Chapter 1 of 50

1:1In the beginning. Holy Moyses telleth what was done in the beginning of the world, and so forward even till his own time, writing above two thousand and four hundred years after the beginning. All which being incomprehensible by human wit or discourse, he knew partly by Revelations from God, for he had the gift of Prophecy in most excellent sort: partly by Traditions from his elders, who learned of their fathers. For until that time the Church had only Traditions of such things, as were revealed to special men, whereby we see the great authority of Traditions, before there were Scriptures. And since Scriptures were written they are also necessary, for three special reasons. First for that we are only assured by Tradition of the Church, that those books are indeed holy Scriptures, which are so accounted, and not by the Scripture itself, for that were to prove the same by the same, until we be assured of some part, that proveth some other parts. And this made St. Augustine to say plainly, that he could not believe the Gospel, except the Church told him which is the Gospel. Secondly holy Scriptures being once known to be the word of God, and so of most eminent authority of all writings in the world, as St. Augustine, St. Jerome, and all other Fathers agree, yet for the true understanding of the same, both the Scripture itself, and the ancient Fathers remit us to the Church, namely to those in the Church, that are appointed by God's ordinance, in the high place that he hath chosen. Which were the High Priests in the old Testament, as appeareth Deut. 17. Matt. 23. John 11. And in the new Testament, St. Peter and his Successors for whom Christ prayed that his faith should not fail: and therefore commanded him to confirm his brethren. Luke 22. Thirdly for things not expressed in particular in holy Scripture, the Scripture and Fathers do likewise remit us to Traditions, and to the judgement and testimony of the Church. Christ saying to his Apostles: he that heareth you heareth me. The Apostles doubted not to say: It seemed good to the Holy Ghost and to us. And St. Paul willed the Thessalonians to hold the traditions, which they had learned, whether it were by word, or by his Epistle.In the beginning. Holie Moyses telleth what was done in the beginning of 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. 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 which is the Gospel. 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 brethren. Luc. 22. 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 seemed good to the Holie Ghost and to vs. And S. Paul willed the Thessalonians to hold the traditions, which they had lerned, whether it were by word, or by his Epistle. > ⟦left-margin, at "could not beleue the Gospel"⟧ cont. Epist. fund. c. 5. > > ⟦left-margin, at the Apostles/traditions lines⟧ Luc. 10, 16. Act. 15, 28. 2. Thess. 2. > > ⟦right-margin⟧ The Church had only Traditions & no Scripture aboue 2400. yeares. > > ⟦right-margin⟧ Traditions necessarie for three causes. (1) > > ⟦right-margin⟧ (2) Scripture of most eminent authoritie. > > ⟦right-margin⟧ (3)

1:1In the beginning God made heaven and earth. All writers ancient and later find such difficulty in these first chapters, that some otherwise very learned have thought it not possible to understand the same according to the proper and usual signification of the words, as the letter may seem to sound, but expound all allegorically: as that by the waters above the firmament should be understood the blessed Angels, by the waters under the firmament wicked spirits, and the like. So did Origen and divers that follow him therein. Yea St. Augustine in his books upon Genesis against the Manichees, written shortly after his conversion, when he could not find as he desired a good and probable sense agreeable to the words in their proper signification, expounded them mystically, but afterwards in his other books de Genesi ad literam, he gratefully acknowledgeth that God had given him further sight therein, and that now he supposed he could interpret all according to the proper signification of the words. yet so that he durst not nor would not addict himself to one sense, but that he was ready to embrace another, lest by sticking to his own judgement he might fail. So likewise St. Basil, St. Chrysostom, St. Jerome, St. Bede, and other greatest Doctors found and confess great difficulties in these first chapters, which they with much study endeavoured to explicate. And therefore it is a wonder to see our Protestants and Puritans hold this Paradox, that Scriptures are easy to be understood. Whereas both by testimony of those that have indeed studied and laboured in them, and by a little due consideration, the contrary is most evident. For whosoever will look into the holy Scriptures, shall find that sometimes in show one place seemeth contrary to another; sometimes the letter and phrase are obscure and ambiguous: sometimes the sentences unperfect. Again many speeches are prophetical, many parabolical, metaphorical, and uttered under other tropes and figures, and that in the literal sense. Moreover there are three spiritual senses besides the literal, very frequent in holy Scripture. Allegorical pertaining to Christ and the Church; Moral pertaining to manners; and Anagogical pertaining to the next life. As this word Jerusalem literally signifieth the head city of Jewry: Morally the soul of man: Allegorically the Church militant: and Anagogically the Church triumphant. And sometimes this (and the like of others) metaphorically in the literal sense signifieth the Church militant, and not the city of Jewry, as in the 11. chapter to the Hebrews: and sometimes the Church triumphant, as in the 21. of the Apocalypse.In the beginning God made heauen and earth. Al writers ancient and later find such difficultie in these first chapters, that some otherwise very lerned haue thought it not possible to vnderstand the same according to the proper and vsual signification of the wordes, as the letter may seeme to sound, but expound al allegorically: as that by the waters aboue the firmament should be vnderstood the blessed Angels, by the waters vnder the firmament wicked spirites, and the like. So did Origen and diuers that folow him therin. Yea S. Augustin in his bookes vpon Genesis against the Manichees, written shortly after his conuersion, when he could not finde as he desired a good and probable sense agreable to the wordes in their proper signification, expounded them mystically, but afterwards in his other bookes de Genesi ad literam, he gratfully acknowledgeth that God had geuen him further sight therin, and that now he supposed he could interprete al according to the proper signification of the wordes. yet so that he durst not nor would not addict him selfe to one sense, but that he was readie to imbrace an other, lest by sticking to his owne iudgement he might faile. So likewise S. Basil, S. Chrisostom, S. Ierome, S. Bede, and other greatest Doctors found & confesse great difficulties in these first chapters, which they with much studie endeuoured to explicate. And therfore it is a wonder to see our Protestants & Puritans hold this Paradox, that Scriptures are easie to be vnderstood. VVheras both by testimonie of those that haue in dede studied & laboured in them, and by a litle due consideration, the contrarie is most euident. For whosoeuer wil looke into the holie Scriptures, shal find that some times in shew one place semeth contrarie to an other; some times the letter & phrase are obscure & ambiguous: some times the sentences vnperfect. Againe manie speaches are prophetical, manie parabolical, metaphorical, and vttered vnder other tropes and figures, and that in the literal sense. Moreouer there are three spiritual senses besides the literal, very frequent in holie Scripture. Allegorical pertayning to Christ and the Church; Moral pertayning to maners; and Anagogical pertayning to the next life. As this word Ierusalem literally signifieth the head citie of Iewrie: Morally the soule of man: Allegorically the Church militant: and Anagogically the Church triumphant. And sometimes this (and the like of others) metaphorically in the literal sense signifieth the Church militant, and not the citie of Iewrie, as in the 11. chapter to the Hebrewes: and sometimes the Church triumphant, as in the 21. of the Apocalips. > ⟦left-margin (continuing across pp. 5–4)⟧ Origen super Gen. c. 1. Aug. li. 2. de Gen. cont. Manich. ca. 2. lib. 1. c. 18. & lib. 8. c. 2. Bas. ho. 9. in Genes. Chrisost. epist. 44. Amb. & Beda in examen. Ieron. Epistol. ad Eustoch. > > ⟦right-margin⟧ Gen. 1. v. 3. & 14. Exo. 20, 5. & 18, v. 20. Ioan. 8, 25. Rom. 8. > > ⟦right-margin⟧ Scriptures hard. > > ⟦left-margin⟧ why Scriptures are hard. > > ⟦left-margin⟧ Three spiritual senses besides the Literal. Allegorical. Moral. Anagogical.

1:2The Spirit of God. In the Hebrew it is signified, that the Spirit of God was on the waters to make them fertile, for that fishes and birds were to be procreated thereof, the word is merahepheth, incubabat, sat upon, to produce fruit (saith St. Jerome) from the waters, as a hen by her heat, produceth life in the eggs. And the same St. Jerome, and before him Tertullian teach, that this was a figure of Baptism, which consisteth of water and the Holy Ghost. For as water in the beginning of the world received a certain vital virtue of the Holy Ghost to procreate living creatures: so also Baptism receiveth virtue of the same Holy Ghost to procreate new men. Whereupon Tertullian calleth Christians fishes, because they are gotten from the waters, and thence have their first spiritual life. Let it not therefore seem strange (saith he) that in Baptism waters give life.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. For as water in the beginning of the world receiued a certain vital vertue of the Holie Ghost to procreate liuing creatures: so also Baptisme receiueth vertue of the same Holie Ghost to procreate new men. 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 waters geue life. > ⟦left-margin⟧ A figure of Baptisme. > > ⟦left-margin⟧ Christians called fishes. > > ⟦right-margin⟧ Ieron. Epistol. 83. ad Ocea. Tert. de Baptis.

1:16Two great lights, and stars. Here occurreth another example of the hardness of holy Scripture. For if the two great lights (to wit the Sun and the Moon) and also the stars, were made the fourth day, and not before, as it may seem by the words in this place, then what was that light, and in what subject was it, that was made the first day? St. Basil, St. Gregory Nazianzen, Theodoret, and some others, writing upon this place do think that the light, which was made the first day, remained though an accident without his subject till the fourth day. And albeit most other Doctors rather think that the substance of the Sun and Moon, and of other planets and stars were created the first day, and the fourth day set in that order and course which now they keep, with more distinction for signs and seasons, and days and years: yet it is clear that the foresaid ancient Doctors judged it possible, that accidents may remain without their subject, which a Sacramentary will be loath to grant, lest it might be proved possible, as both these and all other Catholic Doctors believed and taught, that the accidents of bread and wine remain in the blessed Sacrament of the Eucharist without their subjects. Which Protestants deny.Two great lights, and starres. Here occurreth an other example of the hardnes of holie Scripture. For if the two great lights (to wit the Sunne & the Moone) and also the starres, were made the fourth day, and not before, as it may 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 signs and seasons, and days and yeares: yet it is clere that the foresaid ancient Doctors iudged it possible, that accidents may remaine without their subiect, which a Sacramentarie wil be loth to graunt, 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. > ⟦left-margin⟧ Light being an accident remayned without subiect, by the iudgement of some lerned Fathers. > > ⟦right-margin⟧ The accidents of bread and wine can remaine by Gods power without their subiectes.

1:26Let us make man to our Image. For better consideration of God's bounty towards us, and stirring ourselves to gratitude towards him, we may here note ten prerogatives bestowed on us, by our Lord and maker in our creation, above all other earthly creatures. First, whereas 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 proceedeth familiarly, by way (as it were) of consultation, and as to his own use and service to make man, saying: Let us make man to our image and likeness, that is to say, a reasonable creature with understanding and free will, which beasts have not. Secondly, in this the God first insinuateth the high Mystery of the B. Trinity, or plurality of Persons in one God (because man is to believe the same) signifying the plurality of Persons by the words Let us make, and to our: and the unity in substance by the words Image and likeness, the first in the plural number, the latter in the singular. Thirdly, other creatures were produced by the waters and earth, Let the waters bring forth (fish and fowl) Let the earth bring forth (grass and cattle and other beasts) but God brought forth man, not by the earth, though of the earth, nor by water, nor by heaven, nor by Angels, but by himself, giving him a reasonable soul, not sensual only as in beasts, and the same not produced of any creature, but created immediately of nothing. Fourthly, God gave man Paradise a most pleasant place to dwell in. Fifthly, God gave man dominion and imperial authority over all living creatures under heaven. Sixthly, man was created in that innocency of life, and integrity of all virtues, that his mind was wholly subject to God, his sense to reason, his body to his spirit, and all other living creatures obedient to him: even the terrible Lions, the cruel Tigers, the huge Elephants, and the wildest birds. Seventhly, God brought them all to man, as to do him homage, and to take their names of him: which by his excellent knowledge he gave them conformable to their natures. Eighthly, God gave man in some sort an immortal body, that if he had kept God's commandment, he had lived long and pleasantly in this world, and should have been translated to eternal life without dying. Ninthly, God did not only adorn man with all natural knowledge, and supernatural virtues, but also with the gift of prophecy. Whereby he knew that Eve was a bone of his bones, and flesh of his flesh, though being asleep he knew not when she was made. Tenthly (which was the chief benefit of all) God conversed familiarly with man, and that in the shape of man, which was a token of his marvelous great love to man, and a singular incitement of him to love God. Read more, if you please, of the dignity of man, and the benefits of God towards him in his creation, in St. Bernard upon the 99. Psalm. And upon the chapter of Isaias.Let vs make man to our Image. For better consideration of Gods bountie towards vs, and stirring our selues to gratitude towards him, we may here note ten prerogatives bestowed on vs, by our Lord & maker in our creation, aboue al other earthlie creatures. First, wheras God by an imperial word of commandement 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. Secondly, in this the 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 latter in the singular. Thirdly, other creatures were produced by the waters and earth, Let the waters bring forth (fishe and foule) 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 in beastes, and the same not produced of anie creature, but created immediatly of nothing. Fourthly, God gaue man Paradise a most pleasant place to dwel in. Fiftly, God gaue man dominion and imperial authoritie ouer al liuing creatures vnder heauen. Sixtly, man was created in that innocencie of life, and integritie of al vertues, that his minde 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. Seuently, God brought them al to man, as to do him homage, and to take their names of him: which by his excellent knowledge he gaue them conformable to their natures. Eightly, God gaue man in some sorte an immortal bodie, that if he had kept Gods commandement, he had liued long and pleasantly in this world, and should haue bene translated to eternal life without dying. Ninthly, God did not only adorne man with al natural knowledge, and supernatural vertues, but also with the gift of prophecie. VVherby he 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. Tenthly (which was the chiefe benefite of al) God conuersed familiarly with man, and that in the shape of man, which was a token of his maruelous great loue to man, and a singular incitement of him to loue God. Read 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 chapter of Esaie. > ⟦right-margin⟧ Tenne prerogatives of man in his creation. > > ⟦right-margin⟧ (1) made like to God. (2) The Mysterie of the B. Trinitie insinuated in his creation. (3) Produced by God himselfe. (4) Placed in Paradise. (5) Lord of al earthlie creatures. (6) Innocencie. (7) Excellent knowledge. (8) Powre to liue euer. (9) Gift of prophecie. (10) God conuersed familiarly with man.

1:28Increase and multiply. Whether this be a commandment or no, at least it is a blessing, for so the words before convince, God blessed them and said: Increase and multiply. He said the same also to brute creatures, which are not capable of a precept, but by this were made fertile. Whereby we see that God's blessing always worketh some real effect: as of fertility in this and other places, of multiplication of the loaves and fishes, John 6. And some real effect Christ's blessing must needs work also in the blessed Sacrament. Matt. 26. Which can be no other but changing bread and wine into his body and blood, seeing himself expressly sayeth: This is my body, this is my blood. And though God's blessing in this place, be also a precept, yet it is not to all men for ever, but for the propagation of mankind, which being long since abundantly propagated, the obligation of the precept ceaseth the cause ceasing. So St. Cyprian, St. Jerome, St. Augustine, and other Fathers expound this place. And confirm the same by the text, for immediately God signifying to what end he spoke, saith: and replenish the earth. Which being replenished, God's will is therein fulfilled.Increase and multiplie. 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. And some real effecte 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 expressly sayeth: This is my bodie, this is my bloud. 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 propagated, 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 being replenished, Gods wil is therin fulfilled. > ⟦right-margin⟧ Gods blessing alwayes effectual. > > ⟦right-margin⟧ Especially in the holie Eucharist. > > ⟦left-margin⟧ Not al men & wemen commanded to marie.