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
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
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