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 Cancasus of India Nilus out of the mountaine of inferior Mauritania but Phison and Geho◠out of Armenia Nilus exonerateth her selfe in the Mediterranean sea but Phison and Gehon into the Persian Gulfe Q. What country is this Hauilah A. Not a country 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 kind of sweete 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 Habbacuc and Philip or else by an Angell in the shape of man he 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 bee the more circumspect in obeying God considering hee might be as well put out of it as hee 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 hee 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 idlenes Secondly thereby to stirre him vp the more to contemplate heauenly things And thirdly to try 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 euery tree he should haue bene tied to it Secondly man hath no need to be commanded to eate when he is hungry for hee can do 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 Q. Yes for so shee 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 he must serue and obey Secondly To let him see that hee had free will and power both to chuse and refuse any thing he pleased Thirdly To exercise him in obedience Q. But seeing God knew that Adam would violate this precept bring himselfe his posterity to perpetuall misery 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 et velle et posse Secondly Although God knew that man would sinne yet hee did permit him because he was to conuert that sinne of Adam to his greater good in sending his Sonne into the world Thirdly hee suffered him to fall that his mercy 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. He did not dye actually as soone as he had eaten the forbidden fruite but now he was subiect to death and the necessity of dying is layd vpon him Secondly hee may be sayd to dye actually that day because then the infirmities of body soule which are the fore-rūners 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 corporal is better knowne to man not onely by faith and reason but also by experience then death eternal 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 misery 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 meant 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 ordayned 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 hee did excel them and how much the more he should be thankefull Secondly Because hee was the Lord of the beasts God would haue him to see his seruāts 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 help to man as the beasts thirdly because they could not liue out of the water Q. Had
conceptions are imperfect and deformed secondly many children being conceiued do perish before they come to maturity thirdly many children are wicked and rebellious not regarding the wombe that bare them with anguish nor the pappes which suckled them with danger These are great punishments inflicted on women for the sinne of Eua fourthly her conceptions are a punishment for many infirmities doe accompany a woman that is with childe as swimming in the head tooth-aches perturbations in the minde vitiosities in the stomacke as to refuse good and wholesome meates to desire to eate those things which Nature being sound abhorreth Q. What is the reason that women doe bring forth their children in sorrow A. Gods decree in punishing the sinne of Eua secondly the narrow passage of the belly with a dilatation and stretching out of the internall parts therof causeth most sharp and sensible paines hence the Scripture compares exquisit sorrow and paine with the sorrowes of the child-birth Psal 48. Mica 4. Reu. 12. but this paine should not haue bene in the state of innocency Q. Whereon was the ground cursed for Adams sake A. In that it did not bring forth fruite of it 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 fruitlesse and poysonable herbes 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 be 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 neede 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 bee killed to clothe his naked soule 〈◊〉 this beast was killed to clothe his naked body these skinnes also doe signifie our mortification for as these beasts were killed so wee must kill our sinnes for this cause the skinnes of the Sacrifices were giuen to the Priests Leuit. 7. Eliâ—â— and Iohn Baptist with many other Saints did weare skinnes Hebr. 11. Q. Why did God doth them with skinnes A. First to show them that it wâ—â— lawfull for them to kill beasts although not to eate yet to clothe their bodyes Secondly To teach â—s sobriety for those were skinnes not Silke Purple or cloth of Gold which are not worth so much for necessity as for pride Thirdly that this first Adam might in same sort be a type of the second Adam Iesus for this was cloathed with the skinnes of dead beasts so Christ with our dead sins for he became sin for vs that we might be made the righteousnesse of God in him so our Iacob tooke our flesh and skin and in it receiued the blessing for vs. Q. Was it needefull that Adam should be clothed now after his Fall A. Yes First to hide his nakednesse Secondly to defend his body from the iniuries of the aire 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 AdaÌ„ was like to him A. By these words God would shew how worthy Adam was to be scorned who thoght to bee like to any of the three persons in the Trinity for eating of the forbidden fruite so this word vs doth not signifie Angels but the three persons of the Trinity Q. Why did God driue Adam out of the garden A. To let him see how foolishly hee had done in giuing more credit to his wife then to him Secondly to keepe the tree of Life from him lest he shuld 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 seek for a better life then 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 weeke 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 do 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 heâ— 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 mind of that ease they lost by sin which was restored againe spiritually by Christ Q. What is meant heere by the Cherubins and the fiery Sword A. Not fearefull visions nor the torrid Zone nor a fire compassing Paradise like a wall neither the fire of Purgatory as Theodoretus Aquinas Lyranus and Ambrosius do imagine but by the Cherubins we vnderstand the Angels which did appeare oftentimes 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 left 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 Cherubins 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
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 than 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 bicause one body can haue but one essentiall forme secondly the power of growing feeling 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 be perfect secondly now in 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 natural 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 Tigris 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 gulph and these are the Riuers of Paradise Q. Should man haue remayned 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 foode 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 mind after his fall what great blessings he had lost by losing Paradise Q. Is Paradise yet extant or not A. It is not extant for Paradise was in these Countries of Mesopotamia 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 then 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 think 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 cōtrary 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 try 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 do thinke for Adam was created with perfect knowledge neither can corporall fruits 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 intised them to eate of it promising they should be 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
Adam the knowledge of all things as seene 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 he was to be the Father Teacher and Gouernour of mankinde which he could not haue beene without excellent knowledge thirdly knowledge was a part of Adams happinesse and hee could not haue beene perfectly happy if he had beene at any time ignorant fourthly if God prepared food and all things needful for his body then much more science and vnderstanding which is the food of the soule Q. Should Adams Posterity 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 Adam the knowledge of supernaturall things A. Yes or else his knowledge had not bin 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 excell ours first in that he knew all naturall things we but some secondly his knowledge did proceed of the causes of naturall things but ours from the effects thirdly his knowledge could not be 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 opinion Q. Had Adam the knowledge of the heauens and their operations as he 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 wholy 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 do good and eschew euill fourthly a perpetuall ioy of the minde and peace of conscience arising from this holinesse Q. Hath Christ brought vs more happinesse by his Incarnation 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 Adâ— culpa cuius delenda causa tantum habemus Râ—dempt â—reâ—â—â— saith Gregorius Q. Was Adam mortall or immortall befoâ— 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 immortal 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 contrary qualities as the sublunary and elementall bodies are but Hdam 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 bee of equall dignity with the man therefore she was not made of the head nor of the foote for she must neither be superior nor inferior to him Q. Of what side was she taken out A. It is probable that shee was taken out of the left side for the heart inclineth to that side so man and women 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 forth children but also because shee is a part of his owne substance Secondly Eua was made of Adam to shew that Adam is the beginning of the woman and of all mankind 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 superfluous rib A. It was one of Adams naturall ribs for how else could hee haue sayd of Eua Thou art bone of my bone or how could Eua be 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 posterity of Adam haue all their 24. ribs A. Although Abraham was circumcised yet he begot his children vncircumcised and
here therefore Origen was deceiued that thought there were fiue roomes As in this Arke there were three roomes so in Moses Tabernacle and Salomons Temple were also three The Church also figured by the Arke hath three states before the Law vnder the Law and vnder Christ Q. Why would God establish his Couenant with Noe before the Arke was built A. To confirme Noes faith the more for he had need of such a promise that went about such a hard and dangerous worke as the building of the Arke was And here wee see that God neuer imployeth his seruants in any hard worke but hee giueth them comfort strength and courage to performe it And so it is our part to rely on Gods promises with Noe and not to encline either to the right or left hand Q. What couenant was this that God made with Noe A. That he would preserue him and his Family in the Floud and this is a type of the couenant which God hath made with vs in Christ Now this couenant belongeth to Noe and his Family so all Gods couenants to the faithfull and their children also As for Noe's sake his family was saued so for the company of one holy man many shal escape in the day of Gods wrath For Pauls sake all that were in the ship were saued Here this is called Gods couenant because he bindes himselfe to saue vs so elsewhere it is called our couenant Zach. 9.11 because on our part we are bound to beleeue and obey him Q. What sortes of creatures was Moses commanded to receiue within the Arke A. All those that could not liue in the water as men beasts and fowles fishes then and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those creatures that can liue both on the land and in the water were not receiued secondly the perfect creatures that is such as are procreated by commixture of male female for the male female are here mentioned Then mice such like as are ingeÌ„dred of corruptioÌ„ were not receiued And here Moses is commaunded to receiue two of euery sort which in the next chapter is better explained for of the vncleane two are receiued of the cleane seuen three males and females for generation and one male for the Sacrifice Heere we see that God for Noes sake saueth all those sorts of creatures extending his mercies euen to the beasts for his seruants sake Q. How did Noe gather together all these creatures did he hunt for them A. No but they came of their owne accord the Lord leading them thither and here they are brought to Noe as before to Adam yet although God brought them to the Arke notwithstanding Noe must bring them within and place them in the Arke Noe is the type of Christs Ministers who doe not leade Christs sheepe to the Church because being moued by Gods Spirit they come of their owne accords yet the Minister gathereth them together and doth vnite them by the Word and Sacraments Q. If all kindes of meate were layd vp in the Arke for the creatures then whether or not was there also flesh for those creatures that liued only on flesh A. First before the Floud neither man nor beast did eate flesh but this power of eating flesh was giuen after the Floud secondly we doe not reade of any beasts that were brought into the Arke for meate but onely for generation and sacrifice thirdly if there had been beasts in the Arke for eating and so many as might serue for a whole yeere surely there could not be roome enough for them besides their flesh would haue putrified and that had beene filthy and lothsome to man therefore they did not eate flesh at that time but either grasse fruits or seedes for these they fed vpon when flesh was wanting Besides God that caused them to come to the Arke of their own accord and to remayne so long obedient to Noe could also sustaine them so long without flesh onely vpon hearbs for those were better at that time than now and the temperature of those beasts was sounder Q. Why was God so carefull to prouide foode for those dumbe creatures A. To let vs know and admire his infinite goodnesse in not onely creating them for mans vse but also in preseruing them to the same end secondly that by this carefulnesse of his we may be induced to loue him the more thirdly to depend on him in our extremities for if he had a care of them when they could not care for themselues much more will hee be carefull of vs in our necessities fourthly he would not saue them in the Arke as he did the Israelites in the red Sea and as Ionas in the Whales belly miraculously but he would haue heere both man and beast to vse the meanes of the Arke and of the foode he gaue them for the preseruation of their life to teach vs that we should not despise the ordinary meanes that God hath appoynted for the conseruation of our life fiftly to teach all Christians that haue children wife or family to prouide for them things that may sustaine their naturall life seeing God had such care to maintaine the life of these creatures which are not so deare to God as men are Q. What is the commendation that Noe hath heere in the end A. That he did according to all that God commaunded him therefore he became heire of the Righteousnes that is by faith Hebr. 11. Then heere was his glory not in that he knew Gods commaundements but in that he did them secondly he did not a part but according to all that was commaunded him thirdly his faith and obedience was wonderfull if wee should consider the circumstances thereof as the bignesse of the Arke the long and tedious space of an hundreth yeeres cutting and bringing together so many trees the taunts and scornes hee did indure of men the feare he was in for preaching they should all be drowned the care and solliciâ—ede he had to gather together so much prouision for man beasts and fowles yea to bring into the Arke so many sorts of wilde beasts and lastly to inclose himselfe therein for a yeere as in a Sepulchre all these being considerd shall make vs acknowledge that hâ—â— Faith and Obedience was worthy of eternall commendations Q. Whereof was Noe and the Arke a tipe oâ— figure A. Of Christ and of the Church for Noe was the tipe of Christ in that Noe is rest so Christ is our rest in him we haue rest for oâ—â— soules our consciences haue rest from the gilt and punishment of sinne from the condemning and commaunding power thereof and after this life we 〈◊〉 rest from our labours euen in the bosome of Abraham Secondly as Noe preserued soone from the flood so hath Christ from the floods of Gods wrath Thirdly as Noe in the Arke of wood did saue them so Christ vpon the Crosse of wood hath saued vs. Fourthly as out of the Arke there is no safety so ouâ— of the Church there is no saluation Fiftly 〈◊〉 the Arke was made of diuers sortes of trees so is the Church of diuers sorts of men Sixtly 〈◊〉 the Ark was a loÌ„g time in building so hath the Church a long time in making Seuâ—â—hly as in the floud God drowned sinners so in baptisme whereof the flood was a tipe God drowneth our sinnes Eightly as the plankes of the Arke were ioyned together with Pitch so should the members of the Church be ioyned together with loue Ninthly as Noe not only built the Arke but entred therein so Christ not only built the Church but dwels therein Tenthly as in the Arke were all sorts of creatures so in the Church are all sorts of Christians EleueÌ„thly as in the Arke were more beasts then men so in the Church are more bad then good Twelftly as in the Arke was all kind of corporall food for the creatures so in the Church is all kind of spirituall food for Christians 13. As in the Arke was a window to giue light to the eies so in the Church is the Word to giue light to the minds 14. As there was a doore for the creatures to enter into the Arke so Christ is the doore by whom wee enter into the Church 15. As in the Arke were diuers roomes or stories so in the Church are diuers degrees orders 16. As the Arke was great and large for all sorts of beasts so is the Church for all sorts of men 17. As there was but one Arke one doore one window so there is but one Church one Christ one Scripture 18. As the Rauen went out and came not againe but the Doue could finde no rest till 〈◊〉 returned to the Arke so the wicked care 〈◊〉 for the Church but the godly who represâ—â— the nature and qualities of the Doue can hâ—â—â— no rest for their soules but in the Church 19â—â— the Arke was tossed vp and downe in the wâ—ter with the wind yet was vpheld by Goâ— so the Church is tossed vp and downe 〈◊〉 the sea of this world with the winds 〈◊〉 Satan of sinne of wicked men and of 〈◊〉 flesh yet the Lord vpholds her 20. 〈◊〉 the Arke at last rested on the mountaineâ— of Arâ—â—â—nia so shall the Church on Moâ—â—â— Sion in the Kingdome of glory when thâ— waters shall settle and the winds shall cease then those that seemed to be dead in the Arke shall come out of the graues and with ioy shall inioy that happy Immortality FJNJS
THE FIRST BOOKE OF QVESTIONS AND ANSWERS vpon Genesis Containing those questions that are most eminent and pertinent vpon the sixe first Chapters of the same Booke Collected out of ancient and recent Writers Both briefly and subtilly propounded and expounded By Alexander Rosse of Aberdine Preacher at Saint Maries neere Southampton and one of his Maiesties Chaplaines LONDON Printed by NICHOLAS OKES for Francis Constable dwelling in Pauls Church-yard ouer-against the great North doore at the signe of the white Lyon 1620. ⧠TO THE RIGHT Honorable Francis Lord Verulam Lord high Chancellor of England c. In this Vniuerse Right Honorable THere are onely two things that are the obiects both of Contemplation and of Admiration that is the Creator and the creature amongst the creatures onely two Angels and men in man onely two parts the bodie and soule in the soule onely two faculties the mind and the will in the minde two things onely God and his Word the Word of God is two-fold internall and externall the externall word is two-fold spoken and written the written word hath two parts the old and new Testament the old containeth two Moses and the Prophets and Moses speaketh of these two we formerly mentioned which onely are the obiects of our contemplations euen the Creator and the creature the Creator wee know via negationis eminentiae causalitatis but we know the creatures if they be sensible Cognitione sensitiua if not intellectiua but properly in this life wee know not God in regard of his Essence for how shall wee know him of whom there can not be framed either Species intelligibiles or sensibiles seeing that knowledge is per species yet in part we know him in regard wee haue some knowledge of his personall and essentiall properties of his effects and operations Which knowledge is but small because our finite science cannot comprehend that infinite Essence For if a shell cannot contain the Sea which is a creature much lesse can our soules him that is our Creator The cause then why the Owle can not behold the Sunne is in the eies of the Owle not in the Sunne so that we cannot know God perfectly is not in God who is most perfect but in vs that are imperfect quidquid recipitur recipitur ad modum recipientis non ad modum recepti Then our knowledge is so weake that wee neither know the first effector whose Essence is most excellent neither his first effect I meane the first matter whose existence is most impotent Yet a more eminent knowledge of our Maker haue wee than the Pagans who only know him by his works but we by his words they by contemplation we by inspiration they by senslesse Images we by his essentiall Image they by painted and carued stones we by that stone which the builders did refuse which became the head of the corner which was cut out of the mountaine without hands which brake all their Images to powder vpon which are seuen eies euen that tried and precious stone that was laid in Sion by him I say in whom the God-head dwels bodily in whom are hid al the treasures of wisedome and knowledge haue we the knowledge of our Creator without whom our science is but ignorance and our meditations vexations This is that internal word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom and by whose spirit was spoken and written this externall word contained in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the which word the Creator and the creature is only to be knowne not only in all but in euery part thereof no lesse than the soule is all in all the body and all in euery part of the same so is knowledge in this word Now this externall word differeth from Christ the internal word of the Father as in vs the word which is in our mind doth differ from that which is in our mouth and books our internall speech and reason is generated in the soule and of the soule and is coetaneall with the soule so is Christ begotten in the Father and of the Father and is coeternall with the Father but the word that is in our mouth and books is accidental and the effect of our internall word so is that word which is in the Scripture and in the mouth of Christs seruants accidentall and the effect of Christ the internall word of the Father who is both ratio oratio Patris for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Our soules cognitione directa doe vnderstand many things that are without the soule but cognitione reflexa she vnderstandeth her selfe and then idem est intelligens id quod intelligitur so God doth know all his creatures which are but his effects but in vnderstanding himselfe from all eternitie he doth beget that knowledge of himselfe and in himselfe which is himselfe euen Christ his owne wisedome and knowledge Yet there is great relation betweene Christ Gods internall Word and the Scripture his externall word for as none knoweth the Father but by the Sonne his word internall so none knoweth the Father the Son but by the Scripture his Word externall As the internall word was Principium essendi the beginning of the creatures so the externall is Principium cognoscendi the beginning of knowledge As nothing did exist before the word internall so nothing was spoken before the word externall As by the internall Word the world was created so by the externall word the world is instructed As that word was cōceiued of the holy Ghost so this word was inspired by the holy Ghost As that word was persecuted by the Iewes and crucified by the Roman Pilate so this word hath beene falsified by the Iewes and wounded by the Roman Prelate As it was held vnlawful for the people to cōuerse with that Word so it was held vnlawfull for the Lay people to conuerse with this word As the Iewes did more regard their traditions than that word so the Romans doe more regard their vnwritten lies than this Word As that Word was buried in a garden and kept sure from his Disciples so was this word buried in an vnknowne tongue and kept close from Christians as this word in despite of the Iewes was restored to life so this word in dispite of the Popes is brought forth againe to light This is that word the Author obiect subiect end and ground whereof is God for verity admirable for antiquity venerable for sanctity incomparable for vtility inestimable here is light for the blind life for the dead food for the hungry drinke for the thirsty here is the tree of life the fountaines of liuing waters Manna the food of Angels pearles and other rich Iewels here is a banquet of many dishes an Apothecaries shop with many medicines a sweet garden of many flowres an Armour-house with many weapons here is salt to season milke to strengthen wine to comfort and hony to sweeten here the cold may be warmed the weary refreshed the naked clothed
and the filthy clensed If thou desirest light and perfection here is Vrim and Thummim if the sight of thy fins here is the golden candlesticke if thou wilt wash thy hands and feete here is the brazen lauer wilt thou bee purged from thy leprosie here is the riuer Iordan wilt thou floorish like a Bay tree thou must be planted by this riuer 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 go to the kingdome of heauen this is the only way here is the firy pillar and the cloud to conduct thee to Canaan and here is the Star that will leade thee to find out the Son of righteousn Iesus Christ that bright morning Starre with whom we shall shine in eternity of glory as Stars in the firmament In this word then must we conuerse both day and night not in curious searching and prodigious speculation but in serious weeping and religious adoration neither must our minds be oppressed with terrestriall and infernal occupations but they must be filled with celestiall and supernall meditations Therfore if we will profit here we must cast off all carnall affection that wee may receiue for our weary soules eternall refection for if no beast could touch the mountaine and heare Gods Law why should beastly minds touch the Bible and read Gods Law And in searching this Word let vs not in it search for riches and honour to our selues which is to seek for dirt amongst Iewels and poyson amongst medicaments to ouerthrow ourselues but let vs search for him who only is sufficient to content our soules within our bodies as hee was the only efficient to present our soules into our bodies Therfore we conclude with Augustine Scriptura creatura ad hoc sunt vt ipse quaeratur ipse diligatur qui ipsam creauit qui illam inspirauit The internall and eternall generation of the word was not knowne to the Gentiles but was obscured with an obscure fable of Minerua begotten of Iupiters braine by the which also they did signifie learned notions conceaued in the mind expressed by word or writ Then to be short right Honourable heere I doe offer to your tuition and fruition my Minerua not begotten of my braine but in my braine neither is she armed with a helmet aegis and a speare to terrifie Momus and therefore the more desirous shee is to shelter her self vnder the shaddow of your Honors patronage being perswaded that you are both a Patrone a patterne of learning the fruits whereof haue not only refreshed the hearts and eares of great Brittaine but with Dedalean wings they haue bin transported beyond the Ocean so that Rhodanus Betis and Rhenus haue seasoned their siluer streames with the delicious taste of your learned fruits Then what remaines quam vt ocior Icaro Visas gementis littora Bosphori Sirtesque Getulas canorus Ales Hypereborosque campos Moreouer your Honor being a Father and Patrone of iustice if any wrong be offered to her by Momus she may boldly fly to the Chancery for succor therefore I hope that as your Honor hath permitted your glorious titles to grace her Frontispice so you wil not refuse to beautifie her with your gracious aspect and respect That God which hath exalted you to so great dignities in this world preserue your body and soule and crowne you in the World to come with blessed Immortality Your Honors in all duty euer to command ALEXANDER ROSSE Ad illustrissimum Franciscum supremum Angliae Cancellarium Alexandri Rossaei Epigramma PAcis amans virtutis honos decor inclyte gentis Musarum docti gloria magna chori Auro Iuno beat te lauro Phoebus Apollo Linguâ Mercurius frontis honore Venus Frontis honor moritur florescit gloria linguae Aurea sceptra cadunt laurea serta manent Tu laurum praefers auro Venerique Süadam Plus tibi luce Themis plus tibi laude Charis Propterea aeternum tua fama vigebit in aevum Quod peritura fugis quod vigetura petis En tenues nostrae mittunt tibi dona Camoenae Non satis ampla tibi sint licet apta mihi Non Arabum messes non Indica munera mittunt Aut Nili varias luxuriantis opes Non pictas croco aut radiantes murice vestes Aut aurum rutilis quod vehit Hermus aquis Sed tibi chartaceum mittunt cum carmine donum Et sterilis noster qualia fundit ager Accipe propterea placido pia munera vultu Sinceri officij pignora certa mei Nostram si facilis respexeris inclyte Musam Te redeunte die te pereunte canam The Argument Q. VVHo wrote these bookes of Moses A. Himselfe proofe hee was the first that writ in the world Secondly The holy Ghost testifieth the same Exo. 24.4 Deu. 31.9 and Christ Iohn 1.45 and 5.46 Q. When wrote he this first Booke A. Before the Israelites went from Egypt Reas 1. Because then feeding his Father-in-lawes sheepe 40. yeeres in Madian he was most at leysure to write Rea. 2. To comfort the Hebrewes beeing oppressed with Egyptian seruitude for in this Booke they read the life and death of their Ancestours their courage patience vertue in affliction Gods promises to Abraham that after 400 yeares seruitude in Egypt they should be deliuered and inioy the land of Canaan Q. How came Moses to the knowledge of these things contained in this Booke A. Either by reuelation from God or by tradition of his Ancestors for the knowledge of these things Moses had from Iosephs children they of Ioseph he of Iacob Iacob of Isaac he of Abraham and he of Shem Shem of Noe he of Methusalem and he of Adam with whom he liued 243. yeeres Questions on the first Chapter Question WAs the world created or eternall A. Created 1. There can bee but one eternall 2. Almost all the Philosophers are against the eternity of the world 3. They that hold it eternall can bring no sound reason 4. The most ancient monuments or records amongst the heathen are not so old as the flood of Noah Q. Could God make more worlds then one A. Yes for he is almighty and hee made it not of any mater for that should haue bin exhausted but more he would not because hee being one delights in vnity Q. Why in Hebrew saith Moses Gods created ioyning 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 moueable or not A. Immoueable Iob 38.
in the world nothing can bee added or impayred Fourthly In the sympathy and concord that is amongst some and the discord and hatred that is amongst others of the creatures Fifthly In the pulchritude and comelinesse that is in euery creature as may be seene in the body of man Sixthly In the admirable gouernment and administration of the world in the which there is nothing so euill whether it be naturall euill as the defects of nature or voluntary euill such as is the euill of punishment and of sin but al serues for the glory of God and the perfection of this Vniuerse Q. How is the power of God seene in the world A. First By creating it of nothing Secondly By sustaining it with his power Heb. 1. Thirdly By working many things miraculously aboue the course of nature in which we see that God doth not worke of necessity Fourthly He is not tyed to the second causes Q. Could God haue made the world better then it is A. Yes for his power is not limited therefore hee might haue made it sooner then hee did and larger and fuller of Creatures Q. Why was man the last of all the creatures created A. Because God would 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 Fifthly Because hee was made immortall Sixthly Because God tooke special 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 Son and holy Ghost Q. But how do 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 sence 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 be 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 therof 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 fourthly 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 our selues 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 kind 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 ther 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 dominion 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 to 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 troublesome as is it fell out afterward by sinne Q. Should mankinde haue beene multiplied by â—â—â—nall 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 therfore 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 foode for man thirdly the hearbs were sufficient because before the earth was cursed there was great store of all soâ—â—â— of hearbs and those very powerfull and good to feed man but after the Fall they lost their force and former goodnesse Q. Should the wilde beasts such as Lions 〈◊〉 fed on flesh before the Fall as they do now A. No but on the hearbs onely first because heere is no flesh mentioned but onely hearbs secondly if it had bene permitted to them to eate flesh before the Floud then those rauening beasts that were in the Arke should haue eat 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 kind of beasts do 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 end of all the creatures secondly in him as in a little world are to be seene all the creatures thirdly because 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 same 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 daies and rested the seuenth this reason had beene ridiculous if GOD had made the world in an instant thirdly if wee 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 be 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 Euah was formed of his rib the same instant Q. How then it 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 creaâ—ing 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 gaâ—hered from hence that as God created the world in sixe dayes and rested the seuenth so likewise the world shall continue sixe ages or sixe thousand yeeres and after shall be a perpetuall Sabbath A. No for this computation is but a coniecture or fiction of Elias not the Prophet but the Rabbin hauing no ground Secondly If 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 theef in the night as Lightning his comming shall bee as 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. Colos 1. The Church confesseth the Fathers confirme and generall Councel 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 though 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 We 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 Luk. 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 not 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 Angels A. Because he did accomodate himselfe to the rude capacity 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 weary 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 other creatures since the Creation A. No for whatsoeuer seemes to be 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 kinds that were made in the Beginning Q. Why is it sayd 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 beginne 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 do you vnderstand that God sanctified the Sabbath A. In that he 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 wholy 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 estate it had not bin needfull to appoint one day for Gods seruice seeing euery day should haue bene 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 workes because in that happinesse mans labour should not haue bene wearysome Thirdly wee read of no commandement that was giuen to Adam but only one concerning not eating the forbidden fruite Fourthly if this law had bene giuen to Adam it should haue tied all his posterity to the obseruation thereof but wee do not read that any one of the Fathers before Moses did obserue the Sabbath Fiftly if the Sabbath had bene kept by the Fathers Moses would haue mentioned the same as a strong argument to perswade the Iewes to keepe it Sixtly the soundest of the Fathers are of this opinion Q. What is meant here by the 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 watred the earth A. Not a fountaine but a vapour which is the matter of raine Q. What is meant 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 frailty by earth is vnderstood the 4 elements for man is perfectly composed of all but earth is only expressed because in mans body there is more earth then any other element Secondly when man dies his body is resolued 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 then 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 excellency 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 bee 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 be but one soule Secondly if mans soule were
a retained 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 came it that Adam in losing his rib did not feele paine A. Eyther in regard of his deepesleepe 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 beget 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 a reasonable soule as Adam bad 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 too 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 hee might loue God the more who prouided such a comfort to him when he was alone Q. Is man and woman of the same kind A. Yes for male female make no essentiall difference Secondly if they were not of the same kind how could they procreate children Thirdly they both haue the same definition and essentiall properties Fourthly wee read that maids haue become boyes which could not be if they were of diuers kinds 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 common life Secondly in respect of their carnall copulation Thirdly in respect of procreation of one flesh for the child 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 nakednes A. Because that externally neither heat not cold nor any thing else could hurt their body internally there was no inordinat affection in the soule but perfectly the inferior part of the soule did obey the superior And thirdly because there was nothing to be seene in their bodies but that which was comely and decent and therefore Nihil putabant volandum quia nihil senserant refrâ—â—andum Aug. li. 11. de Gen. Cap. 1. Questions on the third Chapter Q. VVHat is meant by the Serpent A. Not the diuell for so these words should be metaphorically vnderstood but this is a history and no allegory nor the image of a Serpent for it was not a picture but a real 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 besides the deuill which is knowne both by his speech and reasoning with Eua as also by the testimonie of Christ calling the deuill a manslayer from the beginning Iohn 8. 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 al other creatures is most subtil deceitfull prone to hurt and deceiue man the Serpent is prudent to saue it selfe therefore it is sayd Be wise as Serpents Math. 10. and crafty to deceiue others as Paul sayth The Serpent by his craftines 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 heere he doth attribute to the Serpent because Eua saw the Serpent and conferred with the Serpent but Satan she 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 bee 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 bee 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 in Paradise what will he not doe to vs now being driuen out of Paradise Q. What was the first sinne of Eua A. Incredulity in not beleeuing Gods threatning Secondly Pride desiring to bee like God Thirdly A lye saying that God did forbid to touch the tree Fourthly Gluttony in desiring the fruit which was forbiddeÌ„ Fiftly Scandall in drawing Adam to the same sin Sixthly A foolish excusing of her sinne to God Q.
presence Ionas 1. But his presence doth signifie heere the place of his worship where he shewed his presence and that is his Church or else he went out of Gods presence that is he was depriued of Gods loue and fauour Q. Why did Caine build a Citie A. For his better security for hee was in continuall feare secondly because hee was worldly-minded placing his happinesse in the cities and forts of this world and not looking for that city whose builder and maker is God thirdly that he might the more securely tyrannize and prey vpon other mens goods and lands for he is the first King and Conquerour in the world and therefore Kings should not delight in conquering kingdomes with bloud lest they be counted the successours of Caine and Nimrod that mighty Hunter for Magna imperia sunt magna latrocinia Q. VVhen did Caine build this Citie A. Not when Henoch was borne for theâ— there was no great need to build seeing there were but few persons in the world but in his old age for Caine liued a long time and now man-kinde was greatly multiplied Q. VVhy did he call his Citie 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 of feeding of cattel 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 Vulcan but Iubal and Tubal-Caine the posterity of Caine so wee see that in externall things Caine and his posterity 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 incontinency and lust and not of desire to propagate to the increase 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. Heere Lamech perceiuing that hee was hated for his cruelty braggeth 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 wildernes thinking him to be a wilde beast and perceiuing that it was Caine he killed also the yong man that deceiued him Q. What meaneth these words If Caine shall be auenged seuen-fold then Lamech c A. Either he speaketh this to affray others from killing him although he was a murtherer so making a derision of Gods iudgement hee had laid vpon Caine as if hee woulâ— say If he that killeth Caine shall be punished seuen-fold then he that killeth me shall be punished seuenty seuen-fold that is a great deale more or else by these words he seemeth to repent for his murther as if hee would say Was Caine punished so hardly for his murther then I am woorthy of a seuenty seuen-fold worse punishment Q. Was Sheth the third sonne of Adam or had 〈◊〉 â—â—y more besides those three mentioned in Genesis A. It is credible that in the space of an hundred and thirty 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 multiplied according to GODS Decree Increase and multiply But these three Moses onely nameth because of all the rest they were most eminent Abel the ripe of Christ and the Church which are Abels that is mourners in this life Caine the tipe of the diuell and his Church and the father of the wicked Sheth the origin and roote of the Church the Father of Christ yeâ— the origin of all mankind after the flood for Abel was killed and Caines posterity 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 Eâ—â—'s children both in religion toward God vprightnes of life towards men and in loue and reuerence towards his Parents Q. What did Enoch signifie A. Sorrowfull or miserable hee also was a tipe of the Church which is pressed although not oppressed with sorrow and misery in this life Q. VVhy 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 Caine to sacrifice and Sheth also was an holy man and tipe of Christ and of the Church Questions on the fift Chapter Q. VVHy 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 bee produced of nothing then both these words he vsed to signifie the diuers poducing of the soule and body The soule is created because it is produced of nothing the body is made because of some thing and by Adam he 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 sin and death as Adam Q. Why is it not sayd that Adam did begâ—â— Caine and Abel after his image A. Because a part of this image doth consist
Noe shal be acceptable to God who for his sake appoynted times and seasons for sowing and reaping and gaue Noe the skill to finde out wine that comforts the heart of man and also in his time God did sweepe away the sins of this age which did grieue Lamech with an vniuersall floud Q. Which of Noes three sonnes were eldest A. Iapheth is the eldest as it is plaine Gen. 20.21 C ham the youngest Gen. 9.24 but Shem is first named First because in dignity he is preferred before his brethren Gen. 9.26 so Abraham is named before his elder brother Gen. 11.26 Iacob before Esau Gen. 28.5 Ephraim before Manasses Gen. 48.20 Secondly Shem is first named because of him Abram and his posterity the Israelites descended of which Moses is purposed to speake most Q. Why did the Patriarches here named abstaine so long from begetting children as Noe till he was 500. yeeres old c A. As they liued longer then wee so they were not ready so soone to beget children as we are for now when a man is 30. he is in the prime of his yeeres but then none was sayd to come to mans estate till hee had bin a 100. yeeres and more Secondly Moses drift her is not to set downe the names of all the sons 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 speakes of the youngest as Mathew 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. VVHat is vnderstood by men that began to multiply A. By men wee vnderstand the sonnes of Caine who because they tooke many wiues did increase faster then Sheths posterity and as they multiplied so did their sinnes multiply for the multiplication of mankinde 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 flood 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 and mighty men therefore they are called the sons of God as the mountaines of God the Cedars 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 Scripture others againe say that they are those whereof Paul speaketh Rom. 8. They that are led by the 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 posterity 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 posterity 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 by consequent the sonne of God both by adoption 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 sons of old Adam because they were not borne agayne by the immortall seed of the Word Now it was vnlawfull for Sheths posteritie to marry Caines daughters being of a contrary Religion this kind of matrimony was forbidden afterwards Exodus 34. and Deuteronomy 7. For this cause Abraham and Isaac would not haue their sons marry with Canaanites secondly they tooke those wiues not for multiplication of mankinde 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 inclosed into bodies as the soules of men therefore they cannot be moued with carnall lust Q. Some do thinke they haue bodies and therfore are heere 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 not for heauenly bodies haue but one kinde of motion which is to turne round but Angels ascend and descend and haue all other kindes of mouing Elementary they are not for whatsoeuer is 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 than the bodies of men because in sublunarie bodies 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 feede fit for procreation because they feed not for seede is a part of our food 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 whom he had made to his owne Image flesh to make him ashamed that he