I. V. 14a.And God said, Let there be lights in the firmament of heaven to divide the day from the night.
This is the work of the fourth day in which those all-beautiful creatures, the sun and the moon, together with all the stars, were created by the Word. Nor were they created as to their substances and their bodies only, but as to the blessing of God upon them and through them; that is, as to their powers, effects and influence.
You heard above that on the first day the "light" was created. This light continued to illumine all things instead of the sun, the moon and the stars until the fourth day. And on the fourth day those authors and rulers of the day and the night were themselves created.
Hence there has here arisen a question with reference to this first "light;" whether after the sun and the moon were created it disappeared altogether or remained, embodied in the sun. And on this point a great diversity of sentiments and opinions has existed. My simple belief is that the nature of all these works of God is the same. As on the first day the rude unformed heaven and earth were created and afterward completely formed and perfected, as the originally imperfect heaven was afterward stretched out and adorned with light, and as the earth was first called forth from the waters and then clothed with trees and herbs, so the first formed light of the first day, which was then only begun, as it were, and imperfect, was afterwards perfected and completed by the addition of those new creatures, the sun, the moon and the stars. Others say that this original "light" still remains, but is obscured by the brightness of the sun. Both opinions may be true. For it may be that the original light still remains and was as it were the seed-light of the sun and the moon.
Moses however makes a difference here, calling the sun and the moon the "greater lights." What philosophers say therefore concerning the magnitude of these bodies has properly nothing to do with the text before us. What we have here to do is to observe that the Scriptures do not speak of these bodies with reference to the magnitude of the bodies themselves but with reference to the magnitude of their light! For if you would compare the sun with the stars and collect all the stars into one body, you would have a body perhaps greater than the sun, but that whole body of stars together would not form a light equal to the light of the sun. On the contrary if you could divide the sun into minute particles, the most minute particles would surpass in brightness the brightest star. For all these bodies were created with an essential difference as Paul affirms. "There is one glory of the sun, and another glory of the moon, and another glory of the stars," etc., 1 Cor. 15:41. And this difference does not consist in the nature or magnitude of their bodies, but in the nature and essentiality of their creation itself; so that in this the work of God's creation is more wonderful. Hence marvellous beyond expression or thought is the fact that the rays of the sun should be dispersed through such length and breadth, with such wonderful properties of nourishment and heat to all bodies under their influence; and that, too, while the sun itself revolves with such amazing velocity.
Astronomers say also that the stars are lighted as it were by the sun so that they shine. Likewise they say that the moon borrows its light from the sun. And this is beautifully proved in an eclipse of the moon, when the earth comes between the sun and moon and the light of the sun is not transmitted to the moon. I do not deny nor reject this, but I do hold however that it is of divine power that this efficacy is added to the sun to light and illumine even the distant moon and stars with its own light; and likewise that the moon and stars are so created that they have the capacity to receive the light that is projected from the sun so far away.
Augustine sets forth two opinions about the moon in the beginning of the 12th Psalm, and in his discussions he forces an allegory upon the church, while he himself defines nothing. But I leave this; for from astronomers as from master artists we most readily learn what points are possible to be disputed in this science. I am satisfied that in these bodies so glorious and useful for our life we discern the goodness and power of God, who created such things by his Word and conserved them to the present day for our use. These are matters belonging to our calling or profession; that is, they are theological themes, and they have the efficacy to comfort and strengthen our hearts.
What is further discussed concerning the nature and attributes of these creatures, although for the most part approaching the truth and studied with profit, yet I see that the reason is by far too weak to understand these things perfectly. Therefore the greatest men of genius and learning, overwhelmed by the worthiness of these creatures, could not conclude otherwise than that they are eternal, and, as it were, gods.
Since, therefore, philosophers define a star to be a denser point within its own orbit, we come much nearer the truth when we define it to be light created by God through his Word. And it is indeed more likely that the stars are bodies round like the sun, little globes fixed to the firmament, so that each gives light by night, according to its gift and its creative functions.
V. 14b.And let them be for signs and for seasons, and for days and years.
When Moses adds above, "And let them divide the day from the night," he intimates that difference between the natural and the artificial day, so universally made by astronomers. For he had before said, "And there was evening and there was morning one day;" "were the second day," etc., where he is speaking of the natural day which consists of 24 hours, during which the first great movable body, the sun, performs his revolution from east to west. But here, when the sacred historian says, "And let them divide the day from the night" he is speaking of the artificial day, the space of time during which the sun is above the horizon.
II. These therefore are the primary offices of the sun and the moon: to be the rulers and directors of the night and the day; whereas the stars perform not these offices nor are so appointed of God. But the sun, when he rises, brings in the day without the rising or aid of the other stars. So the moon, even independently of the stars, is the ruler of the night and makes the night; for she is created by God for that very office. As to these changes of the day and the night, they are ordained for the refreshment of our bodies by sleep and rest. The sun shows his brighter light for man's work. The moon has her paler light as more adapted for repose than for work.
But what is the meaning of Moses when he says, "And let them be for signs," etc.? Lyra explains it as signifying signs of rains and storms, etc. This in an interpretation which I would not strongly oppose; though I have great doubts whether these "Lights in the firmament of heaven" do, or can, pre-signify rains, tempests, etc., with any certainty, as the poet Virgil and others represent in their writings. The gospel does indeed make a "reddened" evening a sign of "fair weather," and on the contrary a "lowering" morning a sign of "foul weather," Math. 16:2-3. With respect therefore to the common saying that the rising of the constellation of the Pleiades indicates rain and other proverbs of a similar description, I will not with great concern tear them to pieces, nor will I at once admit and confirm them, because I cannot see that they are all uniformly sure and certain.
I hold the simplest meaning of the text is that he does not speak of such inferior signs, but greater signs, such as eclipses and collisions of heavenly bodies, so that a sign is a wonder, a prophecy or miracle, by which he reveals his wrath or the misfortune of the world. If any think this explanation is too coarse, let us remember that Moses wrote for a rude people.
Here belong meteors and the rare phenomena which take place in the air, when stars are seen to fall, when halos surround the sun and moon, when the rainbow appears and similar things happen in the sky. For Moses calls the heaven the whole aqueous mass in which the stars and planets move, also the highest sphere. We speak of spheres and circles to make the explanation plainer. For the Scriptures know nothing of these and say that the moon with the sun and stars are not each in its sphere, but in the firmament of heaven, below and above are the waters. That they are signs of future events, experience teaches concerning planet collisions and meteors.
The expression "For seasons" claims particular attention. The term in the Hebrew isLEMOEDIM; andMOEDsignifies "a stated, fixed, certain time." Hence it is a term commonly used in the Scriptures to signify "a tabernacle of covenant;" because there certain feasts were accustomed to be held in a certain place and time according to certain rites. Therefore it is that Moses describes the sun and the moon as being created "For seasons;" not only because the seasons are ruled and evidently changed by the course of the sun; for we see that most inferior bodies are changed by the access and recess of the sun; and the quality of the air according to which our own bodies are also changed is of one kind in the winter, of another in the summer, of another in the autumn and of another in the spring; but because we observe other differences and distinctions of times and seasons in civil life, all which are derived from the motions and revolutions of these heavenly bodies. Hence at a certain time of the year men make their contracts for building houses, hire their servants and their services, and collect taxes, debts and rents, etc. All these are services rendered us and blessings bestowed upon us by the sun and the moon, that we may by their laws and revolutions divide the times and seasons for the various labors of man and enjoy many other blessings which they confer. It is by them that we divide and number our weeks, months, quarters, etc., etc.
The next expression, "For days," refers to the natural day, during which the sun performs his revolution round the earth. Our being enabled therefore to number days and also years, are blessings of the creation and are thus ordained of God. Wherefore philosophers define time to be "an enumeration of motions," which numbering could have no existence if the heavenly bodies did not move by a sure and fixed law. If they all stood fixed in a certain place without motion, numbering could have neither commencement nor regulation. And where there is no numbering of days, months, years, etc., there is no time. Hence a man in a sound sleep, being destitute of all sense of number and of all faculty of enumeration, knows not how long he sleeps.
In a like manner, though we can in a measure recollect our infancy, yet we are not conscious of the fact of having sucked the breasts of our mothers; and yet we then had natural life. The reason is that we were deficient in the sense of number and the power of annumeration. For this same reason beasts know nothing of time; just as infants have no such knowledge. The sense and faculty of number therefore prove man to be a peculiar and superior creature of God on which account we find Augustine declaring the faculty of annumeration to be an especial gift of our nature, and proving from this very gift the immortality of the soul; because man alone can calculate and understand time.
With reference to the future life, some here inquire whether the offices of these heavenly bodies are designed of God to cease. But the life to come will be without time. For the godly will enjoy an eternal day and the ungodly will have an endless night and eternal darkness.
The sun therefore makes the day, not only by his light and brightness, but by his motion, which he makes from east to west until he rises again at the end of 24 hours and thus makes another day. Wherefore astronomers make three great benefits to proceed from the sun: his motion, his light and his influence.
Concerning his influence however I shall enter upon no subtle inquiry. It is enough for me to know that these heavenly bodies were created for our use; that they may be unto us "For signs of wrath or of grace and for seasons," that we might observe certain distinctions of time, etc. These things, because they are taught us in the Holy Scriptures are sure. All things else, such as the doctrines and predictions of astrologers, are not thus certain.
One is wont to inquire here concerning the astrological predictions which some confirm and prove from this text. If they are not defended perseveringly and pertinaciously, I will not combat them strongly. For one ought to concede to the ingenious and learned brains their playground. Therefore when one reads of the misuse and unbelief of their superstitions, I would not be greatly offended if one exercise himself in these predictions for the sake of pleasure.
As to that which pertains to the practice of astrology I could never he persuaded to count astrology among the sciences, for the reasons that it has no clear demonstration or visible proof. That they cite experiences does not influence me. For all astrological experiences are merely particular. For those, skilled in the practice only, have observed and committed to writing the things that have not failed; the other experiences, however, in which they failed or were not followed by the results they predicted would certainly follow were not committed to writing nor remembered. But just as Aristotle says that one swallow alone does not make summer, so I think one cannot form a true and complete science from such single and particular observations. For just as it is said of hunters, they may hunt every day, but they do not find game every day. The same may be said of astrologers and their predictions, because they fail very often.
But now since they indeed contain some truth, what folly it is at the same time that one should be so anxious about the future. For grant that it is possible to know the future through the predictions of astrologers, were it not in many respects far better, if they are evil, to be entirely ignorant of them than to know them, as Cicero contends? Instead it is much better to stand in the fear of God always and to pray than to be tormented and tortured by the fear of future events. But more of this at another time.
Wherefore my judgment is that astrological predictions cannot safely and satisfactorily be founded upon this passage of Scripture; for they are, as I have said, signs observed and collected by reason. But the next and proper meaning, if we understand Moses concerning the signs, which God knows and shows, is to the end that men in general may be admonished and terrified by them. Let these observations on the fourth day suffice.
Now here begins to open upon us and to present itself to our meditation that great subject, the immortality of the soul. For no creature besides man can understand the motion of the heaven or estimate the celestial bodies and their revolutions. The pig, the cow, the dog cannot measure the water they drink. But man can measure even the heaven and form his calculations of all the heavenly bodies.
Wherefore a spark of eternal life glitters forth here from the fact that man is naturally exercised in this knowledge of all nature. For this anxious inquiry indicates that men were not created with the design that they should live forever in this small weak portion of God's universe; but that they should occupy the heaven, which in this life they so admire and in the study and contemplation of which they are continually engaged.
If heaven were not the destination of man what aim or need was there for his being endowed with this wide capacity for rich knowledge and thought. Indeed the stature and form of the body of man also argues that he was designed for heavenly things, even though his origin was so very mean and humble. For God made the first man from the common earth. After this the human race began to be propagated from the seed of the male and female, in which the embryo is formed in the womb in all its particular members, and there it grows until by its birth it is ushered forth into the light of heaven. From this birth comes the life of sensation, the life of motion and the life of operation.
When at length the body has grown and the man has a sound reason and soul in a sound body, then first shines forth in all its brightness that life of intelligence found in no other earthly creature. By this faculty, leaning on the aid of the mathematical sciences, which no one can deny were indicated and taught from above, man mounts in his mind from earth to heaven, and leaving behind him the things below concerns himself about and inquires into heavenly things. Hogs do not do this, nor cows nor any other beasts of the earth, it is the employment of man alone. Man therefore is a being created of God with the design that at an appointed time he should leave the earth, dwell in heavenly mansions and live a life eternal. These great principles of man's creation form the reasons why he is able not only to speak and to judge, which are things pertaining to language and argument, but is capable also of acquiring any science whatever.
From this fourth day therefore begins to be manifested the peculiar glory of our race. Because God here forms his mind and purpose to create such a being as should be capable of understanding the motions of those heavenly bodies, which are created on this fourth day; and a being who should delight himself in their knowledge, as peculiarly and exclusively adapted to his nature. All these things therefore ought to call forth our thanksgiving and praise; while we reflect that we are the citizens of that heavenly country which we now behold, understand and wonder at, yet understand only as strangers and exiles, but which after this life we shall behold nearer and understand perfectly.
Hitherto therefore we have heard the divine historian speak of those creatures only, which are endowed with neither life nor sense; although some philosophers have spoken of the stars and the greater heavenly bodes, as if they were animate and rational. This I think has arisen from the motion of these bodies, which is rational and so certain that there is nothing like it in any other creatures. Hence some philosophers have affirmed that the heavenly creatures were composed of body and intellect, though their bodies were not material. Plato reasons thus in his "Timoeus."
All such opinions however are to be utterly exploded and our whole intellect is to be subjected to the Word of God and to what is there written. The Holy Scriptures plainly teach that God made all these things, that he might by them prepare for the man, whom he was about to create, a home and a hospitable reception; and that all these things are governed and preserved by the power of the same Word, by which they were originally created. Wherefore all things being at length prepared pertaining to the furniture of his home, the Scriptures next show us the manner in which man was "formed" and introduced into his possession to the end that we might be taught that the providence of God over us and for us is greater than all our own care and concern for ourselves can possibly be. These things are plainly taught us in the Scriptures. All other things not supported by the authority of the Scriptures are to be repudiated and rejected.
I have therefore thought it especially becoming and necessary to repeat here that admonition which I have frequently given, that we ought constantly to acquaint and familiarize ourselves with the phraseology of the Holy Spirit. For no one can successfully study any of the human arts unless he first correctly understands the idiom of the language in which its principles are described. For lawyers have their peculiar terms, unknown to the physician and the philosopher. In like manner, the latter have each a phraseology peculiar to themselves with which the professors of other arts have little or no acquaintance. Now one art ought not to perplex another. But every art ought to maintain its own course in its own way and to adopt its own peculiar terms.
Accordingly we find the Holy Spirit, to use a language and a phraseology peculiar to his own divine self, declaring that God created all things by his Word or by speaking them into being; "He spake and it was done"; that he wrought all things by his Word; and that all the works of God are certain words of God, certain things created by the uncreated word. As therefore the philosopher uses his own terms, so the Holy Ghost uses his. Hence when the astronomer speaks of his spheres, his cycles and his epicycles, he does so rightly, for it is lawful for him in the profession of his art to use such terms as may enable him the better to instruct his disciples. On the other hand the Holy Ghost will know nothing of such terms in the sacred Scriptures. Hence those Scriptures call the whole of that part of the creation which is above us, "The heaven," nor ought that term to be disapproved by the astronomer; for the astronomer and the Scripture both adopt, as I have said, terms peculiar to themselves.
It is in this manner that we are to understand the term "seasons" in the sacred text before us. For the term "season" with the philosopher and with the Hebrew has not the same signification. With the Jews the term "season" signifies, theologically, an appointed feast or festival; and also the intervals of days, which concur and conjoin to form the year, wherefore this term is everywhere rendered by the word "feast" or "festival" or "festivity"; except where it is used to signify a "tabernacle" or "tent."
I deemed it best to offer these admonitions concerning language and phraseology before we advance further, and I hope they will not be found useless or out of place, as showing the importance that every art should confine itself to its own language and terms; that no one art should condemn or deride another, but that each should rather aid the other and render mutual services. And this indeed the professors of all arts do, in order that the unity of the whole state may be preserved; which, as Aristotle says, "cannot be constituted of a physician and a physician; but must be formed of a physician and a husbandman."
I. V. 20.And God said, Let the waters swarm with swarms of living creatures, and let birds fly above the earth,etc., etc.
We see Moses retains invariably the same sacred phraseology, "And God said," etc. Hitherto he has been speaking of the superior creatures; the heaven with all its host of planets and stars, which God created out of water by the Word, and gave light unto it, just as we now see the air around us lucid, with a natural illumination.
Moses now proceeds to speak of new creatures also produced out of the waters; namely, of birds and fishes. He connects these two creatures in his narrative on account of their similarity of nature. For as the fish swims in the water, so does the bird swim as it were in the air. Though their flesh differs, yet they have the same origin. For the sacred text is here quite plain, that the birds when created out of the waters immediately flew into the air where they now live. Moses here retains moreover his uniform term in calling the whole region above us, "heaven."
And first it is worthy of admiration that, although the fishes and the birds were both created out of the same matter, the waters, yet as the bird cannot live in the water, neither can the fish exist, if brought into the air. Physicians rightly argue, when they affirm that the flesh of birds is more wholesome than that of fishes, even though the nature of birds is also aqueous; because they live in a more rarified element; for air is a purer element than water; the latter, in which the fish are generated and live, being constituted of the dregs as it were of the former. Philosophers however do not believe this identity of the nature of birds and of fishes. But the faith of the sacred Scriptures which is far above philosophy and far more certain, assures us that the nature of the fish and of the bird had the same origin.
Here again is a further proof of the divine authority and majesty of this book, in that it sets before us under such various forms that power of God by which he created all things, beyond the conception of all reason and understanding. Who for instance could ever have thought, that out of water a nature could be produced, which should by no means endure water? But the Word of God speaks, and in a moment out of water are created birds. If therefore the Word of God but sound, all things are immediately possible; and out of the same water shall be formed either fishes or birds. Every bird therefore and every fish is nothing more or less than a word of divine grammar or language; by which grammar all things, otherwise impossible, immediately become possible and easy; by which also things contrary and conflicting become similar and harmonious; and vice versa.
But these divine things are thus written and ought to be diligently observed, studied and known by us, that we might learn to admire and adore the power of the Divine Majesty; and that we might edify and strengthen our faith from all these marvellous creation works of God! For if one could raise the dead it would be nothing in comparison to this wonderful work; that a bird was created in a moment out of water! But the reason we do not day by day and continually wonder at these things, is because by our having seen them always before us, they have lost their wonder in our eyes. If however one does but believe these things, he is compelled at once to wonder at them. And that wonder gradually confirms his faith. For if God can form a mass of water, call forth and create the heaven and its stars, each one of which equals or exceeds the earth itself in magnitude; if God can, from a small drop of water, create the sun and the moon, can he not defend my poor body against all enemies and against Satan himself? Can he not after that poor body is laid in the tomb raise it again to another and a new life? Wherefore we are to learn from this book of Genesis the power of God; that we may accustom ourselves to doubt nothing that God promises in his Word! For, in this glorious and marvellous creation work is laid a confirmation of our faith in all the promises of God; that there is nothing so difficult, nothing so impossible, which God cannot do and perfect by his Word. For all this is here proved by God's creation of the heaven, earth, sea and all that is in them.
But we must here touch upon that which has arrested the attention of the holy fathers, and especially of Augustine; that Moses in this sacred narrative uses these three expressions in reference to God, "God said;" "God made;" and "God saw;" as if God designed by these three expressions, used by His servant Moses, to set forth the three persons of the divine majesty! Thus by the expression "said" is signified the Father. The Father begat the Word from all eternity; and by this same Word he made in time this world. And these holy fathers applied the expression, "God made" to the person of the Son; for the Son has in himself the "express image" of the person of the Father; not only of his majesty, but of his power by which he created all things. Hence the Son gives to all things their existence. And as by the Father things are spoken into being, so are they also by the Son or the Word of the Father, by whom "all things subsist." And to these two persons is also added a third; the person of the Holy Spirit, who "sees" and approves all things which are created.
These three expressions therefore, "said," "made," "saw," are spoken by Moses in a beautiful and appropriate manner as attributive of the three divine persons; that we might by these three expressions the more distinctly understand that great article of faith, the Holy Trinity. For the sole reason these props of our faith were religiously sought by the holy fathers was, that the profound subject, the doctrine of the Holy Trinity, so incomprehensible in itself, might in some measure receive aid to its comprehension. Wherefore I by no means condemn these pious attempts, because they are perfectly in harmony with the analogy of faith and most useful also for the instruction and confirmation of faith.
In this manner Hilary also distinguishes other attributes. "Eternity is in the Father; form, in the image; and use, in the gift." He says that the Holy Spirit is the gift for use, because he gives the use of all things; in that he governs and preserves all things that they perish not. The same fathers hold and affirm also, "The Father is the mind; the Son the understanding; the Holy Ghost the will." Not that the Father is without understanding or the Son without will. But these are attributes; that is terms or expressions, which are not applicable to three divine persons collectively, but to the one or the other divine person, separately or differently. Not, as we have said, that the Father is without wisdom, etc. But we thus portray and present these divine things to our minds that we may better hold and explain the article of faith on the Holy Trinity.
When therefore the sacred text says "And God saw that it was good," the divine expression implies God's intended preservation also of the thing which he had in each case just created. For the creature itself, thus newly created, could not stand unless the Holy Spirit should love it, and unless this complacency of God in his own work should preserve that work. For God did not thus create these things, designing to forsake them when created, but he approves them and loves them still. The great Creator by his divine agency still simultaneously stirs, moves and preserves, after his own God-like method all things which he hath made. I deemed it right thus briefly to touch upon these sacred matters; for the godly thoughts of those, who have preceded us in this holy study and whose course we are ourselves pursuing, are well worthy our knowledge.
The expression in the above text, which Jerome renders "the creeping creature that hath life," is in the original HebrewNEPHESCH, and signifies a "soul" or "life" or "something living." Moses calls fishes by this name. With reference to birds, it is well known that they areAMPHIBIOUS; that is they live either on land or in the air.
II. V. 21a.And God created the great sea-monsters (whales).
An inquiry may naturally here be made, why Moses mentions by name, "whales" only. But it is so, that the Scriptures in general make mention only of the greater fishes. The mention of "leviathan" and of "dragons" in the Book of Job, and in other places of the Scriptures is well known. It is certain however that all the large sea-monsters are called by the name, "whales;" some of which have wings as the dolphin, the king of fishes. Not however because it exceeds all other fishes in size. For the eagle, the king of birds, does not surpass all birds, nor is the lion, the king, larger than all other beasts.
I believe however the reason of this is that we might know that these huge bodies are really the glorious works of God, and that we might not through any terror at such awe-striking bulks, imagine that these stupendous animals were not works of God, but unreal monsters. These great facts of creation being thus established in our minds, it is easy to conclude, that as these enormous bodies were created by God, the lesser fishes, such as herrings, sprats, minnows, etc., were created also by him. Let him who would contemplate this more deeply read Job, Chap. 41. He will there plainly see in what lofty language the Holy Spirit, by means of the poet-author of that book, lauds that marvellous monster "leviathan," whose strength and confidence is such that he contemns even the force of arrows. Such descriptions open our eyes and encourage our faith to believe the more easily and firmly that God is able to preserve us also, who are so indescribably less in magnitude and strength.
A question here also raised concerning mice and doormice; whence and how they originate and are generated. For we find by experience that not even ships, which are perpetually swimming on the ocean, are free from mice, and no house can be thoroughly cleared of mice but that they will still be generated. The same inquiry may be instituted concerning flies. And also whither birds go in the time of autumn.
If you ask Aristotle concerning mice, his argument is that some animals arehomoigena, "generated from a like kind," and others,heterogena, "generated from a different kind," and that mice are "heterogena," because mice, he says, are not generated from mice only, but from putrid matter; the putridity of which is consumed and gradually becomes a mouse.
If you ask by what power this generation is effected, Aristotle answers that the putrid humidity of this matter is cherished, generatively, by the heat of the sun; and that by this process a living animal is produced; just as we see the bluebottle fly generated from horse-manure. But this reasoning is far from satisfying me, for the sun warms all things, but generates nothing, unless God speak it into being by his divine power. Even supposing therefore that the mouse were generated from putrid matter, yet the mouse would be a creature of divine power.
The mouse is therefore a creature of the divine Word and power; and it is, as I believe of an aqueous nature. Were it not a creature of the divine Word and power, it would have no natural form nor would its species be preserved. Whereas it has a form the most beautiful, in its kind; legs of such exquisite symmetry, hair so smooth, as to make it evident that it was created for a certain order of creatures by the Word of God. In the mouse therefore we admire also the creature and the workmanship of God. And the same may as certainly be said of flies.
Concerning the disappearing of birds I have no certain knowledge. For it is not very likely that they retire into regions farther south. Indeed the miracle concerning swallows is known by experience, that they lie as dead in the waters during the winter, and revive at the approach of summer; which fact is indeed a great similitude and proof of our resurrection. For these are operations of the divine Majesty truly wonderful. Hence we see them, but we understand them not. And my belief is that although a single swallow may appear unseasonably, now and then, I doubt however whether it ever can be the case, such swallow is restored from its death-like state by God himself.
Unto the creation work of the fifth day therefore belong all crawling, creeping and flying creatures; and all other creatures which move in any way in the air or the water.
III. V. 21b and 22.And God saw that it was good. And God blessed them.
Why did not God pronounce the Word of blessing upon the above inanimate bodies of his creation also? In those cases he only said, that the bodies which he had created pleased him, but he did not bless them. But when he comes to the generation and propagation of living bodies, then he institutes a new mode of their increase and multiplication. Hence the sun and the stars, as we see, do not generate from themselves bodies like unto themselves. But herbs and trees have this blessing upon them, that they grow and bring forth fruit. Still there is nothing in them like unto this present blessing, pronounced by God upon the living bodies.
Moses therefore by this Word of the divine blessing makes a glorious distinction between the bodies before created, and these living bodies which were created on the fifth day, because here a new method of generation is instituted. For in this case from living bodies are generated separate kinds of offspring which also live. But this certainly is not the case with trees nor herbs; for unless they be sown anew they bear no fruit, nor does a seed grow simply from a seed, but from a plant. But in the present instance a living body is generated from a living body. This latter operation therefore, that animal bodies should increase and be multiplied from bodies of their own kind, is entirely another and a new work of God. Because a pear-tree does not produce a pear-tree but a pear. But in the latter case, that which a bird produces is a bird. That which a fish generates is a fish. Marvellous indeed and numberless is the multiplication of each species and infinite the fecundity, but it is greatest in marine and aquatic animals.
What then is the cause of this wonderful and admirable generation or propagation? The hen lays an egg; she cherishes it until a living body is formed in the egg, which at length the hen hatches. Philosophers allege the cause of all this to be the operation of the sun and the heat of the hen's body. I fully grant all this. But divines speak much nearer the truth, when they affirm that the whole generative process takes place by the effective operation of the Word, here spoken by God, "And God blessed them; and said, be fruitful and multiply." This Word of God's blessing is present in the very body of the hen and of all living creatures; and the heat by which the hen cherishes the egg is essentially and effectively the heat of the Word of God; for without this Word the heat of the sun or of the body would be utterly ineffectual and useless.
Wherefore to this admirable part of his creation work God adds his peculiar blessing in order that these living bodies now created on the fifth day might be fruitful. From these circumstances may be seen what this divine blessing is, namely, multiplication. Now when we bless we can effect nothing. All we can do is to pray. But this prayer is inoperative. We cannot effect the things for which we pray. But the blessing of God carries with it actual fruitfulness and multiplication. It is at once effectual. On the contrary the divine curse is non-multiplication and diminution. And the curse is also at once effectual.
Here again, the phraseology of Moses is to be carefully observed. What Moses calls the blessing of God, philosophers call fecundity; that is, when certain living and sound bodies are produced from other living and sound bodies. Nothing resembles this in trees, for a tree does not generate the like unto itself; it is the seed that produces the like of the tree. This is a great and marvellous miracle, but like all things else in the wonderful works of God, it loses its wonder from our being always accustomed to behold it without reflection or consideration.
Another question here arises concerning worms and various hurtful creeping things; reptiles as toads; and venomous flies and also butterflies. In all these living creatures there is a wonderful fecundity. And it is singular that the more hurtful the creatures the more prolific generally is their generation and the greater their multiplication. But we will leave this question to our subsequent comments on the third chapter of this book. For my belief is that at the time of creation, now under consideration, none of these venomous, hurtful or annoying creatures as yet existed. I believe that they afterwards sprang from the earth, when cursed by God as the punishment of sin, that they might afflict us and compel us to flee unto God in prayer. But more on this subject, as I have just intimated, hereafter.
Thus have we then a sight of the living bodies created on the fifth day. And we have seen that the Word of God, spoken on this day, is still effectual; for fishes are still generated from mere and very water. Hence fish-ponds and lakes still generate fishes. Minnows are generated in fish-ponds, in which there were none before. For I see no likelihood of truth in the trifling arguments of some, who will have it that fishes caught by birds, drop their seed into fish-ponds and lakes, while they are being borne along in the air by their feathered captors; and that such dropped fish-seed afterwards increases and furnishes the ponds. I believe therefore the true and sole cause of all this generation and multiplication of fishes, to be God's commanding Word to the water on the fifth day of his creation work to bring forth fishes. I believe that this divine Word is still effectual; and that it still works all these things!
I. V. 24.And God said, Let the earth bring forth living creatures after their kind,etc.
We have now seen created the heaven with all its hosts, the sun, the moon and the stars. We have seen the sea created, with its fishes and birds. For as the fishes swim in the water so do the birds swim as it were in the air. To the earth also we have seen added its ornaments of herbs, trees and fruits. And now, before man is introduced into this his dwelling place, as it were, beasts of the earth are added; and beasts of labor and burden; and also reptiles. After all these things man himself is also created!
Man however is not created that he might fly with the bird nor that he might swim with the fish. But man has a nature common to all other animals in this respect, that he is designed to live upon the earth. For the use of ships is artificial, in the construction and use of which man attempts to imitate the fishes and the birds. For the ship performs both movements. It flies in the air and swims on the water. We are not however here speaking of things artificial, but of things natural.
The Hebrews here make a distinction of names and appellations. They callBEHAMAH, those animals which we denominate "beasts of burden;" and they distinguish by the same appellation the lesser beasts of the wood; such as stags, goats, hares and whatever animals feed on food common to us, and live on herbs and the fruits of trees. But they term carnivorous beasts, such as wolves, lions and bears, etc.,HAIESO EREZ; which is generally and correctly rendered, "beasts of the earth." But whether this distinction is uniformly observed I know not. It does not appear to me that the observance of it is uniform. One thing however is quite certain, that Moses here intended to comprehend all terrestrial animals, whether they feed on flesh or on herbs. Of all these he affirms that the earth is the mother, which brought them all forth from herself by the Word, as the sea also brought forth all fishes from herself by the same Word.
We have heard above however that God said to the water, "Let the water be moved," etc., in order that by this its motion the sea might be filled with fishes and the air with birds. And we have seen also that afterwards the blessing of generation was first added. But here in the creation of terrestrial animals, another word is used; and God says, "Let the earth bring forth." He does not say, "Let the earth be moved." For the earth is a quiescent body. Therefore in the creation work of the fourth day, God also says, "And let the earth bring forth grass," verse 11. For God wills that the earth should send forth both animals and herbs without any motion.
But whether these animals were formed after the similitude of the formation of man out of the "ground," or whether they burst forth on a sudden, the Scriptures define nothing on the subject; yet as Moses is here celebrating the formation of man as having been wrought by a peculiar design and contrivance of the mind of God; my own opinion is that all the other animals of the earth stood forth created in a moment, as the fishes were made on a sudden in the sea. The reason God did not here, Vs. 24 and 25, add his blessing is quite plain; because it embraces all the creatures mentioned in these verses, when it is afterwards pronounced on man, V. 28. It was sufficient therefore for Moses to say in this place, "And God saw that it was good," V. 25. But let us now approach the last and most glorious work of God: the creation of man!
II. V. 26a.And God said, Let us make man in our image, after our likeness.
Here again Moses adopts a new phraseology. The divine expression is not in this place, "Let the sea be moved," or "Let the earth bring forth grass" or "fruits." But the remarkable Word of God here is, "Let us make, or form, or fashion, or fabricate man." Wherefore this expression implies manifest deliberation and counsel; the like of which is found not in the creation of any former creatures. In those cases God says simply without any deliberation, counsel or particular design of mind, "Let the sea be moved;" "Let the earth bring forth," etc. But here where God wills to create man, he turns himself as it were to deep thought and enters into profound counsel and deliberation.
First of all then we have here indicated the signal difference between man and every other creature of God and his high exaltation above them all. Beasts do indeed greatly resemble man in many particulars. They live with him; they eat with him; they are brought up with him; they feed on many of the same things with him; they rest with him; they sleep with him, etc. If therefore you consider their food, their bringing up, their housing, their conservation, etc., there is a great similarity between man and beast.
Moses however here sets before us the striking difference between man and all the animals mentioned; when he affirms that man was created by the peculiar counsel and providence of God; whereby he signifies that man is a creature far excelling all other animals, which live a corporeal life; which excellence was more especially prominent while nature was as yet unfallen and uncorrupted. The opinion of Epicurus was that man was created only to eat and to drink. This was not separating man from beasts; for beasts have also their pleasures, and they pursue them with delight. Whereas the sacred text before us forcibly expresses the distinction and separation of man from beast, when it affirms that God took deep thought and certain counsel in forming man; which counsel was taken, not only to form man, but to form him "in the image and after the likeness of God." This image of God is a far different thing from the care of the belly and the indulgence of the appetite; for these things beasts well understand and eagerly crave.
Moses therefore in this place signifies to the spiritually minded that we were created unto a life far more excellent than, and high above, anything which this corporeal life could ever have been, even if nature had remained perfect and uncorrupted by sin. For godly teachers well affirm that if Adam had not fallen God would have translated him from an animal life to spiritual life after a certain number of saints had been perfected. For Adam was not designed by his creation to live without food, drink and procreation. But all these corporeal things would have ceased at an appointed time; after a number of saints had been completed; and Adam, together with his posterity, would have been translated to a life spiritual and eternal. These natural works of our corporeal life, eating, drinking, procreation, etc., would still have existed and would have been a service of gratitude to God; which service we should have performed without any of that corrupt concupiscence which cleaves to us since the sin of the fall and without any sin of our own or any fear of death. This would indeed have been a life of pleasure and of sweetness. Of such a life it is lawful for us to think; but such a life is not now possible for us to live. This however we have still left to us: We can believe and with all assurance look for a spiritual life after this present life; an end of this life in paradise; thought for us and destined for us by God through the merits of Christ.
Wherefore the portion of the sacred text before us claims our especial meditation in which the Holy Spirit so magnificently extols the human nature and so distinctly separates it from all the other creatures of God. For the mere corporeal or animal life of man was designed to resemble in a great measure the life of the beasts of the earth. Because as beasts require food, drink and sleep for the refreshment and restoration of their bodies, so Adam was designed also to use these even in his state of innocence. But that which Moses moreover affirms, that man was so created unto this animal life that he was also "made" in the "image" and "after the likeness" of God, this is a manifest indication of a life different from and far above a mere animal life.
Adam was endowed therefore with a twofold life: an animal and an immortal life. The latter however was not as yet plainly revealed, but held in hope. Had he not fallen by sin therefore, he would have eaten and drunk, worked and generated in all innocence, sinlessness and happiness. I have thought proper to make these admonitory observations upon that difference which God made by his deep counsel between us men and all other animals among which he permits us to live. I shall return to this subject hereafter and shall dilate upon it to a greater extent.
Secondly, I would remark upon this divine Word "Let us make," that it pertains to the mystery and confirmation of our faith; by which we believe that there is one God from all eternity and three distinct Persons in one divinity or divine essence, the Father, the Son and the Holy Ghost. The Jews indeed attempt in various ways to elude this passage; but they can bring nothing solidly or effectually against it. For this passage plagues them to death, to use the expression of Occa. That author so describes all trying and tormenting questions, which he finds he cannot solve.
The Jews assert that God uses the same expression elsewhere, when he includes the angels with himself; and also where he includes with himself the earth and other creatures. But I would here ask in the first place, why God did not use this same expression before in the creation of the previous creatures? I would demand secondly what the creation of man had to do with angels or angels with it? And I would thirdly call attention to the fact, that God makes here no mention of angels whatever but simply says, "Let us." Wherefore God speaks here of makers or creators. This expression therefore could not design or imply angels. In the fourth place, it is quite certain that it was not, could not, and cannot, be said that we were created "in the image" of angels. And fifthly and lastly, we have the divine Word in both forms of expression in the plural and also in the singular number, "Let us make" and "God made." Moses therefore here most clearly and most forcibly indicates to us, that there is internally in the very divinity itself and in the very creative essence, an inseparable and eternal plurality. Suffer we not the gates of hell themselves to wrest this truth from the grasp of our faith!
And as to what the Jews say about God's joining the earth with himself when he speaks by the pronoun we or us, that is frivolous and absurd. For surely the earth is not our maker or creator. Why did not the adorable God rather join the sun with himself, when he spoke. For Aristotle affirms that man and the sun generate man. But neither would this invention succeed; because we are not made in the image of the earth but we are made "in the image" and "after the likeness" of those glorious makers and creators who here speak and say, "Let us make," etc. These makers are three distinct persons in one divine essence. It is in the image of these three divine and glorious Persons that we are created, as we shall hereafter further hear.
And again, it is extremely absurd for the Jews to assert with reference to this passage that God adopts, in the words he here uses, the custom of princes; who, for the sake of reverence and dignity, use the plural number when they speak. But the Holy Spirit does not imitate this distancing pomp of terms, if I may so term it; nor do the Scriptures know anything of such a manner of speech.
Wherefore most assuredly the Holy Trinity is here intended of God; that in the one divine essence there are three divine Persons, the Father, the Son and the Holy Spirit; so that the Deity is not separated here, even in this case of action or agency. For all three Persons here concur and speak unitedly when they say, "Let us make." For neither does the Father make any other man than the Son makes; nor does the Son make any other man than the Holy Ghost makes. But the Father, the Son and the Holy Ghost, the one same God, are the one same author of the one same work and are the one same creator.
Wherefore according to this scriptural argument and this holy statement of the truth, the Deity or Godhead cannot be separated objectively, as the object of divine worship, nor actively as the creative agent. For the Father is not known, but in the Son through the Holy Ghost. Hence as actively, so objectively, there is but one adorable God; who nevertheless is in and within himself, substantially or essentially Father, Son and Holy Spirit; three distinct persons in one Godhead or Deity.
These divine testimonies of this book of Genesis ought to be dear and delightful to us. For although both Jews and Turks deride us, because we believe that there is one God, but three Persons in the Godhead, yet unless they are prepared impudently to deny the authority of the Scriptures, they must be compelled by the present text as well as by the passages above cited to fall in with our doctrine. They may indeed attempt to elude and avoid these testimonies, nevertheless the sting of this passage still sticks fast in their hearts; they cannot get rid of the divine expression "Let us make." They can assign no other reason for it than we have here given. Nor can they otherwise explain why Moses uses the plural nounELOHIM. The reflections and natural convictions arising from these divine expressions they cannot shut out from their hearts and consciences, notwithstanding all the various means which they adopt in order to do so. And if they deem it the height of their wisdom to elude and get rid of these testimonies, do they think that we are destitute of ability, and cannot find wisdom enough to defend them? But the authority of the Scriptures on our side is far mightier than all wisdom on theirs; especially since the New Testament reveals the whole divine matter more clearly still. For there the Son which is in the bosom of the Father teaches us all these things with a clearness far surpassing all other testimony; whom not to believe is the highest blasphemy and eternal death. Wherefore, bid we farewell to all these blind corrupters of divine doctrines until we meet them at the day of judgment!
But you will say perhaps that these testimonies are too obscure to be appealed to as proofs of so important an article of faith. I reply, these divine things were spoken at this time, thus obscurely, according to the counsel and purpose of God; and for this very reason, because they were all left to that Great Lord and Teacher, who was to come; until whose advent the restitution of all things was reserved; even the restitution of all knowledge and of all revelations. Those mysteries therefore which "in the beginning" were set before us thus obscurely, Christ when he came revealed, made known and commanded to be preached. Nevertheless the holy fathers were in possession of this knowledge by the Holy Spirit; though not so clearly as we possess it now, who hear in the New Testament the names of the Father, and of the Son and of the Holy Ghost plainly declared. For when Christ came it was necessary that all those seals should be unloosed, and all those things openly preached, which "in the beginning" had been purposely delivered to us in obscure words in reverence to the Great Teacher who was to come. And had not the Holy Spirit deferred this clear knowledge to the time of the New Testament, Arians would have existed long before the birth of Christ. Wherefore the Holy Spirit willed that this sun of knowledge should be opposed to the devil in these "last times," that his eyes might be the more intolerably dazzled, that he might the more virulently envy men such a brightness of knowledge, and be thus the more terribly tormented.
Thirdly. A whole sea of questions is here agitated as to what that "image" of God was in which Moses here says man was formed. Augustine has dwelt largely on the explanation of this passage in his book "On the Trinity." Those divines in general, who retain the division and definition of Aristotle, follow Augustine. They consider the image of God to be those powers of soul, memory, mind or intellect and will. They affirm that the image of God consists in these three qualities; which image, they say, is found in all men. And their argument is, that as in divine things the Word is begotten of the substance of the Father, and as the Holy Spirit is the complacency or good pleasure of the Father, so in man from the memory proceeds the word of the heart, which is the mind of the man; which word being uttered there is developed the will, which will the mind beholds and with which it is delighted.
These divines affirm moreover that "the similitude," after which man was formed, stands in gratuitous gifts. For as a similitude is a certain perfectness of an image, so, they say, the created nature of man is perfected by grace. According to their views therefore the "similitude" of God in man consists in his memory being adorned with hope, his intellect with faith and his will with love. It is in this manner, they assert, that man is created in the image of God; that man has a mind, a memory and a will. Again they state the sacred matter thus: Man is created after the "similitude" of God; that is, his intellect is illuminated by faith, his memory is confirmed by hope and constancy, and his will is adorned with love.
Fourthly. Divines give other divisions and definitions of the qualities of this "image" of God, in which man was originally created. They hold that memory is the image of the power of God, mind the image of his wisdom and will the image of his justice. It was after this manner that Augustine, and after him others, bent their minds on the discovery of certain trinities of natural qualities or endowments in man. For they thought that by this mode of explanation, the image of God in man would be the more clearly seen. These not unpleasing speculations do indeed argue faithful employment and great acuteness of mental ability, but they by no means aid the right explanation of this "image" of God.
Wherefore though I do not altogether condemn and reprobate this diligence and these deep thoughts, by which divines desire to reduce all things to a kind of sacred trinity, yet I doubt whether such attempts are very useful, especially seeing that others may push them too far. For it is on these grounds that some rest their disputes in favor of free-will; which, they say, naturally follows from this "image of God." They argue thus: God is free. Since therefore man is created in the image of God, man also has a free memory, a free mind and a free will. Out of this kind of reasoning therefore many things fall, which are either spoken untruly at first, or are afterwards wrongly understood or wickedly perverted. It is from this source that the dangerous doctrine has arisen, according to which men affirm, that God so rules and governs men that he permits them to use their own mind and movement. By this sentiment and teaching many most objectionable opinions have been generated. From this same source has originated that pernicious saying, "God who made thee without thyself will not save thee without thyself." Such men conclude that free-will concurs with the grace and work of God, as a preceding and efficient cause of salvation. Not unlike this is the saying of Dionysius, which is more pernicious still: "Although devils and man fell, yet all their natural faculties remained whole and entire; their mind, their memory, their will," etc. If this be true therefore it will follow, that man by his own natural powers can save himself.
These perilous opinions of some of the fathers are agitated in all churches and schools, and I do not really see what the fathers wished to effect by them. Therefore I advise that they be read with caution and judgment. They were often spoken in a mood and with a peculiar feeling, which we have not and cannot have, since we have not similar occasions. Inexperienced persons therefore seize them all, without any judgment, in their own sense, and not in the meaning the fathers had at the time they were uttered. But I leave this and return to our theme.
I fear however that since this "image of God" has been lost by sin, we can never fully attain to the knowledge of what it was. Memory, mind and will we do most certainly possess, but wholly corrupted, most miserably weakened; nay, that I may speak with greater plainness, utterly leprous and unclean. If these natural endowments therefore constitute the image of God it will inevitably follow that Satan also was created in the image of God; for he possesses all these natural qualities, and to an extent and strength far beyond our own. For he has a memory and an intellect the most powerful and a will the most obstinate.
The image of God therefore is something far different from all this. It is a peculiar work of God. If there be those however who are yet disposed to contend that the above natural endowments and powers do constitute the image of God, they must of necessity confess that they are all leprous and unclean. Even as we still call a leprous man a man, though all the parts of his leprous flesh be stupefied and dead, as it were, with disease, except that his whole nature is vehemently excited to lust.
Wherefore that image of God created in Adam was a workmanship the most beautiful, the most excellent and the most noble, while as yet no leprosy of sin adhered either to his reason or to his will. Then all his senses, both internal and external, were the most perfect and pure. His intellect was most clear, his memory most complete and his will the most sincere, accompanied with the most charming security, without any fear of death and without any care or anxiety whatever. To these internal perfections of Adam was added a power of body and of all his limbs, so beautiful and so excellent that he surpassed all other animate natural creatures. For I fully believe that before his sin the eyes of Adam were so clear and their sight so acute that his powers of vision exceeded those of the lynx. Adam, I believe, being stronger than they, handled lions and bears, whose strength is so great, as we handle the young of any animal. I believe also that to Adam the sweetness and the virtue of the fruits which he ate were far beyond our enjoyment of them now.
After the fall however death crept in like leprosy over all the senses. So that now we cannot comprehend this image of God by our intellect. Adam moreover in his innocency could not have known his wife Eve, but with the most pure and confident mind towards God; with a will the most obedient to God and a soul the most free from all impurity of thought. But now since the sin of the fall all know how great is the excitement of the flesh, which is not only furious in concupiscence, but also in disgust after it has satisfied its desire. In neither case therefore is the reason or the will sound or whole. Both are fallen and corrupt. And the fury of the desire is more brutish than human. Is not this our leprosy then grievous and destructive? But of all this Adam knew nothing before the sin of his fall. His only peculiarity then was that he had greater powers and more acute and exquisite senses than any other living creature. But now how far does the wild boar exceed man in the sense of hearing, the eagle in sight, and the lion in strength? No one therefore can now conceive, even in thought, how far the excellency of man when first created surpasses what he is now.
Wherefore I for my part understand the image of God to be this: that Adam possessed it in its moral substance or nature; that he not only knew God and believed him to be good, but that he lived also a life truly divine; that is, free from the fear of death and of all dangers and happy in the favor of God. This is apparent in Eve, who we find talks with the serpent, devoid of all fear; just as we do with a lamb or a dog. Therefore God sets before Adam and Eve this, as a punishment, if they should transgress his command: "In the day that thou eatest of this tree thou shalt surely die the death." As if he had said, "Adam and Eve, ye now live in all security. Ye neither see nor fear death. This is my image in which ye now live. Ye live as God lives. But if ye sin ye shall lose this image; ye shall die."
Hence we see and feel the mighty perils in which we now live; how many forms and threatenings of death this miserable nature of ours is doomed to experience and endure, in addition to that unclean concupiscence and those other ragings of sin and those inordinate emotions and affections, which are engendered in the minds of all men. We are never confident and happy in God, fear and dread in the highest are perpetually trying us. These and like evils are the image of the devil, who has impressed that image upon us. But Adam lived in the highest pleasure and in the most peaceful security. He feared not fire nor water, nor dreaded any of those other evils with which this life is filled and which we dread too much continually.
Let those who are disposed to do so therefore extenuate original sin. It plainly appears, and with awful certainty, both in sins and in the punishment of them that original sin is great and terrible indeed. Look only at lust. Is it not most mighty, both in concupiscence and in disgust? And what shall we further say of hatred toward God and blasphemies of all kinds? These are sad evidences of the fall, which do indeed prove that the image of God in us is lost.
Wherefore when we now attempt to speak of that image we speak of a thing unknown, an image which we not only have never experienced, but the contrary to which we have experienced all our lives and experience still. Of this image therefore all we now possess are the mere terms, "the image of God!" These naked words are all we now hear and all we know. But there was in Adam an illumined reason, a true knowledge of God, and a will the most upright to love both God and his neighbor. Hence Adam embraced his Eve, and immediately knew his own flesh. To all these endowments were added others of less excellency, but surpassingly excellent if compared with our present weakness. Adam had a perfect knowledge of all nature, of animals, of herbs, of trees, of fruits and of all other creatures.
When all these endowments are put together they do not compose a man in whom you can at once behold the image of God shining forth, and more especially so when to all these endowments you add "dominion" over the whole creation. For as Adam and Eve acknowledged God to be Lord, so afterwards they themselves held dominion over all creatures in the air, on the earth and in the sea. Who can express in words the excellency and majesty of this "dominion?" For my belief is that Adam could by one word command the lion as we command a favorite dog. He possessed a freedom of will and pleasure to cultivate the earth, that it might bring forth whatever he wished. For the following chapters of this book prove that there were at the time of which we are now speaking neither thorns nor thistles, Chap. 3:18. Neither do I believe that wild beasts were so savage and fierce as they are now.
But all these thorns and thistles, and this ferocity of beasts, are the consequences of original sin, by which all the rest of the creation contracted a corruption and a loss of its original excellency. Hence it is my belief also that before the sin of Adam, the sun was more bright, the water more pure, the trees more fruitful and the earth more productive than since he fell. But through that dreadful sin and that horrible fall, not only are the soul and the body deformed by the leprosy of sin, but all things we use in this life are corrupted; as we shall more plainly show hereafter.
Now the very intent of the gospel is to restore this image of God. Man's intellect and will have indeed remained, but wholly corrupted. The divine object of the gospel is that we might be restored to that original and indeed better and higher image; an image, in which we are born again unto eternal life, or rather unto the hope of eternal life by faith, in order that we might live in God and with God and might be "one" with him, as Christ so beautifully and largely sets it forth in the seventeenth chapter of St. John.
Nor are we born again unto life only, but unto righteousness also, because faith lays hold of the merit of Christ and sets us free through the death of Christ. Hence arises another righteousness in us; namely, that "newness of life," in which we study to obey God as taught by the Word and helped by the Holy Spirit. This righteousness however begins only in this life and can never be perfected in the flesh. Nevertheless this newness of righteousness pleases God, not as being perfect in itself nor as being any price for our sins, but because it proceedeth from the heart and rests on a confidence in the mercy of God through Christ. And further, through the Gospel comes unto us this other blessing also conferred upon us through the Holy Spirit, who resists in us unbelief, envy and other sins and corruptions, to the intent that we may solemnly desire to adorn the name of the Lord and his holy Word.
In this manner does the image of God begin to be restored in us through the Gospel by this new creation in this life. But in this life it is not perfected. When however it is perfected in the kingdom of the Father, then will our will be truly free and good, our mind truly illuminated and our memory constant and perfect. Then will it come to pass also that all creatures shall be more subject unto us than ever they were unto Adam in paradise.
Until all this shall be fulfilled in us, we shall never be able fully to understand what that image of God was, which was lost by Adam in paradise. This however which we now utter concerning it, faith and the Word teach us, which discover unto us at a distance as it were the glory of this image of God. But as the heaven and the earth "in the beginning," were of rude unformed bodies, as we have shown before the created light was added to them; so the godly possess within themselves that unformed and imperfect image of God, which God will perfect at the last day in those who believe his Word.
In conclusion therefore that image of God, in which Adam was created, was excellent above all things, in which was included eternal life, eternal security and all good. That image however is so marred and obscured by sin that we cannot even in thought reach the comprehension of it. For though we utter the words "the image of God," who is there that can possibly understand what it is for a man to live a life of security without fears and without perils, and to be wise, righteous, good and free from all calamities or distresses either of soul or of body? What was more than all this Adam was made capable of life eternal. For he was so created that as long as he lived in this corporeal life he might cultivate the earth not as doing a work of trouble, nor as wearying his body with labor, but as enjoying an employment of the highest pleasure; not as "deceiving or killing time," as we say, but as performing a service to God and yielding an obedience to his will.
This corporeal life was intended to be succeeded by a spiritual life, in which man was not designed to use corporeal food and aliments nor to perform any of those other things which he must necessarily do in this natural life. But he was designed to live a life spiritual and angelic. For such is the life eternal to come, described to us in the holy Scriptures, a life in which we shall neither eat nor drink, nor exercise any other corporeal functions. Hence Paul says, "The first man Adam became a living soul," that is, he lives an animal life which requires meat, drink, sleep, etc. But the apostle adds, "The last Adam became a live-giving spirit," 1 Cor. 15:45. That is, he shall be a spiritual man, in which state he shall return to the image of God; for he shall be like unto God in life, righteousness, holiness, wisdom, etc. It now follows in the sacred text:
V. 26b.And let them have dominion over the fish of the sea,etc.
To man, the most beautiful of God's creatures, who possesses the knowledge of God and is the image of God, in which image shines forth the similitude of the divine nature in an enlightened reason, in righteousness and in wisdom, is now assigned"dominion."Adam and Eve are made rulers of the earth, of the sea and of the air. This dominion is not only committed to them by the design and counsel of God, but by his expressed command. We must in the first place consider this great matter in a negative and exclusive sense, that it is not said to any beast that it should have any dominion. And in the next place we must view the matter in an absolute sense, that all animals, nay, the earth itself with all created living things and all generated from them, are subjected to the dominion of Adam, whom God by his vocal and expressed command constituted king over the whole animal creation. For these are the words which both Adam and Eve heard when God said, "And let them have dominion." Here therefore a naked man without arms, without walls, nay, without any vestiture of his own body, but standing alone in his own naked flesh, finds himself lord over all birds, all wild beasts and all fishes, etc.
This portion of the divine image also we have utterly lost, so that now we cannot even conceive in thought that fulness of joy and pleasure which Adam must have felt at the sight of the whole animal creation before him and at the sense he was lord of them all! For now all things are full of leprosy and full of stupidity, and, as it were, of death. For who can now reach even in thought a conception of that portion of the divine image, which Adam and Eve possessed, by which they understood all the affections, the senses, the feelings and the powers of all the animals of the creation. And yet, what would have been their dominion over all created animals without this knowledge? There is indeed in this life a certain knowledge of God in the saints, derived from the Word and the Holy Spirit. But that knowledge of all nature, that understanding of the qualities of all trees and the properties of all herbs, that clear discernment of the natures of all beasts, these are endowments of our nature now utterly lost and irreparable.
If therefore we would talk about a philosopher, let us talk about Adam! Let us speak of our first parents, while they were as yet pure and unfallen through sin! For Adam and Eve had the most perfect knowledge of God. And how indeed could they be ignorant of him, whose very image they possessed and felt in themselves! Moreover of the stars also and of the whole science and system of astronomy they had the most certain knowledge.
Moreover that all these endowments were enjoyed by Eve, as well as by Adam, is quite manifest from the speech of Eve to the serpent, when she answered him concerning the tree in the midst of paradise. From this speech it appears evident that she knew the end for which she was created, and she shows also the author from whom she had received that knowledge, for her reply to the serpent was, "God hath said," Gen. 3:3. Eve therefore did not hear these things from Adam only, but she was by nature so pure from sin and so full of the knowledge of God that she saw and understood the Word of God for herself. As to us in our present state we still possess indeed some certain dull and as it were dead remnants of this knowledge. But all animals besides are altogether void of such understanding. They know not their Creator nor their origin nor their end; nor whence nor why they were created. No other animals therefore possess anything whatever of this similitude of God. Hence it is that the psalm contains this exhortation, "Be ye not as the horse or as the mule which have no understanding," Ps. 32:9.