conceptions are imperfect and deformed secondly many children being conceiued do perish before they come to maturity thirdly many children are wicked and rebellious not regarding the wombe that bare them with anguish nor the pappes which suckled them with danger These are great punishments inflicted on women for the sinne of Eua fourthly her conceptions are a punishment for many infirmities doe accompany a woman that is with childe as swimming in the head tooth-aches perturbations in the minde vitiosities in the stomacke as to refuse good and wholesome meates to desire to eate those things which Nature being sound abhorreth Q. What is the reason that women doe bring forth their children in sorrow A. Gods decree in punishing the sinne of Eua secondly the narrow passage of the belly with a dilatation and stretching out of the internall parts therof causeth most sharp and sensible paines hence the Scripture compares exquisit sorrow and paine with the sorrowes of the child-birth Psal 48. Mica 4. Reu. 12. but this paine should not haue bene in the state of innocency Q. Whereon was the ground cursed for Adams sake A. In that it did not bring forth fruite of it owne accord as it should haue done if Adam had not sinned or at least with little labour Secondly In that it brought forth noxious fruitlesse and poysonable herbes after the Fall Q. Why did Adam call his wife Eua the mother of liuing A. Because by this name hee would testifie his faith in beleeuing that Christ the Seed of the woman should bring that life againe to man which be had lost by his sinne Q. Did God make coates of skinnes for Adam and his wife A. Yes but whether God killed some beast or whether he created the skinnes of nothing or of some matter it is vncertaine howsoeuer by those skins he did put Adam in mind of his mortality and that he had neede of clothing both for his body which now was to be subiect to infirmities as also for his soule which now was defiled with sinne and therefore must bee clothed with the righteousnesse of Christ which garment hee did put on by beleeuing that Christ the Lambe of God should bee killed to clothe his naked soule 〈◊〉 this beast was killed to clothe his naked body these skinnes also doe signifie our mortification for as these beasts were killed so wee must kill our sinnes for this cause the skinnes of the Sacrifices were giuen to the Priests Leuit. 7. Eliâ—â— and Iohn Baptist with many other Saints did weare skinnes Hebr. 11. Q. Why did God doth them with skinnes A. First to show them that it wâ—â— lawfull for them to kill beasts although not to eate yet to clothe their bodyes Secondly To teach â—s sobriety for those were skinnes not Silke Purple or cloth of Gold which are not worth so much for necessity as for pride Thirdly that this first Adam might in same sort be a type of the second Adam Iesus for this was cloathed with the skinnes of dead beasts so Christ with our dead sins for he became sin for vs that we might be made the righteousnesse of God in him so our Iacob tooke our flesh and skin and in it receiued the blessing for vs. Q. Was it needefull that Adam should be clothed now after his Fall A. Yes First to hide his nakednesse Secondly to defend his body from the iniuries of the aire Thirdly To assure him that although hee was a sinner yet God would not quite forget him and cast him away Q. Why did God say that AdaÌ„ was like to him A. By these words God would shew how worthy Adam was to be scorned who thoght to bee like to any of the three persons in the Trinity for eating of the forbidden fruite so this word vs doth not signifie Angels but the three persons of the Trinity Q. Why did God driue Adam out of the garden A. To let him see how foolishly hee had done in giuing more credit to his wife then to him Secondly to keepe the tree of Life from him lest he shuld abuse it by thinking to haue life by it seeing he had now violated Gods Law for although this tree was a signe of life before his Fall now it is none Thirdly that by driuing him from this tree of Life he might seek for a better life then this tree could yeeld euen that heauenly life which is hid with Christ in God Q. When was Adam cast out of Paradise A. That same day he sinned for he being now a sinner and rebellious against God was not fit to stay any longer in that holy place but what day of the weeke he was cast out is vncertaine yet it is thought the eighth day after his creation he was cast out in the euening of that day for Satan did not suffer him to stay long there vntempted yet I do not hold that he was cast out that same day he was created for so many things as fell out betweene his creation and casting out of Paradise could not be done all in such a short space as a piece of a day for the beasts were created the sixth day before man was Secondly in such a short time Adam could not haue perceiued the pleasures and happinesse of that place therefore he was not cast out that same day hee was created Q. Why would God haue Adam to till the ground A. Because now the ground was cursed and would not yeeld fruite without hard labour Secondly by this seruill worke heâ— would put him in remembrance of his sinne which brought him to this misery yet afterwards God mitigated his hard labour in freeing euery seuenth yeere from his tillage to put them in mind of that ease they lost by sin which was restored againe spiritually by Christ Q. What is meant heere by the Cherubins and the fiery Sword A. Not fearefull visions nor the torrid Zone nor a fire compassing Paradise like a wall neither the fire of Purgatory as Theodoretus Aquinas Lyranus and Ambrosius do imagine but by the Cherubins we vnderstand the Angels which did appeare oftentimes with wings as Daniel 1.9 and the figures of these were wrought in the tabernacle Exo. 25. By the fiery sword we vnderstand most sharpe and two-edged swords which the Angels in the forme of men did shake by the which shaking and swift motion the swords did seem to Adam to glister like fire for more terror left he should attempt re-entrance there The Angels also haue appeared at other times with swords in their hands as we read Numbers 22. of the Angel that met Balaam and of that Angel that Dauid did obserue with a sword in his hand 1. Chro. 21.16 Q. Why are these Angels called Cherubins A. Because they did appeare with wings in the Tabernacle and the Temple they were wrought with two wings they appeared to Esay with 6. wings who are called in the 6. of Esay Seraphins because they are inflamed with the loue of God they appeare with
Adam the knowledge of all things as seene as he was created A. Yes because he was created perfect as well in regard of the gifts of his minde as of his body secondly he was to be the Father Teacher and Gouernour of mankinde which he could not haue beene without excellent knowledge thirdly knowledge was a part of Adams happinesse and hee could not haue beene perfectly happy if he had beene at any time ignorant fourthly if God prepared food and all things needful for his body then much more science and vnderstanding which is the food of the soule Q. Should Adams Posterity in the state of innocencie haue knowledge ingrafted in them without labour A. No for it is naturall to man to attaine to knowledge by his senses and experience therefore the soule hath receiued a body with senses which the soule may vse as organs to beget knowledge yet man in that happy estate should haue attained to knowledge sooner and with greater ease than now because the wit was most excellent the senses more perfect the life longer the body healthier and stronger and there should haue beene no impediment to learning as now Q. Had Adam the knowledge of supernaturall things A. Yes or else his knowledge had not bin perfect secondly without this knowledge he could not haue knowne God nor the Angels nor the end of his owne creation Q. Had Adam more wisedome than any man euer since A. Yes except Christ And Adams wisedome did excell ours first in that he knew all naturall things we but some secondly his knowledge did proceed of the causes of naturall things but ours from the effects thirdly his knowledge could not be lost but ours is often partly through the infirmity and corruption of our naturall senses partly by idlenesse and ceasing to study and partly by the contrary habit of ignorance and false opinion Q. Had Adam the knowledge of the heauens and their operations as he had of earthly creatures A. Yes because his minde was perfect and knowledge is the perfection of the minde secondly the power wisedome and prouidence of God is seene in the heauenly bodies as in the earthly thirdly Adam could not haue had the perfect knowledge of earthly things if hee had not had the knowledge of heauenly for the knowledge of the earthly things depends from the knowledge of the heauenly Q. What were the effects of that originall righteousnesse in the which Adam was created A. The effects thereof are many especially these foure first the holinesse of his will and reason which was wholy subiect to God secondly the vprightnesse of the inferiour part that is of the flesh and senses which were perfectly obedient to the superiour part of the soule thirdly perfect inclination to do good and eschew euill fourthly a perpetuall ioy of the minde and peace of conscience arising from this holinesse Q. Hath Christ brought vs more happinesse by his Incarnation than Adam lost by his transgression A. Yes for although sinne did abound yet grace did more abound as the Apostle disputeth Rom. 5. Therefore Foelix fuit Adâ— culpa cuius delenda causa tantum habemus Râ—dempt â—reâ—â—â— saith Gregorius Q. Was Adam mortall or immortall befoâ— his Fall A. He was immortall not simply but conditionally if he did obey God if not then he should die Q. How was he immortall A. Not as God who is altogether immortall both internally and externally because in him there is no mutability nor as the Angels who are immortal because they are not compounded of a matter which is the subiect of corruption nor as the heauens which though they haue a materiall substance yet this is not the subiect of contradiction contrary qualities as the sublunary and elementall bodies are but Hdam was immortall by grace and the power of God who would haue preserued him supernaturally from corruption although naturally he was subiect to corruption Q. Then this gift of immortality which Adam should haue inioyed was not naturally due to him A. No for if it had bin naturall it should not haue bin taken from Adam but sinne did neither abolish nor diminish mans naturall gifts Secondly that which is against nature cannot be due to nature but for the body to be immortall is against the nature of mans body seeing it is compounded of contrary qualities Q. Why would God forme Eua of Adam sleeping A. That Adam should not feele any paine in losing his rib Secondly to signifie a great mysterie for as Eua was formed out of the side of Adam sleeping so the Church was reformed by water and blood out of the body of Christ dying Q. Why was Eua made rather of the side then of any other part of the body A. Because the side is the middle of the body to signifie that the woman must bee of equall dignity with the man therefore she was not made of the head nor of the foote for she must neither be superior nor inferior to him Q. Of what side was she taken out A. It is probable that shee was taken out of the left side for the heart inclineth to that side so man and women should imbrace each other with hearty loue And as the left side is weakest so is the woman the weaker vessell also the males are conceiued in the right side the females in the left and as the sides are defended by the armes so must the woman by the husband Q. Why was Eua made of the man and not of the earth as Adam was A. Because Adam should loue his wife the more not only because she is of that same nature with him that shee is ioyned with him by carnall copulation that shee doth bring him forth children but also because shee is a part of his owne substance Secondly Eua was made of Adam to shew that Adam is the beginning of the woman and of all mankind Thirdly that we might learne from hence that mysticall coniunction betwixt Christ and his Church Q. What is meant by the rib A. Not the bare bone but bone with the flesh thereof as Adam testifieth Thou art bone of my bone and flesh of my flesh Q. How did God of one rib make a whole woman A. Either by rarefaction or multiplication of the same rib or by some addition of some new matter as Christ did feed 5. thousand men with 5. loaues for God can of nothing or of euery thing make any thing Q. Was this rib whereof Eua was created one of Adams naturall ribs or was it a superfluous rib A. It was one of Adams naturall ribs for how else could hee haue sayd of Eua Thou art bone of my bone or how could Eua be sayd to be formed of Adam Neither was Adam imperfect although he wanted his rib for God did fill vp that place with flesh Q. If Adam lost one of his ribs how comes it that the posterity of Adam haue all their 24. ribs A. Although Abraham was circumcised yet he begot his children vncircumcised and
a retained man doth beget a whole man for nature if she be not hindred retaines her owne force and vigor and brings forth the perfectest effects she can Q. How came it that Adam in losing his rib did not feele paine A. Eyther in regard of his deepesleepe for those that are in a lethargie doe feele neither stripes nor wounds or else because God did suspend and hinder the act of feeling which is in the nerues Q. Why doth not Moses speake as well of the creation of Eua's soule as of her body A. Because her body was otherwise created then the body of Adam but the manner of the creation of her soule is all one with that of Adams therefore there was no need of repetition Q. Why was Eua brought to Adam A. To signifie that shee was Adams companion Secondly a helpe to him to beget children Thirdly that the man is not for the woman but the woman for the man Fourthly this bringing signifieth that they are now contracted and married Q. Had Eua a reasonable soule as Adam bad A. Yes because she was made for a helpe to man which shee could not haue bin without a reasonable soule secondly both receiue a Law vpon both was inflicted punishment for the breach thereof both their bodies are alike redemption is promised too both and both doe expect glory Q. Why did not God create Eua as soon as Adam A. That Adam liuing a priuate life a while might the better perceiue the comforts of the married life Secondly that hee might loue God the more who prouided such a comfort to him when he was alone Q. Is man and woman of the same kind A. Yes for male female make no essentiall difference Secondly if they were not of the same kind how could they procreate children Thirdly they both haue the same definition and essentiall properties Fourthly wee read that maids haue become boyes which could not be if they were of diuers kinds Plinius lib 7. Cap. 4. Gellius lib. 9. Cap. 4. c. Q. How could Adam and Eua bee married seeing they were so neere a kin A. The neerenesse of kin which forbiddeth matrimony is that which ariseth of carnall copulation and Eua was not begotten but created of Adam therefore she was not his daughter but his wife Q. Why was there but one woman created A. Because that one woman is sufficient to bee a helpe to one man Secondly to teach posterity that God doth hate Polygamy Thirdly that the loue of man might bee the greater to his wife Q. How is man and woman one flesh A. Because they are ioyned together to liue one common life Secondly in respect of their carnall copulation Thirdly in respect of procreation of one flesh for the child is the flesh and substance of the father and mother and both their flesh is vnited in their children Fourthly because of the right and power the husband hath ouer the body of his wife and the wife ouer her husband 1. Cor. 7. Q. Why was not Adam and Eua ashamed of their nakednes A. Because that externally neither heat not cold nor any thing else could hurt their body internally there was no inordinat affection in the soule but perfectly the inferior part of the soule did obey the superior And thirdly because there was nothing to be seene in their bodies but that which was comely and decent and therefore Nihil putabant volandum quia nihil senserant refrâ—â—andum Aug. li. 11. de Gen. Cap. 1. Questions on the third Chapter Q. VVHat is meant by the Serpent A. Not the diuell for so these words should be metaphorically vnderstood but this is a history and no allegory nor the image of a Serpent for it was not a picture but a real Serpent that was cursed neither was it a naturall Serpent that did speake for speech and reasoning doe naturally belong to men not to beasts for they neither haue reasonable soules nor the instruments of speech but it was the deuill that spake in the Serpent vsing the same as his instrument to deceiue So then there was both a serpent which is proued both by the speech of Moses and the punishment inflicted on the Serpent besides the deuill which is knowne both by his speech and reasoning with Eua as also by the testimonie of Christ calling the deuill a manslayer from the beginning Iohn 8. Why was not Eua afraid to conferre with the Serpent A. Because the serpent as all other creatures was subiect and obedient to man neither durst they nor could they afray him or hurt him neither was there any place for feare in that happy estate Q. Why did Satan vse rather the Serpent then any other creature A. First because God did not suffer him to take any other creature Secondly because the Serpent of al other creatures is most subtil deceitfull prone to hurt and deceiue man the Serpent is prudent to saue it selfe therefore it is sayd Be wise as Serpents Math. 10. and crafty to deceiue others as Paul sayth The Serpent by his craftines deceiued Eua 2. Cor. 11. Chap. Q. Seeing it was the diuell in the serpent that deceiued Eua why doth not Moses signifie so much A. Because Moses writeth a history and not a commentary therefore all that is spoken heere he doth attribute to the Serpent because Eua saw the Serpent and conferred with the Serpent but Satan she saw not Q. What doe these words meane Your eyes shall be opened A. This is meant of a further degree of knowledge which Eua had not as yet for the eyes of the body were opened already and good and euill is not the obiect of bodily eyes but of the minde which is the eye of the soule Q. What is that You shall be as Gods A. By Gods may bee vnderstood Angels which are called Gods in Scripture but here is rather meant the persons of the Trinity as vers 22. Behold Adam is become as one of vs. Q. Did not Eua see that this tree was good till now A. Yes she saw before but simply but now she seeth it with an ardent desire to eate of it Q. Why did God suffer Eua to be tempted A. That there might bee an occasion for the manifestation both of Gods iustice in punishing the wicked and of his mercy in sauing the repentant Secondly To shew vs that although shee had all happinesse in that estate yet she should not haue beene free of temptations Thirdly That we might learne to arme our selues against Satan for if he durst tempt in the estate of innocency in Paradise what will he not doe to vs now being driuen out of Paradise Q. What was the first sinne of Eua A. Incredulity in not beleeuing Gods threatning Secondly Pride desiring to bee like God Thirdly A lye saying that God did forbid to touch the tree Fourthly Gluttony in desiring the fruit which was forbiddeÌ„ Fiftly Scandall in drawing Adam to the same sin Sixthly A foolish excusing of her sinne to God Q.
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