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 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 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 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 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 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 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
THE FIRST BOOKE OF QVESTIONS AND ANSWERS vpon Genesis Containing those questions that are most eminent and pertinent vpon the sixe first Chapters of the same Booke Collected out of ancient and recent Writers Both briefly and subtilly propounded and expounded By Alexander Rosse of Aberdine Preacher at Saint Maries neere Southampton and one of his Maiesties Chaplaines LONDON Printed by NICHOLAS OKES for Francis Constable dwelling in Pauls Church-yard ouer-against the great North doore at the signe of the white Lyon 1620. ⧠TO THE RIGHT Honorable Francis Lord Verulam Lord high Chancellor of England c. In this Vniuerse Right Honorable THere are onely two things that are the obiects both of Contemplation and of Admiration that is the Creator and the creature amongst the creatures onely two Angels and men in man onely two parts the bodie and soule in the soule onely two faculties the mind and the will in the minde two things onely God and his Word the Word of God is two-fold internall and externall the externall word is two-fold spoken and written the written word hath two parts the old and new Testament the old containeth two Moses and the Prophets and Moses speaketh of these two we formerly mentioned which onely are the obiects of our contemplations euen the Creator and the creature the Creator wee know via negationis eminentiae causalitatis but we know the creatures if they be sensible Cognitione sensitiua if not intellectiua but properly in this life wee know not God in regard of his Essence for how shall wee know him of whom there can not be framed either Species intelligibiles or sensibiles seeing that knowledge is per species yet in part we know him in regard wee haue some knowledge of his personall and essentiall properties of his effects and operations Which knowledge is but small because our finite science cannot comprehend that infinite Essence For if a shell cannot contain the Sea which is a creature much lesse can our soules him that is our Creator The cause then why the Owle can not behold the Sunne is in the eies of the Owle not in the Sunne so that we cannot know God perfectly is not in God who is most perfect but in vs that are imperfect quidquid recipitur recipitur ad modum recipientis non ad modum recepti Then our knowledge is so weake that wee neither know the first effector whose Essence is most excellent neither his first effect I meane the first matter whose existence is most impotent Yet a more eminent knowledge of our Maker haue wee than the Pagans who only know him by his works but we by his words they by contemplation we by inspiration they by senslesse Images we by his essentiall Image they by painted and carued stones we by that stone which the builders did refuse which became the head of the corner which was cut out of the mountaine without hands which brake all their Images to powder vpon which are seuen eies euen that tried and precious stone that was laid in Sion by him I say in whom the God-head dwels bodily in whom are hid al the treasures of wisedome and knowledge haue we the knowledge of our Creator without whom our science is but ignorance and our meditations vexations This is that internal word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom and by whose spirit was spoken and written this externall word contained in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the which word the Creator and the creature is only to be knowne not only in all but in euery part thereof no lesse than the soule is all in all the body and all in euery part of the same so is knowledge in this word Now this externall word differeth from Christ the internal word of the Father as in vs the word which is in our mind doth differ from that which is in our mouth and books our internall speech and reason is generated in the soule and of the soule and is coetaneall with the soule so is Christ begotten in the Father and of the Father and is coeternall with the Father but the word that is in our mouth and books is accidental and the effect of our internall word so is that word which is in the Scripture and in the mouth of Christs seruants accidentall and the effect of Christ the internall word of the Father who is both ratio oratio Patris for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Our soules cognitione directa doe vnderstand many things that are without the soule but cognitione reflexa she vnderstandeth her selfe and then idem est intelligens id quod intelligitur so God doth know all his creatures which are but his effects but in vnderstanding himselfe from all eternitie he doth beget that knowledge of himselfe and in himselfe which is himselfe euen Christ his owne wisedome and knowledge Yet there is great relation betweene Christ Gods internall Word and the Scripture his externall word for as none knoweth the Father but by the Sonne his word internall so none knoweth the Father the Son but by the Scripture his Word externall As the internall word was Principium essendi the beginning of the creatures so the externall is Principium cognoscendi the beginning of knowledge As nothing did exist before the word internall so nothing was spoken before the word externall As by the internall Word the world was created so by the externall word the world is instructed As that word was cōceiued of the holy Ghost so this word was inspired by the holy Ghost As that word was persecuted by the Iewes and crucified by the Roman Pilate so this word hath beene falsified by the Iewes and wounded by the Roman Prelate As it was held vnlawful for the people to cōuerse with that Word so it was held vnlawfull for the Lay people to conuerse with this word As the Iewes did more regard their traditions than that word so the Romans doe more regard their vnwritten lies than this Word As that Word was buried in a garden and kept sure from his Disciples so was this word buried in an vnknowne tongue and kept close from Christians as this word in despite of the Iewes was restored to life so this word in dispite of the Popes is brought forth againe to light This is that word the Author obiect subiect end and ground whereof is God for verity admirable for antiquity venerable for sanctity incomparable for vtility inestimable here is light for the blind life for the dead food for the hungry drinke for the thirsty here is the tree of life the fountaines of liuing waters Manna the food of Angels pearles and other rich Iewels here is a banquet of many dishes an Apothecaries shop with many medicines a sweet garden of many flowres an Armour-house with many weapons here is salt to season milke to strengthen wine to comfort and hony to sweeten here the cold may be warmed the weary refreshed the naked clothed
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
Why was the Diuell so earnest to teâ—â—â— 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 Nâ—â—â—â— in vetitâ—â—â— semper cupiâ—â—â—sque negaâ—a Q. Was Adam deceiued also as the â—oâ—â—â— was A. No Adam was not seduced but the woman 1. Tim. 2. For Eua did not deceiue Adam because sâ—â—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 â—aâ—e Q. Was the sinne of Adam and Eua the greatest sin that euer was committed 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 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 coâ—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 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 thâ— woman 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 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 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