their force and former goodnesse Q. Should the wilde bedstes such as Lyons haue fed on flesh before the Fall as they doe now A. No but on the hearbs only first because heere is no flesh mentioned but onely hearbs secondly if it had beene permitted to them to eate flesh before the Floud then those rauening beasts that were in the Arke should haue eate flesh but in the Arke there was no flesh for them therefore they did feed on the hearbs Q. How comes it now that these kinde of beasts doe not feed on hearbs now but on flesh A. Because the earth doth not yeeld such comfortable and nourishing hearbs as then secondly the temperature of the creature is not so sound now as it was before the Floud Q. How is it vnderstood that all which God made was very good A. All things were good first in respect of their substance which is vnchangeable secondly in respect of their perfect estate they were created in thirdly in respect of their accidents or properties fourthly because of their operations which brought forth perfect effects Q. Why did not God see that all things were very good till man was created A. Because man is the eud of all the creatures secondly in him as in a little world â—…n to be seene all the creatures thirdly becausâ—… Christ who is essentiall goodnesse was to sanctifie the nature of man in taking vpon him his flesh Questions on the second Chapter Q. DId God create the world at the saâ—… instant or in the space of sixe dayes A. In the space of sixe dayes first because Moses narration is historicall and therefore he speaketh of sixe distinct dayes secondly Moses Exodus 20. and 31. vrgeth the Iewes to worke sixe dayes and rest the seuenth because God created the world in sixe dayes and rested the seuenth this reason had beene ridiculous if GOD had made the world in an instant thirdly if we vnderstand Moses in this place allegorically then wee must make this whole historie an allegorie fourthly if the seuenth day had beene the first and in it God had created the world then how is it vnderstood that God rested the seuenth day fiftly how could so many diuers kindes of creatures bee created in the same instant of time yea then we must say that man was created and brought into Paradise and was cast asleepe and Eâ—…ah was formed of his rib the same instant Q. How then is that vnderstood Ecclesiast 18. He that liueth for euer created all things together A. It is to be vnderstood of that confused masse that God created in the beginning out of the which afterward hee created the rest of the creatures in their distinct dayes Q. Why did God spend so much time in making the world A. Not because he was weake and could not make it in lesse time but that we might the more seriously consider the order of the creation distinction and replenishing of the world and in these the omnipotencie wisedome and goodnesse of God Q. Did God make the world of necessitie or of his owne accord A. Of his owne free will because he made it at that time and manner he thought fittest secondly because he in creating wrought otherwise than the course of Nature doth for he made the heauens without light then made light first imperfect afterward perfect and he made the hearbs before the Sunne Q. Can it be gathered from hence that as God created the world in sixe dayes and rested the seuenth so likewise the world shall continue siâ—… ages or sixe thousand yeares and after shall be 〈◊〉 perpetuall Sabbath A. No for this computation is but a coniecture or fixion of Elias not the Prophet but the Rabbin hauing no ground Secondly 〈◊〉 this were true we should know how long the world should continue and fully know the time of Christs comming which cannot bee for his comming shal be as a theefe in the night as Lightning his comming shall bee aâ—… the comming of the flood of this houre knoweth no man not the Angels the Father hath put in his owne power the times and seasons Q. Were the Angels created or are they eternall A. Created Psal. 149. Reuel 4 10. Colâ—…s 1. The Church confesseth the Fathers confirme and generall Councells establish this point Secondly onely God is eternall Thirdly They are parts of the world therefore created Q. Are the Angels reall substances or onely good and bad motions in the minde as thought the Sadduces A. They are indiuiduall substances First Their names doe shew this for they are called Messengers Watchmen c. Secondly their actions and operations which onely belong to personall substances for they serue God come to vs comfort vs gather together the Elect an Angell wrestled with Iaacob conferred with Abraham they were receiued by Lot c. Angels declared Christs Natiuity to the shepheards his Resurrection to the women Thirdly some of them stood some fell therefore substances Fourthly wee shall bee like them Ergo they are not bare motions Q. What is meant here by the Host of Heauen and earth A By those of Heauen is meant the Angels for they are called the heauenly host Luke 2. also the Stars Esay 34. Therefore the Stars in their courses fought against Sisera Iudges 5. By the host of Earth is meant all the earthly creatures therefore God is called the Lord of hostes Q. Were the Angels created before this visible world A. No because God created all things in the beginning ergo Angels and not before or else this had beene no beginning Secondly They were created for the vse of man but man was not before the beginning ergo nor Angels Q. Were they created after the sixe dayes A. No for God rested from all his worke the seuenth day Q Then what day were they created A. The first that they might bee the beholders and admirers of Gods power and wisdome in creating the World Secondly They are called Angels of Heauen in Scripture not onely because they inhabit but also because they were created with the heauen the first day Thirdly this is manifest in Iob 38. where it is sayd that the Sonnes of God that is the Angels did sing and showte when God laid the foundations of the earth Q. Where were they created A. In Heauen for some of them fell from thence And Christ saw Satan like Lightning fall from Heauen therefore they are called the Host and Angels of Heauen Q. Why doth not Moses speake distinctly of the creation of Anâ—…els A. Because hee did accomodate himselfe to the rude capacitie of the Iewes therefore hee doth onely speake here of the creation of visible creatures Q. What is meant by Gods rest on the Sabbath day was he wearie A. No but by his rest is vnderstood his desisting and ceasing to make other creatures Q. Did God rest from all his workes A. Yes of creation but not of preseruation for yet the Father worketh with the Son Iohn 5. Q. Did God create no
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
First for propogation Secondly for man to eate Thirdly for sacrifice Therefore God would haue more cleane then vncleane besides by this God would teach vs two things First that there should bee more cleane then vncleane in the Church as there was in the Arke that is more good then bad for we are chosen to be holy and without blame Ephes. 1. although it falles out otherwise that in Christs field there are more weedes then corne Secondly his loue and care in that he will haue but few of the vncleane saued because the most part of them are wilde and cruell to man and hurtfull to the cleane beasts therefore there are more Doues then Hawkes Sheepe then Woolfes yet some of these Sauadge beasts hee would preserue that hee might vse them as instruments to punish mans rebellion Q. How is it vnderstood that some beasts are cleane some vncleane A. By nature all beasts are cleane because good Gen. 1. 31. and there is nothing vncleane of it selfe Rom. 14. 14. but some are called vncleane because men doe account them so Secondly because they are not vsed for meate Thirdly because afterward by Moses Law they were excluded from being offered vp in sacrifice Fourthly because in them are some euill qualities and properties which God will haue vs to shunne Q. Was there any distinction of cleane and vncleane beasts before the flood A. Yes Moses indeed did establish this distinction but it was in vse amongst the fathers before him and many things else As offering of the first fruits Gen. 4. building of Altars Gen. 8. paying of Tithes to the Priest Gen. 14. yet all things that Moses commanded were not obserued by the Patriarckes For Moses did forbid to marrie with two sisters yet Iacob did with Leah and Rachel Gen. 29. and he commanded to abstaine from some kinds of flesh yet God giues permission to Noe to eate of euery kinde of flesh Gen. 9. Q. How knâ—…w the fathers before Moses which were cleane and which vncleane A. Either by tradition of their Ancestors or by reuelation from God and not by any positiue law yet we must obserue that this distinction was not in vse in regard of meate for it was lawfull to eate of any flesh Gen. 9. but in regard of Sacrifice and so Beeues Sheepe and Goates were only cleane for Sacrifice of beasts and of fowles only Turtle-doues and Pigeons Q. Why would God haue seauen cleane beasts saued and neither more nor lesse A. Besides that the number of seauen signifieth sufficiencie and perfection in the Scripture especially in sacrifices as Numb 23. 1. 14. â—…9 1. Chron. 15. 26. c. these seauen did containe three couples and one odde one couple for procreation an other for foode and the third for sacrifice the odde one which was a Male was ordained for that sacrifice which Noe was to offer presently after the flood which was rather a Male then a Female because the Male is perfecter and so all that we offer to God must be perfect Q. Why in the sixt Chapter speaketh Moses but of two and here of seauen A. Here hee speaketh of the number of the cleane which is seauen there hee spake not of the number but of the order how they should be receiued which was two and two that is the Male and his Female and not either more Males or more Females Q. How were so many kinds of creatures brought into the Arke A. Noe did not wander vp and downe the world to gather them as Philo thought for that required long time and intollerable labour neither did they swimme to the Arke when the flood came as others thinke for they were in the Arke before the flood came and the doore of the Arke was shut vpon them also before the flood but they were driuen thither by the power of God and the ministry of Angels Non hominis actu Sed dei natu saies Augustin lib. 15. de Ciuit. cap. 17. Q. Why was God so carefull that euery Male should haue his Female A. By this God doth the second time confirme marriage for hee hath ordained it in Paradise and confirmed it now which to prohibite is impious Christ did honour it with his first miracle it is that type of that Vnion betweene Christ and his Church it is the meanes to propagate mankinde and enlarge the Church and a remedie against fornication c. therefore as here euery Male hath his Feamale so euery man must haue his wife Q. Why doth God giue to Noe yet 7. daies A. Not that Mathusalem should be honourable buried and mourned for seauen dayes as the Iewes doe babble but first that Noe now may make all things the sooner ready knowing the certaine day of the flood secondly to show how vnwilling God is yet to destroy the world if they will â—…epent therefore he giueth yet seauen dayes to see if they will forsake their euill waies Q. Why would God haue it raine fortie dayes A. So long time God did send raine because he would destroy all the creatures with water secondly hee would not drowne all the world at an instant but in the space of fortie dayes that they might now haue the more time to consider how iust God was in performing his promise and that it was no Fable that Noe did preach to them concerning the comming of the flood and as God was fortie daies in pooring down his wrath so was Moyses Elias and Christ forty dayes in fasting fortie yeares did the people wander in the Desart fortie dayes respit was giuen to Niniue fortie daies did Ezechiel beare the sinne of Iuda fortie daies did Christ conuerse with his Disciples after his resurrection and thrice fortie yeares that is a hundred and twentie were giuen to the old world to repent Q. What yeare of the world was the sloud sâ—…nt A. The 1656 yeare of the world which was the 600. yeare of Noah in the which yeare Mathusalem died then the computation of the Septuagints is false which maketh their yeare to be the 2242. yeare of the world Q. What month was this which Moses calleth the second month A. Some doe thinke that this is not the second moneth of the yeare but the second moneth of Noahs life So that now Noah was 600. yeare old and two moneths Others againe thinke that this is the second month of the yeare the which had two beginnings the one at the moone which was next the equinoctiall vernall the other at the equinoctiall autumnall that beginning of the yeare was sacred and appointed by God Exod. 12. 2. this beginning waâ—… ciuill then in ecclesiasticall matters April was the second moneth but in ciuill affaires October was the second and which of these two Moses meanes here it is vncertaine yet it is most probable that he meaneth of April 1. to exâ—…ol Gods power the more who did then send the â—…lood when naturally the springs doe begin to dry and the ayre to be clearer from cloudes 2. to aggrauate their
of all his blessings and is the cause of all our infirmities and of all our actuall sinnes Q. Why will not God destroy all liuing things as he did A. Because mans imagination is so euill from his youth that if he should punish him as he deserued hee should euery age send a flood for there is none that doth good no not one Psal. 12. So then that hee spareth vs it is to be attributed to his mercy not to our merits Q. Is God the cause that mans imagination is euill from his youth A. No he made man holy but hee fell of his owne accord God then is the cause of mans heart and of his imaginations but not of the corruptions and vitiositie thereof and yet he doth permit sinne because he vseth it for a scourge to the wicked and for a means to aduance his owne glory Q. What doth God besides promise Noah A. That all the dayes of the earth seede time and haeruest heate and cold c. should not cease in which words he sheweth vs the renouation of the world which answers to the creation Before the creation there was confusion and darkenesse and so likewise before this renouation in the creation God made the lights of heauen now hee restores them then he gaue man dominion ouer the creatures now he restores the same as God gaue man foode then so he doth now man was then created to Gods image and the same is now mentioned God made a lawe then that man should not eate of the forbidden tree and here hee commands that man shall not shed blood they receiued a blessing then to increase and multiply the same they now receiue Q. Shall there be summer and winter night and day c. so long as the earth remaineth A. Yes so long as the earth remaineth in that state it doth now subiect to generation and corruption in the parts thereof and obnoxious to many imperfect qualities which at the last day shall be abolished the substance remaining for euer and then the summer and winter shall cease Againe that which is spoken here is meant of the world in generall and not of particular countries and times for there was neither seede time nor haruest for the space of three yeares sixe moneths in Eliahs time and in the land of Egypt there was no distinction of day and night for three dayes because all that time there was darkenesse and in the dayes of Iosua the sunne stood still a whole day Q. Why doth God speake onely of summer and winter and not of the other two parts of the yeare A. Because these are the two principall parts of the yeare and most opposite the other two depends on these and participates of their qualities the spring then and haruest being both hot and cold in the one they agree with Summer in the other with Winter So likewise here is mentioned onely heate and colde because these two qualities are more actiue and forcible in generation and because more sensible then moyst or dry so seede time and haruest are onely named because sowing and mowing are the most vsuall and profitable actions amongst men Q. Doth God promise to Noah onely these temporall blessings as heate and cold summer and winter and not spirituall A. Hee promiseth these temporall blessings and vnder them spirituall For as the stability of the world is promised so the stability of grace in Christ is included and vsually in Scripture vnder earthly shadowes spirituall blessings are couenanted Canaan was a type of heauen Dauids kingdome of Christs spirituall kingdome Solomons temple of Christs Church therefore altars priests and sacrifices of Christ our golden Altar our high priest our sweete smelling sacrifice againe we must note that oftentimes God altereth the seasons and qualities of the ayre but it is for our sins therefore when wee see cold summers hot winters raging stormes excesse of heate and cold drinesse and moistnesse let vs leaue to trouble God without sinnes and he will leaue to trouble vs with his plagues moreouer let vs not fixe our chiefest happinesse in these temporall blessings But let vs looke to him that is the giuer and the end of all euen Iesus Christ the authour and finisher of our faith And lastly let not these blessings be motiues of security but rather stirre vs vp to be thankfull to him that prouides all things necessarie for this life and a crowne of righteousnesse for the life to come Questions on the ninth Chapter Q. VVHy doth God first of all blesse Noah with increase of children A. Because of earthly blessings this was the greatest the earth being now voide of mankind and Noah knew not till now whether it was lawfull to beget children seeing God had destroyed mankinde Secondly to teach vs to account our children chiefe effects of Gods blessing and to bee thankfull to him for them behold children are the inheritance of the Lord and the fruite of the womb his reward Psal. 127. 3. Q. Is this blessing all one with that which Adam had in paradise A. Yes in respect of the matter but not of the manner for then procreation of children should not haue beene painefull Secondly not inordinate thirdly not imperfect Q. How could this blessing belong to Noah seeing he had no children after the flood A. Although this blessing was fulfilled in his children yet it is giuen to him because he beeing the roote their increase was his increase Secondly because he was found righteous before God and God smelled a sauour of rest in his sacrifice Thirdly to let his children know that this blessing did belong to them onely for their iust fathers sake Q. Is euery increase the blessing of God A. All that are lawfully procreated are Gods blessings both in respect of the childe begotten and in respect of the manner of begetting but those that are not begotten in marriage doe not proceede of Gods blessing in regard of the manner of procreation howsoeuer in themselues they may bee the effects of Gods blessing Secondly the increase of all other creatures doe proceede of Gods blessing but for mans sake for whom they were created Q. Which is the second prerogatiue that God giueth now to Noah and his sonnes A. That their feare and terrour may bee vpon al the beasts fowles fishes and creeping things this dominion had Adam but after a more excellent manner for the creatures were subiect of their owne accord now of feare and by constraint and although that man hath power to rule ouer the beasts with feare yet great men must not rule their inferiour brethren with feare but rather with loue for Viri sancti non praeesse gaudent hominibus sed prodesse Greg. mor. lib. 21 cap. 11. Q. Hath man this dominion ouer all the creatures and at all times A. No For the wilde asse derideth the multitude of the Citie and heareth not the crie of the driuer Iob 39. 10. the Vnicorne will not serue nor will he tarrie by the
this couenant we see the largenesse of his loue who is not contented to make it with one person family or countrey but withall Noahs posterity then who is able to comprehend the bredth and length and depth and height of the loue of God Q. Why did God make a couenant with the beasts and foules A. Not for their owne sakes but for man for as God made them for his sake so for his sake he blesseth them and makes his couenant with them Secondly to teach vs that if he hath such care of the beasts farre greater care will he haue ouer vs Oh we of little faith Q. Why did God confirme his couenant with a signe A. For the confirmation of our faith and strengthening of our memory as commonly he vseth so he confirmed our mortification by circumcision heauen by Canaan the death of Christ by sacrifices our regeneration by water our spirituall foode by bread and wine c. and these are the signes of grace or rather seales different from these miraculous signes of glory as the fierie piller the cloud the firie bush the rod of Moses the drying of the red sea the rocke that yeelded water Q. Which was this signe of the couenant A. The raine-bow which is called his bow First because he made it secondly because of the wonderfulnes thereof therefore it is called by the Poet Thaumantia proles thirdly because he by his speciall ordinance did ordaine it to be a sacramentall signe of mercy againe it is called the raine-bow because it is in the cloud in the day of raine Ezech 1. 28. Secondly because it signifies that the world shall neuer be drowned any more with raine moreouer it is called a bow because of the likenesse it hath with a bow Secondly because as a bow in Scripture is vsed for a signe of waâ—…s so the raine-bow naturally is the signe of waters although God hath now made it a signe not of waters but of deliuerance from waters Q. Why did God set his bow in the clouds A. That it might bee the more conspicuous and in the sight of all Secondly because it is a watrie meteor generated in the clouds by the reflexion of the sunne Thirdly for our greater comfort for there God would place it where the greatest feare and danger of water is to witte in the clouds Therefore now we neede not feare the clouds because their waters are sealed with this bow that they shall not any more drowne the earth Fourthly the clouds are oftentimes the signe of Gods presence and fauor as here the bow is set in the clouds a cloud went before the Israelites the Lord gaue the law in a cloud vpon mount Sinay the Tabetnacle was filled with a cloud and in a cloud God appeared in Salomons Temple the clouds are his pauilion Psal. 18. and his charret Psal. 104. Christ was transfigured in a cloud in a cloud he ascended and in the cloudes of heauen hee shall come againe to iudge the quicke and dead Q. Is that opinion of Ambrose sound who thinketh that this bow is not meant of the rainebow but rather figuratiuely of the secret power of God A. No for here it is expresly meant of that bow which is in the clouds which is none else but the rainebow Secondly this narration of Moses is historicall but that opinion of Ambrose is allegoricall Thirdly his opinion is contrary to the opinion of all the greeke and latine Fathers Q. Doth the raine-bow naturally signifie that the earth shall not bee drowned with water A. No for although the raine-bow in respect of the matter and generation thereof be naturall yet as it is a signe of Gods mercy and deliuerance from water it is supernaturall then there is no naturall relation betweene the raine-bow and an vniuersall flood because such a flood cannot proceede of naturall causes but onely by Gods power yet naturally it doth signifie some moderate raine to follow because it is generated not when the whole face of heauen is couered with thicke clouds but when there are some thinne and dewey cloudes opposite to the sunne Q. Why did God rather make the rainebow the signe of his couenant then any thing else A. Because amongst the celestiall bodies there is none more wonderfull conspicuous and glorious then this and therefore fittest to be the signe of such a couenant betweene God and vs Secondly the couenant is that God will restraine the waters from drowning the earth againe this is seene in the bow wherein there is water but temperated with light with light heate is ioyned and heate is that which restraines immoderate raine thirdly the effect of his couenant is peace and reconciliation and this is signified by the Raine-bow which wanteth both string and arrow For hee shot his arrow against the first world and hath broke the string because he is reconciled to vs fourthly the Raine-bow naturally signifieth a moderate raine therefore it was fittest to signifie supernaturally restraint from inordinate raine fifthly the flood proceeded from the clouds and this Bow is generated in the clouds therefore fittest of all to assure vs that wee shall not bee drowned with the immoderate raining of the clouds Q. Was the Raine-bow before the flood or not A. It was in respect of the matter thereof For seeing before the flood the Sunne and the Clouds were which are the causes of the Raine-bow it could not be but that the Raine-bow was also Yet it was not till now in respect of that sacramentall relation it hath with Gods mercy for it was no signe of the couenant till now Q. Shall there be no Raine-bow as some haue thought fortie yeeres before the last iudgement A. If this were true then the time of the last iudgement should bee knowne but of that houre and day knoweth no man secondly if in that space there should bee no Bow then there should be neither raine nor clouds but famine miserie and mortalitie but Christ testifies the contrarie for men shall be eating and drinking marrying c. and therefore there shall be great ioy and plentie thirdly the Raine-bow is the signe of that couenant which God made not only with Noah but with all his posteritie and therefore shall continue till the end of the world Q. What relation is there betweene the Raine-bow and Christ A. As the Raine-bow is the signe of that olde and temporarie couenant so is Christ the Angel of the new and eternall couenant secondly as the Raine-bow is generated of the light of the Sunne which light is all one with that which is in the bodie of the Sunne So is Christ begotten of the substance of his Father light of light God of God from all eternitie thirdly as the Raine-bow doth consist of the light of the Sunne but somewhat obscurer because couered with a cloud So Christ doth consist of the nature of God which for a while did lurke vnder the vaile of his humanitie fourthly as God did manifest himselfe vnto
are reckoned vp but ten and Deut. 7. 1. Act. 13. 19. there are counted but seauen for it seemeth that some were wasted or mixed confusedly with the rest before the Israelites did possesse the land Q. Which were the borders of the land of Canaan A. Sidon on the North-west allotted to the tribe of Aser Gaza on the South-west a citie which befell the tribe of Iuda Sodom with the other cities that were destroyed Gen. 19. on the South-east and these are the bounds of the whole land of Canaan Ioshua onely describeth the West part thereof Iosh. 13. 3. Q. Why is Sem called the brother of Iapheth here and not also of Cham A. Some are called brethren by nature as Iacob and Esau some by nation as the Iewes were Pauls brethren some by affinitie as Christ and his kins-folkes Matth. 12. and some by religion and affection as all Christians Then Iapheth and Sem are called brethren because they were not onely so by nature but also in affection So Siâ—…eon and Leui brethren for their affection in euill Gen. 49. Then though C ham by nature were Sems brother yet God accounts him not so because he was not of his affection and religion euen so wicked and prophane Christians though they are accounted our brethren in the iudgement of the world yet they are not so in the iudgement of God Q. Why is Sem called the father of the sons of Heber onely seeing he had more sonnes then Heber A. As Cham is called the father of Canâ—…an onely because his curse was visibly executed on him so here Sem is called the father onely of Hebers sonnes because his blessing was visibly powred on them Gen. 14. 19. Secondly because they onely retained the faith and religion of Sem thirdly by this God will show that Sems blessing did not belong to all his posteritie but onely to those that retained his faith Neither can we be partakers of the blessings of our Elder brother Christ except we be followers of him and holy as he is holy Q. Which are the sonnes of Sem A. Elam of whom came the Elamites so called from him but afterwards Persians from Perseus their gouernour secondly Assur father of the Assyrians who were enemies to Israel Assur is also the name of a citie in Iudea built by Salomon thirdly Arphaxad his genealogie and countrey are not spoken of in Scripture but that he is the Father of Christ. Luk. 3. yet it is thought that Chasdin or the Chaldeans are of him fourthly Lud of him came a people in Africa neere Aethiopia this I know is contrarie to the receiued opinion for this Lud is thought to be the father of the Lydians in Asia and Lud the sonne of Mizraim is thought to bee the father of this people in Africa but wee must not thinke that the world was so deuided among the sonnes of Noah as though Sems posteritie did onely possesse Asia Iapheths Europe and Chams Africa precisely without entermingling for as Madai thought Iapheths sonne did inhabite Media in Asia and Canaan who came of Cham did possesse Palestina in Asia so why may not Lud though Sems sonne inhabite Lidia in Africa fifthly Aram of whom came the Syrians called Aramites from him and their land Aram in the old testament but Syria in the new the chiefest citie of this land is Damascus Q. What sonnes had Aram A. Hus whose sonnes possessed the land of Hus Iobs countrey Iob 1. 1. which was a part of Idumea Lam. 4. 21. secondly Chul he inhabited Armenia thirdly Gether hee dwelt in Caria a countrey in Asia-Minor betweene Licia and Ionia fourthly Mash whose posteritie inhabited the hill Masius aboue Nisibus and they were called Masiani Q. What sonnes had Arphaxad A. In the Hebrew text Selah is called his sonne but the Greeke hath Caman which Luke followeth in his 3. chapter for there as also here in the Greeke Selah is called the sonne of Cainan and Cainan the sonne of Arphaxad some thinke that Selah was the adopted sonne of Cainan and the naturall sonne of Arphaxad but it is like that Luke in a matter of so small moment would not disagree from the Greeke text because it was in great account amongst the people then according to the Hebrew text Selah is the sonne of Arphaxad and father of Heber Q. What sonnes had Heber A. Peleg in whose daies the earth was diuided that is the inhabitants of the earth who before were of one tongue and one countrey are now diuided into diuers tongues and regions and therefore because when he was borne this diuision fell out hee is called Peleg which signifieth diuisionâ—… some thinke this name was giuen to him before he was borne by way of prophesie but it is like hee had it from the euent that fell out when he was borne neither is their opinion sound who thinke this diuision to haue beene in the end of his dayes which was in the 48. yeere of Abrahams age and 38. yeeres after the death of Ninus for at that time the world was replenished with people with diuers languages Kings and kingdomes and therefore this diuision was long before the last yeere of Peleg His other soâ—… is Ioktaâ—… who hath here 13. sonnes reckoned but because they seated themselues in remote and vnknowne regions beyond the East-Indies and fell away from the God of Heber to worship vnknowne Gods therefore they are little mentioned in Gods word and they doe yet remaine vnknowne to vs. Q. What countries did Ophir and Hauilah possesse A. Ophir did possesse the land which from his name is called Ophir doubtfull whether it be Cephala in Aethiopia or Chersomsus in India or Peru in America but we know that Salomons shippes fetched store of fine golde from this Ophir 1. Kings 9. and 10. chapt Hauilah did possesse India as Iosephus and Hierome doe affirme Q. What are Mesha and Sephar A. Mesha is a countrey in India where the sonnes of 〈◊〉 dwelt so called as it is thought from Mash the sonne of Aram. Sephar is a hill in India also and Luther coniectureth that this may be the hill Ararat or Iâ—…anus Q. Was there such a diuision of nations beforâ—… the flood as now is after A. Before the flood their was a diuision amongst men in respect of qualities for then some were good some bad c. Secondly in respect of religion for the posteritie of Setâ—… who are therefore called the sonnes of God did onely worship the true God but Cains posteritie were Idolaters or rather Athiests Thirdly in respect of place For Cain remooued from the place where he was and dwelt on the East-side of Eden Gen. 4. and there his posteritie planted themselues apart from Seths progenie yet their was not so great a diuision before the flood as after because after the flood the world was diuided in diuers tongues and speeches sects and religions lawes and gouernments townes and regions arts and occupations orders and degrees c. And in this
at the command of Elisha 2. King 6. In her many were baptized by Iohn confessing their sinnes Matth. 3. Yea Christ himselfe did sanctifie her with his bodily presence being baptized there and in her the holy Ghost descended vpon him and whils he was there the heauens were opened and the voyce of the Father heard Matth. 3. This. Iordan flowed from two springs in the foote of Libanus the one is Iordan and the other Dan and emptieth her selfe into the dead sea so called because no creatures can liue there the very fowles that flie ouer it fall downe dead this lake is about some 36. miles long and in some places 8. or 12. miles ouer whatsoeuer is cast into it doth swimme not sinke as Vespatian made triall vpon the bankes groweth fruit faire to the sight but being touched are nothing but dust within Q. Why would Cod haue Abraham and Lot to be separated A. For the further good of them both First to preuent that discord which was like to arise by their dwelling together Secondly that the knowledge of God may the further be defused in Canaan by Abraham and to the fiue Cities by Lot so wee reade Acts 15. That when Paul and Barnabas could not agree about Marke they departed asunder Paul to Syria and Cilicia and Barnabas to Cyprus and so the Gospell by this meanes was enlarged Thirdly God would haue Abraham to stay in Canaan but Lot to depart because Abrahams posteritie the Israelites was to inioy this land but not the Moabites and Ammonites who came of Lot And here we may obserue that Lot did not chuse the better part for though that countrey was pleasant yet the inhabitants were wicked and where he thought to haue found pleasure he met with trouble and sorrow for he vexed his righteous soule from day to day with their vnlawfull deedes 2. Pet. 2. 8. Such is the foolishnesse of this world for whiles men hunt altogether for pleasure they fall into griefe and sorrow Vbi mel ibi fel. Againe in Abraham we may obserue singular wisedome who though he loued Lot most deerely yet rather then by his companie he would offend God he doth most willingly suffer him to depart and so must we cast away euery thing that is offensiue to God be it neuer so neere and deere vnto vs. If thy right eye offend thee plucke it out and if thy right hand offend thee cut it off for better it is for one of the members to perish then that the whole body be cast into hell Matth. 5. Q. How is it vnderstood that the Sodomites were sinners before the Lord A. That is openly and boldly without either shame of men or feare of God euen as the earth Gen. 6. 11. Is said to be corrupt before God and Nimrod Gen. 10. 9. Is called a mightie hunter before the Lord the sinnes then of Sodome were many and fearefull as pride fulnesse of bread aboundance of Idlenesse Ezech. 16. Euen that vnnaturall sinne of Sodomie Gen. 19. Yea they were contumelious against men impious against God vnmercifull to the poore cruell to strangers Iosep. lib. 1. Antiq. And questionlesse Idolatrie did reigne amongst them and many more sinnes and here they are called sinners not as though they onely were sinners for by the disobedience of Adam we are all made sinners Rom. 5. 19. But because they were notorious and open sinners therefore this title is giuen them so Psal. 104. 35. Let the sinners be consumed c. and Matth. 26. 45. The sonne of man is betrayed into the hand of sinners and 1. Tim. 1. 9. The law is made for sinners and here wee see that though these Sodomites inioyed pleasant and fruitfull grounds yet they sinne exceedingly against the Lord. Thus the wicked doe abuse Gods externall gifts and the more they haue the more vnthankfull and sinfull they are when the Israelites waxed fat they spurned with their heele Deut. 32. 15. This made Salomon vnwilling to seeke riches lest hee should deny God For it is hard for a rich man to enter into the kingdome of heauen Secondly let not the godly enuy the riches and pleasure of the wicked but behold the end and they shall see them consumed with Sodome Thirdly let not the wicked reioyce in their riches and pleasures for though God spare them a while yet the day will come when with Sodome they shall bee consumed with fire and brimstone Q Did Abrahams posteritie inioy no more ground then that which Abraham did now see A. Yes a great deale more euen from Dan to Beâ—…rsheba which Abraham at once could not see then Abraham did not onely inioy that which he saw but that also which he went through in length and breadth verse 17. And as God showed the land now to Abraham so did he afterwards to Moses but neither of these could at once see all the land but God points out the limits and corners of it to them both and as Moses saw the land vpon Mount Pisgath So it is like that Abraham saw it vpon Mount Garizim they both see this land but neither of them doe possesse it now Abraham is grieued doubtlesse for the want of his deere friend and brother Lot but behold God comes to comfort him showing him the land thus God deales with his Saints heauinesse may bee for a night but ioy shall come in the morning Secondly we see here that Abraham did well in parting from Lot or else God had not come to comfort him thirdly God came not to Abraham till this strife with Lot was ended neither will he come to vs so long as we are at variance Fourthly Abraham saw the land now but did not inioy it so we by faith doe see the heauenly Canaan but hereafter wee shall possesse it Q. Why doth God againe renew the promise of giuing to him this land A. To confirme his faith which was often assaulted with many crosses and such is the weakenesse of our faith that of it be not often confirmed with the word of God it will faint and although Abraham had no inheritance here except that field and caue which he bought to burie Sarai in yet he did possesse it all in hope euen as we are now already saued by hope Rom. 8. Againe he did possesse it if not in himselfe yet in his posteritie so Iacob was Lord ouer his brethren Gen. 27. 29. Which was accomplished not in him for Iacob doth call himselfe Esaues seruant and Esau his Lord. Gen. 33. 14. But in his posteritie the Israelites who were Lords ouer the Edomites Esaus posteritie so Iacob foretold many things Gen. 49. Which should befall his children which did not happen to them but to their posteritie then Abraham being the chiefe head of the Israelites receiueth this blessing for his posteritie which they did begin to inioy 370. yeeres after the death of Abraham but they did possesse it not for their owne worthinesse but for the faith and obedience of Abraham Q. Whether
vncorruptible but in respect of their motion influence and diuers operations in this inferiour world for of these then there shall be no need because man shall bee translated to a better life and other liuing creatures shall bee abolished Q. Are the starres innumerable A. Not in themselues for they are naturall bodies but in respect of our ignorance 2. These starres of greater note are vnnumerable for the Mathematicians haue reduced the 1022. starres to sixe degrees of magnitude for these of lesser note are not numbred because not knowne Q. Is the Sunne hot or cold A. Neither but hee begets heate here below because of his great light and not because of his motion Q. Haue the starres life reasonable because God is brought in speaking to them in Scripture A. No if they had they should be capable of vertue and vice life or death eternall God is brought in speaking to them in Scriptures and so he is to insensible creatures as the earth seas winde c. to signifie our stupidity which are duller to heare and obey him then senslesse creatures Q. Doe the starres moue of themselves as it seemeth by these places Psa. 19. Iob 9. Ios. 10. or are they moued by the spheres A. By their spheres but the Scripture speaketh rather of the starrs then their spheres because the starres are better knowne to vs for the spheres we see not Q. Is the heauen and the earth corruptible or not A. They are incorruptible in regard of their substance so witnesseth the Scripture Eccle. 1. and 3. chap. Psal. 149. and therefore shall not be abolished but renewed to a more perfect state for the feruent desire of the creature waiteth when the sonnes of God shall be reuealed Those Scriptures that speak of the destruction of the world are to be vnderstood of the alteration of some qualities to better Q. Shall the Sun and other starres moue as they doe now after the day of Iudgement A. No for now they moue to distinguish night and day Summer and Winter but then of these things there shall bee no need to man glorified Q. How are the Sun and Moone signes A. They are naturall signes of faire and foule weather health and sicknesse sowing and mowing c. and supernaturall signes of Gods wrath for there shall be signes in the Sun and Moone and Starres before the last day Luke 21. Q. Were the starres made for signes to the Astronomers to fore-tell things to come A. They neither should nor can fore-tell by the stars 1. They should not because prohibited by the word of God Iere. 10. Deut. 18. Leu. 20. Secondly condemned by the Canons decrees and Councels of the Church and refuted by the Fathers 3 They cannot foretell by these Scriptures Esay 41. 44. and 47. Chap. Eccle. 8. and 10. Chap. Prou. 27. 1 Cor. 2. Again the most part of Apollos oracles were false as witnesseth Porphirius lib. de oraculis Q. Why is this kinde of Astrologie condemned A. Because it euerts Gods prouidence abolisheth the liberty of our will makes all the mysteries of Christian Religion to depend on the starres it is the cause of all villany and neglect of Gods workes yea it makes all the miracles of the old and new Testament such as the flood of Noah the fire of Sodom the birth actions and death of our Lord to depend on the starres Q. Can the Astrologers foretell things to come by the starres A. No because they know not the forme matter motions force and effects of the starres in the things here below they cannot explaine the hid causes and properties of hearbs stones and liuing creatures yea they know not what is doing now in other countries and if they know not things present much lesse things to come Q. But if they had the perfect knowledge of the starres could they noâ—… tell what is to come A. No because wee cannot haue perfect knowledge of particular effects except wee know their particular causes now the starres are but generall causes 2. If this doctrine were true then twinnes borne vnder the same starre at the same time should bee of the same nature and disposition but this is false as witnesseth the birth of Iacob and Esau. 3. It should follow that all those that are killed in the warres at the same time should be borne at the same time which is most false 4. That all those that liue according to the same lawes and religion should bee borne at the same time vnder the same starre 5. That all the actions of mans free will should be knowne to them which cannot be seeing man can alter and change his will when he list 6. If men could tell by the starres what is to come they should bee had in great esteeme but it fares otherwise with them for the greatest both Diuines and Philosophers confute them Kings and Magistrates condemne and punish them 7. If they can tell what befalls to man much more can they foretell what shall befall hearbs and trees which are more subiect to the starres then man but this is false for they cannot foretell how many Peares a Peare-tree shall bring forth Q. Are not then the starres naturall signes of things to come A. Naturall signes are rather the causes or effects of that they signifie but the starres are neither 2. How can the starres which are still the same be the signes of so many innumerable accidents as fall out in the world yet I except Comets which are not naturall starres but Meteors generated of naturall causes yet they are supernaturall signes of things to come Q. Can the Astrologers foretell nothing true A. Yes often-times ehey fore-tell things truely but that is not because of the starres but by the instinct of Satan with whom they haue commerce and hee can foretell many things partly by Reuelation from God and partly because he is a subtile spirit and of long experience and hee makes those men foretell things to come rather by mouing their phantasies or by dreames or by offering to their eyes the shape or to their eares the words of those things he will foretell or by characters 2. They can foretell things to come because God permits them for the greater destruction of those that curiously consult Sooth-sayers so he suffered Balaam and his Asse to prophesie 3. Men that are of subtile spirits may foretell some things by looking diligently into the life manners and dispositions of men as one may foretell that a tyrant oppressing his subiects shal be killed 4. They may foretell some things which may fall out true because of the credulity of those that consult with them for if they foretell good successe to any this oft-times falls out because of the feruent desire and vsing of all meanes to attaine the same which doth fall out not because it was fore-told but because hee to whom it was fore-told vsed the meanes to haue it Q. Is it not lawfull then to consult with Astrologers and Sooth-sayers A. No