gaue his Oracles both before and after the flood It was spoken also by Angels and by his owne people the Iewes it did not proceede of sinne as other tongues but was from the beginning euen in Paradise it is that tongue that doth containe the misteries of our saluation and like enough it shall be that tongue which we shall speake in heauen yet though this tongue was not confused at the building of Babel it was notwithstanding confused in the captiuitie of Babel And since that time Hebrew did cease to bee in common vse among the Iewes and Syriac or mixed Hebrew came in place so that the tongue which Christ and the Apostles vsed amongst the Iewes was not Hebrew but Syriac Q. Why did the people remooue from the East into the plaine of Shinar A. They remooued from the East that is from the hillie countrey of Armenia where the Arke rested into the plaine of Shinar or Chaldea First because they were now exceedingly increased and an 100. yeeres had beene pinned vp in that countrey therefore now seeing all feare of the flood was gone they thought good to discend to the plaine and inlarge their habitation Secondly because the plaine was more fertile pleasant and commodious for them Thirdly because their minds were not content with their present estate therefore they begin to couet for more ground and a richer soyle and this couetousnesse hath beene the cause of so many wants transmigrations and confusion of tongues Q. Of what matter did they build their Tower and Citie A. In stead of stone they vsed bricke because in that plaine countrey stones were scarce and because of the aboundance of clay they had matter enough to make bricke of Secondly in stead of mortar artificiall they vsed naturall morter or a kinde of slime that was found in their pits riuers of the nature of brimstone which Seâ—…iramis did vse for the building of Babylon and here we may see their forwardnesse in exhorting one another to this wicked worke A shame for vs who are not so earnest to build vp the Church of Christ the heauenly Ierusalem as they were to build vp their earthly Babel Secondly although they wanted matter that is stone and morter to build their Towre with yet rather then they will giue ouer they will make matter to themselues and in this we see the nature of the wicked who will leaue nothing vn attempted to bring to passe their wicked designes Aâ—…dax omnia perpetigens â—…umana ruit per veâ—…itum nefâ—… Thirdly this sinne is most fearefull for it is intollerable pride against the Maiestie of God and it is not amongst a few but vniuersall and that so soone after the flood Q. Of what height did they inteâ—…d to build their Towre A. It is Hyperbolically spoken here that the top thereof may reach to heauen as the cities of the Anakims are said to be walled vp to heauen Deut. 1. 28. 〈◊〉 tree to reach vp to heauen Dan. 4. 18. Caperâ—… to be exalted to heauen Mat. 11. 23. That is exceeding high for it is not like they were so foolish as to thinke they were able to raise a towre to the heauen For as Philâ—… saith the earth being the Center cannot either in the whole or in the parts thereof touch the heauen which is the circumference and in respect of the huge distance betweene earth and heauen though the whole earth should be set on an heape it could not reach to heauen much lesse a Tower yet it is like they did resolue to build it so high that the toppe thereof might exceede the highest mountaines that so they might bee preserued from the flood And this counsell is thought to haue proceeded from wicked Nimrod to whom the rude multitude gaue speedie consent now how farre they proceeded in their worke none is able to define the Iewes haue idlely coniectured that it was 27. miles in height but it is probably recorded that in Hieromes time some part of this huge building was yet extant Q. For what end did they build so high a Tower A. For two the one to get a name that is to be made famous to posteritie or rather infamous as he that burned the Temple of Diana For such is the desire of glory in man that rather then hee will be buried in obliuion hee will doe those things that are most odious both in the sight of God and man that he may be spoken of after death this sin is deriued from Adam to all mankind for he desired to be like vnto God and wee doe all desire that glory which is onely due to God For this cause so many Piramides and Towers Collassus and triumphant arches haue beene erected yea whatsoeuer noble â—…orke is done yet amongst men it is for this end and what will not a man doe to immortalize his name For Pulchrum est digito monstrari dicier hic est but we ought rather to consider what the Prophet saith Psal. 49. Man being in honour abideth not he is like the beast that perisheth like sheepe they are laid in the graue death shall feed on them their beautie shall consume in the graue from their
diuine how he spake yet this we know that he being eternall and incomprehensible did speake after an eternall and incomprehensible manner Q. To what end did God come downe A. To confound their language for this was a speedy way to ouerthrow their building which he might haue done other waies but this way he thought fittest both because it was a means to disperse them abroad as also in that hee would haue this diuersitie of speech to be a testimony to all ages of their intolerable pride And this confusion of tongues did take away that vnion which was amongst men and hath beene the cause of hatred and contempt amongst nations Therefore when wee cannot vnderstand one another let vs call to minde the pride of these builders for whose sinne God hath laid this great labour on the sonnes of men Q. Were their tongues so diuided that euery man who was there did speake a particular language A. No for so there had beene no society amongst men if none could haue vnderstood anothers speech and so the world could not haue beene replenished with people but it is probable according to the opinion of the Ancients that their tongues were diuided according to the number of the families so that euery family spake a language which those that were of another family could not vnderstand Now this confusion of speech is the third vniuersall punishment with which he doth correct the world for the first was mortality denounced against Adam and his posteritie the second was an vniuersall flood and this an vniuersall confusion of tongues and that diuision of tongues is a great iudgement we may see in the 55. Psal. 10. where Dauid doth wish it against his enemies Q. What relation is there betweene this diuision of tongues and that which was visibly done vpon the Apostles A. This diuision was the punishment of pride but that of the Apostles was the reward of their humility secondly as this diuision was a meanes to disperse men abroad and fill the world with inhabitants so that diuision was a meanes to disperse the Apostles abroad and fill the Church with Christians thirdly in this diuision one speech was diuided amongst many men but in that diuision many speeches were vnited in the mouth of one man fourthly by this diuision the people were separated into diuers regions by that diuision the people were â—…nited into one Church fifthly in this diuision God comes downe in his wrath to punish these builders but in that diuision the holy Ghost comes downe in mercy to comfort the Apostles Q. What did follow vpon this diuision of tongues A. They were scattered abroad vpon the face of all the earth so then the euill is brought on them which they sought to preuent for that which the wicked feareth shall come vpon him Prou. 10. 24. Againe as God came downe and dissolued this wicked communion so Magistrates and Ministers must destroy the workes of the Diuell and although they leaue off from building their Citie yet about an 100. yeeres after it was repaired and amplified by Semiramis Q. Why was this tower called Babel A. It is so called not from Belus but from Balal that is confusion and this name God gaue it to be a perpetual monument of their wicked attempt and because this name of Babel or confusion hath beene euer hatefull let vs in all our actions shunne it but especially let the Church be free from it and let all things there be done with order and decencie Againe let vs feare and tremble to attempt any thing against the God of heauen for he is not farre from euery one of vs he that planted the eare shall he not heare He that formed the eye shall he not see Psal. 94. Truly the Lord looketh from heauen he beholdeth all the sonnes of men he considereth all their workes Psal. 33. Yea hee knoweth the thoughts of man that they are vanitie Psal. 94. Therefore as he came downe now to punish these builders so he will come one day but with the sound of the trumpet and the Angels of heauen there shall he render to euery man according to his workes Q. Why are the generations of Sem set downe here A. As in the fifth chapter of this booke Moses rehearseth ten Patriarckes from Adam to Noah so in this he reckoneth tenne from Sâ—…m to Abraham First to let vs see that euen in these most corrupted times God hath his Church although but small therefore we neede not doubt to call the Church Vniuersall in respect of time for it hath bin euen from the beginning although not still apparent in the eyes of men Secondly that we may know the age of the world therfore to euery one of these names the yeeres of their life are subioyned for else we should not haue knowne how much time was betweene the flood and the making of the couenant with Abraham Thirdly that wee may know that Christ came of these fathers according to the flesh Fourthly although many more descended of Sem yet here they are not thought worthy to bee reckoned in Gods booke because they did not continue in the faith of Sem. Fifthly although Arphaxad be here named and in the tenth chapter after Elam and Assur Yet it followeth not that he is yonger then they for so wee must grant that Noah had these three sonnes in two yeeres which is not needfull but Arphaxad is rather the elder For the Scripture doth not obserue the order of times in setting downe names Q. Whether shall we hold with the Hebrew text that Selah was the sonne of Arphaxad or with the Greeke which affirmeth that Selah was the sonne of Cainan and grand-childe of Arphaxad A. Rather with the Hebrew for that is the originall fountaine and of vndoubted veritie the Greeke is but a translation and therefore the Translators might haue mistaken themselues in putting in Cainan between Arphaxad and Selah Secondly all the Hebrew coppies affirme that Selah was the son of Arphaxad but all the Greeke coppies doe not affirme Caman to bee Arphaxads sonne for there are some Greeke coppies which in the 1. of Chron. 1. 18. Make no mention at all of Cainan but onely haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arphaxad begat Selah Thirdly although Luke chapt 3. mention Cainan yet some Greeke coppies there are which in that place doe not at all mention Cainan as Beza witnesseth in his annot vpon Luc. cap. 3. Fourthly the putting in of Cainan here hath for the most part changed the time of each fathers procreation in the Greeke least the Gentiles as it is thought for whom the Bible was translated first should know their true genealogie Q. How many yeeres liâ—…ed Sem after hee begat Arphaxad A. Fiue hundred yeares euen till Isaac was fiftie yeares old and so he saw ten generations after him before he dyed Then true it is that he who honoureth his father c. his dayes shall be long in the land c. And although good Sem was
in Chaldea where he is bid leaue his country Secondly when he came to Canaan then God promised to giue his seed that land Gen. 12. 7. Thirdly when hee departed from Egypt to Canaan being separated from Lot then the Lord promised to him and to his seed the land of Canaan Gen. 13. 14. Fourthly in a vision when God promised to multiply his posterity as the starres Gen. 15. 1. Fifthly when Abraham was 99. yeares old then he changed his name from Abram to Abraham and instituted circumcision the seale of the couenant Gen. 17. 1. Sixthly in the plaine of Mamre setting in his tent dore then hee receiued the three Angels Gen. 18. 1. Seauenthly when he was commanded to cast out Ishmael Gen. 21. â—…2 Eighthly when hee was commanded to sacrifice his sonne Isaac Gen. 21. 1. Ninthly when hee stayed him from offering of his sonne Gen. 22. 11. And by all these apparitions wee may see how highly God did account of his seruant Abraham and how happy and honourable they are whom God loueth although they are contemptible to the world Secondly God appeared oftentimes to Abraham and so hee doth still to his Saints although not after that manner that hee did to Abraham yet in his spirit hee is with vs to the end of the world Q. How did God appeare to Abraham and the Prophets A. Here it is not expressed how God appeared or spake but we know that God hath beene both seene and heard of his people not in regard of his essence which is most simple free from accidents infinite incomprehensible neyther must we imagine with the Anthropomorphits that God hath a body and members by which he is made visible for no man hath seene God at any time Ioh. 1. No man can see him and liue Exod. 33. No in the kingdome of heauen wee shall not see his essence with our bodily eyes We may see him with the eies of our minds as the Angels doe now for we shall be like to them Yet we shal see him perfectly with our bodily eyes but in the person of his Son our mediator for the godhead dwelleth bodily in him then neither Abraham nor any Prophet hath seene or heard God in himselfe but onely they haue enioyed his presents in externall signes as Moses in the fierie bush the Israelites in the cloud and fire in smoake and voices thunders and lightnings the Priests in the mercy seat in the Arke in Vrim and Thummim The Prophets sometimes in the shape of a man sometime they did inioy him without any externall signe immediately by his spirit working vpon the vnderstanding and will and they haue seene him sometimes by dreames sometimes awaking sometimes in a trance as his Maiestie thought good but there neuer was nor is nor shal be a more excellent way to see him then in his sonne Iesus For hee that hath seene him hath seene the Father Ioh. 14. Then we know not how he appeared and spake to Abraham it is sufficient for vs to know that hee appeared in some externall image Quam voluntas eligit non quam natura creauit Ambros Q. Why doth God command Abraham to teaue his countrey A. Because he will trie his faith and obedience Secondly because he will weane him by degrees from the loue of the world Thirdly because hee will haue him to bee a Preacher amongst the Cananites to shew them the knowledge of the true God That he may winne some to saluation and make the obstinate inexcusable Fourthly that he may take possession of that land in the name of his posteritie Fifthly that hee may flee from the Societie of the Idolatrous Chaldeans and shunne all those that were hinderers to him in Gods seruice especially his friends and acquaintance Sixthly to teach vs what we should doe when wee are called euen leaue our owne countrey kindred and fathers house that is the world our sinnes which are so deere vnto vs and the dominion of Satan that we may follow Christ to the heauenly Canaan Seauenthly that Gods power might appeare the more in defending Abraham in preseruing and multiplying his posteritie amongst the midst of their enemies in a strange land and at last giuing them the full possession of it then for these reasons Abraham forsooke his countrey friends and acquaintance which was hard for flesh and blood to doe yet by faith hee went out not knowing whither hee went Heb. 11. 8. Q. Is it lawfull then for vs to forsake our countries and friends if they â—…inder vs in Gods seruice A. Yes for if we preferre father or mother or any thing to Christ we are not worthy of him for this cause therefore Abraham Isaac and Iacob soiourned in the land of promise as in a strange countrey Heb. 11. 9. Lot forsooke Sodome the Israelites Aegypt Moses refused to be called the sonne of Pharaohs daughter Heb. 11. 24. Elias and Iohn Baptist liued in the wildernesse Christ also did retire himselfe commonly to the shippe the mount and the desert the Disciples forsooke all and followed Christ. Math. 18. 28. And many holy men in the Primitiue Church of whom the world was not worthie as th'Apostle saith wandred in deserts and mountaines in dennes and caues of the earth Heb. 11. 38. And truly as the societie of the wicked hinders the seruice of God so nothing fitter to aduance it then a priuate life free from the multitude Amongst whom we both see and here these things which doe not bring vs to God but drawes vs from him yet here I doe not commend the idle life of the Monkes which is vndertaken more for superstition then religion for the belly then the soule amongst whom for the part gluttonie couetousnesse and intemperance doe reigne instead of sobrietie meekenesse and continencie as Helias Abbas did complaine although I finde nothing in that kinde of life contrarie to true Christianitie if so be it were purged from errour and superstition and corrected according to the patterne of that life embraced by the Primitiue Church and so highly commended by the fathers For indeede their Monasteries were the seed-plots and seminaries of the Church and free from these errors and abuses which now adaies haue filled our Monasteries Now though Abraham left his countrey yet this must not be a president for vs vpon euery occasion to forsake our countrey and friends or to thinke that God can onely be serued abroad and not at home truly many holy men who neuer forsooke their countrey and friends haue serued God sincerely And it was the praise of Noah that he was righteous before God in that wicked generation wherein he liued But if wee see that wee cannot liue amongst our friends without indangering our saluation let vs rather loose and forsake all then loose our soules Q. In what countrey was Abraham now when God called him A. Not in Mesopotamia or in the way betweene Chaldea and Charran as Augustine thinketh lib. de ciuit Dei 16. cap. 15. For hee is called
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
of God Gen. 24. Iacob confesseth that Abraham and Isacke walked in the sight of God Gen. 28. God requireth Israel to walke in his wayes Deut. 10. They are blessed who walke in the law of the Lord Psal. 119. Euen so we must walke in the newnesse of life Rom. 6. We must walke honestly as in the day Rom. 13. Wee must walke by faith 2 Cor. 5. We must walke in the spirit Gal. 5. We must walke worthy of our vocation Eph. 4 In loue as children of the light Eph. 5. Worthinesse of God Col. 1. And if we passe our life in walking so we shall hereafter walke with him in white Reu. 3. Who walketh in the midst of the seauen golden candlesticks Reu. 2. Q. What plaine was this which is here called the plaine of Mamre A. It is a plaine or an oake groaue not farre from Hebron which city of Hebron was also called Mamre Gen. 23. 19. Therefore from the towne this plaine is so called and this towne was called Mamre from a certaine Amorite of the same name with whom Abraham made a couenant Gen. 14. 13. Where there is mention made of him and his two brothers Eschol Aner In this Mamre Abraham liued a long time and neere to it he and his wife Sarai Isack and his wife Rebecca Iacob and his wife Leah were buryed in one graue Gen. 49. 31. Q. What was Hebron A. A city in Canaan which was built seuen yeares before Zoan in Egypt Num. 13. 22. Which Zoan is thought to be Tanis and it is supposed that this Hebron was builded by Heth the sonne of Canaan whose posterity the Hittites inhabited in it till Iosuahs time it was sometimes possessed by Gyants whom Caleb droue out Ios. 15. 14. It was a chiefe city in the tribe of Iuda and after called Kiriatharba Ios. 14. 15. From one Arba a greaâ—… man amongst the Anakims This towne became the inheritance of Caleb Ios. 14 14. And was made a city of refuge Ios. 20. 7. Here Dauid was first annointed king and reigned there seauen yeares 2. Sam. 2. This towne then was both a seat for the kings and the priests also and it was called Hebron from Hebron the sonne of Caleb and some thinke it was to this city that Mary came to visite Elizabeth which Luke calleth a city of Iuda in the hill countrey Beza in annot in Luc. cap. 1. Q. What did Abraham when he came to the plaine of Mamre A. He built an Altar to the Lord both to sacrifice thankfully to God as also to sanctifie this place where he was to remaine and this is the third Altar we reade that Abraham built He hath set vp three altars as three testimonies of Gods loue to him and his thankfulnesse to God and that in three famous places one at Sechem the other at Bethel and the third at Hebron Now as Abraham whether soeuer he went did build altars and sacrifice thereon to the Lord so should we at all occasions be ready to offer vp spirituall sacrifices praise and thanks-giuing the calues of our lippes Orationum hostias et miserecordia victimus saith Lyranus To pray euery where lifting vp pure hands without wrath and doubting 1. Tim. 2. 8. For God delighteth not in outward sacrifice nor in burnt offerings for the sacrifice of the Lord are a broken spirit he is pleased with the sacrifice of righteousnes Psal. 51. 16 c. Questions on the fourtenth Chapter Quest. VVHy doth Moses so carefully set downe the warres of these kings A. That we might consider the excellent carriage and happie successe of Abraham in warring with so many kings with so few men and that with such a happie euent that both hee ouercame them and tooke their goods and rescued Lot Secondly that we might see the reward that Lot hath for desiring to dwell with such wicked companie himselfe is taken prisoner and his goods taken from him Thirdly that wee might see how mercifull God is and slow to destroy those cities in the plaine because of their crying sinnes had already deserued fire from heauen Yet God by this small ouerthrow will warne them if they doe not repent a greater punishment is at hand Fourthly that wee may see the cause of this and all other warres for the most part to wit pride and ambition for ambition mooued Chedorlaomer to subdue so many nations and pride mooued those nations to shake of his gouernment Fifthly to teach vs how God oftentimes vseth the seruice of the wicked to punish the wicked that the punishers themselues may be punished as Assyria the rod of Gods anger is sent to punish hypocrites but God will punish the stony heart of Assyria Isa. 10. Sixthly that we might know that the Sodomites were iustly ouercome because they resisted the ordinance of God and refused to be subiect to the higher powers for there is no power but of God Rom. 13. Q. What kings came against Sodome and the other cities of the plaine A. Amraphel king of Shinar that is of Babel and this is thought to be Ninias the sonne of Semiramis Secondly Artioch king of Elasser that is of Persia as some thinke and not of Pontus Thirdly Chedarleomer king of Elam the Elamites were a people that dwelt in the vpper part of Persia. Fourthly Tidal king of nations that is of a people gathered together of diuers nations so Galile is called Galilec of the nations Esay 9. Matth. 4. These foure kings came against the fiue cities of the plaine which here are forewarned of God by these warnes but afterward were burned with fire from heauen except Zoar which was spared for Lots sake Gen. 19. And for the smalnesse of it was called Zoar for this cause also it seemeth that Moses doth not here name the king of this Citie because it was so small Q. Where did these kings ioyne battell together A. In the valley of Siddiâ—… which is the salt sea and it was so called afterward from the euent for at this time it was a pleasant plaine but afterward it was turned into a salt sea or lake for the Hebrewes call euery collection of water sea and as this part of Canaan was turned into a barren lake so now that whole land is made barren of all spirituall graces and as this plaine for sinne is turned into a sea of salt so was Lots wise for looking backe turned into a pillar of salt because neither this countrey nor shee were seasoned with grace and obedience to teach vs how we should be seasoned we must haue salt in our selues Mar. 9. 10. All our sacrifices must be seasoned with salt Leuit. 2. 13. Yea our speech must be seasoned with salt Col. 4. 6. Q. May kings lawfully and with a good conscience make warre A. If their cause be good their affection sanctified their authoritie lawfull and if they finde there is no other meanes to suppresse the enemie to secure themselues and aduance Gods glory they may lawfully raise wars for
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