TEll me I pray you, before wee enter farther, who wrote the Booke of Genesis.

Moses was the writer thereof, and of the other foure Bookes next adioyning.

When did he write the same?

When hée was full forty yeares old, neare about the time that God made him Lord-Gene∣rall of his people Israel, 2414. yeares after the Creation.

How was it possible for him to write such a large discourse of things done so many hundred yeares before he was borne, so truely, so particularly, and so substantially, as if hee had seene all with his eyes, and heard it with his eares?

Indéed as you say, (rea∣soning with flesh and bloud, it was impossible) but he was spe∣cially & most highly in the fauour of God, who by the motions, stir∣rings, and instinctions of his di∣uine Spirit, did write the same, with which Spirit all other Scriptures were written: accor∣ding as it is said,* No Prophesie or foretelling came of any priuate or publike mans motion, it came not in olde time by the will of man, but by the will of GOD. Holy men of God spake in olde •ime as they were moued by the Page  79 holy Ghost, by meanes of which Spirit Moses was able to set downe, as is specified in the said booke, all that was spoken and done 2400. yeares before he was borne, and of all things else most profoundly, that should befall the children of Israell many hun∣dred yeares after he was buryed; yea, most directly of things that should be performed vntill the birth of Christ. The Prophets likewise doe testifie, that they spake nothing of themselues con∣cerning things to come, but as the Lord by his Spirit did in∣forme them, which they vttered in these words; Thus saith the Lord. The foure Euangelists in like manner disposing themselues seuerally to yéeld famous and re∣nowmed testimony of Christ Iesus the holy Messiah, they so agréed in their writings, though many yeares and many miles sundred them, as that their Go∣spels being compared together, they al agrée for matter of waight and substance, as if they had béen Page  80 personally present the one with the other at one time. And S. Paul writing his Epistles, al∣wayes confessed that he deliuered them nothing for matter of do∣ctrine and life, more then that which was taught him, and that which hée had receiued from the Lords owne hand directly. All which manner of writing, and forme of spéech, plainely publish∣eth to all ages for euer, the truth and dignitie of Gods word, the plainnesse thereof to some, and the profunditie therof to others.

Now it remaineth by order to expostulate vpon the Creation, which you said is one of the chie∣fest and most memorable matters in the first Obseruation: tell me there∣fore what did God create the first day?

God made all things ex∣céeding good, euen out of that which was then without any pre∣iacent matter, or out of nothing: and that not all together (which he might well haue done) but as it were by degrées, day by nay, Page  81 night after night, vpon diuine deliberation. The very title or name giuen to this book imports in effect, this wonderfull worke or creation of almightie God, whence it is called Genesis, that is to say, a begetting, generation or creation. And the first day he created that stately Element of Fire, which he gathered out of the whole masse, setting it in the heauens as a glorious Globe: whence it is said he made Light, which indéede is nothing else but a qualitie of Fire: in which won∣derfull worke hée brought light out of darknesse, as an Element impugning the former. In this day hee created those celestiall Spirits, which are called An∣gels.

What was the second work?

The second dayes worke was that liuely Element of the ayre or firmament, or as I may say more properly, that vaste or void place betwixt the earth and the clouds, which made a separa∣tion betwixt water and water, Page  82 and which giues breath and life to all liuing things.

The third day he made the Ele∣ment of water, which hée caused to retire into more proper places, which fitly according to the qua∣litie thereof, was called the Seas, to wit, a gathering toge∣ther of waters. The fourth Ele∣ment of Earth, which according to the qualitie thereof was called Dry land, was also made, and so continueth as vpon a firme foun∣dation. The generall creation of compound bodies were ordained for the inhabitants of this great element, Earth. In this general earthly creation, his Maiestie goeth forward, as from things that were vnperfect, to that which was perfecter, till at last he came to the most perfect: as from trées, hearbs, and plants, which haue onely life (whereby they grow and increase) vnto beasts, which haue an increasing and a sensi∣tiue life, and from thence to A∣dam, who hath a reasonable life with the increasing and sensi∣tiue: Page  83 which Element of Earth his diuine Maiestie stored with all kinde of commodities méete for the vse of mankinde, to be and to remaine for euer. This order of Creation vpon a sodaine view may seeme strange, to wit, that God made corne, grasse, trées, hearbes, and such like to grow, and to haue their being before ce∣lestiall bodies, as the Sunne, the Moone and Starres, whence corne, grasse, and such like, haue their growth and influence. But being rightly and aduisedly con∣sidered, the Almighty Creator shewes that increase, propaga∣tion & preseruation of all things consists onely in him and by him, and not from the vertue of cele∣stiall creatures, as men haue imagined and spoken.

The fourth day God made lights, the Sunne to rule the day, the Moone and the Starres to gouerne the night: both which are very great, that they might the better giue light to the darke earth, being so farre from the Page  84 heauens. These two great orna∣ments in the heauens doe distin∣guish betwixt day and night, the moneth from the yeare, one mo∣neth from another, and summer from winter.

The first day and night, hée created in the night fishes, in the day, birds.

Fishes were compounded of the foure elements, especially of the element of water: whence it commeth that they liue in the wa∣ters.

Birds were made of all foure elements, but especially of the ayre: whence it comes that they take pleasure in the ayre.

The sixt day and night he made all sorts of beasts, some to goe, and some to créepe, some wilde, some tame: God then made man in both kindes plurally, to wit, male and female, and yet of sin∣gle bodies, the better to helpe one another, and therefore said, It is not good for man to be alone, I will make him an helper like vnto himselfe. He was made after all Page  85 other creatures, that hée might in the beholding thereof laud and magnifie his Creator. The whole Trinitie deliberated and consulted concerning him, which he did not concerning any other creature.

The seauenth day God dedica∣ted, by his owne rest and ceasing from labour, for an euerlasting rest amongst all posterities. For when heauen and earth was fi∣nished and furnished, God said: Behold, I haue made all things, and loe they are exceeding good: Hée blessed that day, he hallowed it, and sanctified it to his owne ho∣nour and glory, and to the com∣memoration of the eternall ioy, peace, and comfort of Adam, who was fallen and risen againe in Christ Iesus. Adam rested and sanctified that very next and first Sabaoth with inuocations and offerings, &c.

Seeing that God made all things so deliberately, and (as hee said) exceeding good, why did hee afterward destroy them with the Page  86 inundations of waters?

Almighty God saw that the wickednes of man was great on earth, and all the imaginati∣ons of his heart was euill conti∣nually: the sonnes of God mar∣ryed with the daughters of men, onely because they were faire, and it repented the Lord that hée had made man: therefore he said; I will destroy man from the face of the earth.

What say you of our first father Adam and of his originall?

Adam was made or crea∣ted in the sixt day, being Friday, before the Iewish Sabaoth.

What was that breath which God infused into Adam?

It was an immortall, an inuisible, and an Angelicall, or holy, pure, and immaculate sub∣stance, incorporated in an hu∣mane body, where it became sin∣full. This great and innarrable creature so wonderfully wonder∣full, was made and framed of no∣thing, as other creatures were. As when a man makes a blast Page  87 or breath out of his mouth, it pro∣céedeth not of his nature, but of the ayre which he draweth in, & the strength of nature enforceth out, not the same, but some other: euen so, the Almightie breathed into Adam the breath of life, to wit, it came out of his mouth, not out of his nature, nor out of this ayre about vs, but euen of nothing. The naturall man cannot extinguish or decay the soule, because it hath produ∣ction, not from him but from GOD onely. As the body is the instrument of the soule, so the soule is the instrument of God.

What be the affections of the soule?

They are motions first, and then acts, eyther good or euill. There is also a custome grounded or fixed in the soule to good or euill, which hardly can be remoued.

What difference make you of Soules, or how many sorts of soules be there?

Trées, hearbs, plants, and such like, haue a soule, but it is onely effectuall for growing.

Beasts are said to haue soules sensitiue, féeling and perceiuing things present.

Man is said to haue a soule reasonable, and hauing both the former.

Doth God daily create soules as men come into the world?

It were very offensiue to affirme the same: for then wée should inferre that God in the be∣ginning, when he created all things, left something vnperfect or vndone. Though sinne posses∣sed the soule originally, the sixt day, in which Adam was created, yet God created afterwards no new, but preserued the selfe same soule by his diuine wisedome, whereby it may be said he work∣eth alwayes, and yet not after the same manner as at the first.

I remember that you said, the soule was created pure, holy, and immaculate, how came it to passe that it was so sodainly ouerthrown, Page  89 by contagion, corruption, and such like?

The breach of Gods com∣mandement was the cause of that corruption. Such is the nature of sinne, that it seazeth vpon the soule, possessing it with all fil∣thinesse, and so consequently dis∣possessing her of all former inte∣gritie. As in a sanctified and pure soule, the beames of Gods truth and clearnesse doth shine: euen so, in a soule once touched or tainted with disobedience, all de∣formities and workes of Satan will appeare. As the body fea∣reth death, and other hurtfull things: euen so, the soule that continueth in Gods fauour, not onely shunneth grosse sinnes, but also small sinnes, because they al∣so proue very pernicious.

Proue the immortalitie of the Soule.

The immortalitie of the Soule is substantially proued by the resurrection of Christ. God said to Moses; I am the God of Abraham, of Isaac, and Iacob. Page  90 Whereupon Christ concludeth that Abraham and the faithfull shall liue for euer. If our soules were not immortall, no reward to the godly, nor punishment to the wicked were to be expected. Then as S. Paul said, we of all men were most miserable. In this life the soule doth nourish the body with much care: but being fréed from the body, it nou∣risheth it selfe with diuine con∣templation.

Why did the Serpent tempt Euah, and not her husband?

As the Serpent being a most subtile creature, was a fit instrument for the Diuell, to tra∣duce sinne and disobedience into the woman: euen so, the woman being a goodly, garish and an in∣tising creature, was a fit Instru∣ment to traduce sinne into Adam, and so consequently into euery man.

How did the Serpent tempt her?

He tempted her with the promise of greater felicitie and Page  91 glory, which he effected by alled∣ging profit, and omitting the pe∣naltie. Sometimes the Diuell peruerteth Scripture, giuing it a false glosse, or a wrong inter∣pretation, as he did of that Psalme, when he tempted Christ himselfe.

Why did God so seuerely punish so small a sinne? and all man∣kinde for one mans sinne?

There were two reasons: one was to declare how loath∣some a small sinne is to his Ma∣iestie, & withall to declare that a small sin doth deface and disgrace the holy Image of God in man.

Why did God create all other creatures first, and man last?

Thereby to declare his singular mercy and prouidence, in preparing and in making all things ready, méete, and fit for man against he came, giuing no place for him, nor for his poste∣ritie to depend vpon themselues, neyther yet to be doubtfull of any thing that might satisfie the body, content the eye, and delight Page  92 the heart: for all things were ready.

Whence haue we the names, and the right vse of these creatures?

Euen from Adam: for we read that God brought euery creature; or rather euery creature came of his owne accord, being commanded of God, and presen∣ted himselfe before Adam.

How were all things made and created?

They were made euen of this word Let: as though hée would declare thereby his excée∣ding power, to whose will or Let, there was no let or stay, but all things had a present prosperous progresse.

Whereas in the creation of Adam God spake of himselfe plural∣ly,* to wit, Let vs make man after our owne likenesse: declare vnto mee, somewhat briefly and materially, what God is; by whom, as you say, all things were so wisely ordered, so effectually performed and miracu∣lously maintained and preserued.

The Epicures, Atheists, Page  93 and such like, are compared to the Hircanian fishes, from whom comes neither good nor euill, be∣cause they are not danted with the feare of God, nor delighted with his loue. But you I finde by this, to be far otherwise min∣ded, and therefore reuerently and in the feare of his holy Maiestie, I will answere you. God before the creation was perfect, and af∣ter the creation was the same. God is vnknowne according to his essence, and infinite according to his Maiestie. He illuminateth spirituall things, he illustrateth intellectuall natures, and he is the highest amongst intelligible things. No man is able to attaine vnto the essence of a Star, much lesse of God. As a man standing vpon the shoare of the Sea, séeth not the bredth and depth of it: euen so, the Angels in heauen and the Elect on earth, may sée God really, & yet not comprehend the depth of his greatnesse, nor the height of his euerlasting essence. In regard whereof, he answered Page  94 Moses, when he desired to know what he was, with few words of innumerable difficultie, and in∣comprehensiblenesse,* saying: I am that I am. As though hée had said; Though I did declare my selfe vnto thée what I am, yet canst thou not comprehend mée, neyther yet he to whom I send thée. When he was to comfort Abraham, and to set him forward as an example vnto all his po∣steritie, for faith and an vpright life:* he said vnto him, I am God all-sufficient. As if he had said; Feare not, in me is all know∣ledge, all power, all mercy: euen that is my name.

What is the Word, or second person in Trinitie?

Hée is the onely naturall Sonne of the most high and eter∣nall God his Father, his Word, his Image, and Character, co∣essentiall and coequall with the Father and the holy Ghost. Hée is said to be the Sonne of God, in regard of his Godhead, and not in regard of his manhood.

Now let me intreate you to speake of his humanitie.

This diuine nature tooke vpon himselfe a reasonable soule, and an humane body of a virgin: and was made flesh as of the séed of Dauid, and of the roote of Iesse. The Godhead in no case can be said to haue any conuersion in∣to the flesh: neyther the God∣head to stand in stead of the soule, no more then that he could be turned into sinne. After his glorious resurrection, these two natures, to wit, his Diuinitie and his Humanitie, continued still distinct in substance and properties, and euer continued one and the same. And yet it is to be granted, that there was great necessitie of the Godhead in his humane action or suffe∣ring, that by the vertue thereof hée might ouercome all suffe∣rings, yea, Death and the Di∣uel. In the holy vnion or coniun∣ction of these two natures, we are to take them inseparably: euen •ince the moment or point of time, Page  96 in which the holy Virgin con∣ceiued, being made as one person.

What vse haue wee of these two natures in one person?

It declareth the obedience of Christ, performed in the man∣hood, with innarrable wisedome, and surpassing faithfulnesse. In his wisedome, he was able to de∣liuer vnto vs, the whole will of his Father: and in his faithful∣nesse, he concealed nothing. As the Phoenix in her hot nest at Arabia is burned to ashes, and yet saith, I liue still, and old age dyeth in me: euen so, Christ, though being in his graue like one dead, yet dyeth not, but mor∣talitie dyeth in him, for the good of all men.

What be the parts of Christs mediation?

It consisteth principally of two parts: to wit, his Priest∣hood and his Kingdome. His Priesthood stands in teaching, and in doing: he is a Prophet, Doctor, and Apostle, for that he Page  97 plainely teacheth the will of his father, and saith; I call you no more seruants, because they know not what their maister doth: but I call you friends. Christ taught by Prophets, by Apostles, and by Euangelists, and him∣selfe taught by farre greater au∣thoritie then euer did any before, or after. The priesthood of Christ, and the priesthood of A∣ron being compared, wée shall therein finde two necessary parts to be considered: One is, what manner one he ought to be that entreth into this Office: The other, how it ought to be execu∣ted. The manner or qualitie of him that entreth, is two-fold: to wit; well qualified with gifts within, and well called without. He is to vs sanctification, that is, fréedome from the tyrannie of sinne: the effects of righteous∣nesse and sanctification goe al∣waies together. For immediate∣ly so soone as man is partaker of Christs righteousnesse, he is al∣so possessed with the spirit of Page  98 sanctification, which worketh mortification and viuification.

what is the third persō in Trinity?

He is said to be the holy Ghost, to wit, a diuine & innarra∣ble maiestie procéeding from the father, and the son: who in respect of his diuers operations, wor∣kings and effects, is called by di∣uers effectuall names: which be∣ing considered in their natures, they doe clearly enlarge his gifts and graces towards the Church.

It is some∣times called

• Fire.
• Oyle.
• Wine.
• Water.
• Doue.
• Cloude.
• Winde.
• Spirit.
• Earnest pēny
• Comforter.
• God.

What religion had these & the other holy fathers before recited, & betwixt the Creation & the Flood?

*They had the Law of Na∣ture, which was a rule of reason, Page  99 or an hidden iustice, inforcing to doe well. It was indéede the sum and effect of Gods diuine law, which was most liuely expressed in the names of those ten holy Fathers, who being linked to∣gether, makes vp a Christian Sacrifice, or an holy summe of true religion. As he is not right∣ly reckoned a man that wants reason: so hée was not then rightly reckoned to be of God, that wanted this religious rule. Saint Paul said, as the eternall power and godhead, by the crea∣tion of the world, maketh all wic∣ked men, without excuse, though they had no law: euen so men knowing the end of their creati∣on, by the law of nature, are with∣out excuse if they doe euil, though they were blinde and saw not the creation. The Gentiles, said hée, that had not the Law written, did by nature the things contai∣ned in the Law; they hauing not the law written, were a law vnto themselues: euen so the people of the old world, and others, that Page  100 sinned before the Law, perished euerlastingly: as those which af∣terwards perished vnder the law.* Saint Paul cals the Law of nature, the Law of the minde: shewing thereby, that as the minde is such an effectuall pow∣er of the Soule, as maketh all other faculties thereof, and of the bodie to, plyable, and with∣out tediousnesse to performe matters beyond ordinary strength: euen so, by the law (being spirituall) he was vrged to the performance of all other matters and lawes which were literall, beyond all ordinary strength: And as a line Dia∣meter-wise in a Geometricall figure doth equally diuide one side from another: euen so this Law naturall diuideth equally that which is Gods to God, and that which is mans to man. Nightingales are said to con∣tend in singing, that they die in their contention: happy, say I, is he that so contends with the law of his minde, against the Page  101 law of his members: for so to die, is indéede to liue. The East gate of Sala Temple was alwaies shut and neuer opened, because the Lord God of hosts once entred by it: and as into the windowes of Noahs Arke, nothing entred but light: euen so the minde of man, wherein the law of God hath once entred, must alwaies be shut against prophane inclinati∣ons, and euer opened to diuine contemplations.

Who were enemies in those times? and who, I pray you, were they that priuately or publikely op∣posed themselues against this Law, and the professors thereof?

These were open and knowne enemies, to wit; the Diuell.

• Caine.
• Lamech.

From whom issued that wicked sort of people, who so highly displeased God, that he repented him of the good he had done to mankinde.

What is there to be said concerning the Diuell?

The Angels séeing the excellencie of their creation day by day, and perceiuing that they, and all creatures else were made but as seruants to Adam; they presently vpon his creation mur∣mured, and not being content, God threw them into euerlasting darknesse. The head of these euill spirits was Lucifer. As he was more cleare and brighter then other Angels; so hée fell into a more filthy Apostacie. Hée was not euill by kinde, but of his own aduisement turned out of kinde: he fell willingly, as Adam, from good to euill, he coueted highnes, not méete for him: therefore hée was throwne into the lowest place, so that he, with an infinite number more, were depriued of their beautie and glory. They were at the first heauenly bodies, but vpon their fall, they were turned into the qualitie of the Ayre.

What signified the Arke?

It was a figure of Bap∣tisme: that as God saued Noah Page  103 and his familie by the Arke from perishing with water, and the people of Israel from the red sea: euen so the Lord saueth the faith∣full in the Sacrament of Bap∣tisme.

Why was Noah and his hous∣hold saued, and no more?

Noah found fauour with God because of the promise which God made concerning Christ, vnto Adam; and that his maiestie might be deriued, as concerning the flesh, euen from those ten ho∣ly fathers before the flood, where∣of Noah was one.

How were the creatures, by two and two, and by seauen and sea∣uen brought into the Arke?

They were brought after that manner voluntarily, and ac∣cording to the will of God, as they were brought before Adam to receiue their names: the vertue attractiue not being in the Arke, but in the will of God.

Why was the Arke so long a making?

Thereby to declare the long Page  104 patience and sufferance of God, who desired not their destructi∣on, but rather their reformation. For as Felons being in prison, that sée the Iudge come, and themselues araigned, must needs iudge that they are not long to liue: euen so the people of the old world, séeing the Arke a prepa∣ring, might haue easily percei∣ued that their destruction was not farre off. Hée gaue them an hundred and twenty yeares re∣pentance (for so long the Arke was a making) they not know∣ing of any one yeare: Yet they repented not: wherefore God ouerthrew them ineuitably.