Commentary on Genesis and Exodus, Commentary · Chapter 1

Commentary on Genesis and Exodus · Commentary · Chapter 1

p. 1CHAP. I.

The Analysis or Logicall resolution.

IN this Chapter Moses treateth of the creation of the world, first in generall, how God created heaven and earth, vers. 1. then in particular in the rest of the Chapter: where wee have the severall workes of God, and their severall approbations, that they seemed good unto the Make….

The severall workes are distinguished into six dayes: and in every dayes worke there are foure things to bee observed; the authority whereby they are made, as v. 3. The Lord said, Let there be light, &c. the obedience of the creature in being made: and there was light: thirdly, the approbation of the Creator, v. 4. God saw that the light was good: fourthly, the distinction of the worke, vers. 5. The evening and the morning were the first day: and so of the rest of the dayes workes.

Againe, the order of the particular creation is this: God createth the workes and c…eatures without sense, afterward the sensitive and living creatures: the first are either the superiour and celestiall, as the light made the first day, the firmament the second, the contents of the firmament, the Sunne, Moone, and Starres, the fourth day: or the inferiour creatures, as the earth, with the trees, plants, and herbs, the third day.

The sensitive creatures, are either unreasonable, as the fishes and fowles made the fifth day, v. 20. the beasts and cattell made the sixth day: or the reasonable creatures, man and woman made the sixth day.

In the framing and bringing forth of man, there is set forth, first the consultation of the Trinity, v. 26. Let us make man, &c. then the creation, wherein is to be considered the substance and forme of mans creation, according to Gods owne image. v. 27. the endowment of man created in his preheminence and domination over all other creatures, vers. 28. his increase and procreation, b…ing forth fruit and multiply: his maintenance and preservation, vers. 29. I have given unto you every herb, &c. that shall be to you for meat.

The Genesis or Grammaticall construction where the translations differ.

v. 1. God created. b.g.T.H.p. foreign, made .s. bara. created. heb.

v. 2. was without forme. b.g.T. empty. H. foreign, invisible .s. solitudo, vast, solitary. p. tohu. heb.

3. moved upon the waters. b.g. incubabat, did sit upon. T. foreign was carried upon, &c. s. motabat,S.c. S.c. S.c. T.r. T.r. S.c. G.r. S. ad. did flutter upon. H. p. rachaph.

6. the firmament. foreign. b.g.H.p.s. expansum, the broad or spread heaven. T. heb. rachang, to spread.

11. bud and herb. b. bud of the herb. g. herbam virentem, greene herb. H. herbam teneram, tender herb or grasse. T. foreign, the herb of grasse, s. bud, herb, p. heb.

seeding seed. g.s.T.p. heb. making seed. H. apt to seed. b.

12. after his kinde, and foreign, according to his likenesse. This is added by the septuagint.

18. to rule in the day. g. to rule the day. b.T.H.p. foreign, to rule the day. s.p. heb.

20. let the waters bring forth. b.H. foreign, s. bring forth in abundance: g.T. bring forth as wormes, that is, in abundance. p. heb. sharats.

29. every tree. b.g.T.p. heb: gnets: foreign, lignum, every kinde of wood bearing fruit: s.H.S.H.

p. 23. The Exegesis, or Theologicall explication of doubtfull questions and obscure places.

QVEST. I. What the heaven and earth was, created in the beginning. vers. 1.

Vers. 1. IN the beginning God made heaven and earth, &c. 1. Moses here doth not onelyonly generally, or summarily set downe the creation of the world, which afterward is described in particular, which was the opinion of Chrysostome, remembred by Augustine, lib. 2. cont. Manich. c. 3. 2. Nor yet doe we understand a certaine first matter, whereof the heaven and earth were afterward made, as Augustine seemeth to thinke. lib. 1. Genes. cont. Manich. c. 7. and one Philastrius Bishop of Brixia, doth affirme it to be heresie to say that this was the element of the earth, afterward created, but another earth, as the matter whereof other things were made: catalog. haeres. 3. Neither yet do we approve the opinion of the Schoolemen, which by the heaven understand only Coelum empyreum, the highest heaven above the starrie skie, the seat of the Angels and blessed Spirits: and by the earth a confused substance, whereout other things were formed afterward: of which opinion were Alcuinus, Rabanus, Lyranus, Tostatus, Catharinus, with others: for Moses specially intendeth to set downe the creation of things visible: and David expounding Moses, speaketh of these heavens here created, which should perish, Psal. 102.25. which are not those highest heavens subject to no change. 4. Neither yet doe wee here exclude the creation of those invisible heavens with Mercerus: but in this word comprehend as well the invisible, as visible heavens, Colos. 1.16. Iun. 5. This heaven and earth then here mentioned to bee created in the beginning, are the same heaven and earth, which are now, comprehending the generall matter and seed, whereout all other things in heaven and earth were made: first created in the matter, afterward perfected in forme, and lastly beautified with their ornaments; this then was the order of the creation. First, the same heaven and earth were created in a confused substance, and unformed matter: then the forme was added, in the first and second dayes workes. Lastly, the ornaments produced, as trees and plants, and beasts in the earth, starres in the skie, fishes in the sea, fowles in the aire.

Thus S. Paul expoundeth Moses, that God made the heaven and earth, Act. 14.15. God made the world. Acts 17.24. so that this heaven and earth, first made, was no other than the world, though not yet set in perfect order. Of this opinion are Basil, Ambrose, Theodoret, and most of the ancient Writers.

QVEST. II. What beginning Moses speaketh of.

Vers. 1. IN the beginning, &c. 1. This is neither to be understood, as Iohn saith, in the beginning was the word: for there hee speaketh of a beginning without a beginning, that is, from everlasting: but this was the beginning of the creation or being of things. 2. Neither is it to be understood causally, in the beginning: that is, for the beginning: as for Israels cause, or for the law, as the Hebrewes: for God created all things for himselfe, Prov. 16.4. It is also a forced exposition, by this beginning to understand Christ: although the doctrine bee most sound, that all things were created by him. 4. Nor yet, as Abe… Ezra, is this clause in the beginning, used here, syntactice, in construction with the next word: as though this should be the sense, in the beginning of creating, or when God created: and so the sense should bee suspended, till the second or third verse: for then hee would have said bar…, in the infinite, not bara in the prae…ertence: as it is vsed, Chap. 5.1. 5. Wherefore Moses saith in the beginning, in respect of the things created: that in that beginning, when God purposed to create the world, hee made first heaven and earth of nothing. Mercer. Iunius.

QVEST. III. Hebrewes curious observations.

Vers. 1. GOd created heaven and earth, &c. 1. The Hebrewes have here many curious observations, which I will not stand upon: as 1. by the letters of the two first words, bereshith, bara, they note the time from the beginning of the world untill the Messiah, Aleph and beth signifie 3000. r…sh, shin, tau, 900. jod, 10. that is, …910. which doth not much differ from the just time, according to the computation of some, from the creation to the Messiah. 2. They note the duration or continuance of the world, for 6000. yeeres, because aleph is six times found in the first verse. 3. By the 7. words of the first verse, they would have signified the 7. dayes of the weeke, and the 7. planets. These observations are more curious than profitable. 2. So is that question which is controversed among the Rabbins, whether the heaven or earth were made first: they thinke, that heaven being first named, was first made: but that reason is not firme: for the earth is named before the heavens. Gen. 2.4. and the manner of the Scripture is to mention that last,Whether were firs… created th… heaven or the earth. which is treated of first: as in the second verse Moses beginneth againe to speake of the earth. Paguin. Wherefore it is most like, that God made the heavens and earth together in their first matter: as the cup and the cover: as in an egge the yolke and the white, as in a circle the center and circumference. Mercer. And this first creating of the heaven and earth, was a part of the first dayes worke. Luther. For otherwise the Lord had not made all things in six dayes, contrary to the Scripture. Exod. 20.11.

QVETS. IIII. How the earth is said to be without forme and void.

Vers. 2. THe earth was without forme. 1. The earth is here so called by way of preoccupation: for it was not yet so called till the third dayes worke. vers. 10. Vatab. 2. The heaven was also without his p. 3forme, though not altogether so confused as the earth: for there being no light yet created, both the heaven and earth were unformed and imperfect. 3. The earth is said as yet to be, tohu and bohu, emptinesse and vacuity: this tohu, was not that materia prima, which the Philosophers dreamed of, and bohu to be the forme of things not yet applied to the matter: as though the heavens and earth had beene made of some precedent matter, whereas indeed God made the heaven and earth of nothing: which long continued not in this imperfect estate, the light being the same day created. 4. The darknesse here spoken of, was neither the element of fire, as some Hebrewes imagine, which if it bee, is bright and transparent: neither is it the same with tohu before mentioned, as R. Levi: neither was it any thing created, and a farre greater darknesse, than that which afterward was called the night, wherein there is some light of the starres: but it was a meere privation of light afterward created. 5. The waters here mentioned which covered the deepe as a garment in the beginning, Psal. 104. 6. were before comprehended vnderunder the name of earth, as all the inferiour elements beside, as the superiour parts of the world are insinuate by the heaven. Mercer.

QVEST. V. What is meant by the Spirit moved upon the waters?

THe Spirit of God moved, &c. By the Spirit here 1. wee neither understand an Angell, which is the dreame of Cajetanus, for God needed not the ministery of Angels in making the world. 2. Nor yet the wind, as Tertullian. lib. cont. Hermog. 3. Nor the aire, as Theodoret. qu. 8. in Genes. If God had no use of the Angels to make the world, much lesse of inferiour creatures. 4. But this was the Spirit of God, whereby the creatures were fostered and formed. Iob. 26.13. His Spirit hath garnished the heavens.

QVEST. VI. What was the light created the first day?

Vers. 2. GOd said, let there be light, &c. Some doe thinke that this was a spirituall, no naturall or corporall light. August. lib. 1. in Genes. ad lit. c. 3. Rupert. 1. lib. de Trinitat. c. 10. but that cannot be, seeing this light made a visible and apparent difference betweene the day and night. 2. Some thinke it was the perfect light of the Sunne, which was created the first day, but afterward rehearsed to bee made in the fourth; Catharinus: but this is contrarie to the text: for the Sunne was made the fourth day. 3. Others thinke, that it was a bright and lightsome cloud, which was carried about, and gave light to the world, as Beda, Lyranus, Magister Sentent. &c. 4. Others, that it was a light without a subject, afterward fastened to the body of the Sunne, as Basil. homil. in Genes. 6.5. Others, that it was an exceeding bright shining light, such as no mortall nature could behold, being whole and altogether, and therefore it was afterward dispersed into divers bodies of the Sunne, Moone, and Starres: so Nazianzene, Theodoret; qu. 14. in Genes. 6. Some thinke it was the light of the Sunne yet imperfect, afterward perfected, inlarged, and beautified, Aquinas part. 1. qu. 67. art. 4. Thus we see how variable and inconstant mens opinions are, when they search into curious matters, and enquire after hid things: but it sufficeth us to know that God made the light, before the Sunne, that we should not attribute that to the creature, which was the worke only of the Creator: what manner of light it was, where placed, how it moved, how long it continued, because in Scripture there is no certainty, busily to search it were curiosity: it is most like, that it was a certaine light, which was not extinguished, when the Sunne was created, but rather increased, Vatab. Mercer.

And it is not unlike, but that this light proceeded from the element of fire, (as thinketh Damascene, lib. 2. de sid. c. 7. and Iunius,) as an effect thereof: and whereas it may be objected, that this light was moveable from one hemispheare to another, as causing day and night, whereas the elements, as the aire, are universally dispersed and spread: it is also probable, that this light might be gathered to that side of the earth where it was day, and so to continue for a time, as wee see the water was afterward brought to one place, and so continueth: which light after the creation of the celestial bodies, might be drawne upward, and have his reflection upon the beame of the Sunne and of other Starres.

QVEST. VII. How the evening and morning were the first day.

Vers. 4. THe evening and morning were the first day. 1. Some thinke that the evening is here taken for the day, because it is the end thereof, and the morning for the night, being likewise the end thereof, and that the artificiall day was before the night. So Ambrose, Chrysost. hom. 3. in Genes. 2. Others affirme the contrarie, that the evening and morning, are taken for the night and day, being the beginning thereof, the part for the whole, and doe gather thereof that the night belongeth to the day following: of this iudgement is Hierome, in cap. 2. Iona: which I hold to be the sounder, for these two reasons: 1. because this is the use of the Scripture, to account the naturall day from evening to evening, Levit. 23.32. From evening to evening shall you celebrate the Sabbath. 2. The morning is part of the day, and not of the night, Mark. 16.2. In the morning the first day of the weeke: the word is [foreign,] the same which is here vsed by the Septuag: for if the morning were part of the night, and not of the day, Christ in no sense could bee said to have risen the third day, and so one of the principall points of our faith should be shaken. 3. Further, we refuse Eugubinus conceit, which thinketh that in this first day, there was only an euening, not a morning, as in the rest; because the morning followeth after the night: but here no night went before, but the light was first: for the words of Moses are plaine and evident, that the evening and morning were the first day: it consisteth of both these parts, as the other dayes did: and this first day had also a night going before: not that darknes, which was upon the earth, as Iunius, but when God purposed to make the light, hee first caused the night to goe before, and brought forth the light of the day, Ramban, Mercer. 4. And the Sun not being yet made, which by his course and turning about maketh it day and night at the same time in diuers p. 4places: it may be thought, that it was day and night at the same instant now over the face of the whole earth. Mercer.

QVEST. VIII. How God is said to see the light to be good.

Vers. 4. GOd saw the light. 1. Not that God did not know the light to bee good, before hee made it: but Moses speaketh here according to our capacity, that God approveth and ratifieth that worke now done, which before he purposed to make: and Ramban well referreth it to the stedfastnesse and continuance of this worke, which God saw to be good. 2. God made a separation betweene light and darknesse,How God called the light day. not only in respect of their names, as Aben Ezra: but in the things themselves, giving to each of them their determined time. Mercer. 3. And in that it is said, God called the light day, &c. 1. God onelyonly did not make and ordaine the light to be the day, Iun. Muscul. 2. nor yet directed or taught men so to call it, Vatab. Mercer. 3. but beside God gave these names himselfe. Oecolamp.

QVEST. IX. Why it is called the first or one day.

Vers. 5. WEre the first day, or one day, as the Chalde, Septuagint, and Hierome translate. It is called then one, and not the first day, 1. not as R. Sol. because there was but one God in the world, for so there was but one likewise in the rest of the dayes. 2. Neither, as Hierome, because unity is good, and two bringeth division: for after the first day, noxious and hurtfull things were created. But the contrarie is evident out of the text, that God saw that all which he made, was good. 3. Neither, as R. Moss. is it called one day, because there were yet no more: for it is so called in respect of the rest that follow. 4. Wherefore the reason is this: the Hebrewes use, Cardinal numbers, for Ordinal, as the Grammarians speake: as one for the first: as Gen. 2.10. the name of the one, that is, of the first is Pishon: so likewise in the new Testament, Vna sabbati, one day of the weeke is taken for the first day. Mercer.

QVEST. X. Whether there are waters above the heavens.

Vers. 7. BY the firmament, which separated the waters which were under the firmament, from the waters above the firmament, divers of the ancient Writers understand the starry heaven, and that there are waters above those heavens which serve to mitigate the heat of the Starres, and from whence that abundance of raine came, wherewith the world was overflowne: so Basil. hom. 3. Hexemer. Ambros. lib. 2. in Hexemer. c. 2. Beda ▪ with others. But this cannot bee so: 1. for that the waters being of an heavy substance, must bee there kept against nature. 2. Neither could the great waters that drowned the world, come from thence, unlesse the heavens also should have beene dissolved: the windowes of heaven were opened, which was nothing else but the opening and loosing of the clouds, which as Gods bottles did powre downe raine abundantly. 3. Neither are wee to imagine such heat in the celestiall bodies (which are of no fiery or elementall nature) that they need to be refrigerated, or cooled. This firmament then is the spreading or stretching out of the aire, as the word rachiang signifieth, which divideth the raine and waters in the clouds, and keepeth them from the waters below: as is expressed in Iob. 26.6. which bindeth the waters in the clouds, and the cloud is not broken under them. Now whereas afterward, vers. 14. it is said, Let there bee lights in the firmament of heaven: it followeth not, that the firmament before spoken of, is the starry heaven;Whether the firmament be the starry heaven. for Moses here speaketh after the capacity of the vulgar people, who imagine the Starres to bee in the firmament of the aire, the eye being not able to distinguish betweene the region of the aire, and the azure skie. And according to the vulgar opinion, Moses also calleth the Moone a great light, because it so seemeth to the eye, to bee the next in greatnesse to the Sunne: whereas many other, both of the wandring and fixed Starres, doe exceed it in greatnesse.

And whereas that place is objected, Psal. 148.4. Praise him ye waters above the heavens: by heaven we are here to understand the lower region of the aire, as Psal. 18.13. The Lord thundred in heaven, and gave his voice hailestones and coales of fire: but thunder, lightning, haile, come not properly from the heaven, but out of the aire. Hereunto agreeth the name given unto heaven, which is called shamaiim, of sham and maiim: there is water: which agreeth first unto the inferiour region of the aire, where the raine is ingendred. This name also is applied to the higher heavens also: because the eye maketh no difference betweene them: Mercer.

QVEST. XI. How the waters were gathered together that covered the earth.

Vers. 9. GOd said againe: let the waters vnderunder heaven bee gathered together into one place, and let the dry land appeare, and it was so. Out of these words divers questions are moved, not unnecessary to be knowne, nor unprofitable to be handled, which shall be touched in their order.

First it is enquired how the waters, and whether they were gathered together, which before covered the face of the whole earth. 1. Some thinke, that the earth was this second day created, and by the earth mentioned v. 1. that matter is understood, whereof the world was afterward made. Of this opinion is the Master of sentences, and Hugo lib. 1. de sacramentis; but wee refuse it, because the Lord saith not, let there bee earth, as when hee maketh other things, but onelyonly, let the dry land appeare: whereby it is evident, that the earth was made before, but now severed from the waters.

Mountaines before the flood.2. Some thinke that the earth was equall and plaine without hils and mountaines, that the waters might more speedily run together, and that this inequality that now is of the ground, begun after the flood: but this conceit is contrary to the Scriptures, Gen. 7.10. The waters prevailed fifteene cubits above the mountaines. Prov. 8.25. Wisdome was begotten before the mountaines and hils: therefore in the beginning there were both mountaines and hils.

p. 53. Others imagine, that the waters were dried up by the fervent heat of the Sun, and that the Northerne parts of the earth began to appeare first, as the higher ground, and the rest of the earth by little and little. Eugubinus in Cosmopeia.

4. Others, that the earth was dried by a mighty winde, as it was after the deluge: see Tostatus. The earth not dryed by the winde.But neither of these two opinions are probable: for the dry earth appearing all at once, was so prepared by a greater power, than either of the Sun or wind, which could not worke it at once, and hardly in continuance of long time.

5. Some thinke, that the waters did run together, and cover the other part of the earth,The opposite part of the earth not drowned. opposite to this where wee dwell, as Augustine seemeth to thinke, lib. 16. de civitate dei, c. 9. But the experience of skilfull Navigators, as of sir Francis Drake, Master Candish, with others, (who by their famous travels hauehave compassed the wide Ocean) hath found that part of the world to bee habitable as ours is, and not to bee under the water.

6. Paulus Burgens. hath a strange device of this matter: he thinketh that the water maketh a globe by it selfe, and hath his proper center, and so likewise the earth, and this is the cause why the earth appeared dry,The water and earth make bu… one Globe. because the water did forsake the land, and was gathered to his owne center: in addition. ad postil. Nicol. de Lyra. But this opinion is very false and absurd: First, for that the text saith, that the water at the first covered the earth, v. 1. and so made but one globe with the earth, pressing to the same center: unlesse he will say, that God made a new kind of water the second day, and indued it with new qualities, which cannot be affirmed. Secondly, Isay 40.22. The Lord is said to sit upon the circle of the earth: the word is chugh, a spheare or circle: as Iob 22.14. He walketh in the circle of heaven: But experience sheweth, that the earth without the sea maketh not a round globe or circle.

7. Some thinke that the Sea is much higher than the land, and so the waters were gathered as it were to a great heape, that the dry land might appeare. Thus Basil thinketh, and Ambrose in his Hexem…ron, l. 3. c. 2. but that this is not so, it shall be shewed in the next question.

8. Wherefore leaving these uncertaine opinions, I rather incline to think that these might be the meanes and causes of the appearing of the dry land, and separation of the waters. First the water while it compassed the earth, being of a lighter and thinner matter, might be coagulate together and thickned, as we see the sea water is of a grosser substance than the fresh water, & so be contained in a lesse compasse than before: so Augustine, lib. 1. de Genes. ad literam, 12. and Beda in his Hexemer. Secondly, the clouds being made this second day, and the region or stretching forth of the aire called the firmament brought into fashion, it is no other like, but that a great part of the water was extenuate and evaporate into the aire and clouds, a daily experiment whereof we have by the conversion of the mists & clouds into water. Thirdly,The earth deeper than the water. the earth being much greater and deeper than the circumference of the water, which compassed the earth, might easily receive the water into the concavities and hollow places thereof, which were appointed of God to bee receptacles for the water. And that the earth is of a greater depth than the water, that did at the first cover it, thus it may appeare, by taking the iust measure of the compasse o… the earth, and so of the diameter, that is, the through measure thereof.

Then for the compasse & circuit of the earth, Aristotle affirmeth it to containe 50000,The measure of the compasse of the earth. Italian miles …ib▪ 2. de coelo: Hypparchus as Pliny witnesseth, 34625. miles: Eratosthenes 31500. miles: Ptolome 22500. whom Basil followeth: Alphrag…nus 21500. Pharnelius 24514. But of late they which have compassed the whole Ocean, doe find the circuit of the earth to bee but 19080. nineteene thousand and fourescore miles. And the diameter thereof is found to be 7000. miles, the semidiameter or space from the center of the earth to the circumference 3500 miles. Now what the depth of the water was above the earth, may be conjectured by the height of the middle region of the aire, which is found by Mathematicians not to exceed 60. miles, as they gather both by the twilights which extend no further, and by the distance of meteors and exhalations,Pererius. which appeare in the aire.

Now the earth so far exceeding the water in depth,Whither the waters were conve…ed that covered the earth. Terra humilia potuit def…der… might easily receive it into the hollow places & concavities thereof, which also is insinuated by the Hebrew word, Kava, that here signifieth to congregate or gather together, from whence the latine word Cavus, hollow, may seeme to be derived, as Pererius well noteth. And this lastly, is Ambrose conjecture, that God did enlarge the low places of the earth, and the force also of the waters might make them deeper, lib. 3. Hexem. c. 2. And this is agreeable to the Scripture, Ps. 104.8. The waters descend to the place which thou hast founded for them: the word Iasadh signifieth to lay a foundation; so that God did make a low foundation for the waters in the earth. And in the same place the Prophet sheweth the manner how the waters were dispersed, that wheras they covered the earth as a garment, and stood vponupon the mountaines: at the rebuke of God they did flee, and ascended by the mountaines, and went downe by the vallies, to the place appointed for them. 104. v. 6, 7, 8.

QVEST. XII. Whether the Sea be higher than the earth.

SEcondly, we are to enquire whether the Sea be higher than the earth, which was, as I shewed, the opinion of Basil and Ambrose with others, that thinke that the waters are kept by Gods extraordinary power and miraculous work, that they returne not to cover the earth: and that place is alleaged, Psal. 104.6. The waters stand above the mountaines: v. 9. Thou hast set them their bounds, which they shall not passe, &c. and Ierem. 5.22. Will ye not feare my presence, which hauehave set the sand for the bounds of the sea, by a perpetuall decree, that it cannot passe it, and though the waves thereof rage, yet can they not prevaile? &c.

For answer hereunto, we say,How the sea is kept in, that it overfloweth not the earth. that in the first place the Prophet speaketh of the first situation of the waters above the earth and hils, before by Gods commandement they went to their place. In the next the Prophet speaketh not of any myraculous worke against nature, but of the ordinary providence of God by p. 6naturall meanes, keeping backe and bounding the Sea: as the Prophet giveth the like instance of the raine, vers. 24. They say not in their heart, let us feare the Lord, that giueth raine in due season, early and late, and reserveth the appointed weekes of harvest. All these workes shew the watchfull providence of God, not by miracle, but by the naturall course of the creatures preserving the world. Indeed, the water in the red sea, stood up like a wall,Whether the red sea be higher than Egypt. by a miraculous worke, and in Noahs deluge, the sea ouerflowed the earth by an extraordinary work: but now the sea is kept in by his naturall banks & bounds, as with swadling bands, Iob 38.9.

But whereas Ambrose, to prove the Sea higher than the earth, alleageth how Sesostr…s King of Aegypt, and Darius afterward would have cut the earth, and joyned the Aegyptian and the red Sea together: they finding the red sea higher by three cubits than the land of Aegypt, fearing the inundation of the whole countrey, left off from their purpose. Ambr. lib. 3. Hexemer. c. 3. First, it is true that these Kings attempted to bring Nilus into the red sea, and ceased from their enterprise upon that erroneous conceit: yet afterward the Ptolomies, Kings of Aegypt, as Strabo writeth, effected that worke, and made a passage out of Nilus into the red sea,The earth higher than the sea. without any such danger of inundation. Secondly, though it were granted, that the red sea were higher than the plaines of Aegypt, it followeth not that it should be higher than all the earth.

So then our opinion is, that the earth is higher than the sea, and that this is more agreeable to the Scripture, 1 Psal. 107.23. They are said to goe downe to the sea in Ships, as to the lower place. 2 Psal. 24.2. Hee hath founded the earth, super maria, above the Seas: ergo not under them. 3. Eccles. 1.7. All the rivers goe into the Sea: but the water hath his naturall course downward. Now whereas the ships sailing upon the seas se…me to one standing upon the shoare, as floting aloft; the reason thereof is, because the sea being a plai… … liquid element, doth more easily shew the round compasse thereof rising to the fashion of a globe, … earth, being uneven full of hils and dales.

QVEST. XIII. How the waters were gathered into one place.

THe third question is, how the waters are said to bee gathered into one place, seeing there bee… lakes,Whether the whole sea be a continued water. rivers, and fountaines that are farre asunder: First, we may answer with Basil, that this … is not to be vnderstood of every collection and gathering of water, but only of the sea, which though it be diuers in name, yet it is continued together, one sea being perpetually joyned with another, unlesse it bee the Caspian Sea, which some thinke to be filled by the Northerne Ocean, as Strabo, Pliny, Basill ▪ others, that it is fed only by …ivers, and emptied againe by the secret passages of the earth, as Herodotus in Clio. Aristot. lib. 2. Meteor. And Ambrose hereto agreeth, that like as all the earth, except certaine Ilands, maketh one continent, as Spaine, Syria, Africa, so the sea being joyned together, maketh but one general collectiō of water. Some other thinke, that the waters are gathered into one place, because as Salomon saith, All rivers (though they have divers heads) run into the sea, Eccles. 1.7. Or else we may say, that the waters are gathered into one place, that is, a place separated and divided from the habitable earth: so that the waters have not one place in respect of their divers divisions, but because they are severed from their earth, into their proper places.

QVEST. XIV. Whether the earth be founded upon the waters.

THe fourth question is, whether the earth be founded upon the waters, which was the opiniō of Thales among the Philosophers, & of Chrysostome among the Christians. Which opinion seemeth to be favoured by two places of Scripture, Psal. 24.2. He hath founded it upon the Seas. 2 Pet. 3.5. The earth was of the water, & by the water, by the word of God. For the first place, Basil so understandeth it, that upon the Seas & flouds should signifie, in the waters, because the earth was first in, and under the water. Augustine referreth it to the Ilands and promontories, that doe hang over the sea, lib. 2. de G…nes. c. 5. Euthymius thinketh it is meant of the secret passage of the water, that run within the earth. But the meaning of that place is evident to bee this, that the earth is founded not upon, but above the waters: so the Hebrew word gnal signifieth supra, aboue: and so we see, as wa… noted before out of Augustine, that the dry land hangeth over the sea.

For the other place of S. Peter, the earth is said to be of the water, not as though it was made of the water, but because it was made to appeare out from the water which before covered it: the other part of the sentence is not well translated, by the water, foreign, but in the water: as 1 Pet. 3.20. Noe is said to bee saved, foreign, not by the water, but in the water. And so the earth may be well said to be in the water, because the whole continent being lesse in compasse than the Ocean, seemeth to be as a great Iland in the sea.

But that the earth hath not his foundation upon the waters, it is evident both by experience, because we see the earth to be the heavier element, and so to have his situation lowest: as also by the Scripture, Iob 26.7. He hangeth the earth upon nothing, then not upon the waters. Psal. 104.5. He hath set the earth upon her foundation, &c. that it cannot be moved: the earth hath no foundation, but of it owne by the word of God▪ and seeing the earth is immoveable, it is not like to be founded upon the waters, which are moveable.

QVEST. XV. Whether the dry land was caused to appeare upon the second or third day.

Vers. 9. GOd said againe. 1. Some thinke that this was part of the second dayes worke, the causing of the dry land to appeare: as Aben Ezra, to whom subscribeth Mercerus; their reasons are these: 1. because it is said. Gen. 2.4 that in one day God made the heavens and the earth. Ans. This is spoken of the heaven and earth which were made in the beginning on the first day. Gen. 1.1, 2▪ because the approbation of this worke,Why the approbatiō, God saw it was good, is omitted the second day. omitted before in the second day, is inserted here. vers. 10. Answ. This approbation, God saw that it was good, is omitted before: not because Gehenna was made the second day, and th… Angels fell then, as the Hebrewes imagine, nor because two is the beginning of division, as Hierome: for this division was good, whereas the creatures were in confusion before: nor yet for that the second dayes worke was not yet ended, as Aben Ezra: but because the worke begun upon the second day, was finished p. 7upon the third. For the which cause, this approbation is omitted in the first verse, when as yet the heavens and earth were created in their …ude and imperfect state.

2. It is therefore more probable, that this appearing of the drie land was part of the third dayes worke: and that the second dayes worke was finished: not so much because this worke beginneth with vaiomer, and God said: which is used sometime in the beginning of a new worke upon the same day; as vers. 26. but for that, vers. 8. this conclusion is added; the evening and the morning was the second day, which is an evident distinction of the severall dayes workes. To say with Aben Ezra, that an foreign, is here to be admitted, that to be set downe last which was done first, is to force and racke the story.

QVEST. XVI. Of the divers kinds of trees and plants created out of the earth.

Vers. 11. THen God said, let the earth bud forth, &c. 1. God caused the earth to bring forth these things, without helpe of the Sunne or Starres, which were not yet made: as hee caused the light to shine in the first day, without the ordinarie instrument thereof, the Sunne: Iun. 2. Although God speaketh to the earth, yet it hath no understanding or will to obey, as some Philosophers imagine, but God worketh this by his power: Mercer. 3. Here are three kindes of plants and fruits brought out of the earth: the bud, the herb, the tree; which some distinguish into herbs, shrubs, and trees. Vatablus maketh the bud and herb to be all one: the first so called in the sprouting thereof, the other in the perfection: but they differ rather thus; desheh is that kinde which the earth bringeth forth of it owne accord: gnesheh, Hebrewes curious observations.that which beareth seed, and is set and planted by the industry of man: gnetz, is that kinde of greater plants, which are called trees: Iun. 4. Whereas the earth is bid to bring forth gnetz peri, the tree of fruit: Rob. Sel. his note is ridiculous, that God would have had the trees to bee all fruit, and not only bearing fruit, and because the earth did not bring forth such, it was afterward accursed. Likewise R. Isaak his collection is curious, that would have this clause understood only of the trees of paradise, as though there were no fruit-bearing trees without paradise: Mercer. 5. Neither had the earth onelyonly power given to bring forth these kindes of fruits, but it both brought them forth in act, and had power given to continue the propagation of them: Mercer. Calvin. And therefore it is added, fruitfull trees, bearing fruit, that is, which even then came forth with fruit for the present use of man: Iun. 6. Neither yet, as Basil thinketh, all trees were made fruitfull in the beginning, which afterward became barren when the earth was cursed. But either Moses speaketh of the fruitfull trees as more principall, or even those trees which beare not fruit, yet because they are profitable for medicine, or other uses, may also be numbred among the fruitfull trees: or rather they may bee comprehended among those trees, that beare their seed, though no fruit: of such kinde are ashes, willowes, and such like.

QVEST. XVII. Whether the world were created in the spring or autumne.

Vers. 12. ANd the earth brought forth the bud of herb. Some would prove by this▪ that the world was made in the Autumne, because the trees were created with ripe fruit. Concerning this matter there are three opinions.

1. Mercator thinketh that the world was made in Iulie: and his chiefe reason is taken from Noahs floud, where the beginning of the yeere he would have to bee in Julie; because in the eleventh monethmonth, which he supposeth to bee in May, when the olive beginneth to put forth, the dove brought greene olive leaves▪ Contra. 1. There is no mention made of greene leaves. Gen. 8.11. the word is gnaloh, which Hierome translateth elsewhere frondes olivae, branches of olive. Nehem. 8.16. such as they made bowers of: and the Septuagint, cals it (foreign,) a dry stalke: it might be then some branch of the olive tree, rather than the leaves. 2. Admit that the branch or stalke had leaves, this is no argument of the spring in May: for the olive loseth not her leaves, as other trees, Plin. lib. 16. c. 20. and therefore as Chrysostome thinketh, the olive might remaine greene under the water: for it is unlike, that the olive in seven dayes should have new leaves: for seven dayes before the dove was sent forth, and could finde nothing.

2 Other doe thinke, that the world was made in the Autumne, in the monethmonth Tisri. 1. because that monethmonth was the beginning of the yeere, as Iosephus thinketh, before Moses by a new institution appointed Nisan (which answereth to part of March and April▪) to be the first monethmonth: and therefore it is called the end of the yeere, Exod. 34.22. from whence they began the account of the Jubile. 2. And beside they use this as another reason: because, in the autumne the fruit of trees and plants, as grapes, apples, are ripe, and not before. Contra. 1. It might bee, that the Israelites accounted the beginning of their yeere according to the manner of the Egyptians, among whom they lived, who began their yeere in the monethmonth Ptho, which answereth to September: as the Athenians did in the monethmonth [Hecatombaion, Dion… Halica… ▪ Rom. Antiq. li. …. What MonethMonth the first in the yeare.] which is in June: but it cannot bee shewed, that this reckoning was observed from the beginning. It is indeed called the end of the yeere, because all the fruit of the yeere past was then gathered, and seed time began anew: and so it is with us: the autumne is counted the beginning of the yeere for matters of husbandry; and yet wee in the computation of yeeres begin in the spring at the Annuntiation. It is true also that the yeere of Jubile then tooke beginning; but it is notwithstanding called not the first, but the seuenth monethmonth, Levit. 25.10. the reason is, why it began then, because all workes of husbandry, and labours of servants, which then used to begin, did cease in the Jubile.

2. Concerning the other objection of ripe fruit, we shall not need to answer as some doe, that the fruit did hang still upon the trees till the autumne, or that some trees in Paradise bare fruit in the spring, some in the autumne: or that they might beare fruit twice in the yeere, as Plinie reporteth of India, and Solin…s of the Island Teprobane: but I rather thinke, this first bearing of fruit being supernaturall, that the trees p. 8againe bare fruit the same yeere according to their naturall course. And this may seeme to bee gathered by S. Iohns allusion to the tree of life, that bare fruit every monethmonth, Revel. 22.2. that in the beginning, trees did beare fruit in the yeere more than once.

3. I thinke it therefore more probable, that the world was created in the spring, for these reasons. 1. Ambrose useth this reason,Lib. 1. Hexem. c. 4. upon these words, germinet terra, let the earth bud forth the bud of the herb: Dedit formam fructus, &c. God gave and prescribed a forme for the fruits to grow, ut initio cujusque anni, that in the beginning of every yeere herbs should sprout forth. This we see to be done only in the spring.

First monethmonth in the yeare.2. He useth also another reason: Vt ostenderet Scriptura veris tempora in constitutione mundi, ait, mensis hic vobis initium mensium: to shew that it was spring when the world was made, the Scripture saith, this shall be unto you the beginning of moneths. Moses then brought in no new institution, but it is more like,Exod. 12.2.Exod 12:2 he revived the old use of beginning the yeere from March, which was discontinued in Egypt by another custome of that country.

3. Further, whereas God blessed the creatures, and bid them increase and multiply: which blessing presently tooke effect: who knoweth not, that for most kinds of creatures, especially the fish and fowle, the fittest time to engender and increase is in the spring. And whereas God gave them the greene herb for meat: it is not like, that presently the greene herb with frost and cold began to wither and decay. Adam also was thrust out of Paradise to till the ground: but the spring time is apter for tilling, than the autumne or winter season.

Epist de celebr. Paschal.4▪ Beda beside his owne opinion, maketh mention of a synode holden in Palestina by Theophilus Bishop of Cesarea, wherein it was agreed, that the world was made in the spring, and that Christ was crucified the same day that Adam was created: at which time he also transgressed, that the first Adam herein might be a type of the second.

5. This also may be proved by comparing the time of Noahs floud with the time of the creation: for seeing there are accounted full yeeres 1656. from the creation to the deluge, they must fall out both about the same season. But that the floud came in the spring, not in the autumne, may appeare by divers reasons, which I reserve for that place. Chap. 8. quest. 10.

And of this opinion, that the world was made in March, Pererius nameth many, though he dissent from them: as Eusebius, Cyrillus, Hierosolym. Athanasius, Nazianzen, Damascen, Ambrose, Beda, with others. About this question there is a great controversie betweene two famous Rabbins, R. Iosua, who holdeth the world to be made in the spring, and R. Eleazer in the autumne: but the other opinion is more probable, as I have shewed.

QVEST. XVIII. When the Sunne and Moone were created.

Vers. 14. GOd said, let there be lights in the firmament, &c. 1. These lights then, were neither made the first day, and but placed now in the firmament, as the Hebrewes thinke. 2. Neither was the Sunne made the first day, the Moone the next, the Stars the third, as Eugubinus: but they were all made upon the fourth day. 3. Neither yet doe we thinke that the celestiall bodies were made in order, as Basil conceiveth, but rather, that they were created all at once. Mercer. 4. And whereas the light created the first day, is called, Or: but the Starres are called, meoroth, as of the light: hence it may appeare, that these lightsome bodies were made the receptacles of that light then created, which was now increased and united to these lights: Mercer. rather than to thinke, that the element of fire was that first light, as Iunius. 5. But wee explode those Jewish fantasies: that the Sunne and Moone were created of equall light in the beginning;Hebrewes …. but when the Moone envied the light of the Sunne, God brought it into subjection, and ordered, that from thenceforth, the Moone should receive light of the Sunne: and of the light starre-beames, which the Moone was deprived of, they say, God made the rest of the lesser Starres: ex Mercer.

QVEST. XIX. Of the greatnesse of the Sunne and Moone.

Vers. 16. GOd made two great lights.) That these two great lights are the Sunne and Moone, there is no question: and that the Sunne is the greatest of all the celestiall bodies, it is also questionlesse. Anaxagoras did hold the Sunne much greater than Peloponesus, a countrey in Grecia. Anaximander to be as big as the earth. Plutar. lib. 2. de placitis Philosophor. c. 21. but since the Mathematicians have found that the Sunne exceedeth the earth in bignesse 166. times, and none of the other Starres, which they call of the first magnitude, whereof there are 15. to exceed the earth above 18. times. The Moone, though some among the heathen have judged it bigger than the earth, as the Stoikes, and equall to the Sunne, as Parmenides, and some among the Christians have thought it in bignesse next to the Sunne, because it is here trained to bee a great light, as Basil upon this place, and Augustine, yet since by more diligent search, it is found to be lesse than the earth. 39. times,Why the Moone is called a great light. and to be the least of all the Starres, except Mercurie. Moses therefore here speaketh according to the opinion and capacity of the vulgar sort, to whose sight the Moone seemeth greatest, next to the Sunne, because it is nearest of all the Starres to the earth, and for that it is greatest in operation, and hath the government of the night. The reason of the greatnesse of these lights, is their farre distance from the earth. Empedocles saith, the Moone is twice so farre from the Sunne, as it is from the earth, but the Mathematicians say, it is 18. times so farre from the Sunne. Era…osthenes affirmeth the Sunne to be 804000000. furlongs distant from the earth,The distāce of the Sunne and Moone from the earth. that is, an hundred thousand thousand, and five hundred thousand miles, counting eight furlongs to a mile. And the Moone to bee remote from the earth 780000. furlongs, almost an 100. thousand miles. Plutarc. de placitis Philosoph. l. 2. c. 31. The Hebrewes make the distance of the starry heavens from the earth to be about 500. yeeres journey: Aratus but 30. p. 9dayes journey: and the thicknesse of the earth, as much: the one maketh it too little, the other too much.

But not to stand upon these curious observations,Ambrose reasons of the greatnes of the Sunne and Moone. Ambrose giveth sensible and apparant reasons of the greatnesse of the Sunne and Moone by daily experience. First, saith he, by this their magnitude is evident, because they appeare of the like quantity to all through the world, whereas heards of cattell being espied farre off, seeme as ants, and a ship discerned farre in the seas, seemeth no bigger than a flying dove. Againe, as soone as the Sunne ariseth, all the Starres are hid: and further, if the Sunne were not of such greatnesse, how could all the world be lightened by it? Ambr. l. 4. Hexemer. cap. 6.

QVEST. XX. How the Starres doe serve for signes.

Vers. 14. LEt them be for signes and seasons, dayes and yeeres:] 1. By signes here we need not understand, those extraordinary signes, which it hath pleased God sometime to shew, as in the Sunne in Iosua, and afterward in Hezekiahs time: for in this place the ordinary use of these creatures is shewed. 2. Nor yet are we forced to referre it to the Astronomicall signes, though the Scripture doe also approve the lawfull use of them, Iob 9.9. He maketh Arcturus, Orion, Pleiades, and the climates of the south: for this combining and conjunction of the Starres was afterward found out by art and experience.The lawfull vse of the celestiall bodies. 3. But these celestiall bodies doe serve, both for politicall observations, as the computation of moneths and yeeres, and the celebration of festivals among the Jewes, as also to be signes of naturall things, as for setting, sowing, planting, and discerning of the weather, and seasons of the yeere: as Orion bringeth raine, the Pleiades the spring. Iob 38.31. We acknowledge then foure lawfull uses of these celestiall bodies. 1. To distinguish the day and night, light and darknesse. 2. To be for signes of weather. 3. To serve for times and seasons, as weekes, dayes, and yeeres. 4. To give influence by their heat, light, and motion, to these inferiour parts. Mercer. Iun.

But for morall matters, as to calculate mens nativities, and to discerne of their dispositions to good or evill, or for supernaturall, to foretell things to come, to discover secrets, finde out things that are lost, or such like, these celestiall signes have no use at all, neither hath the vaine and superstitious invention of Astrology any ground at all out of this place, but is altogether repugnant to 1. the Scripture: 2. against reason: 3. vaine: 4. impious.

These foure points shall briefly be proved. 1. The Scripture thus testifieth, Isay 44.25.The vanity of judiciall Astrology. I destroy the tokens of the southsayers, and make them that conjecture fooles, and turne the wise men backward, &c. Ierem. 10.2. Be not afraid of the signes of heaven, though the heathen be afraid of such. 2. The wise man saith, Prov. 27.1. Boast not thy selfe of to morrow, thou knowest not what a day may bring forth. If a man know not his owne way, neither can tell what shall happen to himselfe, much lesse can it be seene in the Starres: for the Spirit of a man best knoweth the things of man. 1 Cor. 2.11. and if we cannot bee certaine what shall befall the next day, much lesse, what may happen the next monethmonth, or yeere. Againe, if by the aspect of the Starres judgement could be given of man, then should they have dominion over man, whereas they were created for mans vse, Psal. 8.3.

3. It is a vaine and deceitfull study; neither are the predictions of Astrologers true,Astrologicall predictions false and vncertaine. as it may thus appeare; first, if there had beene any certainty in this art, it is most like, that the Devill should have the best insight into it, both by reason of his subtilty of nature, and long experience: but it is certaine that the Devill herein is deceived; for hereof it is, that the Oracles of Apollo ministred by spirits, directed by the aspect of Starres, were for the most part vaine, false, deceitfull.Oracles of Apollo deceitfull. This testifieth Porphirius in his booke of Oracles, cited by Eusebius, lib. 6. de praeparat. Evang. c. 1. that Apollo his Oracles were made by Astrology; and that they were false and vaine, or ambiguous and deceitfull, one Oenom…us a Philosopher among the Greekes, proveth at large, as Eusebius witnesseth, lib. 5. de praeparat. Evang. cap. 10. Againe, if there were any certainty in these Astrologicall praedictions, it would chiefly appeare in their Prognostications of the weather, which is the proper subject of the Planets operation: but herein daily experience sheweth how grossely they are deceived, that foretell such things, neither agreeing with themselves, nor yet with the event of the weather: yet I deny not but that the fairenesse and foulenesse of the seasons may be conjectured, when as the time is neere, and the naturall causes have begun to worke:How men may prognosticate of the weather▪ as in the evening to ghesse of the weather the next day, and in the morning, of the afternoone weather; as that a cloud in the west will bring a shower, and the south wind heat: as our Saviour saith, Luk. 12.55. But long before to declare these things, before there is any working in the naturall causes, it is not in the art or skill of man. Ambrose to this purpose saith well: Cum pluvia expeteretur ab omnib. &c. when, saith he, vaine was desired of all, and one said, the new Moone will bring raine, although we were very desirous of raine, yet I wished, that such speeches should not be true: yea it did me good that no raine fell, till it came at the prayers of the Church, that it might appeare, that it came not by the influence of the Moone, but by the providence of the Creator. Hexem. lib. 4.7.

4. The impiety of this science is evident, because they ascribe all to the influence and operation of the starres, and so bring in a fatall necessity, and rob God of his honour and glory.The blasphemous assertions of some Astrologers▪ One Petrus de Al…aco a magnifier of Astrology, doubteth not to say, that Noahs flood, and the birth of our Saviour, might have beene foretold by the knowledge of the starres. Maternus affirmeth, that when Saturne is in Leo, men are thereby long lived, and their soules goe to heaven. Albumazar saith, that the Moone being joyned with Iupiter in the head of the dragon, whatsoeuer a man asketh of God, he shall obtaine: Thus reporteth of them Pererius, lib. 2. in Genes. cap. 1. Thus they attribute all things both good and evill to the starres, and thus the grace of God is made void: yea as Origen saith, while they make alias stellas beneficas, alias maleficas, some good, some bad starres, they open their mouth against heaven, making the creature faulty and culpable, whereas God created all things good: tract. 4. in Matth.

p. 10But if it shall be objected, that many things fall out according to the predictions of Astrologers: I briefly answer,How it commeth to passe that astrological predictions sometimes come to passe. that it commeth so to passe sometimes, not by the dexterity of their wit and knowledge, but either by the subtilty of Sathan that foretelleth, what he himselfe is permitted to worke, or by the credulity of such as consult with them, whereby their affections give way unto the effect: or by the secret disposing of Gods providence, that such things should fall out for the probation of the faithfull, and further confusion of misbeleevers.

QVEST. XXI. Great Whales, how said to be created.

Vers. 21. GOd created great whales. 1. We need not, because God is said here to create the whales, which were made out of the water, to have recourse unto that indigested matter which was made the first day of nothing: Calvin. So not only that is said to be created, which is made of nothing; but that also, which is made new out of some matter, as man is said afterward to bee created, yet made out of the earth.Hebrewes …ables. 2. But we deride that Jewish fable, that God when he had made two great whales, lest the increase of so huge a creature might tend to the destruction of the rest, he did geld the male, and salted the female to be meat for the just in the next world. As though God did not foresee every thing before it was made, and approved it being made; and beside the Lord gave a blessing to all fishes, and so to the whales among the rest, to increase and multiply. Mercer.

QVEST. XXII. Of the great Whales.

Vers. 21. GReat Whales: the word turmin signifieth a serpent, dragon, or great fish. And this epithete great, is not added without cause: for the whale or great fish is the greatest of all living creatures, Iob 41.24. In the earth there is none like him. It is almost incredible, what some writers report, of the hugenesse of these creatures: the Hebrewes write, that whales have beene found of 500. stadia or furlongs in length: Mercer. Some have appeared in the waters of the bignesse of Islands: Muscul. Pliny writeth, that in the Indian sea there are certaine fish called balaenae, whirlpooles, quatuor jugerum, of three or foure akors or furlongs in length, and certaine long fish called pristes, of 200. cubits, and e…les in the riuer Ganges, of 300. feet in length: lib. 9. cap. 30. The same Author citeth Iuba King of Mauritania, who maketh mention, writing to Caius Caesar sonne of Augustus, of whales in the Arabick coasts of 600. foot in length,Ex Peretio. and 300. in breadth: lib. 16. c. 40. Aelianus also writeth, lib. 15. c. 21. that Alexander found in a caue in India, a dragon supposed to be 70. cubits long: they saw only his head out of the caues mouth, not daring with the whole …oast to approach neerer, whose eyes appeared to be of the bignesse of a Macedonian target or shield. These strange reports are found in forraine histories, the truth whereof I will leave to the credit of the authors, and the judgement of the readers. Ambrose saith, aequalia montibus corpora habere praedicantur: the Whales are reported to have bodies equall to Mountaines. Hexemer. li. 5. c. 10. Certainly it is evident out of Scripture, that these creatures of the sea, are of a wonderfull bignesse: as it appeareth both by that description, Iob 41. His jawes are likened to doores, v. 5. his scales to shields, v. 6. hee maketh the sea to boile like a pot, v. 2 2. As also by the story of Ionas, where we reade, that the Prophet was swallowed whole of a great fish, and cast up againe. And not to search further, our owne Chronicles make mention of great fishes, that have been taken, as of one that was in length 22. yards, being 12. foot broad betweene the eyes: some of his ribs were 16. foot long, his tongue 15. foot long: three men might stand upright one upon another in the opening of the jawes. Stow, ann. Elizab. 16.

QVEST. XXIII. Whether the fowles were made out of the water or earth.

Vers. 21. WHich the waters brought forth, &c. and every feathered fowle, &c. By these words it seemeth, that the fowles had their beginning out of the water: but the contrary is affirmed, c. 2. v. 19. So the Lord God formed of the earth every beast of the field, and every fowle of heaven, &c.

To reconcile these places, we neither affirme that the fowles were made of the thinner part of the water extenuated into the aire, as Augustine, lib. 3. in Genes. ad lit. c. 3. and Rupertus: nor yet that they were made of mud or slime, and so partly of earth, partly of water, as the Hebrewes; not yet that they were made of the element of the water, as Eugubinus in Cosmopeia: nor yet that the fowles were made part of the water, and part of the earth: as wee see there are two sorts of them, some that live in the water, and some that keepe the land, as Vatablus. But we thinke, that the fowles were created onelyonly out of the earth, Gen. 2.19. neither is the contrary affirmed here, that the waters brought them forth: but the Lord saith, let the fowle f…ye upon the earth. v. 20. so Iun. Cajetan, Catharin.

QVEST. XXIV. How and wherefore God is said to blesse the fish.

Vers. 22. ANd God blessed them, &c. 1. God is not said before to have blessed the herbs and trees, as here hee blesseth these living creatures; because the generation of living things, whether it be foreign, in bringing forth young, egges, or wormes, is a more admirable worke of nature, than is seene in the increase of plants. 1. In that the beasts of the earth are not blessed, as here the fishes and fowles, it is not because of the serpent, that was to be accursed, as the Hebrewes imagine: but for that the abundance and number of the fishes exceedeth the other: yet it must bee understood that God also blessed the rest, though it bee not expressed. 3. The Lord here first of all speaketh to the creatures, because now he beginneth to create living things: Iun. hee speaketh to them, as he did to the whale to cast up Ionas, not by any syllabicall voyce, but by his omnipotent will and power, which the creature forthwith obeyeth. Mercer. 4. The fishes are said to fill the waters, the fowle to multiply; because p. 11the fishes are more in number, and they only live in the waters: but the fowles live not only vponupon the earth, but other creatures beside. 5. By the waters in the seas, all other gatherings together of waters are understood: but the Seas are named as the principall, wherein there is greatest store of fish. Iun. 6. Eugubinus here is deceived, that thinketh, that the fishes began to rise out of the water; as soone as the Seas were gathered together, and so every day their creation was in working till the fifth day: for this were to confound the workes of the creation, which Moses precisely referreth to their severall dayes workes. Mercer.

QVEST. XXV. Whether all kind of creeping things were made in the beginning.

Vers. 25. EVery creeping thing.] If every kind of worme and creeping thing were created in the beginning, then we refuse Augustines conceit, that such creatures as are generated of dead bodies, were not then made, lib. 3. de. Genes. c. 14. For like as other perfect beasts were at the first formed out of the earth, yet afterward left to their usuall generation, so these creeping wormes, flyes, and such like, might then have their creation as the rest, though now ingendred by corruption of other matter. Likewise wee reject Pererius conceit, that thinketh those creatures which doe spring of corruption, and are noysome and offensive to man, not to have had their beginning then: for by this reason, neither should the serpent have beene created: these creatures, though hurtfull now to mans nature, if man had not fallen, should not have beene so. We therefore rather allow Basils opinion, that even these small beasts, which doe spring from corruption now, were produced in the first creation. hom. 7. in Genes. and this is more agreeable to the text, which mentioneth every creeping thing then to have beene made: yet wee doe not thinke that there may not bee, or is not in the world, any other forme or fashion of flye or worme, than was in the first creation, but that the generall kind was then formed of such severall creeping things, and a generall power and ability given to produce them out of such corruptible matter, as is fit for their generation.

QVEST. XXVI. Whether creatures of a mixed kind were made in the beginning.

ANother question also here ariseth, concerning those kinds of beasts which are brought forth by a mixt generation, as the mule by the mixture of the Asse and the Mare, the Leopard of the Libbard and Lionesse, the Lynx of the wolfe and hind: whether these mixed kindes were created in the beginning. Some doe thinke that they were, but I hold rather the contrary with Rupertus, lib. 1. de Trinitat. c. 57. and for these reasons: 1. because these are no new kinds, but the first kinds made in the creation mixed and conjoyned together, that we need not fetch their originall from the creation. 2. Because wee finde it directly expressed in Scripture, that Anah the sonne of Sibeon first found out mules in the wildernesse, as he fed his fathers asses, Gen. …6.24. he was the first that found out the generation of mules, by the unnaturall coupling of asses and mares. 3. The Lord directly forbiddeth to plow with an oxe and an asse, Deut. 22.10. much more unlawfull was it to couple divers kinds for generation, than to yoke divers kinds together for tillage. 4. By the same reason wee might fetch the patterne of other monstrous births from the creation: as such whereof Plutarch maketh mention, as of one Onosc…lis, the daughter of one Aristonymus, Monstrous births of women begotten of beasts,begotten of an asse; and Epona begotten of a mare by Fulvius Stellus: Plutarch. parall. 29. But these monstrous generations … never by Gods creation or ordinance brought into the world, but by mans wicked invention.

QVEST. XXVII. How God made man according to his image.

Vers. 26. LEt us make man in our image according to our likenesse. 1. We neither here approve the opinion of Ruper…us, who by image, here understandeth the second person of the Trinity, by likenesse or similitude the third person, namely, the holy spirit, lib 2. de Trinitat. c. 2. for in that the Lord saith, let us make man in ou… image, the image of the whole Trinity is expressed, and not the image of the father onelyonly.

2 Neither are the words so to be taken, as though man was made according to the similitude of that humane nature which Christ the Sonne of God was to assume: whereas the Scripture saith, that Christ tooke upon him the likenesse of man, Phil. 2.7. and not man his likenesse.

3. We also reject the conceit of Eugubinus and Oleaster, who thinke, that God took upon him an humane shape, when he created man, and therefore said, Let us make him in our image: God appeared in no humane shape, when he made man.for neither did God the Father ever appeare in any such shape, neither could it bee said to bee Gods image, being assumed but for a time.

4. Neither yet doe we distinguish these words, as some of the Fathers, Origen, Basil, Ambrose, who referre image to the naturall gifts of reason, understanding, memory, the similitude to the supernaturall gifts of grace, as of holinesse, righteousnesse: for we see that the Apostle applieth the image to the work of grace in our renovation or regeneration. Coloss. 3.10. Let us put off the old man, &c. seeing wee have put on the new, which is renewed in knowledge after the image of him that created him. Wee conclude therefore, that there is no difference in the sense and meaning of these words, but that one is the explication of the other.

QVEST. XXVIII. Wherein the image of God consisteth in man.

ANother great question is here briefly to be discussed, wherein this image of God consisteth, according to the which man was created.

1. Epiphanius judgeth it a matter incomprehensible, because he thought that the perfect image of God is here understood without any difference or dissimilitude: Epiphan, haeres. 70. whereas the Scripture saith not, that man absolutely was made like unto God.

2. Theodoret, thought that man onelyonly and not woman was created after the image of God: whereas the p. 12contrary is evident, vers. 27. God created man in his image: and then it followeth, male and female created hee them: signifying thereby, that both were created according to his image. And whereas the Apostle saith, 1 Cor. 11.7. Man is the image and glory of God, the woman the glory of the man: he speaketh onelyonly of the authority and preeminence given unto man, wherein the image of God in that behalfe is more expressed in the man, but not of the principall part of that image, which, as the Apostle saith, consisteth in righteousnesse and holinesse:Divers opinions of the image of God in man. according to which image the woman was created as well as the man.

Basil, Chrysostome, doe understand this image of the dominion which man hath over the other creatures.

Augustine of the immortality of the soule, where in it is like unto God, lib. de quantitat. anim. c. 2. Nyssenus in Hexemeron.] herein saith this image consisteth, because the soule is capable of all goodnesse: Dam…scene, 3because man hath free-will, lib. 2. de fide, c. 12. The Master of Sentences, distinct. 16. because 4man hath reason and understanding, and therein excelleth all other creatures. Others, beside these 5faculties of the soule, wherein the image of God is expressed, doe further affirme, that the likenesse is in 6these respects: 1. Because that as all things originally are in God, so also man doth participate with the 7nature of all creatures, of plants in growing and increasing, of beasts in sense and moving, of God and Angels 8in understanding. 2. As God can doe all things by his power, so man by wit, reason, and are, doth compasse many difficult things. 3. As God is the principall end of all things: so man is the secondary end, for whose use all things were created,Augustines divers conceits hereof. and he for the glory of God.

I will also set downe more at large the divers conceits of Augustine, of this creating of man according to Gods image.

1. He thinketh this image and similitude chiefly to consist in the soule, and secondarily in the bodie, because it was made to bee obedient to the soule, and of an upright forme to behold the heavens, lib. 83. quest. 51.

2 Hee placeth Gods image in man in this, that as all things are of God, so all men had their beginning from Adam. qu. 45. ex vet. test.

3. Hee thinketh this image to consist in mans dominion over the creatures, de Genes. cont. Manich. c. 22.

4. The soule is like unto God, because it is whole in the whole body, and in every part thereof, it neither increaseth, nor decreaseth with the body.

5. The soule expresseth the image of the Trinity, in the understanding, will, memory, which are three faculties, yet make but one soule.

6. The soule liveth by it selfe, and doth also quicken the body, as God quickneth all things.

7. The soule beareth the image of God in reason, the similitude of likenesse of God in charity. lib. de spirit. & anim. c. 39.

Thus Augustine varieth placing this image sometime in one thing, sometime in another. But to put all out of doubt, the Apostle sheweth, how we are to understand the image of God in man, Eph. 4.24. Which after God is created in righteousnesse and true holinesse. Coloss. 4.10. Put on the new man, which is renewed in knowledge after the image of him that created him. The image of God consisteth not in the natural substance of the faculties o… the soule, but in the gifts of grace.This image then consisteth not so much in the substance of the soule, or in the naturall faculties thereof, as of understanding, free will, memory, but in the knowledge and illumination, holinesse and justice of the soule, which are now wrought in man by grace, and then were given by creation. Our reasons are these: 1. If this similitude and image were in the spirituall essence and substance of the soule, both wicked spirits and wicked men should have the image of God, for the substance of spirit and soule remaineth in them.

2. Ambrose thus reaso…eth: Deus non damnat imaginem suam, &c. God doth not damne his owne image, or send it into hell fire. &c. but the soules of the wicked are damned: ergo, the image is not in the substance of the soule: imago illa, &c. that image wherein thou wast made after the likenesse of God, is not condemned, but crowned Serm. 10. in Ps. 119. but the righteousnesse and holinesse of the soule only is crowned.

3 That image, after which men are naturally begotten, is not the image of God: for it were absurd, if not impious, to say, that Gods image may naturally be propagated: but men by nature receive the image of …he …asonable soule, as Adam begat Seth in his owne likenesse after his image, Gen. 5.3. that is, like unto him both in soule and bodie: wherefore the image of God consisteth not in the substance of the reasonable soule.

Adam lost the image of God by his fall.4 That image of God, after the which Adam was created, is by his fall utterly lost and extinguished, for otherwise this image need not to bee renewed and revived in us, as it is by Christ, as the Apostle sheweth, Ephes 4.24. Coloss. 3.10. the fore-cited places: but the substance of the reasonable soule, with the naturall faculties and powers thereof are not lost, therefore therein is not expressed this image. To this purpose Augustine: that the whole man both in his inward and outward part, inveteravit, is waxen old and decayed by sinne, the inward man is renewed now by grace, the outward man shall bee restored in the resurrection: Origen unjustly condemned by Epiphanius.lib. 24. contr. Faustum. Epiphanius therefore had no reason to note this as an heresie in Origen, for saying, that Adam had lost by his transgression the image of his creation, epist. ad Ioann. Hierosol. He might as well charge the Apostle with heresie, who saith the newe man is renewed after the image of him that created him: but there need no renewing, where is not first a decaying; nor a restoring of that, which is not lost.

QVEST. XXIX. Why it is added, God created them male and female.

Vers. 27. TH… God created man in his image, &c. 1. To take away all ambiguitie, lest man might be thought to have beene created according to his owne image, it is added, in the image of God created he him. 2. Thrice in the same verse Moses maketh mention of the creation of man, left any might p. 13imagine with the Philosophers, that man had no beginning, but was eternall. 3. Mention also is made of male and female, that both man and woman should be knowne to be made according to Gods image: though man first, and as the more principall. Iun. 4. And Moses saith, he created them male and female, not created him: contrary to the conceit of Plato, and some Hebrewes, which thinke that Adam was at the first created both a man and woman, and afterward divided in twaine, Mercer.

QVEST. XXX. Of mans rule and dominion over the creatures.

Vers. 28. RVle over the fish of the sea, the foule of heaven, and over every beast. Theodoret thinketh, that the great Whales were exempted from the dominion of man, q. 20. in Gen. but his conceit is contrary to the text, which giveth man rule overall the fish: and Basil reporteth, that he had seene great whirlpooles of the sea taken and subdued by the will and industrie of man, hom. 10. in Genes. This rule and dominion of man was absolute before his fall, for then both man should have beene of more excellent government, by reason of his excellent wisdome, to keepe the creatures in subjection, and the beasts also by Gods providence should have had a naturall inclination to obedience: a president whereof we have Gen. 2. when all the creatures presented themselves before Adam, to receive their names of him.

Since Adams fall, this preeminence and dominion of man over the beasts is greatly diminished and impaired, that as he first disobeied his Creator, so they also have cast off mans yoake, yet not withstanding, though now men have not so absolute a command over the creatures, his Lordship and authority remaineth still, which he exerciseth over the creatures by these foure wayes and meanes.

First, there remaineth yet a naturall instinct of obedience in those creatures which are for mans use, as in the oxe, asse, horse, wherein Gods mercy appeareth, that though man by his sinne be deprived of his authority over the wilde and great beasts, as lyons, beares,How man exerciseth his dominion over creatures. yet the more necessary and serviceable creatures are kept in subjection still: such a naturall inclination toward man appeareth in the Dolphins, of the which Plutarch reporteth strange things, as how the body of that ancient Poet Hesiode was borne up in the sea by the Dolphins, and brought to land: and how one. Evalus with a virgin, which was carried to be sacrificed, leaped into the sea, and were both preserved, beeing supported by the Dolphins, Plutarch. convival…. It is also most strange, that Plinie writeth of the Teutyrites, that inhabit by Nylus, that they are a terror to the Crocodiles, and leaping vponupon their backes to bring them as captives to the shoare, Plin. lib. 8. c. 25.

Secondly, God by his extraordinary worke and miracle subdueth the fierce and cruell beasts vntounto man: as when they all came unto Noah in the Arke: the lions mouthes were stopped against Daniel, the viper had no power to hurt Paul.

Thirdly, this dominion lost by Adam is restored by Christ, and the beasts subdued to the faithfull, when the Lord seeth it meet: as it is said, Iob 5.23. The beasts of the field shall be at peace with thee. Thus by Gods providence many of his children have beene preserved, as Ionas by his faithfull prayer was preserved in the belly of the whale: Hierome reporteth, or one under his name, in the life of Malchus, (if the story bee true) how he being pursued of his cruell master, fled into a cave where was hid a lionesse with her whelpes, which …irred not at him, but as soone as the Pagan entred, sending his servant in before, they were both soone by the beast dispatched.

Fourthly, man sometime by his strength doth subdue the beasts, as Sampson did slay a lion, and David a beare: or, where strength faileth, by his wit and policy, as Saint Iames saith, c. 3.7. The whole nature of beasts and of birds, and of creeping things, and things of the sea, is tamed and hath beene tamed of the nature of man: so Augustine saith, when all other beasts are tamed by man, hee himselfe is tamed of none. de Genes. cont. Manich. c. 18.

QVEST. XXXI. How all things are said to be good that God made.

Vers. 13. GOd saw all that hee had made, and loe it was very good. The Manichees here objected, that God created many things hurtfull and pernicious to man, as herbs, and beasts, venomous and noysome, many things superfluous, whereof man hath no use, how then were all things created good? Augustine to this objection most fully in this manner answereth: 1. God hath made nothing superfluous, although we know not the use thereof: like as in an artificers shop, we condemne not those instruments and tooles, which we are ignorant of, though wee cut our hands with them. 2. Wee need not to complaine of those things, which are profitable, or superfluous, for these hurt not, and the other are for our use, and by those which are pernicious, we are either punished, or exercised, or terrified: usurpa utilia, cave perniciosa, relinque superflua, use the commodious creatures, take heed of the pernicious, leave those which thou thinkest superfluous. de Genes. ad liter. c. 22. To this answer of Augustine, thus much may bee added: that these noxious creatures, which now serve for the correction of man, should not have beene hurtfull, if man had not fallen by his trangression: and againe, they are not now altogether unprofitable, for even those creatures, which are venomous, and not fit for food, are yet profitable for medicine.

There remaineth yet one question of weight concerning the creation of the Angels: first, it is not doubted of, but that God created the Angels, Coloss. 1.16. By him were all things created which are in heaven and earth: things visible and invisible, &c. But there are two other questions, wherefore Moses omitted the creation of the Angels, and when they are thought to have beene created.

p. 14QVEST. XXXII. Why Moses omitteth the creation of the Angels.

FOr the first: 1. Moses neither passed over the creation of Angels in silence, for feare lest the Israelites should have committed idolatry in worshipping of them, as Chrysostome, and Theodoret thinke: for the Israelites could not be ignorant that the Angels had divers times appeared to their fathers the Patriarkes, and so could not bee ignorant of them. 2. Neither are they omitted, because Moses only treateth of those things, which had their beginning with this materiall world, but the Angels were created long before the visible world, as Basil and Damascene thinke; for it shall even now appeare; that this is a false supposition, that the Angels were created so long before. 3. Neither yet is the creation of the Angels comprehended under the making of heaven and the light, as Augustine and Beda thinke, for this were to leave the literall sense which is to be followed in the history of the creation. 4. But the only reason is this, because Moses applyeth himselfe to the simple capacity of the people, and describeth onelyonly the creation of visible, and sensible things, leaving to speak of spirituall, which they could not understand: and this seemeth to be Hieroms opinion, epist. 139. ad Cyprian.

QVEST. XXXIII. When the Angels were made.

FOr the second: 1. We neither receive the opinion of those that thinke the Angels to have beene made long before the world, as Origen affirmeth, tract. 35. in Matth▪ and Damascen. lib. 2. de fid. c. 3. with others. For the Scripture testifieth, that the evill angels fell, as soone as they were created. Ioh. 8.44. He abode not in the truth: and as soone as the Angels had sinned, they were cast downe to hell. 2 Pet. 2.4. But before heaven was made, there was no hell, neither any such distinction of place, before the world was founded. 2. Neither is their opinion currant, that thinke the Angels to have beene created the same day with man: as Gennadius, and Achacius: because of that place, Iob 38.7. Where wast thou, saith the Lord to Iob, when the Starres praised mee together, and all the children of God reioyced? From hence it is evident, that when the starres were made, the Angels also had then their being, and rejoyced before God, which was upon the fourth day of the creation. 3. There is a third opinion, that the Angels were created, when in the beginning God created the heavens, Gen. 1.1. August. lib. 1. de Genes. ad lit. c. 4. And whereas it is said, that darknesse was upon the face of the deepe, Origen thinketh that was the deepe, whither the Devill and his Angels were cast. This opinion seemeth most probable, because together with the heavens were created the heavenly host of Angels: c. 21. & 148.2. Where the same word tzaba host or army is used.

QVEST. XXXIV. Whether all trees in the beginning bare fruit.

Vers. 29. I Have given unto you every herb, &c. It shall all bee to you for meat: likewise to every beast of the earth. &c. Wee mislike the conceit of Beda in Hexemer. upon these words, that before mans fall every tree did beare fruit, fit for food, none was barren or unfruitfull, because the text saith, I hauehave given you every tree, &c.

For 1. it is evident out of the Scripture, that divers kinds of trees were created in Paradise for beauty and ornament, which bare no fruit for food: as the Cedar, and Firre tree, Ezek. 31.8. The Ced…rs in the garden of God could not hide him, no Firre tree was like his branches. 2. This generall permission to eat of every tree, concludeth not a necessity of fruit-bearing in every tree, but a liberty to eat of all which were fit for food, excepting only the tree of knowledge of good and evill, Gen. 2.17.

QVEST. XXXV. Whether the flesh of beasts were eaten before the floud.

LIkewise we refuse the opinion of Beda, that neither man nor beast did eat of any flesh, but onelyonly of the fruits of the earth before the floud: neither doe wee allow the iudgement of Thomas Aquinas, who thinketh that the beasts which are now devourers of flesh, should have used that kind of food in the state of mans innocency. 1. part. quaest. 96. artic. 1.

The latter opinion wee reiect, because if man had not transgressed, there should have beene no death in the world,If man had not sinned, no beasts should have been killed for food. Rom. 5.12. Sinne entred into the world by one man, and death by sinne: if there should have beene no death in the world, because no sin, I see not how death should have entred upon other creatures, especially this violent death by slaughter: as the Apostle also saith, Rom. 8.22. That every creature groaneth with us, and travelleth in paine together to this present: so that this bondage of paine and corruption, which maketh man and beast groane together, was laid upon them together. Neither doe I see how Basils opinion can stand,Beasts should not have beene killed for knowledge or pleasure, before mans fall. hom. 11. in Gen. that man in his innocency, though hee should not have used the beasts for food, yet might hauehave slaine them, to take knowledge of their inward parts, and to helpe his experience that wayes: or it should have beene lawfull unto him to kill them in hunting for his delight, as Pererius thinketh, lib. 4. in Gen. p. 663. for this slaughter, and killing of beasts, upon what occasion soever, whether for food, for knowledge or pleasure, belongeth unto the bondage of corruption, which by sin was brought into the world.

The other opinion seemeth probable, especially because of these two places of Scripture; first, for that the beasts and fowles lived in the Arke, not of flesh, but of other food than usuall, as Noah is bidden to take of all meat that was eaten, Gen. 6.21. for there being only one couple of uncleane beasts, and seven couple of cleane preserved in the arke: out of these there could not be food of flesh sufficient for the rest: and after the cattell went out of the Arke, there was no other food for them, all flesh being destroyed, but onelyonly by the fruits of the earth. Secondly, the first permission to eat flesh, that we reade of, was after the floud, Gen. 9.3. Everything that moveth and liveth shall be meat for you as the greene herb.

p. 15But these objections may be easily answered. To the first we answer: 1. that the beasts which did devoure flesh, did also feed of herbs: and so Noah might provide for them according to their eating:Their reasons answered that thinke no flesh to have beene eaten before the floud. What food the cattell lived of in the Arke. 2. Though they did use altogether to live of flesh, yet I thinke that for that present time, and some while after, all beasts might returne to the first food appointed in the creation, this being a second creation and renewing of the world; so that upon this extraordinary occasion and urgent necessity, it cannot be gathered what was the ordinary food of beasts before, no more than it can bee inferred, that because beasts of contrary natures, as the lion and calfe, beare and cowe, woolfe and lambe, leopard and kid, did lye together, Isay 11.6. that there was no enmity betweene them before.

To the second place our answer is, that there that liberty is onelyonly renewed, as is the blessing to increase and multiply, vers. 1. and the prohibition of shedding mans bloud: vers. 5. at the hands of a mans brother will I require the life of man: for before the floud, the bloud of Abel was required at the hands of his brother Caine.

Notwithstanding therefore these objections, I thinke it more probable, that both man and beast after the transgression before the floud, did use indifferently both the fruits of the earth, and the flesh of beasts for food: the grounds of this opinion are these.

1. That one beast did not raven upon another in the state of mans innocency,Divers reasons proving the use of beasts for food before the floud. two principall reasons may be given: one, because as yet no death was entred into the world; the other, for that man bearing perfect rule and dominion over the creatures, did keepe them in order: but after mans fall, both these causes were taken away; for not onelyonly death entred upon man, but the other creatures were brought into the same bondage, and were killed for sacrifice: as Abel offered of the fat of the sheep, Gen. 4 3. if it were lawfull then to slay beasts, why not to eat of their flesh? And againe, man having lost his soveraignty over the creatures, they then began one to rage upon another, as not standing now in the like awe and feare of man as before: this cause is touched by the Prophet, Habbac. 1.14. Thou makest man as the fishes of the Sea, and as the creeping things that have no rule over them: that is, which doe one consume and devoure another, because they have no governour: this rule the beasts, fishes, and fowles, had shaken off immediately upon mans fall, and not only after the floud.

2. Seeing in the old world two great sinnes abounded, carnall lust, and concupiscence, Gen. 6.2. and tyranny and oppression: vers. 4. there were gyants or tyrants in the earth: and tyranny and oppression brought forth bloudshed; for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud, that God will require it at the hands of every beast, and of a mans brother, Gen. 9.5. How is it like, that they would abstaine from killing of beasts, that spared not to spill the bloud of men? or from eating of flesh, which is more apt to provoke unto lust, than the simple fruits of the earth?

3. If the flesh of beasts was not eaten before the floud, what then became of the increase of cattell? how was not the earth over-run with them? This reason was given, why the Lord would not at once but by little and little destroy the Canaanites before the Israelites, lest the beasts of the field should increase upon them, Deut. 7.22. because they both helped to destroy the cruell beasts, and did eat the uncleane, as swine and such other, both which by their multitudes otherwise might have beene an annoyance to the Israelites. But greater feare was there, of overspreading the earth with increase of beasts before the floud, if no such provision had beene made to diminish their number.

4. But that place most of all confirmeth our opinion. Gen. 7.2. where mention is made of cleane and uncleane beasts: which difference was observed before the floud, and continued by tradition; not in regard on…y of sacrifice, but also for their eating, as it may appeare in the reviving of this law afterward. Levit. 11.47. That there may be difference betweene the uncleane and cleane, and betweene the beast that may be eaten, and the beast that may not be eaten: that then is said by the definition of the law to bee a cleane beast, that might be eaten, that uncleane, that might not be eaten. So I conclude this question, with the sentence of Ambrose, Quico…vivium adornat, &c. he that prepareth a feast, doth kill his oxen and fat cattell before, and then biddeth his guests: so the Lord, ante homini caeterorum animalium praeparavit epulas, See more of this matter, C. 9. q. ….before prepared the meats of other beasts, and then as his friend invitavit ad convivium, bid him to the banket, Epist. 37. His opinion is, that the cattell were provided of God to bee meat for man. Mercerus is of another judgement, that the eating of flesh was generally forborne before the floud, which is also the opinion of the Hebrewes: 1. both because it was necessary for the preservation of the kinds of cattell: 2. as also herbs being then of greater vertue and strength before the floud and after, might suffice for mans sustenance. Mercer. in v. 29.1. ch. Gen.

But these reasons conclude not. 1. Like as after the floud, when liberty was granted to eat flesh, as the greene herb, yet they did forbeare for a time, till the breed of Cattell was increased, upon the like reason before the floud, immediately after the creation, they might abstaine for a time from the eating of flesh, but not altogether. 2. The great vertue and strength of herbs concludeth, that the eating of flesh was not so generall, or necessary, then as afterward, but the whole abstinence from all kind of eating of flesh, it concludeth not.

I rather preferre Musculus opinion, who upon the sacrificing of beasts, and wearing of their skins, inferreth, that beasts were killed before the floud, and consequently their flesh eaten. in 1. Gen. v. 29.

p. 164. The didactica, that is, places of doctrine observed out of this first chapter.

1. Doct. Of the Trinity proved.

1. AGainst the Jewes that deny the Trinity, and the Sabellians, which affirme but one person in the Deity, we have evident proofe in this chapter, vers. 1. where the word (God) or, in the hebrew elohim, gods, is joyned to a verbe of the singular number, [bara] created, noting the singularity of the Godhead, and plurality of the persons. But exception is taken against this argument by Cajetanus, for the which he is reproved of Catharinus another Popish writer, lib. 4. animad ver. and by Bellarmine. lib. 2. de Christ. c. 6. for that it is the use of the Hebrewes to joyne words of the plurall, with a verbe of the singular number, upon which reason this collection is misliked also by Calvin and Mercerus: but it may be replied, that it is not the use of the Hebrewes to put in the plurall number, that which hath no plurality in nature: as to say (Gods) if there were but one person in the godhead.

To whom God said, let us make man.But yet this argument for the Trinity is more evident, vers. 26. Let us make man after our image, &c. where God neither speaketh to himselfe, saying, let us make, not I will make: neither yet to the earth, as though that wrought together with God: nor to the Angels, for God only created man, vers. 27. nor yet doth God speake in the plurall number, according to the fashion of great men, for that use of spee…h, was not yet knowne: but in this forme of speech is set forth the consultation of the blessed Trinity, the Father, Sonne, and holy Ghost.

2. Doct. That the heavens and earth had a beginning.

2. OUt of the first verse wee conclude, that the world had a beginning, and that it was created by God: contrary to the opinion of Xenophanes, who held the world to bee without beginning or end: and of the Epicures, who did impiously hold, that the world was made by chance, by the concurrence of bodies together: and of Aristotle among the heathen, and Eugubinus in Cosmopeia among Christians, who affirme Coelum empyraeum, the highest and supreme heaven to have beene eternall.

The lying computation of yeeres of the Egyptians.Likewise wee condemne the folly of the lying Aegyptians and Chaldees, who extend the age of the world many thousand yeares before it was made. The Aegyptians boasted that they had a continuall succession of Kings. 70. thousand yeares. Augustine maketh mention of a letter that Alexander writ to his mother Olympias, wherein he reporteth, that hee heard of an Aegyptian Priest, that the Kingdome of the Assyrians exceeded 5000. yeares: of the Persians, 8000. yeares. Pompeius Mela writeth, that they have chronicles of 13000. yeares. Diogenes Laertius, from Vulcan to Alexander, accounteth. 48860. yeares, August. lib. 12. de civitate. dei. cap. 10. The Aegyptians also reckon 100. thousand yeares since they first learned Astrology, de civitat. dei. 18. c. 40. All these are lying fables, seeing by just computation of yeares it is found, that the world hath not yet continued since the first beginning thereof, 6000. yeares.

3. Doct. The word from the beginning.

3. Vers. 3. THen God said: hence Servetus would confirme his wicked error, that the word was not from the beginning, because the heavens and earth are here said to bee made, before God spake. But wee have an evident testimony, that the word was in the beginning with God, and that nothing was made without it, Ioh. 1, 2, 3. and seeing the light was made by this word, the word must needs be before the light: the cause goeth before the effect: so that the heavens and earth were in the beginning made by the word of God: but in this place first onelyonly it is added▪ And God said, because now more manifestly the wisdome and power of God appeareth in the distinction and perfection of the creatures, which before were confused together. Calvin. Mercer. Further, another heresie of Servetus is confuted, who thinketh that this was a new quality in God to speake, which spake not before, for this speaking in God, was no quality in God, as in man, but it signifieth only his will and decree, though Ab. Ezra doe without cause finde fault with R. Saadian for so expounding: this word of God was nothing but Gods decree and commandement, whereby the heavens also and earth were first made, Psal. 148.5. so that then God thus spake also. Calvin. Mercer.

4. Doct. Of the different beginning of the soules of man and beasts.

4. Vers. 24 LEt the earth bring forth every living thing: animam viventem, the living soule: from hence it was gathered, that not only the bodies of bruit beasts, but their life also, and as it were soule, were derived out of the earth: whereby a manifest difference appeareth betweene the originall of mans soule, which was breathed of God, and of the soule or life of beasts, which was produced out of the earth: contrary to the opinion of Porphirius, and the Pythagoreans, who taught that the soule of man tooke beginning from the elements, as the life of other creatures.

5. Doct. That God hath no humane shape.

5. LEt us make man after our image. vers. 26. which image was shewed before to be in the graces of the soule, and not in the body, against the heresie of the Anthropomorphites, who imagined God to be of a humane shape like unto man.

p. 176. Doct. God not the author of evill.

6. Vers. 31. GOd saw all he had made, and …oe it was very good. From hence we conclude, that God only is the author of good: and that whatsoever the Lord doth, is very good. Against the Manichees, who affirmed, that the God of the law was the Prince of darknesse, and anchor of evill.

7. Doct. Marriage made free for all men▪

7. Vers. 28. BRing forth fruit and multiply] This Scripture sheweth, … marriage had the institution in mans innocency, and that this blessing to increase, should have taken place though … had not fallen: against the heresie of the Tati…i and Ma…ichees, which condemned marriage as a work of the devill.

Againe, seeing God giveth here a liberty to all men and women by marriage to increase and multiply, it maketh strongly against the Popish inhibition of marriage in Ecclesiasticall persons, and Monasticall enforced vowes: for by both these, this generall liberty given of God is restrained.

To this argument divers answers are framed. 1. That this precept of multiplying was onelyonly to hold …ll the world was replenished. Magister, lib. …. distinct. 2…. 2. This precept was not given to all, but onelyonly to the multitude▪ Thomas 2.2. quast. 152▪ art. 2.3. This precept was not for all times, but only in case of necess… ty, when propagation failed, Scotus. 4. Some say this precept did hold onelyonly till Christ. 5. Some that this increasing is to be understood of …ctifying in the soule, not in the body. But all these answers mislike the moderne Papists. And therefore now their answer is, that these words, increase and multiply, The Papists confuted that …est…aine marriage.containe not a precept, but an institution of nature, and a promise of fecundity … for the same words are uttered unt… other creatures, which are not capable of precepts; and if i… were … precept, i… should binde all to increase and multiply by marriage, and so injury should be offered to Christ, to Mary and other holy Virgins: thus Bellarmine de Clericis, lib. 1. c. 21. Pererius in Genes. lib. 4. p. 657.

Contra. 1. Our adversaries fight here with their owne shadow: for neither doe wee say, that this is an absolute precept binding all to marriage: but a liberty granted to all that will marry, that thereby mankinde may still be propagated: like as where Christ faith, if they persecute you in one City, flye into another: hee doth not take away this liberty, that flyeth not, having received a greater gift of strength and patience to stay and endure the utmost triall▪ but he, which shall deny this remedy to the weake. So they offend not against this grant of marriage for increase, that need it not, but are indued with a more excellent gift of continency, but they, which deny it to those that are apt to generation. 2. Though bruit beasts are not capable of mans precepts, yet when God biddeth, the creatures understand in their kind and obey. Ion 2.10. God spake to …he fish, and it cast up Ionah upon the dry land. 3. If it bee an institution of nature, then they tyrannize by their superstitious lawes over the bodies of men, forcing them to single life against the generall inclination of nature.

5. The foreign; that is, places of confutation out of this first chapter.

1. Confut. Against the Manichees and Atheists.

I Will briefly first set downe the objections of the Manichees and ancient Pagans, concerning the creation, because they are sutable to the impious conceits of the Atheists in these dayes.

1. Object. If God in the beginning made the world: what did hee before? was hee weary in doing of nothing? Answ. God, as Augustine saith, nec cessando torpuit, nec operando laboravit, neither was idle in resting, nor weary in working: neither received he any happinesse by the things created, without which he was happy: but when it pleased him, he made the world to manifest his glory, and declare his mercy. August. cont. aedvers. leg. lib. 1. c. 2.

2. Object. If God created light, hee was before in darknesse. Answer. God needeth no corporall light, which was made, but dwelleth in a spirituall and uncreated light. Aug. de g…n. cont. Manic. cap 4.

3. Object. If God made the light, who made darknesse? Answer. Darknesse is nothing, it need no creation, being but the absence of light, as nakednesse is the want of cloathing, silence the ceasing of a sound. ibid.

4. Object. If the spirit moved upon the waters, then were they the habitacle or mansion of the spirit. Ans. The Sunne is carried above the earth, yet is not the earth the habitation thereof: and the spirit did so move upon the waters, as the workman over the worke which he intendeth to make. Aug. ibid. c. 5.

5. Object. But who made the waters whereupon the spirit moved? Answ. It is comprehended under the name of the earth, which was covered with the waters, made at the first, as an unformed lumpe or matter, whereout other creatures were made. Aug c. 7.

6. Object. God saw that the light was good, it should seeme he knew it not before. Answ. It followeth not, that because God approveth the light being made, he knew it not before. Christ wondred at the Centurions faith, which he himselfe had wrought: God saw it before in his intention, and now approveth it, brought forth in action.

7. Object. How could there be light, or the distinction of daies and nights▪ before the Sun was made? Cels. lib. 6. Orig. and so object the Manichees. Ans. Augustine answereth, that there was a division of the day and night before the sunne, but a more exact division afterward: de genes. cont. Manich. c. 15. Ambrose saith, the p. 18light of the day is one thing, the light of the sunne another: as wee see by experience, that there is a light before the sunne rise, and after he is set, lib. 4. Hexemer. c. 3. But we doe againe say, that God is not tyed to the creature, as though hee could not make light without the sunne: …ee that made the …unn…, was able to make light before and without the sunne: see more hereof, in the Theologicall explanation upon vers. 3. I will now touch some of the Papists objections.

2. Confut. Sacraments doe not conferr… grace.

BEllarmine by the moving of the spirit upon the waters, enforceth, that the Sacrament of Baptisme conferreth grace, as those waters concurred to the making of naturall things, so the water of baptisme toward spirituall regeneration: lib. 2. de sacram. ca. 4. Ans. This collection maketh against his opinion: for like as the waters were dead without the spirit, so we say that it is the spirit in baptisme, and not the element that doth regenerate us.

3. Confut. Not lawfull to make the image of God.

MAn is the image of God, but it is lawfull to make the image of the image of God: ergo, to make the image of God, lib. 2. de imaginib. sanct. c. 8. Ans. Man is made according to Gods image in his soule, not in his body: that therefore in man, wherein he is like unto God is spirituall and invisible, and therefore cannot be by a visible image deciphered.

4. Confut. Man created immortall.

BEcause the Lord said to man, increase and multiply, Bellarmine collecteth, that man was created of a mortall and corruptible nature, yet should he have beene preserved by a supernaturall grace, if he had not sinned, lib. de grat. primi hom. c. 9. Ans. 1. His collection is weake, for man should have increased in the state of innocency, where no corruption was, and Mary was increased with her holy Sonne Christ, whose flesh saw no corruption, Act. 2.27. 2. Neither needed Adam to have had any supernaturall gift, beside his creation, to have beene preserved from death, if hee had not sinned: for death entred onelyonly by sinne, Rom. 5.12.

5. Confut. Against the Anabaptists.

Vers. 26. LEt them rule over the fish of the Sea, &c. Hence the Anabaptists would prove their confused community and free use of all creatures: because God giveth unto Adam and all his posterity, rule, and dominion over them. But it is a grosse collection: for the gift must be used according to the mind of the giver: now the Lord, who first gave this liberty unto man, hath also set an order, appointed Magistrates, forbidden to steale: that every man should content himselfe with his owne portion, and not usurpe upon anothers right. Muscul.

6. The foreign, places of exhortation and comfort.

1. THe great wisdome of God appeareth in the creation of the world, as the Prophet noteth, Psal. 104.24. In wisdome hast thou made them all, &c. for all things were ordained of God in excellent order,1. The great wisdome of God in the creation. 2. The great bounty of God. 3. Gods image must be repaired. and disposed with great wisdome.

2. The great bounty of God appeareth toward man, for whose cause hee hath made all these things, which the eye beholdeth: that we againe should magnifie the mercies of God toward us: thus the Prophet exhorteth, Psal. 8.3. When I behold the heavens, &c. what is man say I then, that thou art so mindfull of him?

3. Seeing man was created after the image of God in righteousnesse and holinesse, and since by his transgression hee hath lost this image, Eccles. 7.31. God hath made man righteous, but they have sought many inventions: we should labour to repaire this image, and to be renewed in the spirit of our minds, to put on the new man, which after God is created in righteousnesse and holinesse, Ephes. 4.24.

4. As God hath given unto man rule over the creatures, vers. 28. as the Prophet saith, The oxe knoweth his owner, &c. Isay 1.3. So man should endevour to know his Creator and Maker, and to bee obedient to him.4. Mans obedience toward his Creator.

5. As God commanded light to shine out of darknesse, so we should pray to God to illuminate our minds with the knowledge of Christ,5. God illuminateth the soule. 6. To delight in good things. 2 Cor. 4.6.

6. All things which God created were good, so we should delight in doing of good, and overcome evill with goodnesse, Rom. 12.21.