Several of the Commentaries of Calvin on different portions of the Holy Scripture having been for some time before the public, through the labors of The Calvin Society; it is not improbable that the readers of the following pages will have already become in a great degree familiar with the writings of this celebrated Reformer.
It may, perhaps, therefore be thought an unnecessary, if not a presumptuous undertaking, to preface the present work with any general observations on the character of Calvin's Expository Writings. But though the Commentary on Genesis was neither the first which Calvin wrote, nor the first which the Calvin Society has republished; yet since, in the ultimate arrangement of the Commentaries it must take the foremost place, the Editor has determined to offer such preliminary remarks as may seem desirable for a reader who begins to read the Commentaries of Calvin, as he begins to read the Bible itself, at the Book of Genesis. If, in taking such a course, he is charged with repeating some things which have been said by others before him, he will not be extremely anxious either to defend himself from the charge or to meet it with a denial.
It seems to be now generally admitted that though, in the brilliant constellation formed by the master-spirits of the Reformation, there were those who, in some respects, shone with brighter lustre than Calvin, yet, as a Commentator on Holy Scripture, he far outshines them all.
There is scarcely anything in which the wisdom of God has been more conspicuous, than in his choice of instruments for carrying into execution the different parts of that mighty revolution of sentiment, which affected, more or less, every portion of Europe during the sixteenth century.
Long before the issue of the movement was seen or apprehended, we behold Erasmus, the most accomplished scholar of the age, acting unconsciously as the pioneer of a Reformation, which at length he not only opposed, but apparently hated. He had been raised up by God to lash the vices of the Clergy, to expose the ignorance, venality, and sloth of the Mendicant Orders, and to exhibit the follies of Romanism in sarcastic invectives rendered imperishable by the elegant Latinity in which they were clothed. But he did still more. The world is indebted to him for the first edition of the entire New Testament in the Original Greek. ^F1 He had also the honor of being the first modern translator of the New Testament into Latin. ^F2 He published a valuable critical Commentary on the New Testament, which was early translated into English, and ordered to be placed in the Churches. ^F3 Yet, great as the service undoubtedly was which he rendered to the cause of truth, he never dared to cast the yoke of Rome from his own neck, never stooped to identify himself with the Protestant Reformers; but lived and died, as there is reason to fear, a mean, trickling, timeserving Romanist, panting for preferment in a Church, the unsoundness of which he had so fearfully exposed. It is not, however, to be denied that God employed him as a most important instrument in shaking the foundations of the Papacy, and in preparing the way for the more successful efforts of more sincere and devoted servants of God.
Among these Luther and Melancthon in one field, Calvin and Zuinglius in another, occupy posts of the greatest responsibility and usefulness; but Luther and Calvin are manifestly the great leaders in this cause.
In qualifications necessary for the commencing of this great struggle, we readily yield the palm to Luther. His indomitable energy, his noble bearing, his contempt for danger, his transparent honesty of purpose, his fiery zeal, his generous frankness — though too often degenerating into peremptory vehemence of spirit and rudeness of manner — eminently fitted him to take the lead in a warfare where so much was to be braved, to be endured, and to be accomplished.
There was still another qualification, which perhaps no man ever possessed in so high a degree as the Saxon Reformer, and that consisted in the prodigious mastery he had over his own mother-tongue. He seized on the rude, yet nervous and copious German of his ancestors, and taught it to speak with a combination of melody and force, which it had never known before. And his vernacular translation of the Holy Scriptures, in opening to the millions of the German empire the Fount of eternal life, also revealed to them the hitherto hidden beauties and powers of their own masculine tongue.
Calvin, like Luther, was a man of courage; but he wanted Luther's fire, he wanted Luther's ardent frankness of disposition; he wanted, in short, the faculty which Luther possessed in a preeminent degree, of laying hold on the affections, and of kindling the enthusiasm of a mighty nation.
Calvin, like Luther too, was a Translator of the Scriptures, and it is worthy of remark, that he also wrote in a far purer and better style than any of his contemporaries, or than any writers of an age near his own. But he had not the honor, which God conferred on Luther, of sending forth the sacred volume as a wholes through that great nation in which his language was spoken, and of thus pouring, by one single acts a flood of light upon millions of his countrymen.
But whatever advantage may lie on the side of Luther in the comparison, so far as it has yet been carried, we shall find it on the side of Calvin in grasp of intellect, in discriminating power, in calmness, clearness and force of argument, in patience of research, in solid learning, in every quality, in short, which is essential to an Expositor of Holy Writ. We are the better able to institute this comparison, because Luther himself wrote a Commentary on the Scriptures; but the slightest inspection of the two Commentaries will convince the Reader of Calvin's intellectual superiority; and will show, that as a faithful, penetrating, and judicious expounder of the Holy Spirit's meaning in the Scriptures, he left the great Leader of the Reformation at an immeasurable distance behind. ^F4
The doctrinal system of Calvin is too well known to require explanation in this place. It is, however, a mistake to suppose that, on those points in which Calvinism is deemed peculiarly to consist, he went a single step farther than Luther himself, and the great majority of the Reformers. He states his views with calmness, clearness and precision; he reasons on them dispassionately, and never shrinks from any consequences to which he perceives them to lead. But it would be the height of injustice to charge him with obtruding them at every turn upon his reader, or with attempting to force the language of Scripture to bear testimony to his own views.
No writer ever dealt more fairly and honestly by the Word of God. He is scrupulously careful to let it speak for itself, and to guard against every tendency of his own mind to put upon it a questionable meaning for the sake of establishing some doctrine which he feels to be important, or some theory which he is anxious to uphold. This is one of his prime excellencies. He will not maintain any doctrine, however orthodox and essential, by a text of Scripture which to him appears of doubtful application, or of inadequate force. For instance, firmly as he believed the doctrine of the Trinity, he refuses to derive an argument in its favor, from the plural form of the name of God in the first chapter of Genesis. It were easy to multiply examples of this kinds which, whether we agree in his conclusions or not, cannot fail to produce the conviction, that he is, at least, an honest Commentator, and will not make any passage of Scripture speak more or less than, according to his view, its Divine Author intended it to speak. Calvin has been charged with ignorance of the language in which the Old Testament was written. Father Simon says that he scarcely knew more of Hebrew than the letters! The charge is malicious and ill founded. It may, however, be allowed that a critical examination of the text of Holy Scripture was not the end which Calvin proposed to himself; nor had he perhaps the materials or the time necessary for that accurate investigation of word and syllables to which the Scriptures have more recently been subjected. Still his verbal criticisms are neither few nor unimportant, though he lays comparatively little stress upon them himself. ^F5
His great strength, however, is seen in the clear, comprehensive view he takes of the subject before him, in the facility with which he penetrates the meaning of his Author, in the lucid expression he gives to that meaning, in the variety of new yet solid and profitable thoughts which he frequently elicits from what are apparently the least promising portions of the sacred text, in the admirable precision with which he unfolds every doctrine of Holy Scripture, whether veiled under figures and types, or implied in prophetical allusions, or asserted in the records of the Gospel. As his own mind was completely imbued with the whole system of divine truth, and as his capacious memory never seemed to lose anything which it had once apprehended, he was always able to present a harmonized and consistent view of truth to his readers, and to show the relative position in which any given portion of it stood to all the rest. This has given a completeness and symmetry to his Commentaries which could scarcely have been looked for; as they were not composed in the order in which the Sacred Books stand in the Volume of Inspiration, nor perhaps in any order of which a clear account can now be given. He probably did not, at first, design to expound more than a single Book; and was led onwards by the course which his Expository Lectures in public took, to write first on one and then on another, till at length he traversed nearly the whole field of revealed truth.
That, in proceeding with such want of method, his work, instead of degenerating into a congeries of lax and unconnected observations constantly reiterated, should have maintained, to a great degree, the consistency of a regular and consecutive Commentary, is mainly to be imputed to the gigantic intellectual power by which he was distinguished. Through the whole of his writings, this power is everywhere visible, always in action, ingrafting upon every passing incident some forcible remark, which the reader no sooner sees than he wonders that it had not occurred to his own mind. A work so rich in thought is calculated to call into vigorous exercise the intellect of the reader; and, what is the best and highest use of reading, to compel him to think for himself. It is like seed-corn, the parent of the harvest.
It has been objected against Calvin by Bishop Horsley, — no mean authority in Biblical criticism, — that "by his want of taste, and by the poverty of his imagination, he was a most wretched Expositor of the Prophecies, — just as he would have been a wretched expositor of any secular poet." ^F6 It is true, this censure is qualified by the acknowledgment that Calvin was "a man of great piety, great talents, and great learning." Yet, after all, it would not, perhaps, be difficult to show that, as an expounder of the poetical portions of Holy Scripture, — the Psalms for instance, — Bishop Horsley more frequently errs through an excess of imagination, than Calvin does through the want of it. However this may be, it is not intended here to assert, either that Calvin possessed a high degree of poetical taste, or that he cultivated to any great extent the powers of the imagination. His mind was cast in the more severe mould of chastised, vigorous, and concentrated thought. They who seek for the flowers of poesy must go to some other master; they who would acquire habits of sustained intellectual exercise may spend their days and nights over the pages of Calvin.
But that which gives the greatest charm to these noble compositions is the genuine spirit of piety which breathes through them. The mind of the writer turns with ease and with obvious delight to the spiritual application of his subject. Hence the heart of the reader is often imperceptibly raised to high and heavenly things. The rare combination of intellect so profound and reasoning so acute, with piety so fervent, inspires the reader with a calm and elevated solemnity, and strengthens his conviction of the excellence and dignity of true religion.
On the mode in which The Editor has executed his task he may be permitted to say, that he has attempted to be faithful as a translator, without binding himself to a servile rendering of word for word, unmindful of the idiomatic differences between one language and another. Yet it has been his determination not to sacrifice sense to sound, nor to depart from the Author's meaning for the sake of giving to any sentence a turn which might seem more agreeable to an English ear. He has occasionally softened an expression which appeared harsh in the original, and would appear harsher still in our own language and in our own times. But in such cases, he has generally placed the Latin expression before the reader in a note. He has done the same, when any sentence appeared capable of a different interpretation from that which is given in the translation. A few passages which justly offend against delicacy are left untranslated; and one it has been thought expedient entirely to omit. Some remarks are, however, made upon it in the proper place.
Clear as the Latin Style of Calvin generally is, yet his sententious mode of expressing himself occasionally leaves some ambiguity in his expressions. Such difficulties, however, have generally been overcome by the aid of the valuable French Translation, published at Geneva in the year 1564, — the year of Calvin's death, — of which there is no reason to doubt that Calvin was the author. Frequent references to this translation in the notes will show to what extent assistance has been derived from it by the Editor.
An English Translation of this Commentary on Genesis, by Thomas Tymme, in black letter, was printed in the year 1578. It is, upon the whole, fairly executed; but nearly every criticism on Hebrew words is entirely passed over; and where the Translator has not had the sagacity to omit the whole of any such passage, he has betrayed his own ignorance of the language, and obscured the meaning of his author. Tymme claims for Calvin the credit of being the first foreign Protestant Commentator on Genesis who was made to speak in the English language. ^F7
The reader will find Calvin's Latin Version of the sacred text placed side by side with our own excellent Authorised Translation. ^F8 This was thought the best method of meeting the wants of the public. The learned may see Calvin's own words, which they will much prefer to any translation of them, however accurate; the unlearned will have before them that version of the Scriptures which from their youth they have been taught to reverence. Where Calvin's version materially differs from our own, and especially where his comments are made on any such different rendering, ample explanation is given in the notes.
The Editor may be expected to say something respecting the notes generally, which he has ventured to append to this Commentary. Some may object that they are too few, others that they are superfluous. It would have been easy to have made them more numerous, had space permitted; and easier still to have omitted them altogether. But the writer of them thought it would hardly be doing justice to Calvin to leave everything exactly as he found it; for were the distinguished Author of the Commentary now alive to re-edit his own immortal work, there is no doubt that he would reject every error which the increased facilities for criticism would have enabled him to detect, and that he would throw fresh light on many topics which were, in his day, dimly seen, or quite misunderstood. And though it belongs not to an Editor to alter what is erroneous, or to incorporate in his Author's Work any thoughts of his own, or of other men; yet it is not beyond his province, — provided he does it with becoming modesty, and with adequate information, — to point out mistakes, to suggest such considerations as may have led him to conclusions different from those of his Author, and to quote from other Writers' passages, sometimes confirmatory of, sometimes adverse to, those advanced in the Work which he presents to the public. Within these limits the Editor has endeavored to confine himself. How far he has succeeded, it is not for him but for the candid and competent reader to determine.
As it was possible that a doubt might exist whether the version of Scripture used by Calvin was his own, or whether he had borrowed it from some other source; it was thought worth the labor to investigate the true state of the case, by having recourse to the excellent Library of the British Museum. For this purpose the several versions which Calvin was most likely to have adopted, had he not made one for himself, were subjected to examination. It was not necessary to refer to any made by Romanists; and those made by Protestants into the Latin language, which there was any probability he should use, were but two. One by Sebastian Munster, printed at Basle with the Hebrew Text, in 1534, from which the version of Calvin varies considerably; the other by Leo Juda and other learned men, printed at Zurich in 1543, and afterwards reprinted by Robert Stephens in 1545 and 1557. The last of these editions was made use of in comparing the versions of Leo Juda and Calvin; and though there certainly are differences, yet they are so slight as to leave the impression that Calvin took that of Leo Juda as his basis, and only altered it as he saw occasion. To give the reader, however, the opportunity of judging for himself, a few verses of the first chapter of Genesis are transcribed from each.
Genesis 1:1-6
Version of Leo Juda 1. In principio creavit Deus coelum et terram. Version of John Calvin 1. In principio creavit Deus coelum et terram.
2. Terra autem erat desolate et inanis, tenebraeque erant in superficie voraginis: et Spiritus Dei agitabat sese in superficie aquarum. 2. Terra autem erat informis et inanis, tenebraeque erant in superficie voraginis: et Spiritus Dei agitabat se in superficie aquarum.
3. Dixitque Deus, Sit Lux, et fuit lux. 3. Et dixit Deus, Sit Lux, et fuit lux.
4. Viditque Deus lucem quod esset bona, et divisit Deus lucem a tenebris. 4. Viditque Deus lucem quod bona esset, et divisit Deus lucem a tenebris.
5. Vocavitque Deus lucem Diem, et tenebras vocavit Noctem; fuitque vespera, et fuit mane dies unus. 5. Et vocavit Deus lucem Diem, et tenebras vocavit Noctem. Fuitque vespera, et fuit mane dies primus.
6. Dixit quoque Deus, Sit expansio, etc. 6. Et dixit Deus, Sit extensio, etc.

A similar examination was next resorted to, for the purpose of ascertaining the source of Calvin's French Version. The first printed version of the Scriptures into French was from the pen of Jacques Le Fevre d'Estaples; or, as he was more commonly called, Jacobus Faber Stapulensis. It was printed at Antwerp, by Martin L'Empereur. Though its author was in communion with the Church of Rome, yet the version is "said to be the basis of all subsequent French Bibles, whether executed by Romanists or Protestants." ^F9
The first Protestant French Bible was published by Robert Peter Olivetan, with the assistance of his relative, the illustrious John Calvin, who corrected the Antwerp edition wherever it differed from the Hebrew. ^F10 It might have been expected that Calvin would have placed this version — made under his own eye, and perfected by his own assistance without alteration at the head of his Commentaries. But it appears that he has not done so, for though he departs but little from it, he not unfrequently alters a word or two in the translation.
While on the subject of Versions, it may be added, that in The Old English Translation by Tymme already alluded to, The Geneva Version is used. This translation was made by the learned exiles from England during the Marian Persecution, and is sometimes distinguished from others by the name of The Breeches Bible, on account of the rendering of ^<010307>Genesis 3:7. ^F11
To give the reader some notion of the order in which Calvin's Commentaries succeeded each other, the following List, with the dates appended, taken from Senebier's Literary History of Geneva, is submitted to his consideration:
Commentary on the Epistle to the Romans 1540
Commentary on all the Epistles of Paul ^F12 1548
Commentary on the Epistle to the Hebrews, and the Epistles of Peter,
John, Jude, and James 1551
Commentary on Isaiah 1551
Commentary on the Acts of the Apostles 1552
Commentary on Genesis 1554
Commentary on the Psalms 1557
Commentary on Hosea 1557
Commentary on the Twelve Minor Prophets 1559
Commentary on Daniel 1561
Commentary on Joshua ^F13 1562
Harmony of Exodus, Leviticus, Numbers, and Deuteronomy 1563
Commentary on Jeremiah 1563
Harmony of Three Gospels and Commentary on St John. ^F14 1563
A facsimile of the title-page of the French Translation of 1563, and of the Dedication to the Duke of Vendome, as a specimen of the French style and spelling of the age, and a further facsimile of the title-page of the English Translation of 1578, as well as of the Dedication to the Earl of Warwick by Thomas Tymme, prefixed to the latter, will be found in this edition. An accurate copy of the Map, roughly sketched by Calvin, for the purpose of explaining his hypothesis respecting the situation of the Garden of Eden, and which seems to have been the basis of the most approved theories on the subjects will be found in its proper place. The same Map is given in the French and English translations, and also in the Latin edition of Professor Hengstenberg, published at Berlin in the year 1838. It may be observed, as a coincidence, that the same sketch appears in the Anglo — Geneva Bible, to which reference has been made. A more elaborate Map accompanies the Amsterdam edition of Calvin's Works, published in 1671.
The edition now issuing from the press is also enriched by an engraving, in the first style of art, of facsimiles of various medals of Calvin never before submitted to the British public.
Hull, January 1, 1847

If the Apostle Paule (right honorable) condemne the negligence of men, because they behold not the euident spectacle of the glorie of God which is set before their eyes in the workemanship of the worlde,by which they wickedly suppresse the light of trueth: no lesse foule and shameful was that ignorance of the original and creation of mankind which almost in euery age and time so greatly preuailed. The which ignorance immediately ensued. the building of Babylon by the forgetting of those things which ought to haue beene dayly and howerly spoken off. For at what time godlesse men were banishcd from their natiue soile and dispersed, they therewithall abandoned the pure worship of God: Insomuch that to what part of' the earth so euer they came, they had no care to bring with them that which they had heard of their forefathers, concerning the creating and repairing of the worlde. And so it came to passe, that no nation, except only the posteritie of Abraham, knew by the space of two thousand yeares, either from whence or when mankind had his originall. As for the labour which Ptolome bestowed in translating the books of. Moses into the Greeke tongue, it was at that time more laudable than fruitful: when as the light which he went about to bring out of darknes, was neuerthelesse through the carelesnesse of men extinguished. Whereby wee may perceiue, that they which ought to haue endeuored themselues, to knowe the workemaister of the worlde, sought rather by their vngod- linesse howe they might be wilfully blinde and ignorant. In the meane time the liberal Sciences florished, men's witts were sharpe and quicke, greate paines euery way was taken: and yet nothing was spoken of the creation of the worlde. Aristotle, the prince of philosophers, dreamed of the eternitie of the world. Plato, his schoolmaister, shooting somewhat more neere vnto the marke, wandered notwithstanding somewhat from the trueth. But whether they, and all other nations with them, were wilfully blinde, or whether they were ignorant through their owne negligence, this booke of Moses deserueth to be esteemed as a most precious iewell, which certifieth vs not only of the creation of the worlde, but also howe, after the mortall fall of man, God adopted a Church to him selfe: which was the true worship of him, and with what exercises of godlinesse the fathers occupied them selues: howe pure religion, through the wicked negligence of men, was for a time decayed, and afterward restored to her former state: when God made a free couenaat of eternall saluation with a certeine people: Howe, of one man withered, and almost halfe dead, there sprang seede, which sodainly grewe into a huge people: and, finally, by what wonderfull meanes God: aduanced and defended his chosen familie, though it were poore and destitute of al helpe, and enuironed with thousands of enemies on euery side. Howe necessarie the knowledge of these thinges is, your Honours by the vse and experience thereof may deeme. Therefore, the Argument being so diuine, and accordingly handled by that notable instrument of God's Church, Iohn Caluine, (whose workes proclaime his praise,) and no commentarie vpon the same afore this time englished, I haue thought good to set forth the same in our vulgar tongue, vnder your Honour's protection, that a more general profite being thereby reaped of my countrie men, it may bee somewhat the farther from obliuion. And because I knowe what godly delight your noble and vertuous Lady taketh in reading such bookes, I presume to ioyne her with your Honour herein, that others of her sex, hearing of her honorable name, may followe her godly steppes with like zeale in that religious exercise. For what Christian will not thinke it a Booke worthie the reading, which he seeth warranted by your names? Therefore partely the godly zeale found out in you by effect, and partely your Honour's courteous liking afore time of my pains this way taken, harteneth me to aduenture the offer of this poore present, as a token proceeding from a well-wishing minde. Thus hauing bene too tedious vnto your Honours, I most humbly take my leaue, beseeching the Lord God to defend you both with his shield, to sustein you with inuincible fortitude, to gouerne you with his spirit of prudence, and to powre vpon you all manner of blessings.

If many censure my design, most Illustrious Prince, in presuming to dedicate this work to you, that it may go forth to light sanctioned by your name, nothing new or unexpected will have happened to me. For they may object that by such dedication, the hatred of the wicked, who are already more than sufficiently incensed against you, will be still further inflamed. But since, at your tender age, ^F16 amid various alarms and threatenings, God has inspired you with such magnanimity that you have never swerved from the sincere and ingenuous profession of the faith; I do not see what injury you can sustain by having that profession, which you wish to be openly manifest to all, confirmed by my testimony. Since, therefore, you are not ashamed of the Gospel of Christ, this independence of yours has appeared to give me just ground of confidence to congratulate you on such an auspicious commencement, and to exhort you to invincible constancy in future. For that flexibility which belongs to superior natures is the common property of the young, until their character becomes more formed. But however displeasing my labor may be to some, yet if it be approved (as I trust it will) by your most noble mother, the Queen, ^F17 I can afford to despise both their unjust judgments and their malicious slanders; at least I shall not be diverted by them from my purpose. In one thing I may have acted with too little consideration, namely, in not having consulted her, in order that I might attempt nothing but in accordance with her judgment and her wish; yet for this omission I have an excuse at hand. If, indeed, I had omitted to consult her through negligence, I should condemn myself as guilty not of imprudence only, but of rashness and arrogance. When, however, I had given up all hope of so early a publication, because the Printer would put me off till the next spring fairs, I thought it unnecessary, for certain reasons, to hasten my work. In the meantime, while others were urging him more vehemently on this point than I had done, I suddenly received a message, that the work might be finished within fifteen days, a thing which had before been pertinaciously refused to myself. Thus beyond my expectation, yet not contrary to my wish, I was deprived of the opportunity of asking her permission. Nevertheless, that most excellent Queen is animated by such zeal for the propagation of the doctrine of Christ and of pure faith and piety, that I am under no extreme anxiety respecting her willingness to approve of this service of mine, and to defend it with her patronage. She by no means dissembles her own utter estrangement from the superstitions and corruptions with which Religion has been disfigured and polluted. And in the midst of turbulent agitations, ^F18 it has been rendered evident by convincing proofs, that she carried a more than masculine mind in woman's breast. And I wish that at length even men may be put to shame, and that useful emulation may stimulate them to imitate her example. For she conducted herself with each peculiar modesty, that scarcely any one would have supposed her capable of thus enduring the most violent attacks, and, at the same time, of courageously repelling them. Besides, how keenly God exercised her with internal conflicts but few persons are witnesses, of whom, however, I am one.
You truly, most Illustrious Prince, need not seek a better example, for the purpose of moulding your own mind to the perfect pattern of all virtues. Regard yourself as bound in an especial manner to aspire after, to contend, and to labor for the attainment of this object. For, as the heroic disposition which shines forth in you, will leave you the less excusable, if you degenerate from yourself, so education, no common help to an excellent disposition, is like another bond to retain you in your duty. For liberal instruction has been superadded to chaste discipline. Already imbued with the rudiments of literature, you have not cast away (as nearly all are wont to do) these studies in disgust, but still advance with alacrity in the cultivation of your genius. Now, in sending forth this book to the public under your name, my desire is, that it may effectually induce you more freely to profess yourself a disciple of Christ; just as if God, by laying his hand upon you, were claiming you anew to himself. And truly, you can yield no purer gratification to the Queen your mother, who cannot be too highly estimated, than by causing her to hear that you are making continual progress in piety.
Although many things contained in this book are beyond the capacity of your age, yet I am not acting unreasonably in offering it to your perusal, and even to your attentive and diligent study. For since the knowledge of ancient things is pleasant to the young, you will soon arrive at those years in which the History of the creation of the World, as well as that of the most Ancient Church, will engage your thoughts with equal profit and delight. And, certainly, if Paul justly condemns the perverse stupidity of men, because with closed eyes they pass by the splendid mirror of God's glory which is constantly presented to them in the fabric of the world, and thus unrighteously suppress the light of truth; not less base and disgraceful has been that ignorance of the origin and creation of the human race which has prevailed almost in every age. It is indeed probable, that shortly after the building of Babel, ^F19 the memory of those things, which ought to have been discussed and celebrated by being made the subjects of continual discourse, was obliterated. For seeing that to profane men their dispersion would be a kind of emancipation from the pure worship of God, they took no care to carry along with them, to whatever regions of the earth they might visit, what they had heard from their fathers concerning the Creation of the World, or its subsequent restoration. Hence it has happened, that no nation, the posterity of Abraham alone excepted, knew for more than two thousand successive years, either from what fountain itself had sprung, or when the universal race of man began to exist. For Ptolemy, in providing at length that the Books of Moses should be translated into Greek, did a work which was rather laudable than useful, (at least for that period,) since the light which he had attempted to bring out of darkness was nevertheless stifled and hidden through the negligence of men. Whence it may easily be gathered, that they who ought to have stretched every nerve of their mind to attain a knowledge of The Creator of the world, have rather, by a malignant impiety, involved themselves in voluntary blindness. In the meantime the liberal sciences flourished, men of exalted genius arose, treatises of all kinds were published; but concerning the History of the Creation of the World there was a profound silence. Moreover, the greatest of philosophers, ^F20 who excelled all the rest in acuteness and erudition, applied whatever skill he possessed to defraud God of his glory, by disputing in favor of the eternity of the world. Although his master, Plato, was a little more religious, and showed himself to be imbued with some taste for richer knowledge, yet he corrupted and mingled with so many figments the slender principles of truth which he received, that this fictitious kind of teaching would be rather injurious than profitable. They, moreover, who devoted themselves to the pursuit of writing history, ingenious and highly-cultivated men though they were, while they ostentatiously boast that they are about to become witnesses to the most remote antiquity, yet, before they reach so high as the times of David intermix their lucubrations with much turbid feculence; ^F21 and when they ascend still higher, heap together an immense mass of lies: so far are they from having arrived, by a genuine and clear connection of narrative, at the true origin of the world. The Egyptians also are an evident proof that men were willingly ignorant of things which they had not far to seek, if only they had been disposed to addict their minds to the investigation of truth; for though the lamp of God's word was shining at their very doors, they would yet without shame propagate the rank fables of their achievements, fifteen thousand years before the foundation of the world. Not less puerile and absurd is the fable of the Athenians, who boasted that they were born from their own soil, ^F22 maintaining for themselves a distinct origin from the rest of mankind, and thus rendering themselves ridiculous even to barbarians. Now, though all nations have been more or less implicated in the same charge of ingratitude, I have nevertheless thought it right to select those whose error is least excusable, because they have deemed themselves wiser than all others.
Now, whether all nations which formerly existed, purposely drew a veil over themselves, or whether their own indolence was the sole obstacle to their knowledge, the [First] Book of Moses deserves to be regarded as an incomparable treasure, since it at least gives an indisputable assurance respecting The Creation of the World, without which we should be unworthy of a place on earth. I omit, for the present, The History of the Deluge, which contains a representation of the Divine vengeance in the destruction of mankind, as tremendous, as that which it supplies of Divine mercy in their restoration is admirable. This one consideration stamps an inestimable value on the Book, that it alone reveals those things which are of primary necessity to be known; namely, in what manner God, after the destructive fall of man, adopted to himself a Church; what constituted the true worship of himself, and in what offices of piety the holy fathers exercised themselves; in which way pure religion, having for a time declined through the indolence of men, was restored as it were, to its integrity; we also learn, when God deposited with a special people his gratuitous covenant of eternal salvation; in what manner a small progeny gradually proceeding from one man, who was both barren and withering, almost half-dead, and (as Isaiah calls him) solitary, ^F23 yet suddenly grew to an immense multitude; by what unexpected means God both exalted and defended a family chosen by himself, although poor, destitute of protection, exposed to every storm, and surrounded on all sides by innumerable hosts of enemies. Let every one, from his own use and experience, form his judgment respecting the necessity of the knowledge of these things. We see how vehemently the Papists alarm the simple by their false claim of the title of The Church. Moses so delineates the genuine features of the Church as to take away this absurd fear, by dissipating these illusions. It is by an ostentatious display of splendor and of pomp that they (the Papists) carry away the less informed to a foolish admiration of themselves, and even render them stupid and infatuated. But if we turn our eyes to those marks by which Moses designates the Church, these vain phantoms will have no more power to deceive. We are often disturbed and almost disheartened at the paucity of those who follow the pure doctrine of God; and especially when we see how far and wide superstitions extend their dominion. And, as formerly, the Spirit of God, by the mouth of Isaiah the prophet, commanded the Jews to look to the Rock whence they were hewn, ^F24 so he recalls us to the same consideration, and admonishes us of the absurdity of measuring the Church by its numbers, as if its dignity consisted in its multitude. If sometimes, in various places, Religion is less flourishing than could be wished, if the body of the pious is scattered, and the state of a well-regulated Church has gone to decay, not only do our minds sink, but entirely melt within us. On the contrary, while we see in this history of Moses, the building of the Church out of ruins, and the gathering of it out of broken fragments, and out of desolation itself, such an instance of the grace of God ought to raise us to firm confidence. But since the propensity, not to say the wanton disposition, of the human mind to frame false systems of worship is so great, nothing can be more useful to us than to seek our rule for the pure and sincere worshipping of God, from those holy Patriarchs, whose piety Moses points out to us chiefly by this mark, that they depended on the Word of God alone. For however great may be the difference between them and us in external ceremonies, yet that which ought to flourish in unchangeable vigor is common to us both, namely that Religion should take its form from the sole will and pleasure of God.
I am not ignorant of the abundance of materials here supplied, and of the insufficiency of my language to reach the dignity of the subjects on which I briefly touch; but since each of them, on suitable occasions has been elsewhere more copiously discussed by me, although not with suitable brilliancy and elegance of diction, it is now enough for me briefly to apprise my pious readers how will it would repay their labor, if they would learn prudently to apply to their own use the example of The Ancient Church as it is described by Moses. And, in fact, God has associated us with the holy Patriarchs in the hope of the same inheritance, in order that we, disregarding the distance of time which separates us from them, may, in the mutual agreement of faith and patience, endure the same conflicts. So much the more detestable, then are certain turbulent men, who, incited by I know not what rage of furious zeal, are assiduously endeavoring to rend asunder the Church of our own age, which is already more than sufficiently scattered. I do not speak of avowed enemies, who, by open violence, fall upon the pious to destroy them, and utterly to blot out their memory; but of certain morose professors of the Gospel, who not only perpetually supply new materials for fomenting discords, but by their restlessness disturb the peace which holy and learned men gladly cultivate. We see that with the Papists, although in some things they maintain deadly strife among themselves, ^F25 they yet combine in wicked confederacy against the Gospel. It is not necessary to say how small is the number of those who hold the sincere doctrine of Christ, when compared with the vast multitudes of these opponents. In the meantime, audacious scribblers arise, as from our own bosom, who not only obscure the light of sound doctrine with clouds of error, or infatuate the simple and the less experienced with their wicked ravings, but by a profane license of skepticism, allow themselves to uproot the whole of Religion. For, as if, by their rank ironies and cavils, they could prove themselves genuine disciples of Socrates, they have no axiom more plausible them, that faith must be free and unfettered, so that it may be possible, by reducing everything to a matter of doubt, to render Scripture flexible (so to speak) as a nose of wax. ^F26 Therefore, they who being captivated by the allurements of this new school, now indulge in doubtful speculations, obtain at length such proficiency, that they are always learning, yet never come to the knowledge of the truth.
Thus far I have treated briefly, as the occasion required, of the utility of this History. ^F27 As for the rest, I have labored — how skilfully I know not, but certainly faithfully — that the doctrine of the Law, the obscurity of which has heretofore repelled many, may become familiarly known. There will be readers, I doubt not, who would desire a more ample explication of particular passages. But I, who naturally avoid prolixity, have confined myself in this Work to narrow limits, for two reasons. Firsts whereas these Four Books [of Moses] already deter some by their length, I have feared lest, if in unfolding them, I were to indulge in a style too disuse, I should but increase their disgust. Secondly, since in my progress I have often despaired of life, I have preferred giving a succinct Exposition to leaving a mutilated one behind me. Yet sincere readers, possessed of sound judgment, will see that I have taken diligent care, neither through cunning nor negligence, to pass over anything perplexed, ambiguous, or obscure. Since, therefore, I have endeavored to discuss all doubtful points, I do not see why any one should complain of brevity, unless he wishes to derive his knowledge exclusively from Commentaries. Now I will gladly allow men of this sort, whom no amount of verbosity can satiate, to seek for themselves some other master.
But if you, Sire, please to make trial, you will indeed know, and will believe for yourself, that what I declare is most true. You are yet a youth; but God, when he commanded Kings to write out the Book of the Law for their own use, did not exempt the odious Josiah from this class, but choose rather to present the most noble instance of pious instruction in a boy, that he might reprove the indolence of the aged. And your own example teaches the great importance of having habits formed from tender age. For the germ springing from the root which the principles of Religion received by you have taken, not only puts forth its flower, but also savours of a degree of maturity. Therefore labor, by indefatigable industry, to attain the mark set before you. And suffer not yourself to be retarded or disturbed by designing men, to whom it appears unseasonable that boys should be called to this precocious wisdom, (as they term it.) For what can be more absurd or intolerable, than that, when every kind of corruption surrounds you, this remedy should be prohibited? Since the pleasures of a Court corrupt even your servants, how much more dangerous are the snares laid for great Princes, who so abound in all luxury and delicacies, that it is a wonder if they are not quite dissolved in lasciviousness? For it is certainly contrary to nature to possess all the means of pleasure, and to refrain from enjoying them. The difficulty, however, of retaining chastity unpolluted amidst scenes of gaiety, is more than sufficiently evident in practice. But do you, O most Illustrious Prince, regard everything as poison which tends to produce a love of pleasures. For if that which stifles continence and temperance already allures you, what will you not covet when you arrive at adult age? The sentiment is perhaps harshly expressed, that great care for the body is great neglect of virtue, yet most truly does Cato thus speak. The following paradox also will scarcely be admitted in common life: "I am greater, and am born to greater things, than to be a slave to my body; the contempt of which is my true liberty." Let us then dismiss that excessive rigour, by which all enjoyment is taken away from life; still there are too many examples to show how easy is the descent from security and self-indulgence to the licentiousness of profligacy. Moreover; you will have to contend, not only with luxury, but also with many other vices. Nothing can be more attractive than your affability and modesty; but no disposition is so gentle and well-regulated, that it may not degenerate into brutality and ferociousness when intoxicated with flatteries. Now since there are flatterers without numbers who will prove so many tempters to inflame your mind with various lusts, how much more does it behave you vigilantly to beware of them? But while I caution you against the blandishments of a Court, I require nothing more than that, being endued with moderation, you should render yourself invincible. For one has truly said, He is not to be praised who has never seen Asia, but he who has lived modestly and continently in Asia. Seeing, therefore, that to attain this state is most desirable, David prescribes a compendious method of doing so — if you will but imitate his example — when he declares that the precepts of God are his counsellors. And truly, whatever counsel may be suggested from any other quarter will perish, unless you take your commencement of becoming wise from this point. It remains, therefore, most noble Prince, that what is spoken by Isaiah concerning the holy king Hezekiah should perpetually recur to your mind. For the Prophet, in enumerating his excellent qualities, especially honors him with this eulogy, that the fear of God shall be his treasure.
Farewell, most Illustrious Prince, may God preserve you in safety under His protection, may He adorn you more and more with spiritual gifts, and enrich you with every kind of benediction.
Geneva, July 31st, 1563.

Since the infinite wisdom of God is displayed in the admirable structure of heaven and earth, it is absolutely impossible to unfold The History of the Creation of the World in terms equal to its dignity. For while the measure of our capacity is too contracted to comprehend things of such magnitude, our tongue is equally incapable of giving a full and substantial account of them. As he, however, deserves praise, who, with modesty and reverence, applies himself to the consideration of the works of God, although he attain less than might be wished, so, if in this kind of employment, I endeavor to assist others according to the ability given to me, I trust that my service will be not less approved by pious men than accepted by God. I have chosen to premise this, for the sake not only of excusing myself, but of admonishing my readers, that if they sincerely wish to profit with me in meditating on the works of God, they must bring with them a sober, docile, mild, and humble spirit. We see, indeed, the world with our eyes, we tread the earth with our feet, we touch innumerable kinds of God's works with our hands, we inhale a sweet and pleasant fragrance from herbs and flowers, we enjoy boundless benefits; but in those very things of which we attain some knowledge, there dwells such an immensity of divine power, goodness, and wisdom, as absorbs all our senses. Therefore, let men be satisfied if they obtain only a moderate taste of them, suited to their capacity. And it becomes us so to press towards this mark during our whole life, that (even in extreme old age) we shall not repent of the progress we have made, if only we have advanced ever so little in our course.
The intention of Moses in beginning his Book with the creation of the world, is, to render God, as it were, visible to us in his works. But here presumptuous men rise up, and scoffingly inquire, whence was this revealed to Moses? They therefore suppose him to be speaking fabulously of things unknown, because he was neither a spectator of the events he records, nor had learned the truth of them by reading. Such is their reasoning; but their dishonesty is easily exposed. For if they can destroy the credit of this history, because it is traced back through a long series of past ages, let them also prove those prophecies to be false in which the same history predicts occurrences which did not take place till many centuries afterwards. Those things, I affirm, are clear and obvious, which Moses testifies concerning the vocation of the Gentiles, the accomplishment of which occurred nearly two thousand years after his death. Was not he, who by the Spirit foresaw an event remotely future, and hidden at the time from the perception of mankind, capable of understanding whether the world was created by God, especially seeing that he was taught by a Divine Master? For he does not here put forward divinations of his own, but is the instrument of the Holy Spirit for the publication of those things which it was of importance for all men to know. They greatly err in deeming it absurd that the order of the creation, which had been previously unknown, should at length have been described and explained by him. For he does not transmit to memory things before unheard of, but for the first time consigns to writing facts which the fathers had delivered as from hand to hand, through a long succession of years, to their children. Can we conceive that man was so placed in the earth as to be ignorant of his own origin, and of the origin of those things which he enjoyed? No sane person doubts that Adam was well-instructed respecting them all. Was he indeed afterwards dumb? Were the holy Patriarchs so ungrateful as to suppress in silence such necessary instruction? Did Noah, warned by a divine judgment so memorable, neglect to transmit it to posterity? Abraham is expressly honored with this eulogy that he was the teacher and the master of his family, (^<011819>Genesis 18:19.) And we know that, long before the time of Moses, an acquaintance with the covenant into which God had entered with their fathers was common to the whole people. When he says that the Israelites were sprung from a holy race, which God had chosen for himself, he does not propound it as something new, but only commemorates what all held, what the old men themselves had received from their ancestors, and what, in short, was entirely uncontroverted among them. Therefore, we ought not to doubt that The Creation of the World, as here described was already known through the ancient and perpetual tradition of the Fathers. Yet, since nothing is more easy than that the truth of God should be so corrupted by men, that, in a long succession of time, it should, as it were, degenerate from itself, it pleased the Lord to commit the history to writing, for the purpose of preserving its purity. Moses, therefore, has established the credibility of that doctrine which is contained in his writings, and which, by the carelessness of men, might otherwise have been lost.
I now return to the design of Moses, or rather of the Holy Spirit, who has spoken by his mouth. We know God, who is himself invisible, only through his works. Therefore, the Apostle elegantly styles the worlds, ta< mhJ ek fainome>nwn blepo>mena, as if one should say, "the manifestation of things not apparent," ^F28 (^<581103>Hebrews 11:3.) This is the reason why the Lord, that he may invite us to the knowledge of himself, places the fabric of heaven and earth before our eyes, rendering himself, in a certain manner, manifest in them. For his eternal power and Godhead (as Paul says) are there exhibited, (^<450120>Romans 1:20.) And that declaration of David is most true, that the heavens, though without a tongue, are yet eloquent heralds of the glory of God, and that this most beautiful order of nature silently proclaims his admirable wisdom, (^<191901>Psalm 19:1.) This is the more diligently to be observed, because so few pursue the right method of knowing God, while the greater part adhere to the creatures without any consideration of the Creator himself. For men are commonly subject to these two extremes; namely, that some, forgetful of God, apply the whole force of their mind to the consideration of nature; and others, overlooking the works of God, aspire with a foolish and insane curiosity to inquire into his Essence. Both labor in vain. To be so occupied in the investigation of the secrets of nature, as never to turn the eyes to its Author, is a most perverted study; and to enjoy everything in nature without acknowledging the Author of the benefit, is the basest ingratitude. Therefore, they who assume to be philosophers without Religion, and who, by speculating, so act as to remove God and all sense of piety far from them, will one day feel the force of the expression of Paul, related by Luke, that God has never left himself without witness, (^<441417>Acts 14:17.) For they shall not be permitted to escape with impunity because they have been deaf and insensible to testimonies so illustrious. And, in truth, it is the part of culpable ignorance, never to see God, who everywhere gives signs of his presence. But if mockers now escape by their cavils, hereafter their terrible destruction will bear witness that they were ignorant of God, only because they were willingly and maliciously blinded. As for those who proudly soar above the world to seek God in his unveiled essence, it is impossible but that at length they should entangle themselves in a multitude of absurd figments. For God — by other means invisible — (as we have already said) clothes himself, so to speak, with the image of the world in which he would present himself to our contemplation. They who will not deign to behold him thus magnificently arrayed in the incomparable vesture of the heavens and the earth, afterwards suffer the just punishment of their proud contempt in their own ravings. Therefore, as soon as the name of God sounds in our ears, or the thought of him occurs to our minds, let us also clothe him with this most beautiful ornament; finally, let the world become our school if we desire rightly to know God.
Here also the impiety of those is refuted who cavil against Moses, for relating that so short a space of time had elapsed since the Creation of the World. For they inquire why it had come so suddenly into the mind of God to create the world; why he had so long remained inactive in heaven: and thus by sporting with sacred things they exercise their ingenuity to their own destruction. In the Tripartite History an answer given by a pious man is recorded, with which I have always been pleased. For when a certain impure dog was in this manner pouring ridicule upon God, he retorted, that God had been at that time by no means inactive because he had been preparing hell for the captious. But by what seasonings can you restrain the arrogance of those men to whom sobriety is professedly contemptible and odious? And certainly they who now so freely exult in finding fault with the inactivity of God will find, to their own great costs that his power has been infinite in preparing hell for them. As for ourselves, it ought not to seem so very absurd that God, satisfied in himself, did not create a world which he needed not, sooner than he thought good. Moreover, since his will is the rule of all wisdom, we ought to be contented with that alone. For Augustine rightly affirms that injustice is done to God by the Manichaeans, because they demand a cause superior to his will; and he prudently warns his readers not to push their inquiries respecting the infinity of duration, any more than respecting the infinity of space. ^F29 We indeed are not ignorant, that the circuit of the heavens is finite, and that the earth, like a little globe, is placed in the center. ^F30 They who take it amiss that the world was not sooner created, may as well expostulate with God for not having made innumerable worlds. Yea, since they deem it absurd that many ages should have passed away without any world at all, they may as well acknowledge it to be a proof of the great corruption of their own nature, that, in comparison with the boundless waste which remains empty the heaven and earth occupy but a small space. But since both the eternity of God's existence and the infinity of his glory would prove a twofold labyrinth, let us content ourselves with modestly desiring to proceed no further in our inquiries than the Lord, by the guidance and instruction of his own works, invites us.
Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents, or that the knowledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created things, with no other effect than that of thereby rendering us inexcusable, he has added (as was necessary) a new remedy, or at least by a new aid, he has assisted the ignorance of our mind. For by the Scripture as our guide and teacher, he not only makes those things plain which would otherwise escape our notice, but almost compels us to behold them; as if he had assisted our dull sight with spectacles. ^F31 On this point, (as we have already observed,) Moses insists. For if the mute instruction of the heaven and the earth were sufficient, the teaching of Moses would have been superfluous. This herald therefore approaches, who excites our attention, in order that we may perceive ourselves to be placed in this scene, for the purpose of beholding the glory of God; not indeed to observe them as mere witnesses but to enjoy all the riches which are here exhibited as the Lord has ordained and subjected them to our use. And he not only declares generally that God is the architect of the world, but through the whole chain of the history he shows how admirable is His power, His wisdom, His goodness, and especially His tender solicitude for the human race. Besides, since the eternal Word of God is the lively and express image of Himself, he recalls us to this point. And thus, the assertion of the Apostle is verified, that through no other means than faith can it be understood that the worlds were made by the word of God, (^<581103>Hebrews 11:3.) For faith properly proceeds from this, that we being taught by the ministry of Moses, do not now wander in foolish and trifling speculations, but contemplate the true and only God in his genuine image.
It may, however, be objected, that this seems at variance with what Paul declares:
"After that, in the wisdom of God, the world through wisdom knew not God, it seemed right to God, through the foolishness of preaching, to save them who believe," (^<460121>1 Corinthians 1:21.)
For he thus intimates, that God is sought in vain under the guidance of visible things; and that nothing remains for us but to retake ourselves immediately to Christ; and that we must not therefore commence with the elements of this world, but with the Gospel, which sets Christ alone before us with his cross, and holds us to this one point. I answer, It is in vain for any to reason as philosophers on the workmanship of the world, except those who, having been first humbled by the preaching of the Gospel, have learned to submit the whole of their intellectual wisdom (as Paul expresses it) to the foolishness of the cross, (^<460121>1 Corinthians 1:21.) Nothing shall we find, I say, above or below, which can raise us up to God, until Christ shall have instructed us in his own school. Yet this cannot be done, unless we, having emerged out of the lowest depths, are borne up above all heavens, in the chariot of his cross, that there by faith we may apprehend those things which the eye has never seen, the ear never heard, and which far surpass our hearts and minds. ^F32 For the earth, with its supply of fruits for our daily nourishment, is not there set before us; but Christ offers himself to us unto life eternal. Nor does heaven, by the shining of the sun and stars, enlighten our bodily eyes, but the same Christ, the Light of the World and the Sun of Righteousness, shines into our souls; neither does the air stretch out its empty space for us to breathe in, but the Spirit of God himself quickens us and causes us to live. There, in short, the invisible kingdom of Christ fills all things, and his spiritual grace is diffused through all. Yet this does not prevent us from applying our senses to the consideration of heaven and earth, that we may thence seek confirmation in the true knowledge of God. For Christ is that image in which God presents to our view, not only his heart, but also his hands and his feet. I give the name of his heart to that secret love with which he embraces us in Christ: by his hands and feet I understand those works of his which are displayed before our eyes. As soon as ever we depart from Christ, there is nothing, be it ever so gross or insignificant in itself, respecting which we are not necessarily deceived.
And, in fact, though Moses begins, in this Book, with the Creation of the World, he nevertheless does not confine us to this subject. For these things ought to be connected together, that the world was founded by God, and that man, after he had been endued with the light of intelligence, and adorned with so many privileges, fell by his own fault, and was thus deprived of all the benefits he had obtained; afterwards, by the compassion of God, he was restored to the life he had forfeited, and this through the loving-kindness of Christ; so that there should always be some assembly on earth, which being adopted into the hope of the celestial life, might in this confidence worship God. The end to which the whole scope of the history tends is to this point, that the human race has been preserved by God in such a manner as to manifest his special care for his Church. For this is the argument of the look: After the world had been created, man was placed in it as in a theater, that he, beholding above him and beneath the wonderful works of God, might reverently adore their Author. Secondly, that all things were ordained for the use of man, that he, being under deeper obligation, might devote and dedicate himself entirely to obedience towards God. Thirdly, that he was endued with understanding and reason, that being distinguished from brute animals he might meditate on a better life, and might even tend directly towards God, whose image he bore engraved on his own person. Afterwards followed the fall of Adam, whereby he alienated himself from God; whence it came to pass that he was deprived of all rectitude. Thus Moses represents man as devoid of all good, blinded in understanding, perverse in heart, vitiated in every part, and under sentence of eternal death; but he soon adds the history of his restorations where Christ shines forth with the benefit of redemption. From this point he not only relates continuously the singular Providence of God in governing and preserving the Church, but also commends to us the true worship of God; teaches wherein the salvation of man is placed, and exhorts us, from the example of the Fathers, to constancy in enduring the cross. Whosoever, therefore, desires to make suitable proficiency in this book, let him employ his mind on these main topics. But especially, let him observe, that ever Adam had by his own desperate fall ruined himself and all his posterity, this is the basis of our salvation, this the origin of the Church, that we, being rescued out of profound darkness, have obtained a new life by the mere grace of God; that the Fathers (according to the offer made them through the word of God) are by faith made partakers of this life; that this word itself was founded upon Christ; and that all the pious who have since lived were sustained by the very same promise of salvation by which Adam was first raised from the fall.
Therefore, the perpetual succession of the Church has flowed from this fountain, that the holy Fathers, one after another, having by faith embraced the offered promise, were collected together into the family of God, in order that they might have a common life in Christ. This we ought carefully to notice, that we may know what is the society of the true Church, and what the communion of faith among the children of God. Whereas Moses was ordained the Teacher of the Israelites, there is no doubt that he had an especial reference to them, in order that they might acknowledge themselves to be a people elected and chosen by God; and that they might seek the certainty of this adoption from the Covenant which the Lord had ratified with their fathers, and might know that there was no other God, and no other right faith. But it was also his will to testify to all ages, that whosoever desired to worship God aright, and to be deemed members of the Church, must pursue no other course than that which is here prescribed. But as this is the commencement of faith, to know that there is one only true God whom we worship, so it is no common confirmation of this faith that we are companions of the Patriarchs; for since they possessed Christ as the pledge of their salvation when he had not yet appeared, so we retain the God who formerly manifested himself to them. Hence we may infer the difference between the pure and lawful worship of God, and all those adulterated services which have since been fabricated by the fraud of Satan and the perverse audacity of men. Further, the Government of the Church is to be considered, that the reader may come to the conclusion that God has been its perpetual Guard and Ruler, yet in such a way as to exercise it in the warfare of the cross. Here, truly, the peculiar conflicts of the Church present themselves to view, or rather, the course is set as in a mirror before our eyes, in which it behaves us, with the holy Fathers to press towards the mark of a happy immortality.
Let us now hearken to Moses.

1. In the beginning. To expound the term "beginning," of Christ, is altogether frivolous. For Moses simply intends to assert that the world was not perfected at its very commencement, in the manner in which it is now seen, but that it was created an empty chaos of heaven and earth. His language therefore may be thus explained. When God in the beginning created the heaven and the earth, the earth was empty and waste. ^F33 He moreover teaches by the word "created," that what before did not exist was now made; for he has not used the term rxy, (yatsar,) which signifies to frame or forms but arb, (bara,) which signifies to create. ^F34 Therefore his meaning is, that the world was made out of nothing. Hence the folly of those is refuted who imagine that unformed matter existed from eternity; and who gather nothing else from the narration of Moses than that the world was furnished with new ornaments, and received a form of which it was before destitute. This indeed was formerly a common fable among heathens, ^F35 who had received only an obscure report of the creation, and who, according to custom, adulterated the truth of God with strange figments; but for Christian men to labor (as Steuchus does ^F36) in maintaining this gross error is absurd and intolerable. Let this, then be maintained in the first place, ^F37 that the world is not eternal but was created by God. There is no doubt that Moses gives the name of heaven and earth to that confused mass which he, shortly afterwards, (^<010102>Genesis 1:2.) denominates waters. The reason of which is, that this matter was to be the seed of the whole world. Besides, this is the generally recognized division of the world. ^F38
God. Moses has it Elohim, a noun of the plural number. Whence the inference is drawn, that the three Persons of the Godhead are here noted; but since, as a proof of so great a matter, it appears to me to have little solidity, will not insist upon the word; but rather caution readers to beware of violent glosses of this, kind. ^F39 They think that they have testimony against the Arians, to prove the Deity of the Son and of the Spirit, but in the meantime they involve themselves in the error of Sabellius, ^F40 because Moses afterwards subjoins that the Elohim had spoken, and that the Spirit of the Elohim rested upon the waters. If we suppose three persons to be here denoted, there will be no distinction between them. For it will follow, both that the Son is begotten by himself, and that the Spirit is not of the Father, but of himself. For me it is sufficient that the plural number expresses those powers which God exercised in creating the world. Moreover I acknowledge that the Scripture, although it recites many powers of the Godhead, yet always recalls us to the Father, and his Word, and spirit, as we shall shortly see. But those absurdities, to which I have alluded, forbid us with subtlety to distort what Moses simply declares concerning God himself, by applying it to the separate Persons of the Godhead. This, however, I regard as beyond controversy, that from the peculiar circumstance of the passage itself, a title is here ascribed to God, expressive of that powers which was previously in some way included in his eternal essence. ^F41
2. And the earth was without form and void. I shall not be very solicitous about the exposition of these two epithets, whwt, (tohu,) and whwb, (bohu.) The Hebrews use them when they designate anything empty and confused, or vain, and nothing worth. Undoubtedly Moses placed them both in opposition to all those created objects which pertain to the form, the ornament and the perfection of the world. Were we now to take away, I say, from the earth all that God added after the time here alluded to, then we should have this rude and unpolished, or rather shapeless chaos. ^F42 Therefore I regard what he immediately subjoins that "darkness was upon the face of the abyss," ^F43 as a part of that confused emptiness: because the light began to give some external appearance to the world. For the same reason he calls it the abyss and waters, since in that mass of matter nothing was solid or stable, nothing distinct.
And the Spirit of God. Interpreters have wrested this passage in various ways. The opinion of some that it means the wind, is too frigid to require refutation. They who understand by it the Eternal Spirit of God, do rightly; yet all do not attain the meaning of Moses in the connection of his discourse; hence arise the various interpretations of the participle tpjrm, (merachepeth.) I will, in the first place, state what (in my judgment) Moses intended. We have already heard that before God had perfected the world it was an undigested mass; he now teaches that the power of the Spirit was necessary in order to sustain it. For this doubt might occur to the mind, how such a disorderly heap could stand; seeing that we now behold the world preserved by government, or order. ^F44 He therefore asserts that this mass, however confused it might be, was rendered stable, for the time, by the secret efficacy of the Spirit. Now there are two significations of the Hebrew word which suit the present place; either that the spirit moved and agitated itself over the waters, for the sake of putting forth vigor; or that He brooded over them to cherish them. ^F45 Inasmuch as it makes little difference in the result, whichever of these explanations is preferred, let the reader's judgment be left free. But if that chaos required the secret inspiration of God to prevent its speedy dissolution; how could this order, so fair and distinct, subsist by itself, unless it derived strength elsewhere? Therefore, that Scripture must be fulfilled,

so, on the other hand, as soon as the Lord takes away his Spirit, all things return to their dust and vanish away, (^<19A429>Psalm 104:29.)
3. And God said. Moses now, for the first time, introduces God in the act of speaking, as if he had created the mass of heaven and earth without the Word. ^F46 Yet John testifies that

And it is certain that the world had been begun by the same efficacy of the Word by which it was completed. God, however, did not put forth his Word until he proceeded to originate light; ^F47 because in the act of distinguishing ^F48 his wisdom begins to be conspicuous. Which thing alone is sufficient to confute the blasphemy of Servetus. This impure caviler asserts, ^F49 that the first beginning of the Word was when God commanded the light to be; as if the cause, truly, were not prior to its effect. Since however by the Word of God things which were not came suddenly into being, we ought rather to infer the eternity of His essence. Wherefore the Apostles rightly prove the Deity of Christ from hence, that since he is the Word of God, all things have been created by him. Servetus imagines a new quality in God when he begins to speak. But far otherwise must we think concerning the Word of God, namely, that he is the Wisdom dwelling in God, ^F50 and without which God could never be; the effect of which, however, became apparent when the light was created. ^F51
Let there be light. It we proper that the light, by means of which the world was to be adorned with such excellent beauty, should be first created; and this also was the commencement of the distinction, (among the creatures. ^F52) It did not, however, happen from inconsideration or by accident, that the light preceded the sun and the moon. To nothing are we more prone than to tie down the power of God to those instruments the agency of which he employs. The sun an moon supply us with light: And, according to our notions we so include this power to give light in them, that if they were taken away from the world, it would seem impossible for any light to remain. Therefore the Lord, by the very order of the creation, bears witness that he holds in his hand the light, which he is able to impart to us without the sun and moon. Further, it is certain from the context, that the light was so created as to be interchanged with darkness. But it may be asked, whether light and darkness succeeded each other in turn through the whole circuit of the world; or whether the darkness occupied one half of the circle, while light shone in the other. There is, however, no doubt that the order of their succession was alternate, but whether it was everywhere day at the same time, and everywhere night also, I would rather leave undecided; nor is it very necessary to be known. ^F53
4. And God saw the light. Here God is introduced by Moses as surveying his work, that he might take pleasure in it. But he does it for our sake, to teach us that God has made nothing without a certain reason and design. And we ought not so to understand the words of Moses as if God did not know that his work was good, till it was finished. But the meaning of the passage is, that the work, such as we now see it, was approved by God. Therefore nothing remains for us, but to acquiesce in this judgment of God. And this admonition is very useful. For whereas man ought to apply all his senses to the admiring contemplation of the works of God, ^F54 we see what license he really allows himself in detracting from them.
5. And God called the light. That is, God willed that there should be a regular vicissitude of days and nights; which also followed immediately when the first day was ended. For God removed the light from view, that night might be the commencement of another day. What Moses says however, admits a double interpretation; either that this was the evening and morning belonging to the first day, or that the first day consisted of the evening and the morning. Whichever interpretation be chosen, it makes no difference in the sense, for he simply understands the day to have been made up of two parts. Further, he begins the day, according to the custom of his nation, with the evening. It is to no purpose to dispute whether this be the best and the legitimate order or not. We know that darkness preceded time itself; when God withdrew the light, he closed the day. I do not doubt that the most ancient fathers, to whom the coming night was the end of one day and the beginning of another, followed this mode of reckoning. Although Moses did not intend here to prescribe a rule which it would be criminal to violate; yet (as we have now said) he accommodated his discourse to the received custom. Wherefore, as the Jews foolishly condemn all the reckonings of other people, as if God had sanctioned this alone; so again are they equally foolish who contend that this modest reckoning, which Moses approves, is preposterous.
The first day. Here the error of those is manifestly refuted, who maintain that the world was made in a moment. For it is too violent a cavil to contend that Moses distributes the work which God perfected at once into six days, for the mere purpose of conveying instruction. Let us rather conclude that God himself took the space of six days, for the purpose of accommodating his works to the capacity of men. We slightingly pass over the infinite glory of God, which here shines forth; whence arises this but from our excessive dullness in considering his greatness? In the meantime, the vanity of our minds carries us away elsewhere. For the correction of this fault, God applied the most suitable remedy when he distributed the creation of the world into successive portions, that he might fix our attention, and compel us, as if he had laid his hand upon us, to pause and to reflect. For the confirmation of the gloss above alluded to, a passage from Ecclesiasticus is unskilfully cited. 'He who liveth for ever created all things at once,' (Ecclesiasticus 18:1.) For the Greek adverb koinh~| which the writer uses, means no such thing, nor does it refer to time, but to all things universally. ^F55
6. Let there be a firmament. ^F56 The work of the second day is to provide an empty space around the circumference of the earth, that heaven and earth may not be mixed together. For since the proverb, 'to mingle heaven and earth,' denotes the extreme of disorder, this distinction ought to be regarded as of great importance. Moreover, the word [yqr (rakia) comprehends not only the whole region of the air, but whatever is open above us: as the word heaven is sometimes understood by the Latins. Thus the arrangement, as well of the heavens as of the lower atmosphere, is called [yqr(rakia) without discrimination between them, but sometimes the word signifies both together sometimes one part only, as will appear more plainly in our progress. I know not why the Greeks have chosen to render the word vtere>wma, which the Latins have imitated in the term, firmamentum; ^F57 for literally it means expanse. And to this David alludes when he says that 'the heavens are stretched out by God like a curtain,' (^<19A402>Psalm 104:2.) If any one should inquire whether this vacuity did not previously exist, I answer, however true it may be that all parts of the earth were not overflowed by the waters; yet now, for the first time, a separation was ordained, whereas a confused admixture had previously existed. Moses describes the special use of this expanse, to divide the waters from the waters from which word arises a great difficulty. For it appears opposed to common sense, and quite incredible, that there should be waters above the heaven. Hence some resort to allegory, and philosophize concerning angels; but quite beside the purpose. For, to my mind, this is a certain principle, that nothing is here treated of but the visible form of the world. He who would learn astronomy, ^F58 and other recondite arts, let him go elsewhere. Here the Spirit of God would teach all men without exception; and therefore what Gregory declares falsely and in vain respecting statues and pictures is truly applicable to the history of the creation, namely, that it is the book of the unlearned. ^F59 The things, therefore, which he relates, serve as the garniture of that theater which he places before our eyes. Whence I conclude, that the waters here meant are such as the rude and unlearned may perceive. The assertion of some, that they embrace by faith what they have read concerning the waters above the heavens, notwithstanding their ignorance respecting them, is not in accordance with the design of Moses. And truly a longer inquiry into a matter open and manifest is superfluous. We see that the clouds suspended in the air, which threaten to fall upon our heads, yet leave us space to breathe. ^F60 They who deny that this is effected by the wonderful providence of God, are vainly inflated with the folly of their own minds. We know, indeed that the rain is naturally produced; but the deluge sufficiently shows how speedily we might be overwhelmed by the bursting of the clouds, unless the cataracts of heaven were closed by the hand of God. Nor does David rashly recount this among His miracles, that God layeth the beams of his chambers in the waters, (^<19A431>Psalm 104:31;) and he elsewhere calls upon the celestial waters to praise God, (^<19E804>Psalm 148:4.) Since, therefore, God has created the clouds, and assigned them a region above us, it ought not to be forgotten that they are restrained by the power of God, lest, gushing forth with sudden violence, they should swallow us up: and especially since no other barrier is opposed to them than the liquid and yielding, air, which would easily give way unless this word prevailed, 'Let there be an expanse between the waters.' Yet Moses has not affixed to the work of this day the note that God saw that it was good: perhaps because there was no advantage from it till the terrestrial waters were gathered into their proper place, which was done on the next day, and therefore it is there twice repeated. ^F61
9. Let the waters... . be gathered together. This also is an illustrious miracle, that the waters by their departure have given a dwelling-place to men. For even philosophers allow that the natural position of the waters was to cover the whole earth, as Moses declares they did in the beginning; first, because being an element, it must be circular, and because this element is heavier than the air, and lighter than the earth, it ought cover the latter in its whole circumference. ^F62 But that the seas, being gathered together as on heaps, should give place for man, is seemingly preternatural; and therefore Scripture often extols the goodness of God in this particular. See ^<193307>Psalm 33:7,

Also ^<197813>Psalm 78:13,

'He has collected the waters as into a bottle.' ^F63

^<240522>Jeremiah 5:22,
'Will ye not fear me? will ye not tremble at my presence, who have placed the sand as the boundary of the sea?'
^<183808>Job 38:8,
'Who has shut up the sea with doors? Have not I surrounded it with gates and bars? I have said, Hitherto shalt thou proceed; here shall thy swelling waves be broken.'
Let us, therefore, know that we are dwelling on dry ground, because God, by his command, has removed the waters that they should not overflow the whole earth.
11. Let the earth bring forth grass. Hitherto the earth was naked and barren, now the Lord fructifies it by his word. For though it was already destined to bring forth fruit, yet till new virtue proceeded from the mouth of God, it must remain dry and empty. For neither was it naturally fit to produce anything, nor had it a germinating principle from any other source, till the mouth of the Lord was opened. For what David declares concerning the heavens, ought also to be extended to the earth; that it was

Moreover, it did not happen fortuitously, that herbs and trees were created before the sun and moon. We now see, indeed, that the earth is quickened by the sun to cause it to bring forth its fruits; nor was God ignorant of this law of nature, which he has since ordained: but in order that we might learn to refer all things to him he did not then make use of the sun or moon. ^F64 He permits us to perceive the efficacy which he infuses into them, so far as he uses their instrumentality; but because we are wont to regard as part of their nature properties which they derive elsewhere, it was necessary that the vigor which they now seem to impart to the earth should be manifest before they were created. We acknowledge, it is true, in words, that the First Cause is self-sufficient, and that intermediate and secondary causes have only what they borrow from this First Cause; but, in reality, we picture God to ourselves as poor or imperfect, unless he is assisted by second causes. How few, indeed, are there who ascend higher than the sun when they treat of the fecundity of the earth? What therefore we declare God to have done designedly, was indispensably necessary; that we may learn from the order of the creation itself, that God acts through the creatures, not as if he needed external help, but because it was his pleasure. When he says, 'Let the earth bring forth the herb which may produce seed, the tree whose seed is in itself,' he signifies not only that herbs and trees were then created, but that, at the same time, both were endued with the power of propagation, in order that their several species might be perpetuated. Since, therefore, we daily see the earth pouring forth to us such riches from its lap, since we see the herbs producing seed, and this seed received and cherished in the bosom of the earth till it springs forth, and since we see trees shooting from other trees; all this flows from the same Word. If therefore we inquire, how it happens that the earth is fruitful, that the germ is produced from the seed, that fruits come to maturity, and their various kinds are annually reproduced; no other cause will be found, but that God has once spoken, that is, has issued his eternal decree; and that the earth, and all things proceeding from it, yield obedience to the command of God, which they always hear.
14. Let there be lights. ^F65 Moses passes onwards to the fourth day, on which the stars were made. God had before created the light, but he now institutes a new order in nature, that the sun should be the dispenser of diurnal light, and the moon and stars should shine by night. And He assigns them this office, to teach us that all creatures are subject to his will, and execute what he enjoins upon them. For Moses relates nothing else than that God ordained certain instruments to diffuse through the earth, by reciprocal changes, that light which had been previously created. The only difference is this, that the light was before dispersed, but now proceeds from lucid bodies; which in serving this purpose, obey the command of God.
To divide the day from the night. He means the artificial day, which begins at the rising of the sun and ends at its setting. For the natural day (which he mentions above) includes in itself the night. Hence infer, that the interchange of days and nights shall be continual: because the word of God, who determined that the days should be distinct from the nights, directs the course of the sun to this end.
Let them be for signs. It must be remembered, that Moses does not speak with philosophical acuteness on occult mysteries, but relates those things which are everywhere observed, even by the uncultivated, and which are in common use. A twofold advantage is chiefly perceived from the course of the sun and moon; the one is natural, the other applies to civil institutions. ^F66 Under the term nature, I also comprise agriculture. For although sowing and reaping require human art and industry; this, nevertheless, is natural, that the sun, by its nearer approach, warms our earth, that he introduces the vernal season, that he is the cause of summer and autumn. But that, for the sake of assisting their memory, men number among themselves years and months; that of these, they form lustra and olympiads; that they keep stated days; this I say, is peculiar to civil polity. Of each of these mention is here made. I must, however, in a few words, state the reason why Moses calls them signs; because certain inquisitive persons abuse this passages to give color to their frivolous predictions: I call those men Chaldeans and fanatics, who divine everything from the aspects of the stars. ^F67 Because Moses declares that the sun and moon were appointed for signs, they think themselves entitled to elicit from them anything they please. But confutation is easy: for they are called signs of certain things, not signs to denote whatever is according to our fancy. What indeed does Moses assert to be signified by them, except things belonging to the order of nature? For the same God who here ordains signs testifies by Isaiah that he 'will dissipate the signs of the diviners,' (^<234425>Isaiah 44:25;) and forbids us to be 'dismayed at the signs of heaven,' (^<241002>Jeremiah 10:2.) But since it is manifest that Moses does not depart from the ordinary custom of men, I desist from a longer discussion. The word µyd[wm (moadim,) which they translate 'certain times', is variously understood among the Hebrews: for it signifies both time and place, and also assemblies of persons. The Rabbis commonly explain the passage as referring to their festivals. But I extend it further to mean, in the first place, the opportunities of time, which in French are called saisons, (seasons;) and then all fairs and forensic assemblies. ^F68 Finally, Moses commemorates the unbounded goodness of God in causing the sun and moon not only to enlighten us, but to afford us various other advantages for the daily use of life. It remains that we, purely enjoying the multiplied bounties of God, should learn not to profane such excellent gifts by our preposterous abuse of them. In the meantime, let us admire this wonderful Artificer, who has so beautifully arranged all things above and beneath, that they may respond to each other in most harmonious concert.
15. Let them be for lights. It is well again to repeat what I have said before, that it is not here philosophically discussed, how great the sun is in the heaven, and how great, or how little, is the moon; but how much light comes to us from them. ^F69 For Moses here addresses himself to our senses, that the knowledge of the gifts of God which we enjoy may not glide away. Therefore, in order to apprehend the meaning of Moses, it is to no purpose to soar above the heavens; let us only open our eyes to behold this light which God enkindles for us in the earth. By this method (as I have before observed) the dishonesty of those men is sufficiently rebuked, who censure Moses for not speaking with greater exactness. For as it became a theologian, he had respect to us rather than to the stars. Nor, in truth, was he ignorant of the fact, that the moon had not sufficient brightness to enlighten the earth, unless it borrowed from the sun; but he deemed it enough to declare what we all may plainly perceive, that the moon is a dispenser of light to us. That it is, as the astronomers assert, an opaque body, I allow to be true, while I deny it to be a dark body. For, first, since it is placed above the element of fire, it must of necessity be a fiery body. Hence it follows, that it is also luminous; but seeing that it has not light sufficient to penetrate to us, it borrows what is wanting from the sun. He calls it a lesser light by comparison; because the portion of light which it emits to us is small compared with the infinite splendor of the sun. ^F70
16. The greater light. I have said, that Moses does not here subtilely descant, as a philosopher, on the secrets of nature, as may be seen in these words. First, he assigns a place in the expanse of heaven to the planets and stars; but astronomers make a distinction of spheres, and, at the same time, teach that the fixed stars have their proper place in the firmament. Moses makes two great luminaries; but astronomers prove, by conclusive reasons that the star of Saturn, which on account of its great distance, appears the least of all, is greater than the moon. Here lies the difference; Moses wrote in a popular style things which without instruction, all ordinary persons, endued with common sense, are able to understand; but astronomers investigate with great labor whatever the sagacity of the human mind can comprehend. Nevertheless, this study is not to be reprobated, nor this science to be condemned, because some frantic persons are wont boldly to reject whatever is unknown to them. For astronomy is not only pleasant, but also very useful to be known: it cannot be denied that this art unfolds the admirable wisdom of God. Wherefore, as ingenious men are to be honored who have expended useful labor on this subject, so they who have leisure and capacity ought not to neglect this kind of exercise. Nor did Moses truly wish to withdraw us from this pursuit in omitting such things as are peculiar to the art; but because he was ordained a teacher as well of the unlearned and rude as of the learned, he could not otherwise fulfill his office than by descending to this grosser method of instruction. Had he spoken of things generally unknown, the uneducated might have pleaded in excuse that such subjects were beyond their capacity. Lastly since the Spirit of God here opens a common school for all, it is not surprising that he should chiefly choose those subjects which would be intelligible to all. If the astronomer inquires respecting the actual dimensions of the stars, he will find the moon to be less than Saturn; but this is something abstruse, for to the sight it appears differently. Moses, therefore, rather adapts his discourse to common usage. For since the Lord stretches forth, as it were, his hand to us in causing us to enjoy the brightness of the sun and moon, how great would be our ingratitude were we to close our eyes against our own experience? There is therefore no reason why janglers should deride the unskilfulness of Moses in making the moon the second luminary; for he does not call us up into heaven, he only proposes things which lie open before our eyes. Let the astronomers possess their more exalted knowledge; but, in the meantime, they who perceive by the moon the splendor of night, are convicted by its use of perverse ingratitude unless they acknowledge the beneficence of God.
To rule. ^F71 He does not ascribe such dominion to the sun and moon as shall, in the least degree, diminish the power of God; but because the sun, in half the circuit of heaven, governs the day, and the moon the night, by turns; he therefore assigns to them a kind of government. Yet let us remember, that it is such a government as implies that the sun is still a servant, and the moon a handmaid. In the meantime, we dismiss the reverie of Plato who ascribes reason and intelligence to the stars. Let us be content with this simple exposition, that God governs the days and nights by the ministry of the sun and moon, because he has them as his charioteers to convey light suited to the season.
20. Let the waters bring forth... the moving creature. ^F72 On the fifth day the birds and fishes are created. The blessing of God is added, that they may of themselves produce offspring. Here is a different kind of propagation from that in herbs and trees: for there the power of fructifying is in the plants, and that of germinating is in the seed; but here generation takes place. It seems, however, but little consonant with reason, that he declares birds to have proceeded from the waters; and, therefore this is seized upon by captious men as an occasion of calumny. But although there should appear no other reason but that it so pleased God, would it not be becoming in us to acquiesce in his judgment? Why should it not be lawful for him, who created the world out of nothing, to bring forth the birds out of water? And what greater absurdity, I pray, has the origin of birds from the water, than that of the light from darkness? Therefore, let those who so arrogantly assail their Creator, look for the Judge who shall reduce them to nothing. Nevertheless if we must use physical reasoning in the contest, we know that the water has greater affinity with the air than the earth has. But Moses ought rather to be listened to as our teacher, who would transport us with admiration of God through the consideration of his works. ^F73 And, truly, the Lord, although he is the Author of nature, yet by no means has followed nature as his guide in the creation of the world, but has rather chosen to put forth such demonstrations of his power as should constrain us to wonder.
21. And God created. A question here arises out of the word created. For we have before contended, that because the world was created, it was made out of nothing; but now Moses says that things formed from other matter were created. They who truly and properly assert that the fishes were created because the waters were in no way sufficient or suitable for their production, only resort to a subterfuge: for, in the meantime, the fact would remain that the material of which they were made existed before; which, in strict propriety, the word created does not admit. I therefore do not restrict the creation here spoken of to the work of the fifth day, but rather suppose it to refer to that shapeless and confused mass, which was as the fountain of the whole world. ^F74 God then, it is said, created whales (balaenas) and other fishes, not that the beginning of their creation is to be reckoned from the moment in which they receive their form; but because they are comprehended in the universal matter which was made out of nothing. So that, with respect to species, form only was then added to them; but creation is nevertheless a term truly used respecting both the whole and the parts. The word commonly rendered whales (cetos vel cete) might in my judgment be not improperly translated thynnus or tunny fish, as corresponding with the Hebrew word thaninim. ^F75
When he says that "the waters brought forth," ^F76 he proceeds to commend the efficacy of the word, which the waters hear so promptly, that, though lifeless in themselves, they suddenly teem with a living offspring, yet the language of Moses expresses more; namely, that fishes innumerable are daily produced from the waters, because that word of God, by which he once commanded it, is continually in force.
22. And God blessed them. What is the force of this benediction he soon declares. For God does not, after the manner of men, pray that we may be blessed; but, by the bare intimation of his purpose, effects what men seek by earnest entreaty. He therefore blesses his creatures when he commands them to increase and grow; that is, he infuses into them fecundity by his word. But it seems futile for God to address fishes and reptiles. I answer, this mode of speaking was no other than that which might be easily understood. For the experiment itself teaches, that the force of the word which was addressed to the fishes was not transient, but rather, being infused into their nature, has taken root, and constantly bears fruit.
24. Let the earth bring forth. He descends to the sixth day, on which the animals were created, and then man. 'Let the earth,' he says, 'bring forth living creatures.' But whence has a dead element life? Therefore, there is in this respect a miracle as great as if God had begun to create out of nothing those things which he commanded to proceed from the earth. And he does not take his material from the earth, because he needed it, but that he might the better combine the separate parts of the world with the universe itself. Yet it may be inquired, why He does not here also add his benediction? I answer, that what Moses before expressed on a similar occasion is here also to be understood, although he does not repeat it word for word. I say, moreover, it is sufficient for the purpose of signifying the same thing, ^F77 that Moses declares animals were created 'according to their species:' for this distribution carried with it something stable. It may even hence be inferred, that the offspring of animals was included. For to what purpose do distinct species exist, unless that individuals, by their several kinds, may be multiplied? ^F78
Cattle. ^F79 Some of the Hebrews thus distinguish between "cattle" and "beasts of the earth," that the cattle feed on herbage, but that the beasts of the earth are they which eat flesh. But the Lord, a little while after, assigns herbs to both as their common food; and it may be observed, that in several parts of Scripture these two words are used indiscriminately. Indeed, I do not doubt that Moses, after he had named Behemoth, (cattle,) added the other, for the sake of fuller explanation. By 'reptiles,' ^F80 in this place, understand those which are of an earthly nature.
26. Let us make man. ^F81 Although the tense here used is the future, all must acknowledge that this is the language of one apparently deliberating. Hitherto God has been introduced simply as commanding; now, when he approaches the most excellent of all his works, he enters into consultation. God certainly might here command by his bare word what he wished to be done: but he chose to give this tribute to the excellency of man, that he would, in a manner, enter into consultation concerning his creation. This is the highest honor with which he has dignified us; to a due regard for which, Moses, by this mode of speaking would excite our minds. For God is not now first beginning to consider what form he will give to man, and with what endowments it would be fitting to adorn him, nor is he pausing as over a work of difficulty: but, just as we have before observed, that the creation of the world was distributed over six days, for our sake, to the end that our minds might the more easily be retained in the meditation of God's works: so now, for the purpose of commending to our attention the dignity of our nature, he, in taking counsel concerning the creation of man, testifies that he is about to undertake something great and wonderful. Truly there are many things in this corrupted nature which may induce contempt; but if you rightly weigh all circumstances, man is, among other creatures a certain preeminent specimen of Divine wisdom, justice, and goodness, so that he is deservedly called by the ancients mikri>kosmov, "a world in miniature." But since the Lord needs no other counsellor, there can be no doubt that he consulted with himself. The Jews make themselves altogether ridiculous, in pretending that God held communication with the earth or with angels. ^F82 The earth, forsooth, was a most excellent adviser! And to ascribe the least portion of a work so exquisite to angels, is a sacrilege to be held in abhorrence. Where, indeed, will they find that we were created after the image of the earth, or of angels? Does not Moses directly exclude all creatures in express terms, when he declares that Adam was created after the image of God? Others who deem themselves more acute, but are doubly infatuated, say that God spoke of himself in the plural number, according to the custom of princes. As if, in truth, that barbarous style of speaking, which has grown into use within a few past centuries, had, even then, prevailed in the world. But it is well that their canine wickedness has been joined with a stupidity so great, that they betray their folly to children. Christians, therefore, properly contend, from this testimony, that there exists a plurality of Persons in the Godhead. God summons no foreign counsellor; hence we infer that he finds within himself something distinct; as, in truth, his eternal wisdom and power reside within him. ^F83
In our image, etc. Interpreters do not agree concerning the meaning of these words. The greater part, and nearly all, conceive that the word image is to be distinguished from likeness. And the common distinction is, that image exists in the substance, likeness in the accidents of anything. They who would define the subject briefly, say that in the image are contained those endowments which God has conferred on human nature at large, while they expound likeness to mean gratuitous gifts. ^F84 But Augustine, beyond all others, speculates with excessive refinement, for the purpose of fabricating a Trinity in man. For in laying hold of the three faculties of the soul enumerated by Aristotle, the intellect, the memory, and the will, he afterwards out of one Trinity derives many. If any reader, having leisure, wishes to enjoy such speculations, let him read the tenth and fourteenth books on the Trinity, also the eleventh book of the "City of God." I acknowledge, indeed, that there is something in man which refers to the Fathers and the Son, and the Spirit: and I have no difficulty in admitting the above distinction of the faculties of the soul: although the simpler division into two parts, which is more used in Scripture, is better adapted to the sound doctrine of piety; but a definition of the image of God ought to rest on a firmer basis