Certaine plaine, briefe, and comfortable notes vpon euerie chapter of Genesis Gathered and laid downe for the good of them that are not able to vse better helpes, and yet carefull to read the worde, and right heartilie desirous to taste the sweete of it. By the Reuerend Father Geruase Babington, Bishop of Landaph.

Genesis, Chap. 1. (Book 1)

The whole Chapter intreateth of the Creation of the World, and particularly deliuereth vnto vs, these poyntes to bee considered of:

• Who Created.
• What was Created.
• When.
• How.
• Whereof.
• To what end.
• In what space.

TOuching the first, it saith God created,* 1.1 therein implying the whole Trinity,* 1.2 God the Father, God the Sonne, and God the holy Ghost: for so we learne by conference of other Scriptures with this.* 1.3 Of the Father giue those Apostls witnes When they lift vp their voyces to God with one accord, and sayd O Lorde thou art the God which hast made the Heauen and the Earth, the Sea & all things that are therin, against thy holy Sonne Iesus, &c. Also 〈…〉〈…〉 he said to Iob, Where wast thou All things that were made 〈◊〉〈◊〉 of the earth, &c.* 1.4 Of the Sonne and without him was made ••••mselfe what the Psalme saith:* 1.5

Thou Lorde in the beginning haste established the Earth, and the Heauens are the works of thy hands. Also that in the Euangelist, all things were made by it, (to wit, by the worde Christ) and without it was made nothing that was made. Of the Holy-ghost witnesseth Iob when hee saith,* 1.6 his Spirit hath garnished the heauens,* 1.7 and againe: The Spirit of God hath made mee, and the breath of the almightie hath giuen me life.* 1.8 And in this place by the iudgement of verye learned,* 1.9 The Spirit of God mooued vpon the waters: by consequence, those words of Ieremie: The gods that haue not made Heauen and Earth, shall perish from the Earth, and from vnder heauen If then the Holy-ghost should not create,* 1.10 hee should bee no God: yea of all the three persons con∣clude thus, and so this Prophets testimony shall inferre the crea∣tion of each person. Austen saith, Sicut personae sunt insepe∣rabiles,* 1.11 ita inseperabiliter agunt: as the persons are insepe∣rable among themselues so doo they worke inseperablye. Againe,* 1.12 Opera Trinitatis quoad extra sunt indiuisa & com∣munia, with many such testimonies. In this very place that we now looke vpon, the Hebrue word for God is of the plurall num∣ber, to note (as some thinke) the pluralitie of persons, & the verbe created, of the singular number, to note the vnity of deitie in them all. And vers. 26. it is said, Come let vs make man, noting the three persons all ioynt creators together, and cannot be vnder∣stood of Angels, as spoken to them, because man was not crea∣ted according to the Image of Angels, but of God. Now if any should doubt how the first article of our beleefe agreeth with this which attributeth the creation to God the Father, it may be an∣swered that it is not so doone there, to the ende to exclude eyther Sonne or Holy-ghost, but onely to shew the order and manner of the creation, and other workes of God: for as the father is the fountaine of the Godhead, and yet not therefore either Sonne or Holy-ghost excluded from the same, but each of them God, & equall with the Father as touching the Godhead: so rightly is the Father made author of creation, and yet neither Sonne nor Holy-ghost idle in the same. But 〈…〉〈…〉 that by a certaine order the 〈…〉〈…〉

first in order, willeth it as it was, the whole fabrick and course of things created. Then he expresseth this will by his Sonne, in whom as the Image of his Father, the decree and order of all ••he worke shined:* 1.13 he spake and they were made and distinguished in theyr orders. Thirdly the Holy-ghost together with them both, worketh also immediatly, cherishing and nourishing what was created, and giuing motion vnto them. Thus was there an order in the worke, and yet all three persons ioyntly creators of all to∣gether. This marked and remembred, both answereth the doubt now in speeche touching our beleefe, and many other places of Scripture also, wherein the creation is ascribed in shew of words but to one person. Iohn saith, All things were made by the sonne. Paule saith, Yet vnto vs there is but one God,* 1.14 which is the Father of whom are all things. And in the same verse he saith of Christ, that By him are all things, and such like Austen saith Filius non agit a se, sed per se. The Sonne dooth not of himselfe, but by himselfe. All which speeches and theyr like eyther in Scripture or Fathers, note an order among the per∣sons in their worke, but exclude none from the same.* 1.15 For as we saye the Fire shyneth by the light which commeth from the same, and yet we make not that light any seruile instrument off or to the same fire, but euen his naturall force and power: So is the Father sayde to doo whatsoeuer hee dooth by the Sonne, and yet not as by any vnder instrument and inferiour meanes, as wickedlye the Arians would conclude, but as by his sub∣stantiall power and vertue. And againe, as wee saye the fyre shyneth, and the light of the fyre also shyneth: so all which the Father dooth, the Sonne also dooth. Thus much of this poynte.

2 What was created. Heauen and earth,* 1.16 say these words of Moses heere: And Heauen and Earth and Sea, and all things that are in them, say the Apostles in an other place.* 1.17 But that the generalitie bee not mistaken, you must remember that needefull limitation which the Apostle addeth when hee sayth, All things that were made. By him all things were made, and without him was made nothing, That was made,* 1.18

By which clause is made a plaine distinction of things created, from things vncreated. Nazianzene & Epiphanius, with other of the old writers, rightly concluded vpon it against the Arians, that as the Father was not made nor created, so neither Sonne nor holy Ghost were. But especially this clause discerneth and di∣stinguisheth the workes of God and good creatures, from sinne and death, and such like, which were not things made, but came o∣therwise, not things positiuely, as I may speake of themselues, but a priuation, destruction, and horrible deprauation of the order first made by God.* 1.19 Thus teacheth Iohn when he maketh Satan the author of lyes, and saith then he speaketh of his owne. Againe when he saith,* 1.20 the concupiscence of the flesh is not of the Father, but of the world:* 1.21 and in the next Chapter, He that committeth sinne is of the Deuill, for the Deuill sinneth from the begin∣ning. And as for death, By sinne came death, saith the Apostle, and the rewarde of sinne is death, &c. When it is sayd therefore that God made all things, remember to adde this, all things that were made, as S. Iohn dooth, and so shall you exclude from the worke of God, all sinne, death, deformitie, confusion, tyranny, ca∣lamitie, and such like, which being neuer made by God, are crept in by Satans malice and mans corruption, as breaches and blots of Gods order.

3 When? In the beginning saith Moses heere, and much a doo haue curious heads made about these words. But if we haue that reuerent feare in vs, that all men ought to haue toward the word of God, they are plaine inough: for if he had said in the end, God created heauen and earth, would we not streight haue con∣ceiued, that hee created them last, to wit, in the worke of the sixte day? And why should we not as easily conceiue him, when he saith in the beginning to meane nothing, but first of all, to wit, the first day, and so leaue all vngodly quirkes to a vaine heart, that shall weepe for such wickednes one daye? In principio, say the best in∣terpreters, that is, Certo ac definito tempore, atque adeò in princi∣pio temporum, non ab aeterno. In the beginning, that is in a cer∣taine and definite time, and euen in the beginning of time not from euerlasting. In principio, scilicet creandi. In the beginning, to

wit, of creating ••aith very rightly: Abben Hezra, God created heauen and earth. And let these graue lights of graue and learned men sway more with vs then a thousand subtilties, which as Sy∣rach speaketh, are fine subtilties, but vnrighteous. This creati∣on of it in the beginning,* 1.22 conuinceth the falshood that it is eter∣nall. So do many things mo beside this, and namely that compu∣tation which is generally receiued of all men of the yeares which it hath indured, and which be now past since the creation. But ne∣uerthelesse on go some with their blinde concepts, and would prooue the contrary. For first say they,* 1.23 if we grant the world had a beginning, then was God idle euer before, but that is absurd, therefore it was not created, but was eternall. We may answer them first, that the rule which they harpe vpon in this argument, namely that Perfectissima causa non est otiosa: the most perfect cause is not idle, Non est vera dea gentibus voluntariis, is not true of such things as worke by will, or willingly, as the most excellent Carpenter may forbeare his worke and action a time. If they thinke that God was alone, therein they shew themselues carnall and speake carnally. For how should he be alone more then, then now, vnto whome all things are present, though they be future, and things that are not as if they were. Hierom vpon this occasi∣on citeth that saying of Scipio. Nunquam minus solus qùam cum maxime solus. Neuer lesse alone then when I am most alone. And cannot this be true much more of God, that he is not alone without these creatures which he made. Could he say it when his countrey was lost, his wife and children, freends and louers, that yet all his good was with him, and cannot the Lord say it much more, that his good standeth not in the presence of creatures, but before euer they were, and now that they are, yet all his is with him without them? Christ sayth, hee is not alone,* 1.24 not in re∣spect of any company of man or creature, but in respect of his Father whome he saith to bee with him. Nowe shall Christ not bee alone in respecte of hys diuine coniunction with hys Father, and shall it not be alike with the Father in regard of his sonne, and with the holy Ghost in regard of them both, and with eache of them in respect of others. Surely that inseperable vnitie of the Trinitie denyeth to euery person a possibilitie to be alone.

And that insearchable mysterie of the fruition of his owne glorye, is other manner of company (if I may so speake) then all the crea∣tures of this world can yeeld him.

O but yet say they, what did God euer before. Verely saith Austen, he made Hell for such busie braines & vnreformed harts and toongs, that will so curiously enter into Gods secrets. How much better would the words of the modest and godly Apostle be∣come them.* 1.25 O the deepenes of the riches both of the wisdom and knowledge of God: howe vnsearchable are his iudge∣ments and his wayes past finding out, who hath knowne the minde of the Lord, or who was his counsell••r, &c.

Secondly they reason thus. The moouer & the thing mooued, be relatiues, and the one supposeth the other. But God the moo∣uer was euer, therefore the thing mooued, to wit the world. But we answer them to this also truly, that if there be a moouer actu∣ally, then there must needes also be a thing mooued. But God though he were from euerlasting himselfe, yet did he not actually mooue in respect of these outward creatures, which are without his essence, but onely was Mouens potentia. It is farre differing therefore to speake of one as was said before, that worketh by wil and freely, & to speake of a thing that worketh naturally, & it is no absurditie to say, y^t the relation betwixt the first cause & the world made, began in time, since the creation of the world is an outward action of God, & voluntary. The very same answer may be made vnto the rule, whē the cause is, the effect is, the cause eternal, ther∣fore the effect, to wit, y^e world. For this holdeth in natural things also, that worke naturally & necessarily, but not in things y^e worke freely & willingly, as God did in creating. Otherwise euery house must be as ancient as the Carpenter that made it. No the relatiō ther betwixt y^e cause & the effect, beginneth in time after, because he is a voluntary cause, & so is it with God. Silly then & slack are these conclusions you euidently see, and far from demonstrations.

Thirdly they reason thus. That which hath no alteration, is not subiect to generation or corruption: The heauen hath no al∣terations for thus many thousand yeares none haue beene ob∣serued. Therefore it is not subiect to generation to be made, or corruption, to cease to be. Therefore it is eternall. We aunswer,

that all though it might be truly sayde, that many partes of the world are subiect to alteratiōs, as the aire, the water, the earth, &c, and consequently the whole not perpetuall, whose parts be alte∣rable. Yet with diuinitie we rather say, that Generatio physica, na∣turall generation and creation be two things, and differ much: so do Corruptio physica, naturall corruption and violent destruction, which a renuing shal follow. Therefore although neither genera∣tion nor corruption can be without alteration, yet things may be created that haue no alterations, as Angels, stars, soules. And by diuine power celestiall bodies may be destroyed, or at least chan∣ged and renued according to the saying: Heauen and earth shall passe, and againe: They all shall waxe old as doth a garment, &c. Behold I create a new heauen, and new earth, and with such like. For the argument then it may be granted, that albeit the world was not Genitus, generated, as I may say, yet it was created by God of nothing, and so their purpose faileth for all this cauill also.

Fourthly they say, Time is eternall, therefore motus, moouing: for time is the measure of moouing: & if motion, then a thing mo∣ued, to wit, the world, &c. For answer wherevnto, first the conse∣quence may be denyed: for time is not onely taken as philosophy taketh it, for measure of moouing, according to first and later. But sometime it is put simply and absolutely for the continuance of a thing, though it be not the measure of the motion of the same. So may we call eternitie, and that infinite continuance, that I may so speake of God, who hath bin from euerlasting. But this is impro∣perly, for indeed the maner that hath taken place in schooles, is to call time the measure of mouing. Now Aristotle not able by na∣turall wit, to see rightly what difference was betwixt time & eter∣nitie, or what maner of continuance eternitie was, iudged time to be eternall, because he saw an eternitie of a moouer: which is not so, for there may be a mouer eternall, to wit, God, albeit no motus corporis mobilis: for God is not corpus mobile, as the parts of the world are, & as philosophie meaneth. Now Tempus est mensura motus corporis mobilis non dei, according to Philosophy. Second∣ly touching the antecedent, that time is eternall, it may truly also be denyed. And for that which is vsually brought to prooue it, that it began with the first moouer in some moment or poynte

of time, which point being a coniunction of passed and future, pre∣supposeth a point passed, and so an other infinitely: it may be an∣swered that euery point of time is not a continuer & ioiner of pas∣sed and future, but it is also sometime 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, amending of time, whether it be at the beginning or ending, for as for exam∣ple, the point in the line is not euer a continuer of the same line, ioyning that which followeth after, to that which went before, but also a certaine thing both beginning and ending the line: So in time, there is Nunc initians, a beginning, and an instant, or a pre∣sent that beginneth with the thing, as when the world tooke his beginning, then began also such an instant or present, there is also Nunc continuans, a continuing pointe, which is properly called time, because Tempus est fluxio à priori ad posterius, a going from the first to the later, and at last there shall be Nunc terminans, an ending point, to wit, the end of the world now thus created, moo∣uing and b••ing. Nothing therefore helpeth this argument, to prooue an eternitie of the world, more then the rest did. Many mo might be alleadged to this purpose, but no better then these, and I iudge neither these nor them very pleasant to such as I specially labour to profit, because they conceiue not such consequences. Wherefore I cut them off, and this onely I commend vnto you to be thought of. It is impossible euen by the Philosophers owne rules that there should be mo infinites then one. Now God is one infinite, therefore nothing els in heauen or earth beside. But what∣soeuer is else it had a beginning, and many things shall haue an ending also. The rest by his power shall haue an eternitie giuen them to continue not of themselues.

4 How did God create all things? Not by or with any la∣bour,* 1.26 but by his word: for He spake the word (saith the Psalme) and they were made, he commanded and they were created. Liberrime sine vlla coactione, nō necessitate absoluta, sed necessita∣te cōsequentiae, nempe suae volūtatis. Freely without any cōstraint, not by an absolute necessitie, but by a necessitie of consequence, to wit, of his owne good wil. Solo nutu sine vlla mutatione aut fa∣tigatione. Onely with his beck without any change or wearines in h••mselfe, which is the highest and excellentest kinde of working.

5 Whereof? Not of his essence, neither of any former mat∣ter coeternall with himselfe, but of nothing: for if by him all things were made, surely beside him nothing is excepted from making, no not that first matter wherevpon all things were made. But you will say man was made of the dust of the earth, fishes and fowles of the water, woman of man, and then how were all things made of nothing? Damascene answereth, Deus fecit omnia ex nihilo, alia quidem immediate, alia mediate.* 1.27 God made all things of no∣thing, but some immediatly, others mediatly. His meaning is, that God made first of nothing a matter, a first matter whereof he made all other things. Now that first matter is made of no∣thing immediatly, but the rest that were formed of that matter were formed of nothing mediatly, because they were made of that which was made of nothing, and so secondarily or mediatly as I say then of nothing. But then you will say againe, Ex nihilo ni∣hil fit, Of nothing nothing is made. And I answere you, that so it is in the order of nature, now set and established of God, but in God himselfe this principle holdeth not. Or if you will thus. By man this is impossible, to wit, to make any thing of nothing, but with God all things are possible, and want of matter letteth not him. It is our comfort that he could and can so do: for thereby we know his great abilitie to preserue what so wonderfully he hath made, as also to confound and turne to nothing all subtile and ma∣litious practises against his children.

6 To what end? To the prayse of his glory, sayth the A∣postle, for in him, and by him, and for him are all things,* 1.28 and this is the generall end. Beside which there be also speciall ends and subordinate ends vnder them againe, as the manifestation, the acknowledging and contemplation of his heauenly and di∣uine wisedome and goodnes which appeareth in the Creation. For if the Lord would be celebrated, then must he create things to acknowledge him, and to celebrate and prayse his name beeing knowne and manifested. Therefore he created things reasonable and vnreasonable, that they might prayse him, and be matter of his glory. The heauens declare the glory of God, and the fyr∣mament sheweth his handy worke. Agayne,* 1.29 the gouernment of

the world a subordinate end to that againe. For therefore created he the world, that he might gouerne it with his prouidence, and preserue it, and so might euer declare his wonderfull workes which he hath done from the beginning of the world, or now doth, or yet shall do, especially that he might gouerne his Church of elect angells and men.* 1.30 Lift vp your eyes (sayeth the Prophet therefore) and see who hath created these things. Thirdly and lastly,* 1.31 that all other things might serue to the health of body and soule, to the life, pleasure, and necessitie of man, and especially to the good of his chosen, being vnto them as it were meanes and ministers whereby God doing them good, might be honored and praysed of them. Onely man he created for himselfe, and all the rest for man.

Now if any with the Manichees enquire wherefore many things were made whereof they knowe no vse to man, eyther of things in the sea or land, let them consider what S. Austen aun∣swereth: namely, that herein they should rather adore the riches of Gods power and goodnes, not only in creating, but also in pre∣seruing such a multitude of things as he hath created, & say with y^e prophet Dauid, O Lord how manifold are thy works, in wis∣dome hast thou made them all,* 1.32 the earth is full of his good∣nes. Glory be to the Lord for euer: let the Lord reioyse in his workes. Though we know not the vse of them, yet his wisedome doth, and that should content vs. Sure we ought to bee that hee made nothing in vayne, and it is sayd of them all that they were good.

* 1.33Yea but what may be sayde for so many hurtfull beasts and creatures as be in the worlde vppon lande, or in Sea? Why did God create them? Surely it was enough for aunswere heere∣vnto that was sayde before, that though wee knowe not by and by the good of a creature, yet therefore God may not be condem∣ned for creating them, for hee may do with his owne as pleaseth him. Yet neuerthelesse we may further say as some do, that if man had not sinned, no creature had been hurtfull to him, and therefore now his fault to be blamed, not Gods creation. Lac∣tantius aunswereth, that in great wisedome God hath made aswell hurtfull things as others,* 1.34 that by contraryes, a fuller

knowledge might growe in man to the prayse of God that hath done all so well. And this true aunswere dasheth that greate thunderbolt as hee thinketh, of the Epicure, made to ouerthrowe Gods prouidence and care to gouerne the worlde, and maketh it seeme more foolish then fearefull. God (sayth hee) eyther will take away all hurtfull things and can not, or can and will not, or neyther can nor will, or both can and will. If hee woulde and can not, then wanteth hee power, and is not God: if hee can and will not, then is hee enuiouse, and is not God: if hee neyther can nor will, then both enuiouse and weake, and so no God: if hee both can and will, then how do they yet remayne. This goodly argument is easely aunswered, by saying, hee can and will not, and yet not enuiouse therein, but good and carefull for man, that he might by sight of contrary euill better discerne the good, and so profit thereby both in wisedome and thankefulnesse to the Lorde. Lactantius whose Chapter is very worthy reading.

7 And lastly, in what time, or how many dayes did God create all things, in sixe dayes sayth the Scripture, and euery day some thing sayth this place, till the seuenth day, wherein hee rested. Non vno momento, sed sex dierum spatio, not in one mo∣ment, but in sixe dayes space. If you happely thinke or meete with Syrach his wordes, who sayth, Hee that liueth made all things together, the Lord who only is iust &c. You must consider, that he speaketh not of the time, but of the multitude of creatures. Meaning that God made them all together before he rested, and gaue ouer creating, but not meaning that hee made them all in one moment of time, or in one day, for we see both this place and others against it: the Lords owne commaundement written with his owne finger giueth testimonie, that in sixe dayes the whole was made. Thus are we instructed in all these seuen points that I named in the beginning: to wit, who created, what was created, when, how, whereof, to what end, and in how many dayes, or what time.

Now touching the vse, this further.* 1.35 What may be knowne of God sayth the Apostle, is manifest in these creatures, for God hath shewed it vnto them: for y^e inuisible things of him, that is, his

eternall power and Godhead are seene by the creation of the world, &c. The quantitie, qualities, course, and perpetuities of things created, how do they shew God, surely sayth the Prophet the heauens declare the glory of God, and the fyrmament sheweth his handy worke.* 1.36 Agayne the same Prophet teacheth the like, when he goeth from this creation to the viewe and thought of Gods wonderfull and great loue to mankinde, say∣ing: When I beholde thy heauens, euen the worke of thy fyngers, the Moone and the Starres which thou hast orday∣ned,* 1.37 O what is man Lord thinke I then, &c. Reade the whole Psalme.

Concerning other things to be obserued in this Chapter, some say, how could Moses write of these things that were done so long before he was borne?* 1.38 surely not by any wisedome and lear∣ning of Aegypt wherein yet he was most excellent, but by that holy spirit of God, whereby he had receyued to be a faithfull Mi∣nister in the house of God, being in this aboue all Prophets, that he was inabled not only to gouerne things present, and foretell things future, but thus notably to lay downe things passed from the beginning of the world.* 1.39

Touching those waters aboue the fyrmament, well sayde Beda in his time,* 1.40 what manner of waters they be, and for what purpose ordayned,* 1.41 he knoweth that made them: thereby geuing vs to learne, what modestie becommeth vs in speaking of the se∣crets of God. The same power that is able to vpholde all the frame of this world without any earthy prop, is able to holde those waters there in their place, to that ende that his wisedome hath ordayned them for, and this should content vs.

Because it is sayd, Let the lights be for signes &c. therefore Astrologers catch as though their vnlawfull dealings shoulde therein be warranted.* 1.42 * 1.43 But let them conferre Esay 44. vers. 22. & Ierem. 10. vers. 2. with this, and then it will appeare that herein the Lord meant not to warrant what there he misliketh.* 1.44 But that these words are to be taken in things naturall and politicall, as signes of day and night, Sommer, and Winter, &c. For if the Starres inclined men vnto euill, how should it be said, that God saw them to be good whē he had made thē, nay, how should it not

redound euen to the touch of the creator thus farre that he is author of euill. But that be farre from vs to say and therefore, let God be good, and his stars good, and their art wicked and naught, Let Austen speake for all that I could name vnto you.* 1.45 Fugien∣dum omnibus modis ab hac arte monemus. Curio••i etenim eius, inimici sunt dei et sine solitudine nunquam sunt. Semper enim sus∣pensi expectant quod minime certum sciunt. We exhort all men saith he to flie from this arte: for they that are curious thereof, are the enemies of God, & are neuer without fearefull cares, euer expecting what they know not to be certaine. Againe, nothing so contrarie to Christianitie as this arte, for it is against the lawe of God: with a number such like speeches, he himselfe in his youth hauing beene delighted with it, as he confesseth.

What it is for man to be created according to the Image and similitude of God. The Apostle Paul teacheth,* 1.46 Ephes. 4.24. and also Coloss. 3.10. Read Iunius for more.

Man is appointed heere his foode of God that he should eate, and some mooue the question how that shall be.* 1.47 For if man were created immortall if he sinned not, what needed he any meate to be appointed for him, since yet he had not sinned. Answer is made by some, that there be two kindes of Immortall, one that cannot die but euer liue, an other that may liue for euer, a condition being obserued, and die also if that condition be broken. One immortall after the first sort needeth no meate, but he that is immortall after the second sort dooth neede, and such was Adam: if he had not sinned he had not dyed, but sinning he was so made. that he might die, and therfore his flesh and nature not such that could liue with∣out meate. Others answer that this appointment of meate was made by God in respect of their fall, which he knew would be. Howsoeuer it was, curiositie becommeth vs not: but this com∣fort we may rightly take by it, that what the Lord hath made, he will maintaine and nourish, and casteth for them his prouidence euer to that end, euen as the Prophet sayth, Cast thy care vpon the Lord and he shall nourish thee vp. He is our father and knoweth what we haue need of. He careth for vs, as saith S. Peter. Againe in that he saith, Ego ded••, I haue giuen, euer may we be put in minde by it, when we sit downe to eate from whence

those gifts and blessings come, surely euen from hence, I haue geuen them, and therefore thankefulnes due, and most due to so good a God and carefull Father.

That it is sayde, when all was made the Lord sawe, and all was good,* 1.48 yea, exceeding good, the lyke hauing been testified al∣so particularly, it may admonish vs as neere as euer we shall ob∣tayne strength,* 1.49 to indeuour to be lyke our heauenly Father, in doing nothing but what may receyue in his mercy such testimony that it is good, for great is the comfort of that, and more then great the discomfort of the contrary.

The making of all things before man, sheweth Gods woon∣derfull mercy and loue to man,* 1.50 who would as it were prepare e∣uery thing for his vse and comfort before he would haue him bee in the world. Not vnlike to a man heere amongst vs, that louing the friend whome he intendeth to haue with him, and to come vn∣to him, ere euer he will haue him come, maketh all things ready that may be either for pleasure or necessity to him, & then sendeth for him to come, all things beeing ready. O what is man, frayle man, wretched and miserable man, that God should thus regard him, may we well say with the Prophet, yet thus it was. And shall that God that thus prepared for man ere euer he was, now forsake man when he is, if he be not most vnkindly and too vnkind∣ly forsaken of man? it cannot be, it cannot be, and therefore in all distresses cast your eyes vpon him, and thinke of such testimonies of his loue as this was, and be sure that he knowing what you haue neede of, will neuer forsake you.

When the Angells were created, it is not precisely named, but that they were created,* 1.51 both by this place it is knowne, and Coloss. 1.16. by Iude also and Peter: the vsuall opinion is, the first day, reade Iunius. And this of this Chapter briefely.

Notes

• * 1.1

  Verse. 1.
• * 1.2

  The Trini∣tie crea∣teth.
• * 1.3

  Acts. 4.24.
• * 1.4

  Iob. 38.4
• * 1.5

  Hebr. 1.10. Psa. 102.25
• * 1.6

  Iohn. 1.3.
• * 1.7

  Iob.. 26.13.
• * 1.8

  33.4.
• * 1.9

  Zanch. de tribus Elo▪ him. 14. pag. 1. par. Metandis.
• * 1.10

  Iere. 10.11
• * 1.11

  In Genes.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil.
• * 1.13

  Colo. 1.15.
• * 1.14

  1. Cor. ••.6.
• * 1.15

  Note.
• * 1.16

  Verse. 1.
• * 1.17

  Acts. 4.24.
• * 1.18

  Iohn. 1.3.
• * 1.19

  Iohn. 8.
• * 1.20

  1. Epist. 2.
• * 1.21

  3.8.
• * 1.22

  Syra. 19.24
• * 1.23

  The 1. are▪ against the creation of the world.
• * 1.24

  Iohn. 8.29.
• * 1.25

  Rom. 11.34
• * 1.26

  Psal. 33. Rom. 4.17.
• * 1.27

  Lib. 2. ca. 5.
• * 1.28

  Prou. 16.1. Psa. 103.22 Rom. 11.36
• * 1.29

  Psal. 19.1.
• * 1.30

  Esai. 40.26.
• * 1.31

  Gen. 1.28. Psal. 8.7. 1. Cor. 3.22
• * 1.32

  Psal. 104.24.31.
• * 1.33

  Hurtfull beasts and such like why crea∣ted.
• * 1.34

  De ira dei. cap. 13.
• * 1.35

  How the creation profiteth vs to the knowing of God.
• * 1.36

  Psal. 19.
• * 1.37

  Psal. 8.3.
• * 1.38

  How Mo∣ses could write of these so long be∣fore him done.
• * 1.39

  Act. 7.22.
• * 1.40

  Vers. 7.
• * 1.41

  Waters a∣boue the fyrmament to what vse.
• * 1.42

  Vers. 14.
• * 1.43

  Astrology not war∣ranted.
• * 1.44

  Esay 47.12 Eccles. 7.2.8. Chap. Esai. 41.22. Psa. 104.19
• * 1.45

  A••g. in quest. De ciuit. Dei confess. in Psalmos contra A∣cadem.
• * 1.46

  Gods I∣mage what it is.
• * 1.47

  How doth God ap∣point man foode be∣fore his fall.
• * 1.48

  Vers. 31.
• * 1.49

  Folow God in doing all well.
• * 1.50

  Gods loue prouideth all readie for man before hee is made.
• * 1.51

  Creation of Angells.