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
to be againe made new not after the Lykenes but after the image of God because man sy 〈…〉 ge was â—epr 〈…〉 d of the jmage of Elohim Image and likenes therefore are all one and not herein disâ—â—et or two sondrie thinges vers 3. Novv Ada 〈…〉 ed. That which before was spoken in A word is now e 〈…〉 â—â—ed in particulars The head of euery houshold faithfull is set downe and then their yeares First theyr age in theyr first borne sec of theyr Death The Yeares memoriall of the iust is blessed but the name of the wicked both rotte Prou. 10. 7. Enosh had kenan deriued I thinke not of 〈◊〉 as was kain but of kanan to builde A nest and he helps out the Neste of cleaue byrdes as Ram did the Cage of vncleane and hatefull byrds He begets Mahalalâ—el of Halal to praise let him singe Halleluâ—â—ah for mercy receiued He begets Iared I thinck deriued of Iated to descend And like inough that Religion went doâ—â—eward because his Son Henoâ—h made flat seperation Henoch in Engl. Taught or dedicate verily as he was taught of God so he did dedicate himself wholy vnto the Lord his seruice A sharpe prophet he was Iude 14. and 15. for his help zeale god tooke him miraâ—ulously from Men. One of the first goades that euer moued me to dedicate my self vnto the work of the Lord was this Name Bar-kepha Syrian bishop in Beth-raman in his commentatie of Paradise He also manie Aunticuts haue taught that Henoch was translated into Paradise from whence in the last age he shall â—om with Helâ—as against Antichrist If first they wold meane into Paradise aboue 2. Cor 12. 4. for the Other with Heden his Container hath the glorious trees lodged in the Earth Ezek. 31. 16. 18. secondly if they ment that Other Persons shold be sent of God endried with like spirit as our sauiour expoundeth Elâ—as by Iohn Baptist math 11. 10. 14. the I could easely subscribe to it In the Name of Henoch there is an olde booke containinge vncredible thinges as that Gyants then had Angels not Men for Fathers etc. but rejected for Apoâ—ryphal Beda on ep of Iude. Iâ—de his epistle was somtimes because of Henochs prophecy rejected but vnworthily Som think Iude receiued that by tradition but that judgment maketh for poperâ—â— and Iudaisme 〈◊〉 Broâ—ghton demes it Iudes collection from Moses speach and indeede there is no breaker vp of the Lord his word but he raiseth often LoÌ„g speach from fewe wordes and buildeth on A probable ground though small right statelâ— edifices But as in my Bibles breife I deme he had This as also that of Satan and Michael s 〈…〉 ge by immediate Reuelation as Paul had the sorâ—eters names Iannes and Iambres Sed in lâ—citis suum câ—â—qâ—â— Palatum sit Henoch begets Mathuâ—helah A Spoiler of death who had borne vnto him Laâ—eâ—h Smitten for he was smitten in his sowle at the sight of Religions r 〈…〉 e. Vnto him the Lord giueth Noah Rest for his father fore sawe in the Spirit by him there shold be Rest vnto the church Noah begets â—aphet Perswadinge then Shem A Name for God put his name There Deut. 12. 5. Shem is A Name and Sham is There It signifieth also Fame and whoe more famous Then he had Cham sig Indignation and an Hare braine he was disdaminge his father Qâ—eâ—â—on Seinge the vngodly mariages next spoken of are by som of these Mens sonnes for here vntil noah is only enumbred the First fruites how commeth it about that Moe Sonnes of Noah then one are here nombred Answ First because Noah his Eldest namely Iaphet was not the Lord his first-fruites secondly that by the Rehersall of these 3. an EntraÌ„ce mai be giueÌ„ to ther sequeÌ„t Tripartiâ—e story from which thre the second world was to rise as the first fed Adam kain aÌ„d Sheth Old Adan the figure of the New Adam his 12. Stars 1. Sheth 2. Enosh 3. Kenan 4. Mahalaleel 5. Iared 6. Henoch 7. Mathushelah 8. Lameth 9. Noah 10. Iaphet 11. Shem. 12. Cham. Let Cham be Isâ—ariot and the Apostate Starre he will proue no better anone For theyr Birthes Deaths and Ages they liued in sâ— the folowing Table gathered by Maister Broughton and Maister More  ADAM created by Elohim he begets at 130. SHETH He at 235. 105. ENOSH He begets at 325. 195. 90. KENAN He at 395. 265. 160. 70. MAHALATâ—EL He begets at 460. 330. 225. 135. 65. IARED He at 622. 492. 387. 29â— 227. 162. HENOCH He at 687. 557. 452. 362. 292. 227. 65. Mathushelah He at 874. 744. 639. 549. 479. 414. 252. 187. LAMâ—CH In his 930 800. 695. 605. 535. 470. 308. 243. 56. Adam dieth 987. 857. 752. 662. 592. 527. 365. 300. 113. Henoch is taken 〈◊〉 1042. 912. 80â— 717. 647. 582.  355. 168. Sheth dieth 1056.  821. â—31 661. 596.  369. 182. NOAH Bone In his 1140. 90â— 815. 745. 680.  453. 266. 84. Eâ—oâ—sh dieth 1235.  Looke 910. 840. 775.  548. 361. 179. Kenan dieth 1290.  on the Right 895. 830.  603. 416. 234. Mahalaleel dieth 1422.  had for the Person 962.  735. 548. 366. Iaâ—ed dieth 1536.  his Birth and Death Then 846. 662. 480. CXXY begin 1556.  cast thy Ey vnto the Lefte 869. 682. 500. 20. IAPHET borne 1558.  hand and in the same Lyne directly backwarde thow shalt 871. 684. 502. 22. 2. SHEM borne 1651.   964. 777. 595. 115. 95. 93. Lamech dieth 1656. haue his Age in all former yeares Matushelah dieth 969.  600. 120. 100. 98. The Delâ—g Nota. Adam his Piller downeward it is the Age of the world As for Himself thoâ—â— maist se he dieth in the 930 y. of the world which was the 800. of Sheth the 695. of Enosh the 605. of Kenan the 535 of Mah. etc. ¶ Argument Chap. 6. Mixt mariage causeth Iehouah his jre God with Noah smites couenant entire ¶ Diuision of the Text. THis chap. containeth A Manifestation of IEhouah his Iustice and Mercie vnto them of the olde world for 120. yeares before the Deluge I. His Iustice appeareth in the first seauen verses II. His Mercy in the Sequell of the chapter I. His Iustice is made notable I. from the Mouinge cause vers 1. 2. 3. 4. 5. set downe in A certaine Particular in the first 4. verses Then in an vniuersall vers 5. II. From the Lord his Resolute purpose vers 6. 7. 1. The Particular mouinge cause is Mixed Mariage set downe first from the circumstance off tyme viz when men and weomen begon to be multiplied vers 1. secondly set downe from the consideration of the persons maryinge viz. God his sonnes with Mens daughters vers 2. The Lord his 120. yeares lenity set downe Obiter for the clearinge of his iustite vers 3. Thirdly set downe from the consideration of the Lord-lyke mis begot fruite yssâ—â—ge from such Mongrel-mariage vers 4. 2. The Vniuersall ill is layd downe
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
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
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
ron into I troe men need to pray before they reade that so with the Bee they may from that fâ—oure drawe hony from wheÌ„ce the Spider draggeth his poyson He that Reades Notes Mediates without much prayer is much his owne Foe aÌ„d he that attempts it without all prayer he is passinge prophane This hath cawsed me more then once to wonder at som men who coÌ„sideringe theyr judgmeÌ„t me thinks in theyr Library they shold not pray and yet considering theyr othergates cariage methinks they shold pray specially seinge they study from writers Old an New Popish and Protestant etc. The opinion off such is this viz. It is symply vnlawfull to preach or Pray in Synagogues and yet make no scruple to study for theyr church exercises and that in A Synagogues Library which booke cloyster must be as deeply in Idolatry iff not deper as any part off the Temple Pray there methinks they shold and yet consideringe the former opinion methinkes they should not For my part I praise God for it I still haue learned that all the Creatures of God are to me saÌ„ctified by the vvord and prayer and therefore laufull to hold vp pure hands euery vvhere and that vvithhout vvrath and doubtinge as also that is is A doctrine of Deuels to say touch not tast not haÌ„dle not all vvhich perish vvith the vsinge hauinge indeed A shevve of vvisdome but not to be obserued of those that are risen vvith Christ from vnder the povvre of the Lavv. As thow Couets therefore to haue God his spirit to guide the in tryinge off all thinges to retaine that is good do pray wheresoeuer thow reades studies meditates aÌ„d that to this effect Heauenly Father I sinning togither vvith my Parents Adam and Heuah I so brought A Vale of darknes spirituall blyndnes vpon my mynd the ey of my sovvle and the ey being dark hovv great must be my darknes For thy Sons sake my blessed sauiour Christ Iesus do by the povvre of thy sprite thy illuminatinge and sanctifying sprite dispell this Egiptian like darknes and foggie mystes that hinder my poore sovvle in the vvork of my nevv-byrth Call Light out of my Darknes and fix in the firmament of my heart Light for the Day and Light for the Night that so I may be able to discerne tymes seasoÌ„s spirits doctrine vvhereby I thy poore Creature may be enabled to glorify the my Creator For if svveet father thy spirit do not leade me into truth I shall but pollute and prophane all the meanes of sauing knovledge and holynes for Christ thy Son his sake do not therefore leaue me novv to myne ovvne sence and collâ—ction for then I perish and vanish avvay in mynâ—â—vvne imaginations but as thovv haste promised to be found to opeÌ„ and to giue to them that seek knock and craue so be vvith me novv thy ovvne handy-vvorke vvho seeke knock and craue in the name of Iesus remission of all my vnvvorthinesses and A beinge further enlightned in the knovvledge of thy vvill and vvorks for the furtherance of that Nevv-vvork thou in fre-mercy hast begon in me Amen Svveet fathèr Amen for the glory of thy Sons name put vpoÌ„ me AmeÌ„ To like effect pray or else do holde thy leud eyes back from polluting the words aÌ„d works off our God Nor do thow pray but fyrst purge thy heart for the pure in heart shall se god as for the sacrifice off the wicked it is abomination to the Lord. And so besuchinge the Lord his blessinge to accompany my labours I commit the Sequel to the reading off well disposed spirits whome the Lord do guide vnto good for euer Amen In the Begininge in Engl. So called not only because the first vvord is â—oe but a so for that it deliuereth the Begininge of all thinges Generation in Engl. So called because it layeth dovvne the generation of Heauen Earth vvith their furnitures Argument Chap 1. Great Elohim of Nothinge maketh all Which we by name of Creature aptly call Diuision of the text HErein principallie considerable the of springe of all things existinge I. First in the Cawse and that is Elohim the Creatour II. Secondly in the thing Cawsed and that is the Creature in the residue of the Chapter I. The thing cawsed is First A Lump of Matter properlie Created because it is made of Nothinge and this is set downe 1. in the whole vnder the words heauen and earth vers 1 then in the 2. vers in the courser part of that Lump vnder the word Earth And this is described 1. from the rarenes of his forme it was void had darknes vpon the deepe 2. from the Conseruer of his Beinge namely the Spirit moued vpon the waters II. The second kind of Creature cawsed it hath his Being from the former eyther Immediatly as the Elements vnto vers 11. or Mediatlie as the Mixt Creatures thence to the end 1. The Elements are of two sorts the 1. superiour and light as FIre and Ayre of whome and their offices vers 3. 4. 5. 6. 7. 8. II. The second sort Inferiour and heauie as Water and Earth thence vnto vers 11. I. The Mixt Creatures are either voyd of Lyfe II. Or possessed with lyfe I. These be voyd of lyfe are 1. Earth crescents vers 11. 12. 13. II. Secondly Heauen adiuncts vers 14. 15. 16. 17. 18. 19. I. The Creatures possessed with lyfe are 1. Irrationall creatures vers 20. 21. 22. 23. 24. 25. II. Secondly Creatures rationall thence to the end ELVCIDATION of the Chap. 1. VErs 1. In the begining Elohim made The Septuagint least the Greekes shold think it a Parase of disgrace in fore placing any woâ—des before God They therfore turned it into Greeke thus God in the begininge made c. As witnesseth Ben Gorion lib. 1. Elohim God the plurall of â—loha and EL. it propunderth vnto vs the musâ—ery of Father word and Sprite The word Bata created being of the singular Nomber it pulleth vs back to an Essence One By which distinct 3. contrarie to Sabellins and yet but One coÌ„trarie to 〈◊〉 was created Heauen and Earth that is that Chaos and indigest rude confused matter as Lactantius and others call it out of which Masse other Creatures arise Augustine and som â—â—chynustes from him they speak of an Antecedinge Matter called hyle which Egidius de vadis Cap. 4. dialog philos defineth That vvhich betvveene Somâ—thing Nothinge is perceiued But seing that is rather A Perception then Conception potius Idea animi quam quid materiale I leaue it This Matter from the holy ghost his phrase I vnderstand to be twofold 1. heauenly 2 Earthly From which two all sortes of creatures succedinge are deduced Hebr. 11. 3. In which matter is an aptitude to â—oe and Suffer called Nature by which Creatures are said to be such and so by inclination or by Natures â—nstinct which Nature by subtile conceipt to called the first Creature The Efficient Cawse of this Chaos is Elohim the Father
Word and Sprite eternall immense and therfore vndefutable which Moâ—er of Moueâ—s the Philosophers groping after Som with Aâ—aâ—imander called him Infinitum Som with Chius Metroâ—er â— termed him ple 〈…〉 mane Som the Being of Beinges Som came downe â—â—sely and entitled him by such and such A creature in heauen or in Earth but because I think they vnderstood that the Being of Beinges had being in euery Creature of which mynd was Marâ—â—ainge louis omnia 〈◊〉 as also 〈…〉 hylus when he crieth out la 〈…〉 〈◊〉 〈◊〉 〈◊〉 Coelumque 〈◊〉 〈◊〉 〈◊〉 sâ—pta Vers 2 And the Earth Leauinge the Heauenly Matter he now describeth the Earthly And the Earth was â—ohu and Bohâ— Som deâ—ue Toha of Tâ—han Desolation som of Iehom â— gâ—â—lfe or darknes both good Do thow shut thy eyes close and tell me what in mind or Conceipt thow sees A swallowinge wast darknes So I conceiue here of Toha The other wrod Bohâ— voyd Pagniâ—e defineth to be The Forme which grueth being to Matter Herein then lieth the Matter and his Internall forme The externall forme I may call the Figure of this Lump by the which it appeared outwardly and that was Darknes ouerspreadinge The first 2000. Yeares from the Creation the Iues call Tohu from this place and consideration The Lump thus formed theâ—e Sitteth vpon the waters therof the waters naturally lighter the Spirit as an Henne foâ—inge the Egge forâ—oduringe the followinge creatures Iesus He sanctifying the waters Math 3 10 for Baptismes vse loe the spirit in forme of A Doue som think of A Piller but their thought intollerable seing no Greek copie euer had for pe 〈…〉 written for pe 〈…〉 se Chyt 〈…〉 on Ioh 1. he ouershadoweth Iesus 〈…〉 ing ouer the waters for the Mâ—sticall producemeÌ„t of more excelleÌ„t creatures then were the former Cursed therfore the Caâ—a-paydistes that will not hope infants of the faithfull sacrified from the wombe 1. Cor. â— 14. as were Ieremiah and Iohn Baptiste The Cauillers who by Spirit wold vnderstaâ—d vvynd they speake besides booke for that Creature yet had not his being Ben. joch aâ— callinge it the spirit of Messiah he may set such Christians to schoole Vers 3. Then Elohim said Elohim hauing with the begininge of tyme and tyme is A nomber of Motion effected the Matter â—oelestiall and terrestriall Moses in the next place passeth to procedents visible I say visible to distinguish the following creatures from â—â— visible creatures before the others produced These Invisible ones I vnderstande to be â—ugelicall principalities and powers Colos 1 16. who are denied by Gregorius from theyâ— precious stones Eâ—ek 28 13 to be of 9. seuerall orders the 10. place beinge that from which Lucifer and his damned crâ—e are fallen to the filling of which place the mâ—sticall body of Iesus is aâ—otted The like doctrine doth Origen deliuer from the parabolicall tâ—th grâ—ate â—ound bâ— the woman seking These Angels all of them I deme most likly to be created in the first daâ— togither with the Light because they are called Angels of light Against this poynt in my Bibles Breif A great scholer in S. hath opposed by report of one of his principall hearers His opposition is deliuered in this his Ariome Quicquid Natura excellentius id creatione posterâ—us that is latter in order of Creation which is in nature more excellent and therfore saith he A te go the Angels must be last of creatures created Against his judgment I will not oppose waters Aunâ—ient and Now but against his physicall Arâ—ome I oppose Meta-phisicall order order diuyne What if I shold affirme woman though latter created to be inferiour in nature to man wold no subtile disputer take my part But I oppose Moses in the former speach Heauen and Earth giuinge the heauens matter the first place and I trowe that is in Nature more excellent then this Moses closely passing ouer their Creation and the fall of som these thinges are to be opened by the succeding light of scripture They therfore termed Angels of Light I se not why they might not as most probable haue their Being togither with the Light and if produced out of the first lump then out of the heauens not earths Nature Besides that Ioh. 8. 44. pointing out the Deuel of Deuels by whome the other apostate angels were murdred the charge from the begininge can be but ouer straitly tyed only to His murdring of Man in the 6. day As in Man kynd though but two One was first in transgression so the phrase Sâ—tan Deâ—el considering the infinite Legions of them it may easely perswade at least not with vnlikenes that Som One of the Angels was first in traÌ„sgression and so the murdrer of the rest and properly theyr fall being in the first day He so â— murdrer from the begininge Qâ—icquid must therfore be turned into Aliquid and his Arâ—ome must admit a Caution Out of Darknes Elohim fetcheth Light If one Lemuristes Lemares are in engl â—obgoblins or night sprites will haue this Light â—o be Christ then by like proportion must affirme darknes to be the Deuel and so out of the Deuel then fetch their Christ Iohn in his Ghospel affirmeth that Light he speaks of to be the vvoid and God by whome euery Creature existing was made By the vvord of the father is this Light 1. Created 2. approued for good From the Effects we must turne back to consider their next cawse The Light is an Effect of the Elementall fyre working by the 〈…〉 e. The Generation of Light is then by fyre the Agent and the â—ure the patient the light it self as the child conceuied Thus by the more knowen thinge the Effect we fynd out that is lesse knowen the Elemetns of Fyre and â—â—re The Elementalsl fire is most hot and dry so is the Complexion Choler the East wynd and sommer quarter and therfore it drawes by exhalations from belowe which comminge into the vppermost Region of the Ayre the matter there is turned into Comets furie shootings c. But stayinge in the Midle Region it is turned there by reason of his cold into som waterish clowde afterwards by the Sun dissolued it Commeth downe againe in â—ayne if the Clowde be naturally dissolued But in Snow if the clowd be not orderly melted speciallly if it be wynd shaken much Or else in the lower part of that Region it is turned into â—aile Vapours but a litle drawen vp is easely turned into Frost or Dewe The Ayre next Element in lightnes is moderatly hot and moyst vnto him is compared the complexion sanguine the South wynd and Springe Season Som haue demed the vvynd and Ayre all One. The wynd being Drâ— not Moist it argueth the contrarie The wynd is whot and dry of nature with the fore consisting for Matter of such qualified vapours and drawen vp vp strength of Sun as A straw by the heat of Ieat but comminge into the Middle Region of the Ayre they are repulsed
be In which ark as he himself shold be preserued so also that which was his 1. his Children 2. cooples of euery creature togither with theyr furniture Vnto euery particular of which Injunction diuyne the Diuine Prophet is conformable The Arks stuffe is of Ghopher the which word as Hebrues write is not once againe found in the Lord his Booke Som do turne it vvood 〈…〉 red som Cedar Pynetre Lightvvood What kynd of wood soeuer it was Light it was and there vnto I am the rather induced because in Gen. 19. 23. Gaph 〈…〉 Brimstone A mounting minerall it is hence diduced The Cubit common is the lenght of A foote and an halfe The Cubit here I take to be that of Geometrie as doth Oâ—igen against Celsus which containeth 6. common Cubits and so is it here commoly receiued of the Hebrues The Loftes are but thre First second third though others haue taught moe Curiosiues I passe by By this Ark I typically vnderstand 1. the Excellency of the visible church which preserueth her childen and all theyr furniture Whcih Church orderly distributeth her creatures into seuerall Classes or coâ—â—es The Philosophers cold say Tria sunt Omnia And behold here the Roumes were hy hyer hyest As the scripture teach A syn against the Father A syn against the Son A syn against the ho. gh so in the Church som are more capable of the father his Naturall creation som of the Son his spirituall regeneration som of the Spirits mysteris in contemplation yet Omnia ab vno ad vnum yet all these Guiftes from One God and that vnto one End the praise of his name 2. It may signify the same worke in one singular Person for though all Violets haue not one â—ue yet they all smell sweet and so Origen tropilogically applies it teaching this Arke so to be built in Mans heart and possessed with the threfold sense of scripture Literal Moral Allegorical euery affection hewed and squared for ad-aptinge A place for the Lords Bibliotheca or Librarie drawen from the Aposticall and Propheticall Volumes Noah must do nothinge in the Church Type but accordinge to Iehouahs patterne Nor must any man were he as great as Noah do any thinge in the Church her self in hewinge sqaringe rejectinge acceptinge joyning polishinge placinge off any thinge discrepant to Analogie and proportion of faith administred 2. Tim. 1. 13. and 2. 15. Rom. 12. 3. 1. Cor. 14. 40. This work must be suerly pitched not as did certaine in Ezekiels tyme. Ch. 13. 9. 10. etc. After such dawbinge the Ship will leake nay one bouncinge billowe will splet the Back in peeces Desperaetly fayle they that entertaine such Prophets for Pilots Or hier such Hâ—wers to frame A spirituall buildinge against vnmercifull tempests Verse 22. Noah did For the 120. y. thence vnto the flood Noah fynds himself occupied in the alotted work the spirit of Messiak preachinge after A sorte by euery stroke of his Are and hammer vnto the cares of the wicked What art thow doinge quoth one What is the Old doatinge foole doinge quoth another He and his blowes on the tymber do reply thus The vvorld shal be drovvned the vnrepent damned Repent beleiue and enter vvith me into this Ark as into the Rock Iesus Cant. 14. and so ye shall be saued The wretches rebell 1. Pet. 3. 20. they laffe in theyr Sleâ—e returne to theyr wyne build plant marry till Vengeaunce take them nappinge As the days of Noe came sodainly vnexpected so likevvise shall the comminge of the Son of maâ— be For as in the days preachinge the flood they did eat drinck marry giue in mariage vnto the day that Noe entred into the Ark knevve nothïnge till the flood came and tooke them all avvay so also shall the comminge of the Son of Man be Math. 14. 37. 38. 39. Let the Despisers Mock on Loosers â—â—ust needs haue theyr sayinges Argument Chap. 7. IEHouah calls Noah and his obay The floods of waters couer all straight-way Diuision of the text I. FIrst I obserue the Lord his speach to Noah vers 1. 2. 3. 4. II. Sec. the Obedience off Noah and the inferiour Creatures Thence vnto the. 17. vers III. Thirdly the execution off iudgment vpon the world in the remnant off the chap. I. In the Lords speach obseruable 1. his care off preseruing first Noah and his family drawen from the vprightnes off Noah vers 1. Then off preseriunge inferiour Creatures drawen from the end vers To becom seed vpon the whole earth vers 2. 3. Secondly there is set downe in Iehouahs speach A seuen days forewarâ—â—nge off the Deluge vers 4. II. The Obedience of aged Noah and the other Creatures is layde downe thence vnto the 17. verse And this is don 1. in A Generall terme layd downe vers 5. Then by rippinge vp the Obedience off both sortes off Creatures sealed vp by Iehouah shutting the dore vpon them in the remnant off the verses III. The Execution off the Lord his Iudgment is set downe 1. In the waters preuaylinge vers 17. 18. 19. 20. secondly in the destruction off all Flesh exceptinge that in the Aâ—lie and that by the sayd swelling waters Thence to the end ELVCIDATION VErs 1. c. And Iehouah said The Patriarch his vprightnes brings welfare to his whole houshold they must all into the Ark. Off more vertue is the Obedience off our Noah Christ in whome the father Rests well pleased with al such as heare him Math. 17. 5. C ham the turkinge hypocrite for iff the Church coÌ„sist but off 8. Persons two to One but there is som hypocrite for the season he fares the better for beinge at league with the Church For the cooples off beastes and byrdes much question many make The Hebrue readinge Seâ—uen Seauen off cleane-ones I vnderstand thereby 7. Males 7. Females and so 7. coople Of the vncleane it barely redinge A Coople I thereby think one Male one Female sufficient for theyr generation These that think there was Coition betwixt MaÌ„ and woman as also betwene other creatures in the Ark I deme it A coniecture without booke for as Rabbi Sa. Well saith it was the tyme off Vniversall tribulation and therfore more like they abstained from fleshly appetite as did Man and beast in Niniuehs humiliation The speach vers 7. Noah and his 3. sons Then after them the 4. wiues entringe the Ark apart as seperated from theyr husbands it may insinuate also theyr being so sundred within the Ark for that season And had not crooked Cham humbled himself in abstinence and prayer for the season and the Lord countenanced such obedience in the Niniuets out off the Couenant I could not think but the Lord wold haue pulled out the wretch Vers 4 Seauen days hence The Hebrues hold that these 7. days were Mathusâ—elah his Lament season In this yeare he died but whither in this weeke I knoe not Vers 11. In the 600 y. of Noahs lyfe in the second
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
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