of the Mysticall partition wall diuiding betwene people and people as betwene Iewe and Gentile closely therby teaching all sortes of people that it is kata tj respectiuely not good that the Lord his sheepfold is not yet One but then it shal be perfectly good when both sortes are gathered into One vnto One Pastor The waters in this Day remayne barren but the earth conceiues aÌ„d brings forth Twyns Herbs and Trees in their kyndes And here to the full viewe of the other two Elements vvater and Earth Water is passiue to the Ayre as the Ayre passiue vnto Fyre and it is â—â— Nature Moist and Cold. So is the phlegmatick complexion the westwâ—nde and wynters quarter The water is of a Globe like forme as may not only appeare by Drops but also by sailinge the Seas which Io. de Sacâ—obusto in his boke of the Sphere proueth by plaine Demonstration The Earth is patient to the water as the water to the Ayre and it to the Elementall fyre and so the Earth A female to All as the Fyre is the Agent or Male to all It is naturally Cold and Dry and therfore vnto it Naturians referre the North wynde the Melan-cholik humour Autumme and age decrepit fit to be gathered into the â—arth as into A Barne vntill the day of Diuision Of all Elements the Earth is most ponderous and therfore it kepeth the Center or Period of the worlds Sphere or Globe Seas nauigation Starres compossinge etâ— proue it to be of A sphericall forme howsoeuer Ptolemeus and many others haue demed the contrarie And in asmuch as the Earth is as the midprick of the worlds Circle contained of all but containinge none it must therfore be immoueable as â—â—s 104. 5. THE FOWRTH DAY VErs 14. 15. 16. 17. 18. 19. And Elohim said Let there be Lights Herein obserue 1. the Creation of starres 2. the end of their Creation The Starres are either Planeticall of these is spoken Iude 13. and of these wandrers two principall the Sun and Moone are put for the whole 7. Or secondly the starres are Firmamentall called for theyr slowe motion in comparison of the former 7 vnder them unmoueable or starres fired Of this nomber to the â—lejades Orion Matzaroth Arcturus Iob 38 31. 32. with infinite moe Gen. â— 5. scintillizinge in our eâ—es beholding them All these doth Elohim nomber and call them by their names These starres are placed in the firmamentall body for this end 1. For distinguishing betwene Day and Night 2. For distinguishinge tymes and Seasons with their naturall Abâ—â—â—edes Astralogie kept within these bounds and indeede what wandreth from these poynts that is besides the Art it is A Science gloâ—ons fitting A Christian to hy Contemplation Abraham could not beholde the starres but he expected another gates church of spirituall starres in the mysticall Firmament then our Heretical spirits cause who by their blasphemous conclusions inferre A Nullitie of these starres for these 1â—00 Yeares I am not ignorant that the churches firmament shold haue manie of her starres apostatinge Reu. 6. 13. but they must also knoe 1. the tyme of such A copious flat fall namely vnder the breaking vp of the 6. seale 2. they must knoe that all shold not fall Reu. 12. 4. Thirdly they must knoe that the starres thus plentifully fallinge they did specially foretype the fall Ministeriall for so starres are expounded Reu. 1. 20. not the fall of the popular or vulgar sort of the church and of these Aswell as of the former is the promise Gen. 15. 5. And for this cawse immediatly after Iohn saw the Ministeriall fall the Lord to his and our comfort affordes him the sight of an Angel Chap. 7. 2. comminge from the East 1. for sealing vp the thowsands of Israel 2. for enforming him of the Infi 〈…〉 e of the Gentiles preserued in that downefall of ministers and stoppage of the Euangels passage though not without maâ—â—fold afflictions The Heretikes and amoÌ„gst the residue the right Brownistes that for prouinge themselues the only visible church of god do much babble euery vnlearned â—obbinoâ— of them of this mysticall booke of Reuelation I giue them boldly to vnderstand that their vse of that booke is but as A parable in A fooles mouth or an arrowe in a dogs thighe Prou. 26. 9. 9. The lip of excellency fits not A foole Prov. 17. 7. Paâ—l lookinge vnto these starres 1. Cor. 15. he durst boldly conclude A difference of glow in the â—esurrection And I doubt not but these starres are of A more excelleÌ„t Nature then som Creatures made after Let Dauids wonderment at the sight of these superiours Psa 8. 3. helpe me out in that as also the distinction of bodies 1. Cor. 15. 40. compared with vers 48. Elohim hauing with the breath of his Mouth not only created but also kyndled these torches and Lamps in the heauens for their Sphaeres were rowled out in the second Day he so seales vp the 4. Day consisting of his morning and eueninge THE FIFTE DAY Vers 20. 21. 22. 23. Afterward Elohim said Now the Lord casteth aside his Ep vnto the former Earth waters emoyning them 1. to bringe forth Fishes in their kynds 2. Fethered fowles in their kynds As the Earth was the womb of Twyns Herbs and Trees so is the water the womb of Fishes and Fowles Ps 8. 8. Objection But in ch 2. 19. it is sâ—â—de he formed euery fovvle of the Earth therfore not of the water I answer The Earth brought not forth his Herb and Plant without the symbolization of the other Elements and therfore we se in them the nature of fyre ayre water so the waters here produce this cople of creatures by combyninge with the Earth as his female subiarent but yet it is termed principall by reason the waters as at the next hand to vowarde do reach the same forth Of fishes som are superiours as Leuiathan whales the Sea wolfe or â—yke etc. som inferiours and that specially vnfinned fishes as Eelâ—s and crepeâ—s as frogs etc. The fowles are either â— thereall as these that delite naturally aboue as the Egle etc. Or Terrestricall as all such fowles as haue I naturall heauines in flight because the Elements of water and earth do much sway in them These sorts preachinge as it were A mysticall difference betwixt Man and MaÌ„ theyr Super visours whither in the state Politicall or Ecclesiasticall yet all of them bound to looke back to the Baptisme waters from whence if they be created vp the word and the Spirit they haue their orderly producture Exept A Man be borne againe of the water and Sprite he cannot enter into the kingdom of Elohim Ioh. 3. 5. Dauid psal 104. 25. etc. looking with his spirituall ey into the Sea he cannot but admire the wisdom of God and his riches therein Wisdom in the variety and excellencâ— of the Creatueres Riches in the aboundance of them He that coms vnto these waters of Elohim and casteth in his Net or Angle
ron into I troe men need to pray before they reade that so with the Bee they may from that fâ—oure drawe hony from wheÌ„ce the Spider draggeth his poyson He that Reades Notes Mediates without much prayer is much his owne Foe aÌ„d he that attempts it without all prayer he is passinge prophane This hath cawsed me more then once to wonder at som men who coÌ„sideringe theyr judgmeÌ„t me thinks in theyr Library they shold not pray and yet considering theyr othergates cariage methinks they shold pray specially seinge they study from writers Old an New Popish and Protestant etc. The opinion off such is this viz. It is symply vnlawfull to preach or Pray in Synagogues and yet make no scruple to study for theyr church exercises and that in A Synagogues Library which booke cloyster must be as deeply in Idolatry iff not deper as any part off the Temple Pray there methinks they shold and yet consideringe the former opinion methinkes they should not For my part I praise God for it I still haue learned that all the Creatures of God are to me saÌ„ctified by the vvord and prayer and therefore laufull to hold vp pure hands euery vvhere and that vvithhout vvrath and doubtinge as also that is is A doctrine of Deuels to say touch not tast not haÌ„dle not all vvhich perish vvith the vsinge hauinge indeed A shevve of vvisdome but not to be obserued of those that are risen vvith Christ from vnder the povvre of the Lavv. As thow Couets therefore to haue God his spirit to guide the in tryinge off all thinges to retaine that is good do pray wheresoeuer thow reades studies meditates aÌ„d that to this effect Heauenly Father I sinning togither vvith my Parents Adam and Heuah I so brought A Vale of darknes spirituall blyndnes vpon my mynd the ey of my sovvle and the ey being dark hovv great must be my darknes For thy Sons sake my blessed sauiour Christ Iesus do by the povvre of thy sprite thy illuminatinge and sanctifying sprite dispell this Egiptian like darknes and foggie mystes that hinder my poore sovvle in the vvork of my nevv-byrth Call Light out of my Darknes and fix in the firmament of my heart Light for the Day and Light for the Night that so I may be able to discerne tymes seasoÌ„s spirits doctrine vvhereby I thy poore Creature may be enabled to glorify the my Creator For if svveet father thy spirit do not leade me into truth I shall but pollute and prophane all the meanes of sauing knovledge and holynes for Christ thy Son his sake do not therefore leaue me novv to myne ovvne sence and collâ—ction for then I perish and vanish avvay in mynâ—â—vvne imaginations but as thovv haste promised to be found to opeÌ„ and to giue to them that seek knock and craue so be vvith me novv thy ovvne handy-vvorke vvho seeke knock and craue in the name of Iesus remission of all my vnvvorthinesses and A beinge further enlightned in the knovvledge of thy vvill and vvorks for the furtherance of that Nevv-vvork thou in fre-mercy hast begon in me Amen Svveet fathèr Amen for the glory of thy Sons name put vpoÌ„ me AmeÌ„ To like effect pray or else do holde thy leud eyes back from polluting the words aÌ„d works off our God Nor do thow pray but fyrst purge thy heart for the pure in heart shall se god as for the sacrifice off the wicked it is abomination to the Lord. And so besuchinge the Lord his blessinge to accompany my labours I commit the Sequel to the reading off well disposed spirits whome the Lord do guide vnto good for euer Amen In the Begininge in Engl. So called not only because the first vvord is â—oe but a so for that it deliuereth the Begininge of all thinges Generation in Engl. So called because it layeth dovvne the generation of Heauen Earth vvith their furnitures Argument Chap 1. Great Elohim of Nothinge maketh all Which we by name of Creature aptly call Diuision of the text HErein principallie considerable the of springe of all things existinge I. First in the Cawse and that is Elohim the Creatour II. Secondly in the thing Cawsed and that is the Creature in the residue of the Chapter I. The thing cawsed is First A Lump of Matter properlie Created because it is made of Nothinge and this is set downe 1. in the whole vnder the words heauen and earth vers 1 then in the 2. vers in the courser part of that Lump vnder the word Earth And this is described 1. from the rarenes of his forme it was void had darknes vpon the deepe 2. from the Conseruer of his Beinge namely the Spirit moued vpon the waters II. The second kind of Creature cawsed it hath his Being from the former eyther Immediatly as the Elements vnto vers 11. or Mediatlie as the Mixt Creatures thence to the end 1. The Elements are of two sorts the 1. superiour and light as FIre and Ayre of whome and their offices vers 3. 4. 5. 6. 7. 8. II. The second sort Inferiour and heauie as Water and Earth thence vnto vers 11. I. The Mixt Creatures are either voyd of Lyfe II. Or possessed with lyfe I. These be voyd of lyfe are 1. Earth crescents vers 11. 12. 13. II. Secondly Heauen adiuncts vers 14. 15. 16. 17. 18. 19. I. The Creatures possessed with lyfe are 1. Irrationall creatures vers 20. 21. 22. 23. 24. 25. II. Secondly Creatures rationall thence to the end ELVCIDATION of the Chap. 1. VErs 1. In the begining Elohim made The Septuagint least the Greekes shold think it a Parase of disgrace in fore placing any woâ—des before God They therfore turned it into Greeke thus God in the begininge made c. As witnesseth Ben Gorion lib. 1. Elohim God the plurall of â—loha and EL. it propunderth vnto vs the musâ—ery of Father word and Sprite The word Bata created being of the singular Nomber it pulleth vs back to an Essence One By which distinct 3. contrarie to Sabellins and yet but One coÌ„trarie to 〈◊〉 was created Heauen and Earth that is that Chaos and indigest rude confused matter as Lactantius and others call it out of which Masse other Creatures arise Augustine and som â—â—chynustes from him they speak of an Antecedinge Matter called hyle which Egidius de vadis Cap. 4. dialog philos defineth That vvhich betvveene Somâ—thing Nothinge is perceiued But seing that is rather A Perception then Conception potius Idea animi quam quid materiale I leaue it This Matter from the holy ghost his phrase I vnderstand to be twofold 1. heauenly 2 Earthly From which two all sortes of creatures succedinge are deduced Hebr. 11. 3. In which matter is an aptitude to â—oe and Suffer called Nature by which Creatures are said to be such and so by inclination or by Natures â—nstinct which Nature by subtile conceipt to called the first Creature The Efficient Cawse of this Chaos is Elohim the Father
by cold Meteors or vapors and vnderneath them they haue exhalations propulsing forward and vpward by reason of which doble opposition being not able to ascend or descend directly they break out in the sydes and so circuits the inferiour Region of the Ayre Thus the Ayre hath his 3. Regions and in euerie of them are Creatures termed of the learned Meteors effected The Light is termed day the Darknes going before is termed Night Seinge Darkned a priuation of Light properly The Eâ—en-tydes darknes and the Morrow-tides light they constitute the first Day The day consisting thus of his 24. howres it is called the Day Naturall but the day accomptinge from the Sun his rizinge aboue the earth vntil his going downe againe from our â—emisphere it is termed a day Artificiall The Auncient Romaines begon and ended there Naturall day at Midnigyht and so do ordinarily all natural Magitians by giuinge that planet the first howre in the Night before which is the gouerning planet of the day after The Arabians Ioh. de Sacr. in comput eccles begin and end there Naturall day with the Midday but the Iues according to this place of Moses begin with the Night If any ask me when we that liue in the new creation heb 12. 27. Isa 66. 22. shold begin our Naturall day I answer The Night and Old thinges are passed the Sun of Righteousnes rose out of his tomb in the Morning and so went forth preachinge that Day and the night followinge Paul so preached Day and night â—â—t 20. and Night and day The first creation begon in darknes the second begon with light Thus out of Darknes naturall god by his ghospel hath shined in our hearts 2. Cor. 4. 6. calling light out of that Tohu Order out of that Confusion and of old made vs new creatures As the first or naturall light is effected by the Fyre and â—pre so is this second or supernaturall light effected in our hartes by the spirit of lyfe compared for his working vnto fyre and the Aâ—re Seinge then we are of the Day let vs walck as in the Day that when the Lord of the howse shall com sodainly in the Night our darknes may be light in the lorde THE SECOND DAY Vers 6. 7. 8. Againe Elohim said Againe in another vicissitude of tyme Elohim procedeth by the Spirit and rod of his mouth Ps 104. 30. makeinge moe creatueres In this Day he creates and constitutes Rakâ—â—ga of Rakagn to extend or vnwrap commonly translated Firmament The Firmament properly is that heauen or Sphere in nomber the 8. vpward wherein the fixed starres are This signifieth an orderly vnwrapping and spreading out namely of the whole heauens as A Curtaine Ps 104. 2. These heauens a more excelleÌ„t Naturall then many thinges belowe and made after contrary to my aduersaries Ariome they cannot for any thing I se meane an extension of the ayre though One otherwise of much learning and worthy much reuerence haue soe written For the Ayre must in the former Day be expanded else how could the fyre by it haue effected such orderly Light as worthily might be termed Day where he thinks it must be so because the Ayres region containeth the vppermost waters I answer The vpper waters in the Ayres Region are only such as all philosophers huntaine and diuyne graunt are first exhalations from the Earth and weaters belowe drawen vp by heat and congest into a clowde finally dissolued and sent downe to the Parent belowe These Cloudwaters had no place in this creation and this the same learned man may obserue the better from his translating of Gen 2. 4. 5. thus And there vvas no man to â—ill the earth or vapour ascending from the earth for vvateringe the vniuersall face of the Earth These waters therfore are vpheld by the heauens and by that Celestiall vnwrapped webbe are seperated from the waters vnder the heauens whither in the Ayre or Earth like inough to be the waters that drowned the old world who besides the rayne rused downe by openinge of heauens wyndowes Gen. 7. 11. and 8. 2. The learned Chuoâ—â—dus Pellicanus denies these superiour waters to be Spirituall substances so called for their nomber or puritie If he had said then mystically import such substances for the lower import earthly people â—en 17. 15. I thinck he had bene neâ—er the mark and so Origeâ— mystically applyeth these waters vnto such holy People as haue their conversation in the heauens but that these waters are really such substances it cannot be for so the Grammaticall or â—â—terall story of Creation shold be ouerturned Wheras 1. we haue propounded the plaine letter 2. the spirituall mystery vnder the vayle of the literal story The waters before confused and now and thus digest into Oâ—der â— Lawe is imposed on the firmament or Spheriall expansion for standing â— partition wall betwene these waters psa 148. 4. As it were an Aatonicall preist for diuidinge betwene people and people and so the Eueninge and Morninge is the second Day What neede this second and afterwards the third fourth Fifte and sixt repeat of Eueninge and morninge for making vp so manie seuerall dayes seing the Euening and morninge was the first day It was necessarie for the perfecting of the work literall and mysticall 1. the Eueninge and Morning hauinge ron once the glasse of A Naturall day they could not haue don that againe for effectinge another Day except Elohim had againe turned Tymes Glasse for A new nomber of Motion 2. Nor after the experiment of one ages spirituall Darknes and Light could there be A second third fourth fiâ—te sixt vicissitude of that woâ—ke mysticall were it not that the Decre of god hath sealed to euerie such distinct age and his work In six Naturall days was all the â—â—ch frame and seâ—ely furniture of heauein and earth effected and in the world his 6. ages shall the whole worke of Iustice and Mercie be com to his period The 7. Day it hath not this speach of Euening Morning to the effecting of it because as the 7. day was Sabaot so the 7. age of the world shal put an end to the spirituall and mysticall Euening â—eu 10. 7. and 11. 15. Happy is he that man sing that songne the kingdom of the world is Our Lords and his Cristes and he shall raigne for euermore THE THIRD DAY VErs 9 10. 11. 12. 13. Elohim said againe In this days work obserue 1. the Collection and dispos 〈…〉 of the waters vnder heauen by reason wherof 2. the drye Land 〈…〉 steth vp his head that before as it were had bene couered with the sacramentall wates this Land called Earth the waters Seas which Earth is naturalized vnto procreation of Herbs and Trees Twise in this third days work first in the Diuision of waters and earth secondly in the Earths fructification Elohim seeth the work Good In the second day it is not once said he savve it good not because it was not good but because
for snaringe the Creatuere before he haue asked leaue by reuerent prayer of the Creatour that Man is but A sawcâ— vsurper and no promise hath he of A blessinge there This doctrine is mystically taught in the disciples fishinge Ioh. 21. 3. etc. who vntil the vvord Christ came and had them cast out there net on the Right-side they fished not rightly Snarers of Fowles must also ask leaue of the Lord of the Game before they meddle with his Byrds for they are Byrds of vvarant THE SIXT DAY Vers 24. c. Moreouer Elohim said Herein I obserue the Creation 1. of Beasts pasinge and Crepinge 2. of Mankynde and of either these works it is said seueraly They vvere good Pasing Beastes are Domesticall as the Ox Sheepe psal 8. 7. Isa 1. 3 or Foraigne as Behemoth the Vincorne Ioâ— 39. 12. 40. 10. Crepinge beastes are only foraigne for we speak of Natures instinct and the Serpent Ch. 3. 1. transgressed by Satans instinct and such are the Dragon and all other earth serpents that procede not since the Fall of corruption or Mongrel generation Oh the glorious Consent and harmonious vnity then amongst the Earth Creatures as also of the water Creatures created in the former Day The Pyke that now deuoureth other fishes by whole and by halfe he was then vnpossessed of such tyrannie The water Frog that now sits vpon the hillock side and syninge the Tyrannous Pyke passinge by both leap into his neck and there holdinge fast with the hynder legs doth with former stretch ouer to his eyes and so finally scratch out the Deuouâ—ers eyes the silly creature before man warred with god did not in secret 〈◊〉 in ambuish for the destâ—nction of his fellowe As for the Earth creatures they then were all in naturall league the wolf thirsted not the ruyne of the Lamb nor the Hound the wrack of them both The god of peace created all at peace nor was it any but the possessor of the DragoÌ„ that in the first work day made battaile in heauen though he was cast out in to the Earth and in the earth on the last work day wrought myscheife in Paradise though alotted to haue his braines dasht out by the seede of woman it was none but he that setting God and man at oddes did therby effect a dissention amoÌ„gst other creatures A feeling of this fall the vegetatiue and sensitiue Creatures then haue after A sorte and therfore grone after the day of our finall deliuerance that so the Day com they mai be deliuered into the glorious libertâ— of Elohâ—ms sonnes Rom. 8. 19. 20. 21. Happily then we shall se how excellent at first they were that so by â—â— and them A work in vnity may redound vnto Elohim whose handy work we all are Sed de his â—â—ce ac sobrius dicendum saltem Rudibus ac 〈…〉 bus nostris In the second part of this 6. days work Mankynd to whome the Angels shold be ministringe spirits Hebâ— 1. 14. and the residue of the creatures seruiâ—â—able and subject ps 8. 6. as vnto Christ 1. Cor. 15. 27. God createth and that Male and female vers 27. 29. contrary to their blynd assertion who wold haue woman created after this day because her forme of Creation is described in the Next chapter after the finishment of the 7. Day They may aswell say that Man was also then created because the Matter wherof he is made is only there mentioned Besydes Moses testifying in the next cha vers 1. and Iehouah himselfe Exod. 20. 11. that the whole host that is all thinges that had bring in heauen and in Earth were in 6. days created these odde spirits so giue the â—y vnto Iehouah and Moses Male and Female he made them the Matter remaineth vnto the next Chap. but how by A simple word as were the former Creatures No There is A ConsultatioÌ„ about the Matter for herein lieth the ground of the whole work Other creatures saith Clemens Alexandriuus lib. 1. cap. 3. paedag He made with A bare command but Man he builded with his owne hand in spâ—â—ing that who proper to himself Let vs make Man according to our Image Will not the Sabellians graunt here a Pluralitie in that one God or will they with â—ues accursed say that God speaketh to Angels or to the 4. Elements or to the other Creatures or will they say that God at first occupied that new found phrase of princes One for Excellency sake saying VVe commaunde though the commaunder but one They may aswell say that Elohim through out this chap. is to be translated Gods and so let vs not heare of God somuch as once in the whole worke of Creation If our image be an â—mage traduced from Creatures though the Creature were Arriâ—s his Christ how sqâ—â—res then the Apostles exhort put on the Nevv man vvhich after God not after Creatures is created in Righteousnes true holynes Cyrillus Alex in his 2. section of the 1. chap. on Iohn his Euangel he learnedly proueth that the words Let vs and our image do â—â—wort that Trine nomber in that One substance This Nomber the Greeks do call hypostases the Latines persons becawse these 3. Father word Spirite speâ—se so nauâ— quid do distinctly sound somwhat and into these 3. thre in nomber One in essence is the new-man created Math. 28. 19. The Nomber strangles also the Patripassiâ—us whoe taught that the Father suffred really the Diutie ' for Vnitas non est â—uâ—eâ—u One is properly no Number it presseth the guts of Aâ—rius as also of Theodoras the Tanner Ringleader to Aâ—teâ—non Thus Elohim maketh man kynd Male and female and that accordinge to his Misticall â—mage for away with the block headed Aâ—thropo morphits who imagine God and Man to be of like externall forme an hidden secret containing in it â— just and holy Trinity in vnitie The principall part of Man being his sowle for the Body is but the sowles instrument therein we consider 1. the Mynd includinge all the Senses 2 the vvill includinge all the Affections 3. the Povvre of doing arisinge from them Both. These are 3. in Nomber arisinge from One Essence and that spirituall Yet this Trinity in Vnity effecteth not Elohims image except considered in the qualification And therfore the Mynd was possessed with Light holy and diuyne â—ulâ—n the Will as an handmaid approuing the Mynds Light and affecting only that The Powre arising both from Mynd and will as the spirit from the Father and Son corresponding to both ech before other not in tyme but in aÌ„ order respecting the thing wrought Mynd vvill and Povvre conspiring in one the glory of Elohim This Sowles Trinity in vnity is couered with an howse of Clay Iob 4. 19. as with â— Dayle that so we may knoe Elohim the Father of Sowles Heb. 12 9. to be for our coÌ„cerning of him shadowed with and by Earthly thinges that so therby we may happily se him though darkly quasi per Aeâ—igma
Moneth the 17. day of the Month in the body of that day About this Moneth is no litle Controuersie because the Iues begon not the yeare in all accompts alike Theyr Auncient accompt according to which they begin theyr â—ection in Genesis it beginneth the yeare with Tishri containinge part off our September and October Theyr festiuall accompt is with Nisan or Abib appointed to be theyr first Exod. 12. 2. and 13. 4 in regard of the former the seauenth and containeth part of March and April so termed They hold the former Mareseâ—an of Ioseph called Maisenane to be the Begining off the yeare naturall because they think the world was then created But seinge that season is Autumne tide that cannot be so saith the learned Scaligerus and others And why They answer In the third day the Earth was enjoyned to bringe forth euery greene thinge the worlds begininge therfore with Nisan the spring season Not troublinge my brayne with theyr diuised scruples aÌ„d minutes of tyme I reason contrary-wise thus first it is graunted by them all that Tishti is most aunciently taken of the Hebrues for the first Moneth naturall and this doth Rabbi Eliezer hold fast say Rasb Iosue and his late disciples what they list against this place Secondly seing the Lord in Exod. 12. 2. saith that thenforth Abib shold be Nisan the prince off the Moneths it is plaine inoughe that this Moneth became first accidentalle as Lita well saith that Alexander his first yeare 1. Math. 1. is called the first off the Greekes kyngdom though the kyndom was before him etc. and if they must now begin a new accompt for begininge the yeare with the springes Aequinoctial it is euident inough that they before begon their accompt from Autumnes Aequinoctiall for with the Aequality off the one or the other they must begin but it appeareth from Exodus and all hebrâ—e antiquitie that Nisan came to be first but Accidentally therfore the naturall yeare begon with Tishti Thirdly theyr naturall reason from the thyrd days work it proues not what they wold for I wold haue them to tell me iff so Apples can be flourishinge in theyr hue in the Springes begininge Iff they say noe as they needs must then how commeth it about that Heuah in the sixt day did eate the alluringe Apple It appeares by Paradise trees bearinge theâ— pleasaunt fruite that it was Autumne not Springe season and therfore the Iuish collection to me most probable that Adam had at first not an expectation but A possession off haruest fruites to his hand Adam being alotted to eat such fruites as 〈…〉 not Abib yeilds and Paradise as learned consent being A work off the third Day and it were but A dreame to frâ— that Gardens grouth from the order off the Earths fyrst nature Fowrthly the figure and the thing figured the first Adam and the second do â—o correspond for Iesus vvas borne in Tishti or September as Math. Beroal dus cron lib. 4. Chap. 2. hath proued and with him begon our second figured and spirituall Creation That the begininge off the naturall yeare accordinge to the Worlds creation was with Autumne it semeth so to me most probable Now touchinge the tyme off this flood the second question ariseth Doth Moses accompte here accordinge to the Moneth naturall or festiuall The next Chap. ver 11. doth open that for the Doue there bringeth to Noah an Oliue leafe and when puts out the Oliue Pliny saith thus Concipiunt Vites et Oleâ— vergiliatum exortu the â—ynes and Oliues conceiue in the rising off the starres Ver 〈…〉 Now these starres placed by Caleyinus in the knee by Seruius before the knee by Higinâ—s behind the end of Taurus but by others I think more rigt in the superhumerall of Taurus thei are the Plejades or 7. starres that arise aboue the earth in the springe tyme for Taurus in the second moneth of the Springe it thereby appeareth that the waters reculed in the Vernall season yea in the 27. day of this second Moneth was the Earth dry and Noah called forth This same Month twelf-month before and teÌ„ days sooner of the Moneth he entred the Ark. Moses accompt of the Moneth here is therefore festiuall Omittinge the Naturall accompt as he was taught before the writinge here of and kepinge fast the accompt injoyned by Iehouah as A treasurie full of heauens wisdom So breifly to both the questions Noah and his 7. being shut in with Iehouahs hande happy were they off such A dorekeper the Mongrell seede oh methinkes I se them â—on to the Mountaines clyme trees skuddle close in theyr Cabins but the waters off Iehouahs wâ—â—th preuailinge 15. cubits hier then the Mountaines I hope Ogge was not aboue that pitch it quickly set my mountinge Mates wet shod Vers 23 So he destroyed All beastes and byrdes perishinge with Man from the face off the earth what because off the water-creatures I meane such as liue in the waters No doubt they were preserued in theyr kyndes and therefore Noach neuer bid â—o take any of them into the Arke Therefore the earth animals perished rather then those of the water because saith Alâ—ha they liued of the Earth accursed and indeede the Earth not water was expresly cursed These Aquatils are therefore in tyme to me such of Mankynd of god Elect as the Lord in the multitude of waters that is people Reu. 17. 15. preserueth though not with in the Visible church of God Vers 24. And the vvaters prevailed Manie seking to darken the Lord his worke they haue imputed this Inundation to naturall influence of starres in A watry signe To these fooles I say thus Let this Deluge begin either in 〈◊〉 or Aries before him or Ge mini after him yet not anie of these thre howses cold naturally afford such an Effect Secondly they ought to learne that the Philosopher lib 2 Meteor doth teach them that when the Sea â—uerflowes one place of the Earth then another place of the earth is vncouered that before was couered but here all the earth at one instant is couered and that aboue the hiest mountaines Thirdly if there shold after the world was aged 1656. p. be A naturall influence bringing forth such an ouerfloe how haps it there beuige synce that flood aboue thre tymes so manie yeares that yet there hath not bene somuch as one other such Trigon This naturall conclusion is not vnlike to Harueys planet conjunction Nay I è contra affirme rather this as the Sun was eclipsed what tyme the Son of god suffred and that contrary to nature for that feast was kept in the full Moone the sight wherof caused Dioâ—isius Areopagita then in another contry to say Either the God of nature suffers or the vvorlds fâ—aâ—e is dissolâ—ed so at this same tyme the Order of Nature suffred and for plaguinge the Rebels god who at first bounded the waters he now lateth the bridle raynes in the neck enjoyning them by another Laws to
ouerflowe all An hundred and fiftie days the waters euereased The cup of his wrath was filled to the bâ—â—mme Thre full Iubilees of days proclameth his vengeaune on Transgression Argument Chap. VIII THe waters cease Noe doth from Ark retire and sacrificing stayeth God His Ire ¶ Diuision of the text I. FIrst IEHouah withdraweth His Anger towards the earth vnto vers 15. II. Set. he fullie reuealeth his Reconcilement to mankynd thence vnto the end 1. The pullinge back his Anger is declared 1. in Hope administred to Noah of the Earths drynes vnto Vers 13. sec in the dryinge of the earth indeed Vers 13. 14 1. In that Hope administred to Noah is obseruable 1. the Cawse 2 the Effect The Cawse of his Hope is drawen from the waters abatâ—â—â— through the wynde sent forth of God Vers 1. 2. 3. 4. 5. Th' effect off that hope is 1. Noah openeth the Arke Vers 6. sec he sendeth forth messengers to eâ—pie the Earths state The messengers are two the first A Rauen vers 7. the seconde A Doue thence vnto vers 13. 2. The second Index off Iehouahs wrath appeased is the Earths drynesse 1. super-ficially enlarged with the tyme off Noahs age vers 13. sec in A more solide and effectuall manner amplified with his tyme vers 14. ¶ So much for the abatement off Iehouahs anger II. The Reueale off his reconcilement with Mankynde it is explayned 1. in his powrâ—full call off Noah vnto vers 21. secondly in Iehouahs well acceptinge Noahs sacrifice vers 21. 22. 1. The Callinge lieth vers 15. 16. 17. where commission is giuen to Noah 1. for him selff and his families Exeat the Arke sec off the other Creatures The Powre off that Callinge appeareth in Noah and the residue 1. In theyr Egresse vers 18. 19. sec in Noah his sacrifice vers 20. 2. The well acceptinge off Noahs sacrifice it being A principall effect off his effectuall callinge it is vttered in th' effect it had 1. in Iehouahs Nostrills he therein smelled a Rest 2. in theffect it had in his heart and that is twofolde 1. in his commiseratinge the Earth 2. the liuinge Creature He wold no more do soe vers 21. sealed vp with A signe off loue which shold appeare in future Regiment off Nature vers 22. ELVCIDATION VErs 1. c. Novv God The Lord remembreth Noah not that euer he forgot him and this his recordating his Churches surging estate is manifested vnto the Patriark and his houshold by sendinge forth the wynde to broe the Earth The wynd as cha 1. consistinge off dry Euaporations crossed in theyr ascension and so violently morâ—â—ge the Ayre Iâ—circo A Plinio ventus defin â—â— flactus â—â—rts lib. 2. C. 43. it here by Iehouah is appointed to be seruiceable to the Church Fowre Angels Ren. 7. 1. de hold back the wynds from drymâ—e by ouerflowinge spirituall humours to the worlds destruction Only whome the Angel off the East sealeth to them the woâ—ds benefit which is to dry and purifie it is not restrayned In the 17 day off Tisrâ— the Arke rested on the top off Ararat And in the first day off Tâ—beth the Mountaynes tops bared Forty days affter towards the middle off Adar he sends forth the Raâ—â—n but findinge no testplot he returned This bâ—rd off the Gentiles was much looked vnto as A fowle ommons theyr diuination taken eyther by his Flight or Rokinge They driue theyr â—ong-ones far from them For about a Pillage hardly wil be more then A coople â—oÌ„g liued they are and tyr Atlike liue by spoyle deuouringe quick and dead Vnder the siaâ—en sent forth at the end off 40. Days as the Deuel affter 40. days came to sifte Iesus Math. 4. 2. Though he found no footing in him vnder him I say vnderstand the vncleane spirited the Ranen was vncleane â—euit 11. 15 Who neuer bring good newes to the church Yet he that is the faâ—â—our off all men 1. Tim. 4. 10. Vouchsafeth to thielter them cepayring vnto him tyred in sackcloth and so for the season he spared Ahab 1. King 21. 2â— etc. The Doue secondly is sent forth She is A â—â—rd sociable true to hee hereicall Male voyd off Gall detestinge caryon feeding on pure thinges harmeles in tyme off Hawkes flight the â—â—râ—eth by the waters syde â—rpuâ—ge therein as in â—o glasse the â—â—wkes soaringe that soâ— therby she man auoyde his pitch Vnto them the faithful is assiâ—â—lated Caut. 1. 14. and 2. 14. Psal 68. 13. And herein the Done plaieth the part off an Oâ—angelicall Minister who vnto the church bringeth good tydinges in his tyme appoynted going also and not returninge that is perseuering in the discharge off theyr commission The vncleane Ranen flewe to and fâ—oe but not receyued into the â—â—k as was the Done Christ to the sauiour off all men but specially off them that beleyue Cyprian applieth the doues truie votage vnto the trute nomber off Father Son and Ho. gh vsed in Baptisme Epist ad 〈◊〉 〈◊〉 A Prophetesse off the Gentiles and no lesse excellent then Balaam and like mough not long after him as she reciteth hitherto The Creation off the world off Man woman togither with their transgression by the serpent and the haâ—â—nge downe off this generall ouer throe by water so she omittinge the â—auen doth also truly in her fift age off the world recount these thre outgates off the 〈◊〉 〈◊〉 effects afore vttered I wonder wh 〈…〉 â—ophetesse off so old standinge to 〈◊〉 and the residue off the Old testaments 〈◊〉 she foretellinge the birth off Messiah truly his lyfe maner off death etc. As no holy Canonicall prophet to common capaâ—â—tâ— more plaâ—â—â—â— I wonder I say why her Prophecies are no more looked vnto nor regarded Sure I am there is more draâ—â—ty in her 〈◊〉 conâ—â—nge the thinges she neuer by lyfe reasoned vnto then in manye Christian writers that haue liurd spâ—ce the accomplishâ—â—ent â—â—st the bodies substance Think others what then will the Lord off Marcheston in Scotland he vttered not the least part off judgment probable in the suffiringe Sibylls verses to his worke On the Reuelation Vers 13. In the 601. y. in the first day of the first Month etc. And in the Second Month in the 27. day of the Moneth the earth vvas dry Then God sâ—â—ke to Noah sayinge Go forth of the Ark. Iff the Yeare off the Sun existinge off Moâ—eths equall was that whereby the accompt is here to be made and so Ios Scaligerus wold haue it then there was somuch difference off tyme betwixt Noâ—h his entring into and comminge out off the Ark as bitwixt 17. and 27. But iff the Israelites accompted by the â—â—are off the Moone the other exceding this 11. days commonly called the Epactae then the same day off 17. was affter the Yeares reuolution the 27. and so the Day Noah came out it shold be the same wherein he entred as the ordinarie Glose Lyra Hugo and others wold haue it Vers 15. 16.
blest A Covenant is smit He falls One mocks but two do couer it Diuision of the text I. THis Chap containeth i. A Gracious Oration off Iehouah to Noah begon in the last chap. and here continued vnto Verse 18. II. Secondly an Historicall Epilogue off Noah and his sonnes from â—â—â—nce vnto the end I. This part off Iehouahs oration contayneth 1. A lawe peculiar to the Creature with the equitie thereoff In the first 7. verses sec A lawe peculiar to the Creator thence vnto vers 18. 1. The Lawe peculiar to the Creature it is imposed affirmatiuely 1. vpon Mankynde verse 1. who was appoynted in Noah and his Sonnes to Multiply and fill the earth 2. vpon the other Creatures Sensitiue and Degetatiue who are to be serviciable vnto Man vers 2. 3. Secondly That Lawe is imposed Negatiuily 1. on Mankynd expresly who is prohibited eatinge flesh with the blood vers 4. sec on the Creature by necessarie Consequent namely Not to shedde blood with the penaltie off Death on both sorâ—s transgressinge A reason thereoff being giuen to man 1. because he was created in the jmage off God vers 5. 6. sec because he was appoynted to Multiply not to Mortifie his kynde vers 7. 2. The lawe peculiar to the Creator is A Gracious bond off peace frely offred by Iehouah to Mankynde in Noah and his Family as also vnto the other Creatures by whome man was to be served in the first fruites thereoff com out off the Arke This Bond off peace or Couenant is generally propounded 1. to Noah vers 8. 9. secondly to the other Creatures vers 10. Then more particularly explayned in it selff and the Adjuncts vnto vers 18. The Covenant it selff is set downe vers 11. consisting on these two heads 1. There shold be no more such A Massacre off the creatures 2. no more destruction off the whole earth by water The Adjuncts off this Couenant are 1. the Signe off the Couenant viz. the Bowe set in the Clowde vers 12. 13. Secondly the Lord his carefulnes to obserue the Couenant And that is expressed 1. by the promisinge his watchfull ey for eyinge the Cloud-bowe vers 14. 15. 16. sec by the serious maner off sealinge vp this lawe vers 17. ¶ So much for Iehouahs Oration II. The Historicall Epilogue contayneth j. An Introduction j. to A notable Accident in Noah and this 1. by A summinge off his naturall seede and the largenes thereoff vers 18. 19. Next by layinge downe his entrance into A new Science viz. off planting vynes vers 20. II. After this Introduction secondly is set downe the Accident it selfe he became dronk enlarged by these circumstances In the midst off his Tent and that vncouered III. Then the Demeanour off the Church vpon this Accident That is to be considered 1. in Noahs sonnes 2. in himselff In his Sonnes A twofold demeanour Cham the yongest first Se his nakednes secondly he tells it to his â— brethren without Vers 22. Then A Contrarie cariage in Shem and Iaphet who first wold not se it secondly do couer it Vers 23. The Demeanour of Noah himself vpon due knowledge what was don is he first curseth Cham in his sonne Canaan Vers 24. 25. secondlie he 1. blesseth Shem and then prophecieth A blessinge vnto Iaphet subiectinge Cham vnto both of them Vers 26. 27. IIII. Lastly it containeth an Enumeration of Noahs age first from the flood vnto his death it was 353. y. Verse 28 secondly off his whole lyfe Vers 29. it was 950. p. And then he died ELVCIDATION VErs 1. c. And God blessed Noah in the former ch and 18. Vers Noah and his people and creatures com forth he sacrificeth God is appeased Now vpon that reconcilement ariseth Open Conference for the former in ch 8. ver 21. was secret in Iehouahs heart and that containinge plenty off Euangelicall promises j. Noah and his Sonnes are blessed vnto multiplâ—â—cation â— he sâ—â—teth peace with Noahs howse A signe of which peace is the Rainbowe This Couenant the Lord remembreth vnto the Iues Isa 54. 9. etc. promisinge therewithall that the church succedinge which shold consist of Iewe and Gentile it shold be laâ—d and beautified with Caâ—â—uncles Eâ—eralds shininge and precious stones but first must be tossed with A tempest or it be seated on Arâ—rats toppe This Rainbowe we se Reuel 4. 3. in colour like to an 〈…〉 de precious greâ—e makinge the face off the beholder greâ—e for euer florisheth the Couenant off peace in the cup of the Saynts for peace dwelleth in her pallaces Though A Mother forget her child yet the Lord remembreth Zion She is written in the paâ—â—e of his hand Her walls are â—ier in his sight Isa 49. 15. 16. Som contend that this Rainbowe was not before this tyme existinge stumblinge at the speach I have put the Bovve etc. as though it were not put there before but they shold rather say not put so before that is though before yet not for such A Signe before Secondly the Hebrue word is aptly I haue giuen the bowe for A signe The Subiect of this Bowe is A Raynie or waterish clowde the Efficient Cawse is the Sun placed aduerse to such A Cloude The diuerse colours fall out by the Suns irradiation or stretching out his beames on that cloude the partes off that cloude beinge diuersly or variably affected As the cloude is in the midst and either vtter side diuerslie qualified so by the Suns radiation as Zanchiuâ— de oper Lib. 3. cap. 3. wel noteth there is thre speciall collours effected Redde Citrine Grene. The two latter colours which are the vndermost are watrish and therefore off auncient diâ—â—nes termed but one the red colour another affirming therewithal that the watrish colour preacheth the iudgment of the old-world passed the other colour Red and fiery the finall destruction of this world by fire The body of the Bowe turned from vs and the tippes towards vs it giueth the church to learne that the Arrow the lorde dwellinge in Zion flieth from the Church into the heart of the kings aduersarie Iudah reconciled is such A bowe bent and Ephrims hand is filled with shaftes that shall fly out as lightninge Zech. 9. 3. 14. 1. There is A second kynd of Rain-bowe and that is off the Moone as the former off the Sun but more rare His Colour is white as most conuenient to nights darknes A colour well â—ittinge the Church who borroweth her light of the Son as the Moone off the Sun Vers 18. Novv â—he Sons Noah c. That we shold be out of all doubt that Noah had no Son borne in the Ark he here againe nombreth them describing Cham for the history sake followinge by his Son Canaan Be 〈…〉 the Babilonian in his 1. booke off Antiquities he telleth A tale of Gyants before the flood amongst whome he saith there was One A greater worshipper of God and wiser then all the rest by name Noah who had thre Sons