Christian Religion, Catechism · Part 8
GEN. chap. 2. verſ. 18, 19, 20, &c.
18 Alſo the Lord God ſaid, It is not good that the man ſhould be himſelfe alone: I will make him an helpe meete for him.
19 So the Lord God formed of the earth eueryevery beaſt of the field, and eueryevery fowle of the heauen, and hrought them vntounto the man to ſee how he would call them: for howſoeuer the man named the liuing creature, ſo was the name thereof.
20 The man therefore gaue names vntounto all cattell, and to the fowle of the heauen, and to eueryevery beaſt of the field: but for Adam found he not an helpe meete for him.
HAuing heard before of Gods counſell and deliberation touching the making of man in that excellencie, as we hauehave heard, let vsus now conſider of the execution of that counſell. And therefore I aske you, when was man made?
The ſixth day, howſoeuer the ſtorie of his creation more at large, is placed after the Lords reſt in the ſeuenth day.
VVhat parts doth he conſiſt of?
Of two parts? of a body and of a ſoule.
VVhereof was his body made?
Of the very duſt of the earth: in which reſpect the worke of God in making him is ſet foorth by a ſimilitude of the Potter, which of the clay maketh his pots.
VVhat learne you from hence?
That ſeeing it pleaſed God to make mans bodie more principally of the baſeſt element,Gen. 18.27. that thereby hee would giuegive man to vnderſtand of being lowly and humble in his own ſight, according as the Scripture it ſelfe directeth vsus to this inſtruction.
VVhat elſe learne you?
The abſolute authoritie that God hath ouer man, as the Potter hath ouer his pots, and much more.
How was the ſoule made?
His ſoule was made a ſpirituall ſubſtance,Gen. 2.7. Mal. 2.15. which God breathed into that frame of the earth to giuegive it a life, and ſuch a life as had the excellencie before ſpoken of.
VVhy doth he call it the breath of God?
Becauſe he made it Immediately, not of any of the elements, as he did all other creatures: that being a thing free from compoſition it might be immortal, and free from the corruption, decay and death that all other earthlie creatures are ſubiect vntounto. And therefore as it had life in it ſelfe when it was ioyned to the body, ſo it retaineth life when it is ſeparated from the body.
How doth God ſay it is not good for man to be alone, did he make any thing that was not good?
God forbid: for by good is not meant that which is ſet againſt ſinne or vice: but in ſaying, it is not good that man ſhould be alone, he meaneth that it is not ſo conuenient and comfortable.
What learne you from hence?
1. Cor. 7.1.Firſt, how foully the Papiſts hauehave been deceaued, that vponupon the words of the Apoſtle, It is not good for man to touch a woman, hauehave gathered that marriage is little better then whoredom: conſidering that as heere, ſo thereby good is meant only that which is conuenient and commodious.
Secondly, that man is naturally deſirous of the ſocietie of man: and therfore that Monkeries, Nunneries, and Hermitages, are vnnaturall, and conſequently vngodly.
VVhat is meant by theſe words, as before him? verſ. 18.
That ſhe ſhould be like vntounto him, and of the ſame forme for the perfection of nature, and gifts inward and outward.
What is the end why ſhew was made?
To be a helpe vntounto man.
Wherein?
In the things of
this life,
by continuall ſocietie: 1. Pet. 3.7.
for generation: Gen. 1. verſ. 28.
the life to come: 1. Pet. 3.7. And now a fourth vſe is added: To be a remedie againſt ſin, which was not from the beginning: 1. Cor. 7.2.
VVhat reaſon is brought to prooue that God was to make a woman, the helpe vntounto man?
Either hee muſt hauehave a helpe or companion from ſome of theſe creatures that are alreadie made, or els wee muſt make him a helper and companion: But amongſt all the creatures, there is none fit, therefore I muſt create one.
The first propoſition being euident: how is it prooued that there is none fit among all the creatures?
By Gods own teſtimonie, and Adams experience, who hauing giuen names to all the creatures truely, and according to their natures: yet found none fit for his company: Gen. 2.20.
What learne you from thence, that the Lord would hauehave Adam ſee whether there were a helper amongst the other creatures which he knew well to be vnfit?
To teach vsus, that ere wee enter into mariage, wee ſhuld hauehave feeling of our own infirmitie, & need of a wife: whereby that benefit may become more ſweet, and we more thankfull vntounto God: which if it be true in a man, it ought to bee much more in a woman, which is weaker and more inſufficient then he.
What elſe?
That it is a peruerſe thing to louelove any creature ſo well as mankinde; againſt thoſe men that make more of their horſes and hounds then of their wiues; and againſt thoſe womē which make more of a monkey, or of a parat, or of a ſpaniell, then of their husbands.
What note you of that, that when Adam was aſleepe his wife was made?
That the Lord is the giuer of the wife without our care: And that beſides our prayers to God for one, the care is to be laid vponupon the Lord, and vponupon our parents, which are to vsus as God was to Adam.
VVhy did the Lord make the woman of the man?
To note the neere coniunction that ſhould be between them.
VVherefore doth God bring the woman?
To note that how fit ſoeuer a woman be: yet ſhe ſhould not be receiued to wife vntill God gaue her, and when he giueth her by the ordinance hee hath appointed, that then he ſhould receiue her.
VVhat learne you of that, that Adam gaue her the name?
Her ſubiection to man.
VVhereof dependeth this, that a man ſhall leaue father and mother and cleaue to his wife?
Of this, that ſhe was fleſh of his fleſh, and bone of his bone, and that God did giuegive her vntounto man, and he accepted her.