Therefore after God adorned the roof of man's habitation, namely, the heaven, and added the light, he now spreads its floor and makes the earth suitable for the dwelling service of men. This part of his work, God twice declares to be "good" on our account, by which he would intimate that we men form so great a part of his care, that he is desirous to assure us by such a twofold approbation of this portion of his creation-work wrought with so much care that he would ever hold it under his peculiar protection; that he would grant it his perpetual presence, and would prevent our great enemy and our most certain death, the mighty water, from rushing in upon us. Beautifully therefore did God form in "the beginning" the foundation and roof of this house. Now let us see how he furnished and garnished it.
III. V. 11. And God said, Let the earth put forth grass, herbs yielding seed, and fruit trees bearing fruit after its kind, etc.
God, as we have seen, has now constructed the first and the principal parts of man's house. Its roof, the heaven, is most beautiful, but it is not yet fully adorned. Its foundation is the earth. Its walls are the mighty waters on every side. God next makes provision for our food. He commands the earth to bring forth herbs and trees to bear fruit of every kind. Here you may again see why the earth was before called TOHU and BOHU; because it was as yet not only dark, but altogether barren of fruit.
But mark what kind of food God prepares for us; namely, herbs and fruits of trees. I believe therefore that our bodies would have been much stronger and healthier if this surfeiting and especially the eating of flesh of all kinds since the flood had not been introduced. For although the earth after the sin of Adam was cursed, and because still more corrupt after the flood, yet our food of herbs would have been much more refining, thin and pure, had we still lived on them, than our gross feeding on flesh is now. It is quite evident that in the beginning of the world the food of man was herbs, and it is equally evident that the herbs were created for the very end that they might be food for man.
That the earth produces grain, trees and herbs of every kind is the work of this day. Now indeed, all things spring forth from the seed of their kind. But the original creation was wrought without any seed, by the simple power of the Word. Indeed that seeds now put forth their plants is still the effect of the work of the original creation by the Word, and it is a work full of wonder and admiration. For it is a singular act of God's power that the grain, falling on the earth, springs forth in its time and brings forth fruit after its kind. And that like plants should be put forth from like seeds in an unceasing and unchanging order, is sure proof that it is not the consequence of a chance creation, but the especial operation of divine providence. Hence from wheat grows nothing but wheat; from barley nothing but barley; from the bean nothing but beans; for the same continuous and unaltered nature, order and condition of each plant are constantly preserved.
Philosophy knows nothing of the cause of all this and attributes the whole to nature. We however well understand that nature was so created at the first by the power of the Word, that the seeds and forms of all plants might be exactly and perfectly preserved. Wherefore not only are the first-day waters of heaven multiplied, as there is need; but the first seeds are also multiplied, as God sees fit, and they all preserve their original form and nature with the utmost perfection.
Here again a question is frequently raised as to the time or season of the year, in which the world was created; whether the creation was wrought in the spring or autumn. And although the opinions of men differ on this point, yet each one has his own reasons and conjectures. Those who prefer making autumn the season of creation, consider that they prove their judgment to be correct from the fact that the trees when first created produced their fruit. For Adam and Eve ate of their fruit. They prove their opinion moreover to be the right one, as they think, by the argument that the works of God are perfect! Others will have it, that the spring was the time of the creation, because the spring is the most beautiful season of the year and is, as it were, the infancy and childhood of nature. Hence it is that the ancient poet Ovid describes the spring as being the originating cradle-time of the world.
Neither party however has sufficient ground for concluding their arguments to be exclusively right; for the sacred text supports both opinions, because it declares, that the earth "brought or budded forth," which certainly is not the time of autumn, but of spring. It also declares that fruits then existed; which it is equally certain is not the time of spring. Wherefore, my opinion is that such was the miracle wrought of God at the first creation of the world that all these things existed at the one time; the earth budded forth, the trees blossomed, and the fruits, in their perfection, immediately and suddenly followed; and then the miracle ceased; and nature gradually fell into her regular order. Thus, all these herbs and trees are propagated by means of their seeds in the same kinds and forms as those in which they were first created. Hence men reason wrongly, when they argue from the natural to the supernatural effect. For the whole is to be attributed to the Creator and to his first creation-work, in which he at the same time perfected the infant buddings of spring and the mature fruits of autumn, as far as the herbs and the fruits of the trees were concerned.
Moreover this state of things at the creation induced Hilary and others to conclude that the world stood forth suddenly at the Word of God in all its full perfection; and that God did not employ six whole natural days in the work of creation. For the text compels us to confess that the trees together with their fruits existed on the same day Adam was created. But although all this was indeed wrought of God very much more quickly than it is now for this same work of God in our age generally occupies six months of time, yet the text does not use the verb "to fructify" only but also the verb "to germinate."
With reference therefore to this question, concerning the time of the creation, it is most probable that the spring was the season in which the world was first created. Hence the Jews begin their year at this season, making the first month of spring the first of their year, that being the time of the year when the earth begins to open its bosom and all things in nature bud forth.
Concerning this part of the creation another question is also raised as to the time when the unfruitful or barren trees and herbs were created. For myself I would not attempt to settle anything as to this point, but I will offer my opinion. I believe that all trees were in the beginning good and fruitful; and that the beasts of the field and Adam had as it were one and the same table; and that they all fed on wheat, pulse and the other nobler fruits; for there was then the greatest possible abundance of all these creatures.
After the sin of Adam however God said for the first time to the earth "that it should bring forth thorns and briars." Wherefore there can be no doubt that we have so many trees and herbs which are of no use whatever for food as the divine punishment of that first sin of Adam. Hence it is that many have considered the whole original state of earth paradise, on account of the blessing and the abundance which attended the first creation. Those who held this opinion affirmed that the expulsion of Adam from Paradise was his being deprived of this happy state of the earth and placed among thorns, where frequently after the greatest labor scarcely any benefit is derived. On this matter however we shall speak hereafter. But with respect to the present question, I am quite inclined to think that all the trees were fruitful when first created.
The curious reasoning of the men of our day is detestable; when they inquire in their arguments, why it was that God adorned the earth with fruits on the third day before he had garnished the heaven with stars? They affirm that such a part of the creation-work belonged rather to the work of the sixth day; and that it would have been more appropriate as the heaven was first expanded before the earth was brought forth, had the heaven been adorned before the earth. For they say that the adorning of the earth belonged more properly to the sixth day. Lyra would make here the subtle distinction that this was not the ornament of the earth but the form of it. However I doubt whether any such distinction can be admitted, as satisfactory. My opinion is that, as I have before said, the order adopted by God in all these things is not to be submitted to the exercise of any judgment of ours. Indeed was not the heaven adorned with that light, which was created on the first day? That light was assuredly the most beautiful ornament of the whole creation.
In this sacred matter I therefore much prefer that we consider the divine care and goodness exercised in our especial behalf,