A Model of Divinity, Chapter 15
CHAPTER XV. Of Mans Creation.
Question.
VVHat is the creation of things with a reaſonable life?
Anſwere.
Whereby he made them of a body and ſoule immortall. Gen. 1.26. Other creatures were made by a ſimple command; Man not without a divine conſultation: Others at once; Man he did firſt forme, then inſpire: others in ſeverall ſhapes, like to none but themſelues; Man after his owne image: others with qualities fit for ſeruice; Man for dominion. His bodie and ſoule are both immortall; for, death is an enemie. 1. Cor. 15.26. And therefore no conſequent of nature, but a companion of ſinne: yet this is true, that eueryevery elementary is corruptible, and reſoluble; and ſo is the body of man, being taken out of the duſt: but as it was made a companion of an immortall ſoule, immediately made of nothing, ſo is it fit, that it ſhould be aboue its own nature elevated, to be one, though not per vim contactus, yet per vnionem perſonae, immortall and eternall. Almighty God after he had drawne the large, and reall map of the world, abridged it into this little table of Man, as Dioptron Microcoſmicum, which alone conſiſts of heaven and earth, ſoule and body. In his ſoule is the nature of Angels, though not ſo extenſiue and actiue, as wee may ſee in a little and great man, &c. In his bodie are the foure elements, the Meteors and Mineralls, as may appeare both by vapours and fumes, and ſpirits. He liues the life of a Plant, he hath the ſenſes of beaſts; and aboue all, the addition of reaſon. His body is more exquiſitely made then any other, as may appeare by the nakedneſſe of it. For others that are clothed with feathers, and haires, &c. ſhew that they are fuller of excrements. The Lord brought him vponupon the ſtage fully prepared, that he might be both an actor and a ſpectator. He had a body, with hands for action, and an head for contemplation.
Q. How did God create him?
A. In his owne likeneſſe and image. Gen. 1.26. Coloſ. 3.10. And it is ſo called, becauſe man was furniſhed in eueryevery point, to reſemble the wiſedome, holineſſe, and righteouſneſſe of God, not onelyonly in this frame and perfection of body and ſoule, but alſo by his actions, and government of the creatures: and this was naturall vntounto man. The Papiſts thinke, that this image was ſupernaturall; but vntruely, ſeeing it was of his created perfection, hauing the greateſt excellencies of all things here below. For an image is a ſpeciall kinde of ſimilitude, and ſo man after a more ſpeciall ſort, then all other creatures, reſembles the maieſtie of his Creator, even (as it were) a ſtature, or image of him: yet muſt we take heed of the error of the Authropomorphoi and Papiſts, who metamorphize God into the ſhape of a Man, old and auncient. For the likeneſſe ſtands not in hauing a body and ſoule, but in the hability of both to worke anſwerably to the righteouſneſſe and holineſſe of God. And image, beſide ſimilitude, which is the generall, containes two things more, expreſſion, and repreſentation. Firſt it muſt either be expreſſed by another thing, or elſe exemplarily formed to ſuch a patterne and pattent, and as it were, the very copie and countenance of it. Hence one egge though it be the ſimilitude of another, yet is it not the image: and ſo one man is like another in ſhape, but not his image: yet is the ſonne the image of his father; and my face in a glaſſe, the image of my naturall face: ſo is the ſtamp in braſſe, waxe, &c. the image of the ſeale, and the picture of Caeſar, the image of Caeſar. Secondly, It muſt repreſent ſpecifically, either the ſubſtance, or accidents of the thing whereof it is an image. Hence the ſonne is the image of his father eſſentially, and a picture mans image accidentally: and by this it appeares, that an egge is not the image of an Hen, though it be expreſſed by her, or a worme of a man, though it be engendered in, or out of his body. The image of God, by naturall expreſſion and repreſentation, is the onelyonly ſonne of God. Heb. 1.3. He alone is of the father by nature, and eſſentially, as it were, his very forme and figure, &c. But man is an image by counſell. Iam. 1.18. And more ſpecially from God then other creatures. Gen. 1.26. Let vsus make, It was enough for other creatures to be, but man is not without ſpeciall counſell, and in ſpeciall manner, is made a fit ſubiect for the three perſons to declare their workes in him. No doubt, the Father, Sonne, and holy Ghoſt did even now conſult, according to their eternall act, to produce man, as he might bee fitteſt to declare ſeverally the righteouſneſſe and holineſſe of each perſon. Epheſ. 4.24. Col. 3.10. The new man is Chriſts the putting on of him is the Spirits, and the creation of him the Fathers. Surely, he that did louelove his owne image without an obiect, did alſo louelove it when he had created it, and was ſo carefull of it, that when man had deſtroyed it, he would hauehave it repaired againe by his Sonne; and his elect inveſted into it by his ſpirit. He that can louelove without an obiect, can hate without an obiect, and yet hate nothing but the oppoſite of his owne image. His louelove begins at himſelfe, as an affection of vnion, and ſo doth his hatred, as an affection of ſeparation. And God doth never ſeparate where he once loues. Hee condemnes eueryevery ſinner: but the hatred of condemnation is not alwayes the hatred of ſeparation. It pleaſeth God to louelove himſelfe, and his owne image, and to louelove it conſtantly in his owne Sonne: and who ſhall complaine, that he is ſeparated from this louelove? Sinne makes a ſeparation in all, in regard of condemnation. Farre be it from the iuſt Iudge, to favour either ſinne or ſinner: yet notwithſtanding the vnion of louelove remaines ſtill; for either he loues his owne image in the elect, or the elect in the image of his ſonne.
Q. Wherein conſiſts this image?
A. Either in conformation, or domination: firſt he is to expreſſe Gods image in his conformitie with the holineſſe and righteouſneſſe of his Creator. Secondly, in his dominion and rule over the creatures. As God is holy in his nature, righteous in his actions, and Lord in his commands: ſo man was made moſt pure, and holy, filled with originall righteouſneſſe, for all righteous actions, and made a pettie Lord, or Lord deputy over all the creatures. Epheſ. 4.24. Gen. 1.26.
Q. Wherein conſiſts his conformitie with God?
A. Both in his body and ſoule; for that which executes is to be holy, as well as that which acts. 1. Theſ. 5.23. Rom. 6.12.13. and 12.1. Theſe places ſhew plainely, that the body and members, being inſtruments of the ſoule are to be ſo tuned and touched, that there may be an excellent harmony betwixt the will of God, and the whole man. For wee are made of God both in body and ſoule, to glorifie God, in vſing all faculties and members, parts and powers, as inſtruments of righteouſneſſe, and true holineſſe. 1. Corinthians 6.20.
Q. Whereof, and how was the body made?
A. Of the finer duſt of the earth, with the reſt of the elements; hence it was poſſible for man to die: yet that it might enioy health, and never ſicken the Lord made it of a moſt excellent temper, and by the vſe of wholeſome food, and his bleſſing therein to continue, and hold out; and thereupon it was poſſible for man not to die. Beſides, the Lord furniſhed it with moſt excellent inſtruments, abſolutely compoſed both for beautie and dutie in all the workes of holineſſe and righteouſneſſe. Gen. 2.7.25. Pſal. 8.5. & 139.14. Rom. 6.13. The matter of mans body, though baſeſt, as earth, yet fineſt and pureſt, as the duſt. For as Moates in the Sunne are neareſt pure ayre; ſo is duſt neereſt their nature, being (as it were) the ſifting of the earth, and being layed by water was red earth. Mans body then had the pureſt portion of earth. For the forme it was erect and ſtraight, and this was done, becauſe he was to ſpeake to others, as likewiſe to God, and therefore was not to looke vponupon the ground, as if that ſhould hauehave beene his obiect, &c. The body all over is vncovered, that it might be a fitter habitation for the reaſonable ſoule, which is much hindered by abundance of excrements. In eueryevery part, beautie, ſtrength, convenience meete together. His head is round, and fuller of braines then any other creature, that it might be the throne and ſeat of reaſon: and becauſe his attendants are there, I meane the ſenſes, it can turne any wayes for reaſon to over-looke them. Within the braine are many cells, or cellars, for the Spirits to goe in, and as meſſengers to be diſpatched vp and downe for reaſons vſe, which are not in other creatures. As he hath a head for contemplation, ſo hands for execution, differing from beaſts. Againe, all the internall parts are of more excellent matter and forme, then thoſe in beaſts. Hence mans braine makes finer ſpirits then theirs; his liner and heart finer bloud, and better concocted, and all for the exerciſe of the reaſonable ſoule. His head is neereſt heaven for place, figure, and gheſts, there dwell the maieſticall powers of reaſon, which make him a man and not a beaſt. The ſenſes here take their originall, & moſt their inſtruments. There are the liuing glaſſes placed in the midſt of his viſage, which bring obiects a farre off to the minde, and becauſe they are too tender opticke peeces, ſlie of the moſt ſoft and lawny touches, they are mightily defended and fenced with hollow bones, and with prominent browes, and lips. And leaſt they ſhould be too much bent on what they ought not, they hauehave peculiar nerues to pull them vpward to God, as alſo to the ſeat of their reſt. What a tongue hath God giuen him, the inſtrument, not of taſte onelyonly, but of ſpeech alſo? How ſweet and excellent voyces are formed by that looſe filme of fleſh? What an incredible ſtrength is giuen to the weake bones of the iawes? What a wonder of ſo few letters, to make infinite words, and giuegive them ſeverall ſounds, with a diſtinct articulation, and ready ſignification to the hearers? The cauſes whereof in nature are theſe. The lungs or lights breath to coole the heart, and like a paire of bellows, thruſt out that ayre which they hauehave receiued, and it goes and comes by the wind-pipe, which is made rough, as it were, with ringes to ſtay the breath it goe not out altogether, at the top thereof is a peece of fleſh to cover the mouth of it. Now in the pipe this noyſe comes vp, and lies in the almands, and makes a reſound, and is turned vponupon the tongue, which ſtrikes it againſt the pallet and teeth, and makes an articulate ſound, cutting in peeces the whole ſound, either into a letter, or clapping diverſe together, makes ſyllables, and ſo words, and then ſentences. This articulation is naturall, but the appellation of things by names is artificiall, and belonging to the Art of Grammar. In Babels bablers to ſtop their proud attempt, God meddles neither with hands, nor feete, but their tongues, not pulling them out, or looſing their ſtrings, or making them ſpeechleſſe, but by teaching them to ſay too much. A ſound of letters befooles the workmen, and ſpoiles the worke. I beleeue this confuſion was made in turning of letters; when they intended to put ſuch letters together, God taught them to diſpoſe them contrary, as ab, ba, &c. And now poore creatures, how long doe wee ſtay vponupon the ſhell of tongues, before wee come to chew the ſweet kernell of knowledge? Diviſion of tongues hinders any worke, and is often a cauſe why our Sion riſeth no faſter: and though it over-threw old Babel, yet doth it build the new. OnelyOnly I except the clouen and fiery tongues of the Apoſtles. Act. 2.3. The Spirit teaching the Art of Grammar without meanes, &c. Againe, that goodly proportion God ſet in the face, how is it altered with paſſion, as with ioy and ſorrow. Laughter ariſeth from the extenſion of the heart, which ſends ſpirits apace from it ſelfe, and becauſe they are hot, fly vpwards, and ſo come to the face that is very full of muſcles, cold by nature and ſo contracted, yet by the heat comming thither, are extended, which is the laughter in the face. OnelyOnly this muſt further be added, that the heat of the head and braine doth ſympathize with other parts of the body. And therefore the apprehenſion of a ridiculous obiect ſends downe to the heart from the head, & then back againe to the face. Teares ariſe cleane contrary, for the head being ſtricken with the apprehenſion of ſome ſorrowfull obiect, the heart is ſmitten too, and contracts it ſelfe, and ſo ſends vp thoſe chryſtaline humors that are to coole it, and are ſqueſed out by contraction of parts, and ſo runne out at the eyes. The head ſtands vponupon a comely, and tower-like necke, moſt ſinewie, becauſe ſmalleſt. I might carry you downe to his feete, but my purpoſe is not to play the Anatomiſt any further, then to giuegive a little taſte of a wonderfull worke. All the inward veſſels for all offices of life, nouriſhment, egeſtion, generation, &c. no veine, ſinew, artery, &c. are idle. Yet this body compared to the ſoule, what is it, but as a clay-wall that encompaſſeth a treaſure; as the wooden box of a Ieweller; or, as a courſe caſe to a rich inſtrument; or, as a maske to a beautifull face? let vsus therefore come to his Soule.
Q. How was the ſoule created?
A. Immediately of nothing: hence it dies not. Man was made laſt, becauſe he was worthieſt. And the ſoule was laſt inſpired, becauſe more noble then all the reſt. And the inſpiration of it, is by creating to infuſe, and by infuſing to create. Gen. 2.7. Zech. 12.1. The breath of life was formed within, and not without man. And though it be little, yet is it of great value. A little peece of gold containes many peeces of ſilver; one Diamond is of more worth then many Quarries of Stone; and one Load-ſtone hath more vertue then mountaines of earth.
Q. How then was the ſoule indued?
A. With moſt excellent faculties, which either worke vponupon the body by Spirits, or themſelues by reaſon. As the ſoule works vponupon the body by elementary ſpirits, it is poſſible for man to die, but as theſe by the bleſſing of God, are cheriſhed by wholeſome food, man againe might not die. Theſe ſpirits are either naturall, as hauing ayre predominant in them, and they ſerue for generation, and augmentation, and nutrition, or animall, hauing fire predominant in them, and they ſerue for ſenſe, or motion; now the motiue faculties are either for locall motion, whereby the bodie is carried vp and downe; or epithumeticall and internall motion, whereby the ſoule is moued with deſires, or affections, eſpecially louelove and hatred, which are the primatiues of all others, whether they be in the concupiſcible, or iraſcible facultie: as ioy and ſorrow, in reſpect of preſent obiects, hope and feare, in regard of abſent, &c. Beſide theſe ſeparable faculties, and not practiſed without the bodie, the ſoule hath more eminent and excellent powers and abilities, which it is able to vſe being ſeparated from the body, and they are reaſonable, whereby he might be the free beginner of his owne action, that is a cauſe by counſell. Gen. 2.10. and theſe faculties are vnderſtanding, and will. And thus you ſee how God hath giuen vsus a Soule to informe our bodies, ſenſes to informe our ſoule, faculties to furniſh that ſoule, vnderſtanding, the great ſurveyer of the ſecrets of nature, and grace; by this man ſeeth what God hath done, by this he can admire his works, and adore him in what he ſeeth. Here is fancie and invention, the maſter of great workes; Memory, the great keeper, or maſter of the Rolles of the Soule, a power that can make amends for the ſpeed of time, and make him leaue his Monuments and Chronicles behind him. There is will, the Lord-paramount, keeping ſtate in the Soule, commander of all actions; and the elector of all our reſolutions. Iudgement ſits by as the great counſellour of the will: affections follow as good ſervants of both. And for the good thereof, hath God giuen a body fit to execute his charge, ſo wonderfully diſpoſed, as that eueryevery part hath beſt opportunitie to his owne functions; ſo qualified with health, ariſing from proportiō of humors that like a watch kept in good tune it goes right, & is ſet to ſerue the ſoule, and maintaine it ſelfe. But alas, they are not now like the firſt copie from which they were drawne, more like the ingrauings of Tombes, walked on with foule ſhooes, the very Characters of nature blotted out with originall ſin, and troden out with daily ſinnes. The Bookes of our conſciences are claſped and ſealed vp, and the woefull contents are not read by the law, they remaine as letters written with the iuyce of Orenges, which are onelyonly to be made legible by the fire of Gods wrath, when the ſecrets of all hearts ſhall be diſcloſed. Behold, we were not more like God in our knowledge, holineſſe, and righteouſneſſe, then we are now vnlike our ſelues in their loſſe. O God how may we prayſe our ſelues to our ſhame, for the better we were, we are the worſe. What is it for the ſonnes of prodigall and tainted Aunceſtors, to tell of the Lands, and Lordſhips which were once theirs, & their fathers? Lord whet our deſires, that we may redeeme our loſſe in thy Sonne. The fault ſhall be ours, if this our very damage proue not beneficiall.
Q. How did God further deale with man?
A. He gaue him dominion over all his creatures. Pſal. 8.6. Thou haſt made him to hauehave dominion in the workes of thy hands; thou haſt put all things vnderunder his feete. Gen. 1.26.28. A ſhame for him that was to ſubdue all things, to ſuffer himſelfe to be ſubdued by them, & become a very lacquey to his vile affections, in doing homage to the three great Idols of the world, Profit, preferment, and pleaſure. Nay, ſhould labour to ſubdue the Lord of his life to become his vaſſall. The Glutton makes God his Cator, his belly his God, and himſelfe the Gueſt. The laſcivious wanton, makes God his Pandar, and himſelfe the lover. The covetous worldling, would hauehave God his broker, and himſelfe the vſurer. The angry ſinner would hauehave God his hangman, or executioner, and himſelfe the Iudge. The Ambitious inquiſitor can ſome-times make God and Religion his ſtale, but honour ſhall be his God. If times ſerue, the credit of the Goſpell ſhall be ſubordinate vntounto his credit: and Chriſt ſhall be a ſtirrop to climbe to promotion, the word as a trumpet to blazon our owne commendation, and the Pulpit a ſtage, or ſhop to ſet to view and ſale, our owne good parts. Fie on ſuch ſervice, or Lordſhip as ſhall make God to ſerue with ſinne. Iſa. 43.24. Amos. 2.13. And the meaneſt ſervants thus ride on Horſe-backe. Its fitter for the Savages of Calecut, to place Satan in the throne, and God on the foot-ſtoole, then for a Chriſtian to abaſe himſelfe to the creatures, and the Creator to himſelfe. Oh that the Sunne of peace, ſhould looke vponupon theſe vncleane heapes, or giuegive light to this brood of darkeneſſe. They are rare hands & hearts, that are free either from aſperſions of bloud, or ſpots of filthineſſe. What baſe rule keepes man here below? Oh the want on exceſſe, exceſſiue pride, cloſe Atheiſme, impudent prophaneneſſe, vnmercifull oppreſſion, over mercifull connivence to ſinne, greedie covetouſneſſe, looſe prodigalitie, ſymoniacall ſacriledge, vnbridled luxurie, beaſtly drunkenneſſe, bloody trechery, cunning fraud, ſlanderous detraction, envious vnderminings, ſecret Idolatries, hypocriticall faſhionableneſſe, &c. All drencht in prophaneneſſe, and profuſeneſſe, and the very earth diepred with our villanies. But I forget my felfe, ſeeing my taske is to lay downe a rule, and not inveigh againſt the breach of it.
Q. Wherein conſiſts mans dominion over the creatures?
A. In a moſt free vſe of all things for the glory of God, his owne neceſſitie, and lawfull pleaſure: and that without all let, or hinderance of any of his actions; and therefore if hee offended in them, it was his owne fault. Gen. 1.29. with Chap. 3.11. Man could not content himſelfe in knowing God and all his creatures, his curioſitie is to know more then ever God made, evill of ſinne, and evill of death. How deare this leſſon coſt vsus, we know well enough, & ſmart with knowing. We the ſonnes of Eue inherite her ſaucie appetite, and miſcarry daily with the preſumptuous affectation of forbidden knowledge. Oh Lord teach me a ſober knowledge, and a contented ignorance: thou haſt revealed more then I can know, enough to make me happie, GiueGive me againe the tenure of grace, that I may hold what I hauehave as well in the conſiſtory of conſcience, as at the commonpleas, leaſt whiles I be a civill owner, I proue but a ſpirituall vſurper: make me once againe a ſpirituall owner, and then I ſhall not care if I die a civill begger.
Q. What followes from hence?
A. Firſt, Gods commandement for the procuration of meate from the Plants to himſelfe, and the beaſts, as likewiſe the dreſſing of them. Gen. 1.29.30. and 2.15. That which was mans ſtore-houſe, was alſo his work houſe; his pleaſure was his taske. Earth ſerued not onelyonly to feed his ſenſes, but to exerciſe his hands: happineſſe never conſiſted in doing nothing. Idleneſſe neither gets, nor ſaues; for, wee doe ill whiles wee doe nothing, and looſe whiles wee gaine not. Houres hauehave ever had wings, to flie vp to heaven, to the author of time, to carry newes of our vſage. Eue could not long keepe chat with the Serpent, but God had notice of it, and for ſuch idleneſſe turnes her out of Paradiſe. God eſteemes much of our times (what ever our price be) and plagues the loſſe of a ſhort time, with revenge beyond all times. God giuegive me grace, to take it by the fore-top, that I may make that which is wild and fugitiue, tame and pliable to my purpoſes for heaven.
Q. What ſecondly may be gathered?
A. The bringing of all creatures, which could conveniently be brought vntounto him, as their Lord, to ſee how hee would name them. Gen. 2.19. All Arts were engraven vponupon the creatures; yet none but man could ſee them; for he receiued them both actiuely and paſſiuely; and therfore by Logicke vnderſtood their natures, and by Grammar gaue them names. And ſo even in this ſhewed his dominion over them, in that he knew how to governe and order them all.
Q. What in the third place may be obſerved?
A. That he was like a Lord placed in the Garden of Eden, as in a ſtately Palace, planted of God Eaſtward, with excellent trees, and other plants, as well for pleaſure as for profit; and watered with a pleaſant river, devided into foure heades, which was to waſh the Garden, not like Nilus that makes Aegypt fertile with invndation. For that is the raine water that falls a good way off, and comes tumbling from the hills, and carries with it the ſoyles of other grounds, by the fatneſſe and mud whereof that land is made fruitfull: but this was to waſh away filthineſſe, and ſuperfluous fatneſſe in ſo excellent a ſoyle, leaſt all ſhould turne blade, and nothing corne. This Garden was knowne in Moſes dayes, and by the deſcription may be knowne in ours. Plinie ſpeakes of a citie, called Cteſiphon, which lies betweene the river Tigris and Euphrates, mentioned by Moſes. Gen. 2.14. which is wonderfull fruitfull, and it lies as an Iland environed by both. Alſo it is well knowne, that in Babylon, neere Tigris is a moſt fertile place for feeding of Cattell, and the people are faine to keepe them vp in the night for feare of ſuffocation. Their corne they mow thriſe, and then receiue a twofold increaſe. The Garden of Adonis was in this countrey. And Scripture mentioneth. 2. King. 19.12. The children of Eden, which were in Thel-aſare. That is, the Gariſon Souldiers that were in a tower againſt the King of Aſſyria, for the defence of this fruitfull countrey. The Topographie ſhewes plainely, that here-abouts the Garden ſtood. Perath, or Euphrates is a knowne river, that devideth Syria from Chaldea, and Meſopotamia, &c. And may be taken for the whole river, though it hauehave but the name of the fourth river, which is, as it were, the midle ſtreame of Euphrates, running betwixt the ſecond & third river, of which nothing is ſayd more then the name, becauſe it was beſt knowne to the Iewes, when Moſes did write. Piſon the firſt river may very well be that which Plinie calls Paſi-tigris, or Piſo-tigris. And in Plinie, Diglath, or Diglito, another arme, is the ſame with Hiddekel, both ſignifying the ſame thing, viz. an arrow for the ſwiftneſſe of the water; and this is the ſame with Tigris, now called Tegil. So that by all this, it is moſt probable, that the Garden did lie betwixt Euphrates and Tigris. Furthermore, Plinie writes, that (as it were) a fiſh-pond, or Marſh, in compaſſe about an Acre of ground, burnes continually, which may not without probability be thought to beſome remembrance of that flaming ſword, which turned eueryevery way to keepe man from the tree of life. Gen. 3.24. God in iuſt judgement, turning the place into aſhes, & a burning poole, as he afterwards did Sodome, another Eden of the world. By this appeares the folly of Papiſts, that thought this Garden was not drowned in the flood, and that Enoch and Elias liue in it, &c. Oh happy man, if hee had but knowne his owne happineſſe, when he firſt opened his eyes, he ſaw haven aboue him, and a flouriſhing earth vnderunder him, and himſelfe placed in the very Paradiſe and Palace of the world. But this is cleane waſhed away, and over turned in the iuſt judgement of God. Yet read the excellent deſcription of it and let the loſſe of it provoke vsus to ſeeke after a better. Gen. 2.8.9.10.11.12.13.14.
Q. Why did God thus place man in a Garden?
A. That man being appointed of God, as Lord deputie vnderunder him, might there ſerue him more freely, keepe his Court, hauehave neceſſary imployment, both in dreſſing and keeping the Garden. Gen. 2.15. It was one of Adams faults, to ſuffer the ſerpent to come into it. Another, to forget his dutie to God; for, the very trees did not onelyonly affoord him worke for his hands, but inſtruction for his heart. There he ſaw two Sacraments in the very midſt of the reſt of the trees, grow before him as moſt eminent teachers of him. Gen. 2.9. The greater ſhame to offend God, who had ſo hedged him in on all ſides, that by a word of his mouth he might hauehave rebuked the Serpent, and by the leaſt caſt of his eye beene confirmed in dutie and diligence. But bleſſed be God that we hauehave a better tree of life before our eyes; not a tree for triall, but for confirmation of being happie, in deſpight of Satan, of which we may eate and liue.
Q. Of what kinds was man created?
A. Male, and female. Gen. 1.27. The Male immediately for his body of the foure Elements. Gen. 2.7. The female for her body of one of his ribs, man being caſt into a deepe ſleepe. Gen. 2.21. Man had better looſe a peece of himſelfe, then miſſe a good wife. Yet the Lord would not paine him in ſending him a meete helper; as for their Soules they were equally inſpired, that they might both be partakers of the ſame happineſſe. Gen. 1.27. For the image they were both equall.
Q. Why did God make her?
A. God ſaw that it was not good for man to be alone, and among the reſt of the creatures, there was none fit to be his companion. Gen. 2.18.20. That there might therefore be wanting to him no comfortable thing, God thought it needfull, that he ſhould hauehave ſuch an helper as might ſatisfie his deſires, and giuegive him by his divine benediction, a fruitfull ofſpring. Gen. 1.28. Mal. 2.15. All that man ſaw immediately after his creation, were fit to be his ſervants, none his companions; and the ſame God that found the want ſupplies it. Rather then man ſhall want a comfort, God will begin a new creation, not out of the earth, mans firſt matter, or out of other creatures, his ſervants: but out of himſelfe for dearneſſe, for equalitie, and that neither of the head nor foote, but the ſide, ſhewing her place, which is to ſtand next to her husband, neither as his drudge in being baſely governed, nor as his wanton in crowing over him. Furthermore, God conſults not with man to make him happie. As he was ignorant while himſelfe was made, ſo ſhall he not know while a ſecond ſelfe is made out of him. Both that the comfort might be greater then was expected, as alſo, that he might not vpbraid his wife with any great dependance, or obligation, he neither willing the worke, nor ſuffering any paine to hauehave it done. The rib can challenge no more of her, then the earth can of him. They are both made equall debters to God, who alone tooke care, that they might both be happie in him, and by him.
Q. What did God with her being made?
A. He brought her to man, and ioyned her in marriage with him, who acknowledgeth her to be fleſh of his fleſh, and bone of his bone; This ſheweth how exquiſite knowledge he had from God. If God had giuen him her name, or the names of other creatures, it had not beene ſo great a prayſe of Adams memory to recall them, as it was now of his judgement (at firſt ſight) to impoſe them. Gen. 2.23. Shee ſhall be called Woman, becauſe ſhe was taken out of Man. So piercing was the eye of his reaſon, that he ſaw the inſide of all the creatures at firſt bluſh, and by his perfect knowledge, he fitted their names to their diſpoſitions; whereas we ſilly ſolves, his ignorant poſteritie, ſee but their skins ever ſince, and forget their very names, when we are told them. Furthermore, he receiued her thankefully to be his wife, and eſtabliſhed that law of matrimony concerning co-habitation, Therefore ſhall man leaue his father and mother, and cleane to his wife, and they ſhall be one fleſh. Gen. 2.22.23.24.
Q. How were man and woman perfect, whiles they were both naked?
A. They then needed no clothing, for yet there was nothing whereof they needed to be aſhamed, nor any externall thing wherby they might be anoyed, which are the proper ends of apparell. viz. to hide our ſhame, and defend vsus from externall danger of weather, and weakneſſe. Gen. 2.25.
Q. When were they created?
A. Together with the beaſts on the ſixt day. Gen. 1.31. Thus God leaues them to their conſcionable obedience, the only way to entaile a comfortable proſperitie vponupon themſelues, and their ſeed after them, if their ſinnes ſtrip them not of all their hopes.