and the filthy clensed If thou desirest light and perfection here is Vrim and Thummim if the sight of thy fins here is the golden candlesticke if thou wilt wash thy hands and feete here is the brazen lauer wilt thou bee purged from thy leprosie here is the riuer Iordan wilt thou floorish like a Bay tree thou must be planted by this riuer wilt thou bring forth much fruite thou must be sowne with this seed wilt thou sacrifice thy sins to God thou must kill them with this sword wilt thou go to the kingdome of heauen this is the only way here is the firy pillar and the cloud to conduct thee to Canaan and here is the Star that will leade thee to find out the Son of righteousn Iesus Christ that bright morning Starre with whom we shall shine in eternity of glory as Stars in the firmament In this word then must we conuerse both day and night not in curious searching and prodigious speculation but in serious weeping and religious adoration neither must our minds be oppressed with terrestriall and infernal occupations but they must be filled with celestiall and supernall meditations Therfore if we will profit here we must cast off all carnall affection that wee may receiue for our weary soules eternall refection for if no beast could touch the mountaine and heare Gods Law why should beastly minds touch the Bible and read Gods Law And in searching this Word let vs not in it search for riches and honour to our selues which is to seek for dirt amongst Iewels and poyson amongst medicaments to ouerthrow ourselues but let vs search for him who only is sufficient to content our soules within our bodies as hee was the only efficient to present our soules into our bodies Therfore we conclude with Augustine Scriptura creatura ad hoc sunt vt ipse quaeratur ipse diligatur qui ipsam creauit qui illam inspirauit The internall and eternall generation of the word was not knowne to the Gentiles but was obscured with an obscure fable of Minerua begotten of Iupiters braine by the which also they did signifie learned notions conceaued in the mind expressed by word or writ Then to be short right Honourable heere I doe offer to your tuition and fruition my Minerua not begotten of my braine but in my braine neither is she armed with a helmet aegis and a speare to terrifie Momus and therefore the more desirous shee is to shelter her self vnder the shaddow of your Honors patronage being perswaded that you are both a Patrone a patterne of learning the fruits whereof haue not only refreshed the hearts and eares of great Brittaine but with Dedalean wings they haue bin transported beyond the Ocean so that Rhodanus Betis and Rhenus haue seasoned their siluer streames with the delicious taste of your learned fruits Then what remaines quam vt ocior Icaro Visas gementis littora Bosphori Sirtesque Getulas canorus Ales Hypereborosque campos Moreouer your Honor being a Father and Patrone of iustice if any wrong be offered to her by Momus she may boldly fly to the Chancery for succor therefore I hope that as your Honor hath permitted your glorious titles to grace her Frontispice so you wil not refuse to beautifie her with your gracious aspect and respect That God which hath exalted you to so great dignities in this world preserue your body and soule and crowne you in the World to come with blessed Immortality Your Honors in all duty euer to command ALEXANDER ROSSE Ad illustrissimum Franciscum supremum Angliae Cancellarium Alexandri Rossaei Epigramma PAcis amans virtutis honos decor inclyte gentis Musarum docti gloria magna chori Auro Iuno beat te lauro Phoebus Apollo Linguâ Mercurius frontis honore Venus Frontis honor moritur florescit gloria linguae Aurea sceptra cadunt laurea serta manent Tu laurum praefers auro Venerique Süadam Plus tibi luce Themis plus tibi laude Charis Propterea aeternum tua fama vigebit in aevum Quod peritura fugis quod vigetura petis En tenues nostrae mittunt tibi dona Camoenae Non satis ampla tibi sint licet apta mihi Non Arabum messes non Indica munera mittunt Aut Nili varias luxuriantis opes Non pictas croco aut radiantes murice vestes Aut aurum rutilis quod vehit Hermus aquis Sed tibi chartaceum mittunt cum carmine donum Et sterilis noster qualia fundit ager Accipe propterea placido pia munera vultu Sinceri officij pignora certa mei Nostram si facilis respexeris inclyte Musam Te redeunte die te pereunte canam The Argument Q. VVHo wrote these bookes of Moses A. Himselfe proofe hee was the first that writ in the world Secondly The holy Ghost testifieth the same Exo. 24.4 Deu. 31.9 and Christ Iohn 1.45 and 5.46 Q. When wrote he this first Booke A. Before the Israelites went from Egypt Reas 1. Because then feeding his Father-in-lawes sheepe 40. yeeres in Madian he was most at leysure to write Rea. 2. To comfort the Hebrewes beeing oppressed with Egyptian seruitude for in this Booke they read the life and death of their Ancestours their courage patience vertue in affliction Gods promises to Abraham that after 400 yeares seruitude in Egypt they should be deliuered and inioy the land of Canaan Q. How came Moses to the knowledge of these things contained in this Booke A. Either by reuelation from God or by tradition of his Ancestors for the knowledge of these things Moses had from Iosephs children they of Ioseph he of Iacob Iacob of Isaac he of Abraham and he of Shem Shem of Noe he of Methusalem and he of Adam with whom he liued 243. yeeres Questions on the first Chapter Question WAs the world created or eternall A. Created 1. There can bee but one eternall 2. Almost all the Philosophers are against the eternity of the world 3. They that hold it eternall can bring no sound reason 4. The most ancient monuments or records amongst the heathen are not so old as the flood of Noah Q. Could God make more worlds then one A. Yes for he is almighty and hee made it not of any mater for that should haue bin exhausted but more he would not because hee being one delights in vnity Q. Why in Hebrew saith Moses Gods created ioyning the noune plurall with the verbe singular A. To signifie the mystery of the Trinitie one essence in three persons 2. It is the propertie of the Hebrew phrase Q. Why in the beginning of this booke speaketh Moses only of heauen and earth A. Because by the name of heauen he comprehends all celestiall bodies and by the name of earth the 4. elements for water is in the earth fire and aire as witnesse the springs exhalations or earthquakes and burning mountaines or hote waters Q. Did God create the earth moueable or not A. Immoueable Iob 38.
a part of Gods essence then a part of Gods essence should be sinfull and subiect to the wrath of God and paines of hell Q. Why did God breathe the soule rather in the face then in any other part of man A. Because in the face are all the senses which are the organs of the soule Q. Why in the nosthrils rather than in any other part of the face A. To teach vs that hee is the only author of our breathing secondly to shew the weaknesse of our life which dependeth from the nosthrils thirdly because the nose is the most commodious instrument of breathing by which the soule is kept in the body Q. Did God create one soule in man or three A. Only one first bicause one body can haue but one essentiall forme secondly the power of growing feeling reasoning are not three soules but three faculties of one soule thirdly the Scripture neuer speakes but of one soule Q. Were the soules of men created long before the body as thought Plato and Origines A. No for God created all things perfect but the soule of man being a part of man without the body could not be perfect secondly now in generation the body is no sooner formed but God infuseth the soule the same order did God keepe in mans creation thirdly the soules in all that time should haue either done good or euill but Iacob and Esau did neither good nor euill before they were borne Rom. 9.11 Ergo. Q. Seeing the soule doth exist after the corruption why did she not exist before the creation of the body A. Shee doth exist after the dissolution of the body of necessitie being immortall but it was not fit she should exist before the creation of the body seeing she is the natural forme and essentiall part of man Q. Whether are the soules of men infused in the bodies or are they deriued and propagated one of another A. By creating they are infused and by infusing created for mans soule being incorporall and indiuisible cannot be propagated of any other soule nor multiplied that is plaine by Zach. 12.1 and Coloss 12.7 Q. Is the soule of man immortall A. It is because a simple essence voyde of contrarieties and bodily accidents secondly It is created to Gods Image and mans soule is not like God only in that it is capable of all sciences and in that it hath an appetite infinite which cannot be filled but with God and that it hath a will free and indifferent to all particular good but also in that desire which it hath of immortalitie thirdly man hath dominion ouer the creatures which consisteth also in this that his soule is immortall theirs are not fourthly Mans soule is not produced of any matter by generation but is induced in the body by creation the soules of all other creatures were procreated of the Elements for the earth brings out beasts and the waters fishes this is also manifest by many places of Scripture Q. Is the soule of man immortall by nature or by grace A. Internally that is as it is a simple immateriall substance it is immortall by nature but externally as it depends on God hath it being and subsistance in him it is immortall by grace Q. In what place of the world was Paradise A. Not in any other earth separated from ours by the Ocean nor higher than the supreme region of the ayre as some Fathers thought but in Mesopotamia and the bordering countries to it for Paradise was planted on the East side of Eden which is in Mesopotamia secondly that is manifest by the Riuers Tigris and Euphrates which spring out of the mountaines of Armenia and flow thorow the countries of Mesopotamia Assyria and Chaldea and runne into the Persian gulph and these are the Riuers of Paradise Q. Should man haue remayned in Paradise onely if he had not sinned A. No for Paradise was not so large as to containe all mankinde being comprehended within the limits of these countries aforesayd secondly man had power ouer the whole earth and all the hearbs of the ground were giuen to him for foode and therefore hee was to replenish the whole earth thirdly how should the earth be trimmed manured and made fruitfull if man had dwelt in Paradise Q. Then to what end did God make Paradise seeing he knew that man should presently fall and be cast out of it A. He made it that Adam so long as hee obeyed God might enioy it secondly that it might be a figure and type of the heauenly Paradise and ioyes of the life to come thirdly to put him in mind after his fall what great blessings he had lost by losing Paradise Q. Is Paradise yet extant or not A. It is not extant for Paradise was in these Countries of Mesopotamia Assyria c. through the which Tigris and Euphrates the Riuers of Paradise did flowe but those countries are still populous and no signe now of Paradise secondly the Floud Genesis 7. was fifteene cubites higher then the mountaines therefore it was also defaced with the floud Q. Why was the tree of life called so A. Because it was the sacrament or signe of life both naturall in Paradise and spirituall in heauen or as some think because it had power being eaten to preserue the life of man a long time but not for euer for man was not to liue still a naturall life Againe the body of man was corruptible because it was made of matter the subiect of corruption of cōtrary elements and parts as also because the naturall heate of the body by degrees is extenuated and the radicall humor exhausted and in these respects although this tree had that vertue to preserue the life of the body a long time yet not for euer Q. Why did God forbid man to eate of the tree of knowledge of good and euill A. Not because it was euill in it selfe or hurtfull to man but because by this command God would try mans obedience Q. Why was the tree called the tree of knowledge of good and euill A. Not because it had power either to beget knowledge in Adam or to augment his knowledge as the Hebrewes and Iosephus do thinke for Adam was created with perfect knowledge neither can corporall fruits produce spirituall effects in the soule but it was so named from the euent for man knew now what was good and euill by experience hauing transgressed in eating of this tree Secondly it was so named because of Satans false promise who intised them to eate of it promising they should be as Gods knowing good and euill Q. What riuers were those that Moses calls here Phison and Gehon A. They were parts of Tigris and Euphrates which riuer is sometimes named one because they flow together and are ioyned in one below Babylon sometimes two in respect of the place from whence they spring and where they end Sometimes foure in respect of their foure heads whereof two spring out of the mountaines and other two emptie
conceptions are imperfect and deformed secondly many children being conceiued do perish before they come to maturity thirdly many children are wicked and rebellious not regarding the wombe that bare them with anguish nor the pappes which suckled them with danger These are great punishments inflicted on women for the sinne of Eua fourthly her conceptions are a punishment for many infirmities doe accompany a woman that is with childe as swimming in the head tooth-aches perturbations in the minde vitiosities in the stomacke as to refuse good and wholesome meates to desire to eate those things which Nature being sound abhorreth Q. What is the reason that women doe bring forth their children in sorrow A. Gods decree in punishing the sinne of Eua secondly the narrow passage of the belly with a dilatation and stretching out of the internall parts therof causeth most sharp and sensible paines hence the Scripture compares exquisit sorrow and paine with the sorrowes of the child-birth Psal 48. Mica 4. Reu. 12. but this paine should not haue bene in the state of innocency Q. Whereon was the ground cursed for Adams sake A. In that it did not bring forth fruite of it owne accord as it should haue done if Adam had not sinned or at least with little labour Secondly In that it brought forth noxious fruitlesse and poysonable herbes after the Fall Q. Why did Adam call his wife Eua the mother of liuing A. Because by this name hee would testifie his faith in beleeuing that Christ the Seed of the woman should bring that life againe to man which be had lost by his sinne Q. Did God make coates of skinnes for Adam and his wife A. Yes but whether God killed some beast or whether he created the skinnes of nothing or of some matter it is vncertaine howsoeuer by those skins he did put Adam in mind of his mortality and that he had neede of clothing both for his body which now was to be subiect to infirmities as also for his soule which now was defiled with sinne and therefore must bee clothed with the righteousnesse of Christ which garment hee did put on by beleeuing that Christ the Lambe of God should bee killed to clothe his naked soule 〈◊〉 this beast was killed to clothe his naked body these skinnes also doe signifie our mortification for as these beasts were killed so wee must kill our sinnes for this cause the skinnes of the Sacrifices were giuen to the Priests Leuit. 7. Eliâ—â— and Iohn Baptist with many other Saints did weare skinnes Hebr. 11. Q. Why did God doth them with skinnes A. First to show them that it wâ—â— lawfull for them to kill beasts although not to eate yet to clothe their bodyes Secondly To teach â—s sobriety for those were skinnes not Silke Purple or cloth of Gold which are not worth so much for necessity as for pride Thirdly that this first Adam might in same sort be a type of the second Adam Iesus for this was cloathed with the skinnes of dead beasts so Christ with our dead sins for he became sin for vs that we might be made the righteousnesse of God in him so our Iacob tooke our flesh and skin and in it receiued the blessing for vs. Q. Was it needefull that Adam should be clothed now after his Fall A. Yes First to hide his nakednesse Secondly to defend his body from the iniuries of the aire Thirdly To assure him that although hee was a sinner yet God would not quite forget him and cast him away Q. Why did God say that AdaÌ„ was like to him A. By these words God would shew how worthy Adam was to be scorned who thoght to bee like to any of the three persons in the Trinity for eating of the forbidden fruite so this word vs doth not signifie Angels but the three persons of the Trinity Q. Why did God driue Adam out of the garden A. To let him see how foolishly hee had done in giuing more credit to his wife then to him Secondly to keepe the tree of Life from him lest he shuld abuse it by thinking to haue life by it seeing he had now violated Gods Law for although this tree was a signe of life before his Fall now it is none Thirdly that by driuing him from this tree of Life he might seek for a better life then this tree could yeeld euen that heauenly life which is hid with Christ in God Q. When was Adam cast out of Paradise A. That same day he sinned for he being now a sinner and rebellious against God was not fit to stay any longer in that holy place but what day of the weeke he was cast out is vncertaine yet it is thought the eighth day after his creation he was cast out in the euening of that day for Satan did not suffer him to stay long there vntempted yet I do not hold that he was cast out that same day he was created for so many things as fell out betweene his creation and casting out of Paradise could not be done all in such a short space as a piece of a day for the beasts were created the sixth day before man was Secondly in such a short time Adam could not haue perceiued the pleasures and happinesse of that place therefore he was not cast out that same day hee was created Q. Why would God haue Adam to till the ground A. Because now the ground was cursed and would not yeeld fruite without hard labour Secondly by this seruill worke heâ— would put him in remembrance of his sinne which brought him to this misery yet afterwards God mitigated his hard labour in freeing euery seuenth yeere from his tillage to put them in mind of that ease they lost by sin which was restored againe spiritually by Christ Q. What is meant heere by the Cherubins and the fiery Sword A. Not fearefull visions nor the torrid Zone nor a fire compassing Paradise like a wall neither the fire of Purgatory as Theodoretus Aquinas Lyranus and Ambrosius do imagine but by the Cherubins we vnderstand the Angels which did appeare oftentimes with wings as Daniel 1.9 and the figures of these were wrought in the tabernacle Exo. 25. By the fiery sword we vnderstand most sharpe and two-edged swords which the Angels in the forme of men did shake by the which shaking and swift motion the swords did seem to Adam to glister like fire for more terror left he should attempt re-entrance there The Angels also haue appeared at other times with swords in their hands as we read Numbers 22. of the Angel that met Balaam and of that Angel that Dauid did obserue with a sword in his hand 1. Chro. 21.16 Q. Why are these Angels called Cherubins A. Because they did appeare with wings in the Tabernacle and the Temple they were wrought with two wings they appeared to Esay with 6. wings who are called in the 6. of Esay Seraphins because they are inflamed with the loue of God they appeare with
a retained man doth beget a whole man for nature if she be not hindred retaines her owne force and vigor and brings forth the perfectest effects she can Q. How came it that Adam in losing his rib did not feele paine A. Eyther in regard of his deepesleepe for those that are in a lethargie doe feele neither stripes nor wounds or else because God did suspend and hinder the act of feeling which is in the nerues Q. Why doth not Moses speake as well of the creation of Eua's soule as of her body A. Because her body was otherwise created then the body of Adam but the manner of the creation of her soule is all one with that of Adams therefore there was no need of repetition Q. Why was Eua brought to Adam A. To signifie that shee was Adams companion Secondly a helpe to him to beget children Thirdly that the man is not for the woman but the woman for the man Fourthly this bringing signifieth that they are now contracted and married Q. Had Eua a reasonable soule as Adam bad A. Yes because she was made for a helpe to man which shee could not haue bin without a reasonable soule secondly both receiue a Law vpon both was inflicted punishment for the breach thereof both their bodies are alike redemption is promised too both and both doe expect glory Q. Why did not God create Eua as soon as Adam A. That Adam liuing a priuate life a while might the better perceiue the comforts of the married life Secondly that hee might loue God the more who prouided such a comfort to him when he was alone Q. Is man and woman of the same kind A. Yes for male female make no essentiall difference Secondly if they were not of the same kind how could they procreate children Thirdly they both haue the same definition and essentiall properties Fourthly wee read that maids haue become boyes which could not be if they were of diuers kinds Plinius lib 7. Cap. 4. Gellius lib. 9. Cap. 4. c. Q. How could Adam and Eua bee married seeing they were so neere a kin A. The neerenesse of kin which forbiddeth matrimony is that which ariseth of carnall copulation and Eua was not begotten but created of Adam therefore she was not his daughter but his wife Q. Why was there but one woman created A. Because that one woman is sufficient to bee a helpe to one man Secondly to teach posterity that God doth hate Polygamy Thirdly that the loue of man might bee the greater to his wife Q. How is man and woman one flesh A. Because they are ioyned together to liue one common life Secondly in respect of their carnall copulation Thirdly in respect of procreation of one flesh for the child is the flesh and substance of the father and mother and both their flesh is vnited in their children Fourthly because of the right and power the husband hath ouer the body of his wife and the wife ouer her husband 1. Cor. 7. Q. Why was not Adam and Eua ashamed of their nakednes A. Because that externally neither heat not cold nor any thing else could hurt their body internally there was no inordinat affection in the soule but perfectly the inferior part of the soule did obey the superior And thirdly because there was nothing to be seene in their bodies but that which was comely and decent and therefore Nihil putabant volandum quia nihil senserant refrâ—â—andum Aug. li. 11. de Gen. Cap. 1. Questions on the third Chapter Q. VVHat is meant by the Serpent A. Not the diuell for so these words should be metaphorically vnderstood but this is a history and no allegory nor the image of a Serpent for it was not a picture but a real Serpent that was cursed neither was it a naturall Serpent that did speake for speech and reasoning doe naturally belong to men not to beasts for they neither haue reasonable soules nor the instruments of speech but it was the deuill that spake in the Serpent vsing the same as his instrument to deceiue So then there was both a serpent which is proued both by the speech of Moses and the punishment inflicted on the Serpent besides the deuill which is knowne both by his speech and reasoning with Eua as also by the testimonie of Christ calling the deuill a manslayer from the beginning Iohn 8. Why was not Eua afraid to conferre with the Serpent A. Because the serpent as all other creatures was subiect and obedient to man neither durst they nor could they afray him or hurt him neither was there any place for feare in that happy estate Q. Why did Satan vse rather the Serpent then any other creature A. First because God did not suffer him to take any other creature Secondly because the Serpent of al other creatures is most subtil deceitfull prone to hurt and deceiue man the Serpent is prudent to saue it selfe therefore it is sayd Be wise as Serpents Math. 10. and crafty to deceiue others as Paul sayth The Serpent by his craftines deceiued Eua 2. Cor. 11. Chap. Q. Seeing it was the diuell in the serpent that deceiued Eua why doth not Moses signifie so much A. Because Moses writeth a history and not a commentary therefore all that is spoken heere he doth attribute to the Serpent because Eua saw the Serpent and conferred with the Serpent but Satan she saw not Q. What doe these words meane Your eyes shall be opened A. This is meant of a further degree of knowledge which Eua had not as yet for the eyes of the body were opened already and good and euill is not the obiect of bodily eyes but of the minde which is the eye of the soule Q. What is that You shall be as Gods A. By Gods may bee vnderstood Angels which are called Gods in Scripture but here is rather meant the persons of the Trinity as vers 22. Behold Adam is become as one of vs. Q. Did not Eua see that this tree was good till now A. Yes she saw before but simply but now she seeth it with an ardent desire to eate of it Q. Why did God suffer Eua to be tempted A. That there might bee an occasion for the manifestation both of Gods iustice in punishing the wicked and of his mercy in sauing the repentant Secondly To shew vs that although shee had all happinesse in that estate yet she should not haue beene free of temptations Thirdly That we might learne to arme our selues against Satan for if he durst tempt in the estate of innocency in Paradise what will he not doe to vs now being driuen out of Paradise Q. What was the first sinne of Eua A. Incredulity in not beleeuing Gods threatning Secondly Pride desiring to bee like God Thirdly A lye saying that God did forbid to touch the tree Fourthly Gluttony in desiring the fruit which was forbiddeÌ„ Fiftly Scandall in drawing Adam to the same sin Sixthly A foolish excusing of her sinne to God Q.
Noe shal be acceptable to God who for his sake appoynted times and seasons for sowing and reaping and gaue Noe the skill to finde out wine that comforts the heart of man and also in his time God did sweepe away the sins of this age which did grieue Lamech with an vniuersall floud Q. Which of Noes three sonnes were eldest A. Iapheth is the eldest as it is plaine Gen. 20.21 C ham the youngest Gen. 9.24 but Shem is first named First because in dignity he is preferred before his brethren Gen. 9.26 so Abraham is named before his elder brother Gen. 11.26 Iacob before Esau Gen. 28.5 Ephraim before Manasses Gen. 48.20 Secondly Shem is first named because of him Abram and his posterity the Israelites descended of which Moses is purposed to speake most Q. Why did the Patriarches here named abstaine so long from begetting children as Noe till he was 500. yeeres old c A. As they liued longer then wee so they were not ready so soone to beget children as we are for now when a man is 30. he is in the prime of his yeeres but then none was sayd to come to mans estate till hee had bin a 100. yeeres and more Secondly Moses drift her is not to set downe the names of all the sons of these Fathers but of such as Abraham and the Israelites came and therefore he omits those first borne of whom Abraham came not and speakes of the youngest as Mathew in describing Christs genealogie speaketh of Isaac not of Ismael of Iacob not of Esau of Iudas and Dauid not of their elder brethren because of them came not the Lord. Questions on the sixt Chapter Q. VVHat is vnderstood by men that began to multiply A. By men wee vnderstand the sonnes of Caine who because they tooke many wiues did increase faster then Sheths posterity and as they multiplied so did their sinnes multiply for the multiplication of mankinde is a blessing but we see the more blessings God bestoweth on vs the worse we are Q. What is meant here by the sonnes of God A. Not Angels neither good nor bad neither with bodies nor without bodies for they being Spirits are not moued with carnall lust neither was it to drowne them that God sent the flood but to destroy man therefore by the sonnes of God is vnderstood men for of them only doth God speake here throughout all the Chapter Q. What sort of men were these that are called the sonnes of God A. Some thinke they were very tall and mighty men therefore they are called the sons of God as the mountaines of God the Cedars of God that is high and tall hills and Cedars others thinke they were the sonnes of Princes and Iudges which are called gods in Scripture others againe say that they are those whereof Paul speaketh Rom. 8. They that are led by the Spirit of God they are the sonnes of God that they were holy and iust men but they are of soundest iudgement that by them vnderstand the posterity of Sheth who although they degenerated yet Moses giueth them that honourable title to shew their ingratitude in forsaking their heauenly Father Q. Why is the posterity of Sheth called the sonnes of God A. Because God had separated them from the rest of the world as a peculiar people to himselfe they did serue him and reuerence him as their heauenly Father secondly because Sheth their father was an holy and iust man by consequent the sonne of God both by adoption and imitation therefore God doth honour his posteritie in calling them the sonnes of God for their father Sheths sake so wee see what an honour it is to haue holy parents Q. Was it vnlawfull for the sonnes of God to take to themselues wiues of the daughters of men A. Yes for those daughters of men were Caines posteritie excommunicated from the Church for they were the sons of old Adam because they were not borne agayne by the immortall seed of the Word Now it was vnlawfull for Sheths posteritie to marry Caines daughters being of a contrary Religion this kind of matrimony was forbidden afterwards Exodus 34. and Deuteronomy 7. For this cause Abraham and Isaac would not haue their sons marry with Canaanites secondly they tooke those wiues not for multiplication of mankinde but to satisfie their immoderate lust therefore this copulation was vnlawfull for they should not haue defiled their bodies as knowing they are the Temples of the holy Ghost Q. How doe we know that these were not Angels which are called here the sonnes of God A. Because Angels are Spirits not composed of any physicall matter nor inclosed into bodies as the soules of men therefore they cannot be moued with carnall lust Q. Some do thinke they haue bodies and therfore are heere vnderstood to haue taken them wiues of the daughters of men how then is it that they haue no bodies A. If they had bodies they should be eyther celestiall or elementall celestiall they are not for heauenly bodies haue but one kinde of motion which is to turne round but Angels ascend and descend and haue all other kindes of mouing Elementary they are not for whatsoeuer is composed of Elements is corruptible but the Angels are not If they say that Angels haue in them but one element then I would know which it is Againe they should graunt that the bodies of Angels are more ignoble than the bodies of men because in sublunarie bodies the more elements they are composed of the nobler and perfecter they are and if their bodies are baser then their mindes are imperfecter for there is a proportion betweene the forme and the matter Q. Cannot Angels beget children A. No for they haue no feede fit for procreation because they feed not for seede is a part of our food Againe if they could procreate children they should be distinguished in male and female for both these must concurre in procreation Q. What is meant by these words My Spirit shall not alwayes striue with man A. By the word Spirit is not vnderstood Gods prouidence nor God himselfe taken essentially nor his wrath and indignation nor mans soule but Spirit is taken for God himselfe personally or for the holy Ghost the third person in the Trinity by which Spirit Christ preached in Noe to the disobedient spirits of the old world 1. Pet. 3. The meaning then is My holy Spirit shall not contend alwayes or a long time with sinnefull man by exhorting conuincing outwardly and inwardly by the checkes of conscience because he is but flesh that is fleshly-minded walketh after the flesh and not after the Spirit Q. What then is meant by flesh heere A. Not flesh properly so called secondly nor as it is taken for the nature of man as Iohn 1.14 Christ the Word is said to be made flesh but heere it is taken for the corruption of mans nature Here then God calleth man whom he had made to his owne Image flesh to make him ashamed that he