in Trinity the word essentiall of the Father by whom the world was created Q. Why was the light first created A. To beautifie all the rest of the creatures 2. The world was created in 6. daies which could not bee distinguished without the light and darkenesse Q. Was this light spirituall such as God is sayd to inhabit as Christ is called the light of the world and the Apostles light the regenerate light A. No but corporall and sensible first the darknesse that went before was sensible ergo light 2. By this light the 3. dayes were distinguished before the creation of the Sun but they were sensible 3. This Narration of Moses is historicall not allegoricall Q. Then what light was this A. Not the light of the elementall fire nor of a light cloud nor of water but of the Sun which was the first day diffused through the whole hemisphere the 4. was collected into the globe of the Sun wee see The 1. day this light had but one common property to illuminate the 4. it had particular vertues to bring out particular effects 3. The light the 4. day began to be cause of generation and corruption the measure of time the cause of increase and decrease in the Moone Q. How did this light before the 4. day distinguish the day from night A. In moouing from cast to west and from west to east by the motion of the 1 sphere Q. In what place of heauen was the light â—…reated A. In the East for this light returning to this same point of the east from which it went made a naturall day Q. When was heauen and earth created A. Before the first day in respect of their substance and matter but in the sixe dayes in respect of their forme and perfection Q. What is meant by the firmament that separateth the waters from the waters A. The ayre and starry heauens with all the spheres betweene which do seperate the watry clouds from these waters below but properly the lower region of the aire doth separate these waters which are generated in the single region from the waters below which low region is called by the name of the whole firmament Q. What are these waters aboue the firmament A. Not Angels as Origon not waters properly so called aboue the stars as Basil would haue for their naturall place is below and there is no vse of them aboue the starres neither the heauen called the Christalline which hath neither the substance similitude or qualities of water but by these waters wee vnderstand the watery clouds aboue this lower region in the aire These waters in other places are sayd to be aboue the heauens that is aboue the aire which in Scripture is called heauen Q. How made God drie land to appeare A. By causing the earth which before was plaine to swell with mountaines 2. By the waters which before were spred ouer the whole earth to betake themselues to one place Q. Then were there mountaines before the flood A. Yes for the flood rose 15. cubits higher then the mountaines the mountaines are called eternall Psa. 76. Wisedome is ancienter then the mountaines Pro. 8. They make the earth the comelier more fruitfull more commodious for man and beast they hold out the seas from ouer-flowing the earth out of them springs and Riuers proceed they defend the Valleys from the raging of the windes that without them the earth could not be before the flood Q. Is the earth or seas highest A. The earth for all riuers run into the seas naturally because they flowe downewards 2. Men are said to go downe into the seas in ships Psal. 107. Againe if the seas were higher ships should sayle swifter to the land then from it 4. The farther we were in the sea we should see the land the better Ob. But Psal. 104. and 33. it seemes that the waters are higher then the earth A. In Psal. 104. Dauid speakes of the springs that are generated in the mountaines or of the watery clouds that couer the hills in Psa. 33. Dauid speakes of the miraculous standing of the red sea Q. Were briers thornes and poysonable hearbes created before mans fall A. Yes because these are parts of this world without which it is not perfect and although poysonable hearbs are not fit for meate they are good for physicke Q In what time of the yere was the world created A. In the Autumne because the Iewes before they departed from Egipt began their yeere in Autumne and also before the flood for the flood began in the second moneth that is about the month of Nouember 2. The Iewes Exod. 23. are commanded to keepe the feasts of Tabernacles in the end of the yeere that is in Autumne when fruits are ripe and also this same feast in the beginning of the yeere Chap. 35. nature also shews that Autumne is the end of the yeere by the maturity of the fruit and falling of the leaues from the trees It is also the beginning of the yeere as the young seeds budding out of the earth doe testifie Lastly in the creation the fruits of the trees were ripe and ready to be eaten Q. Were the starres created the fourth day A. Yes in respect of their light motions and operations but they were made the 1. day in respect of their substance for they are the thicker part of the spheres Q. Why were the stars created after the planets A. Because God will shew his power which in producing of plants doth not depend on the starres 2. To keepe the people from Idolatrie whom he knew would be bent to worship the starres when they consider their beauty motion and operation in producing hearbes now they are inexcusable because this vertue they haue in producing hearbs is from God who in the beginning did create hearbes and plants without the helpe of starres Q. Did God create the Moone in the Full or in the Change A. In the Full because God created his workes in perfection now the moone is perfitest in the Full. 2. Shee was ordained to illuminate the night which she doth most perfecty in the Full. Q. Haue the starres their light wholly from the Sunne A. No because they haue different effects therefore different light 2. There is one glory of the Sun and another of the Moone and another of the starres 1 Cor. 15. Q. Why are the Sunne and Moone called great lights A. Not in respect of quantitie for some starres are greater but because they appeare to be greater 2. In respect of their light which is greater then the light of other starres Q. Of what figure is the heauen A. Round for this figure is most apt for motion 2. The Scripture witnesseth the same Eccl. 1 Q. How many heauens are there A. The Philosophers speake of ten heauens the Scriptures only of three to the which the former ten may be reduced Q. Shall the heauens be abolished in the day of Iudgement A. Not in respect of their substance which is
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 and fruitlesse and poysonable hearbes 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 he 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 need 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 be killed to clothe his naked soule as this beast was killed to clothe his naked bodie These skinnes also doe signifie our mortification for as these beasts were killed so we must kill our sinnes for this cause the skinnes of the Sacrifices were giuen to the Priests Leuit. 7. Elias and Iohn Baptist with many other Saints did weare skinnes Hebr. 11. Q. Why did God clothe them with skinnes A. First to shew them that it was lawfull for them to kill beasts although not to eate yet to clothe their bodyes Secondly to teach vs sobrietie for those were Skinnes not Silke Purple or Cloth of Gold which are not worne so much for necessitie as for pride Thirdly that this first Adam might in some sort be a type of the second Adam IESVS for this was cloathed with the skinnes of dead beasts so Christ with our dead sinnes for hee became sinne for vs that we might be made the righteousnesse of God in him and so our Iacob tooke our flesh and skin and in it receiued the blessing for vs. Q. Was it needfull that Adam should be cloathed now after his Fall A. Yes first to hide his nakednesse secondly to desend his bodie from the iniuries of the ayre 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 Adam was like to him A. By these words God would shew how worthie Adam was to be scorned who thought to be like to any or the three Persons in the Trinitie for eating of the forbidden fruit so this word vs doth not signifie Angels but the three Persons of the Trinitie Q. Why did God driue Adam out of the Garden A. To let him see how foolishly he had done in giuing more credit to his Wife than to him Secondly to keepe the Tree of Life from him lest he should 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 seeke for a better life than 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 weekâ—… 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 doe 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 hee 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 mindâ—… of that ease they lost by sin which was restored again spiritually by Christ. Q. What is meant here by the Cherubins and the siery Sword A. Not fearefull visions nor the torrid Zone nor a fire compassing Paradise like a wall neither the fire of Purgatory as Treodorotus Aquinas Lyranus and Ambrosius doe imagine but by the Cherubins we vnderstand the Angels which did appeare often times 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 lest 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 Châ—…rnbins A. Because they did appeare with wings in the Tabernacle and the Temple they were wrought with two wings they appeared to Esay with 6. wings who are called in the 6. of Esay Seraphins because they are inflamed with the loue of God they appeare with wings to signifie there swiftnesse and diligence in executing Gods commandements Questions on the fourth Chapter Q. WHat is the subiect of this Chapter A. Concerning the propagation of mankinde especially of Caine and Abel in whoâ—…e persons were to bee seene the wicked and the Church of God Caine signifieth Possession this is a fit name to the wicked for they seeke nothing else but Possessions and Honours in this world and therefore Came built a Citie so the wicked laboureth to be secure to haue rest and ease in this world But Abel signifieth Vanitio and Sorrow so is the estate of the godly their life heeâ—…e is but vanitie and they account all things but vanitie their life is sorrow they weepe for their sinnes and for the vanities of this world and because they are persecuted by the posteritie of Caine. Q. When was Caine borne A. After Adam was cast out of Paradise for theâ—…e â—…ee remained but a short while neyther was it â—…it that in Paradise a place holy and the type of Heauen any carnall copulation which now was sinfull should be committed Q. Why did Eua say I haue obtained a sonne
prime of his yeeres but then none was sayd to come to mans estate till he had bin a hundred yeeres and more Secondly Moses drift here is not to set downe the names of all the sonnes 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 â—…peakes of the youngest as Matthew 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. WHat is vnderstood by men that began to multiply A. By men we vnderstand the sonnes of Caine who because they tooke many Wiues did encrease faster then Sheths posteritie and as they multiplyed so did their sinnes multiply for the multiplication of mankind 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 floud 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 anâ—… mighty men therefore they are called the sonnâ—… of God as the Mountaines of God the Cedarâ—… 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 Scriptureâ—… others againe say that they are those whereoâ—… Paul speaketh Rom. 8. They that are led by thâ—… 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 posteritie 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 posteritie 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 and by consequent the sonne of God both by adâ—…ption 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 sonnes of old Adam because they were not borne againe by the immortall Seed of the Word now it was vnlawfull for Sheths posteritie to marry Caines daughters being of a contrarie Religion This kind of Matrimonie was forbidden afterwards Exodus 34. and Deuteronomy 7. For this cause Abraham and Isaac would not haue their sonnes marrie with Canaanites Secondly they tooke those wiues not for multiplication of Man-kinde 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 enclosed into bodies as the soules of men therefore they cannot be moued with carnall lust Q. Some do thinke they haue bodies and therefore are here 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 noâ—… for heauenly bodies haue but one kind of motion which is to turne round but Angels ascend and descend haue all other kinds of mouing Elementarie they are not for whatsoeuer iâ—… 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 then the bodies of men because in sublunarie bodyes 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 seede fit for procreation because they feede not for seede is a part of our foode 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 whome he hath made to his owne Image flesh to make him ashamed that he hath so miserably falne from his first integrity for Adam was made a liuing soule Q. Why saith God that the daies of man should be an hundred and twenty yeeres seeing that after the Floud many did liue till they were aboue A. It is true that Sem liued fiue hundred yeeres after the Floud some foure hundred some two hundred and many till Moses time liued an hundred and thirtie yeeres So that these words must not be vnderstood as though God after the Floud did prolong mans life onely to an hundred and twentie yeeres but these one hundred and twentie yeres are meant of that time that God gaue to the first world to repent in so long Noe preached and builded the Arke Q. It seemes there was an hundred yeeres from the vttering of this speech till the Floud for Sem after the Floud immediatly was an hundred yeeres old and hee was borne when this speech was vttered A. From the vttering of this speech vntill the Floud there was an hundred and twentie yeeres but this was spoken when Noe was foure
AN EXPOSITION ON THE FOVRTEENE first Chapters of GENESIS by way of Question and Answere COLECTED OVT OF Ancient and Recent Writers Both briefely and subtilly propounded and Expounded BY ABRAHAM ROSSE of Aberden Preacher at St. MARIES neere South-Hampton and one of his Maiesties Chaplaines LONDON Printed by B. A. and T. F. for Anth Vpphill and are to be sold at the White-Lyon in Pauls Church-yard 1626. TO THE RIGHT Honourable FRANCIS Lord VERVLAM Lord high Chauncellor of ENGLAND c. In this Vniuerse Right Hon THere are only two things that are the objects both of Contemplation and of Admiration that is the Creator the creature amongst the Creatures onely two Angels and Men in Man only two parts the body and soule in the soule onely two faculties the minde and the will 〈◊〉 the minde two things onely GOD 〈◊〉 his word the Word of God is twofold 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 we know via negationis eminentiae causalitatis but we know the creatures if they be sensible Cognitione sensitiua if not intellectiua but properly in this life we know not God in regard of his Essence for how shall we know him of whome there can not be framed either Species intelligibiles or sensibiles seeing that knowledge is perspecies yet in part we know him in regard we 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 admodum 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 â—…heir Images to powder vpon which are seuen eies euen that tried and precious stone that was laid in Sion by him I say in whome the God-head dwels bodily in whome are hid al the treasures of wisdome and know ledge haue we the knowledge of our Creator without whom our science is but ignorance and our meditations vexations This is that internal word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whome and by whose spirit was spoken and written this externell 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 bookes 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 ard is coeternall with the Father but the word that is in out 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 external 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 conceiued 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 coÌ„uerse with that Wordâ—… 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 buâ—…ied 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 â—…orth againe to light This is that word the Author obiect subiect end and ground whereof is God for verity admirable for antiquity â—…enerable for sanctity incomparable for â—…tility inestimable here is light for the â—…lind life for the dead food for the â—…ungry drinke for the thirsty here is the â—…ee of life the fountaines of liuing waâ—…rs 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 and the filthy clensed If thou desirest light and perfection here is Vâ—…im aud Thummim if the sight of
thy sins here is the golden candle sticke if thou wilt wash thy handes and feete here is the brazen lauer wilt thou bee Purged from they Leprosie here is the riuer Iordan wilt thou florish like a Bay tree thou must be planted by this riueâ—… 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 goe to the kingdome of heauen this is the only way here is the fiery Pillar and the cloud to conduct thee to Canaan and â—…ere is the Star that will leade the to find out the Son of righteousnesse Iesus Christ that bright morning Starte with whome we shall shine in eternity of glory as Stars in the firmament In this word then must we conucrse both day and night not in curious â—…earching and prodigious speculation but in serious weeping and religious aâ—…oration neither must our minds be opâ—…ressed with terrestriall and infernal occupations but they must be filled with â—…elestall and supernall meditations Therefore if we will profit here we must last off all carnall affection that wee â—…ay receiue for our weary soules eternall refection for if no beast could â—…uch the mountaine and heare Gods â—…aw why should beastly minds touch â—…e bible and read Gods Law And in â—…arching this Word let vs not in it â—…arch for riches and honour to our selues which is to seeke for dirt amongâ—… Iewels and poyson amongst medicaâ—… ments to ouerthrow our selues but lâ—… vs search for him who only is sufficienâ—… to content our soules within our bodies as hee was the only efficient to presenâ—… our soules into our bodies Therfore wâ—… conclude with Augustine Scripturâ—… creatura ad hoc sunt vt â—…pse quâ—…ratur ipse diligatur qui ipsam creauit qâ—… illam iâ—…spirauit The internall and eternall generation of the word was not knowne to thâ—… Gentiles but was obscured with an obscure fable of Minerua begotten of Iâ—…piters braine by the which also they diâ—… signifie learned notions conceaued iâ—… the mind expressed by word or writ Then to be short right Honourable heere I doe offer to your tuition anâ—… fruition my Minerâ—…a not begotten oâ—… my braine but in my braine neither iâ—… shee armed with a helmet 〈◊〉 and 〈◊〉 speare to terrifie Mâ—…mus and therefore â—…e more desirous shee is to shelter herâ—…lfe vnder the shadow of your Honors â—…tronage being perswaded that you â—…e both a Patrone a patterne of learâ—…ng the fruits whereof haue not only â—…freshed the-hearts and eares of great â—…rittaine but with Dedalean wings they â—…ue bin transported beyond the Ocean 〈◊〉 that Rhodanâ—…s Betis and Rhenâ—…s haue â—…asoned their siluer streames with the â—…licious taste of your learned fruits â—…hen what remaines quam vt ocior Icarâ—… Visas gementis littora Bospâ—…ri Sirtâ—…sque Getulas câ—…norus Ales Hyperebâ—…rosque campos Moreouer your Honor being a Father â—…d Patrone of iustice if any wrong be â—…fered to her by Mâ—…mus she may boldâ—… fly to the Chancery for succor thereâ—…re I hope that as your Honor hath â—…rmitted your glorious titles to grace â—…r Frontispice so you wil not refuse to beautifie her with your gracious aspecâ—… and respect That GOD which hatâ—… exalted you to so great dignities in thiâ—… world preserue your body and soule and crowne you in the World to come with blessed Immortality Your Honours in all duty euer to command ALEXANDER ROSSâ—… THE ARGVMENT Q. WHo wrote these bookes of Moses A. Himselfe proofe hee was the first â—…at writ in the world Secondly The holy â—…host testifieth the same Exo. 24. 4. Deu. â—…1 9. and Christ Iohn 1. 45. and 5. 46. Q. When wrote he this first booke A. Before the Israelites went from Eâ—…ypt Râ—…as 1. Because then feeding his â—…ather in-lawes sheepe 40. yeeres in Maâ—…ian he was most at leisure to write Rea. 2. â—…o comfort the Hebrewes beeing oppressed â—…ith Egyptian seruitude for in this Booke 〈◊〉 read the life and death of their Anceours their courage patience vertue affliction Gods promises to Abraham that after 400. yeeres seruiâ—…de in Egypâ—… they should be deliuered and inioy the laâ—… of Canaan Q. How came Moses to the knowledge of these things contained in thâ—… Booke A. Either by reuelation from God 〈◊〉 by tradition of his Ancestors for the knowledge of these things Moses â—…ad from Iosephs children they of Ioseph he of Iacob Iacob of Isaac he of Abraham and he of Shem Shem of Noe hâ—… 〈◊〉 Methusalem and he of Adam with whâ—… be liued 243. yeeres Questions on the first Chapter Questions WAs the world created or eternal Answ. Created 1. There can bee but one eternall 2. Almost all the Philosophers are against the eternitie of the world 3. They that hold it â—…ternall can bring no sound reason 4. Thâ—… most ancient monuments or records amongst â—…he heathen are not so olde as the fâ—…ood of Noah Q. Could God make more worlds then one A. Yes for he is Almighty and hee made it â—…ot of any matter for that should haue bin exâ—…austed but more he would not because hee â—…eing one delights in vnitie Q. Why in Hebrew saith Moses Gods created joyning 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 moveable or not A. Immoueable Iob. 38. Psal. 39. 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 naturall 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 winde 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 sense 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
make all things fit and prepared for him Secondly because he is the Lord and end of all other creatures Thirdly Because hee is most perfect and in order of generation that which is most perfect is last Q. Wherein did man exceed all other creatures A. First In that hee had dominion ouer them all Secondly In that God prepared a most pleasant place for man to dwell in to wit Paradise Thirdly Because of his knowledge and wit in giuing names to the creatures according to their natures Fourthly In respect of his holinesse and innocency Fiftly Because hee was made immortall Sixtly Because God tooke speciall care in the creating of man aboue the other creatures Seuenthly Because the whole Trinity doth consult about the making of man as about a matter of great weight Q. Why speaketh God in the plurall number Let vs make man A. Here is the mystery of the Trinity for the Father doth not here speake to himselfe as the Iewes nor to the Angels as some hereticks thinke but the Father speaketh to the Sonne and holy Ghost Q. But how doe we know that he spake not here to the Angels A. Easily Because the Angels cannot create neither soule nor body for they are but creatures Secondly There is no mention in the Word that Angels created but that God onely created man Thirdly Man was created according to Gods Image and not according to the Similitude of Angels Fourthly God sayes To our Image but the Image of God and Angels are not the same but infinitely diuerse Q. Was man onely created to the Image of God A. The Image of God doth shine in euery creature in part but in man most perfectly of all other creatures for he hath not onely existance and life but also reason and wisedome Q. Wherein doth the Image of God consist A. The Image of God is most in the soule which hath existence secondly life thirdly sense fourthly reason againe it is incorruptible secondly immortall thirdly it is indued with vnderstanding will and memorie fourthly it hath free will fiftly it is capable of wisedome grace and glorie sixtly it hath power of all other creatures in all which consisteth the Image of God Q. Whether is the Image of God most to bee seene in Angels or men A. In Angels if wee respect their nature absolutely for they are of a more excellent nature than Man but if we respect the dignity of Mans nature the which is sanctified and assumed by Iesus the essentiall image of the Father the Image of God is most to be seene in Man Q. If man be created to the Image of God may he not be called the Image of God A. No for Christ is onely the Image of God because hee is of that same nature with the Father but Man is of another nature and therefore he is not the Image of God but created to the Image of God Q. Is the Image of God seene in the woman as in the man A. Yes equally in both if we respect their nature yet the Image of God is seene in man more perfectly in respect that man is both the beginning and end of the woman Et finis est praestantior finito Q. Can the Image of God be abolished by sin A. If wee take his Image for that righteousnesse wherein Adam was created then we say that Gods Image was abolished by sinne but if by the Image of God wee vnderstand mans reasonable soule with the faculties thereof then his Image is not vtterly abolished but defaced by sinne Q. Why did God create man to his Image A. First to manifest his singular loue and goodnesse to Man Secondly that all creatures might reuerence Man the more in that he carries the Image of God as his badge and armes thirdly that Man might loue and serue God the more for hee weares Gods Image as his Liuerie sourthly that Man might know the nature and properties of God more perfectly for there is no creature wherein wee may contemplate the nature of God more fully than in ourselues fiftly that God might haue some of his creatures with whom hee might be familiar for his delight is with the sonnes of men Prouerbs 8. Sixtly that Man might be the more capable of eternall felicitie and more assured of Gods loue seuenthly that Gods power might appeare the more in that hee created such an excellent piece of worke at which all the creatures may admire Q. Had Man before his fall dominion ouer the creatures A. Yes Genesis 1. Psalme 8. Secondly he gaue names to them in token of his power ouer them thirdly Euah conferred freely with the Serpent without feare fourthly it stood with the order of Nature that some should be superiors and some inferiors and man was fittest to gouerne because of his Reason and Wisedome Q. Had man also dominion ouer the creatures after the Fall A. Yes Genesis 9. Secondly because wee kill them and make them serue for our diuers vses thirdly all kinde of creatures were subiect to Noah in the Arke fourthly the Lions were familiar with Daniel but mans dominion ouer them before the Fall was naturall this miraculous secondly that should haue continued this is but a while thirdly that did belong to all men this onely to some Q. Should not man haue had rule ouer man in the state of innocencie A. Yes because amongst multitudes there can be no order where there are not some superiors and some inferiors but the subiection of man to man then had bin voluntary pleasant ciuill not seruile and by constraint Q. Why then doth not God speake of this domn ion of man ouer man but of man ouer beasts A. Because the dominion of man ouer the beasts is a part of Gods Image and did belong to all men as men but the dominion of man ouer man doth not agree vnto all as they are man but as wiser or better c. Q. Should the wife haue beene subiect to the man in that state of innocencie A. Yes but this subiection of the wife should not haue beene vnwilling bitter trou blesome as it fell out afterward by sinne Q. Should mankinde haue beene multiplyed by carnall copulation as now A. Yes but without sinne for the soule and her faculties should haue beene subiect to God and the body to the soule therefore God distinguished in man male and female secondly he saith Increase and multiply thirdly it is said They shall be both in one flesh which is onely in respect of copulation Q. Should man haue only eaten of the hearbs and not also flesh in Paradise A. Onely hearbs first because Gods permission is onely extended to the hearbs secondly the hearbs were most naturall and simple foode for that happy estate and man was not made for food but food for man thirdly the hearbs were sufficient because before the earth was cursed there was great store of all sorts of hearbs and those very powerfull and good to feed man but after the Fall they lost
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 excellencie of the person that sinned Adam being created to Gods owne Image if wee regard also that infinite hurt and misery that hath falne 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 hee was the head af 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 haâ—… they now more libertie of will than they had or greater knowledge but now they know â—…uill by experience which before they knew by science and their eyes are said to bee 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 couered Psal. 32. Q Why did they couer their priuy members A. Because their inordinate lust began most to appeare here 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 generation was on this part of the body Genesis 17. Q. Why did they 〈◊〉 the leaues of the Figge tree A. Because the leaues of the Fig-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 here by the noyse of God A. This sometimes signifieth thunder Exodus 9. sometimes any sound Ezek. 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 Mediterranian Sea commonly the winde doth blow from the Sea and as God came to iudge Adam in the euening so will hee come to iudge all man-kinde in the euening of the world with the sound of the Trumpet Q. How did God speake to Adam here A. God speaketh in Scripture sometime internally by his Spirit sometimes externally either by Angels or by men Here 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 the woman A. Because Satan was alreadie condemned for his pride but the other two were to receiue the sentence of condemnation therefore hee would not condemne them till hee had conuicted them Q. Whether did God curse the Diuell or the Serpent A. He cursed both the Diuell mystically and the Serpent literally the Diuell as the principall 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 Diuel 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 lye was to be stoned Leuit. 20. Thirdly because by this God will shew how much he abhorreth sinne in punishing for mans wickednesse dumbe and senselesse creatures therefore the Earth was cursed for Adams sinne the beasts and fowles were drowned sor 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 dayly offered vp in sacrifice Q. What is meant by the Womans 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 humanitie 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 womans consceptions be a punishment for sinne A. The conceptions of the woman are a punishment because sometimes their conceptions are imperfect and deformed secondly many children being conceiued doe perish before they come to maturitie 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 swimmings in the head tooth-aches perturbations in the minde vitiosities in the stomacke as to refuse good and wholesome meares 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 thereof causeth most sharpe and sensible paines hence the Scripture compares exquisite sorrow and paine with the sorrowes of the child birth Psal. 48. Mica 4. Reu. 12. but this paine should not haue been in the state of innocency Q. Wherein was the ground cursed for Adams sake A. In that it did not bring forth fruite of it
hundred and fourescore yeeres old that is twentie yeeres before he was fiue hundred and before Sem was borne yet Moses speaketh of Sems generation before the vttering of these words because speaking of the generation of the Fathers from Adam vntill the Floud he would not leaue out the generation of Sem although he was borne twentie yeeres after the vttering of these words of God Q What were these Giants that are here mentioned A. They were men of great stature of bodie and therefore strong and powerfull as also cruell wicked ambitious in Greeke they are called Gigantes that is engendred of the Earth not as though they were the sonnes of the Earth as the Poets thought but because of a great deale of earthly substance they carryed about in their bodyes as also in respect of their minds being earthly-minded in Hebrew they are called Nephilim from falling because as Apostates they fell from God and being cruell they fell on men and caused many by feare to fall before them Q. Then is it true that there haue beene such mightie men of great stature which wee doe call Giants A. Yes both sacred and prophane Histories doe testifie so much Augustine saith Lib. 15. de Ciuitate Dei That he saw a Tooth of a man as great as an hundred of ours Plâ—…nie recordeth in his seuenth booke That in Creta out of a Hill was digged the body of a man of six and fortie cubites The Spyes that were sent to Canaan reported That they seemed Grasse-hoppers In comparison of the Giants of that I and Num 13. The yâ—…on Bed of Og King of Basâ—…an was nine cubites long and foure cubites broad Deuteronomy 3. Goliah of the Philistins was a mightie great Giant And many more examples might heere be alledged Q. But were these Giants begotten of Diuels and women as some haue thought A. Seeing these Giants were of the same substance and nature that other men are differing onely in the quantity of their bodies from others which is no essentiall but accidentall difference they were men and begotten of men and women secondly if diuels had begotten them of women they had beene neyther men nor diuels but a third kinde different from both for when two of diuers kindes couple together they bring forth a third kind different from both as the Horse and the Asse beget a Mule which is neither Horse nor Asse now diuels and women being much more different in nature could not bring forth Giants seeing these were men thirdly diuels being spirits cannot procreate as is already proued Q. What was the sinne of the first World A. Moses in the fift verse of this Chapter describes their wickednesse that it was great secondly it was vniuersall and not amongst a few thirdly it was voluâ—…tary of purpose their whole sâ—…udy was bent to wickednes fourthly it was not for a while but all the daies of their life So then it was not without cause that God sent a floud of water to cleanse the earth from that floud of sinne with which it was ouerflowed Q. How is it vnderstood that God was sorrowfull and repented A. God properly repenteth not 1. Sam. 15. for it is contrary to his prescience neither is he mooued with sorrow because he is vnchangeable Iam. 1. 17. But these and such like speeches are attributed to him after the manner of men for man when hee repents changeth his deed so God is sayd to repent when he changes that which he did before and as man when he destroyeth that which he loueth is greeued so God is sayd to be mooued with sorrow because he commeth to destroy man whom he so highly loued and aduanced ouer all the creatures Q. Why did God say he would destroy the beasts and the fowles A. Not because they sinned but because they being created for mans vse man their Lord and maister being punished they must also suffer with him for by this God will shew how hee abhorreth sinne in punishing dumbe beasts for mans sin so the beast that lyeth with man must be killed though it haue no wit Leu. 20. 2. When man was drowned there was no vse for the beasts Thirdly to augment mans punishment and make it the more fearefull when not only he but all his goods and possessions are seized vpon by Gods wrath Q. What meane these words Noah found grace in the eyes of the Lord A That is God was fauorable and mercifull vnto him So this phrase is vsed of Lot Gâ—…n 19. of Moses Exo. 33. of Dauid Acts 7. of Mary Luke 1. Heere wee see Gods children shall not want their commendations howsoeuer the World despiseth them Noe is heere hated of the World but hee found grace in Gods eyes Secondly wee see that God will not destroy all mankind but will saue a few for propagation of his Church Thirdly there was no time so corrupt in which God had not some to worship him Q. Wherein did Noe find grace in Gods eyes A. In that he was preserued from the floud when the World was destroyed Secondly in that Man-kinde was preserued and restored by him Thirdly in that his dominion ouer the creatures was restored as it was to Adam Fourthly in that hee receiued a larger Patent then Adam had to eate flesh Fiftly in that God did smell a sauour of Rest in his Sacrifice Sixtly in that God maketh a Couenant with him confâ—…ed by the Raine-bow that hee will neuer destroy the World againe with Water-Seuenthly in that hee was a type of Christ and his Church And many other prerogatiues had Noe which were as many pledges of Gods fauour to him In Hebrew Noe signifieth Grace the order of the Letters being changed Q. What is meant here by the Generations of Noe A. His off-spring and things that befell him of which hee doth not speake immediately but of his vertues that he was a iust and perfect man c. And at these words the Hebrewes doe begin a new Section which reacheth to the 12. Chapter so that they diuide the whole Law into 54. Sections or Lectures which they read in 52. Sabbaths and Genesis is diuided into 12. Chapters or Lectures Q. How is Noe called a iust and perfect man A. Not absolutely so but in respect of that â—…roward generation Secondly because he endeuoured to be so and made a conscience of his wayes for God accepts the will for the deed and a part for all Thirdly because of his Faith for wee are iustified by Faith and the iust liueth by Faith Now Noe was made heyre of Righteousnesse which is by Faith as it is in the Hebrewes 11. And this doth the more commend Noes righteousnesse that in such a â—…roward age he was iust and perfect Q Hâ—…w is â—… vnderstood that the Earth 〈◊〉 〈◊〉 before God A. By the Earth we vnderstand Men both because they are the inhabitants of the Earth as also because they were earthly-minded and here to their disgrace they are called Earth as before Flesh who
dwelling when hee dyeth his glory shall not descend after him c. The other end why they build this Tower is least they be scattered abroad a feare which did arise from their guiltie consciences for the wicked flie when no man persueth Prou. 28. 1. Yet though this building of this Tower proceeded of pride and the intent of the builders was to dishonour God and get themselues a name we must not for this condemne the building of Towers and Forts which are for ornament and defence Q. What doth the Tower and Citie of Babel signifie A. As Ierusalem is the type of Christs Church so is Babel of the diuels Synagogue and therefore as Christs Church and Satans Synagogue are contrary so is Ierusalem and Babel Ierusalem signifieth the vision of peace because the King thereof is the Prince of peace the subiects are at peace with God with men and with their owne consciences But Babel signifieth confusion for as there is nothing amongst the wicked but disorder and confusion so to them there is no peace Secondly Nimrod out of his pride built Babel to glorifie himselfe but Christ by his humility builded the Church to glorifie his father Thirdly Babel is built in a low plaine for the wicked seeke those things that are below but Ierusalem is a city built vpon a hill for the conuersation of the godly is in heauen Fourthly Babel is built with bricke and slime but Ierusalem is built with gold and precious stones Reu. 21. Fifthly diuersitie of tongues was a meanes to leaue off the building of Babel but diuersitie of tongues was a meanes to begin the building of Ierusalem Act. 2. Sixthly the building of Babel was the cause why the people were dispersed and separated but the building of Ierusalem is the cause why they are conioyned and vnited seauenthly Babel is fallen and is found no more for the memoriall of the wicked shall perish Prou. 10. 7. But Ierusalem shall dwell from generation to generation Ioel. 3. 20. For they that trust in the Lord shall be as Mount Sion c. Psal. 125. 1. Eighthly Babel is the hold of euery fowle spirit and a cage of euery hatefull bird Reu. 18. But Ierusalem is that holy city comming downe from God out of heauen Reu. 21. Therefore let vs come out of Babel least we be partakers of â—…er sins and receiue of her plagues Reu. 18. 4. Q. Did God descend locally from heauen to see the Tower A. No but when he brings out some extraordinary effect of his power and prouidence whether it be of iustice or mercy he is said to descend so he descended to see Sodom Gen. 18. 21. He descended to deliuer his people from Egypt Exod. 3. 8. He descended on Sinay Exod. 19. 11. So he is desired to descend Psal. 144. 5. Esa. 64. 1 c. So here because he would manifest the effect of his iustice in confounding their tongues and dispersing of them he is said to descend but if we say with many of the auncient fathers that Christ oftentimes did assume the forme of man before he had fully vnited it to himselfe in the Virgins wombe then we must also say that God heere did descend locally though not as God but as man But howsoeuer here we see that God will not strike till he descend and see their wickednesse that is make it be seene and openly knowne both a notable example of patience and an excellent president for iudges who first must examine before they condemne Q. Why are the builders of the Tower called here the sonnes of Adam A. To put them in minde of their base originall which was red earth that their pride might be cast downe who being but dust and ashes yet durst attempt to build a Tower against the God of heauen their maker secondly to teach vs and all posterity that we doe not arrogate any part of diuine honour to our selues or attempt any thing against him who may redact vs to nothing for hee is Almightie and we are but the sonnes of Adam therefore when wee doe forget our selues he can drowne vs with 〈◊〉 kill vs with 〈◊〉 turne vs into beasts with 〈◊〉 and resolue our bodies into lice with Herod thirdly that we doe not too much admire and adore the Potentates of this world for let their power bee neuer so great yet they are but the sonnes of Adam therefore Vide vnde es homo et erubesce Q. How is it vnderstood that the people 〈◊〉 one A. Not onely in place and speech but also in consent and affection and this vnion made them the more forward to begin that worke so that they would not willingly be restrained from that which they had imagined to doe and here we see that the wicked haue their vnity but it is altogether against the Lord and against his annointed Psal. â—… Therefore such vnion cannot stand and if the children of darkenesse bee at such vnion amongst themselues much more should the children of light who haue but one father one mother one head one redeemer one spirit one word one baptisme one bread which we eate one cup which we drinke one common enemy and one hope of inheritance Secondly we see their stedfast resolution that they thinke nothing can restraine them from their building so confident are the wicked in workes of darkenesse Thirdly we see that God is not idle he notes and obserues their doings he that sitteth in the heauens doth laugh them to scorne Psal. 2. Q. How and to whom did God speake here when he sayes let vs goe downe A. Properly speech belongs not to any thing but to man who onely hath the instruments of speech yet there is an internall and mental speech in spirits which is nothing but the reasoning and discoursing of the minde and this speech is imperfect in respect of man for none vnderstands what is in the minde of man but himselfe in Angels it is more perfect for they vnderstand one another by this mentall speech but in God it is most perfect for after an incomprehensible manner he speakes to himselfe and the three persons in the glorious Trinity doe vnderstand one another after that manner which we cannot conceiue much lesse expresse TheÌ„ as our minds internally and spiritually can speake to God although our tongues do not mooue so can the Angels speake to one another so can God both to them and vs. In times past God spake so to the Prophets and oftentimes by his Spirit he speakes so to his Saints still yet God may be said to speake when he frames audible voyces in the ayre as Mat. 3. Or when his Angels assuming mens bodies doe speake in his name as often in Scripture and most excellently did hee speake when his onely begotten Sonne did assume the whole nature of man By this essentiall word he hath spoken to vs in these last dayes Now because the Father speakes here to the Sonne and Holy Ghost wee can neither define nor