did create hearbs 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 perfectly in the Full. Q. Haue the starres their light wholy from the sun 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 sun and moone called great lights A. Not in respect of quantity 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 Eccle. 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 bee reduced Q. Shall the heauens be abolished in the day of Iudgement A. Not in respect of their substance which is 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 be abolished Q. Are the starres innumerable A. Not in themselues for they are naturall bodies but in respect of our ignorāce 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 sun hot or cold A. Neither but hee begets heat 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 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 sensles creatures Q. Do the starres moue of themselues 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 seruent desire of the creature waiteth when the sonnes of God shal be reueald 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 do 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 sickenes 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. Deu. 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 kind 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 not 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 warrs at the same time should bee 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 al the actions of mans free will should be knowne to them which cannot be seeing man can alter and change his will when he lift 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 shal 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 oftentimes they 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
themselues in the Persian sea Q. Then Phison is not Ganges of India nor Gehon Nilus of Egypt A. No for Ganges springeth out of Cancasus of India Nilus out of the mountaine of inferior Mauritania but Phison and Geho◠out of Armenia Nilus exonerateth her selfe in the Mediterranean sea but Phison and Gehon into the Persian Gulfe Q. What country is this Hauilah A. Not a country in India but bordering vpon Palestine and Assyria as may be gathered out of Gene. Chap. 25.18 Q. What is Bdellium A. It is a blacke tree the bignesse of an Oliue tree from the which there runneth a kind of sweete gum Plinius lib. 12. Chapt. 9. Q. How is that vnderstood that God did put Adam into the garden A. Either by the inward perswasion of God hee was led thither as Christ was led to the wildernesse Math. 4. or he was caught by the Spirit as Henoch Habbacuc and Philip or else by an Angell in the shape of man he was led to Paradise Q. Why did not God create Adam in Paradise A. To let him know that Paradise did not belong to him by nature but by grace Secondly to teach him to bee the more circumspect in obeying God considering hee might be as well put out of it as hee was brought in if he brake Gods Law Thirdly that hee should haue no cause to accuse God of cruelty in putting him out of that place which by nature was due to him therefore hee returnes to the place from whence he came Q. Then why was Euah created in Paradise A. Because Adam out of whose side shee was taken was now in Paradise Secondly she is not now properly created but formed and framed out of Adams rib for when Adam was formed she was created potentia in him in respect the body of Adam was the matter of her body Q. Should man haue wrought in Paradise A. Yes but not for need and with trouble as now but with pleasure to keepe himselfe from idlenes Secondly thereby to stirre him vp the more to contemplate heauenly things And thirdly to try the diuers natures of grounds and of those things that grow on the ground Q. Doth these words You shall eate of euery tree of the garden containe a precept or a permission A. Not a precept but a permission for if God did command Adam to eate of euery tree he should haue bene tied to it Secondly man hath no need to be commanded to eate when he is hungry for hee can do that by nature Thirdly he knew that all the trees were created to that vse therefore he needs no commandement to eate Q. Was this commandement of not eating the tree of Knowledge of good and euill inioyned to Eua also Q. Yes for so shee confessed to the Serpent Secondly If she had not beene commanded to abstaine from it shee should not haue sinned in eating of it Q. How could this precept belong to Eua seeing she was not yet created A. It was first giuen to Adam and then by Adam it was deliuered to Eua. Q. Why did God forbid Adam to eate of this tree A. First To let him know that he was but a creature and seruant and therfore had a Lord whom he must serue and obey Secondly To let him see that hee had free will and power both to chuse and refuse any thing he pleased Thirdly To exercise him in obedience Q. But seeing God knew that Adam would violate this precept bring himselfe his posterity to perpetuall misery why would God inioyne it to him A. To make him inexcusable for he made him vpright and gaue him grace to obey if he would dedit Adamo posse si vellet non et velle et posse Secondly Although God knew that man would sinne yet hee did permit him because he was to conuert that sinne of Adam to his greater good in sending his Sonne into the world Thirdly hee suffered him to fall that his mercy and iustice might appeare the more Q. How is it vnderstood that whatsoeuer day Adam should eate of the Forbidden tree he should die A. He did not dye actually as soone as he had eaten the forbidden fruite but now he was subiect to death and the necessity of dying is layd vpon him Secondly hee may be sayd to dye actually that day because then the infirmities of body soule which are the fore-rūners causes of death actual did seaze vpon him so mortuus est morte inchoata sed non completa Q. Why did not God expressely threaten Adam with death eternall A. Because God in the old Testament speaketh but sparingly of death eternall and vnder shaddowes Secondly death corporal is better knowne to man not onely by faith and reason but also by experience then death eternal which onely is knowne by faith Thirdly hee would speake of such a death as did not onely belong vnto him but to all his posterity although they did repent and this is the death of the body whereof all are partakers Q. Why did God threaten Adam with death A. Because death is the greatest and most fearefull misery that can happen to man Secondly The name of death comprehends all the miseries and afflictions that doe befall man in this life because they are preparations to death Nam vt via ad generationem est generatio sic via ad interitum est mors Q. Then what death is meant here A. Both of body and soule temporall and eternall Q. How can death corporall bee a punishment for sinne seeing it proceeds of naturall causes as of contrary qualities A. It is not the punishment of sinne as it proceedes of naturall causes but in respect that God ordayned Adam to liue immortally if he had not sinned now hauing sinned death followes as the stipend of sinne Q. Why was it not good that man should bee alone A. Because man without the woman could not procreate children and so man-kinde could not bee multiplyed Secondly Christ could not haue come in the flesh Thirdly The Elect and Church of God could not haue increased if Adam had beene alone Q. How were the creatures brought to Adam A. Either by the helpe of Angels or by that naturall instinct which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which euery creature perceiueth what is good and bad for them Q. Why did God bring the creatures to Adam A. First To let him see how much hee did excel them and how much the more he should be thankefull Secondly Because hee was the Lord of the beasts God would haue him to see his seruāts Thirdly that he might name them Fourthly That posterity might know what excellent knowledge Adam had in giuing names to the creatures according to their kindes Q. Why were not the fishes brought to Adam A. Because they doe not so much resemble man as the beasts secondly because they could not be such a help to man as the beasts thirdly because they could not liue out of the water Q. Had
Why was the Diuell so earnest to teâ—â—â— Eua A. Because he hated God and would not haue man to glorifie but to anger him Secondly Because of his pride and enuy for hee could not abide that man should bee in such happinesse himselfe being in misery Q. Why did Adam eate of this fruit A. Partly through the instigation of his wife partly through curiosity desiring to try what kinde of sinne this should be which God did prohibit so Nâ—â—â—â— in vetitâ—â—â— semper cupiâ—â—â—sque negaâ—a Q. Was Adam deceiued also as the â—oâ—â—â— was A. No Adam was not seduced but the woman 1. Tim. 2. For Eua did not deceiue Adam because sâ—â—e thought all was true that Satan spoke but Satan deceiued Eua because he made her beleeue that which he knew himselfe was false Secondly Eua confessed that she was deceiued but Adam doth not say that he was deceiued but The woman gaue to me and I did â—aâ—e Q. Was the sinne of Adam and Eua the greatest sin that euer was committed A. If wee doe consider one sin with another then wee say that Adams sinne was not the greatest for the sin against the holy Ghost is greater but if we respect the circumstances of Adams sinne to wit the place Paradise where no occasion of sinne was the time when he sinned immediately after his creation at the first encounter yeelding to his enemy the excellency of the person that sinned Adam being created to Gods owne Image if wee regard also that infinite hurt and misery that hath faine vpon mankinde by that sinne of Adam we must confesse that it is the greatest sinne that euer man committed Q. Whether was the sinne of Adam or Eua greatest A. If we consider both their persons then Adam did sinne more grieuously because hee was wiser and stronger than Eua and he was the head of the woman for this cause saith the Apostle that by one man sinne entred into the world Rom. 5. yet in two respects Eua's sin was greater than Adams first in that she did beleeue the Serpent more than God which Adam would not haue done secondly in that she did entice Adam to the same sinne Q. How were their eyes opened after the eating of this fruit A. They were not blinde before nor had they now more libertie of will than they had or greater knowledge but now they know euill by experience which before they knew by science and their eyes are sayd to be opened because they perceiue their nakednesse is ignominious and their affections inordinate which before were decent and holy Q. Why did they couer their members after the eating of the forbidden fruit A. Because they were ashamed of their nakednesse secondly by this they thought to hide their sinne but in vaine for none can hide sinne but God therefore blessed is he whose sinne is coâ—ered Psal 32. Q. Why did they couer their priuy members A. Because their inordinate lust beganne most to appeare heere secondly these are the instruments of generation which then became sinfull therefore all people are ashamed to see those parts because sinne comes by generation Hence circumcision the signe of regeneraon was on this part of the body Genesis 17. Q. Why did they take the leaues of the Figge tree A. Because the leaues of the Figge tree are broadest or else because their guilty consciences accusing them and being in feare they tooke of the leaues of this tree which was neerest Q. What is meant heere by the noyse of God A. This sometimes signifieth thunder Exodus 9. sometimes any sound Ezec. 12. sometimes Gods distinct voyce like thunder Iohn 12. here it signifieth some fearefull noyse and sound by which God would signifie that now he was comming to encounter with Adam Q. What signifieth the winde of the day A. This is a description of the euening for at the going downe of the Sunne in those places that are neere the Mediterranean Sea commonly the wind doth blow from the Sea and as God came to iudge Adam in the euening so will he come to iudge all mankinde in the euening of the world with the sound of the Trumpet Q. How did God speake to Adam heere A. God speaketh in Scripture sometime internally by his Spirit sometimes externally either by Angels or by men Heere then it is like that Christ spake in the forme of man for in this forme he did oftentimes appeare to the Fathers of old and in the fulnesse of time this word was made flesh and dwelt with vs. Q. Why did not God accuse Satan as hee did the man and thâ— woman A. Because Satan was already condemned for his pride but the other two were to receiue the sentence of condemnation therefore he would not condemne them till he had conuicted them Q. Whether did God course the Diuell or the Serpent A. He cursed both the Diuel mystically and the Serpent literally the diuell as the principal agent and the Serpent as his instrument but this curse is pronounced of the Serpent onely because it was the Serpent that Eua did see and speake to and the Diuell did lurke within the Serpent Q. How could the creeping on the belly and the eating of the dust be a punishment and a curse seeing this was naturall to the Serpent before mans fall A. The Serpents creeping before was pleasant now it is painefull then it was comely now it is base execrable and contemptible Q. Why did God curse the Serpent A. To augment Satans griefe the more who vsed him for his organ in this wicked tentation secondly because the Serpent being Satans instrument was the occasion of mans fall as the beast with whom any man did lie was to be stoned Leuit. 20. thirdly because by this God wil shew how much he abhorreth sinne in punishing for mans wickednes dumb and senslesse creatures therefore the earth was cursed for Adams sinne the beasts and fowles were drowned for the sinne of the first world the Cities that entice the Israelites to Idolatrie must be burnt yea the cattell and euery thing in those Cities Deut. 13. yea the dumbe creatures for mans sinne were daily offered vp in sacrifice Q. What is meant by the VVomans Seed and the Serpents seed A. By the Womans seed is meant especially Christ the Womans Seed according to the flesh and with him all the faithfull by the Serpents seed are meant both the rauenous beasts which naturally hate mankinde as also wicked men which are called Serpents in Scripture and generation of vipers Q. What is meant heere by the Head and the Heele A. By the Head of the Serpent is meant the power of the Diuell sinne and death by which he woundeth vs by the Heele is meant the humanity of Christ and his members which Satan did hurt by the death of the Crosse and woundeth yet by persecuting his members Q. How can the multiplication of the 〈◊〉 conceptions be a punishment for sinne A. The conceptions of the woman are a punishment because somtimes their
in the world nothing can bee added or impayred Fourthly In the sympathy and concord that is amongst some and the discord and hatred that is amongst others of the creatures Fifthly In the pulchritude and comelinesse that is in euery creature as may be seene in the body of man Sixthly In the admirable gouernment and administration of the world in the which there is nothing so euill whether it be naturall euill as the defects of nature or voluntary euill such as is the euill of punishment and of sin but al serues for the glory of God and the perfection of this Vniuerse Q. How is the power of God seene in the world A. First By creating it of nothing Secondly By sustaining it with his power Heb. 1. Thirdly By working many things miraculously aboue the course of nature in which we see that God doth not worke of necessity Fourthly He is not tyed to the second causes Q. Could God haue made the world better then it is A. Yes for his power is not limited therefore hee might haue made it sooner then hee did and larger and fuller of Creatures Q. Why was man the last of all the creatures created A. Because God would 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 Fifthly Because hee was made immortall Sixthly Because God tooke special 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 Son and holy Ghost Q. But how do 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 sence 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 be 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 therof 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 fourthly 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 our selues 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 kind 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 ther 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 dominion 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