Genesis — Chapter 1

And though Gods blessing in this place, be also a precept, yet it is not to al men for euer, but for the propagation of mankind, which being long since abundantly propagared, the obligation of the precept ceaseth the cause ceasing. So S. Cyprian, S. Ierome, S. Augustin, and other Fathers expound this place. And confirme the same by the text, for immediatly God signifying to what end he spoke, saith: and replenish the earth. VVhich benig replenished, Gods wil is therin fulfilled.

1. In the beginning.] The Church had only Traditions & no Scripture aboue 2400. yeares. Holie Moyses telleth what was done in the beginningof the world, and so forward euen til his owne time, writing aboue two thousand and foure hundreth yeares after the beginning. Al which being incomprehensible by humaine witte or discourse, he knew partly by Reuelations from God, for he had the gyft of Prophecie in most excellent sorte: partly by Traditions from his elders, who lerned of their fathers. For vntil that time the Church had only Traditions of such things, as were reueled to special men, wherby we see the great authoritie of Traditions, before there were Scriptures. And since Scriptures were written they are also necessarie, for three special reasons. Tradition necessary for three causes. 1. First for that we are only assured by Tradition of the Church, that those bookes are in dede holie Scriptures, which are so accounted, and not by the Scripture it selfe, for that were to proue the same by the same, vntil we be assured of some part, that proueth some other partes. And this made S. Augustin to say plainly, *that he could not beleue the Gospel, except the Church told him vvhich is the Gospel. * cont. Epist. fund. c. 5. 2 Scripture most eminent authoritie. Secondly holie Scriptures being once knowen to be the word of God, and so of most eminent authoritie of al writings in the world, as S. Augustin S. Ierome, & al other Fathers agree, yet for the true vnderstanding of the same, both the Scripture it selfe, and the ancient Fathers remitte vs to the Church, namely to those in the Church, that are appointed by Gods ordinance, in the high place that he hath chosen. VVhich were the High Priests in the old Testament, as appeareth: Deut. 17. Mat. 23. Ioan. 11. And in the new Testament, S. Peter and his Successors for whom Christ prayed that his faith should not faile: and therfore commanded him to confirme his bretheren Luc. 22. 3 Thirdly for things not expressed in particular in holie Scripture, the Scripture and Fathers do likewise remitte vs to Traditions, and to the iudgement and testimonie of the Church. Christ saying to his Apostles: *he that heareth you heareth me. The Apostles doubted not to say: **It semed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians ***to hold the traditions, vvhich they had lerned, whether it were by word, or by his Epistle. * Luc. 10,16. **Act. 15, 28. ***2. Thess. 2.

2. The Spirite of God.] In the Hebrew it is signified, that the Spirite of God was on the waters to make them fertile, for that fishes and birdes were to be procreated therof; the word is merahepheth, incubabat, sate vpon, to produce fruict (saith S. Ierom) from the waters, as a henne by her heate, produceth life in the egges. And the same *S. Ierom, and before him Tertullian teach, that this was a figure of Baptisme, which consisteth of water and the Holie Ghost. A figure of Baptisme. For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghost to produce liuing creatures: so also Baptisme receiueth vertue of the same Holie Ghost to procreate new men. Christians called fishes. VVherupon Tertullian calleth Christians fishes, because they are gotten from the waters, and thence haue their first spiritual life. Let it not therfore seme strange (saith he) that in Baptisme VVaters geue life. *Ieron. Epistol. 83. ad Ocea. Tert. de Baptis.

16. Tvvo great lights, and starres.] Light being an accident remayned without subiect, by the iudgement of some lerned Fathers. Here occurreth an other example of the hardnes of holie Scripture. For if the two great lights (towit the Sunne & the Moone) and also the starres, vvere made the fourth day, and not before, as it m•y seme by the wordes in this place, then what was that light, and in what subiect was it, that was made the first day? S. Basil, S. Gregorie Nazianzen, Theodoret, and some others, writing vpon this place do thinke that the light, which was made the first day, remayned though an accident without his subiect til the fourth day. And albeit most other Doctors rather think that the substance of the Sunne & Moone, & of other planets and starres were created the first day, and the fourth day set in that order and course which now they kepe, with more distinction for signes and seasons, and dayes and yeares: yet it is clere that the foresaid ancient Doctors iudged it possible, that accidents may remaine without their subiect. The accidents of breade and wine can remaine by Gods power without their subiects. which a Sacramentarie wil be loath to grant, lest it might be proued possible, as both these & al other Catholique Doctors beleued and taught, that the accidents of bread and wine remaine in the blessed Sacrament of the Eucharist without their subiects. VVhich Protestants denie.

26. Let vs make man to our Image.] Tenne prerogatiues of man in his creation. For better consideration of Gods bountie towards vs, and sturring our selues to gratitude towards him, we may here note tenne prerogatiues bestowed on vs, by our Lord & maker in our creation aboue al other earthlie creatures. 1. made like to God. First, wheras God by an imperial word of commandment made other creatures, Fiat lux, Fiat firmamentum: Be there light: Be there a firmament: intending to make man, he procedeth familiarly, by way, as it were, of consultation, and as to his owne vse and seruice to make man saying: Let vs make man to our image and likenes, that is to say, a reasonable creature with vnderstanding and free wil, which beastes haue not. 2. The Mysterie of the B. Trinitie insinuated in his creation. Secondly, in this worke God first insinuateth the high Mysterie of the B. Trinitie, or pluralitie of Persons in one God (because man is to beleue the same) signifying the pluralitie of Persons by the wordes Let vs make, and to our: and the vnitie in substance, by the wordes Image and likenes, the first in the plural number, the later in the singular. 3. produced by God him selfe. Thirdly, other creatures were produced by the waters and earth, Let the vvaters bring forth (fishe and soule) Let the earth bring forth (grasse and cattle, & other beastes) but God brought forth man, not by the earth, though of the earth, nor by water, nor by heauen, nor by Angels, but by him selfe, geuing him a reasonable soule, not sensual only as to beastes, and the same not produced of anie creature, but created immediatly of nothing. 4. placed in paradise. Fourthly, God gaue man Paradise a most pleasant place to dwel in. 5. Lord of al earthlie creatires. Fiftly, God gaue man dominion and imperial authoritie ouer alliuing creatures vnder heauen. 6. innocencie. Sixtly, man was created in that innocencie of life, and integritie of al vertues, that his mind was wholly subiect to God, his sense to reason, his bodie to his spirite, and al other liuing creatures obedient to him: euen the terrible Lions, the cruel Tigres, the huge Elephants, and the wildest birdes. 7. excellent knowledge. Seuently, God brought them al to man, as to do him homage, and to take their names of him. VVhich by his excellent knowledge he gaue them conformable to their natures. 8. powre to liue euer. Eightly, God gaue man in some sorte an immortal bodie, that if he had kept Gods commandment, he had liued long and pleasantly in this world, and so should haue bene translated to eternal life without dying. 9. gift of prophecie. Ninthly, God did not only adorne man with al natural knowledge, and supernatural vertues, but also with the gift of prophecie. VVherby the knew that Eue was a bone of his bones, and flesh of his flesh, though being a slepe he knew not when she was made. 10. God conuersed familiarly with man. Tenthly (which was the chiefe benefite of al) God conuersed familiarly with man, and that in shape of man, which was a token of his meruelous great loue to man, and a singular incitment of him to loue God. Reade more, if you please, of the dignitie of man, and the benefites of God towards him in his creation, in S. Bernard vpon the 99. Psalme. And vpon the 61. chapter of Esaie.

28. Increase and multiplie.] Gods blessings alwayes effectual. VVhether this be a commandment or no, at least it is a blessing, for so the wordes before conuince, God blessed them and said: Increase and multiplie. He said the same also to brute creatures, which are not capable of a precept, but by this were made fertile. VVherby we see that Gods blessing alwayes worketh some real effect: as of fertilitie in this and other places, of multiplication of the loaues and fishes, Ioan 6. Especially in the holie Eucharist. And some real effect Christs blessing must nedes worke also in the blessed Sacrament. Mat. 26. VVhich can be no other but changing bread and wine into his bodie & bloud, seing him selfe expresly sayeth: This is my bodie. this is my bloud. Not al men & wemen commanded to marie. And though Gods blessing in this place, be also a precept, yet it is not to al men for euer, but for the propagation of mankind, which being long since abundantly propagared, the obligation of the precept ceaseth the cause ceasing. So S. Cyprian, S. Ierome, S. Augustin, and other Fathers expound this place. And confirme the same by the text, for immediatly God signifying to what end he spoke, saith: and replenish the earth. VVhich benig replenished, Gods wil is therin fulfilled.