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
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
so they be dreames and for the fragmentes â—rep in vnder the name off Manasseâ— Ester and Daniel they openly shoe themselues to be straingers in Israel The AuncieÌ„t Church neuer Acknowledged the New testaments Church hath lesse cawse to receiue them As for the Newe testaments bookes there is betwixt Protestant and Papist no controuersie Both then and we receiue as the holy Fathers receiued the 4. Euangels Acts Paul his 13. Epistles to the Hebr. 1. Iames one Ep two off Peter 3. off Iohn one off Iude and the booke off Apocalyps which is the seale off the whole Our vnity for the bookes one god graunt that his spirit may once for the senre thereoff cawse both off vs therein to be One. For Arrians Eâ—tychians Anabaptistes and the residue off those dregges and most filthy off washinges off the Church off the Gentiles they reiect som off the lynks off God his golden chayne or else trample both the sacred bracelets vnderfoote The Papists adde vnto the Canon A more tollerable transgression these detract or vtterly destroy the Booke off Elohim A transgression intollerable fitter to be scourged with that lash wherewithall Iesus whipped the theiues out off his fathers howse then to be reasoned about pro and coir as our sauiour did with the Temples Doctors at another season To answer such accordinge to theyr foolishnes it doth first make them proud secondly it rawseth vs seme foolish They will heare no Auncient Christian writer speake what hope haue we they will heare vs. They can turne all Auntients by in sayinge yovv propound vnto vs the iudgments of men I answer them But of such men as had the spirit of God Do not they propound to vs the iudgments of Men Yea off hereticall Arrius Manes Donatus Serueitus c. The Svvenkfeldians ran say All is but the indgements off men aÌ„d so they will heare no man but listen to the suggestion off theyr owne spirit We set no mans iudgment aboue the scripture but reuerrnce theyr interpretations who haue the Spirit off the scripentes We knoe that the best Man hath his Ignorance and errour but hauinge the spirit off Iesus he holds A true foundation and finally conquers whereas the Heretiâ—â—â— slip from the Corner stone Iesus and are ground vnto powder Such we must answer in Sword The spirit of the Prophets must be subiect to the prophets and that is semelynes and Order if any vvilbe contentious the Church of God hath no such Custome but he that is ignorant let him be more ignorant 1. Cor. 14. A yeare and A halfes labour I haue taken about the 5. bookes off Moses That I haue to communicate vnto God his Church here and there dispersed iff Such be the good pleasure off God About the residue I am not idle but Moses wil be sufficient for one reasonable volume I haue laboured because it sholde passe the presse for publike vtility but I smell now at the very begining off the bookes outgate that not only Sectaries but Sectarie Favourits wil be no furtherance herein What then My God he knoweth that I herein seck the Glory off his name in the edifiyng his poore people by propounding to them what first he hath manifested to me And he knoes that I wold haue euery work off myne to perish as an vntimely byrth the continuance whereoff might prejudice his Church the yssue therefore off all I referre to his will his fatherly will I labour to discharge duty imposed vpon me iff others not only neglect duty enjoyned on them but also shall oppose to duty in others I say no more but this the Lord rebuke Satan If any good Christian except at the work for ouer weak and vnworthy so excellent A subicet I answer Euery one off Israel cannot cast at an puch with Beniamin Dauid had thre worthies beyond the rest and 30. more excellent then the multitude but inferiour to the 3 iff I bringe but som what with the meanest off the lower rank god will accept off it as worthy though in my selfe vnworthy Som offred to the Tabernacles work Gold som Gemnies and othersom but Badgers skynnes and Goates haire so my offringe serue to any Holy vse though not to the most Holy I shal be glad for I had leuer to stand on that howse his threshold then to dwell in the Tabernacle off vngodlines This I knoe that sad discreet and humbled sprites they will value the Labour by the mynd off the Labourer who more wold iff more he coulde as for our Britanick sectaries I only yet knoe that whatsoeuer they snarle at secretly they dare controuert nothinge openly So my trauels may be approued off the Lord his people I haue that I wold though wherein it is possible I couet peace with the worlde Let the Righteous smite me it shal be A benefit let him rebuke me and it shal be as Sontraygne oyle not lost on my head Not but I haue else learned that Shimeyes railinges shal be turned vnto the best of such as are called according to God his purpose But in the heele off my proeme let me vnto the yong Christian Student exhibit som Direction for profitinge by readinge myne aÌ„d others theyr writinges 1. It is ordinarie with People to giue them selâ—eâ— after Nouelty in writinges humayne â—â— diuine but without any great paynes takinge in the holy booke of God or else through a proud disdayne of vsinge other holy men theyr hands and helpes they only cast ey vnto the holy CanoÌ„ The first errour procedeth of Prophanenesse the second off proud superstition Betwene these two vices coÌ„sisteth Vertue A right vse of Both. And this is doÌ„ first by hauinge a recourse to the holy Bible secoÌ„dly by reading other mens writinges humaine for humanity diuine for Diuinity And off writers diuyne first to se what o holy friend writeth secondly what an vnholy aduersary concludeth for without readinge the Aduersary thow shalt want much assurance what and how to think and speak off such 2. But thus readinge all shal be but a gatheringe of falshood and a loosinge off Truth iff first in humility thow ron not by Prayer vnto the God off truth Ad Light The poore aÌ„d humble spirited he will fill theyr haÌ„d and hart with euery good thing but the proud aÌ„d rich he will seÌ„d empty away The lack of this orderly course is cawse that euery Heretike thinketh his heresy in the Bible whereas the blessed word is without shadowe off chainge as God himself is Yet most off that hellish broode cry scripture scripture and nothinge but scripture although it is far inough froÌ„ purposinge to play the Baude to proud harlot heresy Others sekinge themselues in Ecclesiasticall writers they neyther haue better successe for Rome against Luther He against them aÌ„d others against them both they thinke the godly Fathers make for them If men can bend God his golden reed no maruell though they can bowe aÌ„d break the Leaden squâ—â—e of men CoÌ„sideringe the dainger so many
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