depiction of harpist   

THE FIRST BOOK OF QVESTIONS AND ANSWERS upon Genesis.  
Containing those questions that are most eminent and pertinent, upon the six first Chapters of the same Book: Collected out of ancient and recent Writers; Both briefly and subtly propounded and expounded, By Alexander Rosse, of Aberdine, Preacher at Saint Maries near Southampton, and one of his Majesty's Chaplains.  
LONDON, Printed by NICHOLAS OKES, for Francis Constable, dwelling in Paul's Churchyard, overagainst the great North door, at the sign of the white Lyon. 1620.   

❧ TO THE RIGHT Honourable, Francis, Lord Verulam, Lord high Chancellor of England, etc. In this Universe (Right Honourable)  
THere are only two things that are the objects both of Contemplation and of Admiration, that is, the Creator, and the creature: amongst the creatures only two, Angels and men; in man only two parts; the body and soul; in the soul, only two faculties, the mind and the will; in the mind, two things only; God and his Word: the Word of God is twofold; internal and external: the external word is twofold; 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 only are the objects of our contemplations; even the Creator, and the creature: the Creator we know via negationis, eminentiae, & causalitatis; but we know the creatures, if they be sensible, Cognition sensitiva; if not, intellectiva: but properly in this life we know not God, in regard of his Essence, (for how shall we 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 we have some knowledge of his personal and essential 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 less can our souls him, that is our Creator. The cause then why the Owl can not behold the Sun, is in the eyes of the Owl, not in the Sun: so, that we cannot know God perfectly, is not in God, who is most perfect, but in us that are imperfect; & quidquid recipitur, recipitur ad modum recipientis, non ad modum recepti. Then our knowledge is so weak, that we neither know the first effector, whose Essence is most excellent; neither his first effect (I mean the first matter) whose existence is most impotent.  
Yet a more eminent knowledge of our Maker have we than the Pagans, who only know him by his works, but we by his words: they by contemplation; we by inspiration: they by senseless Images, we by his essential Image: they by painted and carved stones; we by that stone which the builders did refuse, which became the head of the corner, which was cut out of the mountain without hands, which broke all their Images to powder, upon which are seven eyes, even that tried and precious stone, that was laid in Zion: by him (I say) in whom the Godhead dwells bodily, in whom are hid all the treasures of wisdom and knowledge, have 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 external word contained in the Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the which word, the Creator and the creature is only to be known, not only in all, but in every part thereof, no less than the soul is all, in all the body, and all in every part of the same: so is knowledge in this word. Now this external word differeth from Christ the internal word of the Father, as in us the word, which is in our mind, doth differ from that, which is in our mouth and books: our internal speech and reason, is generated in the soul, and of the soul, and is coetaneall with the soul: so is Christ begotten in the Father, and of the Father, and is coeternal with the Father; but the word that is in our mouth and books, is accidental, and the effect of our internal word; so is that word, which is in the Scripture, and in the mouth of Christ's servants accidental, and the effect of Christ the internal word of the Father; who is both ratio & oratio Patris, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both. Our souls, cognition directa, do understand many things that are without the soul, but cognition reflexa, she understandeth herself, and then, idem est intelligens & id quod intelligitur; so God doth know all his creatures, which are but his effects: but in understanding himself from all eternity, he doth beget that knowledge of himself, and in himself, which is himself, even Christ, his own wisdom and knowledge.  
Yet there is great relation between Christ, God's internal Word, and the Scripture, his external word, for as none knoweth the Father but by the Son, his word internal; so none knoweth the Father & the Son, but by the Scripture, his Word external. As the internal word was, Principium essendi, the beginning of the creatures; so the external is Principium cognoscendi, the beginning of knowledge. As nothing did exist before the word internal, so nothing was spoken before the word external. As by the internal Word the world was created: so by the external word the world is instructed. As that word was conceived of the holy Ghost: so this word was inspired by the holy Ghost. As that word was persecuted by the jews, and crucified by the Roman Pilate: so this word hath been falsified by the jews, and wounded by the Roman Prelate. As it was held unlawful for the people to converse with that Word: so it was held unlawful, for the Lay people to converse with this word. As the jews did more regard their traditions than that word; so the Romans do more regard their unwritten 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 unknown tongue, and kept close from Christians: & as this word, in despite of the jews, was restored to life; so this word, in despite of the Popes, is brought forth again to light.  
This is that word, the Author, object, subject, end, and ground whereof, is God, for verity admirable; for antiquity venerable; for sanctity incomparable; for utility inestimable: here is light for the blind, life for the dead, food for the hungry, drink for the thirsty: here is the tree of life, the fountains of living waters, Manna the food of Angels, pearls and other rich jewels; here is a banquet of many dishes; an Apothecary's shop with many medicines; a sweet garden of many flowers; an Armour-house with many weapons; here is salt to season, milk to strengthen, wine to comfort, and honey to sweeten; here the cold may be warmed, the weary refreshed, the naked clothed, and the filthy cleansed. If thou desirest light and perfection, here is Vrim and Thummim; if the sight of thy fins, here is the golden candlestick; if thou wilt wash thy hands and feet, here is the brazen laver; wilt thou be purged from thy leprosy? here is the river jordan; wilt thou flourish like a Bay tree? thou must be planted by this river; wilt thou bring forth much fruit? thou must be sown with this seed; wilt thou sacrifice thy sins to God? thou must kill them with this sword; wilt thou go to the kingdom of heaven? this is the only way; here is the fiery pillar and the cloud to conduct thee to Canaan; and here is the Star that will lead thee to find out the Son of righteousn, jesus Christ that bright morning Star, with whom we shall shine in eternity of glory, as Stars in the firmament.  
In this word than must we converse both day and night, not in curious searching, and prodigious speculation; but in serious weeping, and religious adoration; neither must our minds be oppressed with terrestrial and infernal occupations: but they must be filled with celestial and supernal meditations. Therefore if we will profit here, we must cast off all carnal affection, that we may receive for our weary souls eternal refection: for if no beast could touch the mountain, and hear God's Law: why should beastly minds touch the Bible, and read God's Law? And in searching this Word, let us not in it search for riches and honour to our selves, which is to seek for dirt amongst jewels, and poison amongst medicaments, to overthrew ourselves: but let us search for him, who only is sufficient to content our souls within our bodies, as he was the only efficient to present our souls into our bodies. Therefore we conclude with Augustine, Scriptura & creatura ad hoc sunt, ut ipse quaeratur, ipse diligatur, & qui ipsam creavit, & qui illam inspiravit.  
The internal and eternal generation of the word, was not known to the Gentiles: but was obscured with an obscure fable of Minerva, begotten of jupiters' brain, by the which also they did signify learned notions conceived in the mind, & expressed by word or writ.  
Then, to be short (right Honourable) here I do offer to your tuition and fruition my Minerva, not begotten of my brain, but in my brain; neither is she armed with a helmet, aegis, and a spear to terrify Momus; and therefore the more desirous she is to shelter herself under the shadow of your Honour's patronage, being persuaded that you are both a Patron & a pattern of learning, the fruits whereof have not only refreshed the hearts and ears of great Britain: but with Dedalean wings they have been transported beyond the Ocean; so that Rhodanus, Betis, and Rhenus, have seasoned their silver streams with the delicious taste of your learned fruits. Then what remains, 
quam ut ocior Icaro  
Visas gementis littora Bosphori,  
Sirtesque Getulas canorus,  
Alice Hypereborosque campos?   
Moreover, your Honour being a Father and Patron of justice, if any wrong be offered to her by Momus, she may boldly fly to the Chancery for succour: therefore, I hope, that as your Honour hath permitted your glorious titles to grace her Frontispiece; so you will not refuse to beautify her with your gracious aspect and respect. That God, which hath exalted you to so great dignities in this world, preserve your body and soul, and crown you in the World to come with blessed Immortality.  
Your Honours in all duty, ever to command, ALEXANDER ROSSE.   

Ad illustrissimum Franciscum supremum Angliae Cancellarium, Alexandri Rossaei Epigramma.  
PAcis amans, virtutis honos, decor inclyte gentis,  
Musarum docti gloria magna chori.  
Auro juno beat te, lauro Phoebus Apollo,  
Linguâ Mercurius, frontis honore Venus.  
Frontis honor moritur, florescit gloria linguae,  
Aurea sceptra cadunt, laurea serta manent.  
Tu laurum praefers auro, Venerique Süadam,  
Plus tibi luce Themis, plus tibi laude Charis.  
Propterea aeternum tua fama vigebit in aevum,  
Quod peritura fugis, quod vigetura petis.  
En tenues nostrae mittunt tibi dona Camoenae,  
Non satis ampla tibi, sint licet apta mihi.  
Non Arabum messes, non Indica munera mittunt,  
Aut Nili varias luxuriantis opes.  
Non pictas croco aut radiantes murice vestes,  
Aut aurum rutilis quod vehit Hermus aquis.  
Sed tibi chartaceum mittunt cum carmine donum.  
Et sterilis noster qualia fundit ager.  
Accipe propterea placido pia munera vultu,  
Sinceri officij pignora certa mei.  
Nostram si facilis respexeris inclyte Musam,  
Te redeunte die, te pereunte canam.   

The Argument.  
Q. WHo wrote these books of Moses?  
A. Himself: proof; he was the first that writ in the world. Secondly, The holy Ghost testifieth the same, Exo. 24.4. Deu. 31.9. and Christ, john 1.45. and 5.46.  
Q. When wrote he this first Book?  
A. Before the Israelites went from Egypt: Reas. 1. Because then, feeding his Fathers-in-law sheep 40. years, in Madian, he was most at leisure to write. Rea. 2. To comfort the Hebrews, being oppressed with Egyptian servitude; for in this Book they read the life and death of their Ancestors; their courage; patience; virtue in affliction; God's promises to Abraham, that after. 400 year's servitude in Egypt, they should be delivered, and enjoy the land of Canaan.  
Q. How came Moses to the knowledge of these things contained in this Book?  
A. Either by revelation from God, or by tradition of his Ancestors: for the knowledge of these things Moses had from josephs' children; they of joseph; he of jacob; jacob of Isaac; he of Abraham; and he of Shem; Shem of No; he of Methusalem; and he of Adam, with whom he lived 243. years.   

Questions on the first Chapter.  
Question.  
WAs the world created, or eternal?  
A. Created. 1. There can be but one eternal. 2. Almost all the Philosophers are against the eternity of the world. 3. They that hold it eternal, can bring no sound reason. 4. The most ancient monuments or records amongst the heathen, are not so old as the flood of Noah.  
Q. Can God make more worlds than one?  
A. Yes: for he is almighty, and he made it not of any matter: for that should have been exhausted: but more he would not, because he being one, delights in unity.  
Q. Why in Hebrew saith Moses, God's created? joining the noun plural, with the verb singular?  
A. To signify the mystery of the Trinity, one essence in three persons. 2. It is the property of the Hebrew phrase.  
Q. Why in the beginning of this book, speaketh Moses only of heaven and earth?  
A. Because by the name of heaven, he comprehends all celestial bodies, and by the name of earth the 4. elements: for water is in the earth, & fire and air, as witness the springs, exhalations, or earthquakes, and burning mountains, or hot waters.  
Q. Did God create the earth movable or not?  
A. Immoveable, job 38. Psal. 93. and 104. this is understood, in respect of the whole earth: yet it is moved in respect of parts, by earthquakes. job 9  
Q. Of what figure is the earth?  
A. Round, Esay the 40. This figure is most perfect, capable, ancient.  
Q. Is the earth under the water or not?  
A. Under, because heaviest: yet Exo. 20. Ps. 24. and 136. it seems the water is under the earth; but it is to be understood, that a great part of the earth was made higher than the waters, for man's habitation.  
Q. Why cannot the whole earth move?  
A. Because he is in his natural place, which if it should move, it should ascend: and this is against the nature of the earth.  
Q. What is understood by the spirit that moved upon 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 sense the Spirit of God is said to carry Elias to heaven; and to have caught away Philip, Acts 8.  
Q. Why is God brought in, speaking in the creation?  
A. To show his absolute power, whose word is his work. 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 beautify all the rest of the creatures. 2. The world was created in 6. days, which could not be distinguished without the light and darkness.  
Q. Was this light spiritual, such as God is said to inhabit, as Christ is called the light of the world, and the Apostles light, the regenerate light?  
A. No: but corporal and sensible, first, the darkness that went before, was sensible: ergo, light. 2. By this light the 3. days were distinguished before the creation of the sun: but they were sensible. 3. This Narration of Moses is historical, not allegorical.  
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 virtues to bring out particular effects. 3. This light, the 4. day began to be cause of generation and corruption, the measure of time, the cause of increase, and decrease in the moon.  
Q. How did this light before the 4. day, distinguish the day from night?  
A. In moving from east to west; and from west to east, by the motion of the 1. sphere.  
Q. In what place of heaven 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 natural day.  
Q. When was heaven and earth created?  
A. Before the first day, in respect of their substance and matter, but in the six days, in respect of their form and perfection.  
Q. What is meant by the firmament that separateth the waters from the waters?  
A. The air, and starry heavens, with all the spheres between, which do separate the watery clouds, from these waters below: but properly the lower region of the air 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 above the firmament?  
A. Not Angels, as Origen, not waters properly so called, above the stars, as Basil would have: for their natural place is below, and there is no use of them above the stars: neither the heaven called the Crystalline, which hath neither the substance, similitude or qualities of water: but by these waters we understand the watery clouds, above this lower region in the air. These waters in other places are said to be above the heavens, that is, above the air, which in Scripture is called heaven.  
Q. How made God the dry land to appear?  
A. By causing the earth, which before was plain, to swell with mountains. 2. By the waters which before were spread over the whole earth, to betake themselves to one place.  
Q. Then were there mountains before the flood?  
A. Yes: for the flood rose 15. cubits higher than the mountains: the mountains are called eternal, Psa. 76. Wisdom is ancienter than the mountains, Pro. 8. They make the earth the comelier, more fruitful, more commodious for man and beast: they hold out the seas from overflowing the earth: out of them springs and rivers proceed: they defend the valleys from the raging of the winds, that without them, the earth could not be before the flood.  
Q. Is the earth or seas highest?  
A. The earth: for all rivers run into the seas naturally, because they flow downwards. 2. Men are said to go down into the seas in ships, Psal. 107. Again, if the seas were higher, ships should sail 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 seems that the waters are higher than the earth.  
A. In Ps. 104. David speaks of the springs that are generated in the mountains, or of the watery clouds that cover the hills: in Psa. 33. David speaks of the miraculous standing of the red sea.  
Q. Were briers, thorns, and poisonable herbs created before man's fall?  
A. Yes: because these are parts of this world, without which it is not perfect: and although poisonable herbs are not fit for meat, they are good for physic.  
Q. In what time of the year was the world created?  
A. In the Autumn, because the jews before they departed from Egypt, began their year in Autumn, and also before the stood: for the flood began in the second month, that is, about the month of November. 2. The jews Exod. 23. are commanded to keep the feasts of Tabernacles in the end of the year, that is, in Autumn, when fruits are ripe: and also this same feast in the beginning of the year, Chap. 34. nature also shows, that Autumn is the end of the year, by the maturity of the fruit, and falling of the leaves from the trees. It is also the beginning of the year, as the young seeds budding out of the earth do testify. Lastly, in the creation the fruits of the trees were ripe, and ready to be eaten.  
Q. Were the stars 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 show his power, which in producing of plants, doth not depend on the stars. 2. To keep the people from idolatry, whom he knew would be bend to worship the stars, when they consider their beauty, motion and operation, in producing herbs: now they are inexcusable, because this virtue they have in producing herbs, is from God, who in the beginning did create herbs and plants, without the help of stars.  
Q. Did God create the Moon in the Full, or in the Change?  
A. In the Full, because God created his works in perfection: now the moon is perfectest in the Full. 2. She was ordained to illuminate the night, which she doth most perfectly in the Full.  
Q. Have the stars their light wholly from the sun?  
A. No: because they have different effects, therefore different light. 2. There is one glory of the sun, and another of the moon, and another of the stars, 1. Cor. 15.  
Q. Why are the sun and moon called great lights?  
A. Not in respect of quantity: for some stars are greater: but because they appear to be greater. 2. In respect of their light, which is greater than the light of other stars.  
Q. Of what figure is the heaven?  
A. Round: for this figure is most apt for motion. 2. The Scripture witnesseth the same, Eccle. 1.  
Q. How many heavens are there?  
A. The Philosophers speak of ten heavens, the Scriptures only of three, to the which, the former ten may be reduced.  
Q. Shall the heavens be abolished in the day of judgement?  
A. Not in respect of their substance which is uncorruptible, but in respect of their motion, influence, and diverse operations in this inferior world: for of these then there shall be no need, because man shall be translated to a better life, and other living creatures shall be abolished.  
Q. Are the stars innumerable?  
A. Not in themselves: for they are natural bodies, but in respect of our ignorance. 2. These stars of greater note are unnumerable: for the Mathematicians have reduced the 1022. stars, to six degrees of magnitude: for these of lesser note are not numbered, because not known.  
Q. Is the sun hot or cold?  
A. Neither: but he begets heat here below, because of his great light, and not because of his motion.  
Q. Have the stars life reasonable, because God is brought in speaking to them in Scripture?  
A. No: if they had, they should be capable of virtue and vice, life or death eternal. God is brought in, speaking to them in Scriptures, & so he is to insensible creatures, as the earth, seas, wind, etc. to signify our stupidity, which are duller to hear, and obey him, then senseless creatures.  
Q. Do the stars move of themselves, as it seemeth by these places, Psa. 19 job 9 Ios. 10. or are they moved by the spheres?  
A. By their spheres: but the Scripture speaketh rather of the stars then their spheres, because the stars are better known to us, for the spheres we see not.  
Q. Is the heaven 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 servant desire of the creature waiteth when the sons of God shallbe revealed. Those Scriptures that speak of the destruction of the world, are to be understood of the alteration of some qualities to better.  
Q. Shall the sun and other stars move as they do now, after the day of judgement?  
A. No: for now they move, to distinguish night and day, Summer and Winter: but then of these things there shall be no need to man glorified.  
Q. How are the sun and moon signs?  
A. They are natural signs of fair and foul weather, health and sickness, sowing and mowing, etc. and supernatural signs of God's wrath: for there shall be signs in the Sun, and Moon, and Stars, before the last day. Luke 21.  
Q Were the stars made for signs to the Astronomers, to foretell things to come?  
A. They neither should, nor can foretell by the stars. 1. They should not, because prohibited by the word of God, jere. 10. Deu. 18. Leu. 20. secondly, condemned by the Canons, decrees and Counsels 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, Apollo's oracles were false, as witnesseth Porphirius, lib. de oraculis.  
Q. Why is this kind of Astrology condemned?  
A. Because it everts God's providence, abolisheth the liberty of our will, makes all the mysteries of Christian Religion to depend on the stars; it is the cause of all villainy and neglect of God's works; 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 stars.  
Q. Can the Astrologers foretell things to come by the stars?  
A. No: because they know not the form, matter, motions, force and effects of the stars in the things here below, they cannot explain the hid causes, and properties of herbs, stones, and living creatures: yea they know not what is doing now in other countries: and if they know not things present, much less things to come.  
Q. But if they had the perfect knowledge of the stars, could they not tell what is to come?  
A. No: because we cannot have perfect knowledge of particular effects, except we know their particular causes: now the stars are but general causes. 2. If this doctrine were true, than twins borne under the same star at the same time, should be of the same nature and disposition: but this is false, as witnesseth the birth of jacob and Esau. 3. It should follow, that all those that are killed in the wars at the same time, should be borne at the same time: which is most false. 4. That all those that live according to the same laws and religion, should be borne at the same time, under the same star. 5. That all the actions of man's free will, should be known to them: which cannot be, seeing man can alter and change his will, when he lift. 6. If men could tell by the stars what is to come, they should be had in great esteem: but it fares otherwise with them; for the greatest, both Divines and Philosophers confute them, Kings and Magistrates condemn and punish them. 7. If they can tell what befalls to man, much more can they foretell what shall befall herbs and trees, which are more subject to the stars than man: but this is false: for they cannot foretell how many Pears a Pear tree shall bring forth.  
Q Are not then the stars natural signs of things to come?  
A. Natural signs are rather the causes or effects of that they signify, but the stars are neither. 2. How can the stars which are still the same, be the signs of so many innumerable accidents as fall out in the world? yet I except Comets, which are not natural stars, but Meteors generated of natural causes, yet they are supernatural signs of things to come.  
Q. Can the Astrologers foretell nothing true?  
A. Yes: oftentimes they foretell things truly, but that is not because of the stars, but by the instinct of Satan, with whom they have commerce: and he can foretell many things, partly, by Revelation from God, and partly, because he is a subtle spirk, and of long experience, and he makes those men foretell things to come, rather by moving their fantasies, or by dreams, or by offering to their eyes the shape, or to their ears the words of those things he will foretell, or by characters. 2. They can foretell things to come, because God permits them, for the greater destruction of those that curiously consult soothsayers: so he suffered Balaam & his Ass to prophesy. 3. Men that are of subtle spirits, may foretell some things by looking diligently into the life, manners and dispositions of men: as one may foretell, that a tyrant oppressing his subjects, shallbe killed. 4. They may foretell some things which may fall out true, because of the credulity of those that consult with them; for if they foretell good success to any, this ofttimes falls out, because of the fervent desire and using of all means to attain the same: which doth fall out, not because it was foretell, but because he to whom it was foretell, used the means to have it.  
Q. Is it not lawful then to consult with Astrologers and soothsayers?  
A. No: because in consulting with them, we derogate from God's glory, and honour them, in thinking that they can foretell all things; which is proper only to God. 2. If it be unlawful to converse with an excommunicate person, much less should we have commerce with Satan, who is excommunicated from heaven to the place of darkness, and is the pernicious enemy of God and man.  
Q. Whether are the beasts or fishes perfectest?  
A. The beasts, because they have more perfect senses, beget more perfect blood in our bodies, than fishes, have more commerce with men, and are docible in many things; fishes are not.  
Q. Why then were they created before the beasts?  
A. As nature gins at that which is most imperfect in generation, so God in the creation did keep this course: for man the little world and pattern of all the creatures, was not created till the sixth day. 2. God keepeth that course in the 3. last days, which he did in the 3. first: in the first he created heaven, and in the 4. did replenish it with stars: the 2. he made the seas, the 5. replenished it with living creatures.  
Q. Why speaketh Moses of the creation of some particular fishes, and not of trees and beasts?  
A. Because these fishes are greater than any earthly creatures, therefore we should the more extol God's glory in considering them.  
Q. How do the waters bring forth the fishes?  
A. The waters are not the efficient cause of the fishes, but the material, yet but in part, for fishes are compounded of the four elements, notwithstanding the waters are the predominant matter of the fishes, not in respect of their substance, for that is earth: but in respect of quality, moist and cold. Secondly, The temperature of the fishes are waterish. Thirdly, Water is the place of habitation, generation and conservation for the fishes.  
Q. Why were the birds created the fift day with the fishes, and not the sixth?  
A. Because they were created of the water as the fishes. Secondly, Because of the great resemblance between the birds, and fishes, both in respect of their place, water and air: for both these elements are perspicuous, humid, movable, and easy to be changed one into the other. Secondly, In respect of their bodies, for both are light and swift: the sins of the fishes answer to the birds wings, and their scales to birds feathers; they both want ears, paps, milk, bladder. Thirdly, Many kinds of birds dwell in the waters, as the Sea-meawes, Swans, etc. Fourthly, their moving is alike: for as the fishes swim, so the birds fly. Fiftly, They both use their tail, to guide their flying and swimming.  
Q. Were the birds created of the water?  
A. Yes: but not of the thickest of the water, but rather of a watery vapour, between water and air, therefore the birds converse in the water and air.  
Q. But it seems the birds were created of the earth the sixth day, by these words of the 2. Chapters (And the Lord having form out of the ground every beast of the field, and every bird of the air, brought them to Adam.)  
A. If God had created them the sixth day of the ground, Moses had not spoken of them the fift day. Secondly, in these words alleged, the conjunction (and) hath no reference to the word ground, as though both had been form of the ground: but to the word form: so the meaning is, that not only the beasts that were form of the ground: but the birds also which God had created, were brought to Adam.  
Q. How doth the earth bring forth living creatures?  
A. Not actively, but passively: for the earth is not the efficient, but the material cause of earthly creatures.  
Q. What difference is there between the beast, , and creeping thing? verse 25.  
A. By behemah, in Hebrew, is understood the great beasts, as job 40.15. By chaiah, the wild beasts, in whom there is seen most liveliness: by remesh, creeping things, such as have no feet at all, as serpents; and they that have short and little feet, as Ants.  
Q. Why did not God bless the earthly creatures, as he did the fishes?  
A. Moses did omit this for brevity's sake. Secondly, the blessing of the fishes doth belong also to the beasts. Thirdly, man is blessed, and in him the beasts, as when he was cursed, the earth was also, Gen. 3. And when he was punished, the beasts were punished also, Genesis 7.  
Q. Why was man particularly blessed?  
A. Not only for multiplication: but also because of the elect. And thirdly, because man's copulation is oftentimes sinful, and inordinated  
Q. Did God create in the beginning, imperfect creatures, as Bees, Wasps, and such like?  
A. He did not create them actually, as he did the perfect creatures, but he created them in their causes, as he gave that faculty to the flesh of an horse, to beget Wasps being dead.  
Q. Were Mules now created, or not?  
A. They were not First, Because they were found out by Anah, Genes. 36. Secondly, They are barren: but God created all creatures with his blessing to be fruitful. etc. Genes. 1. Thirdly; this kind of procreation is against nature, but God created every thing according to his kind, Genes. 1. Fourthly, This is against his own law, Levit 19  
Q. Who was man and the cattles created in the some day?  
A. First, Because they both dwell in the earth. Secondly, The earthly creatures are more familiar with man than others. Thirdly, they are more profitable to man then other creatures. Fourthly, They are most like to man of all other creatures.  
Q. How doth God's goodness and wisdom appear in the creatures?  
A. Many ways. First, In the variety of so many thousand diverse kinds of creatures. Secondly, In the comely order that is seen amongst them. Thirdly, in that all things that serve for the perfection of the world, is in the world; nothing can be added, or impaired. 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 comeliness that is in every creature, as may be seen in the body of man. Sixthly, In the admirable government and administration of the world, in the which there is nothing so evil (whether it be natural evil, as the defects of nature, or voluntary evil, such as is the evil of punishment, and of sin.) but all serves for the glory of God, and the perfection of this Universe.  
Q. How is the power of God seen 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, above the course of nature; in which we see, that God doth not work of necessity. Fourthly, He is not tied to the second causes.  
Q. Can God have made the world better than it is?  
A. Yes, for his power is not limited: therefore he might have made it sooner than he 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 he 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 he had dominion over 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 giving names to the creatures according to their natures. Fourthly, In respect of his holiness and innocency. Fifthly, Because he was made immortal. Sixthly, Because God took special care in the creating of man above the other creatures. Seventhly, Because the whole Trinity doth consult about the making of man, as about a matter of great weight.  
Q Why speaketh God in the plural number, Let us make man?  
A. Here is the mystery of the Trinity: for, the Father doth not here speak to himself, as the jews, nor to the Angels, as some heretics think; but the Father speaketh to the Son and holy Ghost.  
Q. But how do we know that he spoke not here to the Angels?  
A. Easily: Because the Angels cannot create neither soul nor body, for they are but creatures. Secondly, There is no mention in the Word that Angels created, but that God only created man. Thirdly, Man was created according to God's Image, and not according to the Similitude of Angels. Fourthly, God says, To our Image: but the Image of God and Angels are not the same, but infinitely divers.  
Q. Was man only created to the Image of God?  
A. The Image of God doth shine in every creature in part, but in man most perfectly of all other creatures; for, he hath not only existence and life, but also reason and wisdom.  
Q. Wherein doth the Image of God consist?  
A. The image of God is most in the soul, which hath existence: secondly, life; thirdly, sense; fourthly, reason: again, it is incorruptible; secondly, immortal; thirdly, it is endued with understanding, will and memory: fourthly, it hath free will; fifthly, it is capable of wisdom, grace and glory; sixthly, 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 seen in Angels or men?  
A. In Angels, if we respect their nature absolutely: for they are of a more excellent nature than Man; but if we respect the dignity of Man's nature (the which is sanctified and assumed by jesus the essential image of the Father,) the image of God is most to be seen 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 only the Image of God, because he 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 seen in the woman as in the man?  
A. Yes, equally in both, if we respect their nature; yet the Image of God is seen 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 we take his Image for that righteousness wherein Adam was created, than we say, that God's Image was abolished by sin; but if by the Image of God, we understand man's reasonable soul with the faculties thereof, than his Image is not utterly abolished, but defaced by sin.  
Q. Why did God create man to his Image?  
A. First, to manifest his singular love and goodness to Man: secondly, that all creatures might reverence Man the more, in that he carries the Image of God, as his badge and arms: thirdly, that Man might love and serve God the more, for he wears God's Image as his Livery: fourthly, that Man might know the nature and properties of God more perfectly; for there is no creature wherein we may contemplate the nature of God more fully, than in ourselves: fiftly, that God might have some of his creatures with whom he might be familiar, for his delight is with the sons of men, Proverbs 8. sixthly, that man might be the more capable of eternal felicity, and more assured of God's love: sevenly, that God's power might appear the more, in that he created such an excellent piece of work, at which all the creatures may admire.  
Q. Had Man before his fall, dominion over the creatures?  
A. Yes: Genesis 1. Psalm 8. secondly, he gave names to them, in token of his power over them: thirdly, Euah conferred freely with the Serpent, without fear: fourthly, it stood with the order of Nature, that some should be superiors, and some inferiors; and man was fittest to govern, because of his Reason and Wisdom.  
Q. Had man also dominion over the creatures after the Fall?  
A. Yes: Genesis 9 secondly, because we kill them, and make them serve for our diverse uses: thirdly, all kind of creatures were subject to Noah in the Ark: fourthly, the Lions were familiar with Daniel, but man's dominion over them before the Fall, was natural, this miraculous: secondly, that should have continued, this is but a while: thirdly, that did belong to all men, this only to some.  
Q. Should not man have had rule over man in the state of innocence?  
A. Yes: because amongst multitudes there can be no order, where there are not some superiors, and some inferiors: but the subjection of man to man then, had been voluntary, pleasant, civil, not servile, and by constraint.  
Q. Why then doth not God speak of this dominion of man over man, but of man over beasts?  
A. Because the dominion of man over the beasts, is a part of God's Image, and did belong to all men, as men; but the dominion of man over man doth not agree to all, as they are man, but as wiser, or better, etc.  
Q. Should the wife have been subject to the man in that state of innocence?  
A. Yes: but this subjection of the wife should not have been unwilling, bitter, troublesome, as is it fell out afterward by sin.  
Q. Should mankind have been multiplied by ●●●nall copulation, as now?  
A. Yes: but without sin, for the soul and her faculties should have been subject to God, and the body to the soul; therefore God distinguished in man, male and female: secondly, he saith, Increase and multiply: thirdly, it is said, They shall be both in one flesh: which is only in respect of copulation.  
Q. Should man have only eaten of the herbs, and not also flesh in Paradise?  
A. Only herbs: first, because God's permission is only extended to the herbs: secondly, the herbs were most natural and simple food for that happy estate, and man was not made for food, but food for man: thirdly, the herbs were sufficient, because, before the earth was cursed, there was great store of all so●●● of herbs; and those very powerful, and good to feed man: but after the Fall, they lost their force and former goodness.  
Q. Should the wild beasts, such as Lions, 〈◊〉 fed on flesh, before the Fall, as they do now?  
A. No: but on the herbs only: first, because here is no flesh mentioned, but only herbs: secondly, if it had been permitted to them to eat flesh before the Flood, than those ravening beasts that were in the Ark, should have eat flesh: but in the Ark there was no flesh for them: therefore they did feed on the herbs.  
Q. How comes it now, that these kind of beasts do not feed on herbs now, but on flesh?  
A. Because the earth doth not yield such comfortable and nourishing herbs as then: secondly, the temperature of the creature is not so sound now as it was before the Flood.  
Q. How is it understood, that all which God made, was very good?  
A. All things were good: first, in respect of their substance which is unchangeable: secondly, in respect of their perfect estate they were created in: thirdly, in respect of their accidents or properties: fourthly, because of their operations, which brought forth perfect effects.  
Q. Why did not God see that all things were very good, till man was created?  
A. Because man is the end of all the creatures: secondly, in him, as in a little world, are to be seen all the creatures: thirdly, because Christ, who is essential goodness, was to sanctify the nature of man, in taking upon him his flesh.   

Questions on the second Chapter.  
Q. DId God create the world at the same instant, or in the space of six days?  
A. In the space of six days: first, because Moses narration is historical, and therefore he speaketh of six distinct days: secondly, Moses, Exodus 20. and 31. urgeth the jews to work six days, and rest the seventh, because God created the world in six days, and rested the seventh: this reason had been ridiculous, if GOD had made the world in an instant: thirdly, if we understand Moses in this place allegorically, than we must make this whole history an allegory: fourthly, if the seventh day had been the first (and in it God had created the world) then how is it understood that God rested the seventh day? fifthly, how could so many diverse kinds of creatures be created in the same instant of time? yea than we must say, that man was created and brought into Paradise, and was cast asleep, and Euah was form of his rib the same instant.  
Q. How then it that understood, Ecclesiast. 18. He that liveth for ever, created all things together?  
A. It is to be understood of that confused mass that God created in the beginning: out of the which afterward he created the rest of the creatures in their distinct days.  
Q. Why did God spend so much time in making the world?  
A. Not because he was weak, and could not make it in less time, but that we might the more seriously consider the order of the creation, distinction and replenishing of the world; and in these, the omnipotency, wisdom and goodness of God.  
Q. Did God make the world of necessity, or of his own accord?  
A. Of his own free will, because he made it at that time and manner he thought fittest: secondly, because he, in crea●ing, wrought otherwise than the course of Nature doth; for he made the heavens without light, than made light: first, imperfect; afterward, perfect: and he made the herbs before the Sun.  
Q. Can it be gathered from hence, that as God created the world in six days, and rested the seventh: so likewise the world shall continue six ages, or six thousand years, and after shall be a perpetual Sabbath?  
A. No: for this computation is but a conjecture, or fiction of Elias, not the Prophet, but the Rabbin, having no ground. Secondly, If this were true, we should know how long the world should continue, and fully know the time of Christ's coming: which cannot be: for his coming shallbe as a thief in the night, as Lightning; his coming shall be as the coming of the flood: of this hour knoweth no man, not the Angels; the Father hath put in his own power the times and seasons.  
Q. Were the Angels created, or are they eternal?  
A. Created, Psal. 149. Revel. 4. & 10. Colos. 1. The Church confesseth; the Fathers confirm; and general Council, establish this point. Secondly, Only God is eternal Thirdly, They are parts of the world, therefore created.  
Q. Are the Angels real substances, or only good and bad motions in the mind, as though the Sadduces?  
A. They are individual substances. First, Their names do show this, for they are called Messengers, watchmans, etc. Secondly, Their actions and operations, which only belong to personal substances: for, they serve God; come to us; comfort us; gather together the Elect; an Angel wrestled with jaacob; conferred with Abraham; they were received by Lot; etc. Angels declared Christ's Nativity to the shepherds, his Resurrection to the women. Thirdly, Some of them stood, some fell, therefore substances. Fourthly, We shall be like them: Ergo, they are not bare motions.  
Q. What is meant here by the Host of Heaven and earth?  
A. By those of Heaven, is meant the Angels, for they are called the heavenly host, Luk. 2. also the Stars, Esay 34. Therefore the Stars in their courses fought against Sisera, judges 5. By the host of Earth, is meant all the earthly creatures: therefore God is called the Lord of hosts.  
Q. Were the Angels created before this visible world?  
A. No: because God created all things in the beginning: ergo, Angels, and not before, or else this had been no beginning. Secondly, They were created for the use of man, but man was not before the beginning: ergo, not Angels.  
Q. Were they created after the six days?  
A. No: for God rested from all his work the seventh day.  
Q. Then what day were they created?  
A. The first, that they might be the beholders and admirers of God's power and wisdom in creating the World. Secondly, They are called Angels of Heaven in Scripture; not only because they inhabit, but also because they were created with the heaven the first day. Thirdly, This is manifest in job 38. where it is said, that the Sons of God (that is, the Angels) did sing and shout when God laid the foundations of the earth.  
Q. Where were they created?  
A. In Heaven: for some of them fell from thence; And Christ saw Satan like Lightning fall from Heaven: therefore they are called the Host and Angels of Heaven.  
Q. Why doth not Moses speak distinctly of the creation of Angels?  
A. Because he did accommodate himself to the rude capacity of the jews; therefore he doth only speak here of the creation of visible creatures.  
Q. What is meant by God's rest on the Sabbath day? was he weary?  
A. No: but by his rest, is understood his desisting and ceasing to make other creatures.  
Q. Did God rest from all his works?  
A. Yes, of creation, but not of preservation: for yet the Father worketh with the Son, john 5.  
Q. Did God create no other creatures since the Creation?  
A. No: for whatsoever seems to be created since, it was created before, either in the matter thereof (as Worms, Flies, Bees, and such like) or else, in that God gave faculty to some creatures of diverse kinds, to produce a third kind, as Mules of the Horse and Ass; & power he gave to the Stars, to produce some creatures of putrified matter: yet some creatures he doth still produce, either by generation, as all particular men, and other creatures that are generated, or by creation, either ordinary, as the souls of men, or extraordinary, as the Star that appeared to the Wise men, and the Dove that descended on Christ: so than God rested from creating new kinds of creatures, but not from producing the individual creatures, of those kinds that were made in the Beginning.  
Q. Why is it said here that God ended his work the seventh day, seeing they were ended the sixth day?  
A. The creatures were perfected the sixth day, in respect of their substance, qualities, and properties; but in respect of their operation, they were not perfected till the seventh day: for they did not begin to produce effects till after the sixth day: and seeing operation is the end of the form, they were not fully perfected till they began to work.  
Q. How do you understand that God sanctified the Sabbath?  
A. In that he separated it from the other days, and consecrated it for holy uses, he would have this to be a Day of rest, and wherein we might wholly addict ourselves for his service.  
Q. Did God enjoin Adam to keep this day holy?  
A. No: but this was afterwards commanded by Moses: for in that happy estate it had not been needful to appoint one day for God's service, seeing every day should have been a day of rest, and Sabbath for Adam to meditate on God's works. Secondly, it was not needful for man then to rest from servile works, because in that happiness, man's labour should not have been wearisome. Thirdly, we read of no commandment that was given to Adam: but only one, concerning not eating the forbidden fruit. Fourthly, if this law had been given to Adam, it should have tied all his posterity to the observation thereof: but we do not read, that any one of the Fathers before Moses, did observe the Sabbath. Fiftly, if the Sabbath had been kept by the Fathers, Moses would have mentioned the same, as a strong argument to persuade the jews to keep it. Sixtly, the soundest of the Fathers are of this opinion.  
Q. What is meant here by the day wherein God made the heaven and the earth?  
A. By the day is meant, the whole 6. days: so, often in the Scriptures day signifieth time, as the day of salvation, the day of judgement.  
Q. What is meant by a mist that watered the earth?  
A. Not a fountain: but a vapour, which is the matter of rain.  
Q. What is meant by this, that God made man of the dust of the earth?  
A. By man is understood his body: by dust, the matter of his body, to put us in mind of humility, and of this body's frailty: by earth, is understood the 4 elements: for man is perfectly composed of all: but earth is only expressed, because in man's body there is more earth than any other element. Secondly, when man dies, his body is resolved into earth. Thirdly, he life's upon the earth. Fourthly, he taketh his clothes and food from the earth.  
Q. Why was not the body of man rather made of heavenly then earthly substance, seeing the soul is so excellent?  
A. Because the soul of man did require such a body as was capable of senses, by the which as by instruments she might work in the body: but the celestial bodies are not capable of senses: for they are not capable of the first qualities.  
Q. Wherein doth the body of man exceed the bodies of other creatures?  
A. First, in that the body of man is made strait: that he may behold heaven his country, that his senses might use their function the better, his hands might be employed in working, not in walking. Secondly, in that his senses are more perfect than of other creatures, not in the quicker apprehension of the sensible object: for other creatures have perfecter senses in this regard: but that man can discern more perfecter by his senses, the differences of objects than other creatures. Thirdly, in that man's body is more perfectly compounded of the 4. elements, than other bodies: for the bodies of the creatures are more earthly, or more waterish.  
Q. Of what age created God Adam and Eva?  
A. In the prime and flower of their age. First, because God created all things in their perfect estate. Secondly, because God commanded them to increase and multiply, which they could not have done, if they had not been created of a ripe age.  
Q. Whether was the body or the soul of man created first?  
A. The body: for God did keep the same course in man's creation, which nature doth now in man's generation: for first, the body is form in the mother's womb, and then the soul is infused.  
Q. Why is the creation of man's soul called a breathing?  
A. First, to show us that the soul was not taken out of the power of the matter: but was created of nothing, and infused in the body. Secondly, to teach us Gods power, who did as easily create the soul, as man doth breathe. Thirdly, to show the excellency of man's soul, which seemeth as it were the breath of Gods own mouth.  
Q. Is the soul of man, of the essence of God?  
A. No: if it were, it should be either a part thereof, or the whole: it is not a part; for God's essence cannot be divided in parts, neither is it the whole: for then all men should be but one soul. Secondly, if man's soul were a part of God's essence, than a part of God's essence should be sinful, and subject to the wrath of God, and pains of hell.  
Q. Why did God breathe the soul, rather in the face, then in any other part of man?  
A. Because, in the face are all the senses, which are the organs of the soul.  
Q. Why in the nostrils rather than in any other part of the face?  
A. To teach us, that he is the only author of our breathing: secondly, to show the weakness of our life, which dependeth from the nostrils: thirdly, because the nose is the most commodious instrument of breathing, by which the soul is kept in the body.  
Q. Did God create one soul in man, or three?  
A. Only one: first, because one body can have but one essential form: secondly, the power of growing, feeling & reasoning, are not three souls, but three faculties of one soul: thirdly, the Scripture never speaks but of one soul.  
Q. Were the souls of men created long before the body, as thought Plato and Origines?  
A. No: for God created all things perfect, but the soul of man, being a part of man; without, the body could not be perfect▪ secondly, now in generation the body is no sooner form, but God infuseth the soul; the same order did God keep in man's creation: thirdly, the souls in all that time should have either done good or evil: but jacob and Esau did neither good nor evil before they were borne, Rom. 9.11. Ergo.  
Q. Seeing the soul doth exist, after the corruption, why did she not exist before the creation of the body?  
A. She doth exist after the dissolution of the body, of necessity, being immortal: but it was not fit she should exist, before the creation of the body, seeing she is the natural form, and essential part of man.  
Q. Whether are the souls of men infused in the bodies, or are they derived and propagated one of another?  
A. By creating they are infused, and by infusing created: for man's soul being incorporal and indivisible, cannot be propagated of any other soul, nor multiplied, that is plain by Zach. 12.1. and Coloss. 12.7.  
Q. Is the soul of man immortal?  
A. It is: because a simple essence void of contrarieties, and bodily accidents: secondly, It is created to God's Image: and man's soul is not like God, only in that it is capable of all sciences, and in that it hath an appetite infinite, which cannot be filled, but with God; and that it hath a will free and indifferent to all particular good: but also in that desire which it hath of immortality: thirdly, man hath dominion over the creatures, which consisteth also in this, that his soul is immortal, theirs are not: fourthly, Man's soul is not produced of any matter by generation, but is induced in the body by creation, the souls of all other creatures were procreated of the Elements, for the earth brings out beasts; and the waters fishes: this is also manifest by many places of Scripture.  
Q. Is the soul of man immortal by nature, or by grace?  
A. Internally: that is, as it is a simple immaterial substance, it is immortal by nature: but externally, as it depends on God, hath it being and subsistence in him, it is immortal by grace.  
Q. In what place of the world was Paradise?  
A. Not in any other earth separated from ours, by the Ocean; nor higher than the supreme region of the air, as some Father's thought: but in Mesopotamia and the bordering countries to it: for Paradise was planted on the East side of Eden, which is in Mesopotamia: secondly, that is manifest by the Rivers Tigris and Euphrates, which spring out of the mountains of Armenia, and flow thorough the countries of Mesopotamia, Assyria and Chaldea, and run into the Persian gulf, and these are the Rivers of Paradise.  
Q. Should man have remained in Paradise only, if he had not sinned?  
A. No: for Paradise was not so large as to contain all mankind, being comprehended within the limits of these country's aforesaid: secondly, man had power over the whole earth; and all the herbs of the ground were given to him for food; and therefore he was to replenish the whole earth: thirdly, how should the earth be trimmed, manured and made fruitful, if man had dwelled in Paradise?  
Q. Then to what end did God make Paradise, seeing he knew that man should presently fall, and be cast out of it?  
A. He made it, that Adam, so long as he obeyed God, might enjoy it: secondly, that it might be a figure and type of the heavenly Paradise, and joys of the life to come: thirdly, to put him in mind, after his fall, what great blessings he had lost, by losing Paradise.  
Q. Is Paradise yet extant, or not?  
A. It is not extant: for Paradise was in these Countries of Mesopotamia, Assyria, etc. through the which Tigris and Euphrates (the Rivers of Paradise) did flow: but those countries are still populous, and no sign now of Paradise: secondly, the Flood, Genesis 7. was fifteen cubits higher than the mountains, therefore it was also defaced with the flood.  
Q. Why was the tree of life called so?  
A. Because it was the sacrament or sign of life, both natural in Paradise, and spiritual in heaven: or as some think, because it had power, being eaten, to preserve the life of man a long time, but not for ever: for man was not to live still a natural life. Again, the body of man was corruptible, because it was made of matter the subject of corruption, of contrary elements and parts; as also because the natural heat of the body, by degrees is extenuated, and the radical humour exhausted: and in these respects, although this tree had that virtue to preserve the life of the body a long time, yet not for ever.  
Q. Why did God forbid man to eat of the tree of knowledge of good and evil?  
A. Not because it was evil in itself, or hurtful to man: but because by this command, God would try man's obedience.  
Q. Why was the tree, called the tree of knowledge of good and evil?  
A. Not because it had power either to beget knowledge in Adam, or to augment his knowledge, as the Hebrews and josephus do think: for Adam was created with perfect knowledge: neither can corporal fruits produce spiritual effects in the soul: but it was so named from the event: for man knew now what was good and evil by experience, having transgressed in eating of this tree. Secondly, it was so named, because of Satan's false promise, who enticed them to eat of it, promising they should be as Gods, knowing good and evil.  
Q. What rivers were those, that Moses calls here Phison, and Gehon?  
A. They were parts of Tigris, and Euphrates, which river is sometimes named one, because they flow together, and are joined in one below Babylon: sometimes two, in respect of the place, from whence they spring and where they end. Sometimes four, in respect of their four heads, whereof, two spring out of the mountains, and other two empty themselves 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 mountain of inferior Mauritania: but Phison and Geho●, out of Armenia: Nilus exonerateth herself in the Mediterranean sea: but Phison and Gehon into the Persian Gulf.  
Q. What country is this Havilah?  
A. Not a country in India, but bordering upon Palestine, and Assyria, as may be gathered out of Gene. Chap. 25.18.  
Q. What is Bdellium?  
A. It is a black tree, the bigness of an Olive tree, from the which there runneth a kind of sweet gum. Plinius. lib. 12. Chapt. 9  
Q. How is that understood, that God did put Adam into the garden?  
A. Either by the inward persuasion of God he was led thither, as Christ was led to the wilderness, Math. 4. or he was caught by the Spirit, as Henoch, Habbacuc, and Philip, or else by an Angel, 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 be the more circumspect in obeying God, considering he might be as well put out of it, as he was brought in, if he broke Gods Law. Thirdly, that he should have no cause to accuse God of cruelty, in putting him out of that place, which by nature was due to him; therefore he returns to the place from whence he came.  
Q. Then why was Euah created in Paradise?  
A. Because Adam, out of whose side she was taken, was now in Paradise. Secondly, she is not now properly created, but form and framed out of Adam's rib: for when Adam was form, she was created potentia in him, in respect the body of Adam was the matter of her body.  
Q. Should man have wrought in Paradise?  
A. Yes: but not for need, and with trouble as now: but with pleasure, to keep himself from idleness. Secondly, thereby to stir him up the more to contemplate heavenly things. And thirdly, to try the diverse natures of grounds, and of those things that grow on the ground.  
Q. Doth these words, You shall eat of every tree of the garden, contain a precept or a permission?  
A. Not a precept, but a permission: for if God did command Adam to eat of every tree, he should have been tied to it. Secondly, man hath no need to be commanded to eat, when he is hungry: for he can do that by nature. Thirdly, he knew that all the trees were created to that use, therefore he needs no commandment to eat.  
Q. Was this commandment of not eating the tree of Knowledge of good and evil, enjoined to Eva also?  
Q. Yes: for so she confessed to the Serpent. Secondly, If she had not been commanded to abstain from it, she should not have sinned in eating of it.  
Q. How could this precept belong to Eva, seeing she was not yet created?  
A. It was first given to Adam, and then by Adam it was delivered to Eua.  
Q. Why did God forbid Adam to eat of this tree?  
A. First, To let him know, that he was but a creature and servant, and therefore had a Lord whom he must serve and obey. Secondly, To let him see, that he had free will and power both to choose and refuse any thing he pleased. Thirdly, To exercise him in obedience.  
Q. But seeing God knew that Adam would violate this precept, & bring himself & his posterity to perpetual misery, why would God enjoin it to him.  
A. To make him inexcusable: for he made him upright, and gave him grace to obey, if he would: dedit Adamo posse, si vellet; non, et velle, et posse. Secondly, Although God knew that man would sin, yet he did permit him, because he was to convert that sin of Adam to his greater good, in sending his Son into the world. Thirdly, he suffered him to fall, that his mercy and justice might appear the more.  
Q. How is it understood, that whatsoever day Adam should eat of the Forbidden tree, he should die?  
A. He did not dye actually, as soon as he had eaten the forbidden fruit, but now he was subject to death, and the necessity of dying is laid upon him. Secondly, he may be said to dye actually that day, because then the infirmities of body & soul, which are the fore-runners & causes of death actual, did seize upon him: & so mortuus est morte inchoata, sed non completa.  
Q. Why did not God expressly threaten Adam with death eternal?  
A. Because God in the old Testament speaketh but sparingly of death eternal and under shadows. Secondly, death corporal is better known to man (not only by faith and reason, but also by experience) than death eternal, which only is known by faith. Thirdly, he would speak of such a death, as did not only belong unto 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 fearful misery that can happen to man. Secondly, The name of death comprehends all the miseries and afflictions that do befall man in this life, because they are preparations to death: Nam ut via ad generationem est generatio, sic via ad interitum est mors.  
Q. Then what death is meant here?  
A. Both of body and soul, temporal and eternal.  
Q. How can death corporal be a punishment for sin, seeing it proceeds of natural causes, as of contrary qualities?  
A. It is not the punishment of sin, as it proceeds of natural causes, but in respect that God ordained Adam to live immortally, if he had not sinned: now having sinned, death follows as the stipend of sin.  
Q. Why was it not good that man should be alone?  
A. Because man without the woman could not procreate children, and so mankind could not be multiplied. Secondly, Christ could not have come in the flesh. Thirdly, The Elect and Church of God could not have increased, if Adam had been alone.  
Q. How were the creatures brought to Adam?  
A. Either by the help of Angels, or by that natural instinct which the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the which every creature perceiveth what is good and bad for them.  
Q. Why did God bring the creatures to Adam?  
A. First, To let him see how much he did excel them, and how much the more he should be thankful. Secondly, Because he was the Lord of the beasts, God would have him to see his servants. Thirdly, that he might name them. Fourthly, That posterity might know, what excellent knowledge Adam had, in giving names to the creatures according to their kinds.  
Q. Why were not the fishes brought to Adam?  
A. Because they do 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 live out of the water.  
Q. Had Adam the knowledge of all things, as seen as he was created?  
A. Yes, because he was created perfect, as well in regard of the gifts of his mind, as of his body: secondly, he was to be the Father, Teacher, and Governor of mankind, which he could not have been without excellent knowledge: thirdly, knowledge was a part of Adam's happiness, and he could not have been perfectly happy, if he had been at any time ignorant: fourthly, if God prepared food and all things needful for his body; then much more, science and understanding, which is the food of the soul.  
Q. Should Adam's Posterity, in the state of innocence, have knowledge engrafted in them without labour?  
A. No: for it is natural to man to attain to knowledge by his senses and experience, therefore the soul hath received a body with senses, which the soul may use as organs, to beget knowledge; yet man in that happy estate should have 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 have been no impediment to learning as now.  
Q. Had Adam the knowledge of supernatural things?  
A. Yes, or else his knowledge had not been perfect: secondly, without this knowledge he could not have known God, nor the Angels, nor the end of his own creation.  
Q. Had Adam more wisdom than any man ever since?  
A. Yes: except Christ. And Adam's wisdom did excel ours: first, in that he knew all natural things, we but some: secondly, his knowledge did proceed of the causes of natural 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 natural senses, partly by idleness and ceasing to study; and partly by the contrary habit of ignorance and false opinion.  
Q. Had Adam the knowledge of the heavens, and their operations, as he had of earthly creatures?  
A. Yes, because his mind was perfect; and knowledge is the perfection of the mind: secondly, the power, wisdom and providence of God is seen in the heavenly bodies as in the earthly: thirdly, Adam could not have had the perfect knowledge of earthly things, if he had not had the knowledge of heavenly: for the knowledge of the earthly things, depends from the knowledge of the heavenly.  
Q. What were the effects of that original righteousness, in the which Adam was created?  
A. The effects thereof are many, especially these four: first, the holiness of his will and reason, which was wholly subject to God: secondly, the uprightness of the inferior part, that is, of the flesh and senses, which were perfectly obedient to the superior part of the soul: thirdly, perfect inclination to do good, and eschew evil: fourthly, a perpetual joy of the mind, and peace of conscience, arising from this holiness.  
Q. Hath Christ brought us more happiness by his Incarnation, than Adam lost by his transgression?  
A. Yes: for although sin did abound, yet grace did more abound, as the Apostle disputeth, Rom. 5. Therefore, Foelix fuit Ad● culpa cuius delenda causa, tantum habemus Redempt ●re●●●. saith Gregorius.  
Q. Was Adam mortal or immortal befog his Fall?  
A. He was immortal, not simply, but conditionally, if he did obey God, if not, than he should die.  
Q. How was he immortal?  
A. Not as God, who is altogether immortal, 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 subject of corruption: nor as the heavens, which though they have a material substance, yet this is not the subject of contradiction & contrary qualities, as the sublunary and elemental bodies are: but Hdam was immortal by grace, and the power of God, who would have preserved him supernaturally from corruption, although naturally he was subject to corruption.  
Q. Then this gift of immortality which Adam should have enjoyed, was not naturally due to him?  
A. No: for if it had been natural, it should not have been taken from Adam: but sin did neither abolish nor diminish man's natural gifts. Secondly, that which is against nature, cannot be due to nature: but for the body to be immortal, is against the nature of man's body, seeing it is compounded of contrary qualities.  
Q. Why would God form Eva of Adam sleeping?  
A. That Adam should not feel any pain in losing his rib. Secondly, to signify a great mystery: for as Eva was form out of the side of Adam sleeping: so the Church was reform by water and blood, out of the body of Christ dying.  
Q. Why was Eva made rather of the side, then of any other part of the body?  
A. Because the side is the middle of the body▪ to signify that the woman must be of equal dignity with the man, therefore she was not made of the head, nor of the foot, for she must neither be superior, nor inferior to him.  
Q. Of what side was she taken out?  
A. It is probable, that she was taken out of the left side, for the heart inclineth to that side: so man and women should embrace each other with hearty love. And as the left side is weakest, so is the woman the weaker vessel: also the males are conceived in the right side, the females in the left; and as the sides are defended by the arms, so must the woman by the husband.  
Q. Why was Eva made of the man, and not of the earth, as Adam was?  
A. Because Adam should love his wife the more, not only because she is of that same nature with him, that she is joined with him by carnal copulation, that she doth bring him forth children: but also because she is a part of his own substance. Secondly, Eva was made of Adam, to show that Adam is the beginning of the woman, and of all mankind. Thirdly, that we might learn from hence, that mystical conjunction 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. loaves: for God can of nothing, or of every thing make any thing.  
Q. Was this rib, whereof Eva was created, one of Adam's natural ribs, or was it a superfluous rib?  
A. It was one of Adam's natural ribs: for how else could he have said of Eva, Thou art bone of my bone? or how could Eva be said, to be form of Adam? Neither was Adam imperfect, although he wanted his rib: for God did fill up that place with flesh.  
Q. If Adam lost one of his ribs, how comes it, that the posterity of Adam have all their 24. ribs?  
A. Although Abraham was circumcised: yet he begot his children uncircumcised; and a retained man doth beget a whole man: for nature, if she be not hindered, retains her own force and vigour, and brings forth the perfectest effects she can.  
Q. How came it, that Adam, in losing his rib, did not feel pain?  
A. Either in regard of his deepesleepe, for those that are in a lethargy, do feel neither stripes nor wounds; or else, because God did suspend, and hinder the act of feeling, which is in the nerves.  
Q. Why doth not Moses speak as well of the creation of Eua's soul, as of her body?  
A. Because her body was otherwise created, than the body of Adam: but the manner of the creation of her soul, is all one with that of adam's, therefore there was no need of repetition.  
Q. Why was Eva brought to Adam?  
A. To signify, that she was Adam's companion. Secondly, a help 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 Eva a reasonable soul as Adam bad?  
A. Yes: because she was made for a help to man, which she could not have been without a reasonable soul: secondly, both receive a Law, upon both was inflicted punishment for the breach thereof; both their bodies are alike: redemption is promised too both; and both do expect glory.  
Q. Why did not God create Eva as soon as Adam?  
A. That Adam living a private life a while, might the better perceive the comforts of the married life. Secondly, that he might love God the more, who provided 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 essential difference. Secondly, if they were not of the same kind, how could they procreate children? Thirdly, they both have the same definition and essential properties. Fourthly, we read that maids have become boys, which could not be, if they were of diverse kinds, Plinius lib 7. Cap. 4. Gellius. lib. 9 Cap. 4. etc.  
Q. How could Adam and Eva be married, seeing they were so near a kin?  
A. The nearness of kin, which forbiddeth matrimony, is that which ariseth of carnal copulation, and Eva 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 be a help to one man. Secondly, to teach posterity, that God doth hate Polygamy. Thirdly, that the love of man might be the greater to his wife.  
Q. How is man and woman one flesh?  
A. Because they are joined together to live one common life. Secondly, in respect of their carnal 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 united in their children. Fourthly, because of the right and power the husband hath over the body of his wife, and the wife over her husband. 1. Cor. 7.  
Q. Why was not Adam and Eva ashamed of their nakedness?  
A. Because that externally, neither heat not cold, nor any thing else could hurt their body, internally there was no inordinate affection in the soul: but perfectly the inferior part of the soul did obey the superior. And thirdly, because there was nothing to be seen in their bodies, but that which was comely and decent; and therefore, Nihil putabant volandum, quia nihil senserant refr●●andum, Aug. li. 11. de Gen. Cap. 1.   

Questions on the third Chapter.  
Q. WHat is meant by the Serpent?  
A. Not the devil: for so these words should be metaphorically understood: 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 natural Serpent that did speak: for speech and reasoning do naturally belong to men, not to beasts: for they neither have reasonable souls, nor the instruments of speech: but it was the devil that spoke in the Serpent, using the same as his instrument to deceive. So then, there was both a serpent, which is proved both by the speech of Moses, and the punishment inflicted on the Serpent; & beside, the devil, which is known both by his speech and reasoning with Eva, as also by the testimony of Christ, calling the devil a manslayer from the beginning, john 8.  
Why was not Eva afraid to confer with the Serpent?  
A. Because the serpent (as all other creatures) was subject and obedient to man, neither durst they, nor could they afray him or hurt him, neither was there any place for fear in that happy estate.  
Q. Why did Satan use rather the Serpent, than any other creature?  
A. First, because God did not suffer him to take any other creature. Secondly, because the Serpent, of all other creatures, is most subtle, deceitful, prone to hurt, and deceive man: the Serpent is prudent to save itself: therefore it is said, Be wise as Serpents, Math. 10. and crafty to deceive others, as Paul saith, The Serpent by his craftiness deceived Eva, 2. Cor. 11. Chap.  
Q. Seeing it was the devil in the serpent, that deceived Eva, why doth not Moses signify so much?  
A. Because Moses writeth a history, and not a commentary, therefore all that is spoken here, he doth attribute to the Serpent, because Eva saw the Serpent, and conferred with the Serpent: but Satan she saw not.  
Q. What do these words mean, Your eyes shall be opened?  
A. This is meant of a further degree of knowledge, which Eva had not as yet: for the eyes of the body were opened already, and good and evil is not the object of bodily eyes, but of the mind, which is the eye of the soul.  
Q. What is that, You shall be as Gods?  
A. By Gods, may be understood 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 us.  
Q. Did not Eva see that this tree was good till now?  
A. Yes: she saw before but simply, but now she seethe it with an ardent desire to eat of it.  
Q. Why did God suffer Eva to be tempted?  
A. That there might be an occasion for the manifestation both of God's justice in punishing the wicked, and of his mercy in saving the repentant. Secondly, To show us, that although she had all happiness in that estate, yet she should not have been free of temptations. Thirdly, That we might learn to arm ourselves against Satan: for if he durst tempt in the estate of innocency, & in Paradise, what will he not do to us now, being driven out of Paradise?  
Q. What was the first sin of Eva?  
A. Incredulity, in not believing Gods threatening. Secondly, Pride, desiring to be like God. Thirdly, A lie, saying, that God did forbid to touch the tree. Fourthly, Gluttony, in desiring the fruit which was forbidden. Fiftly, Scandal, in drawing Adam to the same sin. Sixthly, A foolish excusing of her sin to God.  
Q. Why was the Devil so earnest to te●●● Eva?  
A. Because he hated God, and would not have man to glorify, but to anger him. Secondly, Because of his pride and envy: for he could not abide that man should be in such happiness, himself being in misery.  
Q. Why did Adam eat of this fruit?  
A. Partly, through the instigation of his wife; partly, through curiosity, desiring to try what kind of sin this should be, which God did prohibit: so N●●●● in vetit●●● semper, cupi●●●sque nega●a.  
Q. Was Adam deceived also, as the ●o●●● was?  
A. No: Adam was not seduced, but the woman, 1. Tim. 2. For Eva did not deceive Adam, because s●●e thought all was true that Satan spoke: but Satan deceived Eva, because he made her believe that, which he knew himself was false. Secondly, Eva confessed that she was deceived, but Adam doth not say that he was deceived, but, The woman gave to me, and I did ●a●e.  
Q. Was the sin of Adam and Eva the greatest sin that ever was committed?  
A. If we do consider one sin with another, than we say, that Adam's sin was not the greatest, for the sin against the holy Ghost is greater; but if we respect the circumstances of Adam's sin; to wit, the place, Paradise, where no occasion of sin was; the time when he sinned, immediately after his creation, at the first encounter yielding to his enemy; the excellency of the person that sinned, Adam, being created to Gods own Image: if we regard also that infinite hurt and misery that hath fain upon mankind, by that sin of Adam; we must confess, that it is the greatest sin that ever man committed.  
Q. Whether was the sin of Adam or Eva greatest?  
A. If we consider both their persons, than Adam did sin more grievously, because he was wiser and stronger than Eva, and he was the head of the woman: for this cause saith the Apostle, that by one man sin entered into the world, Rom. 5. yet in two respects, Eua's sin was greater than Adam's: first, in that she did believe the Serpent more than God; which Adam would not have done: secondly, in that she did entice Adam to the same sin.  
Q. How were their eyes opened after the eating of this fruit?  
A. They were not blind before, nor had they now more liberty of will than they had, or greater knowledge: but now they know evil by experience, which before they knew by science; and their eyes are said to be opened, because they perceive, their nakedness is ignominious, and their affections inordinate, which before were decent and holy.  
Q. Why did they cover their members, after the eating of the forbidden fruit?  
A. Because they were ashamed of their nakedness: secondly, by this they thought to hide their sin, but in vain: for none can hide sin but God; therefore blessed is he whose sin is co●ered, Psal. 32.  
Q. Why did they cover their privy members?  
A. Because their inordinate lust began most to appear here: secondly, these are the instruments of generation, which then became sinful; therefore all people are ashamed to see those parts, because sin comes by generation. Hence circumcision (the sign of regeneraon) was on this part of the body, Genesis 17.  
Q. Why did they take the leaves of the Fig tree?  
A. Because the leaves of the Fig three are broadest, or else, because their guilty consciences accusing them; and being in fear, they took of the leaves of this tree which was nearest.  
Q. What is meant here by the noise of God?  
A. This sometimes signifieth thunder, Exodus 9 sometimes any sound, Ezec. 12. sometimes Gods distinct voice like thunder, john 12. here it signifieth some fearful noise and sound, by which God would signify, that now he was coming to encounter with Adam.  
Q. What signifieth the wind of the day?  
A. This is a description of the evening: for at the going down of the Sun in those places, that are near the Mediterranean Sea, commonly the wind doth blow from the Sea; and as God came to judge Adam in the evening, so will he come to judge all mankind in the evening of the world, with the sound of the Trumpet.  
Q. How did God speak to Adam here?  
A. God speaketh in Scripture sometime internally by his Spirit, sometimes externally, either by Angels, or by men. Hear than it is like, that Christ spoke in the form of man; for in this form he did oftentimes appear to the Fathers of old; and in the fullness of time, this word was made flesh, and dwelled with us.  
Q. Why did not God accuse Satan, as he did the man and th● woman?  
A. Because Satan was already condemned for his pride, but the other two were to receive the sentence of condemnation; therefore he would not condemn them, till he had convicted them.  
Q. Whether did God course the Devil or the Serpent?  
A. He cursed both: the Devil mystically, and the Serpent literally; the devil as the principal agent, and the Serpent as his instrument: but this curse is pronounced of the Serpent only; because it was the Serpent that Eva did see and speak to, and the Devil did lurk 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 natural to the Serpent before man's fall?  
A. The Serpents creeping before was pleasant, now it is painful; than it was comely, now it is base, execrable and contemptible.  
Q. Why did God curse the Serpent?  
A. To augment Satan's grief the more, who used him for his organ in this wicked tentation: secondly, because the Serpent being Satan's instrument, was the occasion of man's fall: as the beast with whom any man did lie, was to be stoned, Levit. 20. thirdly, because by this God will show, how much he abhorreth sin, in punishing for man's wickedness dumb and senseless creatures; therefore the earth was cursed for Adam's sin, the beasts and fowls were drowned for the sin of the first world, the Cities that entice the Israelites to Idolatry, must be burnt; yea the cattles and every thing in those Cities, Deut. 13. yea the dumb creatures for man's sin, were daily offered up in sacrifice.  
Q. What is meant by the Woman's Seed, and the Serpent's seed?  
A. By the Woman's seed, is meant especially Christ, the Woman's Seed, according to the flesh; and with him, all the faithful: by the Serpent's seed, are meant both the ravenous beasts, which naturally hate mankind, as also wicked men, which are called Serpents in Scripture, and generation of vipers.  
Q. What is meant here by the Head and the Heel?  
A. By the Head of the Serpent, is meant the power of the Devil, sin and death; by which he woundeth us: by the Heel, is meant the humanity of Christ and his members, which Satan did hurt by the death of the Cross, and woundeth yet by persecuting his members.  
Q. How can the multiplication of the 〈◊〉 conceptions be a punishment for sin?  
A. The conceptions of the woman are a punishment, because sometimes their conceptions are imperfect and deformed: secondly, many children, being conceived, do perish before they come to maturity: thirdly, many children are wicked and rebellious, not regarding the womb that bore them with anguish, nor the paps which suckled them with danger. These are great punishments inflicted on women for the sin of Eva: fourthly, her conceptions are a punishment; for many infirmities do accompany a woman that is with child, as swimming: in the head, tooth-aches, perturbations in the mind, vitiosities in the stomach; as to refuse good and wholesome meats, to desire to eat those things which Nature (being sound) abhorreth.  
Q. What is the reason that women do bring forth their children in sorrow?  
A. God's decree in punishing the sin of Eva: secondly, the narrow passage of the belly, with a dilatation and stretching out of the internal parts thereof, causeth most sharp and sensible pains: hence the Scripture compares exquisite sorrow and pain, with the sorrows of the childbirth, Psal. 48. Mica. 4. Reu. 12. but this pain should not have been in the state of innocency.  
Q. Whereon was the ground cursed for Adam's sake?  
A. In that it did not bring forth fruit of it own accord, as it should have done, if Adam had not sinned, or at least, with little labour. Secondly, In that it brought forth noxious, & fruitless, and poisonable herbs after the Fall.  
Q. Why did Adam call his wife Eva, the mother of living?  
A. Because by this name he would testify his faith, in believing that Christ, the Seed of the woman, should bring that life again to man which be had lost by his sin.  
Q. Did God make coats of skins for Adam and his wife?  
A. Yes: but whether God killed some beast, or whether he created the skins of nothing, or of some matter, it is uncertain; howsoever, by those skins he did put Adam in mind of his mortality, and that he had need of clothing, both for his body, which now was to be subject to infirmities, as also for his soul, which now was defiled with sin, and therefore must be clothed with the righteousness of Christ; which garment he did put on by believing that Christ, the Lamb of God, should be killed to cloth his naked soul; 〈◊〉 this beast was killed to cloth his naked body: these skins also do signify our mortification: for, as these beasts were killed, so we must kill our sins; for this cause, the skins of the Sacrifices were given to the Priests, Levit. 7. Eli●● and john Baptist, with many other Saints, did wear skins. Hebr. 11.  
Q. Why did God doth them with skins?  
A. First; to show them that it w●● lawful for them to kill beasts, although not to eat, yet to cloth their bodies. Secondly, To teach ●s sobriety, for those were skins; not Silk, 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, jesus, for this was clothed with the skins of dead beasts: so Christ with our dead sins; for he became sin for us, that we might be made the righteousness of God in him: & so our jacob took our flesh and skin, and in it received the blessing for us.  
Q. Was it needful that Adam should be clothed now after his Fall?  
A. Yes. First, to hide his nakedness. Secondly, to defend his body from the injuries of the air. Thirdly, To assure him, that although he was a sinner, yet God would not quite forget him, and cast him away.  
Q. Why did God say, that Adam was like to him?  
A. By these words God would show how worthy Adam was to be scorned, who thought to be like to any of the three persons in the Trinity, for eating of the forbidden fruit: so this word (us) doth not signify Angels, but the three persons of the Trinity.  
Q. Why did God drive Adam out of the garden?  
A. To let him see how foolishly he had done, in giving more credit to his wife then to him. Secondly, to keep the tree of Life from him, lest he should abuse it, by thinking to have life by it, seeing he had now violated. God's Law; for although this tree was a sign of life before his Fall, now it is none. Thirdly, that by driving him from this tree of Life, he might seek for a better life than this tree could yield, even that heavenly 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 week he was cast out, is uncertain; yet it is thought the eighth day after his creation, he was cast out, in the evening of that day: for Satan did not suffer him to stay long there untempted: yet I do not hold that he was cast out that same day he was created: for so many things as fallen out between 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 have perceived the pleasures and happiness of that place; therefore he was not cast out that same day he was created.  
Q. Why would God have Adam to till the ground?  
A. Because now the ground was cursed, and would not yield fruit without hard labour. Secondly, by this servile work, he● would put him in remembrance of his sin, which brought him to this misery: yet afterwards God mitigated his hard labour, in freeing every seventh year from his tillage, to put them in mind of that ease they lost by sin, which was restored again spiritually by Christ.  
Q. What is meant here by the Cherubins and the fiery Sword?  
A. Not fearful visions, nor the torrid Zone, nor a fire compassing Paradise like a wall, neither the fire of Purgatory, as Theodoretus, Aquinas, Lyranus, and Ambrose do imagine: but by the Cherubins we understand the Angels, which did appear oftentimes with wings, as Daniel 1.9. and the figures of these were wrought in the tabernacle, Exo. 25. By the fiery sword, we understand most sharp and twoedged swords, which the Angels in the form 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 have 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 David did observe with a sword in his hand, 1. Chro. 21.16.  
Q. Why are these Angels called Cherubins?  
A. Because they did appear 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 love of God: they appear with wings, to signify there swiftness and diligence in executing Gods commandments.   

Questions on the fourth Chapter.  
Q. WHat is the subject of this Chapter?  
A. Concerning the propagation of mankind, especially of Cain and Abel, in whose persons were to be seen the wicked and the Church of God. Cain signifieth possession: this is a fit name to the wicked; for they seek nothing else but possessions and honours in this world, and therefore Cain built a City: so the wicked laboureth to be secure, to have rest and ease in this world: but Abel signifieth vanity and sorrow: so is the estate of the godly, their life here is but vanity, and they account all things but vanity, their life is sorrow, they weep for their sins, and for the vanities of this world, and because they are persecuted by the posterity of Caine.  
Q. When was Cain borne?  
A. After Adam was cast out of Paradise: ●or there he remained but a short while, neither was it fit, that in Paradise, a place holy, and the type of heaven, any carnal copulation, which now was sinful, should be committed.  
Q. Why did Eva say, I have obtained a son of the Lord?  
A. Because she was glad, thinking she had borne the promised Seed, that should tread down the Serpent's head: but she was deceived, for he was rejected, although he was the first borne, and therefore a King & Priest, and Abel, whom she counted vanity, was chosen, and his sacrifice accepted.  
Q. Why is it said that Abel was a feeder of sheep?  
A. To signify that Abel was the figure of Christ: for as he● was killed by his brother Cain, so was Christ of his brethren the jews: as Abel's sacrifice was received, so was that perfect Sacrifice of Christ accepted of the Father, as a full Propitiation for our sins; and as Abel was a shepherd, so was Christ the true Shepherd, that laid down his life for his sheep sake.  
Q. Wherein was Abel's sacrifice better than Cain's?  
A. In that it was of the best and fattest, signifying that the best things must be given to God. Secondly, it proceeded of faith and love that Abel carried to God, Hebrews. 11.  
Q. How did Cain know, that God respected the sacrifice of Abel?  
A. By some visible sign, as by fire from heaven consuming the sacrifice; for so he used to show afterward, that he liked the sacrifice by sending fire, as Levit. 9 jud. 6.1. Chron. 21. 1. Kings 18.  
Q. Why doth God say, that Abel's desire should be subject to his brother?  
A. Because Cain was the first borne, and therefore, by nature, had great privileges over his younger brethren; which words God speaks, to restrain him from hurting Abel: for though God accepted Abel's sacrifice, yet he would not take away the honour of Cain's Birthright, and the privileges that followed the same.  
Q. Why did Cain kill his brother Abel?  
A. First, for envy, because God accepted his sacrifice, and therefore he thought, that Abel should have obtained his birthright: secondly, by the instigation of Satan, who considering the holy life of Abel, thought, that of him should come the promised Seed; so he began already to persecute Christ.  
Q. Wherein was Cain's answer to God, evil?  
A. In three things: first, in that it was a lie: secondly, in that it was impious: for he lied not to man, but to God: thirdly, in that it was unreverent; Am I my brother's keeper?  
Q. Why is it said, that Abel's blood did cry to God?  
A. To express the wickedness of this sin. In Scripture four kinds of sin do cry to God: first, murder, as in this place: secondly, that fearful sin of Sodom, Gen. 18. thirdly, the oppression of the poor, Exodus 3. fourthly, the keeping back of the labourer's hire, james 5.  
Q. What is Cain's punishment?  
A. First, he was accursed: that is, deprived of God's love and favour, and hated of all good men, and he was the first man that was cursed: as the Serpent his father was the first creature that was cursed, because both the Devil and Cain were murderers; Adam was not cursed, but the earth for him: secondly, the earth also is cursed for Cain's sin, and made unfruitful: thirdly, he is made a vagabond and fugitive: signifying that he should be so troubled with the sting of his guilty conscience that he should be in continual fear.  
Q. Was Cain's sin greater than he could bear?  
A. No: for his sin was not greater than God's mercy, & his punishment was not greater than God's justice could inflict: and so, by these words he either accuseth God of injustice, in saying his punishment is greater than he can bear; or else he despaireth, if he say, his sin is greater than he can bear: and so he sinneth now more fearfully than before: for before, he sinned against his neighbour; here he sins against God.  
Q. What meaneth Cain, when he saith, he shall be cast out from God's face?  
A. By Face, either he means his presence in the Church: and in this sense, to be cast out from God's face, is to be excommunicated out of the Church; or by his face, we may understand his favour and protection, as often in Scripture: also in this sense, to be cast out from God's face, is to lose his love, care and favour; as to have his face, is to have all blessings.  
Q. Why was he afraid to be killed, seeing there were no more men now but Adam?  
A. Although Moses doth not mention other men at this time, because his drift is to speak only of the propagation of the Church, yet we must know, that now when Ab●l was killed, mankind was multiplied; for he was killed the 129. as some, or the 130. year of the world, as others do think.  
Q. What it meant by the sevenfold punishment, that they shall suffer who shall kill Cain?  
A. By this is either understood, that they shall be punished to the seventh generation, or else, by sevenfold is understood manifold, as often in Scripture. So then, he that did kill Cain, should be most severely punished: not only for murdering a man, but also for murdering such a man as was marked by God, that he should not be murdered.  
Q. But why would not God have Cain killed?  
A. First, to show that he abhors murder: secondly, he would have him to live long in bear and torment: thirdly, that by him, living so long in torment and misery, others might be warned to abhor murder: fourthly, that he might have the longer time to repent him for his sin.  
Q. What mark was this that God set upon Cain?  
A. Whether it was a mark on his body, or madness, and fear in his mind, it is uncertain; yet it was some real and visible sign, that men might be warned by, not to meddle with him.  
Q. How is it understood, that Cain went 〈◊〉 from God's presence?  
A. Hear his presence doth not signify his knowledge and power; for none can flee from that, as Wither shall I flee from thy presence? Psalm 139. and jonas thought to have fled from this presence, jonas 1. But his presence doth signify here, the place of his worship, where he shown his presence, and that is his Church; or else, he went out of God's presence, that is, he was deprived of God's love and favour.  
Q. Why did Cain build a City?  
A. For his better security, for he was in continual fear: secondly, because he was worldly-minded, placing his happiness in the cities and forts of this world, and not looking for that city whose builder and maker is God: thirdly, that he might the more securely tyrannize and pray upon other men's goods and lands: for he is the first King and Conqueror in the world: and therefore Kings should not delight in conquering kingdoms with blood, lest they be counted the successors of Cain and Nimrod, that mighty Hunter; for, Magna imperia sunt magna latrocinia.  
Q. When did Cain build this City?  
A. Not when Henoch was borne, for the● there was no great need to build; seeing there were but few persons in the world; but in his old age; for Cain lived a long time, and now mankind was greatly multiplied.  
Q. Why did he call his City Henoch, and not by his own name Cain?  
A. Because his own name was odious to the world, in respect of his murder, therefore he would not disgrace his city, and those that dwelled therein: secondly, because he loved Henoch exceedingly; therefore he would immortalize his name.  
Q. How is it understood, that jabel was the father of them that dwelled in tents, and had cattles?  
A. He was the inventor of shepheardry, & of feeding of , now Abel being dead: for tents here signify such tents as shepherds do use, and not those that soldiers do use in wars.  
Q. Who were the first Inventors of Music, and Smith's craft?  
A. Not Pythagoras, Linus, Orpheus, or Vulcan, but jubal, and Tubal-Caine, the posterity of Cain; so we see, that in external things, Cain and his posterity were blessed, as the wicked are generally in this life, but the inheritance of the Saints is in heaven.  
Q. Was it lawful for Lamech to have two wives?  
A. No: for it was against the first institution of Marriage: secondly, against the law of Nature, which doth show, that one should be content with one: thirdly, this plurality of wives did arise of incontinency and lust, and not of desire to propagate to the increase of the Church, as many Saints have done.  
Q. What is meant by these words, I would slay a man in my wound, & c?  
A. Hear Lamech perceiving that he was hated for his cruelty, braggeth to his wives of his strength, that although he were wounded, yet he were able to kill a man; this he did speak, to make his wives and others fear him the more: the Hebrews think, that Lamech did kill Cain in the wilderness, thinking him to be a wild beast; and perceiving that it was Cain, he killed also the young man that deceived him.  
Q. What meaneth these words, If Cain shall be avenged sevenfold, then Lamech, & c?  
A. Either he speaketh this, to affray others from killing him, although he was a murderer, & so making a derision of God's judgement he had laid upon Cain, as if he woul● say; If he that killeth Cain, shall be punished sevenfold: then he that killeth me, shall be punished seventy sevenfold; that is, a great deal more: or else, by these words he seemeth to repent for his murder: as if he would say, Was Cain punished so hardly for his murder? then I am worthy of a seventy sevenfold worse punishment.  
Q. Was Sheth the third son of Adam? or had 〈◊〉 ●●y more besides those three mentioned in Genesis?  
A. It is credible, that in the space of an hundred and thirty years; (for in the hundred and thirtieth year Sheth was borne) Adam had many more children than those three, because that Adam and Eve were created perfect, and apt for procreation. So also it was necessary that the world should be multiplied, according to GOD'S Decree, Increase and multiply. But these three Moses only nameth, because of all the rest, they were most eminent; Abel, the ripe of Christ and the Church, which are Abel's, that is, mourners in this life: Cain, the type of the devil and his Church, and the father of the wicked; Sheth, the origin and root of the Church, the Father of Christ: ye● the origin of all mankind after the flood: for Abel was killed, and Cain's posterity drowned.  
Q. Why doth Eva say, that God hath put another seed to me, in stead of Abel, speaking of Sheth, and not of any other of her sons?  
A. Because Sheth was likest Abel, of all E●●'s children, both in religion toward God, uprightness of life towards men, and in love and reverence towards his Parents.  
Q. What did Enoch signify?  
A. Sorrowful or miserable: he also was a type of the Church, which is pressed, although not oppressed with sorrow and misery in this life.  
Q. Why doth Moses say, that in his day's men began to call on the name of the Lord?  
A. To signify, that now men began to worship God, more publicly than they did before, to exhort the people to repentance, to preach openly: but we must not think that God was not worshipped at all till now: for Adam did worship God, and taught his sons Abel and Cain to sacrifice, and Sheth also was an holy man, and type of Christ and of the Church.   

Questions on the fift Chapter.  
Q. WHy doth Moses rehearse the ten generations of Adam?  
A. First, to show the genealogy of Christ the promised seed. Secondly, because he is to speak of enoch's translation, therefore he would show his generation. Thirdly, to show that amongst these multitudes, God had his Church, although it was then small: for God hath never wanted some since the creation, who do worship him, and call upon his name.  
Q. Why doth Moses say here, that God did both create and make man? and what is meant by Adam here?  
A. He doth distinguish creation from making: for to be made, is to be form of some pre-existant matter: but to be created, is to be produced of nothing: then both these words he used, to signify the diverse poducing of the soul and body. The soul is created, because it is produced of nothing: the body is made, because of some thing: and by Adam, he meaneth both the man and the woman, giving them one name, to signify that they are both of one flesh.  
Q. How is it understood, that Adam begat a son after his image?  
A. First, by his image, we understand his nature and substance. Secondly, his reason and power he had over all other creatures. Thirdly, the corruption of his nature: so that now Adam being sinful and mortal, begetteth sinful and mortal children: then Sheth was begotten after the image of Adam, a man endued with reason, and dominion over the creatures, subject to sin and death as Adam.  
Q. Why is it not said, that Adam did beg●● Cain and Abel after his image?  
A. Because a part of this image doth consist in bearing rule over the creatures, which dominion Abel had not being taken away by untimely death; and from Cain this power was taken away, because he was accursed, and the earth commanded not to yield her increase.  
Q. What doth this name Sheth signify?  
A. To be set, or appointed in stead of Abel▪ and as Abel was the type of mortality, so Sheth is the type of our resurrection for Adam seemed to be dead, Abel being killed, and Cain accursed: but in the birth of Sheth, he seems to revive again: and as he in Sheth was revived, so we all in Christ shall be made alive: and in that Adam giveth the same name to his son that Eva did, they both testify their faith and hope they have in the promised Seed.  
Q. Why are the years of Adam and the rest ●●lled days?  
A. To signify, that although our life be never so long, it shall consume as days; for all years are composed of days: therefore every day we should be mindful of Mortality, and think, that every day is the last: and we must beseech God, that he would teach us to number our days.  
Q. What is the cause that Adam, and the rest here named before the Flood, lived so long?  
A. First, because they lived soberly, and were contented with simple diet, not pampering their bellies, as now with variety of dishes. Secondly, the constitution of their bodies were better than ours, stronger, and not subject to diseases. Thirdly, they had more experience and skill in the nature of herbs and fruits, which they did eat, than we have. Fourthly, the earth than brought forth excellenter herbs for the food of man, than it hath done after the Flood. Fifthly, God would have them live so long, that Mankind might the more be multiplied. Sixthly, that man might the more commodiously find out Arts and Sciences, which they could not do without long experience. Seventhly, the moderate temperature of the air was then greater. Eightly, they did live so long, that Adam might teach them the Creation of the World, his happiness in Paradise, and rejection from thence, etc. that the knowledge of God and religion, might the better be established amongst them, and propagated by them.  
Q. What kind of years were those that Moses mentioneth here?  
A. Not the years of the Moon, which we call months: for by this computation we should confess, that Kenan and Enoch did beget sons and daughters before they were seven years old, and that Abraham being 17. years of age, was a very old man: but Moses meaneth the years of the Sun, which were equal with our years, as we have proved in the Preface, upon the second book of our jewish History.  
Q. Why did Moses subjoin unto every one of their lives, this particle (and he died?)  
A. First, to show the inevitable punishment and consequent of sin upon all Mankind. And from hence we may conclude, that every one that dieth, is a sinner, even children; for death is the wages of sin. I except Christ, who died, not because he sinned, but because he came to destroy sin, and death, and Satan, that hath the power of death. Secondly, to show the vanity of this life, which is so short. Thirdly, to put us in mind of our mortality, that we might prepare ourselves for our end: all must die, even those are gone that lived so long; and although that we think they lived many years, yet we may truly say, that they did not live one whole day, for none of them lived 1000 years, which to God is as one day.  
Q. What is the cause of the great difference between the Hebrew copies, and the translation of the Septuagints, in the computation of the years between Adam and the Flood?  
A. We cannot say, that those seventy Interpreters, which Ptolemy did employ in translating the Hebrew Bible into the Greek tongue, did err in their computation, seeing they use no figures, as the Greeks' and Latins do in this computation; but they use the names of their numbers. But rather we think, that those that copied out the translation of the Septuagints, out of Ptolemeus Library, did err, in mistaking the Greek figures; for one letter or figure may easily be mistaken for another: or else they were somewhat negligent, because they thought these numbers of years not to be necessary. But we must adhere to the Hebrew verity, or else, if we follow the Septuagints in their computation, we must yield, that Methusalem did live after the Flood 16. years, which is directly against the truth of God's Word, which affirmeth, that eight souls did only escape the Flood, that is, Noah and his Family.  
Q. Did Henoch die, or not?  
A. He did not die: so witnesseth Paul, Hebrews 11. and Moses also in this place: for he subjoins to every one of their lives that lived before and after Henoch, until the Flood (and he died;) but of Henoch he speaketh no such thing.  
Q. Why did God translate Henoch, that he should not see death?  
A. First, that he might assure the faithful, of their resurrection and life eternal: secondly, because the world did degenerate, & came, as it were, to the height of impiety: therefore he took him away, left he had been defiled with their wickedness, and so be made partaker of their plagues: thirdly, because God would show the world, how highly he esteemeth those that walk with him, that is, that obey, love, and fear him.  
Q. Whither was Henoch translated?  
A. Not to the earthly Paradise; for that was destroyed with the Flood: but he was translated to that heavenly Paradise, whereof Christ speaketh to the good Thief on the Cross, and whither Elias was caught: now, although be died not, yet his translation was in stead of death.  
Q. What signifieth No?  
A. Rest: which name his father Lamech gave him, because of the comfort he should have of him, thinking that he was the promised Seed that should tread down the Serpent's head: or rather, because that he perceived by the Spirit of prophecy, that he should be the type of Christ. For as No restored the world after the Flood: so did Christ, after the flood of his Father's wrath, restore the world to spiritual life: secondly, as No did build the Ark, so hath Christ built the Church: thirdly, as No offered sacrifice, whereby God smelled a savour of Rest, and said he would curse the ground no more: so in Christ's Sacrifice which he offered on the cross, is the Father well pleased; and he will not be angry with his Church for ever.  
Q. How was No a comfort to Lamech, concerning the sorrow and work of his hands, and touching the earth which the Lord cursed?  
A. By Sorrow, and the works of our hands, may be understood sin, which is our own work; as holiness is the work of God: by the earth, which was cursed, we understand the barrenness of the ground, and the hard labour of the husbandmen: for the ground was cursed twice; once for Adam's sake, and once for Cain's: but now Lamech comforteth himself, that No shallbe acceptable to God, who, for his sake, appointed times and seasons for sowing and reaping, and gave No the skill to find out wine that comforts the heart of man: and also, in his time, God did sweep away the sins of this age, which did grieve Lamech, with an universal flood.  
Q. Which of noah's three sons were eldest?  
A. japheth is the eldest, as it is plain, Gen. 20.21. I'm 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. jacob 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 speak most.  
Q. Why did the patriarchs here named, abstain so long from begetting children, as No, till he was 500 years old, & c?  
A. As they lived longer than we, so they were not ready so soon to beget children, as we are: for now, when a man is 30. he is in the prime of his years: but then none was said to come to man's estate, till he had been a 100 years and more. Secondly, Moses drift her is not to set down 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 speaks of the youngest; as Matthew, in describing Christ's genealogy, speaketh of Isaac, not of Ishmael; of jacob, not of Esau; of judas and David, not of their elder brethren, because of them came not the Lord.   

Questions on the sixth Chapter.  
Q. WHat is understood by men, that began to multiply?  
A. By men, we understand the sons of Cain, who, because they took many wives, did increase faster than Seth's posterity; and as they multiplied, so did their sins multiply: for the multiplication of mankind is a blessing: but we see, the more blessings God bestoweth on us, the worse we are.  
Q. What is meant here by the sons of God?  
A. Not Angels, neither good nor bad, neither with bodies, nor without bodies: for they being Spirits, are not moved with carnal lust; neither was it to drown them, that God sent the flood, but to destroy man: therefore by the sons of God, is understood men; for of them only doth God speak here, throughout all the Chapter.  
Q. What sort of men were these, that are called the sons of God?  
A. Some think, they were very tall and mighty men: therefore they are called the sons of God; as the mountains of God, the Cedars of God, that is, high and tall hills and Cedars: others think, they were the sons of Princes and judges, which are called gods in Scripture: others again say, that they are those whereof Paul speaketh, Rom. 8. They that are led by the Spirit of God, they are the sons of God; that they were holy and just men: but they are of soundest judgement, that by them understand the posterity of Sheth, who although they degenerated, yet Moses giveth them that honourable title, to show their ingratitude, in forsaking their heavenly Father.  
Q. Why is the posterity of Sheth called the sons of God?  
A. Because God had separated them from the rest of the world, as a peculiar people to himself, they did serve him and reverence him as their heavenly Father: secondly, because Sheth their father was an holy, and just man, & by consequent, the son of God, both by adoption and imitation: therefore God doth honour his posterity, in calling them the sons of God, for their father Seth's sake: so we see what an honour it is to have holy parents.  
Q. Was it unlawful for the sons of God to take to themselves wives of the daughters of men?  
A. Yes: for those daughters of men were Cain's posterity, excommunicated from the Church: for they were the sons of old Adam, because they were not borne again by the immortal seed of the Word. Now it was unlawful for Seth's posterity to marry Cain's 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 have their sons marry with Canaanites: secondly, they took those wives, not for multiplication of mankind, but to satisfy their immoderate lust: therefore this copulation was unlawful, for they should not have defiled their bodies; as knowing they are the Temples of the holy Ghost.  
Q. How do we know that these were not Angels, which are called here the sons of God?  
A. Because Angels are Spirits; not composed of any physical matter, nor enclosed into bodies, as the souls of men; therefore they cannot be moved with carnal lust.  
Q. Some do think they have bodies, and therefore are here understood to have taken them wives of the daughters of men; how then is it, that they have no bodies?  
A. If they had bodies, they should be either celestial or elemental; celestial they are not; for heavenly bodies have but one kind of motion, which is to turn round; but Angels ascend and descend, and have all other kinds of moving. Elementary they are not; for whatsoever is composed of Elements, is corruptible; but the Angels are not. If they say that Angels: have in them but one element; then I would know which it is. Again, they should grant, that the bodies of Angels are more ignoble than the bodies of men; because in sublunary bodies, the more elements they are composed of, the nobler and perfecter they are: and if their bodies are base, than their minds are imperfecter: for there is a proportion between the form and the matter.  
Q. Cannot Angels beget children?  
A. No: for they have no feed fit for procreation, because they feed not: for seed is a part of our food. Again, if they could procreate children, they should be distinguished in male and female; for both these must concur in procreation.  
Q. What is meant by these words, My Spirit shall not always strive with man?  
A. By the word Spirit, is not understood God's providence, nor God himself taken essentially, nor his wrath and indignation; nor man's soul: but Spirit is taken for God himself personally, or for the holy Ghost, the third person in the Trinity; by which Spirit, Christ preached in No, to the disobedient spirits of the old world, 1. Pet. 3. The meaning than is, My holy Spirit shall not contend always (or a long time) with sinful man, by exhorting, convincing outwardly, and inwardly by the checks 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 here?  
A. Not flesh properly so called: secondly, nor as it is taken for the nature of man, as john 1.14. Christ the Word, is said to be made flesh; but here it is taken for the corruption of man's nature. Here then God calleth man, whom he had made to his own Image, flesh, to make him ashamed that he hath so miserably fall'n from his first integrity: for Adam was made a living soul.  
Q. Why saith God, that the days of man should be an hundred and twenty years, seeing that after the Flood, many did live till they were above?  
A. It is true, that Sem lived five hundred years after the Flood, some four hundred, some two hundred, and many till Moses time, lived an hundred and thirty years. So that these words must not be understood, as though God, after the Flood, did prolong man's life, only to an hundred and twenty years: but these one hundred and twenty years, are meant of that time that God gave to the first world to repent in; so long No preached, and builded the Ark.  
Q. It seems there was an hundred years from the uttering of this speech, till the Flood: for Sem, after the Flood immediately, was an hundred years old; and he was borne when this speech was uttered.  
A. From the uttering of this speech, until the Flood, there was an hundred and twenty years; but this was spoken when No was four hundred and fourscore years old, that is, twenty years before he was five hundred; and before Sem was borne: yet Moses speaketh of Sems' generation, before the uttering of these words, because speaking of the generation of the Fathers, from Adam, until the Flood, he would not leave out the generation o● Sem; although he was borne twenty years after the uttering of these words of God.  
Q. What were these Giants that are here mentioned?  
A. They were men of great stature of body, and therefore strong and powerful, as also cruel, wicked, ambitious; in Greek they are called Gigantes; that is, engendered of the earth, not as though they were the sons of the earth; as the Poet's thought; but because of a great deal of earthly substance they carried about in their bodies; as also, in respect of their minds, being earthly-minded: in Hebrew they are called Nephilim, from falling, because as Apostates they fell from God: and being cruel, they fell on men, and caused many, by fear, to fall before them.  
Q. Then is it true, that there have been such mighty men of great stature, which we do call Giants?  
A. Yes: both sacred and profane histories do testify so much. Augustine saith, libr. 15. de Civitate Dei, That he saw a tooth of a man, as great as an hundred of ours. Pliny recordeth in his seventh book, That in Creta, out of a hill, was digged the body of a man of six and forty cubits. The Spies that were sent to Canaan, reported that they seemed Grasshoppers, in comparison of the Giants of that Land, Num. 13. The iron bed of Og, king of Bashan, was nine cubits long, and four cubits broad, Deuteronomy 3. Goliath of the Philistines, was a mighty great Giant: and many more examples might here be alleged.  
Q. But were these Giants begotten of devils and women, as some have thought?  
A. Seeing these Giants were of the same substance and nature that other men are, differing only in the quantity of their bodies from others, which is no essential, but accidental difference, they were men, and begotten of men and women: secondly, if devils had begotten them of women, they had been neither men nor devils, but a third kind different from both; for when two of diverse kinds couple together, they bring forth a third kind different from both: as the Horse and the Ass beget a Mule, which is neither horse nor Ass: now, devils and women being much more different in nature, could not bring forth Giants, seeing these were men: thirdly, devils being spirits, cannot procreate, as is already proved.  
Q. What was the sin of the first world?  
A. Moses in the fift verse of this. Chapter describes their wickedness, that it was great: secondly, it was universal, and not amongst a few: thirdly, it was voluntary, of purpose; their whole study was bend to wickedness: fourthly, it was not for a while, but all the days of their life. So then, it was not without cause that God sent a flood of water, to cleanse the earth from that flood of sin, with which it was overflowed.  
Q. How is it understood, that God was sorrowful, and repent?  
A. God properly repenteth not, 1. Sam. 15. for it is contrary to his prescience: neither is he moved with sorrow, because he is unchangeable, jam. 1.17. But these, and such like speeches, are attributed to him, after the manner of men: for man, when he repentes, changeth his deed: so God is said to repent, when he changes that which he did before; and as man, when he destroyeth that which he loveth, is grieved: so God is said to be moved with sorrow, because he comes to destroy man, whom he so highly loved, and advanced over all the creatures.  
Q. Why did God say he would destroy the beasts and the fowls?  
A. Not because they sinned: but because they being created for man's use, man their Lord and master being punished, they must also suffer with him: for by this, God will show how he abhorreth sin, in punishing dumb beasts for man's sin: so the beast that lieth with man, must be killed, though it have no wit, Leu. 20.2. When man was drowned, there was no use for the beasts. Thirdly, to augment man's punishment, and make it the more fearful, when not only he, but all his goods and possessions are seized upon by God's wrath.  
Q. What mean these words, Noah found grace in the eyes of the Lord?  
A. That is, God was favourable and merciful unto him. So this phrase is used of Lot, Gen. 19 of Moses, Exo. 33. of David, Acts 7. of Mary, Luke 1. Here we see, God's children shall not want their commendations, howsoever the world despiseth them. No is here hated of the world: but he found grace in God's eyes. Secondly, we see, that God will not destroy all mankind, but will save a few for propagation of his Church. Thirdly, there was no time so corrupt, in which God had not some to worship him.  
Q. Wherein did No find grace in God's eyes?  
A. In that he was preserved from the flood, when the world was destroyed. Secondly, in that mankind was preserved and restored by him. Thirdly, in that his dominion over the creatures was restored, as it was to Adam. Fourthly, in that he received a larger Patent than Adam had, to eat flesh. Fiftly, in that God did smell a savour of rest in his Sacrifice. Sixtly, in that God maketh a covenant wi●● him, confirmed by the Rainbow, that he will never destroy the world again with water. Seventhly, in that he was a type of Christ and his Church; and many other prerogatives had No, which were as many pledges of God's favour to him. In Hebrew, No signifieth grace, the order of the letters being changed.  
Q. What is meant here by the generations of No?  
A. His offspring and things that befell him, of which he doth not speak immediately, but of his virtues, that he was a just & perfect man, etc. And at these words the Hebrews do begin a new section which reacheth to the 12. Chapter: so that they divide the whole Law into 54. Sections or Lectures, which they read in 52. Sabbaths, and Genesis is divided into 12. Chapters, or Lectures.  
Q. How is No called a just and perfect man?  
A. Not absolutely so, but in respect of that froward generation. Secondly, because he endeavoured to be so, and made a conscience of his ways: for God accepts the will, for the deed; and a part, for all. Thirdly, because of his faith: for we are justified by faith; and the just liveth by faith. Now. No was made heir of righteousness, which is by faith, as it is in the Hebrews 11. And this doth the more commend noah's righteousness, that in such a froward age, he was just and perfect.  
Q. How is it understood, that the earth was corrupt before God?  
A. By the earth, we understand men, both because they are the inhabitants of the earth, as also because they were earthly-minded. And here, to their disgrace, they are called earth, as before, flesh, who should have been spiritually and heavenly-minded (before God) that is, openly in his sight: or Elohius may signify Princes and judges, here: so that in the open sight of their judges, they wrought wickedness. Hence than we see, that it was not the Stars, or any natural causes, that raised the flood: but only God, being provoked by sin.  
Q. Why is it said now, that God looked on the earth?  
A. Not, as though he did not look before: (for all things are naked before his eyes:) but now he is said to look on the earth, because he cometh to punish the earth. And this showeth us, that God did not rashly, and unadvisedly punish the earth, but he looked upon it first, that is, he did seriously consider, there was great cause to punish Mankind.  
Q. What is meant here by all Flesh?  
A. Mankind, Synecdochicè, and not the beasts also, as the jews thought; for they cannot properly be said to corrupt their way, because they want reason. Laws are not made for them, they are not capable of life eternal, they are not subject to sin, and not liable to punishment.  
Q. What is meant by way?  
A. Their religion and faith, as Acts 18. Secondly, their manners and course of life; as malice is called the way of Cain, jude, verse 11. covetousness the way of Balaam, 2. Pet. 2.15.  
Q. How is it understood, that God destroyed the earth?  
A. The earth was destroyed for the sin of man: as in other particular judgements, men's goods perished with them, Numb. 16.32. Ios. 7.15. yet the earth was not destroyed, in respect of her substance, but of her ornaments and fertility, which was much diminished by the salt water.  
Q. Why would not God save No by some other means, but by the Ark?  
A. Because, by this means God would have the world to see, that his judgements were coming, when they beheld the Ark preparing; and if they would not repent, they might, at least, be made inexcusable, who both seeing the Ark in making, and hearing No● preaching, did not repent. Secondly, because by this means, he would exercise Noe's faith the more, which was very great; that although the rest of the world did scorn him, and followed their own courses: yet he believed that God would perform his promise. Thirdly, although God at all times may work miracles, yet most times he worketh by natural causes: therefore in the Desert he fed his people with Manna, when he might have fed them with nothing; so he might have given them Canaan without their own help; yet he would have them fight for it: and here he might have preserved No more miraculously; but this way he thought fittest.  
Q. Was this Ark like our ships?  
A. No: but this was like a chest or coffin, made not to sail, but to swim; and this form was most commodious and capable of so many kinds of creatures: and this Ark was admirable, both in respect of the long time it was in building, in respect of the greatness thereof, of the end, it was made to preserve all kind of creatures, of the wonderful preservation thereof in that dangerous Flood; as also, of many things whereof it was the type Concerning this Ark, the Poets have stolen much out of this place.  
Q. What kind of tree was the Ark made of?  
A. The word Gopher doth signify the Cedar, Fir, and Pine trees; so it is uncertain which of those it was made of, neither is it much material: but this word is not found in any other place of Scripture.  
Q. How large was the Ark?  
A. The length was 300. cubits, the breadth 50. and the height was 30. cubits: now a cubit is the measure from the elbow, to the finger's end, containing a foot and a half: but if the men of that time were bigger than now, (as it is like) then the cubit was also bigger. Then we must not think with Origen, that those were Geometrical cubits, whereof every one contains 6. common cubits: for Moses doth not speak here of any other cubits, than he doth elsewhere: and of no other kind of cubit do we read in Scripture, then of those common cubit's abovenamed, as Exodus 27. Deut. 3. 1. King. 17. etc. So then, the Ark, by this reckoning, was six times as long as it was broad, and ten times so long as it was high. But how so many creatures could be contained in so little room, was not impossible for him, that miraculously sent the Flood, and delivered No from the same: yet if we duly consider the bigness of the Ark, we shall find there was room sufficient for them all.  
Q. How could No and his three sons build so great an Ark?  
A. Although they were the chief builders, yet we must think, there were many more under them hired, who laboured in building for their wages, although they believed not, and so they perished with the rest.  
Q. Was there a window in the Ark?  
A. Yes: but the Hebrew word is Zohar, which signifies light: therefore the Hebrews thought that this was no window, but some precious stone that was hanged in the Ark, to give light to the creatures therein: yet we must not deny, but that there was a window; for No, in the eight chapter, is said to open the window, and let out the Raven and Dove: others say, that this Zohar was a Lamp or candle, appointed to burn so long as No was in the Ark, because the Sun did not shine all that time: but this is fabulous.  
Q. What is this (And in a cubit thou shalt finish it above?)  
A. That is, Thou shalt bow the roof of the Ark but a cubit, so that it may be almost flat; but yet so, that the water may easily slide off.  
Q. How many rooms or stories were there in the Ark?  
A. Three rooms: the highest for Man and the Fowls; the next, for all kinds of meat and provision for the creatures; the lowest and third room for the Beasts. These three are only mentioned here: therefore Origen was deceived, that thought there were five rooms. As in this Ark there were three rooms, so in Moses Tabernacle, and salomon's Temple, were also three. The Church also (figured by the Ark) hath three states: before the Law; under the Law; and under Christ.  
Q. Why would God establish his Covenant with No, before the Ark was built?  
A. To confirm noah's faith the more: for he had need of such a promise, that went about such a hard and dangerous work, as the building of the Ark was. And here we see, that God never employeth his servants in any hard work, but he giveth them comfort, strength, and courage to perform it. And so it is our part, to rely on God's promises with No, and not to incline either to the right or left hand.  
Q. What covenant was this that God made with No?  
A. That he would preserve him and his Family in the Flood: and this is a type of the covenant which God hath made with us in Christ. Now this covenant belongeth to No and his Family: so all God's covenants to the faithful, and their children also. As for Noe's sake, his family was saved: so for the company of one holy man, many shall escape in the day of God's wrath. For Paul's sake, all that were in the ship were saved. Here, this is called God's covenant, because he binds himself to save us: so elsewhere it is called our covenant, Zach. 9.11. because on our part, we are bound to believe and obey him.  
Q. What sorts of creatures was Moses commanded to receive within the Ark?  
A. All those that could not live in the water; as men, beasts and fowls. fishes then and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, those creatures that can live both on the land and in the water, were not received: secondly, the perfect creatures, that is, such as are procreated by commixture of male & female (for the male & female are here mentioned.) Then mice & such like as are engendered of corruption, were not received. And here Moses is commanded to receive two of every sort, which in the next chapter is better explained; for of the unclean, two are received, of the clean, seven; three males and females for generation; and one male for the Sacrifice. Hear we see, that God for noah's sake, saveth all those sorts of creatures, extending his mercies, even to the beasts, for his servant's sake.  
Q. How did No gather together all these creatures? did he hunt for them?  
A. No: but they came of their own accord, the Lord leading them thither; and here they are brought to No, as before to Adam: yet, although God brought them to the Ark, notwithstanding, No must bring them within, and place them in the Ark: No is the type of Christ's Ministers, who do not lead Christ's sheep to the Church, because being moved by God's Spirit, they come of their own accords; yet the Minister gathereth them together, and doth unite them by the Word and Sacraments.  
Q. If all kinds of meat were laid up in the Ark for the creatures; then whether, or not, was there also flesh for those creatures, that lived only on flesh?  
A. First, before the Flood, neither man nor beast did eat flesh; but this power of eating flesh was given after the Flood: secondly, we do not read of any beasts that were brought into the Ark, for meat, but only for generation and sacrifice: thirdly, if there had been beasts in the Ark, for eating, and so many as might serve for a whole year, surely there could not be room enough for them; beside, their flesh would have putrified; and that had been filthy and loathsome to man: therefore they did not eat flesh at that time, but either grass, fruits, or seeds: for these they fed upon when flesh was wanting. Besides, God, that caused them to come to the Ark, of their own accord, and to remain so long obedient to No, could also sustain them so long without flesh, only upon herbs: for those were better, at that time, than now: and the temperature of those beasts was sounder.  
Q. Why was God so careful to provide food for those dumb creatures?  
A. To let us know and admire his infinite goodness, in not only creating them for man's use, but also, in preserving them to the same end: secondly, that by this carefulness of his, we may be induced to love him the more: thirdly, to depend on him in our extremities: for if he had a care of them, when they could not care for themselves: much more will he be careful of us in our necessities: fourthly, he would not save them in the Ark, as he did the Israelites in the red Sea: and as jonas in the Whale's belly, miraculously: but he would have here both man and beast, to use the means of the Ark, and of the food he gave them, for the preservation of their life: to teach us, that we should not despise the ordinary means that God hath apppointed for the conservation of our life: fifthly, to teach all Christians that have children, wife, or family, to provide for them things that may sustain their natural life: seeing God had such care to maintain the life of these creatures, which are not so dear to God as men are.  
Q. What is the commendation that No hath here in the end?  
A. That he did according to all that God commanded him; therefore he became heir of the Righteousness that is by faith, Hebr. 11. Then here was his glory, not in that he knew God's commandments, but in that he did them: secondly, he did not a part, but according to all that was commanded him: thirdly, his faith and obedience was wonderful: if we should consider the circumstances thereof; as the bigness of the Ark, the long and tedious space of an hundreth years, cutting and bringing together so many trees, the taunts and scorns he did endure of men, the fear he was in, for preaching they should all be drowned, the care and sollici●ede he had, to gather together so much provision for man, beasts and fowls: yea to bring into the Ark so many sorts of wild beasts; and lastly, to enclose himself therein for a year, as in a Sepulchre: all these being considered, shall make us acknowledge, that h●● Faith and Obedience was worthy of eternal commendations.  
Q. Whereof was No and the Ark a type o● figure?  
A. Of Christ and of the Church: for No was the type of Christ, in that No is rest: so Christ is our rest, & in him we have rest for o●● souls; our consciences have rest from the gilt and punishment of sin, from the condemning and commanding power thereof; and after this life, we 〈◊〉 rest from our labours, even in the bosom of Abraham. Secondly, as No preserved soon from the flood, so hath Christ from the floods of God's wrath. Thirdly, as No in the Ark of wood did save them, so Christ upon the Cross of wood, hath saved us. Fourthly, as out of the Ark there is no safety, so ou● of the Church there is no salvation. Fiftly, 〈◊〉 the Ark was made of diverse sorts of trees, so is the Church of diverse sorts of men. Sixtly, 〈◊〉 the Ark was a long time in building, so hath the Church a long time in making. Seu●●hly, as in the flood God drowned sinners, so in baptism (whereof the flood was a type) God drowneth our sins. Eightly, as the planks of the Ark were joined together with Pitch; so should the members of the Church be joined together with love. Ninthly, as No not only built the Ark, but entered therein, so Christ not only built the Church, but dwells therein. Tenthly, as in the Ark were all sorts of creatures, so in the Church are all sorts of Christians. Eleventh, as in the Ark were more beasts than men, so in the Church are more bad than good. Twelftly, as in the Ark was all kind of corporal food for the creatures, so in the Church is all kind of spiritual food for Christians. 13. As in the Ark was a window to give light to the eyes, so in the Church is the Word to give light to the minds. 14. As there was a door for the creatures to enter into the Ark, so Christ is the door, by whom we enter into the Church. 15. As in the Ark were diverse rooms or stories, so in the Church are diverse degrees & orders. 16. As the Ark was great and large for all sorts of beasts; so is the Church for all sorts of men. 17. As there was but one Ark, one door, one window; so there is but one Church, one Christ, one Scripture. 18. As the Raven went out and came not again, but the Dove could find no rest, till 〈◊〉 returned to the Ark; so the wicked care 〈◊〉 for the Church: but the godly, who repress the nature and qualities of the Dove, can h●●● no rest for their souls but in the Church. 19●● the Ark was tossed up and down in the w●ter with the wind, yet was upheld by Go● so the Church is tossed up and down 〈◊〉 the sea of this world, with the winds 〈◊〉 Satan, of sin, of wicked men and of 〈◊〉 flesh: yet the Lord upholds her. 20. 〈◊〉 the Ark at last rested on the mountaine● of Ar●●●nia; so shall the Church on Mo●●● Zion, in the Kingdom of glory, when th● waters shall settle, and the winds shall cease; then those that seemed to be dead in the Ark, shall come out of the graves; and with joy shall enjoy that happy Immortality.  
FJNJS.