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
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
tyrannô c. A King is opposit to A Tyrant because he introduceth Right and Equity into the common-vveal but the other â—niquity Such a one was this kynge and such shold all Kynges be That he is kyng off Righteousnes and peace he must be more thenn A Man and yet seinge he is A King off Shalems towne he must be but A Man More them A Man he is secundum quid as he is A type off him who is really King off Righteousnes and Peace and seinge he is A Type and not the person typed he must off necessitye be but A Man and neither the holy ghost nor an Angel as som fondly haue taught And as he must be A Man so an excellent Man seinge he beares the person of Iesus Christ for kingdome and preisthood To say he was A Cananitish kinge or off som obscure stock is as Lowe on the left-hand as the former â—y on the right hand nor wold the Kings round about him haue suffred him to sit in peace had not they knowen him for an excellent Birth Greater then Abram he was not only for Kyngdom but also for Preisthood and what Man liuinge shold be greater then the Father off the promise Shem had the first honour off hauing God dwellinge in his Tent and Yet he was aliue In Shem God had put his Name sham there aÌ„d only there with the Hebrues diuerse Greeks Latines and others I must fasten Melchisedek who will knoe more reason for this let them read Mr. Broughton his Treatise off Melchisedek That this Shalem was not as som teach som other towne thereby but 〈◊〉 halem in after-age so called old Onkelos is so mynded in his Thargum and ordinarily all after him The Psalmist sainge that the Tabernacle was in Shalem ps 76. 2. it leadeth vs both to Shems Tabernacle and to Ieru-shalems City for fyndinge out the typicall kinge off Righteousnes and Peace and not only Meleâ— A Kinge but also Cohen A Preist and that to Elâ—gnelion God most â—y This King aÌ„d Preist off Shalem first both â—echem va 〈…〉 He brings forth Bread and wyne secondly he blesseth To what end brought he or cawsed he bread and wyne to â—â— brought out Abram had no great neede off Bread and drinck for as he wold not goe forth to watre without prouision so he quickly recouered the substance before caryed away Choose whither Melchisedek brought it forth as A Kinge or Preist or Both it thabowed forth A good thinge to com namely the New testaments Eucharist Bread and wyne Ministred by Iesus his ordinaÌ„ce vnto Abrams housholde not Sodoms city Against this my speach in the Bibles Bâ— som in Sc. opened their Monthes as iff my speach had bene Romish But what say the Auncient Clemens in his 4. Strom. saith Melchisedek gaue bread and vvyne sanctified vnto nutriment A type off the 〈◊〉 And Chrisostom on the 110. 15. saith And vvhy saith he according to the order of Melchisedek because off the Mysteries first in that he also brought bread and vvyne to Abram c. Augustine in the 109. question off both testaments mixt-wise he hath this Novv Melchisedek shevveth the future mysterie of the Lords incarnation and passion vvhile first vnto Abram as to the father off the faithfull he deliuereth the Eucharist both off the Lord his body and blood that so there might before-figured in the Father the truth vvhich shold fall out in the Sonâ— Chuonradâ—s Pellicanus on Gen. 14. saith That the bread and vvyne vvas A figure off the Soules spirituall resection vvhich the mynds off the faithfull receiue off the Nevv testament in the sacrament of his body and blood vvhich our highe Preist hath once don by offringe himself to God the father for vs Nemo ignorat No one is ignorant Thus said they and mo then they and so say I and moe then I and yet as farre from giuing vayntage hereby to Errour as those that gainsay it But Mr. Caluin falleth Tertullian and others for this I knoe it Mr. Caluin had iâ— wonderfull large guifte for helpinge out the Grammaticall sense but no man in Mysteries as his pen witnesseth what then shold the one guift destroy the other and not rather amiably builde togither This Mysterie maketh or insinâ—ateth not any breach off faith aÌ„d suerly iff this Bread and wyne were but A meere blank for the belly Melchisedeks figuratioÌ„ may be trust vp in A strait compasse But the Author to the Hebrues speaks not off this I answer in not speakinge off it he speaks of it For restinge them that he had Ch. 5. 11. many things and hard to be vttered off Melchisedek but they were to dull to conceiue he herein sendeth the sharpe conceipted to further and deper meditation But how knot yow saith som that this bread and wyne were figures etc. I answer by another question how knoes thow this and that to be ment by such particulars in Leâ—â—ticus Salomons songe the booke off Reuelation iff thow answer by proportion off faithe and likenes off the thing Resemblinge and Resembled they being compared with the Analogie off faith and found agrâ—nige iff that be thy answer for the former let the same be my answer for the Latter Whereas Tertullian sayth in his booke agaynst the Iues Melchisedek Abrahae reâ—ertentl de praelio panem et vinum obtulit Melchisedek offered bread and wyne vnto Abram returninge from the battle this speach is made â— perilous thing for say they hoth doth not signifie to Offer and therefore he shoulde haue â—d protulit he brought forth not obtulit he offred A peece of deepe learninge as if he shold bring it forth for A shewe and not offer it to Abram They themselues say that he fed Abram with it and I troe before he eat off it it was offred to him Obs Yea but the word Offer implies A sacrifice Mayster Iohn is deceiued The wise-men vnto Christ obtuleâ—unt ei munera they offred vnto him guiftes Math. 2. 11. Is any so blockish as to think they sacrificed guiftes vnto Iesus The word Offer both in Latine and englishe it is vsed for Giue or present A thinge to one vâ—thorit once breaminge off sacrifice But I wonder why any think that Tertullians speach maketh any thinge for Romish sacrifice He sayth that Melchisedek offred to Abram so say I and therefore not to god The Romanistes say they offer by the Reall body and blood off Iesus vnto God Melchisedek offers to A Man inferiour to himselfe TertulliaÌ„s speach therefore doth confine popish sacrifice Wold not men fayne stumble that stumble at theyr owne thrifte The Fathers hereyn are so far from being agaynst vs as indeede they are with vs. But rawe heads delited in greene fancies they must speak though speak euel off the thinges they knoe not But iff A man Reade Iustin Martyr his Dialogue with Trypho the Ine who will not say that from this Greek father the speach off Tertullian was borowed not for the bare