Then God spake to Noah sayinge go forth â—re 18. Then Noâ—h came forth When the Lord â—ids go in and sit close we must do soe Act. 1. 13. and 20. 8 iff he bid Go forth and shewe your selues we must do so Act. 2. and 5. 20. Cant. 2. 14. Whereas before the Lord â—ad 〈◊〉 to enter in and his howse whervpon Noah and his sonnes entred first then Noahs wyfe and the other wâ—oman with her so here Noah is â—â—d to com forth with his wyfe etc. Learned haue concluded from the forme of speach that the first commaundement insâ—â—uates A dis-junction of Noah and his wyfe for the tyme they were to be within and the latter A con-joyning off them togither againe in his their going out Howsoeuer the sonne off speach afforde this sure I am â—â—â—â—fore that the tâ—me might well â—id them be â—â—â— from embracingâ— Eccles 3. 5 It being A tylâ—â— off Elohims indignattion Vers 20. They Noah â—â—ilt an Alter Noah first sekinge the kingdom of God as the Righteousnes thereoff Loe the temporaâ—â—â— thinges are East vpon hâ—â— Our Noah Iesus â—â—â—â—â—â—ge out off the wombe off our Natureâ— in which wombe off our humanie nature there haue bene â— times so many vncleane creatures as there haue bene cleane he steppinge forth and offringe by himselfe A pure and vndefiled sacrifice to the heauenly father loe it is so sweet and all sufficiently sweete in his Nosesâ—â—â—ls as he cannot but pronounce himselff well pleased with all such â—e com vnto him by that Neâ—â— and Liuinge way Vnto them shall springe and haruest wynter and Somer be blessed By Tetragranâ—maton I. H. V. H shall not only the Yeare generally but also in euery off his 4. quarters particularly be blessed That he blesseth the yeare in his parts but with this Limitation off tyme so longe as the earth remaineth he wold thereby intimate that this Corrupt earthe shall not euer endure No the heauens and the earth shall war old as A garment and be chainged oh heretikes and all sorts off wicked where then is â—â—ar Glory but we looke for newe heauens 〈◊〉 newe earth which shall continue before 〈◊〉 Isa 66. 12. After the old is melted 2. pet 3. 10. shall this new world be wherein shall dwell righteousnes vers 13. the first 〈◊〉 off which kingdom is begon with vs here Heb. 12. 26. etc. I note this the rather because diuerse off our Aâ—rians Iuish do teach that this newe holy earth wherein Rightrousnes only shall raigne etc. it shal be before the Latter Day That the Lord layeth A Lawe here vpon Nature for affordings agayne Kaijts Summer Coreâ—h wynter Katsiâ— Haruest Zeragn sowinge tyme it is because Mans former transgression had dissolued the bonds off Nature and therefore not only promised to be restored Generally but also in the full 4. parts off the Yeares diuision Somer opposed to wynter and Autumne to the Springe And thus for anye thinge I can perceiue the Lord was the first quadripartitor off the yeare Vnto Kaijts season giue these thre Moneths Tamuz Ab. Elul Vnto Coreph Tebeth shebat Adat Vnto Katsir Tisri Marchesuan Casleu And vnto Zeragn do giue Nisan or Abib Ijar Siuan THese that by the Moones course do diuide the yeare into 13. Moones they do joyne A second Adar to the former but that is off vulgar soâ—e not so easly comprehended as is this diuision by 12. Months or Signes Vnto the somer is giuen these 3. Signes CaÌ„cer the Crabfish Leo the Lyon Virgo the Virgin Vnto wynter Capricornus the Goat-man Aquarius the Waterman Pisces the two fishes Vnto Autumne Libra the Ballance Scorpio the scorpion Sagittarius the Archer And to the Springe-time Aries the Ram. Taurus the Bull. Gemini the Twyns Question why mention yow these 12 Iodiacall signes seinge they are but Astrologicall fictions Ansvv Because as I am not vnacquaynted how vncertainly men account the Iudaicall Moneths so I propound the Suns signes for an instance how to begin and finish the Month least otherwise they shold think Nisan to begin with the first day off March Ajir with April etc. And here againe the I cannot speak off our Months names but straight I vtter an Idoll Objection Therefore yow are an Idolatrer Answ Yow conclude like A Brownist for iff the mentioninge off an Idoll do simply make the mentioner an Idolatrer then Luke Act. 17. 16. 22. and 28. 11. for mentioning Mars Castor and 〈◊〉 he also is an Idolatrer Qâ— Are they Idolls Ansvv Iudge Mars was A â—uffianly lyer robber fighter etc. who dead the Gentiles canonized him for the God off warre callinge the planet next aboue the Sun by his name Castor and Pollâ—x were 2. brethren as Poets faigne they were hatched off 2. egges which theyr great God Iâ—piter in the likenes off A swan procured on Leda Castor redy to dy his brother Pollux thorough entreatie obtained off Iupiter that he might enterchainge his Immortality with his brothers mortalitie Here vpon they because 2. stares in the firmament the while Castor shines pollux is set when Pollâ—x riseth Castor setteth Mee presidents I could giue Yow in the booke off God Ques Is it then lawfull to take the names off Idols in our lips Yes in this respect that we either weaken them or at least not strengthen them by our speach And therefore as Luke named them 1. for distinction sake 2. for discoueringe the Gentiles prophanatiâ— off the Creature so did I in â—â—â—former speach â—nd therefore I wish our Christian Astrologers to repeÌ„t theyr prophaninge off the heaâ—â—s-face not so much for drawinge therein Creatures that are by som reasonable resemblance as for painting on that Gloâ—e the figures of foolerieâ— thinges that no where are aÌ„d therfore theyr resemblaÌ„ce in falshood As for Preachers to seeke the â—dominge off theyr sermons with these old wiues tales fâ— vpon it nor let any Christian heare it without spittinge thereat as at A â—oâ—de The fountayne is opened to the howse off Dauid for washinge away such filth not for the wateringe that off to giâ—â— The Order of the Moâ—ths in the Bible lieth thus 1. Abib March 2. Ijar April 3. Siâ—an May. 4. Tammus Iune 5. Ab Iuly 6. Elul August 7. Tishri Sept. 8. Marches Oct. 9. Caslou Nou. 10. Tebeth Dec. 11. Shebat Ian. 12. Adar Febr. The Iuisâ— natural â—ecompt the Romaines of old thus 1. Tishri Sept. 2. Marches Oct. 3. Caslâ—u Nou. 4. Tebeth Oct. 5. Shebat Ianu. 6. Adar Febr. 7. Abib March 8. Ijar Apr. 9. Siuan May. 10. Tamus Iune 11. Ab Iuly 12. Elul Aug. WIth the first new Moone fall it before or affter the springs Aâ—quinoctiall doth Abiâ— or Nisâ—n begin and so the test successiuely The Aequinoctiall is that tyme which equals the Night and Day in theyr howâ—es and this falleth out in the begininge off Nâ—sâ—n as also â—n the begininge off Tisâ—â— the first called the Aequinoctiall vernall the other the Aequinoctiall Autumnall ¶ Argument Chap. IX Noah is
makinge of it as he did at first The third forte giue Occasion to Men to demaund vvhere the sovvleâ— are in they meane tyme hovv are they exercised Sleep they vvake they If thou sleepe that is Against the nature of ◠〈◊〉 â—f they wake they are acquainted with glory of heauen or torment of Hell or worlds broyles and so comming into the Body they should from heauen com into A prison from Hell into â— Purgatorie from the earth into A bondage etc. much like to the Origiâ—nists and other Heretiks their concâ—â—sions herein repeated and confuted by Cyrill in his Comment on Ioh. 1. 9. What shall we say then I for the present se not how to rest in any one of the thre The First and Last afforde too many absard consequents The Middle most is most indifferet but I se not necessitie of God vsing his vvorde whereby all thinges are existinge after that Sixt day After the vvord his Sonne is promised Gen. 3. 15. to be exercised in the New worke of New Creation it shold seme an embasing of the VVord and prepâ—sterous to pull him daly bark from this Seconde work to that first this being the new heauen and earth vnshaken but the first shaken and euery â—an inferiour to this I therfore by the christian leaue of others more Learned do vnderstande that I say not hold that first Elohim his blessing of Mankynd in the Sixt day that is cawse without new businesse that Sowles euer synce haue had their begininge of Beinge but secondly they only exist and haue beinge what tyme the Infants body is adayced for entertaininge the vse of it and not before So that as the first being of it is not considered in the body as is the Spirit of vegeâ—atâ—â— and Sensitiue Creatâ—â—es but out wardly and from the Mouth of Elohim and Iehoâ—ah so without either any substance of the Parents or new workinge of Iehouah by his vvord I vnderstand the daly Sowles arising in the world to exist And this take I to be most coÌ„sonant to Reason Diuyne and Naturall the best of the former thre admitting more liklyhood of Errour If God shold create anewe Sowles good or bad and so commit them â—o their synfull bodies then for reuerence owing to the writers I am willing to propound vers 8. vnto the 15. He man this made for she to not so soone nor yet create the Lord he planteth a paradise or parke of pleasure in the circuite of Heden and that on the East side of Heden Heden of Gnadan to be delited nor let the Ignorant stumble if som write Heden som Hheden som yeden som Gneden som Eden for the first hebrue letter is for pronunciation vncertaine the plot is so called for the delites and varietie of pleasures it possessed A heauenly Orchard and Garden must that be which is of 〈◊〉 â—aâ—tinge and settinge Prophane Men and weomen why medle pow with the Gardners d 〈…〉 tes and â—â—ur selues not more delited in the Gardiner himself Thy Rose gay condemnes the for eyinge and smellinge so much the Creature and art not thereby drawen nereâ— to affect the Creator The cherries in your fistes aod strawberries in your dish oh people and princes prophane their bloodi colour denounceth the sheddinge of your bloods for choppinge by this Gardiners fruite without askinge him leaue and praisinge him therfore by Prayer This Paradise of God and yet a paradise for Man is set out in the Adjunctes which are of â— sortes the first is proper as Trees of all kyndes trees for Bodies delite and trees Sacramentall the second is borrowed namely a sâ—â—â—er out of Heden diuided into 4. heades ordained for wateringe the Orcharde Iulâ—â—s Fronâ—inus writ two bookes De aquae-ductibus Romae but he tells vs of no such waters nor Cond 〈…〉 es as here These are waters for the Garden of Elohim the church of the faithfull Cant. 4. 15. 16. thother but for Babel a cage of vncleane byrdes Here is the Tre of Lyfe Reu. 22. 2. there of Death As for the tre of knowing Good and Euell Rome got som sâ—ips of it as haue also all hereticall assemblies but their knowledge vnto death seinge the Tree of Lyfe the true C 〈…〉 he woes not in the midst of their Garden Except this Tre gâ—oe in the midst the other trees dâ—â— vp Hieroâ—â— on Eccl 2. 5. The First Riuer is 〈◊〉 This Riuer comâ—aâ—â—eth Haâ—â—aâ— where is excellent Golde as also 〈◊〉 and the 〈◊〉 oâ—ix stone Bdel 〈…〉 it man be here signifieth only the Tre so called Tâ—e 〈◊〉 oâ—ix is compounded of Sardis and o 〈…〉 it is black in the barrhom red in the midst white aboue The Second â—â—urer is Gi 〈…〉 it compasseth 〈◊〉 or A thro 〈…〉 The third is 〈◊〉 or Tygâ—s â—onâ—inge on the East side of Asâ—â— iâ— The fourth is peâ—ath or Euphrates One Riuer of God 〈◊〉 sacred Euangell is streamed out by 〈◊〉 Maâ—k Luke and Iohn for wateringe the Second Adams Church The woman of 〈…〉 ria must cast Ass 〈…〉 bucket aside and open the Conduictes of the heare for drinkinge this water Where these waters â—oâ— and who dare say they are wholy da 〈…〉 vp in England they coâ—â—aâ— whol soâ—â—esse and lâ—fe Ezek. 4â— 8. 9. The fountaine of thesâ— waters to Jesus himself and that the Church kâ—â—es when she caleth vpon him Oh foâ—ntaine of the Gardens oh vvell of the 〈…〉 ge vvaters and the springes of 〈◊〉 Serâ—h the scriptures they will testifâ—â— into what partes of the world these waters must â—onne Vers 1â— etc. Of this orchard the Lord giueth Man possession with liberty to vse the fruites prouided he first fynd himself exercised in dressing the same secondly do auoyde the eatinge of one only tre namely of Good and Euell and that in payne oâ— Death How shold Paradise stand neede of dressinge corruption as yet not hauinge ceazed on the Creature Surely Corruption had no place before Syn for Syn brought in that curse vpon the Creature This dressinge or tillinge is therfore but A kepinge and preseruinge of Order and that though the church syn-les shold looke vnto least Negligence the womans first syn do introduce Disorder But the Church corrupted how great need there is of Digginge sowinge p 〈…〉 inge rootinge vp it man appeare Isa 5. Ioh. 15. This peculiar Adjunct Paradise disparched then vnto Man is brought the sorts of feild-beastes and heauens-fowles vnto whome Man in the wisdom of his spirit guieth Names Nor must we dare to giue vnedifâ—â—nge Names to Persons and Thinges and that in payne of woe Isa 5. 20. If all our wordes shold be seasoned with falt Coloss 4. 6. Then who dare impose vn pondred Names on Days Moneths Children Buildinges etc. For days the holy ghost euery where in the old and new Testament saith the First second third Fourth Fifte Sixt Seauenth or Sabaot The Gentiles without god haue giuen vnto them theirâ— planets names euery planet being to them A God or
Man wil not leaue his madding Man and woman â—ad like to the beast that perished for his clothinge the Lord eâ—pulseth them the Garden and that â—â— the Eastsyde where he placed the Ketobâ—â—s for watch and ward Wofull coople theyr backs for fallinge backward are turned on the Tre of Lyfe and they driue out by the good Angel for con 〈◊〉 treason with the bad Angel Kerihim I take to be derâ—ed of Kaph As and Rabâ—â—â— Aâ—ny because the â—erub â— oâ—e K rather then Ch. for the debucing it seing none write Chaph is As A multitude or Hoste and it may be they are Powres spoken of Colos 1. 16. They are driue out of the East syde with their faces into the East because in the East the Day-staâ— must be looked for by whome the faithfull of MaÌ„kind must be led back againe into Paradise This Starâ—e the Sophies said in the East Math 2. so did Iohn in the spirit Heu 7. 2. nor was it for nothing that Iudahs Kâ—â—g might only enter in at the East gate of the Temple Ezeh 44. 1. 2. 3. The Tome of their expulsion must be at that tyme but Iesus brought in the Penitent Theif into Paradise Iuh 23. 43. The lord repairing vnto them for eraâ—â—n a non sake the Day was of the cooling hand the Sun derlyning to the west and the Tyme of Bur second Adam his surrendring his Sowle to his father was A batit the 9 howrs the was Midday that is Thre in the afternoone for the former thre howrs darknes must allude vnto the Tyme of Adam standing A miserable sâ—â—ner in Paradise In the heat of the Day Mid-day dynner tyme and fit for rasiinge A pleasaunt apple Datan must tempt our â—â—â—m and so bring spirituall darknes ones Mankynd wherof when Mankynd had feeling the fly and sheowd themselues in darknes From the â—â—rt vnto the 9 howre so was darknes corporâ—all ouerspred what tyme the second Adam was suffcing for the first Adams Rebellion Luk. 23. 47. Math 27. 46. etc. who vpon the ending of the darknes doth drinck bitternes for that draught finished Ioh. 19. 28 30. the bitter torment due vnto Mankynd He there vpon yeâ—â—ds vp his ghost and repaireth to heauens Paradise whither the found sheepe the penitent theife was that Day present to repaire He that hath dronk of Edens 4. waters let him here be filled with dâ—uyne Meditation Paul being here saw in-effable mysterie 2. Cor. 12. 4. An Animaduersion vpon 6. 7. IEhouah Elohim having in fix dans created all good and very Good Man and woman in A true on the 6. day with the foote of it lend affection dashed the work of the Potter to peeres Banished therfore in the last 3. howres of the 6. day he may go and prepare for Sabâ—â—th solemnization in the wildernis of the world In Paradise he might haue soong an Eâ—logie in the wast world he may go straine forth an Elegie Concerning the nombers of 6. and 7. Heauen and Earth humanity and diuinitie proclâ—â—â— them sacced and mysticall In six Mouths the Sun turneth from â—â—e Tâ—opiktâ— another and in 6. Moueths as 〈◊〉 teach to the Yong in the womb perfected The 〈◊〉 to cut into two â—ees of Signes the inst 6. declâ—ninge from the Eguâ—-nocticall to for Norâ—â— the other 6. to the South Euery Signe is by Reason diuided into 5 fires of begrees euery degre into teÌ„stres of â—â—â—mâ—tes etc. As for the Arithâ—â—etâ—cians 6. is to them the golden nomber which Haymon on Reu. 13 obserueth on the Beasts 666 called by Iohn Bole the nomber of A Man And indeed not only was Man made in the nomber of 6. but perfected in the sixt day by Mariage first with woman secondly with the Man Christ The consideration of the first mariage in the sixt day it may be gaue occasion to Pithagoras sect for calling Mariage A Sepaâ—â—e that is A nomber of 6. But what shall I say of 7 The weeke of 7. days hath not only of Hebrues but also of Greeks and Lattins bene receiued and held From the Grecians therfore it hath the name Hebdowas and from the Romaines Septima â—â— Though the Aegiptians compted them yeare somtymes by one Moneth or 2. or by the Suns sull course through the Zodiak as Zenophon deaequivocis noteth yet 7. days was euer the week Why shold they make 7. days the weeke and the seanenth festiuall rather then 6 or 8. or som other nomber Suerly Nature for the Mysterie sake held it fast in the hearts of the Gentiles As for Homer Callimachus and others their Prophets how oft doe they terme the Seauenth day holy In the 7. day the Moones shape is altred and on the 7. day the Sirfold creation as tyred with toyle it washed the hands and sat downe to Rest The 7. day 7. yeare single and multiplied they are of the learned Physitians termed Fatall And here of arose the Prouerb Seauen yeares suffer A chainge vnto the Sirk body euery 7. day is Critical or Iudiciall for if he sicken in A hot signe the 7. day he â—oms vnto A cold if man earthly signe the 7. day he suffers A fyru-one etc. and therfore theÌ„ the skilfull pronounce of his state as plainly as one seing Adam in the wast earth on the 7. day might haue said this is Adams state Not but as Picus Mirandala hath well proued the effect foloweth the coarse of nature belowe not of the Starres sâ—wposed aboue The Firmaments Pleâ—ades consisteth on 7. starres So both the Pole-artik or lesser Beare-slat and 7. in Nomber are the Planeticall starres called the Sowle vnto the Zodiahs Body an of them Starres of soueraigne vse But let nature in Heauen and Earth goe â—h the supernaturall knowledge that ariseth from the sacred Bible of Elohim in the nombers of 6. and 7. In 6. days the whole hoste of heauen and earth was perfected and the Seauenth sealed it by Gen. 2. 1. 2. Sir are the Lords hatreds the seauenth seales them vp prou 6. 16. Sir are the New testaments propheticall Churches Angels Seales Trumpets Dials but the Seauenth sealeth vp all thes as if Ioshuahs 7. preistes with their seauen Hams Hornes shold 6. days en compasse cursed Iericho and in the 7. day with 7. blastes shutter downe her walls Iosh 6. Let the sad discreet spirit obserue the Nombers of 6. and 7. with their Adâ—â—â—â—ts he shall fynd wisdom of more worth then Salomons 666. talents of Gold 2 Chro. 9. 13. for wisdom is sealed by vnder 7. pillers prou 9. 1. Golden is the Nomber of 6. and by the Iubilees 7. single and multiplied is euerlasting fredom and Redemption proclamed though one Ages Sâ—nggards laffe this wisdom to scorne as wiser in theyr owne conceipt then 7. that can tender A Reason Prov. 26. 16. 6 Finisheth the work of earth heauen Sowles Sabaot Rest is sealed vp with 7. Argument Chap. IIII. Kain slaughters Habel Elohim therfore Leaues him and His alone to Natures Lore Diuision of the text IN
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
Word and Sprite eternall immense and therfore vndefutable which Moâ—er of Moueâ—s the Philosophers groping after Som with Aâ—aâ—imander called him Infinitum Som with Chius Metroâ—er â— termed him ple 〈…〉 mane Som the Being of Beinges Som came downe â—â—sely and entitled him by such and such A creature in heauen or in Earth but because I think they vnderstood that the Being of Beinges had being in euery Creature of which mynd was Marâ—â—ainge louis omnia 〈◊〉 as also 〈…〉 hylus when he crieth out la 〈…〉 〈◊〉 〈◊〉 〈◊〉 Coelumque 〈◊〉 〈◊〉 〈◊〉 sâ—pta Vers 2 And the Earth Leauinge the Heauenly Matter he now describeth the Earthly And the Earth was â—ohu and Bohâ— Som deâ—ue Toha of Tâ—han Desolation som of Iehom â— gâ—â—lfe or darknes both good Do thow shut thy eyes close and tell me what in mind or Conceipt thow sees A swallowinge wast darknes So I conceiue here of Toha The other wrod Bohâ— voyd Pagniâ—e defineth to be The Forme which grueth being to Matter Herein then lieth the Matter and his Internall forme The externall forme I may call the Figure of this Lump by the which it appeared outwardly and that was Darknes ouerspreadinge The first 2000. Yeares from the Creation the Iues call Tohu from this place and consideration The Lump thus formed theâ—e Sitteth vpon the waters therof the waters naturally lighter the Spirit as an Henne foâ—inge the Egge forâ—oduringe the followinge creatures Iesus He sanctifying the waters Math 3 10 for Baptismes vse loe the spirit in forme of A Doue som think of A Piller but their thought intollerable seing no Greek copie euer had for pe 〈…〉 written for pe 〈…〉 se Chyt 〈…〉 on Ioh 1. he ouershadoweth Iesus 〈…〉 ing ouer the waters for the Mâ—sticall producemeÌ„t of more excelleÌ„t creatures then were the former Cursed therfore the Caâ—a-paydistes that will not hope infants of the faithfull sacrified from the wombe 1. Cor. â— 14. as were Ieremiah and Iohn Baptiste The Cauillers who by Spirit wold vnderstaâ—d vvynd they speake besides booke for that Creature yet had not his being Ben. joch aâ— callinge it the spirit of Messiah he may set such Christians to schoole Vers 3. Then Elohim said Elohim hauing with the begininge of tyme and tyme is A nomber of Motion effected the Matter â—oelestiall and terrestriall Moses in the next place passeth to procedents visible I say visible to distinguish the following creatures from â—â— visible creatures before the others produced These Invisible ones I vnderstande to be â—ugelicall principalities and powers Colos 1 16. who are denied by Gregorius from theyâ— precious stones Eâ—ek 28 13 to be of 9. seuerall orders the 10. place beinge that from which Lucifer and his damned crâ—e are fallen to the filling of which place the mâ—sticall body of Iesus is aâ—otted The like doctrine doth Origen deliuer from the parabolicall tâ—th grâ—ate â—ound bâ— the woman seking These Angels all of them I deme most likly to be created in the first daâ— togither with the Light because they are called Angels of light Against this poynt in my Bibles Breif A great scholer in S. hath opposed by report of one of his principall hearers His opposition is deliuered in this his Ariome Quicquid Natura excellentius id creatione posterâ—us that is latter in order of Creation which is in nature more excellent and therfore saith he A te go the Angels must be last of creatures created Against his judgment I will not oppose waters Aunâ—ient and Now but against his physicall Arâ—ome I oppose Meta-phisicall order order diuyne What if I shold affirme woman though latter created to be inferiour in nature to man wold no subtile disputer take my part But I oppose Moses in the former speach Heauen and Earth giuinge the heauens matter the first place and I trowe that is in Nature more excellent then this Moses closely passing ouer their Creation and the fall of som these thinges are to be opened by the succeding light of scripture They therfore termed Angels of Light I se not why they might not as most probable haue their Being togither with the Light and if produced out of the first lump then out of the heauens not earths Nature Besides that Ioh. 8. 44. pointing out the Deuel of Deuels by whome the other apostate angels were murdred the charge from the begininge can be but ouer straitly tyed only to His murdring of Man in the 6. day As in Man kynd though but two One was first in transgression so the phrase Sâ—tan Deâ—el considering the infinite Legions of them it may easely perswade at least not with vnlikenes that Som One of the Angels was first in traÌ„sgression and so the murdrer of the rest and properly theyr fall being in the first day He so â— murdrer from the begininge Qâ—icquid must therfore be turned into Aliquid and his Arâ—ome must admit a Caution Out of Darknes Elohim fetcheth Light If one Lemuristes Lemares are in engl â—obgoblins or night sprites will haue this Light â—o be Christ then by like proportion must affirme darknes to be the Deuel and so out of the Deuel then fetch their Christ Iohn in his Ghospel affirmeth that Light he speaks of to be the vvoid and God by whome euery Creature existing was made By the vvord of the father is this Light 1. Created 2. approued for good From the Effects we must turne back to consider their next cawse The Light is an Effect of the Elementall fyre working by the 〈…〉 e. The Generation of Light is then by fyre the Agent and the â—ure the patient the light it self as the child conceuied Thus by the more knowen thinge the Effect we fynd out that is lesse knowen the Elemetns of Fyre and â—â—re The Elementalsl fire is most hot and dry so is the Complexion Choler the East wynd and sommer quarter and therfore it drawes by exhalations from belowe which comminge into the vppermost Region of the Ayre the matter there is turned into Comets furie shootings c. But stayinge in the Midle Region it is turned there by reason of his cold into som waterish clowde afterwards by the Sun dissolued it Commeth downe againe in â—ayne if the Clowde be naturally dissolued But in Snow if the clowd be not orderly melted speciallly if it be wynd shaken much Or else in the lower part of that Region it is turned into â—aile Vapours but a litle drawen vp is easely turned into Frost or Dewe The Ayre next Element in lightnes is moderatly hot and moyst vnto him is compared the complexion sanguine the South wynd and Springe Season Som haue demed the vvynd and Ayre all One. The wynd being Drâ— not Moist it argueth the contrarie The wynd is whot and dry of nature with the fore consisting for Matter of such qualified vapours and drawen vp vp strength of Sun as A straw by the heat of Ieat but comminge into the Middle Region of the Ayre they are repulsed
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
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
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
The Body thus is the Temple communicated as also of the Spirit communicatinge and therfore after the Fall redemed by â— deare price contrary to the foolishnes of Câ—ssianus who said that the Bodies of Mankynd were but the Coates Made of skynnes Clem. strom 3 as also contrarie to the blasphemie of the Pa 〈…〉 ans Aâ—gust de haeres who say Mans â—â—esh is of the Deuel denying with Caâ—pocrâ—tes â—â—eares lib. 1. 24. salua 〈…〉 to the body As Elohim to this Creature subjecteth the former Creatures so first to him he here prescribeth Meat and that only is to eaâ— of the Earths-crescents the gâ—â—â—th of the Third day before Then in the second place he in formeth mankynd for Man hath only â— reasonable sâ—wle and to him Elohim communicateth his Mynd of Food for Beastes and Byrdes namely the grene herbs Vnto the liuinge irrationall treasures only herbs and their adjunctes but to Man Herbs and Trees with their appâ—â—tenaunces Reasonable seruers of God shall with Iaakoâ— the Gâ—â—keb Gen. 3. 15. 〈◊〉 â—â—eele in creation haue doble blessinge vnreasonable worshippers must with Esau be contented with one blessinge growing as far from heauen and â—erâ— the Earth as the Herb or grasse that goeth with the belly on the earth Vnto all the Creatures of the former Day Fish and Fowle the â—ord enjoyneth openly encreasment and multiplication in this Day he so speaketh to Mankynd and how can our Misogymstes think that the Male shold multiply without â— female except with the Part they beleiue he might with Bacchus cut â— son out of his thighe I say in this day he speaketh so only to Mankynd not to Beasts or any other creatures aforegoinge In the third Day he enjoyned the Earth to bring forth Herb and plant with his seede that so by seedffall the kynd might be preserued But layeth not the open law of multiplicatioÌ„ vpon them so also he omitteth the open lawe of MultiplicatioÌ„ to the former part of this days work namely in the Beastes All the work with his Adjuncts for common people are vncapable of manie knots lynckinge Natures worke togither the blessed Elohim finally euen at the end of 6 days he setteth this Seale of Approbation vpon it All that he made â—oe it vvas very Good The first day he so sealed once the second Day his Seale semes not to touch the third day he seales twise the fourth day once the fifte day once this Sixt day he first seales in the Beastes secondly in Mankynd As for this last seale of approbation it is not only to mankynd but also to the whole work wrought and that with additions of Excellency for whereas before it was barely said he savve it to be good here the spirit turneth he savve into BEHOLD and the word Good into VERY GOOD Thus Mankynde the church consistinge in Adam and his wyfe it bringeth doble blessinges vnto the residue of the Creatures Laban can witnes that And so endeth the 6. Day NOTA. THinking here to haue drawen a Mysticall Cronicle coÌ„tained vnder the 6. days works and the sâ—aâ—eâ—th days rest I saw I could not do it without fore stalling the Siâ—es and Seauens in the New testaments Reuelation and therfore for the present I haue passed by it Yet speaking so much 〈◊〉 of it that by the consideration therof the wyse spirited may be whetted by to consider that the nature of Elohims speach is in one vvoâ—d to seale vp 2. things Argument Chap. 2. The stately work of Elohim againe Moses repeats making somthinges more plaine Diuision of the text I. IN this Recapitulation is obseruable First What is layd downe more straitly and that is the Consummation of the 6. days workes once layd downe in A bare assertion vers 1. then in A Probation from Elohim his Rest in the 7. Day vers 2. 3. II. Secondly herein is obseruable what is layd downe more largely and therein First A Repeat of the Chaos vers 4. secondly of the Creatures arisinge there from and that is also twofolde First of worke peculiar to the third day vers 5. 6. secondly of another worke peculiar to the sixt day namely of Mankynde with their Adiuncts thence to the end Elucidation VErs 1 2. 3. Thus the heauens Elohim hauinge dispatched his hands of the Creature He restes giuinge A president to Man for Restinge Exod. 20 11 from externall workes what tyme he is specially to meditate on the works of Creation This first Creations work required the 7. Day because the work was finished in the former 6. The Seconde Creation called Nevv heauens and nevv health Psa â— 22. shaking of the Old for establishinge A New kingdom that shold not be shaken Heb. 12. 2â— This worke enjoyneth the first day 1. Cor. 16. 12. because this is the Son our Lord his day Reu. 1. 10. wherein he rested from the burden of the dawe pouringe out in that First his Resurrection day the guiftes of his Spirit for eâ—adling Meditation of the benefit redounding to Man from the Father through the Sonne by the Spirit of light and Sa 〈…〉 aâ—ion Se for this Exod 20 That Elohim had not don all he was mynded to Doe for euer obserue in the Speach he rested from alâ— his vvork he HAD created Som from hence conclude that the sowles of Adams succession are from God immediatly made and sent in all ages into Mankynds bodies Touchiâ—g that anone In the meane tyme I vnderstand that the worde Had created doth include all creatures that then had existinge or beinge or shold afterwardes arise bâ— vertue of the former And therfore to neede afterwardes of Elohims speach Let it be or Let vs make to be againe vsed as at the first for any creature of the first creations kynde seing his blessinge of multiplicatioÌ„ and grouth sealed on the former was as Lyfe infused into the head of the fountaine for cawsinge Being vnto all the braunches deriued thensforth from that kynd of Creature Vers 4. 5. 6. These are the Generations From the word DAY in the 4. veâ—s Hath bene judged that the whole workâ— of Creation were made in the first Day 〈◊〉 in the Indigest lumpe was their Matter or Deede but seing the Forme gâ—â—es being to any thinge so and so denominated I vnderstand as before the formation of the Creatures to arise in their seuerall days A 〈…〉 â—p â—3 could well say proâ—oâ—â— est prim opâ—â—is pars the Begininge is as good as the whole When Elohim had of Nothinge made that Châ—os or Somthinge the particular Domthinges that were to arâ—â—e out of that Head were in respect of the first difficultie as alredy made To day there is in the â—â—ld an heap of 〈…〉 ber stone c whereon to make an howse but vntill the Day it be bâ—â—lded â—â— cannot be called an howse no more then â— lump of clay can be called â— poâ—â—e The 〈◊〉 of speach therfore giues vs to kâ—de that when God calleth the thinges that are not as though
they were it is because vnto him who so infinite euery future is present vers 7. Iehouan Elohim made the Man Hitherto Elohim now Iehouah Elohim If Nownes be properly de 〈…〉 ed of Verbs which semeth vnto me not for is not the Verbe an effect of the nowne in nature but till more learned yeild I will not walk alone it is deriâ—ed of Hajah which signifieth as be because He giueth Being to all things 〈…〉 ge If any creatures shold haue bene creates by the Angels in whole or in part then he could not haue bene I All properly Besides the joyninge of it vnto Elohim it giueth vs plainly to knoâ— that Beinge was only by the Father vvord and Spâ—â—te who are One Iehâ—uah or Beinge This Name Iehouah consistinge of these 4. letters I H V H it is called of the Greekes Tetragâ—ammation because it resteth on 4. letters And of the Iues it is not ordinaâ—tlyâ—ed but in the 〈◊〉 thereof they pronounce Adoâ—aâ— my Lord of Adon Dominus And suerly the prophane and light pronouncinge of God his heroicall Titles I feare it will and doth hale downe many judgments on the Gentiles heads specially on our ages Heretikes who for euerie wicked thinge they breach in their wast paper do fill their seduâ—â—ge pages with Scriptures allegations As though Christ Iesus wold be â— Baâ—de or Pandoâ— to â—ezâ—bels filthinesse Iehouah Elohim maketh man Two by Attributes the first expressing his Essence the seconde the Powre of that tryne Nomber considered in One Being they 〈◊〉 in Creatinge Mankynde First in takinge Dust oh Abraâ— thow remembred this Gen 18. 2â— then breathinge in his face was not the Body then first the Breath of lyfe wherby Man vvas made A liâ—inge Sovvle Cursed are the Spirits that say the Body wholy as did the Patricians â— partly as from the girdle downeward the veâ—ustâ—â—â— herein it to of the Deuel Oh blessed Earth when Elohim is the Pottes and must temper 〈◊〉 Clay and oh pure 〈◊〉 more pure then Châ—â—stall Glasse for the hiest as with mouth blowes the and oh con-junction of Body and sowle right adâ—â—rable seinge thereby the Character and liâ—ely Image of Elohim is printed in Red ea 〈…〉 No maruell if Origen on Gen. â— said that the Heauen which is God his Throne is Tropologically in Man whose conversation is in heâ—uen As our Sauiour saith The kingdom of god is vvithin so is the throne whereon Elohim sitteth within The Sowle is the throne but the Body is Earth and his foote-stoole And happy is that body that will howe with the Earth that the Hiest may seat his foote of affections thereon What is the Sowle Aristotle saith it is the begâ—ninge vvhereby vve liâ—e by sense peâ—ceiue are moued and first vnderstand I am as wyse for this description as before I heard it for what that begininge is which somtimes he calls Eâ—delechia or A Motion or the self life of the Naturall body I â—noe not Nor can I gesse hereby if Plutarch defâ—â—e Eâ—delechia truly energia and Phil. Melancthoa agitatio but that Christoph Regendo ffinus his suppose was true though the â—â—ch-deacon Schamotulanus say otherwise not distinguishinge betwene Enteleâ—hia and Mens for Aristotle puts the first for the Sowle and Forme namely that he denied the sowle to perish togither with the Body No better was their judgment that taught the sowle to be the Bodies temperatâ—re â— Fâ—â—y natâ—â—e c. Let Iâ—hâ—l Me 〈…〉 cth help Aristotle out I will not contende 1. The Sowle is A Rational Spirit and by Reason in Act or Powre naturall or Ordinarie is Man his Spirit ascendinge Eccles 12 7. distinguished from the Beastes Spirit descendinge The Beasts spirit may rather be called Endelechia the lyfe it self temperature vitall heat the Agitation of their body And that there is som Motion and Agitation in the Infants body before the Sowle enter into it or at least before it haue any vse of the Sowle I deme it not im probable Nay â— Man is beheaded the Read and body sundred there vsually appeareth specially in strong complerioned ones Motion and Agitation within them and methinks none shold then deme the Sowle vndeparted from the Members 2. The Sowle of Man as it as A Spirit reasonable so it is Immortall for though Man can kill the Body yet he cannot kill the Sowle Math. 10. 28. Lâ—k 23. 43. 46. and no Maruell though the Sprite of Mankynde be thus distinguished from the sprite of â— Beast seinge the Beastes body and sprite were at one punct of tyme by one worde existinge one â—s for Man his Body was first then in another punct of tyme his sowle was infused and that fâ—om without euen from a nerenes to Elohim whereas the sensitiue Spirit of Beastes and the vegetatiue spirit of Earth-grouth was not as from the Nerenes of Elohim nor from without but arising within togither with the Matter wherto it is the internall forme But is the Sowle now to Adams successors inspired immediatly by God or is it a traduce immediatly dernied from the parents as is the Body To cut that short in A few wordes Som with Gâ—len say it is from the parents traduced som that it is immâ—diatly inspired with God as A newe Creature maâ—s by the father and the word now A fresh som that all Sowles were essentially made in the sixt day The first sorte stand and fall with the Greek philosophers iudgment about the Sowle Qâ—â—d sit for if the sowle be not such an Agitation powre harmony heat and in the body then neither can the sowle be togither with the body traduced from the parents Secondly whither is the Infants Sowle traduced from the father or Mother or Both If the sowle traduce Originall som because it is of them then seing it partaketh with both their synnes it must be treaduced from both their sowles and how two sowles shold beget another sowle seing A Sowle is A simple assence for no spirit is of A compound substance as is the body no reasonable soule liuing can giue me any reason Thirdly if the infants sowle be traduced but from One of the Parents that also is impossible seing there is neither scripture to afford such A thought nor any naturall reason can be giuen of one Single or spirituall essence begettinge another Such A conceâ—pt caused by common 〈…〉 te A Lanrashire Minister to teach that the Apostate Angels had generation and procreation Let this first opinion therfore be turned back to the Grecians who if they were ignorant of such thinges as holy Scriptures afford Openly or by neccessary conseqâ—tion we cannot at all Maruell The second fort that holde the Sowle newly created by God etc. Som alledage our Sauours words Hitherto my father I do vvork so they do work though they work not So. As also they alledage Heb. 12. 9. and Eccles 12. 7. So God the father may giue the Spirit and â—e the father of it and yet not exercise Novv his powre in
Plautus Mostel say quam animâ—s homiuis conscius Iehouah cals man for he was principal but not first in transgression examines hun then woman Ech shiftes it of Man to the woman woman to the Serpent and there a stop for there was the fountaines head of Euel As Gregoâ—â—â—s lib. moral 22. Cap. 13. hath said so we may say Innâ—tom sibi vitium hoc habet Natura c. It is inbred in our Nature infected forth with of our Protoplast hauing liberty to commit syn committing son to couer it by denâ—al and coâ—â—cied to excuse the thing by defending it This patronizing of syn he such 21. calleth an Addinge to syn How far our forepareÌ„ts were here spent let theyr blynd Mynd vnholy will and the vse of thir Sowle and bodies powre speak After Examination and conuiction Iehouah Elohim falleth of ceÌ„suringe and therein he procedeth accordinge to syns Order 1. with the Serpent then with the woman lastly with Man The possessor of the Serpent he had aâ— redy aduâ—dged what tyme he cast him downe into Darknes here therfore he speaketh to his instrument alottinge him to the Earth for creping and â—â—dingâ— yet there withal secretly smiling vpon his Mouer Satan fore-tellinge him that the womans Seede not Seedes as Paul expoundeth another speach Galat. 3. 16. which to Christâ— shold finally be his Destroyer This Seede must he hold against heritiks to be spoken properly of Messiah made of a woaâ—â— Galat. 〈◊〉 but â—â— properly of the churh seing she ouercomâ— not but by her Michael Gen. 12. The Serpent ad 〈…〉 and his possessor foretold of his 〈◊〉 fall then womâ—â— receiueth hee doome what it is and wherfore let them remember when they hung forth children with dolour Man last synning he last is câ—uâ—ured What is 〈◊〉 an him and wherfore let him cast to 〈◊〉 when he catleth in som callâ—â—ge lawfull He that luteth uâ— Idlenes is depâ—â—ned of the Sermon which shold preach vnto him his fall and the cawse of his fall the which lack effeâ—teth a lack of Repentance That Adam may haue toyle work till he sweat the Earth is cursed and this curse the cawse of Garthes Corruption Oh Adain what hast thow don becawse of the the Earth is corrupted and it corrupts all the Creatures liuing therin and thereupon for how can a corrupt fountaine bring forth any thing vncorrupteâ—â— except a Metaphysical or Supernaturall work câ—m betwene as did in the CoÌ„ception of Messiah The herbs and Trees before incorrupted now are poisned and they attaâ—â—â— Man birds fishes Beastes If the Meat he vn wholsomed Bodies must be Corrupted Bodies of all â—â—â—ts corrupted Infection â—â—eatheth into the â—â—â—re In A word by Sarans syn aboue and Adams syn belowe â—hemen and earth stand neede of A new Creation Syn brought in Death Rom. 5. 12. Death haled in Corruption Corruption sicknes and sicknes cawse of the Physition as Syn was cause of the Law giuen in Horeb. All this felleth out by Neglecting the Calling at first One syn hath haled in A thowsande and ye that â—nowe was Dominatour of Creatures is now in perill of all creatures Man hauing wracked them all why shold they not all wrack him â— only by faith in the promised seede such haue promise of leagne with Beastes and stones Iob. 5. 23. All creatures before were at peace but Adams syn hath poisned them Poyson mouing in their entrailes loe they are at deadly Feâ—d one with another and amongst the rest hoâ—â—o 〈◊〉 lâ—pus man worst of all In Sir days all was Made and in A peece of the 6. day all was Mard. One Synner destroyeth much good What shall we now san is Syn the work of god Elegant is the saying of Clemens Alexandrinus lib. strom 4. Spiriâ—s to be placed amongst Actions not Substances therfore not of God whose work is it then The Deuels And for this cause our Sauiour findinge the Pharises committinge euell Actions he tels them plainly they did the work of the Deuel Ioh. 8. 41. 44 contrary to Valentinas his heresy Adam thus ruined he turnes himself to woman and remembring that by wontans Seede this hurt shold be healed he calls her Heâ—â—h â—â—ing because she was to bring forth the Seede of Lyfe by promise As Heaâ—th catteth in it A great mysterie so doth the name Adam Seing Lyfe is fetcht out of death as Heâ—â—h out of Adam or red earth Leâ—inge Augustine vpon the speach in Iohn Cap. 2. 20. pretermitting the 〈◊〉 yeares of recoâ—â—ing the Materiall temple he drawes the noâ—ber 46. out of Adam â—â— the Greeke Charater cited also by his scholer Pâ—â—manus â—â— cap. 13. of the Reuelation tyâ—â— A 1.  46. d 4 Alpha 1. Deka 4 a 1 Alpha 1. My. 40 m 40. REading this I straight had recourse to Adam in â—ebrue character and there giuing for the pronunciation therof 〈◊〉 for Carnets otherwise it cannot be sounded there to the same nomber thus Aleph 1. Daleth 4. Aleph 1 Mem 40. Where by the way Scholers man obserue that the Greekes borowed many of 〈◊〉 Characters shames and Nâ—mbers of the Hebrues euen of the Hebrue characters we now possesse and therfore these we are posseâ—â—ed with not only elder then 〈◊〉 who florished in Zerobabels tyme but also elder then the greek tongue Yea one and the same that first were howsoeuer as befalleth â—â— tongues character they may bâ— to â—â— refused 〈◊〉 tus therfore must of the Leached 10. SC. be otherwise vnderstand The 46. p. materâ—iall for rearing vp the Temple materiall to thus also mysticall the first Adam carying the Nomber of the second Adam Further mysterie arising from this ground I leaue to contemplatiue sprites Vers 21. c. vnto Adam The Lord hauing censoured the Malefactors yet Iustice was mingled with A mercifull promise vnto Mankind Satan and his seed left desperate â—â—e 1. clotheth Man and woman then 2. he eâ—pulseth them Paradise Theyr couering is of Beasts â—â—ynnes preaching theyr beastly fact and they so set as on A stage 〈◊〉 or Iehouah 〈◊〉 he derideth them thus Loe Man is becom as one of vs. He that prowe wold be A God loe now he is like A beast Yea glad to borrowe A Coueringe of the Beast for his body Asparell therefore shuld be so far from cawlinge vs with the Peacock to wit vp our plâ—â—nes as looking to our black feet â—â—â—holy affections we shold 〈◊〉 be caste downe apparell being 〈◊〉 of Mans rebellion for which he had the coate of Immortants and blessednes pulled ouer his eares as â—â—aue turnd out of seruice Euery other 〈◊〉 is beauteons in his owne coate he bringeth 〈◊〉 himself into Sons light only Man is glad to 〈◊〉 A coueringe o◠〈◊〉 creatures Of the sheepe his wool Of sheep Goates Bâ—â—les etc. theyr skinnes Of the carth his flar of wormes theyr â—â—â—â—webbe of one or other he borowes all If any shold be proud the â—ender and Giuer not the 〈◊〉 and Taker man haue cawse to be puffed vp But miserable