An exposition on the fourteene first chapters of Genesis, by way of question and answere Collected out of ancient and recent writers: both briefely and subtilly propounded and expounded. By Abraham [sic] Rosse of Aberden, preacher at St. Maries neere South-Hampton, and one of his Maiesties chaplaines.

Questions on the eighth Chapter.

Q. HOw did God remember Noah and the creatures?

A. Remembrance is the knowledge of things past, but to God all things are present, therefore properly hee doth neyther remember nor forget, but these words are vsed for our better vnderstanding, then because God did suffer Noah to remaine so long in the Arke as in a dungeon amongst stinking beasts, and tossed with the flood, he might be said to be forgetfull of him: and now because hee helpes and deliuers him from his troubles and miseries, he is saide to remember him, here wee see the Lord will not forsake his Saints altogether, he may leaue them for a while, but in his owne good time, he will come againe to them for their euerlasting comfort.

Q. Why did God remember also the beasts?

A. Not for their owne sakes, but because they were ordayned for the vse of man: yet

two wayes God remembers the creatures. First as they are the works of his hands, so his prouidence is extended to all things, for a sparrow cannot fall to the ground without the will of our father. Mat. 10. Secondly, as they are made for the vse of man, and so God hath a more speciall care of them then if God remember the beasts, much more will he be mindfull of man.

Q. Was this a wind that God vsed to dry the earth, or was it the immediate power of the holy Ghost?

A. The Hebrew word Ruach signifieth both a spirit and the wind, but here it signi∣fieth a wind onely, which he vseth to dry vp the waters, as afterwards he did to diuide the red sea for the people of Israel; yet we can∣not say that this wind was generated of na∣turall causes, as other winds are; or that na∣turally it had that power to dry vp all that huge quantity of water, but this wind as it was sent extraordinarily by Gods immediate power, so it had an extraordinary and mira∣culous force to driue away the waters from the face of the earth, yea contrary to the quality of other winds which causeth the water to rage, but this winde did asswage them.

Q. Why did God stay the raine and stoppe the windowes of heauen?

A. First, because now it was time, and hee had sufficiently reuenged himselfe vpon that rebellious world: secondly, to show his won∣derfull goodnes, and to teach vs that he will not shut vp his mercy in displeasure for euer: thirdly, to show his mighty power, for at his command the fountaines of the deepe, were broken: and the windowes of heauen ope∣ned, and at his command they are stop∣ped and the raine restrained: fourthly, to teach vs obedience, for if these dumbe, deafe, and senselesse creatures doe with such alacri∣tie obey Gods command, much more ought man indued with sense and reason: fifthly, to show vs what we should doe with our sinnes, as God stopped the fountaines that the wa∣ter should flow no more, so should we stoppe the fountaines of sinne, least they burst forth into great floods and drowne both body and soule in euerlasting perdition.

Q. What mountaines are these which are called Ararat?

A. They are hils in Armenia, which coun∣trey lyeth neere Assyria and Mesopotamia, these are thought to bee certaine toppes of the hill Cancasus, and though the Arke rested

there, yet it followeth not that these were the highest hills in the world. And it is also ridiculous to thinke that some fragments of the Arke were found here in Hieromes time.

Q. How doe wee reckon this seuenth month in which the Arke rested?

A. Some reckon it from the beginning of the flood, but it is more probable, that it is to bee vnderstood from the beginning of the yeere, for so Moses doth vse it euery where in this narration, and to thinke that Moses should else-where in this natration speake of the moneths of the yeare, but hereof the moneths from the flood, were to make him speake ambiguously and doubtfully.

Q. Why did Noah open the window for the Rauen and the Doue, and did not looke out of it himselfe?

A. First, because hee was so stricken with feare of that fearefull iudgement that hee durst not: secondly, because he could not see farre and remote places, whether they were free from the wate or not, but these fowles could flie abroad and so discerne.

Q. Why did Noah send out the Rauen, ra∣ther then any other fowle?

A. Because the Rauen delighting in dead bodies, would bee allured by their smell to

flie abroad, and so to giue a sure warrant of the setling of the water.

Q. Did the Rauin returne againe into the Arke or not?

A. The Latine and Greeke translations haue, that shee returned not, but by the He∣brew it is doubtfull, yet it is thought of the most learned that shee did not returne. The Rauin doth resemble the Law which giueth no euidence to mans conscience, that the waters of Gods wrath are setled, because we cannot fulfill the Law; but the Doue resem∣bleth the Gospel; who returning with an Oliue leafe doth signifie the glad tidings of peace, and reconciliation, which Christ on whome the holy Ghost discended in the forme of a Doue, hath brought into the world.

Q. How is it vnderstood that the Doue could finde no rest for the sole of her foote?

A. Indeede the tops of the mountaines were seene fortie daies before, yet although the waters were diminished and gone, the earth notwithstanding was slime, and mire as yet, therefore the Doue would not rest in the •…•…e, and dirt, and she resembleth Gods Saints, that can finde no rest, but in the Church. Againe heere is the spectacle of

Gods fearefull iudgement, that the Doue can not haue so much roome as to rest her foote, where before there were so many pleasant roomes for all the creatures to rest them∣selues, so the end of sinne is Gods wrath, and the end of this is desolation.

Q. What signe did the Doue giue to Noah that the waters were abated?

A. Shee brought in her mouth one Oliue branch in the euening. That Doue resem∣bleth the Preachers, the Oliue branch the Gospel, which is the tidings of peace; her mouth the preaching thereof, and the eue∣ning, this latter age of the world, now it is thought because of Hieromes translation that this branch was greene, and this is probable enough, for though the waters did all this while preuaile vpon the earth and deface the same, yet the Oliue might be preserued, be∣cause it is one of these kinde of trees that are still greene, the Iewes prate that the Doue flew to Paradise and got this branch, because that onely was free from water, so Rab. Lenni. babbles that this branch was brought from the mount of Oliues, because that Iudea was not drowned with the flood, but these dreames are scarce worthy of reci∣tation, much lesse of refutation.

Q. Why did Noah send out the Doue so often?

A. Because he will not venter to come a∣broad till he be fully assured that the earth is drie, which now hee knowes fully, because the 'Doue returned not, so he would not rash∣ly cast himselfe into danger, although he had beene so long in the Arke as in a stinking dungeon; but patiently did waite till the earth was drie, and the Doue was often im∣ployed because of his good seruice; this should teach seruants to be faithfull to there Masters as the Doue was to Noah, and not to be like the Rauen. 2. This oft returning of the Doue doth show vs that when God is reconciled with vs, he will make his dumbe creatures to comfort vs rather then we shall want. 3. This practise of the Doue doth teach vs gratitude, for he labours to comfort and bring good newes to Noah, because of the care he had of him being in the Arke, so we should neuer forget a good deede. 4. We must bee louing and mercifull euen to the beasts, for we know not what extraordinarie comfort they may afford vs. 5. As the Doue returned no more into the Arke, hauing done her message, so when we haue finished that seruice which God hath inioyned to vs,

wee shall leaue the Arke of this Militant Church and shall goe thither where our re∣ward is reserued for vs.

Q. How can this stand, that the ground was drie in the first day of the first moneth of the 601. yeere, as it is set downe in the 13. verse, and the next verse showeth that the earth was dryed on the 27. day of the second moneth?

A. Both is true, for the first day of the first moneth the earth began to drie, so that the waters were quite remooued, but the earth was not perfectly drie till the 27. day of the second moneth, and by this reckoning also we see that Noah was in the Arke a full yeere, that is, 365. dayes: for he entred the Arke the 17. day of the second moneth in the 600. yeere, and there continued till the 27. day of the 2. moneth in the yeere 601.

Q. Why did not Noah goe out of the Arke till God spake to him?

A. Although it was now time for him to goe, seeing the earth was drie, yet such was his modestie and obedience, that as he did not enter the Arke without a warrant from God, so hee will not goe out without the same warrant, so should we depend on Gods mouth and doe nothing but what hee com∣mandeth: for obedience is better then sa∣crifice:

secondly, wee see that many are the troubles of the righteous, but the Lord de∣siuereth them out of all; Noah had suffered much griefe, sorrow, and feare, but now be∣hold here is an end.

Q. Did the beasts also come out of the Arke at Noahs command?

A. Yes, for these dumbe creatures were obedient to Noah, because he was obedient to God. Againe, the beasts came out that they might increase and multiply, this bles∣sing was giuen to the creatures in the creati∣on, and the same is now renewed in the re∣stauration of the world, and in that none of the creatures did wagge till Noah gaue way, and came out first himselfe, in this we haue the patterne of a well-ordered family, for there is the grace of God where the seruants obey their Masters, the Master feareth God, and all are ioyned together in loue and con∣cord.

Q. What is the mysticall signification of the comming out of the creatures?

A. The Arke may signifie the Sinagogue, the beasts cleane and vncleane, the Iewes and Gentiles, their comming out doth signifie that both Iewes and Gentiles which beleeued in Christ, should come out of the Sinagogue,

that is, forsake the Iewish ceremonics.

Q. Why did Noah build an Altar to God?

A. That by offering sacrifice on it, hee might testifie his thankful mind vnto God, 2. to teach his posteritie how they should serue God for any blessing receiued, he offered sa∣crifice for his deliuerance vpon an Altar of earth, and we must offer the sacrifice of prai∣er and thanks-giuing vpon our Altar Christ. He offered to God the cleane beasts, and wee must offer to him cleane soules and bodies, which is our reasonable seruing of him, his sacrifice was a burnt offering, and ours must be a broken spirit.

Q. Of what matter was this Altar made?

A. It is most like that it was made of earth, for this law was giuen after by Moses; Exod. 20. verse 24. An Altar of earth thou shalt make to mee: secondly, this kinde of Altar was most vsuall, euen amongst the Gentiles, Hic viuum mihi cespitem, hic verbe∣nas pueri ponite thuraque, Horat. lib. 1. od. 19. thirdly, by this Noah will teach vs, that God delights not in external pompe and splen∣dor; he loueth the giuer more then the gift, and the widdowes mite more then the rich mans sinnes. For nunquam est manus vacua à munere, si area cordis repleta sit bona voluntate.

Gregorie in Hom.

Q. Had Noah any expresse command to build an Alter?

A. We doe not reade that God did ex∣pressely command this, yet wee may gather by consequence that Noah did not this with∣out warrant. First, it was ancient to serue God after this manner, as we see in the per∣sons of Caine and Habel. Secondly, Noah did nothing without Gods warrant, without this he did not build the Arke, nor enter therein; nor come out from thence, much lesse would he build an Altar. Thirdly, we see that God smelled a sauour of rest in his sacrifice, which could not be if it had beene offered without Gods direction. Fourthly, Noah knew that the seauenth beast was receiued into the Arke not for procreation but for Sacrifice. Fifthly, he did questionlesse beleeue in Christ our perfect Sacrifice, therefore he could not testifie his faith better then to build an Altar and offer a sacrifice.

Q. Why would God bee worshipped by Sa∣crifices?

A. First, because he will haue them by this kinde of exercise, to vse themselues to bee thankfull to him, for though hee be a spirit and delighteth more in a contrite spirit, then

in burnt offerings, yet because of their dul∣nesse, he would haue them worship him with visible offerings. Secondly, these sacrifices were types of Christ, whose body was to bee offered for them; and no sacrifice without relation to Christ could be acceptable. Third∣ly, Least the people wanting these visible signes, should fall to idolatry, seeing other nations vsed sacrifice and they not.

Q. Where did Noah offer this sacrifice?

A. The Iewes thinke it was vpon Mount Sion, where Cain and Abel did offer before; and on which Isaac was to be sacrificed, but it is more probable that this was done vpon the mountaines—of Armenia, where the Arke rested.

Q. What doth it signifie that God melled a sauour of rest in Noahs sacrifice?

A. That it was acceptable vnto him, not in respect of the offering it selfe (for it is im∣possible that the blood of calues and goates should take away sinne. Heb. 10. 4.) but God did accept of it; because it was offered in faith, secondly, with a willing minde, thirdly, because it had relation to Christ, who had giuen himselfe to be an offering and sacrifice of a sweet smelling sauour vnto God. Eph. 5. 2.

Q How is it vnderstood that God would curse the earth no more for mans sake?

A. That is that God would not at any time ouer whelme the earth with water; de∣priue her of her fertility, inhabitants and or∣naments as he had before, yet this doth not exclude particular cursings vpon particular houses, townes, or countries, nor that vniuer∣sall fire by which the world shall bee purged in the last dayes; and this couenant that God made with Noah concerning the wa∣ters, is the figure of that euerlasting coue∣nant of peace which the father hath made with vs in Christ.

Q. Which is the imagination of mans thought euill from his youth?

A. Because of originall sinne; which all men drawes from Adam, for hee was the roote of mankinde, and such a nature wee haue from him, as he had himselfe; that is corrupted with sinne: then all mankinde is subiect to this euill, because all are from A∣dam. Secondly, all the nature of man, that is his body with the parts thereof, his soule with the faculties thereof are defiled. Third∣ly, it bindes all men to death both temporall and eternall. Fourthly, it depriues vs of Gods image and of all his blessings, and is

the cause of all our infirmities and of all our actuall sinnes.

Q. Why will not God destroy all liuing things as he did?

A. Because mans imagination is so euill from his youth, that if he should punish him as he deserued, hee should euery age send a flood, for there is none that doth good, no not one. Psal. 12. So then that hee spareth vs, it is to be attributed to his mercy, not to our merits.

Q. Is God the cause that mans imagination is euill from his youth?

A. No, he made man holy, but hee fell of his owne accord, God then is the cause of mans heart and of his imaginations, but not of the corruptions and vitiositie thereof, and yet he doth permit sinne, because he vseth it for a scourge to the wicked, and for a means to aduance his owne glory.

Q. What doth God besides promise Noah?

A. That all the dayes of the earth, seede time and haeruest heate and cold, &c. should not cease, in which words he sheweth vs the renouation of the world, which answers to the creation. Before the creation there was confusion and darkenesse, and so likewise be∣fore 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 forbid∣den tree, and here hee commands that man shall not shed blood, they receiued a bles∣sing 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 ob∣noxious to many imperfect qualities, which at the last day shall be abolished, the sub∣stance remaining for euer, and then the sum∣mer 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 o∣ther two depends on these, and participates of their qualities, the spring then and haruest being both hot and cold, in the one they a∣gree 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, be∣cause sowing and mowing are the most vsu∣all 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 bles∣sings, and vnder them spirituall. For as the stability of the world is promised, so the sta∣bility of grace in Christ is included, and vsu∣ally in Scripture vnder earthly shadowes spi∣rituall 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, a∣gaine we must note that oftentimes God al∣tereth 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 moist∣nesse, 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 bles∣sings. But let vs looke to him that is the gi∣uer and the end of all, euen Iesus Christ the authour and finisher of our faith. And last∣ly, let not these blessings be motiues of secu∣rity, 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.