Psal 93. and 104. this is vnderstood in respect of the whole earth yet it is moued in respect of parts by earthquakes Iob 9. Q. Of what figure is the earth A. Round Esay the 40. This figure is most perfect capable ancient Q. Is the earth vnder the water or not A. Vnder because heauiest yet Exo. 20. Ps 24. and 136. it seemes the water is vnder the earth but it is to be vnderstood that a great part of the earth was made higher then the waters for mans habitation Q. Why cannot the whole earth moue A. Because hee is in his natural place which if it should moue it should ascend and this is against the nature of the earth Q. What is vnderstood by the spirit that moued vpon the waters A. A wind which often in Scripture is called a spirit or the holy Ghost or the power and mighty operation of God which also is often called by the name of Spirit in this sence the Spirit of God is sayd to carry Elias to heauen and to haue caught away Philip Acts 8. Q. Why is God brought in speaking in the creation A. To shew his absolute power whose word is his worke 2. The second person in Trinity the word essential of the Father by whom the world was created Q. Why was the light first created A. To beautifie al the rest of the creatures 2. The world was created in 6. daies which could not bee distinguished without the light and darkenes 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 darkenes 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 elemental 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 we 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. This light the 4. day began to bee 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 east to west and from west to east by the motion of the 1. spheare Q. In what place of heauen was this light created A. In the east for this light returning to this same point of the east from which it went made a naturall day Q. VVhen 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 aire and starry heauens with all the spheres betweene which do separate the watry clouds from these waters below but properly the lower regiō 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 Origen not waters properly so called aboue the stars as Basil would haue for their natural place is below and there is no vse of them aboue the starres neither the heauen called the Cristalline 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 heauēs that is aboue the aire which in Scripture is called heauen Q. How made God the 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 fruiteful 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 valleies 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 flow downewards 2. Men are said to go down into the seas in ships Psal 107. Again 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 Psa 104. and 33. it seemes that the waters are higher then the earth A. In Ps 104. Dauid speaks 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 yeere was the world created A. In the Autumne because the Iewes before they departed from Egypt began their yeere in Autumne and also before the stood for the flood began in the second month 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. 34. nature also shews that Autumne is the end of the yeere by the maturity of the fruite and falling of the leaues from the trees It is also the beginning of the yeere as the yong seeds budding out of the earth do 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 hearbs now they are inexcusable because this vertue they haue in producing hearbs is from God who in the beginning
Noe shal be acceptable to God who for his sake appoynted times and seasons for sowing and reaping and gaue Noe the skill to finde out wine that comforts the heart of man and also in his time God did sweepe away the sins of this age which did grieue Lamech with an vniuersall floud Q. Which of Noes three sonnes were eldest A. Iapheth is the eldest as it is plaine Gen. 20.21 C ham the youngest Gen. 9.24 but Shem is first named First because in dignity he is preferred before his brethren Gen. 9.26 so Abraham is named before his elder brother Gen. 11.26 Iacob before Esau Gen. 28.5 Ephraim before Manasses Gen. 48.20 Secondly Shem is first named because of him Abram and his posterity the Israelites descended of which Moses is purposed to speake most Q. Why did the Patriarches here named abstaine so long from begetting children as Noe till he was 500. yeeres old c A. As they liued longer then wee so they were not ready so soone to beget children as we are for now when a man is 30. he is in the prime of his yeeres but then none was sayd to come to mans estate till hee had bin a 100. yeeres and more Secondly Moses drift her is not to set downe the names of all the sons of these Fathers but of such as Abraham and the Israelites came and therefore he omits those first borne of whom Abraham came not and speakes of the youngest as Mathew in describing Christs genealogie speaketh of Isaac not of Ismael of Iacob not of Esau of Iudas and Dauid not of their elder brethren because of them came not the Lord. Questions on the sixt Chapter Q. VVHat is vnderstood by men that began to multiply A. By men wee vnderstand the sonnes of Caine who because they tooke many wiues did increase faster then Sheths posterity and as they multiplied so did their sinnes multiply for the multiplication of mankinde is a blessing but we see the more blessings God bestoweth on vs the worse we are Q. What is meant here by the sonnes of God A. Not Angels neither good nor bad neither with bodies nor without bodies for they being Spirits are not moued with carnall lust neither was it to drowne them that God sent the flood but to destroy man therefore by the sonnes of God is vnderstood men for of them only doth God speake here throughout all the Chapter Q. What sort of men were these that are called the sonnes of God A. Some thinke they were very tall and mighty men therefore they are called the sons of God as the mountaines of God the Cedars of God that is high and tall hills and Cedars others thinke they were the sonnes of Princes and Iudges which are called gods in Scripture others againe say that they are those whereof Paul speaketh Rom. 8. They that are led by the Spirit of God they are the sonnes of God that they were holy and iust men but they are of soundest iudgement that by them vnderstand the posterity of Sheth who although they degenerated yet Moses giueth them that honourable title to shew their ingratitude in forsaking their heauenly Father Q. Why is the posterity of Sheth called the sonnes of God A. Because God had separated them from the rest of the world as a peculiar people to himselfe they did serue him and reuerence him as their heauenly Father secondly because Sheth their father was an holy and iust man by consequent the sonne of God both by adoption and imitation therefore God doth honour his posteritie in calling them the sonnes of God for their father Sheths sake so wee see what an honour it is to haue holy parents Q. Was it vnlawfull for the sonnes of God to take to themselues wiues of the daughters of men A. Yes for those daughters of men were Caines posteritie excommunicated from the Church for they were the sons of old Adam because they were not borne agayne by the immortall seed of the Word Now it was vnlawfull for Sheths posteritie to marry Caines daughters being of a contrary Religion this kind of matrimony was forbidden afterwards Exodus 34. and Deuteronomy 7. For this cause Abraham and Isaac would not haue their sons marry with Canaanites secondly they tooke those wiues not for multiplication of mankinde but to satisfie their immoderate lust therefore this copulation was vnlawfull for they should not haue defiled their bodies as knowing they are the Temples of the holy Ghost Q. How doe we know that these were not Angels which are called here the sonnes of God A. Because Angels are Spirits not composed of any physicall matter nor inclosed into bodies as the soules of men therefore they cannot be moued with carnall lust Q. Some do thinke they haue bodies and therfore are heere vnderstood to haue taken them wiues of the daughters of men how then is it that they haue no bodies A. If they had bodies they should be eyther celestiall or elementall celestiall they are not for heauenly bodies haue but one kinde of motion which is to turne round but Angels ascend and descend and haue all other kindes of mouing Elementary they are not for whatsoeuer is composed of Elements is corruptible but the Angels are not If they say that Angels haue in them but one element then I would know which it is Againe they should graunt that the bodies of Angels are more ignoble than the bodies of men because in sublunarie bodies the more elements they are composed of the nobler and perfecter they are and if their bodies are baser then their mindes are imperfecter for there is a proportion betweene the forme and the matter Q. Cannot Angels beget children A. No for they haue no feede fit for procreation because they feed not for seede is a part of our food Againe if they could procreate children they should be distinguished in male and female for both these must concurre in procreation Q. What is meant by these words My Spirit shall not alwayes striue with man A. By the word Spirit is not vnderstood Gods prouidence nor God himselfe taken essentially nor his wrath and indignation nor mans soule but Spirit is taken for God himselfe personally or for the holy Ghost the third person in the Trinity by which Spirit Christ preached in Noe to the disobedient spirits of the old world 1. Pet. 3. The meaning then is My holy Spirit shall not contend alwayes or a long time with sinnefull man by exhorting conuincing outwardly and inwardly by the checkes of conscience because he is but flesh that is fleshly-minded walketh after the flesh and not after the Spirit Q. What then is meant by flesh heere A. Not flesh properly so called secondly nor as it is taken for the nature of man as Iohn 1.14 Christ the Word is said to be made flesh but heere it is taken for the corruption of mans nature Here then God calleth man whom he had made to his owne Image flesh to make him ashamed that he
THE FIRST BOOKE OF QVESTIONS AND ANSWERS vpon Genesis Containing those questions that are most eminent and pertinent vpon the sixe first Chapters of the same Booke Collected out of ancient and recent Writers Both briefly and subtilly propounded and expounded By Alexander Rosse of Aberdine Preacher at Saint Maries neere Southampton and one of his Maiesties Chaplaines LONDON Printed by NICHOLAS OKES for Francis Constable dwelling in Pauls Church-yard ouer-against the great North doore at the signe of the white Lyon 1620. ⧠TO THE RIGHT Honorable Francis Lord Verulam Lord high Chancellor of England c. In this Vniuerse Right Honorable THere are onely two things that are the obiects both of Contemplation and of Admiration that is the Creator and the creature amongst the creatures onely two Angels and men in man onely two parts the bodie and soule in the soule onely two faculties the mind and the will in the minde two things onely God and his Word the Word of God is two-fold internall and externall the externall word is two-fold spoken and written the written word hath two parts the old and new Testament the old containeth two Moses and the Prophets and Moses speaketh of these two we formerly mentioned which onely are the obiects of our contemplations euen the Creator and the creature the Creator wee know via negationis eminentiae causalitatis but we know the creatures if they be sensible Cognitione sensitiua if not intellectiua but properly in this life wee know not God in regard of his Essence for how shall wee know him of whom there can not be framed either Species intelligibiles or sensibiles seeing that knowledge is per species yet in part we know him in regard wee haue some knowledge of his personall and essentiall properties of his effects and operations Which knowledge is but small because our finite science cannot comprehend that infinite Essence For if a shell cannot contain the Sea which is a creature much lesse can our soules him that is our Creator The cause then why the Owle can not behold the Sunne is in the eies of the Owle not in the Sunne so that we cannot know God perfectly is not in God who is most perfect but in vs that are imperfect quidquid recipitur recipitur ad modum recipientis non ad modum recepti Then our knowledge is so weake that wee neither know the first effector whose Essence is most excellent neither his first effect I meane the first matter whose existence is most impotent Yet a more eminent knowledge of our Maker haue wee than the Pagans who only know him by his works but we by his words they by contemplation we by inspiration they by senslesse Images we by his essentiall Image they by painted and carued stones we by that stone which the builders did refuse which became the head of the corner which was cut out of the mountaine without hands which brake all their Images to powder vpon which are seuen eies euen that tried and precious stone that was laid in Sion by him I say in whom the God-head dwels bodily in whom are hid al the treasures of wisedome and knowledge haue we the knowledge of our Creator without whom our science is but ignorance and our meditations vexations This is that internal word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom and by whose spirit was spoken and written this externall word contained in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the which word the Creator and the creature is only to be knowne not only in all but in euery part thereof no lesse than the soule is all in all the body and all in euery part of the same so is knowledge in this word Now this externall word differeth from Christ the internal word of the Father as in vs the word which is in our mind doth differ from that which is in our mouth and books our internall speech and reason is generated in the soule and of the soule and is coetaneall with the soule so is Christ begotten in the Father and of the Father and is coeternall with the Father but the word that is in our mouth and books is accidental and the effect of our internall word so is that word which is in the Scripture and in the mouth of Christs seruants accidentall and the effect of Christ the internall word of the Father who is both ratio oratio Patris for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Our soules cognitione directa doe vnderstand many things that are without the soule but cognitione reflexa she vnderstandeth her selfe and then idem est intelligens id quod intelligitur so God doth know all his creatures which are but his effects but in vnderstanding himselfe from all eternitie he doth beget that knowledge of himselfe and in himselfe which is himselfe euen Christ his owne wisedome and knowledge Yet there is great relation betweene Christ Gods internall Word and the Scripture his externall word for as none knoweth the Father but by the Sonne his word internall so none knoweth the Father the Son but by the Scripture his Word externall As the internall word was Principium essendi the beginning of the creatures so the externall is Principium cognoscendi the beginning of knowledge As nothing did exist before the word internall so nothing was spoken before the word externall As by the internall Word the world was created so by the externall word the world is instructed As that word was cōceiued of the holy Ghost so this word was inspired by the holy Ghost As that word was persecuted by the Iewes and crucified by the Roman Pilate so this word hath beene falsified by the Iewes and wounded by the Roman Prelate As it was held vnlawful for the people to cōuerse with that Word so it was held vnlawfull for the Lay people to conuerse with this word As the Iewes did more regard their traditions than that word so the Romans doe more regard their vnwritten lies than this Word As that Word was buried in a garden and kept sure from his Disciples so was this word buried in an vnknowne tongue and kept close from Christians as this word in despite of the Iewes was restored to life so this word in dispite of the Popes is brought forth againe to light This is that word the Author obiect subiect end and ground whereof is God for verity admirable for antiquity venerable for sanctity incomparable for vtility inestimable here is light for the blind life for the dead food for the hungry drinke for the thirsty here is the tree of life the fountaines of liuing waters Manna the food of Angels pearles and other rich Iewels here is a banquet of many dishes an Apothecaries shop with many medicines a sweet garden of many flowres an Armour-house with many weapons here is salt to season milke to strengthen wine to comfort and hony to sweeten here the cold may be warmed the weary refreshed the naked clothed
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
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