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
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
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
cary at in me For Doctrine mysticall more reasonable sprites it may be will say somthinge and the rather because som late holy writers haue disliked off Mysticall interpretation Theyr reason is Bapistes vse it much for establishing theyr matters This reason indeed is no reason for the Papists vse asmuch the Letter for theyr purposes and neither Donatist Anabaptist Arrian c. but they call to the Bible and the letter of the Bible for only discussinge theyr matters Shold we therefore reject the Bibles Such slender reason hath caused late factions Spirits to reject the auntient holy writers because â—omanistes vse them and such insufficient collection hath caused the Svvenkfeldians to cast the Bible vnderfonte and to lissen to the priuate motions off theyr owne fleshly sprite An t is damgerous medlinge with mysticall expositions true â—s so T is damgerous medlinge with two edged instruments and the word off God is â— two edged sword and damgerous to meddle with the Bibles bare letter 〈◊〉 or yongones caÌ„ hardly medle with the letter but with perill Learne that off the Iues and our ages Donatistes And I wold with Pithagoras his scholers they wold at first be fiue yeares silent more redy to heare and slower to speak Euery one shold knoe â—eyr measure off faith and keepe themselues within theyr limits not medlinge with things to hy for them Yet him that hath som knowledge how to handle A two edged sword this is no barre to his medlinge with it One and the same spirit administreth diuersly to som aboundance in the sence Grammatical or literall vnto others A rauishment ut the sence mysticall nor ought the One to despise the other Yet this always vnderstood the Mysterie can neuer be builded safely except the Grammer sence be first rightly laid for the Letter is the Ground and foundation to the Mysterie Which is greene heads did well looke into they wold not easly wade in Allegoricall Tropological and anagogicall constructions surder then first is by sad discreet sprites administred vnto them For Mysticall sences necessarily lyinge hid vnder the letter or Historie I wold men wold not only read Greek and Latin Fathers who herein solaced theyr sowles but also word go heare what reasons Moses Bar-kepha Syrian Bishop off Bethrawan in his Commentary off paradise hath concluded for repulsinge such Calumnie where amoÌ„gst the rest he writes so Except therein lay mysticall senses from vvhence coulde the auncieÌ„t Fathers Prophets other holy men off old knoe Christ to com therein be so solaced Finally iff yre shold vvith these heretikes be so mynded off a troth vve fall into Iudaisme for the lues vvho are voyd off the holy sprite they embrace no senses but vvhat is corporall grosse And indeede to vnderstand the scripture only literally it is but grosse Iudaisme and â—â— not liftinge it vp hyer then A humaine Cronicle that containes no further wisdom then bare letter affordeth Paul drawinge Sarah and Hagar Ismael and Isaac into Allegorn he vnderstood otherwise and the Author to the Hebrues who calls the Lavv A shadovve off good thinges to com Iohn in his Apocalâ—ps the Prophets on Moses and the Apostles on All they conceiued off scripture otherwise Somuch for Aduerse Spirits As for Freindly Spirits som off them it may be wil be makinge question touchinge Manner and Matter but not as the former with purpose to abuse the work A godly Ma 〈◊〉 Scotland hearinge that my foresaid Breif-booke had english Verses in it she for â—â— season refused to read it â—n som such like inough will here be stumblinge at the Chapters Arguments because they are verse For the proud Donatist that termed them â—ymes aÌ„d Trumyeries though I could justly twite such to the iudgment off theyr owne faction etc. and for the english Anabaptist that called them Playeclike thinges I will not answer the foole accordinge to his foolishnes least I be like vnto him but to the holy spirited I speak thus The learned do knoe that sondry bookes off scripture are off Poeticall shape consistinge off apt Nomber and som off Kythmed forme But where our language admitteth the Kythme in the end off A Measure that holy tongue giues it in the begininge One Instance do take in the 119 psalme First it is diuided into 22. parts according to the nomber off the Hebrue Alphaâ—et euery part answeringe to one Letter secondly euery part consisteth off 8. verses and euery verse with the same Letter with which that Octouary beginneth So that herein as also in other places there is not only verse but also Kythme and that with admirable elegancy These therfore that condemne Poetry because som prophane it they may for like abuse aswell reject other excellent guiftes off the Spirit â—t my forme off Diuision the Learned may say som thinge because it vttereth no Art butas the Diuision it self is homely so the braunches thereoff not vttered in Logicall termes These must knoe that I write specially for the erudition off vnlearned Christians by whome I haue somtimes bene sâ—â—â—bd for speakinge so darkly Nor do I expect otherwise to be intreated off som such though godly to whome I must also say though I writ specially for them yet not only for them And therefore what vnto them semeth difficill at first that shal be made vnto them more easy by more readinge As for wordes in anotherr language let them leap ouer such and iff they be vnenglished after the thing concerneth them not much Touchinge the Matter it is but an vnbowellinge off the sacred booke off Elohim and that is don first by comparinge scripture with scripture secondly by introducinge the Auncient holy writers for confirmatioÌ„ off my iudgment in thinges of most waighte that so it may not be demed myne owne priuate fancy And least I shold play the Theyfe to wisdome for so Clemens Alexandrinus 1. Stromatôn calleth such I haue ordinarily put downe his name from whome I borowed it I could with Others haue passed by them vnmentioned and so haue flowen abroad with other mens feathers as iff they had bene my owne but I detest that payde to be thought to walk alone Our Ages heretikes that are vnto me contrary mynded they for theyr alone walkinge do commonly alleadge Elijah sayinge he was somtymes alone But iff the lyers wold serch the scriptures they shold knoe that notwithstandinge he se himselff alone in Israel yet he could not be ignorant that the state was otherwise in Iudah for then good Iosaphat raigned Nor yet in Israel was the hali seede extinguisht as the Lord doth teach the Prophet but many there were that did neither inward nor outwarde homage vnto Baal To say that the Church off God many age hath bene holy invisible it is A dayngerous introduction to all heresy The Auncient Fathers Greeke and Latine for the first 600. Years but specially for the first 400. they are vnto me so deare as after all the tryall and knowledge I haue taken off
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
this Chap. is layd downe an Hystory off Adams first of springe First in the Twyns Kain and Habel togither with Kains Seede from the Begining vnto vers 25. Secondly in A second Issue of Adam vers 25. 26. The 1. part handleth in the 16. First verses such things as concerne the Immediate Seed of Adam from thence vnto ver 25. is handled such things as concerne the Mediate Seed of Adam viz the seed of Kain and of his followers In the story of his Immediate seed is considerable 1. the tyme of adams knowinge Heuah viz. Afterward that is After that He and she were expulsed Paradise II. Heuahs Pariture first of Kain vers 1. secondly of Habel vers 2. first clawse III The Callings of this seede Kain was bestowed in tilling of ground and Habel in keping of sheepe 2. clawse of vers 2. IIII. The maine Narration of them two In which Narration is layd downe first the spirituall exercise 1. of Kain vers 3 sec of Habel togither with the Lord his acception first of his Person secondly of his oblation vers 4. Sec. the Reiection of Kain and his Offringe togither with thes feet it had in his heart manifested externally by the Castinge downe his countenance vers 5. Thirdly the Lord his maner of dealing therfore with Kain 1. by interrogatinge the cawse of wrath vers 6. sec vp labouring to pull away the cawse from his heart vers 7. Fourthly the bloody art of Kain enlarged by circumstance of Crafte Vers 8. Fiftly a Dialogne betwene the Lord and Kain about the bloody art containing A Conviction and Condemnation of Kain Vers 9. 10. 11. 12. 13. 14. 15. Sixtly the place of Kains hâ—bitation after Kain forsooâ—â— the Lords presence Vers 16. So much of the hystorie of Adam his Immediate seede now vnto vnto that of his seeke Mediate The mediate seede is the seed of Kain and his followers I. Kain begetteth an Henoch to whome he dedicated A city he then builte Vers 17. II. That Henoch begot Irad that Irad Mehujael that mehujael Methushelah that Methushelah Lamech Vers 18 III. Then the progente of Lamech First by introducinge hun with two wiues Adah and Zillah vers 19. Secondly by settinge downe theyr wombs fmite Adah hath Iabal conninge in tents and cattle Vers 20. secondly she hath Iubâ—l the Archâ—â—â—sitian Pers 21. Zillah hath Tubalkain A Maister in Brasse and Iron secondlie she bringeth forth Naamah his sister Vers 22. IIII. Lamech father of these naturall Artistes is introduced speakinge vnto his coople of wines His speach is A demonstration of his hearts proud cruelty Vers 23. Mounded on A misapplication of the Lord his words to Kam Vers 24. So farre the first generall head The hystorie of Adam his second yssue lyinge in the two next verses I. Doth first offer vnto vs his second ymmediate Seede the name and reason therof Vers 25. II. Secondly of his other seede mediate namely of his Sons sonne Enosh of Sheth togither with A miserable Adiunct of that age then the name of lehouah begon by men to be profained for Invocation ¶ Elucidation BEfore hash bene laide downe the Creation â—ut his strength chap 1. and 2. secondly in his defect ch 3 Now followeth the Effect of the former which is as was his Cawse twofolde The 1. effect or thing cawsed is a strong seede the second a defectuie or weake seede And becawse God his thoughts are about Man his thoughts Isa 55. 7. 8. therfore we must euer here after measure Povvre by Godlines and Defect by vngodlines for all transgression is a defect The Sabaot slipped ouer as in silence for with how perplered spirits might Man and woman passe it the next newes we heare of them is Adam after his expulsion knew his wyfe carnally wher vpon the conceiued and brought forth Kain and then Habel Kain A thing acquired or obtained and in possession Habel A thinge Vanishing The â—an es cawse me to think that the Parents fore saw in the spirit that the eldest shold possesse the Earth but the second shold quickly vanish front the Earth Sem haue taught that the parents so named them as glorying in the first but neglecting he second No circumstance will afford that sence nay her speach vers 25. doth plainly teach that she had the spirit of prophecy as also that Habel was demed excellent though vanished Optiâ—â—â—â—â—on o Bâ—lla The salâ—e Spirit that Named them the same disposed of them for callings Rain packs to the Earth Habel to the flock The sonnes of the worlds Monarch must not play the Gentlemen Da Adam hackt vnd Eua span Wer was da ayn Edel-man ¶ In Engl. When Adam delu'd and Eue span Where was then the Gentleman BVt marck vers 2. that keping of sheepe is preferred to Earth tilling All the Patriarche before and Dauid after the lawe were sheep-herds mystically impâ—rtinge the cheif sheopherd of our fowles As Adam Alotted them to bodily labour so he taught them sowles exercise namely to offer sacrifice to the hiest Kain brought an oâ—lation but Habel himself brought an Oblation that is Kain brought it by the hand of another as by Custom or by Feare but his brother of Conscience that moued him within Herof it raine that thelder his worke was euell the Yongers good 1. Ioh. 3. 12. for God ioneth A chearfull giuer 2. Cor. 9. 7. The 〈◊〉 which Iohn Baptise pointed at Isaiah fore spoke of Him Habel significatiuely offred Gregor Moral lib. 29. Kains sacrifiâ—â— Gregorie in pastoral admon 11. calleth Hostiâ—â— and indeed it being of the Earths fruites it was like to answer vnto the Meat offring 〈◊〉 2 as Habels to the Burnt offring or Holocaust Leuit. 1. and therein obserue the Mysterie Kain not daring in or nere his fathers lodging to execute his wrath A signe that PareÌ„ts looked to his steps til he could drawe him aside he hangs his head as Male content Iehouah the hearts Physio gromer fynds out the For by his foote and counâ—â—ceth his heart of Euel by the externall appearance of ill not sayinge as the â—â—omanistes wold that he had naturall powre wherby he might ouer-rule his affection within but that Habel inasmuch as he was the yonger shold he subject vnto him the â—â—ke subjection we se in Iaakob â—o Esan Gen. 32. 4. etc. But Ciuil subjection could not satisfy Kain for Religion was his erraud he therfore alâ—â—ring Habel into the feild slaâ—s him and pits him But He to whose tyes all things are naked and open pursues the Murderer with 〈◊〉 he apprehends him conuicts him of Bloodshed pronounceth him Nagn A â—â—ague and so sets vpon him the brand of â—â—dgment but â—â—ch prouiso that his further punishment shold not be committed to Man what gets thow on that 〈◊〉 In the state of 〈◊〉 is most fearfull to fall into the haÌ„ds of the liuinge Lord. Habâ—â— was the first type of Mankynd stayned with blood and heâ—e with our Sauiour and sheophred of Sowles Iesus he
Shem Iaphet Cham his wyfe Tidea the Great theyrs Pandora Noela Noegla This Noah saith he by beholdinge the starres did foresee destruction to com and therefore 78. y. before the flood he made A ship like an Ark etc. Afterwards Lib. 2. the flood passed onely these 8. beinge in Armenia they were the seede of the worlde Then lib. 3. he telleth how Noah inuentinge wynemakinge he was vnawares ouercom with it who lyinge naked in the secret part was charmed to inability of procreation by Cham whome he saith was A notable sorcerer for which he was termed Zoroastes Because off this his wickednes he was â—ast out by Ianus or Noah and thensforth called Chemesenua in the Scythian Araâ—nt language Infamous shameles This Chaldeahs cursed Babilon though clippinge the kings coyne is forced to testify som truth of the scriptures Vers 22. And vvhen Cham. The wretch boylinge in disdaine he rons to his brethren vncharitably vtteringe his fathers Nakednes but they blushinge wise goe backwards and couer him with theyr Mantle Oh Cham thow hast verily plaid the Traitour vnto the Figure as Iudas Iscariot vnto Noah figured Such A trick brought Iudas vnto the Raâ—e and thinkest thow Cham to escape without A Curse Ambrose de Noe et Arca ch 31. he saith that Shem and Iaphet wold not se their Fathers nakednes least seinge it theyr reuerence towards him shold haue bene the lesse And true it is that lookinge vpon the weaknesses off the Lord his prophets men haue theyr affection off Loue and Reuerence thereby infirmed This lesson as no doubt they had learned so also that it was theyr duty to couer theyr Fathers weaknes and here vpon Salomon grounded his prouerbe 10. 12. Hatred stirreth vp contention but loue couereth all trespasses Oh blessed Shem and Iaphet for yow take Noahs part As the eleauen set foote vnto Iesus They therefore Ioh. 17. got a blessinge when Iudas had no place in his prayer and shall not yow Shem and Iaphet obtayne A blessinge for countenancinge the Prophet whome the Seede of the serpent wold roote vp Vers 24. Then Noah He awakes as A Gyant but refreshed with wyne The Spirit off prophecy is vpon him This appeareth first in denouncinge off Iustice and Iudgment vpon Cham sec in propoundinge mercy to Shem and Iaphet The Curse vpon Cham is directly powred out on Canaan his Son and yongest Son for elder then he were Cush Mitzraim Put ch 10. 6. and none off these were borne before the flood nor in the yeare off the flood for only 8. persons went in and 8. only came out All these then borne after the flood and Canaan here spoke off the yongest this Accident must therefore be no litle tyme affter the flood Cursed is Canaan not be Canaan is as iff he had sayd I will tell the Cham as thow my yongest Son aâ—t cursed to me so will thy yongest Son proue cursed to the. Iudgment will fall proportionable to thy Syn. Thow hast laboured to roote out my credet because of weaknes but others shall make thy Canaanitish seede Gnebed Gnabadim A Seruant off Seruants that is A very slaue Such was the vnslaughtered Canaanitish seede vnto Israël Of Canaan came the Eleauen cursed Nations ch 10. 15. 16. 17. 8. 18. Gregorius Magnus saith Omne peccatum est vndeâ—â—tium euerie Syn is an eleauenth thinge because Syn transgresseth the Decalogue vpon which consideration saith he Peter hastened the choyse off A twelfte into Iscariots roâ—â—e but most sure I am that Canaan in his 11. braunches was cursed and C ham in his Canaan Reuel 17. 11. we reade off A Beast in nomber mysticall both the 7. and the 8. goinge to destruction C ham his figure was both A 7. and an 8. in nomber and appoynted also to goe into perdition The New world begon only with 8. persons Cham bringe the yongest at least off men he so was the Eyght But by Moses in way off Catalogue he is made the Seauenth and Iaphet the eyghte But in the declaration off this curse he is pulled out into the Sixt place the other two placed affter him that so his head may receiue A wounde as doth the sixt head off the Beast Reu. 13. 3. Wâ—epe with Iohn or Mysterie will not be vnsealed Vers 26. He said moreouer Iudgment pronounced he now vttereth A blessinge first to Shem then to Iaphet God is blessed for the God of Shem and indeede Shems people be became the first Peculiar Nation and Preisthood to God as appeareth afterwards ch 11. 10. etc. His Seruant was Canaan what tyme Canaans land was subdued vnto Israel but yet A troblous sâ—ruant puckinge Israel in the Eyes and the sydes Romes Vicar writes himself Se. an t of Seâ—â—aâ—t Canaans name pet but A troblous seruant to the Lord his Israel Vers 27. God peâ—suade Iaphet Iaphet and Perswade is all one in the Hebrue Iaphet Eloâ—â—im le Iaphet Iaphet Elohâ—â— persuade whereunto shold Elâ—him persuade or allure him To dwell in Shems tabernacle Herein he prophecieth that the Gentiles of Iaphet ch 10. 5. shold for A season be without the visible church but at last shold be allured by the sweet voice of tâ—â— Ghospell to com home with the Prodigall Son and to dwell in his Tent. But that he saith â—ent not Temple the holy ghoste wold giue to vnderstand that the spirituall estate of Israels Tent in the wildernes and beginings of theyr ruled om in Canaan that was the estate which shold befall the Gentiles by returning home vpon the first breach of the partition wall The Temples estate shall bring vnto the Church another gates gâ—oue thâ—â— the first That estate properly is the enjoye of that stablished city Aboue which Abâ—aâ—â—â— tooked for Heb. 11. 10. In the meane tyme the Mystycall Canaan is aâ—so to be his seruant The Deuels seede euen in prickinge the godly shall vnawares do seruice to the Godly both off Iewe and Gentile Vers 29. So all the days Twelue full Iubilees before the stood and seauen â—â—b after Noah lâ—â—ed till within 2. p. of Abrahams birthe Vajamoth and he died Walck man as longe as he can Death in the end arrests him Nothinge more certaine then to dy but nothinge more vncertaine then when to dy The sâ—erty of death preacheth â—y to the vvorld the vncertainty of death it preacheth Always dy to the world least thovv be once damned vvith the vvorlde Argument Chap. X. Iaphet Cham Shem here Moses doth declare theyr Seede as eke the Names of Old they bare ¶ Diuision of the Text. I. FIrst the Generation of Noah immediate Verse 1. II. Set. his Generation mediate and that is first of Iaphet Vers â— 3 4 5. secondly of Cham thence vnto Vers 21. thirdly of Shâ—m thence vnto the 32 Ver. these thre particulars summed vp in one Ver 32. More particularly take it thus â—â—AH 〈◊〉 IAPHI 1. Gomer 1. Askenas 2. â—iphath 3. Togaâ—â—ah 2. Magog 3 Madaj 4. Ianan 1. Elisha 2. Tarshish 3.
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