Treatise of Divinity, Book 3 · Chapter 2
CHAP. II.
2. The Execution of Gods Decree.
GOD executes his Decree by Actions,2. Gods exterternall workes. Creation, and Providence.
Gods workes are in time,Psal. 33. 6.
1. Past Creation of all things.Heb. 10. 13.
2. Present Governement and preservation.
Creation is taken, 1. Strictly, when God makes any Creature of nothing, meerly of nothing, not as if nothing were the matter but the terme, so the souls of men and Angels are created of nothing.
2. Largely, when of some prejasent matter but very unfit and indisposed a creature is made, as Adam of the earth.
Creation is the action of God,*Creatio est actio Dei externa, qua in princip… temporis, s…x dierum spacio, mundum produxit solo voluntatis suae imperio, ad nominis sui gloriam. Wendelinus. whereby out of nothing he brought forth nature it selfe and all things in nature, both substances and accidents, in and with the substances, and finished them in the space of sixe dayes, both to his owne glory and the salvation of the Elect.
Or, it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name.
Or thus, Creation is a transient or externall action of God, whereby in the beginning He made the world by a meere command out of his owne free will in sixe dayes space to the glory of his name.
1. An action,] not a motion or change, motion argueth some succession, but in the things created, the fieri & factum esse is all one, nor is it a change, because that supposeth some alteration in the Agent.
2. Transient,] it passeth from the Agent to the thing created, whereas in immanent actions, as Gods will, decrees, and personall actions, they abide in himselfe.
3. Of God,] Gen. 1. 1. And the beginningning of the Apostles Creede, The Father is said to worke all things by his word and spirit, not as by an instrument, but as by a principall efficient of the same substance and equall with himselfe.The efficient cause of Creation, is God the Father, Son and Holy Ghost. Creation is the proper worke of God alone, so that He is God which created the world, and he created the world who is God, Jer. 10. 11. It is without controversie that the worke of creation agrees to God the Father, the same is expressely given to the Sonne, John 1 3. Col. 1. 16. and to the Holy Ghost also, Psal. 33. 6.
4. In the beginning,) By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning, that notes not that there was time first, and then God created the world (for time is a creature and concreated) but it denotes orde, that is at first.
5. The world) that is,Rom. 1. 20. Ephes. 1. 4. the Heaven and Earth and all things contained in them, Acts 4. 4. and 17. 24. foreign, that well ordered, decent, beautifull and comely frame of heaven and earth.
6. By his meere command,)Psal. 33. 9. as appeares Gen. 1. Let there be light, let there be heavens, w…ich argues his omnipotencie.
7. Out of his owne free will,) for God did not need the world, and therefore he created it no sooner.
8. The finall cause to the glorie of his name, Rom. 2. 20. Three Attrbiutes, especially manifest themselves in this work of Creation, Gods power, wisedome, goodnesse, his power in that he made all thing… by a word and of nothing: his wisedome is seene in the order and exceeding wonderfull and particular uses, all creatures have his goodnesse, in that he would communicate being to the creatures, He needed not the world, but was happie enough in himselfe without men or Angels.
The worke of Creation (say someaPareus & alis. Acts 17. 24. Col. 1. 16. set out generally in a generall proposition, In the beginning bDubitari non potest primum fidei articu…, … in Deum creatorem coeli & terrae, ex tructum esse ex hoc. Mosis aphor…s…no, Pa…eus. Pro. …. 23. John 17. 24. Ephes. 1. 4. 1 Pet. 1. 20.God created the Heavens and the Earth; Which proposition He after explains by its parts.
That the world was not from eternity but was made by God these arguments may perswade.
First, and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture,cQuam vis naturall lamine demonstrar… posset … à Deo fuisse c…nditum, tamen rectè A…gustinus de Civit. Dei. l. 11. c. 4. Quòd Deus …undum fecerit, nulli tutius credimus quam ipsi Deo. as the first and second chapters of Genesis, 38 and 39 chapters of Job, and some Psalmes almost whole, as 104. and 136. this also is the first Article of our Creede, that the world was created in time by God. The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this worke above others.
Secondly, and probably, the light of nature shining in these reasons.
1. The originall of Nations laid downe by Moses, Gen. 10. and else where, which could not be fained by him, since some memorie of them was then extant among many, which yet in progresse of time was extinguished.
2. The beginning of Arts, the first inventersdJoseph. Antiqu. l. 2. c. 2. See Polid. Virgil de inventoribus rerum. whereof are known, and in what time they flourished: for it is not probable that so many ages before, mankind lived without arts, and that in these last times they were all both invented & perfected.
3. The newnesse of all Heathenish histories, the ancientest of which tell of nothing before Noah's flood, or the beginning of the Assyrian Empire under Ninus. The holy history it selfe is only of 4000. yeares or thereabout,Master Pemble in his Treatise of the providence of God. which neverthelesse i… the greatest monument of antiquity. Now it would be a most unworthy reproach and contumelie cast upon all those men who had lived so many infinite ages agoe, to say that they were so ignorant that they could not; or so sloathfull that they would not deliver in writing what was done in their times.
4. The decay of mans bodie and age, which from a great strength, quantity, bignesse and time of life is now come down to a narrow scantling, which if had decreased so alwais in infinite *August. de civitate Dei l. 15 c. 9. Plinie. l. 7 c. 16. Aul. Gell. lib. 3. cap. 15. Juven Sat. 13.ages, it would by this time have been brought almost to nothing.
The certaine series and order of causes and impossibility of their proceeding in infinitum: for it must needs be that there should be one first, which is the universall cause: but first it is not unlesse it be one, nor one except it be God.
6. As a thing is, so it workes, but God doth not depend upon another in his being, therefore neither in working doth he require a pre-existent matter.
7. Art presupposeth nature, and nature matter; but God in working is a more excellent cause then art or nature, therefore presupposeth nothing in working.
8. The first cause, viz. God is infinite, therefore he can do whatsoever implyeth not a contradiction, but the Creation of things in time implyeth it not.
9. Whatsoever perisheth hath a beginning:Lacta…ius. the world doth perish, because all its parts decay, and are subject to corruption, therefore the whole. The Angels and soules of men are changeable by nature; as appears by the fall of the Devill and mans fall.
10. Either the world was eternall or had a beginning, it could not be eternall.
1. Because it is compounded*That the Wworld is … compounded our senses tell us, seeing some things are heavy, some light, some hot, some cold, and one of these is apt to destroy another, as is the nature of Contraries. of divers parts, & those in nature contrary one to another, which could not meete together in that order themselves, therefore it was made by some-what, and then either by it selfe, which could not be: for that which maks, is before that which is made; and the same thing cannot be before it selfe, or by some creature which could not be; because that is but a part of the whole, and therefore meaner then it considered as whole, and not able to make it.
2. The world could not be eternall, because it is limited in respect of place, quantity, power, therefore it is not infinite in time. That which is eternall*What is eternall, is without beginning, mutation, succession, or end, so onelyonly God. See Doctor Hackwells Apology of Gods providence. p. 39. 46. De qu… re inter duos Rabbinos est Controversia R. Eliezer, & R. Josue altero mundum in martio: altero in Septembri contendente condium esse. Quod quia nobis Scriptura non exprimit, tanquam curiosum relinquamus Mercer. is the first thing, & consequently the best, therefore God is only so, having no parts, nor being subject to corruption.
By these reasons it is evinced, that the world is not eternal, but was created by the chiefe work-man of all things in time. But concerning the time of the yeare, when the world was made, whether in Summer, Autumn, or the Spring, wee will not raise any curious and unprofitable questions. See Sarsons Chronologia vapulans, page 123. Let it suffice to know that it was created by God in the beginning, Gen. 1. 1. that is, in the beginning of time, or rather together with time then in time; for the instant and moment of Creation was the beginning of all following, but not the end of precedent time.
Hitherto concerning the efficient cause, there followeth the matter of Creation.
Of the first and immediate Creati…n, there was no matter at all, the Divine power drew out nature it selfe, not out of any pre-existent matter, but out of meer nothing.
Materiam noli quaerere, nulla fuit.Nothing negatively.
N…thing but nothing*Silvester. When wee say God made the World out of nothing, our meaning is not, that nothing was the matter whereof the world was made: but only that it was the terminus à quo, non materia exqua. had the Lord Almighty,
Whereof, wherwith, whereby to build this Citie.
Thus were created all incorporeall and immateriall substances; the Angels, the reasonable soule, and the highest Heaven (as some say) for those things which are void of matter, cannot be framed out of matter.
2. The mediate Creation is, when a thing is brought forth of a praexistent matter; yet so rude and indisposed, that it may be accounted for nothing; so Adams body was created of the Dust or Slime of the earth, Gen. 2. 7. Beasts and Birds out of the earth, Gen. 1. 19. which yet God did meerely of his good pleasure, no necessity compelling him, nor the matter he took any way helping him in working; it was nothing privatively, as they call it.
Divines observe foure things in Gods Creation.
1. His command; whereby he said, Let there be light, and there was light. Gods words are things.
2. His approbation; whereby all things are acknowledged as good. God saw they were good. That is, apt for the end*Bonitas rei creatae est illa perfectio, qua apta sit ad usum, cui inservit, …mesius haec bonitas duplex est, 1, Generalis omnium creaturarum, viz. integritas & perfectio omnium do…orum & …rium naturalium, qua…um beneficio suas operationes exercere possunt conformi…er ad divinam voluntatem & ordinate ad proprios fines. 2…, Specialis, creaturae, rationalis Angelorum & hominum; qui donis supernaturalibus ornar… sunt, qua vocantur … nomin… sanctitas …ive imag… Dei. Gen. 1. 26. for which they were made, free from all defect and deformity, or punishment, Gen. 1. 31.
3 Ordination and appointment, whereby He assigned unto all creatures their use. Jeremy. 52. 1…. He made nothing in vaine.
4 A sanction of a Law and Decree which the creatures must alwayes observe, called a Covenant with day and night.
Hitherto of the efficient cause and the matter, there followeth the forme of Creation which may be considered either in respect of God, or in respect of the things created.
1 The manner of Creation in respect of God is this, He did not create the World by a necessity of nature, but according to the Eternall and Immutable; yet most free decree of his will.
2 By his word and b…ck alone, without any change, wearinesse, or toyle, He made and established all things.
2 The forme of Creation in respect of the things created is two fold.
1. Internall, (viz.) the very force and power of nature imprinted by God both in all things in a common manner and respect, and in the severall kinds according to the particular essence and condition of every thing, by which they are made powerfull to proper or common operations.
2. The externall forme is two-fold, partly a suddaine and momentary production of all things,M•. …emble. ubi supra. partly a most beautifull disposing and excellent order of all things produced, both in themselves, and among one another. The world hath its name in Greek from beauty, God could have created them all at once, but he made them in the space of si…e▪ aThat opininion of Austin, that God made all things in a moment, & distributed them into dayes, because of our better understanding, is exploded by all. Although Creation was done in a moment, in respect of the particular bodies severally considered, yet in respect of all, it was not perfected in an instant, but in the space of six dayes; which spaces of dayes, note not a temporall succession of the same, but the order of divers Workes.daies, that he might shew,
1. His power in producing whatsoever effects he would without their generall causes, while he enlightned the world, made the earth fruitfull, and brought plants out of it before the Sun and Moone were created.
2. His goodnesse and liberality while he provides for his creatures not yet made, and brings the living creatures into the earth filled with plants and nourishment, men into a world abundantly furnished withall things for necessity and delight.
3. That we might thereby more easily conceive, that the world was not made confusedly or by chance, but orderly, and by counsell; and might not perfunctorily but diligently consider the works of Creation. How should we deliberate in our actionsbFestina lentè. which are subject to imperfection? … it pleased God not out of need to take leasure.
duplicate page duplicate page So much for the forme of Creation, there remaines in the last place the end which is two-fold.
1. The last and chiefest, the glory of God the Creator, in manifesting his goodnesse,c1 Gods goodnesse in making all things good Gen. 1. Ps. 33 5. 2. His power, in creating all things of nothing, Psal. 96. 4, 5. 3. His Wisedome in making such various things. Psalm. 104. 24. power, and wisedome, which excellencies of God shining forth in the existence order and wonderfull workmanship of all creatures, and in the wise government and administration of them; God would have acknowledged and praised by reasonable*Isa. 40. 26. Consectaries from Creation in generall. creatures. Psal. 19. 1. and 10. 24. Prov. 16. 4. Rom. 1. 20. & 36.
2. The next end for the worke it selfe, that all things should serve man, and be usefull to him, especially to further the salvation of the Elect. Genesis 1. 20. Psalme 8. 4, 5, 6. 1 Corinth. 3. 21. 22.
It serves to confute sundry errors.
1. The Arrians, which said the world was made by Christ as the instrument and secondary cause, that place Rom. 11. 36. doth not prove an inequality of persons.
2. The Manichees, which held two beginnings contrary to themselves, God the authour of good things, and the devil the authour of evil, this is blasphemy against God, and is contrary to what Moses saith, Gen. 1. 31.
3. Aristotle, that held the world was eternall, though some dAlbertus Magnus, Et eo major discipulus. Thomas Aquinas persuasum nobis cupiverunt non …am propositum Aristoteli fuisse, aternitatem mundi foreign ac invictis rationibus …omprobare quam illad so…ùm estendere, mundum non esse genitum, hoc est non incepisse per motum, quae philosophorum priorum sententia erat. Vossius in Thesibus de creatione vide plura ibid. Et Hackwell Apol. pag. 442, 443, 444.say he did not. Democritus who held that the world was made by a casuall concourse of atomes, and that there were infinite worlds, when the Scripture speaketh but of one; God sent his Sonne into the world, not worlds; See the discovery of the world in the Moon. Proposit. 2. Galene who having read the fifth Chapter of Genesis, said, that Moses said much, but proved little.
2. It condemes.
1. Those which set their affections on the creature, if there be beauty in that, what is in the Creatour?
2. Those that abuse the creatures by cruelty, or pretended Lordship.
3. Those which mock at the parts of any man; if borne lame, or deformed; this is to despise the Workman, to murmure at the Potter.
3. It shewes that God hath first, chiefe, absolute, and perpetuall soveraignty over all his creatures;Jer. 27. 5. & 45. 4. so that hee can use, command, and doe with them, as in equity seems good to his heavenly wisedome.Rom. 9. 21.
4. When we behold the Heavens, the Earth, Aire, and Sea, how they are filled, what use and commodities they have, we should contemplate God in these things we see with our eyes, 2. We should learne what a one God is,He bounds the Sea with his Word onelyonly; God instanceth in the work of creation to Job, to shew his power. His wisdome shines in the exquisite workman …ip, variety, order, and subordination of them one to the service of another. 1. Eternall, Hee that made heaven and earth, is ancienter than both. 2. Almighty; Great works cannot be brought to passe without great strength: he must needs be Infinite in power, which made heaven and earth, and hangs the earth as a Ball, without any pillar to support it.
3. Most wise; strength separated from wisedome, is little worth: God knowes all things, the nature of the Heavens, Earth, Water, perfectly; because he put such a nature into them: tell your selves, that God is a wise understanding Essence, can order all to the best.
4. Exceeding good; hee hath infused goodnesse into the Heavens, Waters, Earth; they are helpfull and and serviceable to man: how much more goodnes is there in God, he is good, and doth good.
5. See his love in making man*Man was magnified in Creation, in being made so excellent a Creature, Psal. 8. 5. and in having so many excellent creatures made for him, Psal. 8. 3, 6, 7, 8. best of the Creatures here below: we should honour God in our mindes, account him the chiefest and onelyonly good, and his favour the chiefest felicity, bring our wills to long after him, to desire him above all other things, chusing him as our happinesse, loving him and desiring to enjoy himfully: Learne to feare him above all, not daring to offend him, and obey and please him; what more agreeable to reason, then that the Maker of all, should be Ruler of all? we are more his, than a childe his Parents, a servant his Masters. Wee should also acknowledge that he made us,David. beheld the works of God with admiration, Psal. 8. Rev. 4. 11. Psalme 100. and praise him: Gods great workes call for great praise; commend him with our tongues, and speak good of his Name, Psalme 19. 2. The heavens declare the glory of God. i.e. give occasion to man of declaring it.
5. This is a comfort to those who acknowledge God to be such a one as hee is; is not he rich enough to maintaine them? wise enough to direct them? strong enough to protect them? If thou want goodnesse, he can create in thee a new heart; it may comfort the godly in regard of the resurrection… God can raise them up at the last day.
6. It is a great terrour to the wicked, which doe not feare but despise him; God will hate, despise, and destroy them: God can doe it; he made heaven and earth, and he will doe it because he is true,Esay 17. 11. he hath threatned it: oh the misery of that man which hath him for his enemy.
7. We may learne from all the Creatures in generall, 1. to bewaile our Rebellion against God, which all of them reprove, for they all stand in their kinde and station in which God set them at first. The Sun rejoyceth to runne his course: the Sea keepeth her bounds, the earth stands upon her foundation, the heavens keep their motion, and declare Gods glorie, the very windes and seas obey him. 2. All of them teachaHee that studi…s the creature much shal finde much of God, and of himselfe. Some conceive Isaac, Gen. 24. 63. studied the Book of the Creatures. the invisible things of God, Rom. 1. 20. as was before shewed.
8. We should make a right use of the creatures: use them first devoutly, 1 Tim. 4. 5. in faith, Rom. 14. 14. and ult. with Prayer and Thanksgiving, Matth. 15. 36. Acts 27. 35. Secondly, soberly, 1 Cor. 10. 31. 3. thankfully, 1 Tim. 4. 4.
Having handled the works of Creation in generall, I now proceed according to Moses his Method, to a more particular enarration of each dayes worke.
The whole first Chapter of Genesis may be thus divided.
1. The Author of the worlds Creation, God.
2. The Worke.
3. The approbation of it.
1. verse. In the beginning of time, or being, therefore the World was not eternall.
John begins so, and took it hence▪ but beginning there may meane from Eternity: or as here, Christ did not begin then, but was then, Prov. 8. 22.
Bara Elohim, Gods CreatedbAliis scriptuturiaelocis apertiùs, & expressiàs potest trinitas confirmari & efficacacius adversum I…daeos est pugnandum ne nos illis ridiculos praebeamus linguae eorum im…eritia, Mercer in loc. Ego cum Calvino, mercer… & aliis, imea re sentio, ex solo vo…e Esohim terminationis pluralis, conjuncta cum verbo singulari, non posse solidum duci argumentum pro tanto mysterio, quia rationes a…a…ae mihi videntur … adductis pro sententia contraria praeponderare. Etsi e… s…imen … esse … stodi…, qui …, & ex hoc loco sic intellecto mysterium tri…ratis probare conantur▪ sed quia non …gitur de intentione eorum, q…am piam & bonam conso…us, verum de Mosis proposito, in hujus vocis usu, missa eorum intentione, rem ipsam in se spectantes, judicamus solidiora consectanda esse argumen… quam quae à vocula aut constructione aliqua grammatica deducuntur, quam Judae… & haereticis proclive sit eludere, & quasi de re ipsa triumphata, ex talium argumentor…m refutatione gloriari. Rivet 9. in ….. That difference between the Noune Plurall, and Verbe Singular (saith Rivet) signifieth not the mysterie of the Trinity, but is an id…otisme of the Hebrew tongue, in which such enallages are frequent, as Numb. 32. 25. How ever there is no difference in the thing it selfe; for the name of Gods being taken here essentially, (not personally) is common to the 3. Persons; Gods created, is as much as the Father, the Son, and Holy Ghost created▪ for elsewhere it is manifest from Scripture, that not onelyonly the Father, but the Sonne and Holy Ghost also created the world.
Created, signifieth an act of infinite power, and is not communicable to any creature. 1. Ex nihilo fecit, & quidem potentissime ac magnificentissimè. Junius.
Heaven and Earth. In the first day were created Heaven and Earth; as it were the foundation and roofe of the building, Psalme 104. 5. Esay 40. 21, 22.
The worke of the first day, was 1 Heaven, under which name are comprehended partly the Empyr…an, first and immoveable Heaven, which is called in Scripture, the third Heaven, and Heaven of Heavens, Ephes. 4▪ 10. 2 Chron. 6. 18. Acts 1. 11. & partly the Celestiall Spheres, which it is probable were made the first day; but without those lights of the Starres, with which at length in the fourth day, they were adorned: the Hebrew word for Heaven being of the Duall number may imply both. The heavenly Intelligences or Angels, the Inhabitants of the Invisible Heaven were then made, as is probable, saith Chemnitius, Coelum id est, extimum illum hujus universitatis ambitum cum super Caelestibus incolis illius & spiritualibus formis atque intelligentiis, Gen, 2. 1. Job 38. 7. Junius in loc.
2. The foure first simple things, or elements, as some think, Earth, Water, Aire Fire, and the fitting of them for use, by making day and night. Though other hold, that the aire and fire are comprehended under Firmament, the worke of the second day. For the earth, there is he emphaticall: this earth which we dwell in, though then unpolished. The earth is described in the second verse; it was without forme and void, informitie and vacuity in the originall, without inhabitants and without ornament, the earth and waters were joyned together among themselves; the waters at first did encompasse and cover the earth round about, as it were a cloathing and garment, Psalme. 104. 6. Darknesse was on the face of the deep; that is, the waters which inclosed the earth in themselves.
3. v. There is an extraordinary light mentioned;It is questioned whether this light was spirituall or corporeall, a substance or Accident. (the ordinary fountaine of light is the Sunne) which in what subject it did inhere is not certaine: some say water in the thinner parts of the superficies, some the Heavenly Spheres, others say the Element of fire: for that (say they) is either included under light, or we know not whether to referre it; and God created not accidents without subjects.
The worke of the second day were two-fold:The out-spead thing Expansū in Latine. Estendue in French.
1. That most vast firmament, viz. that space between the earth and skie: the Hebrew word signifieth the extending of any thing, or the thing it selfe.
2. The division of the waters above, from the Waters below cThis made some hold that there were waters above the skies, as Brentias saith, alledging that place, Psa. 148. 4. The Schoolmen understand it of the Christalline heaven., that is of the clouds which are in the middle Region of the Aire, from the Fountaines, Rivers, and Sea, which remain under the lowest Region. But by the name of Clouds and Waters above the firmament, we may understand all the Meteors, both waterie and fiery, which were created then in their causes. Jer. 10. 13.
The approb…tion given of other dayes, is here omitted in the Hebrew, not because Hell was created on this day, as the HebrewsdMercerus in Gen. say: but because this work of distguishing the waters was yet imperfect and finished on the third day.
The worke of the third day was three-fold.
1. The conflux,1 Eccles. 7. Job. 26. 10. & 38. 13. Psalme 104. 9. or gathering of the waters below into one place in regard of the greater part of them, called Sea, that so they might not over-flow the earth: and by this command of Gods, they still continve so: Luther said well, that all a mans life upon the earth is as great a miracle, as the Israelites passing through the red sea.
2. The drying of the earth, to make it habitable, and fit for nourishing plants, and living creatures.
3. The producing of Herbes and Trees of all kinds.
The works of the fourth day were, the Lights both greater, as Sun and Moon; and lesser, as the other starres, placed in the Heavens as certaine receptacles, or vessells, wherein the Lord did gather light, which before was scattered in the whole body of the heavens.
2. The use of them; they were to give light to the world, to distinguish the night from the day,Gen. 8. 22. Pallida …una pla…, rubicunda flat… alba serenat. Rogue soir & blanc matin, …est le plais…r du pelerin. See Plinies Naturall Hist. l 18 c. 35. See Josephus, and Luk. 21. 25 the day from the week; as also to distinguish seasons, Summer, and Winter, Spring, & Autumne, Seed-time, and Harvest. They are Signes;
1. Naturall: by them we may guesse of the Weather, Matth. 16. 2, 3. from the colour and figure of the Moon, some will conjecture what weather is like to be.
2. Civill, Husbandmen, Gardners, Fishermen, Mariners, gather observations from them.
3. Ecclesiasticall; to know the New Moons, and spirituall st…ange apparitions in them, are signes of Gods anger, as extraordinary EclipseseAs at …hrists Death, which Eclipse Dionysius Areopaeita, a great Astronomer, beholding, and little knowing of Christs death, he cryed out, Aut Deus naturae patitur aut mundi machina dissolvetur., Blazing-starres.
The works of the fifth day; were,
The Fishes of the Sea, and Fowles of the Aire, divers i… nature, shape, qualities; vertues and manners of living: the fishes were appointed to increase, multiply, and fill the waters: and the fowles to increase, multiply, and flie in the aire.
The worke of the sixt day is two-fold.
1. All terrestriall bruite creatures, BeastsfThe Beasts of the earth are here distinguished into three ranks, 1. Catell, that is all tame & domestical Beasts. 2. Creeping things, whereby are understood those which have no feet, as Serpents, & those which have but very short, as Wormes, Ants. 3. Beasts, whereby are understood all wilde Beasts, which have their name from life in the Hebrew., Cattle, and every thing which creepeth upon the earth in their kinde, having vertue and power from God to increase and multiply.
2. Man, male, and Female, Adams body of the dust of the earth, viz. that hee might have in his owne bosome an argument, and incentive of humility, left for his excellency he should waxe proud against God; Eves body out of a rib of Adam, for a signe of most neare conjunction, and love betwixt man and wife. The Creation ceased in man, as in the Master-piece of Gods skil, and as in the end to which all other things were destinate. For all other Creatures, by the bountie of the Creator, were to serve Adam, as their Lord and Prince.