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
Dissolution contained in the first ten verses we are to consider 1. The Action of the Families Vers 1. 2. 3. 4. secondly of Iehouah thence vnto the 10. Vers The Action of the Families vttereth 1. A Sâ—â—me from Shem Vers 1. 2. in that Being off one Language vers 1. they trauel into the land off Shinar Vers 2. Secondly theyr Action vtters theyrs Consultation for buildinge A Towre to them selues 1. for gettinge A Name sec for preventinge A disperson Vers 3. 4. In the Action of Iehouah considerable 1. His beholdinge theyr worke Vers 5. secondly his discontentment therewith manifested first in his Consultation vers 6. 7. then in that consultations effect whereas 1. he â—oth Babilonize their language whereof theyr worke had the name Babel 2. he disperseth them Ver. 8. 9. II. For the Edification of Shems Tabernacle that is to be considered in Iohouahs fre-mercy stretched from Sâ—â—m by the lyne of Aâ—ph â—â—d vnto Abram For this do take Mr. Brou his Table VVORLD his age NOAH SHEM his yeares FLOODS yeares 1658. 602. 100. 2. Arphaâ—ad 〈◊〉 1693. 637. 135. 37. 35. Selah b 1â—23 667. 165. 67. 65. 30. Heber b. of vvhome Abram after had the name of HEâ—BRâ—VV 1757. 701. 199. 101. 99. 64. 34. Peleg b. novv vvas the earth diâ—ided 1â—87 731. 229. 131. 129. 94. 64. 30. Regnu b. 1819. 763. 261. 163. 161. 126. 96. 62. 32. Seâ—â—g b. 1849. 793. 291. 193. 191. 156. 126. 92. 62. 30. Nahâ— b. 1878. 822. 320. 222. 220. 185. 155. 121. 91. 59. 59. Terah b. 1996. 940. 438. 340. â—38 303. 2â—3 239. 209. 177. 147. 118 â—eleg dieth 1997. 94â— 439. 341. 339. 304. 274.  210. 178. 148. 119. Nahoâ— dieth 2006. 950. 44â— 350. 348. 313. 283.  219. 187.  128. Noah dieth 2008.  450. 352. 350. 315. 285.  221. 189.  130. Abram b. 2018.  460. 362. 360. 325. 295.  231. 199.  140. 10. Sara b. 2026.  468. 3â—0 368. 333. 303.  239. 207.  148. 18. 8. Regnu d 2049.  491. 393. 391. 356. 326.   â—â—0  171. 41 31. Serug d 20â—â— Â 525. 427. 425. 390. 360.   Terak dieth  205. 75. 65 The Promise is giuen to Abram The father of all the faithfull ELVCIDATION VErs 1. Then the vvhole Earth was off one lippe This Lippe and Language was not Syrâ—ak as som haue foolishly taught but â—leberâ— sacred tongue spoke of before not distinguished by any proper name till Hebers tyme because there were no tongues nor any one tongue more then it before this tyme of Babel That hitherto there was but one tongue 〈…〉 anus that will not learne of Cyrill he may Learne off Sibâ—â—la Lib. 3. Qui Turrim Assyriis in finibus edificarunt Cum cunctis eadem vox esset c. And Lib. 8. Collapsa Turri discrimina â—â—guae sumpserunt hominum vatiato muneâ—e vocum That this One tongue was the Hebrue not only Augustine as before but also â—eroâ— on Sophoâ—i Chap. 3. he reâ—aâ—â—ge the hebrue word â—â—geâ— whereof commeth the Latine Nâ—gae he saith that the hebrue tongue is the Matrix off all tongues And by Augustines speach quae lingua non immerito credi 〈…〉 fuisse Comâ—unis prâ—â—s humano generi it semeth in that age it was commonly so held Oâ—gâ—n hom 11. on Nomb. Lyra on this place 〈◊〉 in gen Lib. 2. Cap. 2. with all off any iudgment do so vnderstand off the sacred tongue of Heber Berosâ—s Lib. 4. Antiq. affirmeth that vpon the multiplication of Mankynd Nâ—nbâ—ot tooke his son Ioâ—e Belâ—s with A Coloâ—e off people and came into the plaine off Senaâ— where he designed A City and founded A mighty Towre but soone after he addeth He builded A Towre but he finished it not to 〈◊〉 ge therewith this we for he wâ—â— sodainly translated off the Gods Out off Armeâ—ia into Shinâ—â— A loose tooth and therfore not to be trusted to prou 25. 19. commeth this Shismaticall band The Mysticall body off wickednes Zechâ—â—iâ—h sawe sent for this lastage into Shâ—â—ar and that sealed vp â—â—â—n Eyâ—hah Eh. 5. 5. etc. They Study to bâ—â—d for A Name the right â—adge off A bad spirit yet not A Schismatike or Heretike but he doth it And this Name they coâ—et to haue Pâ—en Before they be fratered gâ—alphenei vppn the face of the Earth The forme of speach it causeth me to think that they heard how Heber in callinge his son Peleg had prophecied theyr dâ—â—tion whereat they now mock and the rather for that schismatikes are ordinarily Mockers 1. Tim. 4. 1. Iude. 18. 19. They conâ—â—ne and consult here abouts as though theyr were honestmen They will haue A towre to heauen stand apart com not â—ere they are holyer then thow Isa 65. 5. and this towre shal be made of Brick burned and wrought togither with sâ—yme Let Schismatiks gather togither with Sheâ—â—s holy tongue none brag so off holy speach as these sprites and vse that tongue for fashioninge theyr scriptures in the fyre off false martyrdom and daâ—be them togither with vntempred morter and false application and that for purchasing A Name in the earth mangre the heart off Hebeâ— yet what shall they wyn Hearken Vers 5. But Iehouah came dovvne The Lord is A Buâ—te in the way Iehouah is sayd to com downe not because He who is infinite is verâ—â— subject to mouinge from place to place for so he shold be f 〈…〉 te and coÌ„prehended in som place but in respect off his manifestation belowâ— in this or that accident which before appeared not in that place As they consiâ—â—ted vnanimâ—ter sayâ—â—ge Let vs brâ—lde so Elohim the Father vvord and sprite and yet here but One Iehouah they consult sayâ—ge Let vs go downe and confound them Language Holy Language abused it must be confounded so that they shall neyther speak nor mynde one thinge much lesse gather in one accorde for praisinge the Father off our Lord Iesus Christ What came Brovvnes work eueâ— vnto A work off pride for 〈…〉 hinge A Sheâ— though it met with A shame or the proud schismaticall work of anie vnto though as they brag much off it theyr Language were but 〈◊〉 and that One the pure language off Canaan or Heber I was brought vp in the bowels of proud Presciâ—ians and Bro 〈…〉 stes and therfore oâ— the ineffable mercy off my God that hath som and som drawen me from buylding with them for A Name Yet he could not do it till he had left me to som Shame I prayse and honour his holy wisdom for shaminge me with men that sâ— with him I man haue the Name off liuinge vnto him I disprayse not theyr Pure language they haue but the applyinge of it to so proud A worke who thinke as did the Little horne â—aâ— 8. 9. 10. That they cannot groe to be A visible people off Christ except they cast downe off the hoste and off the starres to the ground 〈◊〉 vpon them making manie
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
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.
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
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
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
Sorrowe and Appetites subiection the second imposed indifferently on both kynds viz Lawfull sweating before lawful eating For which cawse the earth is cursed to their hands Vers 17. 18. 19. The Easy signes memoratiue are likewise two the 1. lying in the Name Heuah giuing vnto woman by the instinct of Elohim for both theyr instructions Vers 20. the 2. in the apparellinge their bodies with Beasts skinnes Vers 21. So much for the thing imposed That which is taken from them is twofolde first they are Elohim deriding them depriued of the present enioy of the sacramentall trees with their Subiect Paradise it self Vers 22. 23. Secondly they haue the hope of reentring it againe taken from them by reason of the Cherubims brandishing Sword keeping it Vers 24. ELVCIDATION THis Accident appertaineth to the 6. Day so vnderstood of Old and New The Iues from â—s 49. 20. Adam bikar c. Adam in Glory stood not etc. for they translate Adam for A Proper not Appellatiue they vsually say he stood not in glory One day as Mr. H. â—r hath well obserued in the beginning of Conc. script in the page from som Rabbims Vers 1. c. Now the Serpent AS elswhere I haue written it is most like from Reu. 12. that thes Serpent was the Dragon but instincted by an euel spirit as Balaam his Asse was by A good Quest why doth Moses not say Novv satan Ear-kepha de Parad. answereth thus well Moses was to tell A Narration not to deliuer an Exposition and therfore he spoke of the thinge which appeared Besides Mosoâ— consealed speach of Angels vntill Hagars tyme. least the rude people denied there had bene moe then One God Som Angels hauing apostated from the Lord of Lyfe now they Labour Mans ruine Qu. were these bad Angels first bad as also did they fal of them selues Ans Seing God is Good and goodnes it self he cold not create any thing bad for all badnes is A Defect but no defect canne fall in God who is not only goodnes but al sufficient Perfection Secondly Iude sayinge The Angels kept not their first estate but left theyr ovvne habitation and Peter sayinge The Angels that symed God cast them dovvne into hell it hereby appeareth That after they were created Good they then synned 2. that their syn arose 1. by not kepinge their first estate 2. by forsaking it not keping implyinge Negligence or Idlenes forsaking importing wilfulnes and willinge desertion or Apostacy the Estate and habitation they had implying Happines sâ—inge their being cast downe from thence for syn is their chayning in vtter darknes Their first estate was shyning as Luciser the Morninge star their fall as lightninge theyr destinate place for Syn Darknes Mad was Maâ—cion that taught people there was A good and an Euel begining that is A good and A bad God And no lesse mad were the Ophitae that worshipped this Serpent for Christ who indeede was the instrumeÌ„t of the Apostate powre which is aduerse to Christ Chrysos in titul ps 51. saith when I heare of the Deuel fallen from heauen his râ—â—ne ministers to me occasion of rysing from syn as though he shold haue said what shold I bolying in syn seinge there is A vacant place in heauens glory for me repenting And suerly the glorious roomes the Angels are seperate from for euer do as it were hunger and thirst for being supplyed by Mankynd It was not for nothing that Iesus Ioh. 14. 2. foretold his scholers of many dwelleng places in the fathers howse for the preparinge of which he must goe thither Lyke mough that the places neded the spriâ—â—kâ—nge of his blood for taking away the Apostaâ—â—s defilemeÌ„t The Preist his going into the most holy place was not without blood Heb. 9. 7 and that most holy speciâ—lly fore figured heauen Vers 24. Somthing therfore it was that origen harpeth on 〈◊〉 1â— in 〈◊〉 when he saâ—tâ— Christ offred vp an carchly and heauenly sacrifice though I think he failes in the application This Servent Satans â—â—gan is said of all the feilde beastes to be Gnâ—ruâ—â— crafty and Ders 10. Man saith he was Gneâ—rom Naked worde which arise both from one 〈◊〉 except the latter shâ—ld com of Guarah the one Mystically looketh vnto another as if 〈◊〉 were the Cawse of Nakednes The first Sâ—n in woman I note to be the same that was first in the Angels not keping the place The Serpent aggressing her with vnfruitful speaches she opens the race then secondly she leaues her place hoping as the Denel wold haue her of an hier place Man also not keping his standinge loe he secondly leaues his place both eat for aduaÌ„tage thinking by that ladder to clyme into 〈◊〉 place but they fell downewards as the Denel wold haue it Not contented to knoe Euel by Speculation they wold learne what it was by Imitation that is by doing Euel as Dâ—taâ— had don before them Negligence brought in Discontent betwene them was begotten Pryde peâ—ish Myde therfore haue then shâ—t which either do teach Glotony or Prâ—â—e to be Man kynds primordial 〈◊〉 gression Not watching in our callinge to the â—â—â—dical caâ—â—se of all our seuerall fallinges and this all learned heathen so wel as dâ—â—yue haue for him worde and writings confessed They hauing transgressed loe they se themselues stript naked â—inwardly and outwardly Outward for Mortalilitay it ceased on their Bodies Immortality is gone That â—â—â—tation could not be without paâ—pable feeling nor now cold the Ayre and other â—reatureâ— togither with theyr degenerate nature he sutable but adverse euen withas much sense of change as hapneth to odâ— wowe sound then by and by sick Inward Nâ—â—ednes then coâ—â—o not but sensibly feele seenâ—â— there was sodaine shipwrack of light â—oâ—ites and Powre to Moue well Assurance of â—se gone Delperate terrour â—â—â—ades thâ—â—â— Light of Mynd deprâ—â—d Dark ignorance and misconstruction entred â—olâ—â—es departinge the â—â—ffectious vnâ—â—â—â—nes taketh possession Powre to Doe wel packing what powre cold abide but that which is improperly powre fe 〈◊〉 to not of God namely A proclâ—â—â—te to break as the blynd Mynd and vnholy 〈◊〉 shall set it on work No maruel if the 1. nakednes cawsed them to 〈◊〉 â—oâ—â—enthâ—elter and the 2. en forced them to fly from the Lord of Lose they being now the Seruants of Vrath Of whome A man is ouercom him he serues by whome he is ouercom Vers 8. c. After that they heard The Subendnig towards the west for so the days â—oo leues importeth Man and woman had by the â—â—re a feelinge of Iehoâ—ah his drawinge nere whervpon they fly and hyde themselues The lord giuinge them an â—â—ckling of his repaire they condemne themselues by flight Con 〈◊〉 â—â—lle testes They neede none to sit vpon them for within them Conscience set as Iudge and Accuser and the Heart it layd open as in A booke the Treason committed against the â—â—st Memorie corroded inside and outside worse then the Gangren guaweth the Carcase Nihil miseriâ—s could
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
vers 5. First in that it is sayd His wickednes filled the earth secondly that is hearts thoughts were daly only euell Iehouahs Resolution is First to pull his Conseruinge hand from the Creature vers 6. Where he repenteth him of that he â—ad dow secondly he resolueth to send forth his destroyinge hand first against Mankynd then against Inferour Creatures vers 7. II. The second Generall head namely the Manifestation of his mercy is this In the burninge tyme of his Ire he prouideth for the deliuerance of his church wheroff Noah was the Arch-prophet by open callinge And this is don First by settinge downe the cause off mercy Noah found fauour in his sight vers 8. Then by layinge downe certayne circumstances egreginge his mercy rowards Noah 1. First in that the Lord gaue Children vnto him in that corrupt age keping therewithall him and his from the multitudes Corruption and cruelty insinua â—â— vers 9. 10. 11. 12. 2. Secondly in his directinge Noah how to escape the decreed Catholicall deluge in the residue off the Chap First by enforminge his Eare vnto the last verse then in that verse conforminge his heart to the former information The Information contayneth A Recapitulation off vengeance decreed vers 13. Then is set downe the meanes the Arke wherby Noah shold be preserued The 14. 15. 16. vers Containe A Description off the Arke Then the Decreed vengeaunce being by the way vers 17. re-touched therewithall is set downe the Vse off the former Arke Namely that Noah and his thre sonnes with theyr 4. wynes togither with cooples off inferiour earth and ayre Creatures with theyr naturall sustenance shold be bestowed in the Arke vers 18. 19. 20. 21. The Conformation off Noahs heart to the former instruction it is set downe in the last verse First at large in these words Noah therefore did accordinge to all that the Lord commaunded him Secondly more succinctly in these words So did he ELVCIDATION VErs 1. 2. 3. So vvhen Men The multiplication off men bringeth in with it through Satans work A multiplication off Syn And syn multiplied cries vnto heauen for cuttinge off the Subject off Syn. The Iues dreame here that som Angels fell from heauen and so maried or as Incubâ— Had copulation with humane kynde So dreamed he that thrâ—st forth the booke off many lynes in Henochs name The hebrue word Nephilim translated Gyantâ— comming of Naphal to fall that it may be caused them to stumble at theyr Fathers called the Sonnes off god The Sonnes off God the title makes theyr syn the greater they be off Sheths family who match with the noâ—â— fayre Atheistes off Rains howse As these prophane weomen are termed the daughters off Men so Dauid calleth the aduersaries off the Church Sonnes off Men ps 4. 2. The Irreligious are but bare Men the Religious off the Lord are more then Men Not only dignified with the title God his Sonnes 1. Ioh. 3. 1. But also with the name off Gods Iohn 10. 34. 35. Well it was with the church while she stood aloofe from the Deuels chappell but wo 〈…〉 here vnto it for miringe the holy seede with the prophane Se Ezra 9. 2. The Ophita worshipped the Serpent for Christ as though Christ shold aliâ—re Mankynd to such preceptbreath that so he might manifest himself it sauiour and the Kainits honoured Kain for A Father and Iudas Iscariot for A brother that which these â—eretikes do openly all the Enemies of the church by ioyninge in Satan his common work against it they do enact in mystery The Lord sayinge my spirit shall not alvvays be sheathed is as I vnderstand it as iff he sayd my spirit shall not euer showe it self patient as A sword slepinge in the scaberd and therefore now I will send it forth to threaten destruction by Noah vnto the whole world not repentinge after 120. y. His sayinge that Man his days should be 120. yeâ—res manie haue constâ—ned it to be an abridginge of Man his naturall age but the whole stone ouerturneth that As Ierom in his Hebraicall traditions hath well obserued That the lord gaue vnto them 20 tymes 〈◊〉 Yeares oh the Real and Mysticall mercy of god vnto Mankynd Oh blynd They that they no better vsed the Yeares of the Hystorie and oh wicked VVe that the mâ—sticall acceptable yeares of the lord are no better nombred of vs. Teach me o lord so to nomber my weekes of Yeares as I may apply myne heart to wisdome for herein lieth the destinye of our worlds downefall but who will without mockinge beleiue the spirit that shold by Noähs ministry vnwrap this webbe Paul saw and I doubt not many shall se more then is to be vnsealed for euer Vers 4. There vvere Gigants Nephel is an vntimely birth such are these Nephilim and an vntimely birth is better then they They may welbe called Fallers not as Pagnine Vaâ—â—â—las and others haue said because others fell at the beholdinge or before them thorough feare or otherwise but because like an vntimely fruite from the Tree they drop from the loynes of Shethâ— people fallinge from religion by fallinge into such mariage fallers ab-ortiue and the vntimely broode of Apostates These Mishapen Tyrants were reputed of that old world for men of Renowne so haue bene our spirituall mongrel Lords God pull them soone downe As were that ages Nephihâ— so are our ages Anakim start-vps in the Temple of god exalting them selues as God but Noah hath read theyr destiny They must dovvne vvith A vengeaunce Vers 6. Then it repented Iehouah Repentaunce followeth an Ouersight but in God who is wisdom it self there cannot properly fall an Ouersight therfore in god there is not properly Repentaunce This Anthio-popathi or vttering him self as a man affectiâ—ned is but his Noâ—â—ce like clipping of heauens language that so we Earth-babes may by such language as by A Ladder clyme towards the knowledge of his nature opposit to transgression But hereby let the faithfull learne that nothing with God is more hatefull then the Church her mixture with the world wicked Preistes of this age regard not this that jumble Christ and Belial light and darknes togither though indeed they may haue no communion togither 2. Cor. 6. Vers 8. 9. But NoaÌ„h found grace Noah being A just man in his tyme perfect in coÌ„parison of others he found fauour How is he proued just He walked with God when others walked with the Deuel Theyr walkinge with Satan was by shaking off Religion and pollutinge Iehouahs name His walkinge with GOd was by vpholdinge religion and hallowinge the name of the Hiest Ciuil Iustice and vprighenes without Religion is as A crab with A redde side but coop led with Religion it is as apomegraned of Paradise The Lord sheweth grace to Noäh 1. in forewarninge him of the worlds Deluge 2. in biddinge Noah to prepare for him and His theyr safegarde an Ark. Concerninge the Ark he 1. teacheth him of what stuffe 2. of what forme it shal
be In which ark as he himself shold be preserued so also that which was his 1. his Children 2. cooples of euery creature togither with theyr furniture Vnto euery particular of which Injunction diuyne the Diuine Prophet is conformable The Arks stuffe is of Ghopher the which word as Hebrues write is not once againe found in the Lord his Booke Som do turne it vvood 〈…〉 red som Cedar Pynetre Lightvvood What kynd of wood soeuer it was Light it was and there vnto I am the rather induced because in Gen. 19. 23. Gaph 〈…〉 Brimstone A mounting minerall it is hence diduced The Cubit common is the lenght of A foote and an halfe The Cubit here I take to be that of Geometrie as doth Oâ—igen against Celsus which containeth 6. common Cubits and so is it here commoly receiued of the Hebrues The Loftes are but thre First second third though others haue taught moe Curiosiues I passe by By this Ark I typically vnderstand 1. the Excellency of the visible church which preserueth her childen and all theyr furniture Whcih Church orderly distributeth her creatures into seuerall Classes or coâ—â—es The Philosophers cold say Tria sunt Omnia And behold here the Roumes were hy hyer hyest As the scripture teach A syn against the Father A syn against the Son A syn against the ho. gh so in the Church som are more capable of the father his Naturall creation som of the Son his spirituall regeneration som of the Spirits mysteris in contemplation yet Omnia ab vno ad vnum yet all these Guiftes from One God and that vnto one End the praise of his name 2. It may signify the same worke in one singular Person for though all Violets haue not one â—ue yet they all smell sweet and so Origen tropilogically applies it teaching this Arke so to be built in Mans heart and possessed with the threfold sense of scripture Literal Moral Allegorical euery affection hewed and squared for ad-aptinge A place for the Lords Bibliotheca or Librarie drawen from the Aposticall and Propheticall Volumes Noah must do nothinge in the Church Type but accordinge to Iehouahs patterne Nor must any man were he as great as Noah do any thinge in the Church her self in hewinge sqaringe rejectinge acceptinge joyning polishinge placinge off any thinge discrepant to Analogie and proportion of faith administred 2. Tim. 1. 13. and 2. 15. Rom. 12. 3. 1. Cor. 14. 40. This work must be suerly pitched not as did certaine in Ezekiels tyme. Ch. 13. 9. 10. etc. After such dawbinge the Ship will leake nay one bouncinge billowe will splet the Back in peeces Desperaetly fayle they that entertaine such Prophets for Pilots Or hier such Hâ—wers to frame A spirituall buildinge against vnmercifull tempests Verse 22. Noah did For the 120. y. thence vnto the flood Noah fynds himself occupied in the alotted work the spirit of Messiak preachinge after A sorte by euery stroke of his Are and hammer vnto the cares of the wicked What art thow doinge quoth one What is the Old doatinge foole doinge quoth another He and his blowes on the tymber do reply thus The vvorld shal be drovvned the vnrepent damned Repent beleiue and enter vvith me into this Ark as into the Rock Iesus Cant. 14. and so ye shall be saued The wretches rebell 1. Pet. 3. 20. they laffe in theyr Sleâ—e returne to theyr wyne build plant marry till Vengeaunce take them nappinge As the days of Noe came sodainly vnexpected so likevvise shall the comminge of the Son of maâ— be For as in the days preachinge the flood they did eat drinck marry giue in mariage vnto the day that Noe entred into the Ark knevve nothïnge till the flood came and tooke them all avvay so also shall the comminge of the Son of Man be Math. 14. 37. 38. 39. Let the Despisers Mock on Loosers â—â—ust needs haue theyr sayinges Argument Chap. 7. IEHouah calls Noah and his obay The floods of waters couer all straight-way Diuision of the text I. FIrst I obserue the Lord his speach to Noah vers 1. 2. 3. 4. II. Sec. the Obedience off Noah and the inferiour Creatures Thence vnto the. 17. vers III. Thirdly the execution off iudgment vpon the world in the remnant off the chap. I. In the Lords speach obseruable 1. his care off preseruing first Noah and his family drawen from the vprightnes off Noah vers 1. Then off preseriunge inferiour Creatures drawen from the end vers To becom seed vpon the whole earth vers 2. 3. Secondly there is set downe in Iehouahs speach A seuen days forewarâ—â—nge off the Deluge vers 4. II. The Obedience of aged Noah and the other Creatures is layde downe thence vnto the 17. verse And this is don 1. in A Generall terme layd downe vers 5. Then by rippinge vp the Obedience off both sortes off Creatures sealed vp by Iehouah shutting the dore vpon them in the remnant off the verses III. The Execution off the Lord his Iudgment is set downe 1. In the waters preuaylinge vers 17. 18. 19. 20. secondly in the destruction off all Flesh exceptinge that in the Aâ—lie and that by the sayd swelling waters Thence to the end ELVCIDATION VErs 1. c. And Iehouah said The Patriarch his vprightnes brings welfare to his whole houshold they must all into the Ark. Off more vertue is the Obedience off our Noah Christ in whome the father Rests well pleased with al such as heare him Math. 17. 5. C ham the turkinge hypocrite for iff the Church coÌ„sist but off 8. Persons two to One but there is som hypocrite for the season he fares the better for beinge at league with the Church For the cooples off beastes and byrdes much question many make The Hebrue readinge Seâ—uen Seauen off cleane-ones I vnderstand thereby 7. Males 7. Females and so 7. coople Of the vncleane it barely redinge A Coople I thereby think one Male one Female sufficient for theyr generation These that think there was Coition betwixt MaÌ„ and woman as also betwene other creatures in the Ark I deme it A coniecture without booke for as Rabbi Sa. Well saith it was the tyme off Vniversall tribulation and therfore more like they abstained from fleshly appetite as did Man and beast in Niniuehs humiliation The speach vers 7. Noah and his 3. sons Then after them the 4. wiues entringe the Ark apart as seperated from theyr husbands it may insinuate also theyr being so sundred within the Ark for that season And had not crooked Cham humbled himself in abstinence and prayer for the season and the Lord countenanced such obedience in the Niniuets out off the Couenant I could not think but the Lord wold haue pulled out the wretch Vers 4 Seauen days hence The Hebrues hold that these 7. days were Mathusâ—elah his Lament season In this yeare he died but whither in this weeke I knoe not Vers 11. In the 600 y. of Noahs lyfe in the second
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
Kittim 4. Dodanim 5. Tubal 6. Meshech 7. Thirâ—s CHAM 1. Châ—â—sh 1. Seba. 2. Chauilah 3. Sabatha 4. â—egma Shebah Dedan 5. sabtecha 2. Mitzraâ—â—â— 1. Ludim 2. Auamun 3. â—ehabim 4. Nephtuchinâ— 5. Patrusâ—â— 6. Ehasluchim 7. Caphiouâ—â— 8. Philistiâ—â— 3 〈◊〉 4. Canaan 1. Lidan 2. Heth. 3. Iebuâ—â— 4. Emon 5. Eirgalhâ— 6. â—inj 7. Arki 8. Suli 9. Arnadi 10. Zemaâ—â— 11. Hamathâ— â—â—EM 1. â—am 2. Ashur 3. Aâ—pharad 1. Selah 1. Hebâ—â— 1. Peleâ— 1. Elmodâ—â— 2. Shalaph 3. Hazarmaneth 4. Iarach 5. Hadaram 6. Vzal 7. Diklah 8. Obal 9. Abimael 10. Sheba 11. Ophir 12. Chauilaâ— 13. Iobaâ— 2. Iohtan 4. â—ud 5. â—ram 1. Vz. 2. Chus 3. Gether 4. Mash IAPHET hath Xiâ—â—j CHAM hath XXX SHEM hath XXVI All LXX Clemens Alexandrinus in his 1. booke Stro maton he and so many others write that the Languages and fannlâ—es were 72. For the helping out with this 2. som brings the two cities Accad and Calneh but how vnproperly loâ— the learned judge Som introduce Nimrod and A city they may aswell bringe in 8. cityes If Nimrod were at the towres buildinge the languages are 70. besides Hebers tongue But seinge Nimrod had A kingdom here Micah 5. 6. I se not yet how he was at this first Tewâ—â—â— buildings ELVCIDATION BEtwixt â—â—phet and Shem is C ham placed not because he was most excellent except us Euâ—ll form Mediâ—â—ittatâ—â— consistâ— vitiâ—â—â— but beâ—â—â—â—s what was said before for that he was to be beseiged vn A coople of Nations that shold springe from them Bâ—â—el in Shâ—â—ar for there was A Babel in â—Egipt which now is called â—an it was begon by Nymbroâ— Beâ—â—â— lib. 4. â—â—â—q and said to raigne first there 50. y. from the 〈◊〉 of the second world which Babel afterwards hauing kept Shems people 70. â— caâ—tine was beseiged and taken â—â— the vncircumcised Madajâ— the Medes sprâ—â—â— of Iapher and Elam of whome cain the Perllans Isa 21. 2. Van. 5. 28. 31. 〈◊〉 in the first age acquired A possession â—â—e bodâ—â—ell roâ—ed in the waters who â—in 〈◊〉 succedeth Cham 〈◊〉 and indignatioÌ„ 〈◊〉 ◠〈◊〉 an Antichrist This we se â—◠〈◊〉 vnder the age of the new testament First Ministers haue acquired possessions the 〈…〉 secondly then being so possessed with the greeue thinges of the â—â—th they growe â—or and disâ—amâ—â—ll hot towards such as shold reproue theyr leud Apostacie from Churches 〈◊〉 〈…〉 full towards all that Vnto not with â—◠〈◊〉 dowe vnto Hamon For 〈◊〉 theyr glory then hill with Kain and those they cannot slea they mock disdaâ—â—fully with Cham. But let them go on the flood and the 〈◊〉 of God denounced by his Prophets â—â— shall ouer take them Vers 11. Out of that land came Assur By Assur vnderstand Belus or Ninus the first 〈◊〉 there and the founder of Niniueh This 〈◊〉 the 〈◊〉 oâ—â— of 〈◊〉 or Assâ—â—a all 〈◊〉 this the 〈◊〉 the other the Chaldy 〈◊〉 with whome it is frequent to turne Shâ—â— into Thau He not able to beare Saturâ—â—s or 〈◊〉 glorie without more adoe as Malecontent departeth the coast and reaâ—â—tâ— by Nâ—â—meth â— MonumeÌ„t off 〈◊〉 Vestre off empire thus boiled in the brests â—◠〈◊〉 sonnes Nâ—â—rod of Merod defreâ—â—on or Rebellion either of them fit for such A Rebel to God and â—hem Ashur â— Goinge and he gâ—â—s out off Shinar to hunt out Dominion else where Vers 21. Shem is last in Speach but first in carâ—moniall act religions Iaphet is Omega in Religion but Alpha â—oz â—ull enjoyinge the â—â—inge off Shems shadowes The first is â—â— shadowe the second all image Heb. 10. 1. but where is the trainy it self to whome this is an â—mage and the former A shadowe That shal be sene and felt palpably when all Israel shal be saued Rom. 11. euen when Shem and Iaphet Iew and Gentile shall dwell in one Tabernacle Christ being the Coâ—â—erstone vnto these two walls downe com Kam Cham Epimanes the threfold coard off iniquity foâ— theâ—â— it shal be casâ—â— broken In the meane tyme them also â—â—phet must be seige Babel vntil Eâ—phrates her pleasant waters be dâ—ed vp that â—â— the 〈◊〉 â—echers of the East here is wisdom but who marks it may haue â— way prepared for entrance and fackinge Kains Chanoâ— Reu. 16. 12. The wise-men came from the East Math 2. to 〈◊〉 the parents off Christ with Necessaries for theyr voyage the Medes and Perâ—â—ans came out off the East for deliuering Iudah out of Babels captiuity and shall these Easterne kings â—itred vp on the Angel of the East â—â—ne 7. 2. 3. bringe detriment vnto Christes Kingdom I will neâ—â—â— beleâ—â—e it 〈◊〉 I 〈◊〉 go dhis spirit assistinge me Iff it be red The elder brother off Iaphes it must be vnderstood that Shew was Elder not â—â—mply but in respect off SIehouahs perferment with whome it was ordinarie to preferre the yonger But the verse is to be read thus Vnto Shem the father off all Hebers sonnes brother to laphâ—â— the Elder A seed spronge And so it is cleare that Iaphet was eldest Vers 25. Vnto 〈◊〉 also vvere borne Off this man was Abraham Ioseph and the Israelites termed Hebrues Yea the holy ghost â—â— the 21. vers before callinge Shem the Father off all the Sons off Heber though Never the sort off Selah the son off Kepharad the Son off Shem he wold haue vs to acknowledge Heber for us common seede Rebeâ— in engl is A passer ouer and indeed he passed ouer the Rebellions way of the Schismatikes Rom Shem. These that think Abram was called Hebrue for passâ—â— ouer the Riuer haue noâ— only these scriptures agaynst them but also Augustine Deciuit deâ—â—â—b 16. Cap. 11. Retract 1. 2. cap. 16. Ierom in his 〈◊〉 questions on Benests câ—m alijs Augustine was once off mynde that then were called Rebrues off the name Abram by som chaynge off â—etter in consens Enang But thâ—e chaynge ifâ— he had obseruerued that the Hebrâ—◠〈◊〉 Gâ—tâ—er Gnebreâ—â—e Noâ— Eber Ebrewe must haue bene to harshe As the People so was theyr Tongue hereof called Hebrue because â—eâ—er had this tongue in his howse what tyme the other families were dispersed and diuided by other â—â—â—leris and Languages â—eleg of palag to diuide he hath his name from the Earths diuision Here â—or tyme falleth out the buildinge off Babels Towre the Cause of tongues diuision As tongues of Earths diuision Vers 31. These are â—e sonnes of Shem according to their faâ—ineâ— according to theyr tongues It therefore was not the meaninge of Moses to set downe only Noah his thre sons their seuerall families at the time of the Earths diuision but also as vers 5. and 20. to giue vs to knoe of how manye distinct tongues the earth then became ¶ Argument Chap. XI Babel buildinge the builders tongues are chaingde Then scatered Shems petigre is raingde Diuision of the text I. FIrst A dissolution of NOachs familes is to be obserued II. Secondly an edification of Shem his Tabernacle I. In the