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 bee abolished Q. Are the starres innumerable A. Not in themselues for they are naturall bodies but in respect of our ignorance 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 Sunne hot or cold A. Neither but hee begets heate here below because of his great light and not because of his motion Q. Haue the starres life reasonable because 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 and 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 senslesse creatures Q. Doe the starres moue of themselves 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 feruent desire of the creature waiteth when the sonnes of God shall be reuealed 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 doe now after the day of Iudgement 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 sicknesse 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. Deut. 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 kinde 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 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 noâ—… 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 warres at the same time should be borne at the same time which is most false 4. That all those that liue according to the same lawes and religion should bee borne at the same time vnder the same starre 5. That all the actions of mans free will should be knowne to them which cannot be seeing man can alter and change his will when he list 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 shall 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 A. Yes often-times ehey 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 spirit 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 and 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 shal be 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 foretell good successe to any this oft-times 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 hee to whom it was fore-told vsed the meanes to haue it Q. Is it not lawfull then to consult with Astrologers and Sooth-sayers A. No
bee the more circumspect in obeying God considering hee might be as well put out of it as he was brought in if he brake Gods Law Thirdly that hee should haue no cause to accuse God of cruelty in putting him out of that place which by nature was due to him therefore he returnes to the place from whence he came Q. Then why was Euah created in Paradise A. Because Adam out of whose side shee was taken was now in Paradise Secondly she is not now properly created but formed and framed out of Adams rib for when Adam was formed she was created potentia in him in respect the body of Adam was the matter of her body Q. Should man haue wrought in Paradise A. Yes but not for need and with trouble as now but with pleasure to keepe himselfe from idlenesse Secondly thereby to stirre him vp the more to contemplate heauenly things And thirdly to trie the diuers natures of grounds and of those things that grow on the ground Q. Doth these words You shall eate of euery tree of the Garden containe a precept or a permission A. Not a precept but a permission for if God did command Adam to eate of â—…uery tree he should haue beene tied to it Secondly man hath no need to bee commanded to eate when he is hungry for he can doe that by nature Thirdly he knew that all the trees were created to that vse therefore he needs no commandement to eate Q. Was this commandement of not eating the tree of Knowledge of good and euill inioyned to Eua also A. Yes for so she confessed to the Serpent Secondly if she had not beene commanded to abstaine from it shee should not haue sinned in eating of it Q. How could this precept belong to Eua seeing she was not yet created A. It was first giuen to Adam and then by Adam it was deliuered to Eua. Q. Why did God forbid Adam to eate of this tree A. First to let him know that he was but a creature and seruant and therfore had a Lord whom hee must serue and obey Secondly to let him see that hee had free-will and power both to chuse and refuse any thing hee pleased Thirdly to exercise him in obedience Q. But seeing God knew that Adam would violate this precept and bring himselfe and his posterity to perpetuall miserie why would God inioyne it to him A. To make him inexcusable for he made him vpright and gaue him grace to obey if he would dedit Adamo posse si vellet non velli posse Secondly Although God knew that man would sinne yet he did permit him because he was to conuert that sinne of Adam to his greater good in sending his Sonne into the world Thirdly he suffered him to fall that his Mercie and Iustice might appeare the more Q. How is it vnderstood that whatsoeuer day Adam should eate of the Forbidden tree he should die A. Hee did not die actually as soone as hee had eaten the forbidden fruite but now he was subiect to death and the necessity of dying is laid vpon him Secondly he may be said to dye actually that day because then the infirmities of body and soule which are the fore-runners causes of death actual did seaze vpon him so mortuus est morte inchoata sed non completa Q. Why did not God expressely threaten Adam with death eternall A. Because God in the old Testament speaketh but sparingly of death eternall and vnder shaddowes Secondly death corporall is better knowne to man not onely by faith and reason but also by experience then death eternall which onely is knowne by faith Thirdly hee would speake of such a death as did not onely belong vnto him but to all his posterity although they did repent and this is the death of the body whereof all are partakers Q. Why did God threaten Adam with death A. Because death is the greatest and most fearefull miserie that can happen to man Secondly The name of death comprehends all the miseries and afflictions that doe befall man in this life because they are preparations to death Nam vt via ad generationem est generatio sic via ad interitum est mors Q. Then what death is meanâ—… here A. Both of body and soule temporall and eternall Q. How can death corporall bee a punishment for sinne seeing it proceeds of naturall causes as of contrary qualities A. It is not the punishment of sinne as it proceedes of naturall causes but in respect that God ordained Adam to liue immortally if he had not sinned now hauing sinned death followes as the stipend of sinne Q. Why was it not good that man should bee alone A. Because man without the woman could not procreate children and so man-kinde could not bee multiplyed Secondly Christ could not haue come in the flesh Thirdly the Elect and Church of God could not haue increased if Adam had beene alone Q. How were the creatures brought to Adam A. Either by the helpe of Angels or by that naturall instinct which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which euery creature perceiueth what is good and bad for them Q. Why did God bring the creatures to Adam A. First To let him see how much he did excell them and how much the more he should be thankfull Secondly Because hee was the Lord of the beasts God would haue him to see his seruants Thirdly that he might name them Fourthly that posterity might know what excellent knowledge Adam had in giuing names to the creatures according to their kindes Q. Why were not the fishes brought to Adam A. Because they doe not so much resemble man as the beasts secondly because they could not be such a helpe to man as the beasts thirdly because they could not liue out of the water Q. Had Adam the knowledge of all things as soone as he was created A. Yes because he was created perfect as well in regard of the gifts of his minde as of his body secondly hee was to be the Father Teacher and Gouernour of mankinde which hee could not haue beene without excellent knowledge thirdly knowledge was a part of Adams happinesse and hee could not haue beene perfectly happy if hee had beene at any time ignorant fourthly if God prepared food and all things needfull for his body then much more science and vnderstanding which is the food of the soule Q. Should Adams Pesterity in the state of innocencie haue knowledge ingrafted in them without labour A. No for it is naturall to man to attaine to knowledge by his senses and experience therefore the soule hath receiued a body with senses which the soule may vse as organs to beget knowledge yet man in that happy estate should haue attained to knowledge sooner and with greater ease than now because the wit was most excellent the senses more perfect the life longer the body healthier and stronger and there should haue beene no impediment to learning as now Q. Had
should haue beene spiritually and hâ—…auenly-minded before God that is openly in his sight Or Elohim may signifie Princes and Iudges here so that in the open sight of their Iudges they wrought wickednesse Hence then we see that it was not the Starres or any naturall causes that raysed the â—…oud but onely God being prouoked by sinne 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 he is said to looke on the Earth because he 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 hee did seriously consider there was great cause to punish Man-kinde Q. What is meant here by all Flesh A. Man-kinde 〈◊〉 and not the beasts also as the Iewes thought for they cannot 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 Caiâ—… Iâ—…de 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 fertilitie 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 Noe preaching did not repent Secondly because by this meanes hee would exercise Noes 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 he might haue giuen them Canaan without their owne helpe yet he would haue them fight for it and here he might haue preserued Nâ—… more miraculously but this way he thought fittest Q. Was this Arke like our Ships A. No but this was like a Chest or Cosâ—…in 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 kind of creatures of the wonderfull preseruation thereof in that dangerous Floud as also of many things whereof it was the type Concerning this Arke the Poets haue stolne much out of this place 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 neyther 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 breadth 50. and the height was 30. cubits Now a cubit is the measure from the elbow to the fingers end containing a foot 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 whereof euerie one containes 6. common cubits for Moses doth not speake heere of any other cubits then hee doth elsewhere and of no other kind of cubit doe wee reade in Scripture then of those common cubits aboue-named as Exâ—… 27. Deut. 3. 1. King 17. c. So then the Arke by this reckoning was sixe times as long as it was broad 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 Floud and deliuered Noe from the â—…ame yet if wee duely consider the bignesse of the Arke we shall finde there was roome sufficient for them all Q. How could Noe and his three sonnes build so great an Arke A. Although they were the chiefe builders yet we must think there were many more vnder them hyred 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 Zohaer 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 Q. How many Roomes or Stories were there in the Arke A. Three Roomes the highest for Man and the Fowles the next for all kinds 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 Gool 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 relye on Gods promises with Noe and not to encline eyther to the right or left hand Q. What Couenant was this that God made with Noe A. That he would preserue him and his Family in the Floud and this is a type of the Couenant which God hath made with vs in Christ. Now this Couenant belongeth to Noe and his Family
Church is the word to giue light to the minds 14. As there was a doore for the creatures to enter into the Arke so Christ is the doore by whom we enter into the Church 15. As in the Arke were diuers roomes or stories so in the Church are diuers degrees orders 16. As the Arke was great and large for all sorts of beasts so is the Church for all sorts of men 17. As there was out one Arke one doore one window so there â—…s but one Church one Christ one Scripture â—…8 As the Rauen went out and came not againe but the Doue could finde find no rest till 〈◊〉 returned to the Arke so the wicked care not for the Church but the godly who represent the nature and qualities of the Doue can haâ—… no rest for their soules but in the Church 19. Aâ—… the Arke was tossed vp and downe in the water with the wind yet was vpheld by God so the Church is tossed vp and downe in the sea of this world with the winds of Satan of sinne of wicked men and of the flesh yet the Lord vpholds her 20. Aâ—… the Arke at last rested on the mountaines of Armenia so shall the Church on Mounâ—… Sion in the Kingdome of glory when the waters shall settle and the winds shall cease then those that seemed to be dead in the Arke shall come out of the graues and with ioy shall inioy that happy Immortality FINIS TO THE RIGHT HONORABLE AND REVEREND FATHER in God IOHN Lord Bishop of Lincolne Lord Keeper of the Great Seale of England and one of his Maiesties most Honorable Priuie Councell RIGHT HONORABLE THE Athenians while they were in doubt whom they shold chuse to be the Patron of their Citie at last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was preferred because of her wisedome and learning to Neptune the rich god of the great Ocean for they thought their could be no greater glorie then to haue a learned Patron therefore they preferred her peaceable Oliue to his warlike horse her peare to his three-forked Scepter her virginitie to his ample authoritie her Dragon to his Triton and her learning to his vaste dominion and good reason for according to the Comic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen so this little Booke could not finde a fitter Patron to grace and defend her then your Lordship in whom wit and learning greatnesse and goodnesse science and conscience haue met together Truly God hath inriched your Honour with a great measure of learning and other excellent parts that it was not without iust cause that our great Mecenas and immortall glorie of the Muses hath aduanced your Lordship that vnder him you might see learning aduanced Whose Life so long as the God of Iacob doth continue we neede not feare that illiterate Lacedemonians or ignorant Thracians shall beare rule either in our Church or Common-wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Marius shall be countenanced to condemne the Greeke Latine and Hebrew tongues no Caligula to abolish the verses of diuine Virgil and Homer or the workes of Liuius and Seneca no Caracalla to persecute Philosophers and burne the works of great Aristotle no Licinius to account learning the pestilence of the state but the Muses shall sit and sing securely vpon Helicon and knit garlands of Laurell to Crowne his sacred head and sing eternall Peans to the honour of there great Peace-maker Qui Musis haec otia fecit and amongst the rest Si quid mea carmina possunt Nulla dies vnquam memori eum eximet â—…uo Receiue then Right Honorable this Athenian client vnto your tuition in whom although there be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet if your Lordship be pleased to approoue her shee cares not who reprooue her So beseeching God who hath made you great in this kingdome to make you also great in his Kingdome I humbly take my leaue and will continue Dum res aetas Sororum Fila trium patiuntur atra Your Honours to command Alexander Rosse To the Reader WAspes we know can sting although they can neither make honie nor waxe so now adaies there are many carpinâ—… Critickes who can reproue and censure the workes of other men when in the meane while either they can not or at least they will not bring forth the like fruits whereby they may profite the Church and Common-wealth Nil tam facilè quam otiosum dormientem de aliorum labore vigilijs disputaâ—…e Hieron in Oseam These men saith Augustin Magis amant vituperare Aug. 〈◊〉 dom in moâ—… damnare quam emendare corrigere quod vitium vel est superbiae vel invidiae Therefore I doubt not but such Vitilitigatores will giue their sensure of this booke before they reade it affirming that because some haue written already of this subiect therefore there is no vse of it but I desire them first to reade and conferre this with others for according to the Greeke prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then after they haue read and conferred let them censure For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a foule vice and let them rememâ—… that the prouerbe is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 QVESTIONS ON THE SEVENTH CHAPTER Question WHY would God haue Noah and his familie to enter into the Arke Answ. First to preserue them from the flood For this was the ordinarie meanes which God vsed to Saue Noah although he could haue saued him without this meanes and as out of the Arke they could not be preserued so out of the Church we can not be saued Secondly God by this doth shew his care to his Saints that in their greatest dangers he is readiest to helpe them for now the flood was at hand and Noe had most need of comfort now Thirdly he saues the family for Noes sake So then God for one iust mans sake doth blesse a great many Quest. How was Noah righteous before God Ans. Not by the workes of the Law for so no flesh is iust before God Rom. 3. but by Faith Heb. 11. beleeuing in the promised Seed and that God would performe his promise in sending the flood and Noah was iust not before men as hypocrits are who desire onely to please men but he was iust before God only studying to haue his approbation now God saued him not because he deserued it but because hee would crowne his owne worke Q. How many cleane beasts were rere and in the Arke A. Not fourteenth of euery kinde as Iustinus Martij Origen and others do thinke but seauen of euery kinde that is three couple for pâ—…ocreation and one Male for sacrifice â—…ow to thinke that foureteene were brought into the Arke is vaine both because so many of euery kinde would haue ouercharged the Arke as also because seuen were sufficient Q. Why would God haue more cleane then vncleane beasts in the Arke A. The vncleane were preserued onely for propogation but the cleane
we may see the prouidence of God By whom and not by fortune these things come to passe for it is he that hath made of one blood all nations of men for to dwell on the face of the earth and hath determined the times before appointed and the bounds of their habitation Act. 17. 26. Secondly although amongst vs there be many diuisions in religion in lawes in speech c. yet because wee came all of one stocke we should all studie to vnitie for these diuisions came of sinne but vnitie is more ancient for it was from the beginning before sinne came into the world Questions on the eleuenth Chapter Q. WHat was that one speech that was spoken before the confusion of tongues A. Not the Aegyptian tongue as the Aegyptians nor the Phrigian as the Phrigians nor the Syriac as Theodoretus quest 59. in Gen. nor the Chaldee as Philo lib. de confus ling. would haue but the Hebrew For the Syriac and Chaldee tongues are but Dialects of the Hebrew Secondly the names that are mentioned in Scripture before the confusion of tongues are Hebrew and significant Thirdly there are many words which all other tongues haue borrowed from the Hebrew as Sac Babel c. Which doe testifie that this tongue is most auncient Fourthly the most of the Fathers and all the Recent writers are of this opinion Q. Did the Hebrew tongue remaine in vse after the confusion A. Yes but onely in Hebers family therefore it is called the Hebrew tongue Yet all Hebers posteritie did not vse this tongue but onely Peleg and Reu and those that were in the straight line of whom Christ came and it seemes in that this language was not changed that Heber did not consent to the building of Babel This then is that tongue in which God spake and gaue his Oracles both before and after the flood It was spoken also by Angels and by his owne people the Iewes it did not proceede of sinne as other tongues but was from the beginning euen in Paradise it is that tongue that doth containe the misteries of our saluation and like enough it shall be that tongue which we shall speake in heauen yet though this tongue was not confused at the building of Babel it was notwithstanding confused in the captiuitie of Babel And since that time Hebrew did cease to bee in common vse among the Iewes and Syriac or mixed Hebrew came in place so that the tongue which Christ and the Apostles vsed amongst the Iewes was not Hebrew but Syriac Q. Why did the people remooue from the East into the plaine of Shinar A. They remooued from the East that is from the hillie countrey of Armenia where the Arke rested into the plaine of Shinar or Chaldea First because they were now exceedingly increased and an 100. yeeres had beene pinned vp in that countrey therefore now seeing all feare of the flood was gone they thought good to discend to the plaine and inlarge their habitation Secondly because the plaine was more fertile pleasant and commodious for them Thirdly because their minds were not content with their present estate therefore they begin to couet for more ground and a richer soyle and this couetousnesse hath beene the cause of so many wants transmigrations and confusion of tongues Q. Of what matter did they build their Tower and Citie A. In stead of stone they vsed bricke because in that plaine countrey stones were scarce and because of the aboundance of clay they had matter enough to make bricke of Secondly in stead of mortar artificiall they vsed naturall morter or a kinde of slime that was found in their pits riuers of the nature of brimstone which Seâ—…iramis did vse for the building of Babylon and here we may see their forwardnesse in exhorting one another to this wicked worke A shame for vs who are not so earnest to build vp the Church of Christ the heauenly Ierusalem as they were to build vp their earthly Babel Secondly although they wanted matter that is stone and morter to build their Towre with yet rather then they will giue ouer they will make matter to themselues and in this we see the nature of the wicked who will leaue nothing vn attempted to bring to passe their wicked designes Aâ—…dax omnia perpetigens â—…umana ruit per veâ—…itum nefâ—… Thirdly this sinne is most fearefull for it is intollerable pride against the Maiestie of God and it is not amongst a few but vniuersall and that so soone after the flood Q. Of what height did they inteâ—…d to build their Towre A. It is Hyperbolically spoken here that the top thereof may reach to heauen as the cities of the Anakims are said to be walled vp to heauen Deut. 1. 28. 〈◊〉 tree to reach vp to heauen Dan. 4. 18. Caperâ—… to be exalted to heauen Mat. 11. 23. That is exceeding high for it is not like they were so foolish as to thinke they were able to raise a towre to the heauen For as Philâ—… saith the earth being the Center cannot either in the whole or in the parts thereof touch the heauen which is the circumference and in respect of the huge distance betweene earth and heauen though the whole earth should be set on an heape it could not reach to heauen much lesse a Tower yet it is like they did resolue to build it so high that the toppe thereof might exceede the highest mountaines that so they might bee preserued from the flood And this counsell is thought to haue proceeded from wicked Nimrod to whom the rude multitude gaue speedie consent now how farre they proceeded in their worke none is able to define the Iewes haue idlely coniectured that it was 27. miles in height but it is probably recorded that in Hieromes time some part of this huge building was yet extant Q. For what end did they build so high a Tower A. For two the one to get a name that is to be made famous to posteritie or rather infamous as he that burned the Temple of Diana For such is the desire of glory in man that rather then hee will be buried in obliuion hee will doe those things that are most odious both in the sight of God and man that he may be spoken of after death this sin is deriued from Adam to all mankind for he desired to be like vnto God and wee doe all desire that glory which is onely due to God For this cause so many Piramides and Towers Collassus and triumphant arches haue beene erected yea whatsoeuer noble â—…orke is done yet amongst men it is for this end and what will not a man doe to immortalize his name For Pulchrum est digito monstrari dicier hic est but we ought rather to consider what the Prophet saith Psal. 49. Man being in honour abideth not he is like the beast that perisheth like sheepe they are laid in the graue death shall feed on them their beautie shall consume in the graue from their
This towne was also called Cesaria-Philippi by Philip Tetracâ—… of Tracoâ—…ites in honour of the Romane Casars Agrippa also inlarged this Citie and called it Neronia in honour of Nero. Iosep. ant 20. cap. 6. Now we must not thinke that this was rashnesse and temperitie in Abraham with so few men to follow so great an armie so farre but rather true courage and fortitude because he was led by Gods spirit and because hee was assured of Gods helpe therefore hee knew there were more with him then against him besides the iustnesse of the cause the good end that Abraham did ayme at in this fight his vpright life and the testimonie of his conscience made him bold to despise death it selfe Sapiens non metu frangitur non potestate mutatur non extollitur prosperis non mergitur tristibus Amb. ad Simpl. And if any thing make a man feare it is the guiltinesse of his conscience Nam â—…imidum nil facit animum nisi reprehensibiliâ—… vit ae conscientia Sen. 4. de virtut Q. What successe had Abraham in this battle against the foure kings A. He smote them and persued them to Hoba he rescued Lot and his goods the Sodomites and their goods and here we may see Abrahams policie in diuiding his seruants and that in the night to teach vs that it is lawfull to vse policie and subtiltie against our enemies if there bee no falsehood and vniustice â—…ound in it We know that God commanded Ioshua to lay an ambush behinde the Citie Ai for to take it Iosh. 8. 2. He came suddenly vpon the fiue kings in the night Iosh. 10. 9. Gedion vsed the stratagem of trumpets pitchers and lampes to ouercome his enemies Iudg. 7. 16. And Dauid the meanes of an Amalekite to ouercome the Amalekites 1. Sam. 30. 15. For if it be lawfull vpon iust occasion to raise warres against our enemies it is also lawful to vse such stratagems as may further vs in obtaining the victorie Secondly wee must not attribute this victorie of Abrahams to his strength or policie but to the Lord who made him rule ouer kings and gaue them as the dust to the sword c. Isay 41. 2. Thirdly God would haue Abraham to bring backe the Sodomites and their goods that both God might show his wonderfull mercy and patience as also make them inexcusable Fourthly this Hoba into which Abraham persued his enemies was a village in Hieromes time where certaine Ebeonite Hebrewes dwelt Fifthly as the foure kings troubled Canaan but are ouercome by Abraham So the foure great kingdomes of the world haue troubled the Church but are ouercome of Christ the Sonne of Abraham Q. What was Melchisedec A. Not the holy Ghost as some heretikes haue affirmed for the holy Ghost is not a man nor king of Salem nor a priest nor priest of the most high God except we will make him inferiour to God Secondly not an Angel for the Scripture showeth no such thing neither is an Angel a priest for euery high priest is taken from amongst men Heb. 5. 1. Thirdly not the Sonne of God for he is not Melchisedech the priest but a priest after the order of Melchisedech Psal. 110. 4. Fourthly not Sem the Sonne of Noah as the Hebrewes affirme rather of malice then sound iudgement because they cannot endure any stranger should be thought superiour in any thing to their father Abraham for is Sem was Melchisedech Moses had not concealed it being an honour to haue such a noble progenitor Secondly Melchisedechs genealogie is not mentioned in Scripture but Sems is Thirdly Melchisedechs descent is not counted from the Hebrewes progenitors Heb. 7. 6. Which plainely sheweth he descended of another stocke then the Iewes did who came of Sem. Fourthly all this country in which Melchisedech reigned was possessed by Canaans posterity Therefore Sem could not bare rule here to be both a king and a priest among them Fifthly if we should yeeld that Melchisedech was Sem wee must be forced to deny a chiefe relation betweene Melchisedech and Christ which Paul toucheth Heb. 7. Which is this as Melchisedech beeing a stranger from the family of Sem was notwithstanding a priest and king so Christ though a stranger from the tribe of Leui which onely was appointed for the priesthood is notwithstanding a king and priest for euer Sixthly Melchisedech had no successour in his priest-hood but Sem had for Abraham was a priest so was Isaac Iacob and the children of Leui. Seauenthly if Melchisedcch was Sem. Then whereas Leui payd tithes being in the loynes of Abraham he being also in the loynes of Sem because Abraham came of Sem did pay tithes to Sem which is absurd Eighthly if this be true then we must confesse that in the person of Sem both the priesthood of Aaron and Melchisedech was ioyned together for Aron was in the loynes of Sem and so we must yeelde that Christ in that he was a priest after the order of Melchisedech he was also after the order of Aaron Ninthly if Melchisedech had beene Sem it it is very like that Abraham all this while that he was in Canaan would not neglected to haue sought him out and conuersed with him both for his further comfort strength and instruction then the fift opinion is soundest which holdeth Melchisedech to haue beene a Cananite yet a true worshipper of God for it is very like that as God had his priests amongst the Iewes so he had some amongst the Gentiles and as Aaron among the Iewes was eminent so Melchisedech among the Gentiles for God is the God of the Gentiles as well as of the Iewes and besides that Philo and Iosephus are of this opinion the chiefest of the auncient Fathers doe defend the same Q. Where did Melchisedech and the king of Sodom meete Abraham A. At the valey of Saueth not farre from Ierusalem where Absolom set vp his pillar 2. Sam. 18. 18. This valley is called the kings dale eyther because the kings and princes did vse to exercise themselues heere in running or els because of the excellency and pleasantnesse thereof being a place fit for kings Herein the king of Sodom though a prophane man we see great humanity and thankfulnesse that hee would goe to meete Abraham and reioyce with him at his happy successe humanity and gratitude are commendable in al for Beâ—…eficiorum memoria non debet senescere Senec. lib. de benif Q. Of what place was Melchisedech king A. He was king of Salem which afterward was called Ierusalem from Iereth and Salem that is the vision of peace for Abraham called the hil on which he would haue sacrificed his Sonne Iebouah Iereth Gen. 22. Then Iereth being put to the old name Salem is made vp Ierusalem after Melchisedech the Iebusites had the dominion of this city and from them it was called Iebub Ios. 18. 28. Iud. 19. 10. But afterward Dauid conquered it and did enlarge it with many goodly buildings so that it became
that the ground was drie in the first day of the first moneth of the 601. yeere as it is set downe in the 13. verse and the next verse showeth that the earth was dryed on the 27. day of the second moneth A. Both is true for the first day of the first moneth the earth began to drie so that the waters were quite remooued but the earth was not perfectly drie till the 27. day of the second moneth and by this reckoning also we see that Noah was in the Arke a full yeere that is 365. dayes for he entred the Arke the 17. day of the second moneth in the 600. yeere and there continued till the 27. day of the 2. moneth in the yeere 601. Q. Why did not Noah goe out of the Arke till God spake to him A. Although it was now time for him to goe seeing the earth was drie yet such was his modestie and obedience that as he did not enter the Arke without a warrant from God so hee will not goe out without the same warrant so should we depend on Gods mouth and doe nothing but what hee commandeth for obedience is better then sacrifice secondly wee see that many are the troubles of the righteous but the Lord desiuereth them out of all Noah had suffered much griefe sorrow and feare but now behold here is an end Q. Did the beasts also come out of the Arke at Noahs command A. Yes for these dumbe creatures were obedient to Noah because he was obedient to God Againe the beasts came out that they might increase and multiply this blessing was giuen to the creatures in the creation and the same is now renewed in the restauration of the world and in that none of the creatures did wagge till Noah gaue way and came out first himselfe in this we haue the patterne of a well-ordered family for there is the grace of God where the seruants obey their Masters the Master feareth God and all are ioyned together in loue and concord Q. What is the mysticall signification of the comming out of the creatures A. The Arke may signifie the Sinagogue the beasts cleane and vncleane the Iewes and Gentiles their comming out doth signifie that both Iewes and Gentiles which beleeued in Christ should come out of the Sinagogue that is forsake the Iewish ceremonics Q. Why did Noah build an Altar to God A. That by offering sacrifice on it hee might testifie his thankful mind vnto God 2. to teach his posteritie how they should serue God for any blessing receiued he offered sacrifice for his deliuerance vpon an Altar of earth and we must offer the sacrifice of praier and thanks-giuing vpon our Altar Christ. He offered to God the cleane beasts and wee must offer to him cleane soules and bodies which is our reasonable seruing of him his sacrifice was a burnt offering and ours must be a broken spirit Q. Of what matter was this Altar made A. It is most like that it was made of earth for this law was giuen after by Moses Exod. 20. verse 24. An Altar of earth thou shalt make to mee secondly this kinde of Altar was most vsuall euen amongst the Gentiles Hic viuum mihi cespitem hic verbenas pueri ponite thuraque Horat. lib. 1. od 19. thirdly by this Noah will teach vs that God delights not in external pompe and splendor he loueth the giuer more then the gift and the widdowes mite more then the rich mans sinnes For nunquam est manus vacua à munere si area cordis repleta sit bona voluntate Gregorie in Hom. Q. Had Noah any expresse command to build an Alter A. We doe not reade that God did expressely command this yet wee may gather by consequence that Noah did not this without warrant First it was ancient to serue God after this manner as we see in the persons of Caine and Habel Secondly Noah did nothing without Gods warrant without this he did not build the Arke nor enter therein nor come out from thence much lesse would he build an Altar Thirdly we see that God smelled a sauour of rest in his sacrifice which could not be if it had beene offered without Gods direction Fourthly Noah knew that the seauenth beast was receiued into the Arke not for procreation but for Sacrifice Fifthly he did questionlesse beleeue in Christ our perfect Sacrifice therefore he could not testifie his faith better then to build an Altar and offer a sacrifice Q. Why would God bee worshipped by Sacrifices A. First because he will haue them by this kinde of exercise to vse themselues to bee thankfull to him for though hee be a spirit and delighteth more in a contrite spirit then in burnt offerings yet because of their dulnesse he would haue them worship him with visible offerings Secondly these sacrifices were types of Christ whose body was to bee offered for them and no sacrifice without relation to Christ could be acceptable Thirdly Least the people wanting these visible signes should fall to idolatry seeing other nations vsed sacrifice and they not Q. Where did Noah offer this sacrifice A. The Iewes thinke it was vpon Mount Sion where Cain and Abel did offer before and on which Isaac was to be sacrificed but it is more probable that this was done vpon the mountaines of Armenia where the Arke rested Q. What doth it signifie that God melled a sauour of rest in Noahs sacrifice A. That it was acceptable vnto him not in respect of the offering it selfe for it is impossible that the blood of calues and goates should take away sinne Heb. 10. 4. but God did accept of it because it was offered in faith secondly with a willing minde thirdly because it had relation to Christ who had giuen himselfe to be an offering and sacrifice of a sweet smelling sauour vnto God Eph. 5. 2. Q How is it vnderstood that God would curse the earth no more for mans sake A. That is that God would not at any time ouer whelme the earth with water depriue her of her fertility inhabitants and ornaments as he had before yet this doth not exclude particular cursings vpon particular houses townes or countries nor that vniuersall fire by which the world shall bee purged in the last dayes and this couenant that God made with Noah concerning the waters is the figure of that euerlasting couenant of peace which the father hath made with vs in Christ. Q. Which is the imagination of mans thought euill from his youth A. Because of originall sinne which all men drawes from Adam for hee was the roote of mankinde and such a nature wee haue from him as he had himselfe that is corrupted with sinne then all mankinde is subiect to this euill because all are from Adam Secondly all the nature of man that is his body with the parts thereof his soule with the faculties thereof are defiled Thirdly it bindes all men to death both temporall and eternall Fourthly it depriues vs of Gods image and
of all his blessings and is the cause of all our infirmities and of all our actuall sinnes Q. Why will not God destroy all liuing things as he did A. Because mans imagination is so euill from his youth that if he should punish him as he deserued hee should euery age send a flood for there is none that doth good no not one Psal. 12. So then that hee spareth vs it is to be attributed to his mercy not to our merits Q. Is God the cause that mans imagination is euill from his youth A. No he made man holy but hee fell of his owne accord God then is the cause of mans heart and of his imaginations but not of the corruptions and vitiositie thereof and yet he doth permit sinne because he vseth it for a scourge to the wicked and for a means to aduance his owne glory Q. What doth God besides promise Noah A. That all the dayes of the earth seede time and haeruest heate and cold c. should not cease in which words he sheweth vs the renouation of the world which answers to the creation Before the creation there was confusion and darkenesse and so likewise before this renouation in the creation God made the lights of heauen now hee restores them then he gaue man dominion ouer the creatures now he restores the same as God gaue man foode then so he doth now man was then created to Gods image and the same is now mentioned God made a lawe then that man should not eate of the forbidden tree and here hee commands that man shall not shed blood they receiued a blessing then to increase and multiply the same they now receiue Q. Shall there be summer and winter night and day c. so long as the earth remaineth A. Yes so long as the earth remaineth in that state it doth now subiect to generation and corruption in the parts thereof and obnoxious to many imperfect qualities which at the last day shall be abolished the substance remaining for euer and then the summer and winter shall cease Againe that which is spoken here is meant of the world in generall and not of particular countries and times for there was neither seede time nor haruest for the space of three yeares sixe moneths in Eliahs time and in the land of Egypt there was no distinction of day and night for three dayes because all that time there was darkenesse and in the dayes of Iosua the sunne stood still a whole day Q. Why doth God speake onely of summer and winter and not of the other two parts of the yeare A. Because these are the two principall parts of the yeare and most opposite the other two depends on these and participates of their qualities the spring then and haruest being both hot and cold in the one they agree with Summer in the other with Winter So likewise here is mentioned onely heate and colde because these two qualities are more actiue and forcible in generation and because more sensible then moyst or dry so seede time and haruest are onely named because sowing and mowing are the most vsuall and profitable actions amongst men Q. Doth God promise to Noah onely these temporall blessings as heate and cold summer and winter and not spirituall A. Hee promiseth these temporall blessings and vnder them spirituall For as the stability of the world is promised so the stability of grace in Christ is included and vsually in Scripture vnder earthly shadowes spirituall blessings are couenanted Canaan was a type of heauen Dauids kingdome of Christs spirituall kingdome Solomons temple of Christs Church therefore altars priests and sacrifices of Christ our golden Altar our high priest our sweete smelling sacrifice againe we must note that oftentimes God altereth the seasons and qualities of the ayre but it is for our sins therefore when wee see cold summers hot winters raging stormes excesse of heate and cold drinesse and moistnesse let vs leaue to trouble God without sinnes and he will leaue to trouble vs with his plagues moreouer let vs not fixe our chiefest happinesse in these temporall blessings But let vs looke to him that is the giuer and the end of all euen Iesus Christ the authour and finisher of our faith And lastly let not these blessings be motiues of security but rather stirre vs vp to be thankfull to him that prouides all things necessarie for this life and a crowne of righteousnesse for the life to come Questions on the ninth Chapter Q. VVHy doth God first of all blesse Noah with increase of children A. Because of earthly blessings this was the greatest the earth being now voide of mankind and Noah knew not till now whether it was lawfull to beget children seeing God had destroyed mankinde Secondly to teach vs to account our children chiefe effects of Gods blessing and to bee thankfull to him for them behold children are the inheritance of the Lord and the fruite of the womb his reward Psal. 127. 3. Q. Is this blessing all one with that which Adam had in paradise A. Yes in respect of the matter but not of the manner for then procreation of children should not haue beene painefull Secondly not inordinate thirdly not imperfect Q. How could this blessing belong to Noah seeing he had no children after the flood A. Although this blessing was fulfilled in his children yet it is giuen to him because he beeing the roote their increase was his increase Secondly because he was found righteous before God and God smelled a sauour of rest in his sacrifice Thirdly to let his children know that this blessing did belong to them onely for their iust fathers sake Q. Is euery increase the blessing of God A. All that are lawfully procreated are Gods blessings both in respect of the childe begotten and in respect of the manner of begetting but those that are not begotten in marriage doe not proceede of Gods blessing in regard of the manner of procreation howsoeuer in themselues they may bee the effects of Gods blessing Secondly the increase of all other creatures doe proceede of Gods blessing but for mans sake for whom they were created Q. Which is the second prerogatiue that God giueth now to Noah and his sonnes A. That their feare and terrour may bee vpon al the beasts fowles fishes and creeping things this dominion had Adam but after a more excellent manner for the creatures were subiect of their owne accord now of feare and by constraint and although that man hath power to rule ouer the beasts with feare yet great men must not rule their inferiour brethren with feare but rather with loue for Viri sancti non praeesse gaudent hominibus sed prodesse Greg. mor. lib. 21 cap. 11. Q. Hath man this dominion ouer all the creatures and at all times A. No For the wilde asse derideth the multitude of the Citie and heareth not the crie of the driuer Iob 39. 10. the Vnicorne will not serue nor will he tarrie by the