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
this couenant we see the largenesse of his loue who is not contented to make it with one person family or countrey but withall Noahs posterity then who is able to comprehend the bredth and length and depth and height of the loue of God Q. Why did God make a couenant with the beasts and foules A. Not for their owne sakes but for man for as God made them for his sake so for his sake he blesseth them and makes his couenant with them Secondly to teach vs that if he hath such care of the beasts farre greater care will he haue ouer vs Oh we of little faith Q. Why did God confirme his couenant with a signe A. For the confirmation of our faith and strengthening of our memory as commonly he vseth so he confirmed our mortification by circumcision heauen by Canaan the death of Christ by sacrifices our regeneration by water our spirituall foode by bread and wine c. and these are the signes of grace or rather seales different from these miraculous signes of glory as the fierie piller the cloud the firie bush the rod of Moses the drying of the red sea the rocke that yeelded water Q. Which was this signe of the couenant A. The raine-bow which is called his bow First because he made it secondly because of the wonderfulnes thereof therefore it is called by the Poet Thaumantia proles thirdly because he by his speciall ordinance did ordaine it to be a sacramentall signe of mercy againe it is called the raine-bow because it is in the cloud in the day of raine Ezech 1. 28. Secondly because it signifies that the world shall neuer be drowned any more with raine moreouer it is called a bow because of the likenesse it hath with a bow Secondly because as a bow in Scripture is vsed for a signe of waâ—…s so the raine-bow naturally is the signe of waters although God hath now made it a signe not of waters but of deliuerance from waters Q. Why did God set his bow in the clouds A. That it might bee the more conspicuous and in the sight of all Secondly because it is a watrie meteor generated in the clouds by the reflexion of the sunne Thirdly for our greater comfort for there God would place it where the greatest feare and danger of water is to witte in the clouds Therefore now we neede not feare the clouds because their waters are sealed with this bow that they shall not any more drowne the earth Fourthly the clouds are oftentimes the signe of Gods presence and fauor as here the bow is set in the clouds a cloud went before the Israelites the Lord gaue the law in a cloud vpon mount Sinay the Tabetnacle was filled with a cloud and in a cloud God appeared in Salomons Temple the clouds are his pauilion Psal. 18. and his charret Psal. 104. Christ was transfigured in a cloud in a cloud he ascended and in the cloudes of heauen hee shall come againe to iudge the quicke and dead Q. Is that opinion of Ambrose sound who thinketh that this bow is not meant of the rainebow but rather figuratiuely of the secret power of God A. No for here it is expresly meant of that bow which is in the clouds which is none else but the rainebow Secondly this narration of Moses is historicall but that opinion of Ambrose is allegoricall Thirdly his opinion is contrary to the opinion of all the greeke and latine Fathers Q. Doth the raine-bow naturally signifie that the earth shall not bee drowned with water A. No for although the raine-bow in respect of the matter and generation thereof be naturall yet as it is a signe of Gods mercy and deliuerance from water it is supernaturall then there is no naturall relation betweene the raine-bow and an vniuersall flood because such a flood cannot proceede of naturall causes but onely by Gods power yet naturally it doth signifie some moderate raine to follow because it is generated not when the whole face of heauen is couered with thicke clouds but when there are some thinne and dewey cloudes opposite to the sunne Q. Why did God rather make the rainebow the signe of his couenant then any thing else A. Because amongst the celestiall bodies there is none more wonderfull conspicuous and glorious then this and therefore fittest to be the signe of such a couenant betweene God and vs Secondly the couenant is that God will restraine the waters from drowning the earth againe this is seene in the bow wherein there is water but temperated with light with light heate is ioyned and heate is that which restraines immoderate raine thirdly the effect of his couenant is peace and reconciliation and this is signified by the Raine-bow which wanteth both string and arrow For hee shot his arrow against the first world and hath broke the string because he is reconciled to vs fourthly the Raine-bow naturally signifieth a moderate raine therefore it was fittest to signifie supernaturally restraint from inordinate raine fifthly the flood proceeded from the clouds and this Bow is generated in the clouds therefore fittest of all to assure vs that wee shall not bee drowned with the immoderate raining of the clouds Q. Was the Raine-bow before the flood or not A. It was in respect of the matter thereof For seeing before the flood the Sunne and the Clouds were which are the causes of the Raine-bow it could not be but that the Raine-bow was also Yet it was not till now in respect of that sacramentall relation it hath with Gods mercy for it was no signe of the couenant till now Q. Shall there be no Raine-bow as some haue thought fortie yeeres before the last iudgement A. If this were true then the time of the last iudgement should bee knowne but of that houre and day knoweth no man secondly if in that space there should bee no Bow then there should be neither raine nor clouds but famine miserie and mortalitie but Christ testifies the contrarie for men shall be eating and drinking marrying c. and therefore there shall be great ioy and plentie thirdly the Raine-bow is the signe of that couenant which God made not only with Noah but with all his posteritie and therefore shall continue till the end of the world Q. What relation is there betweene the Raine-bow and Christ A. As the Raine-bow is the signe of that olde and temporarie couenant so is Christ the Angel of the new and eternall couenant secondly as the Raine-bow is generated of the light of the Sunne which light is all one with that which is in the bodie of the Sunne So is Christ begotten of the substance of his Father light of light God of God from all eternitie thirdly as the Raine-bow doth consist of the light of the Sunne but somewhat obscurer because couered with a cloud So Christ doth consist of the nature of God which for a while did lurke vnder the vaile of his humanitie fourthly as God did manifest himselfe vnto
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
so all Gods Couenants to the faithfull and their children also As for Noes sake his Family was saued so for the companie of one holy man many shall 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 sorts of creatures was Noe 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 and female for the male and female are here mentioned Then Mice and such like as are engendred of corruption were not receiued And heere Noe is commaunded to receiue two of euerie 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 Here we see that God for Noes sake saueth all those sorts of creatures extending his mercles 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 mooued by Gods Spirit they come of their owne accordâ—… 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 onely on flesh A. First before the Floud neyther 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 beene 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 filthie and loathsome to man therefore they did not eate flesh at that time but eyther 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 owne accord and to remaine so long obedient to Noe could also sustaine them so long without flesh onely vpon hearbs for those were better at that time then now and the temperature of those â—…easts 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 wee may be enduced 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 so themselues much more will he 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 dispise 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 we should consider the circumstances thereof as the bignesse of the Arke the long and tedeous 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 sollicitude 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 yeare as in a Sepulcher all these being considered shall make vs acknowledge that his Faith and Obedience was worthy of eternall commendations Q Whereof was Noe and the Arke a ripe or 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 our soules our consciences haue rest from the gilt and punishment of sinne from the condemning and commanding power thereof and after this life we shall rest from our labors euen in the bosome of Abraham Secondly as Noe preserued some 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 out of the Church there is no saluation Fiftly as the Arke was made of diuers sorts of trees so is the Church of diuers sorts of men Sixtly as the Ark was a long time in building so hath the Church a long time in making Seuenthly as in the flood God drowned sâ—…nners so in baptismâ—… whereof the flood was a tipe God drowneth our sinnes Eightly as the plankes of the Arkâ—… were ioyned together with pitch so should the memberâ—… 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 Eleuenthly as in the Ark were more beasts then men so in the Church are more bad thâ—…n 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 we 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 out one Arke one doore one window so there â—…s but one Church one Christ one Scripture â—…8 As the Rauen went out and came not againe but the Doue could finde find no rest till 〈◊〉 returned to the Arke so the wicked care not for the Church but the godly who represent the nature and qualities of the Doue can haâ—… no rest for their soules but in the Church 19. Aâ—… the Arke was tossed vp and downe in the water with the wind yet was vpheld by God so the Church is tossed vp and downe in the sea of this world with the winds of Satan of sinne of wicked men and of the flesh yet the Lord vpholds her 20. Aâ—… the Arke at last rested on the mountaines of Armenia so shall the Church on Mounâ—… Sion in the Kingdome of glory when the 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 FINIS TO THE RIGHT HONORABLE AND REVEREND FATHER in God IOHN Lord Bishop of Lincolne Lord Keeper of the Great Seale of England and one of his Maiesties most Honorable Priuie Councell RIGHT HONORABLE THE Athenians while they were in doubt whom they shold chuse to be the Patron of their Citie at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was preferred because of her wisedome and learning to Neptune the rich god of the great Ocean for they thought their could be no greater glorie then to haue a learned Patron therefore they preferred her peaceable Oliue to his warlike horse her peare to his three-forked Scepter her virginitie to his ample authoritie her Dragon to his Triton and her learning to his vaste dominion and good reason for according to the Comic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen so this little Booke could not finde a fitter Patron to grace and defend her then your Lordship in whom wit and learning greatnesse and goodnesse science and conscience haue met together Truly God hath inriched your Honour with a great measure of learning and other excellent parts that it was not without iust cause that our great Mecenas and immortall glorie of the Muses hath aduanced your Lordship that vnder him you might see learning aduanced Whose Life so long as the God of Iacob doth continue we neede not feare that illiterate Lacedemonians or ignorant Thracians shall beare rule either in our Church or Common-wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Marius shall be countenanced to condemne the Greeke Latine and Hebrew tongues no Caligula to abolish the verses of diuine Virgil and Homer or the workes of Liuius and Seneca no Caracalla to persecute Philosophers and burne the works of great Aristotle no Licinius to account learning the pestilence of the state but the Muses shall sit and sing securely vpon Helicon and knit garlands of Laurell to Crowne his sacred head and sing eternall Peans to the honour of there great Peace-maker Qui Musis haec otia fecit and amongst the rest Si quid mea carmina possunt Nulla dies vnquam memori eum eximet â—…uo Receiue then Right Honorable this Athenian client vnto your tuition in whom although there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet if your Lordship be pleased to approoue her shee cares not who reprooue her So beseeching God who hath made you great in this kingdome to make you also great in his Kingdome I humbly take my leaue and will continue Dum res aetas Sororum Fila trium patiuntur atra Your Honours to command Alexander Rosse To the Reader WAspes we know can sting although they can neither make honie nor waxe so now adaies there are many carpinâ—… Critickes who can reproue and censure the workes of other men when in the meane while either they can not or at least they will not bring forth the like fruits whereby they may profite the Church and Common-wealth Nil tam facilè quam otiosum dormientem de aliorum labore vigilijs disputaâ—…e Hieron in Oseam These men saith Augustin Magis amant vituperare Aug. 〈◊〉 dom in moâ—… damnare quam emendare corrigere quod vitium vel est superbiae vel invidiae Therefore I doubt not but such Vitilitigatores will giue their sensure of this booke before they reade it affirming that because some haue written already of this subiect therefore there is no vse of it but I desire them first to reade and conferre this with others for according to the Greeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then after they haue read and conferred let them censure For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a foule vice and let them rememâ—… that the prouerbe is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 QVESTIONS ON THE SEVENTH CHAPTER Question WHY would God haue Noah and his familie to enter into the Arke Answ. First to preserue them from the flood For this was the ordinarie meanes which God vsed to Saue Noah although he could haue saued him without this meanes and as out of the Arke they could not be preserued so out of the Church we can not be saued Secondly God by this doth shew his care to his Saints that in their greatest dangers he is readiest to helpe them for now the flood was at hand and Noe had most need of comfort now Thirdly he saues the family for Noes sake So then God for one iust mans sake doth blesse a great many Quest. How was Noah righteous before God Ans. Not by the workes of the Law for so no flesh is iust before God Rom. 3. but by Faith Heb. 11. beleeuing in the promised Seed and that God would performe his promise in sending the flood and Noah was iust not before men as hypocrits are who desire onely to please men but he was iust before God only studying to haue his approbation now God saued him not because he deserued it but because hee would crowne his owne worke Q. How many cleane beasts were rere and in the Arke A. Not fourteenth of euery kinde as Iustinus Martij Origen and others do thinke but seauen of euery kinde that is three couple for pâ—…ocreation and one Male for sacrifice â—…ow to thinke that foureteene were brought into the Arke is vaine both because so many of euery kinde would haue ouercharged the Arke as also because seuen were sufficient Q. Why would God haue more cleane then vncleane beasts in the Arke A. The vncleane were preserued onely for propogation but the cleane
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
Ezechiel in the Rainebow so he hath reuealed himselfe to vs in his Sonne Christ fifthly as the generation of the Raine-bow is wonderfull so is the two-fold generation of Christ more wonderfull Yea his name shall be called wonderfull Isaiah 9. 6. sixthly as in the Raine-bow there are three colours so in Christ there are three offices to wit of a King of a Priest and a Prophet seauenthly as in the Rainebow there is the colour of fire and water so in Christ there is fire to purge vs and water to coole and manure vs eighthly as the Raine-bow Reuel 4. did compasse the throne round about so doth Christ with his power and prouidence defend the Church which is his throne ninthly as we should looke vpon the Raine-bow and comfort our selues when we feare any inundation of waters so should we with the eyes of faith looke vpon our Redeemer when we feare the inundation of his Fathers wrath Q. What vse should we make of the consideration of the Raine-bow A. First it should comfort for if God was so carefull to confirme this temporall couenant with a signe much more carefull will he be to confirme that couenant which he hath made with vs in Christ secondly when wee see it let vs with the Iewes lift vp our hands and hearts to him that not only made the couenant but hath also euer kept it till now thirdly let vs learne to feare him and auoide sin that as we haue escaped the sâ—…ood which is signified by the waterish colour so wee may escape that deuouring fire which shall destroy the beauty of this world represented to vs by that fierie colour which we see in the raine-bow Fourthly let vs acknowledge our owne imbecility and incredulity seeing God is compelled to confirme his couenants and promises by such like externall signes Fifthly as the rainebow hath no light nor beauty but that which it hath from the sunne So let vs acknowledge that we haue no grace nor perfection but that which we receiue from the sonne of righteousnesse Sixthly let vs in beholding of the raine-bow acknowledge that the mercy of the Lord is aboue all his workes for in a litle wrath and for amoment he hid his face from vs but with euerlasting kindness he hath had mercy vpon vs. Es. 54. 8. Q. How will God remember Noah when he seeth the bow A. God doth not properly remember because he doth not forget and hee cannot forget because he is most perfect and all things are present to him yet for our better vnderstanding hee is said to remember and forget after the manner of men yet this and such like attributes are in God not subiectiue as they are in vs but Causaliter then he will remember that is he will cause vs to remember Q. Nhy doth Moses make mention of the three sonnes of Noah A. First to let vs see the effect of Gods blessing in the multiplication of mankinde how that of these three the whole world was so suddainely replenished Secondly to let vs know the propagation and increase of the Church which is his chiefest drift Thirdly to let vs see the wickednesse of Cham to his father and the cruelty of his posterity against the Church of God Fourthly that we might know that the propagation of mankind doth not depend on fortune or the starres or that they were from eternity Q. Had Noah any more sonnes besides these three A. No for if he had the Scripture would haue named them as well as the children of other Patriarches at least in generall that they begat sonnes and daughters Secondly Moses in this and the next chapter sheweth that these three did multiply the world therfore it is not likely that he had any more Q. What was the cause that Noah had no more children A. Not because he was gelded by his son Cham as the Hebrewes thinke for that is fabulous But first because these three were sufficient Secondly he was now very old not fit for procreation Thirdly he did enioy the blessing of multiplication in his children Fourthly because of his chastity and temperance which hee did more regard then the propagation of children Q. Why amongst all the children of Cham onely Canaan is named here A. Because amongst all Chams children Canaan and the Canaanites were most notorious in wickednesse Secondly because Canaan and his posterity were cursed of which he speaketh here verse 25. Thirdly to animate the Iewes for now the time was neere that they should take possession of their land to goe with courage against them seeing they were an accursed nation Q. Was Canaan borne in the Arke as Chrysostome thinketh A. No for eight persons onely went into the Arke and onely eight came out from thence Secondly in that dolefull time that they were in the Arke neither man nor beast did giue themselues to procreation Q. How is it vnderstood that Noah began now to be an husbandman Q. Not that he was none before but that now he began againe after the flood to follow that calling so we reade that Christ began to say Luk. 12. 1. and he began to cast out them that bought and sold in the Temple Mark 11. 15. that is he did say and did cast out c. or he began to be an husbandman that is he inuented some other way to till the ground then before or thirdly he began that is he did more painefully till the ground then before because it was made more barren by the flood here then we see that although Noah was righteous and an old man yet hee doth not giue himselfe to idlenesse and neglecteth his calling so no pretence should hinder vs from following our vocation so long as we are able Q. Was Noah the first inuenter of drinking wine A. Yes for if it had been in vse before the flood Noah had not beene ouertaken with it immediately after the flood Secondly we doe not reade that there was any drinking of wine till now Thirdly seeing the earth did bring forth most excellent and comfortable hearbs and the fountaines did yeeld most pleasant waters and the bodies of men were stronger there was no such neede of wine before the flood as after yet we deny not but there were grapes before the flood and men did eate of them as they did of other fruits Q. But seeing the earth was spoyled with the flood whence had Noah vines A. As other herbes and trees did spring out of the earth being warmed by the sunne So questionlesse did vines although not so excellent as before the flood and Noah by his tillage and husbandry made them better but we must not thinke that he gaue himselfe altogether to planting of vines neglecting other trees and hearbs but here is onely spoken of vines because Moses is to speake of Noahs drunkennesse and the effects thereof Q. Why was Noah so desirous to plant a vineyard A. Because he knew that the strength of mans body began to decrease and wine doth