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; [Page] 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 [Page] 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, [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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,
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 [Page] 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.
Ad illustrissimum Franciscum supremum Angliae Cancellarium, Alexandri Rossaei Epigramma.
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, [Page] 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.
[Page 2]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. Psal. 93. and 104. this is vnderstood, in respect of the whole earth: yet it is moued in respect of parts, by earthquakes. Iob 9.
Q. Of what figure is the earth?
A. Round, Esay the 40. This figure is most perfect, capable, ancient.
Q. Is the earth vnder the water or not?
A. Vnder, because heauiest: yet Exo. 20. Ps. 24. and 136. it seemes the water is vnder the earth; but it is to be vnderstood, that a great part of the earth was made higher then the waters, for mans habitation.
[Page 3]Q. Why cannot the whole earth moue?
A. Because hee is in his natural place, which if it should moue, it should ascend: and this is against the nature of the earth.
Q. What is vnderstood by the spirit that moued vpon the waters?
A. A wind, which often in Scripture is called a spirit, or the holy Ghost, or the power and mighty operation of God: which also is often called by the name of Spirit: in this sence the Spirit of God is sayd to carry Elias to heauen; and to haue caught away Philip, Acts 8.
Q. Why is God brought in, speaking in the creation?
A. To shew his absolute power, whose word is his worke. 2. The second person in Trinity, the word essential of the Father, by whom the world was created.
Q. Why was the light first created?
A. To beautifie al the rest of the creatures. 2. The world was created in 6. daies, which could not bee distinguished without the light and darkenes.
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 darkenes that went before, was sensible: ergo, [Page 4] 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 elemental 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 we 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. This light, the 4. day began to bee 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 east to west; and from west to east, by the motion of the 1. spheare.
Q. In what place of heauen was this light created?
A. In the east, for this light returning to this same point of the east, from which it went, made a naturall day.
Q. VVhen was heauen and earth created?
A. Before the first day, in respect of their substance and matter, but in the sixe dayes, in [Page 5] respect of their forme and perfection.
Q. What is meant by the firmament that separateth the waters from the waters?
A. The aire, and starry heauens, with all the spheres betweene, which do separate the watry clouds, from these waters below: but properly the lower regiō 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 Origen, not waters properly so called, aboue the stars, as Basil would haue: for their natural place is below, and there is no vse of them aboue the starres: neither the heauen called the Cristalline, 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 heauēs, that is, aboue the aire, which in Scripture is called heauen.
Q. How made God the 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?
[Page 6] 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 fruiteful, 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 valleies 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 flow downewards. 2. Men are said to go down into the seas in ships, Psal. 107. Again, 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 Psa. 104. and 33. it seemes that the waters are higher then the earth.
A. In Ps. 104. Dauid speaks 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, [Page 7] 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 yeere was the world created?
A. In the Autumne, because the Iewes before they departed from Egypt, began their yeere in Autumne, and also before the stood: for the flood began in the second month, 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. 34. nature also shews, that Autumne is the end of the yeere, by the maturity of the fruite, and falling of the leaues from the trees. It is also the beginning of the yeere, as the yong seeds budding out of the earth do 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 [Page 8] 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 hearbs: now they are inexcusable, because this vertue they haue in producing hearbs, is from God, who in the beginning did create hearbs 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 perfectly in the Full.
Q. Haue the starres their light wholy from the sun?
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 sun and moone called great lights?
A. Not in respect of quantity: 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?
[Page 9] A. Round: for this figure is most apt for motion. 2. The Scripture witnesseth the same, Eccle. 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 bee reduced.
Q. Shall the heauens be abolished in the day of Iudgement?
A. Not in respect of their substance which is vncorruptible, but in respect of their motion, influence, and diuers operations in this inferiour world: for of these then there shall be no need, because man shall bee translated to a better life, and other liuing creatures shall be abolished.
Q. Are the starres innumerable?
A. Not in themselues: for they are naturall bodies, but in respect of our ignorāce. 2. These starres of greater note are vnnumerable: for the Mathematicians haue reduced the 1022. starres, to sixe degrees of magnitude: for these of lesser note are not numbred, because not knowne.
Q. Is the sun hot or cold?
A. Neither: but hee begets heat here below, because of his great light, and not because of his motion.
Q. Haue the starres life reasonable, because [Page 10] God is brought in speaking to them in Scripture?
A. No: if they had, they should be capable of vertue and vice, life or death eternall. God is brought in, speaking to them in Scriptures, & so he is to insensible creatures, as the earth, seas, winde, &c. to signifie our stupidity, which are duller to heare, and obey him, then sensles creatures.
Q. Do the starres moue of themselues, as it seemeth by these places, Psa. 19. Iob 9. Ios. 10. or are they moued by the spheres?
A. By their spheres: but the Scripture speaketh rather of the starrs then their spheres, because the starres are better knowne to vs, for the spheres we see not.
Q. Is the heauen and the earth corruptible or not?
A. They are incorruptible in regard of their substance: so witnesseth the Scripture, Eccle. 1. and 3. chap. Psal. 149. and therefore shall not be abolished, but renewed to a more perfect state: for the seruent desire of the creature waiteth when the sonnes of God shalbe reueald. Those Scriptures that speak of the destruction of the world, are to be vnderstood of the alteration of some qualities to better.
Q. Shall the sun and other starres moue as they do now, after the day of Iudgement?
[Page 11] A. No: for now they moue, to distinguish night and day, Summer and Winter: but then of these things there shall bee no need to man glorified.
Q. How are the sun and moone signes?
A. They are naturall signes of faire and foule weather, health and sickenes, sowing and mowing, &c. and supernaturall signes of Gods wrath: for there shall be signes in the Sun, and Moone, and Starres, before the last day. Luke 21.
Q Were the starres made for signes to the Astronomers, to fore-tell things to come?
A. They neither should, nor can fore-tell by the stars. 1. They should not, because prohibited by the word of God, Iere. 10. Deu. 18. Leu. 20. secondly, condemned by the Canons, decrees and Councels of the Church, and refuted by the Fathers. 3. They cannot foretell by these Scriptures, Esay 41.44. and 47. Chap. Eccle. 8. and 10. Chap. Prou. 27. 1. Cor. 2. Again, the most part of, Apollos oracles were false, as witnesseth Porphirius, lib. de oraculis.
Q. Why is this kind of Astrologie condemned?
A. Because it euerts Gods prouidence, abolisheth the liberty of our will, makes all the mysteries of Christian Religion to depend on the starres; it is the cause of all villany and [Page 12] neglect of Gods workes; yea, it makes all the miracles of the old and new testament, such as the flood of Noah, the fire of Sodom, the birth, actions, and death of our Lord, to depend on the starres.
Q. Can the Astrologers foretell things to come by the starres?
A. No: because they know not the forme, matter, motions, force and effects of the starres in the things here below, they cannot explaine the hid causes, and properties of hearbs, stones, and liuing creatures: yea they know not what is doing now in other countries: and if they know not things present, much lesse things to come.
Q. But if they had the perfect knowledge of the starres, could they not tell what is to come?
A. No: because wee cannot haue perfect knowledge of particular effects, except wee know their particular causes: now the starres are but generall causes. 2. If this doctrine were true, then twinnes borne vnder the same starre at the same time, should bee of the same nature and disposition: but this is false, as witnesseth the birth of Iacob and Esau. 3. It should follow, that all those that are killed in the warrs at the same time, should bee borne at the same time: which is most false. 4. That all those that liue [Page 13] according to the same lawes and religion, should bee borne at the same time, vnder the same starre. 5. That al the actions of mans free will, should be knowne to them: which cannot be, seeing man can alter and change his will, when he lift. 6. If men could tell by the starres what is to come, they should bee had in great esteeme: but it fares otherwise with them; for the greatest, both Diuines and Philosophers confute them, Kings and Magistrates condemne and punish them. 7. If they can tell what befalls to man, much more can they foretell what shall befall hearbs and trees, which are more subiect to the starres then man: but this is false: for they cannot foretell how many Peares a Peare tree shal bring forth.
Q Are not then the starres naturall signes of things to come?
A. Naturall signes are rather the causes or effects of that they signifie, but the starres are neither. 2. How can the starres which are still the same, be the signes of so many innumerable accidents as fall out in the world? yet I except Comets, which are not naturall starres, but Meteors generated of naturall causes, yet they are supernaturall signes of things to come.
Q. Can the Astrologers foretell nothing true?
[Page 14] A. Yes: oftentimes they fore-tell things truely, but that is not because of the starres, but by the instinct of Satan, with whom they haue commerce: and hee can foretell many things, partly, by Reuelation from God, and partly, because he is a subtile spirk, and of long experience, and hee makes those men foretell things to come, rather by mouing their phantasies, or by dreames, or by offering to their eyes the shape, or to their eares the words of those things he will foretell, or by characters. 2. They can foretell things to come, because God permits them, for the greater destruction of those that curiously consult Sooth-sayers: so he suffered Balaam & his Asse to prophesie. 3. Men that are of subtile spirits, may foretell some things by looking diligently into the life, manners and dispositions of men: as one may foretell, that a tyrant oppressing his subiects, shalbe killed. 4. They may foretell some things which may fall out true, because of the credulity of those that consult with them; for if they foretel good successe to any, this ofttimes falls out, because of the feruent desire and vsing of all meanes to attaine the same: which doth fall out, not because it was fore-told, but because he to whom it was fore-told, vsed the meanes to haue it.
[Page 15]Q. Is it not lawfull then to consult with Astrologers and Sooth-sayers?
A. No: because in consulting with them, we derogate from Gods glory, and honour them, in thinking that they can fore-tell all things; which is proper only to God. 2. If it bee vnlawfull to conuerse with an excommunicate person, much lesse should we haue commerce with Satan, who is excommunicated from heauen to the place of darkenesse, and is the pernicious enemy of God and man.
Q. Whether are the beasts or fishes perfectest?
A. The beasts, because they haue more perfect sences, beget more perfect blood in our bodies, then fishes, haue more commerce with men, and are docible in many things; fishes are not.
Q. Why then were they created before the beasts?
A. As nature begins at that which is most imperfect in generation, so God in the creation did keepe this course: for man the little world and patterne of all the creatures, was not created till the sixth day. 2. God keepeth that course in the 3. last dayes, which hee did in the 3. first: in the first he created heauen, and in the 4. did replenish it with starres: the 2. hee made the seas, the 5. replenished it with liuing creatures.
[Page 16]Q. Why speaketh Moses of the creation of some particular fishes, and not of trees and beasts?
A. Because these fishes are greater then any earthly creatures, therefore we should the more extoll Gods glory in considering them.
Q. How doe the waters bring forth the fishes?
A. The waters are not the efficient cause of the fishes, but the materiall, yet but in part, for fishes are compounded of the foure elements, notwithstanding the waters are the predominant matter of the fishes, not in respect of their substance, for that is earth: but in respect of qualitie, moist and cold. Secondly, The temperature of the fishes are waterish. Thirdly, Water is the place of habitation, generation and conseruation for the fishes.
Q. Why were the birds created the fift day with the fishes, and not the sixth?
A. Because they were created of the water as the fishes. Secondly, Because of the great resemblance betweene the birds, and fishes, both in respect of their place, water and aire: for both these elemēts are perspicuous, humid, moueable, and easie to be changed one into the other. Secondly, In respect of their bodies, for both are light and swift: the sinnes of the fishes [Page 17] answere to the birds wings, and their scales to birds feathers; they both want eares, paps, milke, bladder. Thirdly, Many kindes of birds dwell in the waters, as the Sea-meawes, Swans, &c. Fourthly, their mouing is alike: for as the fishes swim, so the birds flie. Fiftly, They both vse their tayle, to guide their flying and swimming.
Q. Were the birds created of the water?
A. Yes: but not of the thickest of the water, but rather of a watery vapour, betweene water and aire, therefore the birds conuerse in the water and aire.
Q. But it seemes the birds were created of the earth the sixt day, by these words of the 2. Chapters (And the Lord hauing formed out of the ground euery beast of the field, and euery bird of the aire, brought them to Adam.)
A. If God had created them the sixt day of the ground, Moses had not spoken of them the fift day. Secondly, in these words alleaged, the coniunction (and) hath no reference to the word ground, as though both had bene formed of the ground: but to the word formed: so the meaning is, that not only the beasts that were formed of the ground: but the birds also which God had created, were brought to Adam.
[Page 18]Q. How doth the earth bring forth liuing creatures?
A. Not actiuely, but passiuely: for the earth is not the efficient, but the materiall cause of earthly creatures.
Q. What difference is there betweene the beast, cattel, and creeping thing? verse 25.
A. By behemah, in Hebrew, is vnderstood the great beasts, as Iob 40.15. By chaiah, the wild beasts, in whom there is seen most liuelinesse: by remesh, creeping things, such as haue no feete at all, as serpents; and they that haue short and little feete, as Ants.
Q. Why did not God blesse the earthly creatures, as he did the fishes?
A. Moses did omit this for breuities sake. Secondly, the blessing of the fishes doth belong also to the beasts. Thirdly, man is blessed, and in him the beasts, as when hee was cursed, the earth was also, Gen. 3. And when he was punished, the beasts were punished also, Genesis 7.
Q. Why was man particularly blessed?
A. Not only for multiplication: but also because of the elect. And thirdly, because mans copulation is oftentimes sinfull, and inordinated
Q. Did God create in the beginning, imperfect creatures, as Bees, Waspes, and such like?
[Page 19] A. He did not create them actually, as hee did the perfect creatures, but he created them in their causes, as hee gaue that faculty to the flesh of an horse, to beget Waspes beeing dead.
Q. Were Mules now created, or not?
A. They were not First, Because they were found out by Anah, Genes. 36. Secondly, They are barren: but God created all creatures with his blessing to be fruitfull. &c. Genes. 1. Thirdly; this kinde of procreation is against nature, but God created euery thing according to his kinde, Genes. 1. Fourthly, This is against his owne law, Leuit 19.
Q. Who was man and the cattell created in the some day?
A. First, Because they both dwell in the earth. Secondly, The earthly creatures are more familiar with man then others. Thirdly, they are more profitable to man then other creatures. Fourthly, They are most like to man of all other creatures.
Q. How doth Gods goodnesse and wisedom appeare in the creatures?
A. Many wayes. First, In the variety of so many thousand diuers kindes of creatures. Secondly, In the comely order that is seene amongst them. Thirdly, in that all things that [Page 20] serue for the perfection of the world, is in the world; nothing can bee added, or impayred. Fourthly, In the sympathy and concord that is amongst some, and the discord and hatred that is amongst others of the creatures. 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?
[Page 21] 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.
[Page 22]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.
[Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [...]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 so [...] of hearbs; and those very powerfull, and good to feed man: but after the Fall, they lost their force and former goodnesse.
[Page 27]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: [Page 28] 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 [Page 29] 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 crea [...]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 ga [...]hered from hence, that as God created the world in sixe dayes, and rested the seuenth: [Page 30] 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 shalbe 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 [Page 31] 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?
[Page 32] 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.
[Page 33]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 [Page 34] 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 [Page 35] 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. [Page 38] 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.
[Page 37]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 [Page 38] 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 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; [Page 39] 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 [Page 40] 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 [Page 41] 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?
[Page 42] 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.
[Page 43]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 themselues in the Persian sea.
Q. Then Phison is not Ganges of India, nor Gehon, Nilus of Egypt?
[Page 44] 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 [Page 45] 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, [Page 46] 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.
[Page 47] 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, [Page 48] 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 [Page 49] 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 Adam the knowledge of all things, as [Page 50] 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 [Page 51] 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 [Page 52] 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 Ad [...] culpa cuius delenda causa, tantum habemus R [...] dempt [...]re [...]. saith Gregorius.
Q. Was Adam mortall or immortall befo [...] 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, [Page 53] 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 [Page 54] 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 [Page 55] 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 [Page 56] 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 [Page 57] 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?
[Page 58] 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 refr [...]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 [Page 60] 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.
[Page 61] 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 forbiddē. Fiftly, Scandall, in drawing Adam to the same sin. [Page 62] Sixthly, A foolish excusing of her sinne to God.
Q. Why was the Diuell so earnest to te [...] Eua?
A. Because he hated God, and would not haue man to glorifie, but to anger him. Secondly, Because of his pride and enuy: for hee could not abide that man should bee in such happinesse, himselfe being in misery.
Q. Why did Adam eate of this fruit?
A. Partly, through the instigation of his wife; partly, through curiosity, desiring to try what kinde of sinne this should be, which God did prohibit: so ‘N [...] in vetit [...] semper, cupi [...]sque nega [...]a.’
Q. Was Adam deceiued also, as the [...]o [...] was?
A. No: Adam was not seduced, but the woman, 1. Tim. 2. For Eua did not deceiue Adam, because s [...]e thought all was true that Satan spoke: but Satan deceiued Eua, because he made her beleeue that, which he knew himselfe was false. Secondly, Eua confessed that she was deceiued, but Adam doth not say that he was deceiued, but, The woman gaue to me, and I did [...]a [...]e.
Q. Was the sinne of Adam and Eua the greatest sin that euer was committed?
[Page 63] A. If wee doe consider one sin with another, then wee say, that Adams sinne was not the greatest, for the sin against the holy Ghost is greater; but if we respect the circumstances of Adams sinne; to wit, the place, Paradise, where no occasion of sinne was; the time when he sinned, immediately after his creation, at the first encounter yeelding to his enemy; the excellency of the person that sinned, Adam, being created to Gods owne Image: if wee regard also that infinite hurt and misery that hath faine vpon mankinde, by that sinne of Adam; we must confesse, that it is the greatest sinne that euer man committed.
Q. Whether was the sinne of Adam or Eua greatest?
A. If we consider both their persons, then Adam did sinne more grieuously, because hee was wiser and stronger than Eua, and he was the head of the woman: for this cause saith the Apostle, that by one man sinne entred into the world, Rom. 5. yet in two respects, Eua's sin was greater than Adams: first, in that she did beleeue the Serpent more than God; which Adam would not haue done: secondly, in that she did entice Adam to the same sinne.
Q. How were their eyes opened after the eating of this fruit?
[Page 64] A. They were not blinde before, nor had they now more libertie of will than they had, or greater knowledge: but now they know euill by experience, which before they knew by science; and their eyes are sayd to be opened, because they perceiue, their nakednesse is ignominious, and their affections inordinate, which before were decent and holy.
Q. Why did they couer their members, after the eating of the forbidden fruit?
A. Because they were ashamed of their nakednesse: secondly, by this they thought to hide their sinne, but in vaine: for none can hide sinne but God; therefore blessed is he whose sinne is co [...]ered, Psal. 32.
Q. Why did they couer their priuy members?
A. Because their inordinate lust beganne most to appeare heere: secondly, these are the instruments of generation, which then became sinfull; therefore all people are ashamed to see those parts, because sinne comes by generation. Hence circumcision (the signe of regeneraon) was on this part of the body, Genesis 17.
Q. Why did they take the leaues of the Figge tree?
A. Because the leaues of the Figge tree are broadest, or else, because their guilty consciences accusing them; and being in feare, they [Page 65] tooke of the leaues of this tree which was neerest.
Q. What is meant heere by the noyse of God?
A. This sometimes signifieth thunder, Exodus 9. sometimes any sound, Ezec. 12. sometimes Gods distinct voyce like thunder, Iohn 12. here it signifieth some fearefull noyse and sound, by which God would signifie, that now he was comming to encounter with Adam.
Q. What signifieth the winde of the day?
A. This is a description of the euening: for at the going downe of the Sunne in those places, that are neere the Mediterranean Sea, commonly the wind doth blow from the Sea; and as God came to iudge Adam in the euening, so will he come to iudge all mankinde in the euening of the world, with the sound of the Trumpet.
Q. How did God speake to Adam heere?
A. God speaketh in Scripture sometime internally by his Spirit, sometimes externally, either by Angels, or by men. Heere then it is like, that Christ spake in the forme of man; for in this forme he did oftentimes appeare to the Fathers of old; and in the fulnesse of time, this word was made flesh, and dwelt with vs.
Q. Why did not God accuse Satan, as hee did the man and th [...] woman?
[Page 66] A. Because Satan was already condemned for his pride, but the other two were to receiue the sentence of condemnation; therefore he would not condemne them, till he had conuicted them.
Q. Whether did God course the Diuell or the Serpent?
A. He cursed both: the Diuel mystically, and the Serpent literally; the diuell as the principal agent, and the Serpent as his instrument: but this curse is pronounced of the Serpent onely; because it was the Serpent that Eua did see and speake to, and the Diuell did lurke within the Serpent.
Q. How could the creeping on the belly, and the eating of the dust, be a punishment and a curse, seeing this was naturall to the Serpent before mans fall?
A. The Serpents creeping before was pleasant, now it is painefull; then it was comely, now it is base, execrable and contemptible.
Q. Why did God curse the Serpent?
A. To augment Satans griefe the more, who vsed him for his organ in this wicked tentation: secondly, because the Serpent being Satans instrument, was the occasion of mans fall: as the beast with whom any man did lie, was to be stoned, Leuit. 20. thirdly, because [Page 67] by this God wil shew, how much he abhorreth sinne, in punishing for mans wickednes dumb and senslesse creatures; therefore the earth was cursed for Adams sinne, the beasts and fowles were drowned for the sinne of the first world, the Cities that entice the Israelites to Idolatrie, must be burnt; yea the cattell and euery thing in those Cities, Deut. 13. yea the dumbe creatures for mans sinne, were daily offered vp in sacrifice.
Q. What is meant by the VVomans Seed, and the Serpents seed?
A. By the Womans seed, is meant especially Christ, the Womans Seed, according to the flesh; and with him, all the faithfull: by the Serpents seed, are meant both the rauenous beasts, which naturally hate mankinde, as also wicked men, which are called Serpents in Scripture, and generation of vipers.
Q. What is meant heere by the Head and the Heele?
A. By the Head of the Serpent, is meant the power of the Diuell, sinne and death; by which he woundeth vs: by the Heele, is meant the humanity of Christ and his members, which Satan did hurt by the death of the Crosse, and woundeth yet by persecuting his members.
[Page 68] Q. How can the multiplication of the [...] conceptions be a punishment for sinne?
A. The conceptions of the woman are a punishment, because somtimes their 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. [Page 69] 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, [Page 70] 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. Eli [...] 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 w [...] lawfull for them to kill beasts, although not to eate, yet to clothe their bodyes. Secondly, To teach [...]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 [Page 71] quite forget him, and cast him away.
Q. Why did God say, that Adā 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 [Page 72] 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, he [...] 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, [Page 73] 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 wings, to signifie there swiftnesse and diligence in executing Gods commandements.
Questions on the fourth Chapter.
Q. VVHat is the subiect of this Chapter?
A. Concerning the propagation of mankinde, especially of Caine and Abel, in whose persons were to bee seene the wicked and the Church of God. Caine signifieth possession: this is a fit name to the wicked; for they seeke nothing else but possessions and honours in this world, and therefore Caine built a City: so the wicked laboureth to bee secure, to haue rest and ease in this world: but Abel signifieth vanity and sorrow: so is the estate of the godly, their life here is but vanity, and they account all things but vanity, their life is sorrow, they weepe for their sins, and for the vanities of this world, and because they are persecuted by the posterity of Caine.
Q. When was Caine borne?
A. After Adam was cast out of Paradise: [...]or there he remained but a short while, neither was it fit, that in Paradise, a place holy, and the tipe of heauen, any carnall copulation, which now was sinfull, should be committed.
Q. Why did Eua say, I haue obtained a sonne [Page 75] of the Lord?
A. Because she was glad, thinking she had borne the promised Seed, that should tread downe the Serpents head: but she was deceiued, for he was reiected, although hee was the first borne, and therefore a King & Priest, and Abel, whom shee counted vanity, was chosen, and his sacrifice accepted.
Q. Why is it sayd that Abel was a feeder of sheepe?
A. To signifie that Abel was the figure of Christ: for as he [...] was killed by his brother Caine, so was Christ of his brethren the Iewes: as Abels sacrifice was receiued, so was that perfect Sacrifice of Christ accepted of the Father, as a full Propitiation for our sins; and as Abel was a shepheard, so was Christ the true Shepheard, that laid downe his life for his sheepe sake.
Q. Wherein was Abels sacrifice better then Cain's?
A. In that it was of the best and fattest, signifying that the best things must be giuen to God. Secondly, it proceeded of faith and loue that Abel carried to God, Hebrewes. 11.
Q. How did Cain know, that God respected the sacrifice of Abel?
[Page 76] A. By some visible signe, as by fire from heauen consuming the sacrifice; for so he vsed to shew afterward, that he liked the sacrifice by sending fire, as Leuit. 9. Iud. 6.1. Chron. 21. 1. Kings 18.
Q. Why doth God say, that Abels desire should be subiect to his brother?
A. Because Caine was the first borne, and therefore, by nature, had great priuiledges ouer his younger brethren; which words God speakes, to restraine him from hurting Abel: for though God accepted Abels sacrifice, yet he would not take away the honour of Caines Birth-right, and the priuiledges that followed the same.
Q. VVhy did Caine kill his brother Abel?
A. First, for enuy, because God accepted his sacrifice, and therefore he thought, that Abel should haue obtained his birth-right: secondly, by the instigation of Satan, who cō sidering the holy life of Abel, thought, that of him should come the promised Seede; so hee beganne already to persecute Christ.
Q. Wherein was Caines answer to God, euill?
A. In three things: first, in that it was a lie: secondly, in that it was impious: for hee lied not to man, but to God: thirdly, in that it was vnreuerent; Am I my brothers keeper?
[Page 77] Q. Why is it sayd, that Abels bloud did crie to God?
A. To expresse the wickednesse of this sinne. In Scripture foure kindes of sinne doe crie to God: first, murder, as in this place: secondly, that fearefull sinne of Sodome, Gen. 18. thirdly, the oppression of the poore, Exodus 3. fourthly, the keeping backe of the labourers hire, Iames 5.
Q. VVhat is Caines punishment?
A. First, he was accursed: that is, depriued of Gods loue and fauor, and hated of all good men, and he was the first man that was cursed: as the Serpent his father was the first creature that was cursed, because both the Diuell and Caine were murtherers; Adam was not cursed, but the earth for him: secondly, the earth also is cursed for Caines sin, and made vnfruitfull: thirdly, he is made a vagabond and fugitiue: signifying that he should be so troubled with the sting of his guilty conscience that he should be in continuall feare.
Q. VVas Caines sinne greater than he could beare?
A. No: for his sinne was not greater than Gods mercy, & his punishment was not greater than Gods iustice could inflict: and so, by these words hee either accuseth God of iniustice, [Page 78] in saying his punishment is greater than he can beare; or else he despaireth, if he say, his sinne is greater than he can beare: and so he sinneth now more fearefully than before: for before, he sinned against his neighbor; here he sinnes against God.
Q. VVhat meaneth Caine, when hee saith, he shall be cast out from Gods face?
A. By Face, either he meanes his presence in the Church: and in this sence, to be cast out from Gods face, is to be excommunicated out of the Church; or by his face, wee may vnderstand his fauour and protection, as often in Scripture: also in this sence, to be cast out from Gods face, is to lose his loue, care and fauour; as to haue his face, is to haue all blessings.
Q. VVhy was hee afraid to be killed, seeing there were no more men now but Adam?
A. Although Moses doth not mention other men at this time, because his drift is to speake only of the propagation of the Church, yet we must know, that now when Ab [...]l was killed, mankinde was multiplied; for hee was killed the 129. as some, or the 130. yeere of the world, as others doe thinke.
Q. VVhat it meant by the seuen-fold punishment, that they shall suffer who shall kill Caine?
[Page 79] A. By this is either vnderstood, that they shall be punished to the seuenth generation, or else, by seuen-fold is vnderstood manifold, as often in Scripture. So then, hee that did kill Caine, should be most seuerely punished: not onely for murthering a man, but also for murthering such a man as was marked by God, that he should not be murthered.
Q. But why would not God haue Caine killed?
A. First, to shew that he abhors murther: secondly, hee would haue him to liue long in beare and torment: thirdly, that by him, liuing so long in torment and misery, others might be warned to abhorre murther: fourthly, that hee might haue the longer time to repent him for his sinne.
Q. VVhat marke was this that God set vpon Caine?
A. Whether it was a marke on his body, or madnesse, and feare in his minde, it is vncertaine; yet it was some reall and visible signe, that men might be warned by, not to meddle with him.
Q. How is it vnderstood, that Caine went [...] from Gods presence?
A. Heere his presence doth not signifie his knowledge and power; for none can flee from that, as VVhither shall I flee from thy presence? [Page 80] Psalme 139. and Ionas thought to haue fled from this 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 the [...] 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 [Page 81] 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 [Page 82] 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 woul [...] 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 [Page 83] worse punishment.
Q. Was Sheth the third sonne of Adam? or had [...] [...]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: ye [...] 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 E [...]'s children, both in religion toward God, vprightnes of life towards men, and in loue [Page 84] 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 [Page 85] 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, [Page 86] subiect to sin and death as Adam.
Q. Why is it not sayd, that Adam did beg [...] Caine and Abel after his image?
A. Because a part of this image doth consist in bearing rule ouer the creatures, which dominion Abel had not being taken away by vntimely death; and from Cain this power was taken away, because he was accursed, and the earth commanded not to yeeld her increase.
Q. What doth this name Sheth signifie?
A. To be set, or appointed in stead of Abel▪ and as Abel was the tipe of mortality, so Sheth is the tipe of our resurrection for Adam seemed to be dead, Abel being killed, and Caine accursed: but in the birth of Sheth, he seemes to reuiue ag [...]ine: and as he in Sheth was reuiued, so we all in Christ shal be made aliue: and in that Adam giueth the same name to his son that Eua did, they both testifie their faith and hope they haue in the promised Seed.
Q. Why are the yeeres of Adam and the rest [...]lled dayes?
A. To signifie, that although our life bee neuer so long, it shall consume as dayes; for all yeeres are composed of dayes: therefore euery day we should be mindfull of Mortality, and thinke, that euery day is the last: and wee must beseech God, that hee would teach vs to [Page 87] number our dayes.
Q. What is the cause that Adam, and the rest here named before the Floud, liued so long?
A. First, because they liued soberly, and were contented with simple diet, not pampering their bellies, as now with variety of dishes. Secondly, the constitution of their bodyes were better then ours, stronger, and not subiect to diseases. Thirdly, they had more experience and skill in the nature of hearbes and fruits, which they did eate, then wee haue. Fourthly, the earth then brought forth excellenter hearbes for the food of man, then it hath done after the Floud. Fifthly, God would haue them liue so long, that Man-kinde might the more be multiplyed. Sixthly, that man might the more commodiously finde out Arts and Sciences, which they could not doe without long experience. Seuenthly, the moderate tēperature of the aire was then greater. Eightly, they did liue so long, that Adam might teach them the Creation of the World, his happines in Paradise, and reiection from thence, &c. that the knowledge of God and religion, might the better bee established amongst them, and propagated by them.
Q. VVhat kinde of yeeres were those that Moses mentioneth heere?
[Page 88] A. Not the yeeres of the Moone, which we call moneths: for by this computation wee should confesse, that Kenan and Enoch did beget sonnes and daughters before they were seuen yeeres olde, and that Abraham being 17. yeeres of age, was a very olde man: but Moses meaneth the yeeres of the Sun, which were equall with our yeeres, as wee haue prooued in the Preface, vpon the second book of our Iewish History.
Q. VVhy did Moses subioyne vnto euery one of their liues, this particle (and he died?)
A. First, to shew the ineuitable punishment and consequent of sinne vpon all Man-kinde. And from hence we may conclude, that euery one that dieth, is a sinner, euen children; for death is the wages of sinne. I except Christ, who died, not because he sinned, but because he came to destroy sinne, and death, and Satan, that hath the power of death. Secondly, to shew the vanity of this life, which is so short. Thirdly, to put vs in minde of our mortality, that we might prepare our selues for our end: all must die, euen those are gone that liued so long; and although that wee thinke they liued many yeeres, yet we may truely say, that they did not liue one whole day, for none of them liued 1000. yeeres, which to God is as one day.
[Page 89]Q. VVhat is the cause of the great difference betweene the Hebrew copyes, and the translation of the Septuagints, in the computation of the yeeres betweene Adam and the Floud?
A. We cannot say, that those seuenty Interpreters, which Ptolemy did imploy in translating the Hebrew Bible into the Greeke tongue, did erre in their computation, seeing they vse no figures, as the Greekes and Latines doe in this computation; but they vse the names of their numbers. But rather we thinke, that those that copied out the translation of the Septuagints, out of Ptolemeus Librarie, did erre, in mistaking the Greeke figures; for one letter or figure may easily be mistaken for another: or else they were somewhat negligent, because they thought these numbers of yeeres not to bee necessary. But wee must adhere to the Hebrew veritie, or else, if we follow the Septuagints in their computation, wee must yeeld, that Methusalem did liue after the Floud 16. yeeres, which is directly against the truth of Gods Word, which affirmeth, that eight soules did onely escape the Floud, that is, Noah and his Family.
Q. Did Henoch die, or not?
A. He did not die: so witnesseth Paul, Hebrews 11. and Moses also in this place: for hee [Page 90] subioynes to euery one of their liues that liued before and after Henoch, vntill the Floud (and he died;) but of Henoch hee speaketh no such thing.
Q. Why did God translate Henoch, that he should not see death?
A. First, that he might assure the faithful, of their resurrection and life eternall: secondly, because the world did degenerate, & came, as it were, to the height of impietie: therefore he tooke him away, left he had beene defiled with their wickednesse, and so be made partaker of their plagues: thirdly, because God would shew the world, how highly he esteemeth those that walke with him, that is, that obey, loue, and feare him.
Q. Whither was Henoch translated?
A. Not to the earthly Paradise; for that was destroyed with the Floud: but he was translated to that heauenly Paradise, whereof Christ speaketh to the good Thiefe on the Crosse, and whither Elias was caught: now, although be dyed not, yet his translation was in stead of death.
Q. What signifieth Noe?
A. Rest: which name his father Lamech gaue him, because of the comfort hee should haue of him, thinking that he was the promised [Page 91] Seed that should tread downe the Serpents head: or rather, because that he perceiued by the Spirit of prophecie, that he should be the type of Christ. For as Noe restored the world after the Floud: so did Christ, after the floud of his Fathers wrath, restore the world to spirituall life: secondly, as Noe did build the Arke, so hath Christ built the Church: thirdly, as Noe offered sacrifice, whereby God smelled a sauour of Rest, and said hee would curse the ground no more: so in Christs Sacrifice which he offered on the crosse, is the Father well pleased; and he will not be angry with his Church for euer.
Q. How was Noe a comfort to Lamech, concerning the sorrow and worke of his hands, and touching the earth which the Lord cursed?
A. By Sorrow, and the workes of our hands, may be vnderstood sinne, which is our owne worke; as holinesse is the work of God: by the earth, which was cursed, wee vnderstand the barrennesse of the ground, and the hard labor of the husbandmen: for the ground was cursed twice; once for Adams sake, and once for Caines: but now Lamech comforteth himselfe, that Noe shalbe acceptable to God, who, for his sake, appoynted times and seasons for sowing and reaping, and gaue Noe the skill [Page 92] 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. Cham 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 [Page 93] 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?
[Page 94] 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.
[Page 95] 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?
[Page 96] 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, [Page 97] 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 hath so miserably falne from his first integrity: for Adam was made a liuing soule.
Q. Why saith God, that the daies of man should be an hundred and twenty yeeres, seeing that after the Floud, many did liue till they were aboue?
A. It is true, that Sem liued fiue hundred yeeres after the Floud, some foure hundred, some two hundred, and many till Moses time, [Page 98] liued an hundred and thirty yeeres. So that these words must not be vnderstood, as though God, after the Floud, did prolong mans life, onely to an hundred and twenty yeeres: but these one hundred and twenty yeers, are meant of that time that God gaue to the first world to repent in; so long Noe preached, and builded the Arke.
Q. It seemes there was an hundred yeers from the vttering of this speech, till the Floud: for Sem, after the Floud immediatly, was an hundred yeeres old; and hee was borne when this speech was vttered.
A. From the vttering of this speech, vntill the Floud, there was an hundred and twenty yeeres; but this was spoken when Noe was foure hundred and fourescore yeeres old, that is, twenty yeeres before he was fiue hundred; and before Sem was borne: yet Moses speaketh of Sems generation, before the vttering of these words, because speaking of the generation of the Fathers, from Adam, vntill the Floud, he would not leaue out the generation o [...] Sem; although he was borne twenty yeeres after the vttering of these words of God.
Q. What were these Giants that are here mentioned?
A. They were men of great stature of body, [Page 99] and therefore strong and powerfull, as also cruell, wicked, ambitious; in Greeke they are called Gigantes; that is, engendred of the earth, not as though they were the sonnes of the earth; as the Poets thought; but because of a great deale of earthly substance they carried about in their bodies; as also, in respect of their minds, being earthly-minded: in Hebrue they are called Nephilim, from falling, because as Apostates they fell from God: and being cruell, they fell on men, and caused many, by feare, to fall before them.
Q. Then is it true, that there haue beene such mighty men of great stature, which wee doe call Giants?
A. Yes: both sacred and prophane histories doe testifie so much. Augustine saith, libr. 15. de Ciuitate Dei, That he sawe a tooth of a man, as great as an hundred of ours. Plinie recordeth in his seuenth book, That in Creta, out of a hill, was digged the body of a man of sixe and forty cubites. The Spies that were sent to Canaan, reported that they seemed Grassehoppers, in comparison of the Giants of that Land, Num. 13. The yron bed of Og, king of Bashan, was nine cubites long, and foure cubits broad, Deuteronomy 3. Goliah of the Philistins, was a mightie great Giant: and many [Page 100] more examples might heere be alledged.
Q. But were these Giants begotten of diuels and women, as some haue thought?
A. Seeing these Giants were of the same substance and nature that other men are, differing onely in the quantity of their bodies from others, which is no essentiall, but accidentall difference, they were men, and begotten of men and women: secondly, if diuels had begotten them of women, they had beene neyther men nor diuels, but a third kinde different from both; for when two of diuers kinds couple together, they bring forth a third kind different from both: as the Horse and the Asse beget a Mule, which is neither horse nor Asse: now, diuels and women being much more different in nature, could not bring forth Giants, seeing these were men: thirdly, diuels being spirits, cannot procreate, as is already proued.
Q. What was the sinne of the first world?
A. Moses in the fift verse of this. Chapter describes their wickednesse, that it was great: secondly, it was vniuersall, and not amongst a few: thirdly, it was voluntary, of purpose; their whole study was bent to wickednes: fourthly, it was not for a while, but all the dayes of their life. So then, it was not without cause that God sent a floud of water, to cleanse the earth [Page 101] from that floud of sinne, with which it was ouerflowed.
Q. How is it vnderstood, that God was sorrowfull, and repented?
A. God properly repenteth not, 1. Sam. 15. for it is contrary to his prescience: neither is he mooued with sorrow, because he is vnchangeable, Iam. 1.17. But these, and such like speeches, are attributed to him, after the manner of men: for man, when he repentes, changeth his deed: so God is sayd to repent, when he changes that which he did before; and as man, when he destroyeth that which hee loueth, is greeued: so God is sayd to bee mooued with sorrow, because he cōmeth to destroy man, whom he so highly loued, and aduanced ouer all the creatures.
Q. Why did God say he would destroy the beasts and the fowles?
A. Not because they sinned: but because they being created for mans vse, man their Lord and master being punished, they must also suffer with him: for by this, God will shew how hee abhorreth sinne, in punishing dumbe beasts for mans sin: so the beast that lyeth with man, must bee killed, though it haue no wit, Leu. 20.2. When man was drowned, there was no vse for the beasts. Thirdly, to augment mans [Page 102] punishment, and make it the more fearefull, when not only he, but all his goods and possessions are seyzed vpon by Gods wrath.
Q. What meane these words, Noah found grace in the eyes of the Lord?
A. That is, God was fauorable and mercifull vnto him. So this phrase is vsed of Lot, Gen. 19. of Moses, Exo. 33. of Dauid, Acts 7. of Mary, Luke 1. Here we see, Gods children shall not want their commendations, howsoeuer the world despiseth them. Noe is here hated of the world: but hee found grace in Gods eyes. Secondly, we see, that God will not destroy all mankind, but will saue a few for propagation of his Church. Thirdly, there was no time so corrupt, in which God had not some to worship him.
Q. Wherein did Noe find grace in Gods eyes?
A. In that hee was preserued from the flood, when the world was destroyed. Secondly, in that mankind was preserued and restored by him. Thirdly, in that his dominion ouer the creatures was restored, as it was to Adam. Fourthly, in that he receiued a larger Patent then Adam had, to eate flesh. Fiftly, in that God did smell a sauor of rest in his Sacrifice. Sixtly, in that God maketh a couenant wi [...] him, confirmed by the Raine-bow, that hee will [Page 103] neuer destroy the world againe with water. Seuenthly, in that he was a tipe of Christ and his Church; and many other prerogatiues had Noe, which were as many pledges of Gods fauour to him. In Hebrew, Noe signifieth grace, the order of the letters being changed.
Q. What is meant here by the generations of Noe?
A. His off-spring and things that befel him, of which he doth not speake immediatly, but of his vertues, that he was a iust & perfect man, &c. And at these words the Hebrewes do begin a new section which reacheth to the 12. Chapter: so that they deuide the whole Law into 54. Sections or Lectures, which they read in 52. Sabbaths, and Genesis is deuided into 12. Chapters, or Lectures.
Q. How is Noe called a iust and perfect man?
A. Not absolutely so, but in respect of that froward generation. Secondly, because he indeuored to be so, and made a conscience of his wayes: for God accepts the will, for the deed; and a part, for all. Thirdly, because of his faith: for wee are iustified by faith; and the iust liueth by faith. Now. Noe was made heyre of righteousnes, which is by faith, as it is in the Hebrewes 11. And this doth the more commend Noes righteousnes, that in [Page 104] such a froward age, he was iust and perfect.
Q. How is it vnderstood, that the earth was corrupt before God?
A. By the earth, wee vnderstand men, both because they are the inhabitants of the earth, as also because they were earthly-minded. And here, to their disgrace, they are called earth, as before, flesh, who should haue bin spiritually and heauenly-minded (before God) that is, openly in his sight: or Elohius may signifie Princes and Iudges, here: so that in the open sight of their Iudges, they wrought wickednes. Hence then we see, that it was not the Starres, or any naturall causes, that raised the flood: but only God, being prouoked by sin.
Q. Why is it said now, that God looked on the earth?
A. Not, as though he did not looke before: (for all things are naked before his eyes:) but now hee is said to looke on the earth, because hee commeth to punish the earth. And this sheweth vs, that God did not rashly, and vnaduisedly punish the earth, but he looked vpon it first, that is, he did seriously consider, there was great cause to punish Man-kinde.
Q. What is meant here by all Flesh?
A. Man-kinde, Synecdochicè, and not the beasts also, as the Iewes thought; for they cannot [Page 105] properly be said to corrupt their way, because they want reason. Lawes are not made for them, they are not capable of life eternall, they are not subiect to sinne, and not lyable to punishment.
Q. What is meant by way?
A. Their religion and faith, as Acts 18. Secondly, their manners and course of life; as malice is called the way of Cain, Iude, verse 11. couetousnesse the way of Balaam, 2. Pet. 2.15.
Q. How is it vnderstood, that God destroyed the earth?
A. The earth was destroyed for the sinne of man: as in other particular iudgements, mens goods perished with them, Numb. 16.32. Ios. 7.15. yet the earth was not destroyed, in respect of her substance, but of her ornaments and fertility, which was much diminished by the salt water.
Q. Why would not God saue Noe by some other meanes, but by the Arke?
A. Because, by this meanes God would haue the world to see, that his iudgements were comming, when they beheld the Arke preparing; and if they would not repent, they might, at least, be made inexcusable, who both seeing the Arke in making, and hearing No [...] [Page 106] preaching, did not repent. Secondly, because by this meanes, he would exercise Noe's faith the more, which was very great; that although the rest of the world did scorne him, and followed their owne courses: yet hee beleeued that God would performe his promise. Thirdly, although God at all times may worke miracles, yet most times hee worketh by naturall causes: therefore in the Desart he fed his people with Manna, when he might haue fed them with nothing; so hee might haue giuen them Canaan without their own helpe; yet he would haue them fight for it: and heere hee might haue preserued Noe more miraculously; but this way he thought fittest.
Q. Was this Arke like our ships?
A. No: but this was like a chest or coffin, made not to sayle, but to swimme; and this forme was most commodious and capable of so many kindes of creatures: and this Arke was admirable, both in respect of the long time it was in building, in respect of the greatnesse thereof, of the end, it was made to preserue all kinde of creatures, of the wonderfull preseruation thereof in that dangerous Flood; as also, of many things whereof it was the tipe Concerning this Arke, the Poets haue stolne much out of this place.
[Page 107]Q. What kinde of tree was the Arke made of?
A. The word Gopher doth signifie the Cedar, Firre, and Pine trees; so it is vncertaine which of those it was made of, neither is it much materiall: but this word is not found in any other place of Scripture.
Q. How large was the Arke?
A. The length was 300. cubits, the bredth 50. and the height was 30. cubits: now a cubit is the measure from the elbow, to the fingers end, containing a foote and a halfe: but if the men of that time were bigger then now, (as it is like) then the cubit was also bigger. Then wee must not thinke with Origen, that those were Geometricall cubits, wherof euery one containes 6. common cubits: for Moses doth not speake here of any other cubits, then hee doth else-where: and of no other kinde of cubit doe we reade in Scripture, then of those common cubits aboue-named, as Exodus 27. Deut. 3. 1. King. 17. &c. So then, the Arke, by this reckoning, was sixe times as long as it was broade, and ten times so long as it was high. But how so many creatures could be contayned in so little roome, was not impossible for him, that miraculously sent the Flood, and deliuered Noe from the same: yet if wee duely [Page 108] consider the bignesse of the Arke, we shal finde there was roome sufficient for them all.
Q. How could Noe and his three sons build so great an Arke?
A. Although they were the chiefe builders, yet we must think, there were many more vnder them hired, who laboured in building for their wages, although they beleeued not, and so they perished with the rest.
Q. Was there a window in the Arke?
A. Yes: but the Hebrew word is Zohar, which signifies light: therefore the Hebrewes thought that this was no window, but some precious stone that was hanged in the Arke, to giue light to the creatures therein: yet we must not deny, but that there was a window; for Noe, in the eight chapter, is sayd to open the window, and let out the Rauen and Doue: others say, that this Zohar was a Lamp or candle, appointed to burne so long as Noe was in the Arke, because the Sunne did not shine all that time: but this is fabulous.
Q. What is this (And in a cubit thou shalt finish it aboue?)
A. That is, Thou shalt bow the roofe of the Arke but a cubit, so that it may bee almost flat; but yet so, that the water may easily slide off.
[Page 109]Q. How many roomes or stories were there in the Arke?
A. Three roomes: the highest for Man and the Fowles; the next, for al kindes of meat and prouision for the creatures; the lowest and third roome for the Beasts. These three are onely mentioned 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 [Page 110] 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 ingēdred of corruptiō, 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 [Page 111] 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 [Page 112] 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 [Page 113] 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 [Page 114] sollici [...]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 h [...] Faith and Obedience was worthy of eternall commendations.
Q. Whereof was Noe and the Arke a tipe o [...] 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 o [...] 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 ou [...] 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 lōg time in building, so hath the Church a long time in making. Seu [...]hly, as in [Page 115] 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. Eleuēthly, 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, [Page 116] but the Doue could finde no rest, till [...] returned to the Arke; so the wicked care [...] for the Church: but the godly, who repres [...] the nature and qualities of the Doue, can h [...] no rest for their soules but in the Church. 19 [...] the Arke was tossed vp and downe in the w [...] ter with the wind, yet was vpheld by Go [...] 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 mountaine [...] of Ar [...]nia; so shall the Church on Mo [...] Sion, in the Kingdome of glory, when th [...] 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.