Genesis 1

Genesis 1:1

IN the beginning] That is, when God began to give being to the world, it was made in the manner and order following. Moses in this beginning of his Story, shutteth out the conceipt of the eternitie of the world, (which the Chaldaean and Egyptian Astronomers and some other naturall Philosophers, (as Plin. Nat. hist. lib. 1. cap. 1.) at least for the first matter of it, have conceived to be coeternall with the Creator: an errour repugnant both to true Religion, and right reason; though we take the truth (which is contradictory to it) rather for an Article of faith [Hebrews 11:3. then for a maxime in Philosophy, and doe acknowledge God had from all eternitie the same power of Creation, which now first of all he put into act and execution.

God] Of and by himselfe, without any either sociable or subordinate agent, Isaiah 44:24. made the world, wherein consisteth the chiefe difference betwixt Creation and Providence; in that, God onely worketh; in this, the creatures are subservient to his power and pleasure, be they never so glorious, as Genesis 32:1-2. never so contemptible, as Exodus 8:17. 21.

God created] In the Hebrew the word for God is Elohim of the plurall number; which signifieth strong, potent, mighty: (See Annot. on Exodus 32:4.) and for [created] the Hebrew word is Bara of the singular number; Whence some learned and pious Expositors have deduced the Doctrine of the Trinitie of Persons in the Ʋnitie of the Divine Essence. Others (among whom are divers, who are likewise learned and religious, (to say nothing of the Jewish, Photinian, Arrian, and Socinian hereticks, who denying the faith of that mysterious truth, deny all proofe produced for it out of Scripture) conceive the words will not warrant any such deduction; not, because this pluralitie may be understood of Angels, (as some hereticks suggest) for they were not Creators with God, but creatures of God; nor, according to the style royall, when Kings say Wee and Ʋs in a word of pluralitie, not meaning any communication of their prerogatives to others; for that Courtly phrase is so much younger then the beginning of all things, that it was not taken up untill the tyranny of one person becoming odious to the people, succeeding Kings, to gaiue the good will of their Subjects, made shew of moderating their Soveraign authoritie by ruling rather by others counsell then by their own self-wils; nor, because the word Elohim hath no singular number (as some have said) for it hath one, viz. Eloah; and if it had not, there be other names of God which are in their signification singular; But the proof of the Trinitie from this place is denyed by them, because, first, the phrase of joyning words of different numbers is an Hebraism, or manner of speech used by the Hebrews, not onely in construction of a verb in the singular number with a noune of the plurall number, but of a noune of the singular number with a verb of the plurall number, and of an adjective singular with a noune or participle plurall. Secondly, the words, though indefinitely they may import a pluralitie, they doe not precisely and determinately note or designe a Trinitie. Thirdly, the word Elohim with a verb of the singular number is ascribed to strange Gods, Exodus 20:3. according to the Hebrew, though that numericall difference in English be not observed; nor can be expressed, as in the Latin, non erit tibi Elohim alieni. Fourthly, the word Elohim is used sometimes of a particular person in the Trinitie, as of the holy Ghost, vers. 2. of this Chapter, and Psalms 45:6. it is used of the Sonne, and yet there is but one Son, one holy Ghost.

Fifthly, those ancient Fathers, who were most skilfull in the Hebrew tongue, make no mysterious Exposition of the words Elohim Bara. For these reasons this place is no good proofe of the Trinitie against the Anti-trinitarians; especially, if it be taken alone, or set in the forefront of any conflict with them.

Notwithstanding, it may be probably conceived to be the meaning of Moses to insinuate the Trinitie by this expression of the noune and the verb in a different number; Because, 1. He was not ignorant of the Doctrine of the Trinitie. 2. He well knew that God the Father made the world, as it is, 1 Corinthians 8:6. 3. That God the Sonne also made the world, as it is, Proverbs 8:24. 27, 28. John 1:3. Colossians 1:16. and he expressely nameth the Spirit or third person (vers. 2.) as concurrent in the worke of Creation, as also Psalms 104:30. Job 33:4. It being true then that Moses beleeved a Trinitie of Persons in the Ʋnitie of the Godhead, it is most like that by this phrase he meant here to mind the Jewes (for whose information he first intended and penned this holy History) of this high point of Doctrine.

And though the word Elohim be sometimes given to creatures & false Gods in the holy Scripture, yet when it is applyed to the true God, it is usually joyned with a verb, noune, or pronoune of the singular number; usually, I say, not alwayes: for Genesis 20:13. & Chap. 35. 7. & 2 Samuel 7:23. we finde it otherwise; when to the creatures, or false Gods, it is commonly joyned with words of the plurall number; or, if with a word of the singular number, as Exodus 20:3. it is to be taken figuratively by a Syllepsis, as, there shall not be unto thee any of the strange Gods; whereas applyed to the true God it hath a proper construction, as joyning one God and three Persons together: so in this place; yet so also, that it must not be unseasonably or indiscreetly urged against an Anti-Trinitarian adversary, nor made an occasion of uncharitable contestation among such learned and godly men as are sound in the Doctrine of the Trinitie, though of different opinions about the phrase in this Text. See more on vers. 26. of this Chapter.

created] The Hebrew word Bara, translated Created, is a word in its proper sense proper and peculiar to God, and therefore should not be attributed to men, how great soever; yet it is a familiar phrase in the stile of the Court to say, Such a one was Created Earle, or Marquesse, or Duke of, &c. wherein as the parasites of secular Princes make them like God in power and greatnesse, so their Preachers and Chaplaines should doe their endevour that they may resemble their Maker in justice and goodnesse. See Annot. on vers. 21.

heaven and the earth] These words may be a summary proposition comprising briefly the whole Creation, as Exodus 20:11. distributed into severall dayes workes afterwards: for all of it had its Originall from God alone without any concurring power, or fore-going matter, but that which himselfe made the first day as the common stock, out of which were deduced the ensuing dayes workes.

heaven] Thereby may be meant all the higher part of the world from the earth upward. But the heaven, (as perfectly distinguished from the nether world,) was not made until the second day, vers. 7, 8. Some take heaven here, for the highest heaven the place of Gods greatest glory and of the Angels habitation, with which it is thought by divers learned Divines that they were made, and were a part of the first dayes worke: for proofe of which opinion as probable (not as certaine) they alleadge Job 38:6-7.

Genesis 1:2

earth] That is, that great materiall masse made up of the two heaviest elements, earth and water, with all the creatures on, or in them both: but the earth, as distinctly severed from other parts of the world, was not made untill the third day, vers. 10.

without forme and void] Without any proper and particular forme; and void and emptie of that distinct nature, vertue, and vigour; and of that comely order which afterward God gave unto it, when he separated the earth from the waters, distinguished it into hils and plaines, furnished it with fruits, clothed it with grasse, and garnished it with flowers.

darkenesse] The light not yet being made, darkenesse (which is nothing but the absence or want of light) covered that confused heape which was of an exceeding great compasse and depth in waters, and other materials contained in it: and it was so confused, not out of any defect of wisdome, or power in God to make the world distinctly and perfectly compleat at the first; for he could have done that in a moment: but he was pleased to doe his worke by degrees, and gradually to proceed from lesse perfect to more perfect workes, and to be doing that in severall dayes which he could have finished in a minute; to give the rationall creature occasion more deliberately to meditate on the parts and passages of the Creation.

the Spirit of God] The works of the Trinitie which are externall upon the creatures are undivided, so that where one Person onely is named as Creator, all three must be conceived to worke together in the production of the creature. The first Person is called the Father, not onely in relation to the Sonne the second Person; but to the creatures, who are all produced from his power and vertue; in which respect in the genealogie laid downe by Luke, and proceeding by way of ascent to the beginning of all things, Adam as created by God, is called his sonne, Luke 3. last: and in this respect the Sonne may be called a Father, as Isaiah 9:6. for he also made the world, John 1:3. Colossians 1:16. and here the Holy Ghost is especially mentioned as an Agent in the first Originall of all things. Whence he is concluded to be God, comparing this place with other Scriptures, as the 1 John 5:7. Matthew 28:19. Job 26:13. Acts 5:3-4. 1 Corinthians 12:4. 2 Corinthians 13:14.

moved] The word Merahhepheth in the Originall, rendered here moved, properly signifieth the hovering of a bird over her young to cherish and preserve them, according to that of the Eagle in the 32. of Deut. she stirreth up her nest, fluttereth over her young, spreadeth abroad her wings: vers. 11. and it importeth the effectuall quickening power of the Holy Ghost, which upheld, sustained and gave vertue to that great and generall heape, which thereby was formed into particular workes in the manner and order set downe in the rest of the Chapter.

face of] That is, that outward part, which, if there had beene light to discerne it, had beene most visible, as the face of a man is eminently conspicuous above his other parts; so the open sky, which is obvious to the eye, is called in the Hebrew phrase, the face of the firmament, vers. 20. And the shew-bread (which was set upon the table to open view of such as come where it stood) is according to the Hebrew, the bread of faces, Exodus 25:30.

the waters] Which were in great depth spread over the other materials, or common stock of the first creation, whereby they were covered as with a garment, Psalms 104:6. as all earthly creatures of the nether-world were covered by the flood in Noahs time, and the waters were uppermost, as being most fit and ready for the future generation: for the thicker part was most meete to concurre to the making of solid creatures below, and the thinner most easily rarified into aire, which was to be above, and to fill up the space from the earth upward to the place of the lowest Planet; and (as some thinke) to that also of the fixed starres; for they hold that the Planets move in the aire as fishes in the water.

Genesis 1:3

God said] God is said by his word to make not onely the light, but the whole world, Hebrews 11:3. not that he did use any articulate or audible speech, as we doe; for so he said not: because he is a pure Spirit, and not a bodily substance, as we are: but to note, first, the facilitie of the worke to him, who could make it without any toile at all; as easily, as quickly, as a word may be spoken, Psalms 33:9. Secondly, the Authoritie of the Work-master over the creature, Psalms 105:34. as a King over his subject, according to that of Solomon, Where the word of a King is, there is power, Ecclesiastes 8:4. and to that of the Centurion, Matthew 8:9. but with a supereminent degree of vigour above all created Agents; for he calleth the things that be not as though they were, Romans 4:17. and by this call he giveth them a being, which before had none, and can restore the being which before they had, and for the present have not, as John 11:43. Thirdly, the words God said, import a potent efficacie, or an efficacious decree for the present existence of the worke. Fourthly, they intimate the libertie of the Creator (for they that are endowed with the facultie of speech doe exercise it without constraint, or naturall necessitie) who made the world by his owne free-will, and not by a necessary emanation of Power from his Divine nature, (as some Naturalists have thought, and thence have inferred the eternitie of the World against the truth of Scripture and the light of reason).

light] This light was not any shining upon the nether world from the Heaven, called Empyreum, (the highest & most glorious Place of the blessed) which many have conceived to be made first of all the creatures, & to be understood by heaven in the first verse of this Chapter; for (besides that that interpretation is not so probable as the interpretation upon the first verse) that heaven in their conceit (who understand this light to be derived from it) was made before the darke lump of the first matter. Secondly, neither was it the element of fire, (for if there be such an element, which some confidently deny, and some affirme to be placed under the Orbe of the Moone) it is more like it was made not the first, but the second day with the Firmament. Thirdly, neither was it the light of the Sunne, or the Moone or Starres: for this light was made the first day, vers. 5. and they had not any distinct being or appearing untill the fourth day, vers. 19. Fourthly, but it was a bright qualitie immediately created by God, and (not as the Papists pretend, an accident without a subject) but inherent in some meete subject, as the light of the Pillar of fire, Exodus 13:21. and of the bright Cloud, Matthew 17:5. Fifthly, or it might be some extraordinary brightnesse on the upper part of the waters receiving and reflecting light like a looking-glasse, for which purpose that element hath a fitnesse above any other.

Genesis 1:4

God saw] This is often after mentioned, as vers. 10. 18. 21. 25. 31. and is alwayes to be understood as a condescending in phrase and expression to the manner of men, who when they have effected, or obtained, or observed any good thing, upon sight or experience approve the profit of it, which God knew well enough without sight; for that is properly a sensitive and corporall facultie, which is not in God, being a pure Spirit; and before the creature was made he knew the goodnesse of it as well as afterward, therefore God using this dialect (formally humane) when he speaketh of himselfe, meant to shew us how usefull and acceptable light and other creatures are; and hereby also he ratified their usefulnesse to the good of others, especially of man.

divided] The light is divided or separated from the darkenesse, not in Name onely, as Abenezra thinkes, but by a naturall repugnancie betweene them, so that they have no communion together, 2 Corinthians 6:14. but where the one is, the other cannot be, (at least in an eminent degree; in a remisse they may be for a while at least, as in the morning and evening twilight) for they drive out and succeed each other, and make night and day in severall parts of the world by alternate turnes; so it was by the motion of this new created light, which carried about by the vigour of that Spirit (which moved upon the face of the waters) from one part of the world to the other made the distinction and measure of the three first dayes, as the revolution of the Sunne hath done ever since. What became of it when the other lights, Sunne, Moone, and Starres were made, is uncertaine. God might incorporate it into the body of some of those settled lights, or otherwise dispose of it, as his wisdome thought most meete; though how in particular Gods Word hath no where revealed, nor may humane wit presume to resolve.

Genesis 1:5

God called] Or, decreed it to be so called: for contrary things must be called by contrary names, Isaiah 5:20.

the light, Day] The word Day, in the former part of the verse noteth the day artificiall from morning till night, Exodus 16:12-13. which is the time of light measured out to twelve howres, John 11:9. Matthew 20:3; Matthew 20:6. which were not more nor fewer, but longer or shorter according to the different proportion of the dayes in Summer and Winter: the first beganne with the Sunne-rising, and the last ended with the Sunne-setting; which division was in use not onely with the Jewes, but with the Romanes, Cael. Rhodig. lib. 2. Antiq. Lection. cap. 9. but in the latter part the last word of the verse, the word Day is taken for the day naturall consisting of twenty foure howres, which is measured most usually from the Sun-rising to the Sun-rising; or, from the Sun-setting to the Sun-setting: for the use of the word day in this sense, compare Exodus 12:29. with Numbers 3:13. & Numbers 8:17.

the first day] In the Hebrew it is one day in number, not expresly the first in order; the like expression we finde, Genesis 8:5. Numbers 29:1. and it is followed in the Greek, Matthew 28:1. John 20:1. 1 Corinthians 16:2. This first day consisting of twenty foure howres had (as some thinke) for the first halfe of it the precedent darknesse, and for the other the light newly created: the night they take to be meant by evening, a part of it, and the day by the morning which is part of it also: and according to this the Sabbath (being as large a day as any of the rest, and so containing twenty foure howres) is measured from even to even, Leviticus 23:32. the Romanes, and other Westerne Nations reckon the twenty foure howres from mid-night to mid-night; the Egyptians contrariwise from mid-day to mid-day. Yet it may be with good probabilitie thought that at the first (according to the Chaldean account, which is quite contrary to that of the Jewes fore-cited, measuring the day from Sun-rising to Sun-rising) the day naturall began with the light: for Even is the declining light of the fore-going day; and the morning may as well be called the end of the night past, as the beginning of the day following: and so divers of the learned by the evening understand the day, as the end thereof; and by morning the night, at which time it is at an end: for denominations are many times taken from the end, because thereby the thing is made compleat: so the whole weeke is called by the name Sabbath, Leviticus 23:15. & Matthew 18:12. because with it the weeke is wholly made up and fully finished.

Genesis 1:6

firmament] The word in Hebrew is Rakiah, of the masculine gender without a plurall number; and it signifieth a thing spread out or extended like a curtaine, Isaiah 40:22. Psalms 104:2. Or, like melted metals which (though with heat they become as like water in softnesse, moistnesse, and fluid motion, whereby they spread abroad (if they be not bounded by some other thing) as they are unlike water in its coldnesse doe settle in a firme soliditie, when the heat is spent: Or, like metals that are beaten out into breadth and length by the hammer, in that sense the word firmament may be attributed to the Orbs of the Stars and Planets, which may therefore be called the firmament, if not for such a solid firmenesse as is in metals, yet in regard of their durable natures, not subject to corruption, (as inferiour bodies are) untill the finall dissolution of the world, 2 Peter 3:12. But the word Rakiah, signifieth properly and immediately an expansion, or spreading out: and the word firmament is answerable to the Greek word Stercoma, which importeth firmenesse, rather then to the Hebrew word Rakiah, which signifieth expansion, extention, or spreading out: and therefore though the earth in regard of its firmenesse and stabilitie might be called firmament; the word Rakiah is applied unto it, not in respect of its firmenesse or stabilitie, but in respect of its extention or spreading out: Isaiah 42:5. & Isaiah 44:24. for which cause it may be also applied to the Region of the Aire, as in this place; though elsewhere such an acceptation or application of it be not very obvious in the Scriptures.

Genesis 1:7

which were] In the Hebrew there is neither were nor are, but thus, [the waters which under the firmament from the waters which above the firmament] but if a word be put in for the supplement to the sense, it should be rather are then were: for to say, were above, presupposeth the division made already, whereas this out-spread thing called firmament was made that they might be divided; and by it was the division made: So that according to the sense of the place (though the Originall will beare both readings alike) the words should be read thus, the waters which are under the firmament, from the waters which are above the firmament, meaning by the firmament, the out-spread aire from the earth to the clouds; and by the waters above it, the raine bound up in clouds, Job 26:8. Psalms 18:11.

Genesis 1:8

Heaven] That is, the region of the aire, and all that is above us which is called by the name of Heaven; as first, the fowles of heaven, vers. 30. of this Chapter, and Psalms 79:2. Secondly, the clouds of heaven, Psalms 147:8. Matthew 24:30. to which properly belongeth the word Shamajim in this verse, signifying there waters, for the clouds poure out waters, Psalms 77:17. Thirdly, and the starres of heaven, Genesis 22:7. And fourthly, that which is above all these, the place of eternall happinesse, called Paradise, and the third Heaven, 2 Corinthians 12:2. (reckoning the whole region of the aire to the Moone for the first heaven, and from thence to the highest starres inclusively for the second) called by Solomon the heaven of heavens, 1 Kings 8:27. and by a greater then Solomon, our blessed Saviour, his Fathers house, John 14:2.

Genesis 1:9

gathered] Or, flow together; the Hebrew word Jikkav, derived from Kavah, importing expectation, notes a fit place for their reception, as if it were so ready for them, as to expect their coming thither, and (according to its affinitie with the conjugate word Kau, which signifieth a line) it noteth the naturall disposition of the waters to runne to it (as by a streight line) the next way: See Psalms 33:7.

one place] Their place may be called one in respect of their principall gathering together in the Sea, which is as a maine body (in comparison whereof other waters are but as armes or limbes) whence they run, and whither they have their recourse againe, Ecclesiastes 1:7. as God directeth their motion, and setteth their bounds, Job 38:8. 10, 11. Psalms 104:8-10. Proverbs 8:29. Jeremiah 5:22.

dry land appeare] For before it was for the most part covered with waters: is is like the earth at this time was, as in 2 Peter 3:5. standing out of the water, and in the water: part out of it, and the greatest part under it, yet some part out of it, and above it; for there was a distance and division betwixt the upper waters in the clouds, and those below, which could not be at this time, if the whole earth were wholly covered; for there are some hils (as some say) higher then some rainy clouds, unlesse we say that hils had not their eminent existence untill the earth was wholly uncovered, but so the saying of Peter is not so fairly cleared. See Ann. on 100: 7. 5: 20.

Genesis 1:10

Earth] Though the Earth be firme and stable in it selfe, yet some derive the Hebrew word Erets from ruts, which signifieth to runne, because being made dry, it was meete for living creatures to runne upon it: some deriv it from Ratson, signifying good pleasure and so it importeth that not by any naturall necessitie or operation was this separation made, but by Gods free-will & good pleasure to make both elements more beneficiall and pleasant to the creatures of severall kinds.

Seas] The word here first brought in in the plurall number (as it is else-where) is used many times also in the singular; as Genesis 22:7. Hosea 11:10. Micah 7:12. Psalms 8:10. (where also it is used in the plurall number) and though in every place where there is water, if it be but a bason-full, there be a collection of waters, which is made up of many drops; as one oafe of many graines, yet it is applied onely, or for the most part, to a copios collection of waters. And it may well be used in the plurall number because of the pluralitie of significations; naturall, artificiall, and figurative: naturall, as for the severall sorts of seas, the great Sea, Joshua 23:4. or Mediterranean Sea, called also the Occidentall, or Westerne Sea, because in respect of Jerusalem that Sea is West-ward; the Red Sea, called Mare Suph, or the Sedgie Sea, through which the Israelites passed, and in which the Egyptians were after drowned, Exodus 14:22. 26, 27. the Salt Sea, Numbers 34:3. 12. called by Josephus, the Lake Asphaltis, or Asphaltites, whereof he makes a memorable and admirable description in his story of the Warres of the Jewes, 50: 5. 100: 5. the Sea of Chinnereth, Numbers 34:11. called usually the Lake of Gennesareth, Luke 5:1. and the Sea of Galile, and of Tiberias, John 6:1. which (as Pliny measureth it) is sixteene miles long, and sixe miles broad, Plin. Nat.

Hist. lib. 5. cap. 15. And there is a pluralitie of Seas yet further varied according to the Countreys on which they border, as the Arabian, and Persian, the Spanish, and British Sea, &c.

Genesis 1:12

brought forth] There was both a kindly Spring in the growing of Grasse, and Herbes, and Trees, and a mature Autumne in ripe and perfect fruits, as appears Chap. 3. 6. though yet the earth received neither warmth nor any other influence from Sunne, or Moone, or Starres; for yet they were not made: which sheweth that Gods power depends not upon any means, but all meanes upon it: so that the godly though they have no pawne of precedent provision, nor any surety of the assistance of the creatures for future increase, may confidently relye upon his promise for necessary supply, Psalms 37:19.

whose seed was in it selfe] That is, either in the root, or in the fruit, or in the leafe, or in the branch, or in the bud; so that it hath a vertue to bring forth its like for the conservation of the kinde without borrowing of any helpe from conjunction with any creature, as in the mixture of male and female; which difference of sexe, in proprietie of speech is not in Plants, but in living creatures onely.

God saw that] This sentence is often repeated, as vers. 4. 10. 18. 21. 25. 31. to make a deepe impression in mens mindes of the goodnesse of the Maker, and of the creatures made for the glory of God, and the benefit of man; and to note that they prove bad onely by sinne and unto sinners; yet by the goodnesse of God, and his mercy in Christ, (in whom the elect have a right restored to the things created, 1 Corinthians 3:21-23.) even the worst sort of them may be of good use, for poison may be so tempered as to be turned into medicine, (and to some creatures poisonous hearbes and plants yeeld some nourishment) for recovery of health to man-kind whether good or bad, though not for the bad, but for the godlies sake.

Genesis 1:14

Let there be lights] In the Hebrew the Verbe is of the singular number, the Noune of the plurall: So also Exodus 8:17. So there were lice, in the Hebrew, there was lice, lat. fuit pediculi: the like Enallage of number elsewhere.

to divide the day from the night] Heb. to divide betweene the day, and betweene the night. By day is meant the artificiall day from the Sun-rising to the going downe of it; though in the concluding approbation of each dayes worke it be put for a day naturall consisting of twentie foure howres.

signes] Of the weather as the Sunne when it setteth with a red skie fore-sheweth a faire day to follow, Matthew 16:2. and the Moone according to the varietie of its colour and figure signifieth a difference of weather; and both of them by their Eclipses betoken the temper of the ensuing season, at least for some naturall qualities and events; and starres shining cleere in the winter signifie frosts. Plin. Nat. Hist. lib. 18. cap. 35. By their naturall and ordinary operation, and by an extraordinary and supernaturall sometimes they import terrible Comminations to the nether-world, as Luke 21:25-26. Acts 2:19-20. whereat the wicked throughout the world, Psalms 65:8. not the godly, Jeremiah 10:2.

Luke 21:28. may be afraid; which yet giveth no warrant to the presumption of Prognosticators, or judiciarie Astrologers to fore-tell the fortunes of men, or fates of Civill States by the Starres; or to make any prediction of any other supernaturall events from the face of the heavens, or the impression of the Planets, or from the temper, figure, colour, or postue of the Celestiall bodies; for such Arts of Divination are condemned by the Word of God, Deuteronomy 18:10. Isaiah 47:13.

and for seasons] Chiefly those specified, Genesis 8:22. but withall they conduce for distinction of times, when to worke, and when to rest; when to sow, and when to plant, and prune, and reape; and when to doe other affaires with best conveniencie and advantage both for Naturall and Civill good; and they served also for the difference of sacred seasons; as for the Sabbath, the Feast of Pentecost, New Moones, &c.

Genesis 1:16

two great lights] To wit, the Sunne, and the Moone; the Sunne the greater indeed, for it is one hundred and sixty sixe times greater then the Earth (as Astronomers resolve, though rather upon probable conjecture then certaine demonstration). Amongst the Celestiall lights the Moone in appearance seemes the greatest next the Sunne, and is called a great light, as the Sunne is (without any difference) when it is thirty nine times lesse then the Earth, and is the least but one (that is Mercury) of all the Planets, and of farre narrower compasse then the fixed stars, for some of them as Astronomers affirme are an hundred and seven times greater then the earth, though they seeme much lesse: Neverthelesse the Moone being the lowest of these shining bodies, and so neerer to the earth, as it appeareth to be bigger in quantitie, so it ministreth more light to mans use, then any of the single starres of the greatest magnitude, yea then all of them together, when it is at the full; yet this fulnesse of light, is for a great part of it but a borrowed brightnesse from the body of the Sunne, which the moone receiveth and reflecteth like a Looking-glasse.

to rule] The Sunne, Moone, and Starres, by their motions, light and influences under God, Jeremiah 31:35. serve much not onely for distinction of times, and for qualification of the creatures for naturall operations, (whereof see Deuteronomy 33:14. Hosea 2:21. Job 38:31.) but for ordering of Civill and Ecclesiasticall matters with most conveniencie, both for the doing and forbearing of them: In this rule their commission and power depends upon the Almighties pleasure; for when he will have it so, the Moone shall not give her light, and the Starres shall fall from heaven, Matthew 24:29. See also Joe 2:31. Acts 2:20.

Genesis 1:17

God set them] He did not first create them, and after place them there, as he made man out of Paradise, and afterwards put him into it, Chap. 2. vers. 15. but made and placed them both at once; as it is said of the soule, that it was at the same time created and infused, infused and created.

Genesis 1:18

to divide] The time betwixt light and darknesse, by their presence and withdrawment; and by alternate course or turnes to make their distinction betwixt night, which without light is darke; and the day when the light banisheth darknesse into the other Hemisphere, or part of the world.

Genesis 1:20

moving creature] Heb. creeping thing. The fishes are called creeping things, (for so the Originall word Shrets importeth) because as creeping things on the earth move with their bellies close to the element they live on, so doe fishes in the water. The difference betwixt creeping and going creatures is properly in the feet, though if they be such short feet as bring their breasts or bellies neere the ground, they are said to creepe, (as a Lizard, or Neu; and so we say of some other creatures, whose legs doe lift them up but a little way above the ground they goe on;) now because commonly such things as creepe doe move but slowly, and fishes move very swiftly in the water, we commonly call their motion not creeping, but swimming, rather according to what we perceive by sense then what the Originall word doth signifie. There are some swimming creatures called amphibia, that have their abode partly on the land, partly on the water, as the Crocodile, and the fish called the Sea-horse, but though they have feet, and use them on the land, yet in the water they move with their bellies on the water, and use their feet but as oares to swimme withall, as doe Swans and such like. There be many other kindes of creeping things, of which see Annot. on vers. 24.

Genesis 1:21

and every winged fowle] According to our Translation and the Vulgar Latine, the fowles and fishes seeme to have had the same Originall, vers. 20. & 22. and indeed it is probable they were rather made the fifth day with the fishes, then the sixth with the beasts, because the fowles and fishes are thrice mentioned in the fifth dayes worke together, and no mention of the making them on the sixth day among the beasts; and though they be brought in among the beasts, Chap. 2. 19. it is but occasionally, to wit, that they might bee named by Adam, as the fishes were not: But yet it may be they were made rather of the earth, then of the water, though they were made the fifth day, because it is said, Let fowle multiply in the earth, vers. 22. of this Chapter; and though some of them live much in the water, and of what they get out of the water, the most of them flying in the aire, have their consistence upon the earth, or some solid body resting upon the earth. And yet there may be a third opinion as probable as either of the former, which is, that the fowles as they live, so they were formed in the aire, and of it, other elements necessary to constitute mixt bodies (by Divine power) being tempered with it. Of which three Opinions there is none either demonstratively true, or dangerously false, if untrue.

created] To create in property of speech (as is noted before in the Annot. on vers. 1.) is to make a thing out of meere nothing, as the word Bara is used, vers. 1. The same word is used of the making of Whales though they had their being from precedent matter, because that matter was originally nothing; and such as it was, so unapt for such a worke, that without an infinite creating power it could never have beene formed into a Whale.

great whales] The Hebrew word Tanninim, rendred Whales, is taken in generall for all great creatures, whether of the earth, or of the water, Plin. Nat. Hist. lib. 32. cap. 11. writes there are one hundred seventy sixe kinds that live in the watery region, and he setteth them downe in an Alphebeticall order, among which the Whales are the greatest, being like moving mountaines in the Seas; for some of them (as he giveth in the measure in the same Chapter) are sixe hundred foot long, and three hundred sixty foot broad; they may then well be called great whales, as the Sunne and Moone, great lights, 5: 16. yet as great as they were, they could not make themselves, no more then the little Gnat, or Pismire could give a being to it self. Of this creature much is said in the Book of Job under the name of Leviathan, so is he called, Chap. 41. which name in the Originall is a compound of two words, Lavah which is to couple, and Thannin a Serpent, or Dragon; because by his bignesse he seemes not one single creature, but a coupling of divers together; or because his scales are closed, or straitly compacted together.

fowle] See the first Annot. on vers. 20.

Genesis 1:22

blessed] That is, by the vertue of his word he gave them power to ingender, beget, and bring forth their like in kinde: for that is a blessing, Genesis 8:17. & Genesis 9:1. & Genesis 24:60.Psalms 127:4-5. & Psalms 128:3. and therefore, (as some observe) God is not said to blesse the Sunne, or Moone, or Starres, or any other creature that hath not life, because they are not to increase and multiply like living creatures, which were made male and female for that purpose: This blessing of the fishes and fowles is not so expresly mentioned as conferred upon the beasts of the earth; nor omitted concerning them, because (as some Jewes imagine) the Serpent is among them; but premised in the former blessing, or presupposed in the difference of sexe, whereby they multiply, which is their blessing.

Genesis 1:24

earth bring forth] This bringing forth was meerely miraculous, and so extraordinary, that as the like was never af-this time; God having ever since set the creatures (which have difference of sexe) in a regular way of multiplication of their kinde by procreation. How many of each sort of fishes, fowles, or beasts were formed at the first, and whether in the like number wherein they were received and reserved in the Arke, Genesis 7:2. God hath not revealed in his Word, and what he is not pleased to teach in such Points we must not be curious to learne, much lesse peremptorily take upon us to resolve.

living creature] The creatures now made in the generall are living creatures, and are distinguished into two kinds, going and creeping things; the going againe are of two sorts, cattell, and the beasts of the earth; the word for cattell in the Originall is Behemah, which in the generall acceptation may signifie any living creature, especially great, wilde or tame; and in particular some take it for the greater sort of beasts, and therefore render it in the plurall number by Pecora; and some for the lesser sort, and translate it by Pecudes: but the most understand by it such as are usefull to man, either for his food or clothing, drawing, or burden-bearing, and therefore in Latine have their name from helpe, for the word is Jumentum, as it were Juvamentum: and Hhajiah, which is rendred beast, when it is put in the same sentence with Behemah, it is taken (as for as learned Hebrewes observe) for a wilde beast, such a one as Jacob thought had devoured Joseph, Genesis 37:10.

creeping things] Some creeping things had their originall from the waters, vers. 20. some from the earth, as here; and though now some of them be generated by corruption, all of them had their first originall by creation, at least the principall kinds of them; and for others they might since be multiplied severall wayes, yet by vertue of the principles of the first production or creation of all things and though many of them may seeme to be of little or no use, yet they serve by comparison to set forth the excellency of other creatures, and to shew the power of God as well as the greatest: by them was God much glorified in the miraculous contestation betwixt Moses and the Enchanters of Egypt, Exodus 8:19. and in his judgement upon the Egyptians and upon other wicked persons, who are sometimes devoured by crawling and contemptible vermin; so was Pherecydes. AElian. Var. Hist. lib. 5. cap. 28. See also Plutarch in the life of Sylla.

Genesis 1:26

Let us make] This is spoken after the manner of men, as by way of deliberation and advice for a worke of great weight and moment: but besides this word of pluralitie [us] may intimate the Trinitie, distinctly noted in 1 John 5:7. In this manner (that is, plurally) God speaketh of himself foure times in Scripture, as besides this place, of this Booke, Chap. 3. 22. & Chap. 11. 7. & Isaiah 6:8. and in divers of them not by way of deliberation or advice, (as here) but so, as to minde us of the mysterie of the three Persons in one Godhead; and in this place God the Father seemeth to speake as communicating by way of consultation with God the Sonne, and God the Holy Ghost, concerning the creation of man. See Annot. the second on vers. 1. of this Chapter.

make man] Man is made on the last of Gods work-dayes, and the last worke of that day; and as the last, so the best; that is expressely mentioned (as the angels are not): as the first dayes worke was most imperfect, not that God increased in skill by continuance in working, nor that he could not have wrought up his handy-worke to perfection the first moment of Creation; but he meant by his example to teach us both patience in the expectation of proficiency, and diligence and perseverance to bring it on by degrees, from good to better, and best of all; and withall he shewed his fatherly beneficence and providence to his eldest sonne Adam, Luke 3. last, in furnishing the world and making all things ready for his entertainment before he put him into it.

man] The word Adam (put for man in the Hebrew, standing for the whole species of mankinde, as Chap. 9. 6.) signifyeth (as Josephus rendereth it). Ruddy; and he giveth this Reason of that name, because (saith he) he was made of earth tempered with red or yellow: for the earth which is elementary is of that colour; Joseph. Antiq. lib. 1. cap. 2. This name is given by God to man, Genesis 5:2. rather then to other creatures though they were of earth also, because he was in danger of pride by his preheminence, and because he was capable (as they were not) of an humble and holy consideration of his meane originall, being made of that element on which every creature may set his foot and lay his dung.

Image] Chap. 5. 1. & Chap. 9. 6. 1 Corinthians 11:7. Colossians 3:10. The Image of God in man consisteth not in any bodily shape, (as some hereticks have thought, and some simple people too easily beleeve; which errour is nourished by Popish pictures of God set forth in the resemblance of man, contrary to Deuteronomy 4:15-16.) but in the nature of the soule, as it is a spirituall and immortall substance, and indued with three faculties, understanding, will, and memory, as the Deitie hath three Persons, Father, Son, and holy Ghost; and in the now supernaturall indowments of divine knowledge, righteousnesse, and true holinesse, Ecclesiastes 7:29. Ephesians 4:24. and lastly, in authoritie and government of the creatures, in which respect are Governours chiefly called Gods, Exodus 22:28.

likenesse] Image and likenesse are not two diverse things, but the same more fully and clearely expressed in two words then in one; and that after the Hebrew manner in two substantives, whereof the one is of an Adjective construction: So, Let Ʋs make man after our own Image, after our likenesse; is in effect thus much; Let us make man after our Image, very like unto us: the like Hebraisme may be observed, in Jeremiah 29:11.

let them] The word man, or, the Hebrew, Adam, taken not personally or individually for one single person, but collectively in this verse, comprehendeth both male and female of mankind: and so it may well be said, not let him, but let them have dominion: which if it be considered negatively, as not extended to the ruling of the Aire, Meteors, or Stars above him, (for he hath no power at all over them) it may admonish him of reverence and obedience to his Maker, to whose power and Government alone they are reserved, and so are not subject unto man, but are as fellow-subjects unto God.

dominion] The Dominion which man had over all the creatures (the fishes, even the great whales, and fowles, not excepted) was at first like that which the Centurion saith of his Military Command over his souldiers, Luke 7:8. For they were obedient to him with readinesse, and reverence, ready to come, or goe at his Command; but this obedience to man was forfeited by his disobedience to God; and mans rebellion against his Maker is punished with the creatures rebellion against him, even to his ruine, Ezekiel 14:21. Though here be no mention of Dominion among mankinde over one another, but only over the other creatures, yet it is most like that Parents should have authoritie over their children, which as it would have been exercised without any rigour, so it would have been obeyed without repining or grudging. Of the Dominion of man over the creature, see further, Annot. on Genesis 9:2.

Genesis 1:27

male and female] Matthew 19:4. Mark 10:6. Not at once, or in one person, but severally; that is, though he united them in participation of his image, he distinguished them into two sexes, male and female, for the increase of their kinde: their conformitie in participation of Gods Image is clearely manifest by many particulars, for in most of the respects fore-mentioned, Annotation 3. in vers. 26. the image of God is equally communicated to them both, and Eve was so like to Adam (except the difference of sexe which is no part of the divine image) in the particulars fore-mentioned, that in them, as she was made after the image of Adam, she was also made after the image of God: as if one measure be made according to the standard, an hundred made according to that, agree with the standard as well as it.

Genesis 1:28

be fruitfull] These words were rather a benediction, as vers. 22. then an injunction for procreation; yet that also, so farre as man was bound to doe his part for multiplication of mankinde: how farre this agreeth to the condition of man since his fall into sinne, may be gathered by the words of our Saviour, Matthew 19:10-11. and of the Apostle, 1 Corinthians 8:9. whereby all are allowed, and those necessarily required to marry, (who have not the gift to continue in chastitie without that remedy) whether they be Civil or Ecclesiasticall persons, since the difference of callings makes no difference of naturall inclinations; and that marriage is honourable in all, Hebrews 13:4. without distinction or exception.

subdue it] Not as by conquest as if it were rebellious from its creation; but by subduing is meant a keeping of it in a state of subjection and service to man, as if he had gotten the mastery of it by force, as Jeremiah 34:11.

Genesis 1:29

bearing seed] See Annot. on vers. 12. Whether there were any flesh eaten by the fathers before the flood or no; See Annot. on Gen. 100: 9. vers. 3.

Genesis 1:30

and to every beast of the earth] Psalms 104:14. Though now divers sorts both of beasts and birds doe live on flesh, so as it seemes naturall to them, yet at the first it is probable there was no such antipathy betwixt the creatures, nor such an appetite to devoure one another, as since the fall, which caused not only a falling out betwixt God and man, but betwixt man and man, man and the creatures, one creature and another; and the same creatures which now live upon flesh, are observed in want of it to feed on figs and chesnuts, as Aug. sheweth, de Civ. Dei lib. 15. Chap. last: and no doubt in the like defect they might and doe make use of other things which grow out of the earth, which in the beginning, before sinne had brought a curse upon the creatures, were both more nutritive, and more delightfull to the appetite of every creature, so they needed not to desire any other diet.

Genesis 1:31

very good] Every particular creature was good taken by it selfe; good as from God for as from his mouth proceedeth not evill and good, Lamentations 3:38. so from his hand proceedeth no evill at all, either of sinne, or of paine, but good onely, though since the corruption the evill of paine be his work, Amos 3:6. as the evill of sinne was mans, Ecclesiastes 7:29. Secondly, good in their qualities and effects, without any either guilt or hurt: But now taken all together, they are very good; and very good, because their goodnesse is diffusive, and mutually communicated all over the world; and the more good, because man the most excellent of all Gods visible workes was made, who onely among them knowes the goodnesse of the other creatures, and how to make good use of them all; and without knowledge and use they could not be so good either in estimation or in deed, as with them both: and God might call them good and very good, because of his owne complacency in the creatures, Psalms 104:31.