of the Mysticall partition wall diuiding betwene people and people as betwene Iewe and Gentile closely therby teaching all sortes of people that it is kata tj respectiuely not good that the Lord his sheepfold is not yet One but then it shal be perfectly good when both sortes are gathered into One vnto One Pastor The waters in this Day remayne barren but the earth conceiues aÌ„d brings forth Twyns Herbs and Trees in their kyndes And here to the full viewe of the other two Elements vvater and Earth Water is passiue to the Ayre as the Ayre passiue vnto Fyre and it is â—â— Nature Moist and Cold. So is the phlegmatick complexion the westwâ—nde and wynters quarter The water is of a Globe like forme as may not only appeare by Drops but also by sailinge the Seas which Io. de Sacâ—obusto in his boke of the Sphere proueth by plaine Demonstration The Earth is patient to the water as the water to the Ayre and it to the Elementall fyre and so the Earth A female to All as the Fyre is the Agent or Male to all It is naturally Cold and Dry and therfore vnto it Naturians referre the North wynde the Melan-cholik humour Autumme and age decrepit fit to be gathered into the â—arth as into A Barne vntill the day of Diuision Of all Elements the Earth is most ponderous and therfore it kepeth the Center or Period of the worlds Sphere or Globe Seas nauigation Starres compossinge etâ— proue it to be of A sphericall forme howsoeuer Ptolemeus and many others haue demed the contrarie And in asmuch as the Earth is as the midprick of the worlds Circle contained of all but containinge none it must therfore be immoueable as â—â—s 104. 5. THE FOWRTH DAY VErs 14. 15. 16. 17. 18. 19. And Elohim said Let there be Lights Herein obserue 1. the Creation of starres 2. the end of their Creation The Starres are either Planeticall of these is spoken Iude 13. and of these wandrers two principall the Sun and Moone are put for the whole 7. Or secondly the starres are Firmamentall called for theyr slowe motion in comparison of the former 7 vnder them unmoueable or starres fired Of this nomber to the â—lejades Orion Matzaroth Arcturus Iob 38 31. 32. with infinite moe Gen. â— 5. scintillizinge in our eâ—es beholding them All these doth Elohim nomber and call them by their names These starres are placed in the firmamentall body for this end 1. For distinguishing betwene Day and Night 2. For distinguishinge tymes and Seasons with their naturall Abâ—â—â—edes Astralogie kept within these bounds and indeede what wandreth from these poynts that is besides the Art it is A Science gloâ—ons fitting A Christian to hy Contemplation Abraham could not beholde the starres but he expected another gates church of spirituall starres in the mysticall Firmament then our Heretical spirits cause who by their blasphemous conclusions inferre A Nullitie of these starres for these 1â—00 Yeares I am not ignorant that the churches firmament shold haue manie of her starres apostatinge Reu. 6. 13. but they must also knoe 1. the tyme of such A copious flat fall namely vnder the breaking vp of the 6. seale 2. they must knoe that all shold not fall Reu. 12. 4. Thirdly they must knoe that the starres thus plentifully fallinge they did specially foretype the fall Ministeriall for so starres are expounded Reu. 1. 20. not the fall of the popular or vulgar sort of the church and of these Aswell as of the former is the promise Gen. 15. 5. And for this cawse immediatly after Iohn saw the Ministeriall fall the Lord to his and our comfort affordes him the sight of an Angel Chap. 7. 2. comminge from the East 1. for sealing vp the thowsands of Israel 2. for enforming him of the Infi 〈…〉 e of the Gentiles preserued in that downefall of ministers and stoppage of the Euangels passage though not without maâ—â—fold afflictions The Heretikes and amoÌ„gst the residue the right Brownistes that for prouinge themselues the only visible church of god do much babble euery vnlearned â—obbinoâ— of them of this mysticall booke of Reuelation I giue them boldly to vnderstand that their vse of that booke is but as A parable in A fooles mouth or an arrowe in a dogs thighe Prou. 26. 9. 9. The lip of excellency fits not A foole Prov. 17. 7. Paâ—l lookinge vnto these starres 1. Cor. 15. he durst boldly conclude A difference of glow in the â—esurrection And I doubt not but these starres are of A more excelleÌ„t Nature then som Creatures made after Let Dauids wonderment at the sight of these superiours Psa 8. 3. helpe me out in that as also the distinction of bodies 1. Cor. 15. 40. compared with vers 48. Elohim hauing with the breath of his Mouth not only created but also kyndled these torches and Lamps in the heauens for their Sphaeres were rowled out in the second Day he so seales vp the 4. Day consisting of his morning and eueninge THE FIFTE DAY Vers 20. 21. 22. 23. Afterward Elohim said Now the Lord casteth aside his Ep vnto the former Earth waters emoyning them 1. to bringe forth Fishes in their kynds 2. Fethered fowles in their kynds As the Earth was the womb of Twyns Herbs and Trees so is the water the womb of Fishes and Fowles Ps 8. 8. Objection But in ch 2. 19. it is sâ—â—de he formed euery fovvle of the Earth therfore not of the water I answer The Earth brought not forth his Herb and Plant without the symbolization of the other Elements and therfore we se in them the nature of fyre ayre water so the waters here produce this cople of creatures by combyninge with the Earth as his female subiarent but yet it is termed principall by reason the waters as at the next hand to vowarde do reach the same forth Of fishes som are superiours as Leuiathan whales the Sea wolfe or â—yke etc. som inferiours and that specially vnfinned fishes as Eelâ—s and crepeâ—s as frogs etc. The fowles are either â— thereall as these that delite naturally aboue as the Egle etc. Or Terrestricall as all such fowles as haue I naturall heauines in flight because the Elements of water and earth do much sway in them These sorts preachinge as it were A mysticall difference betwixt Man and MaÌ„ theyr Super visours whither in the state Politicall or Ecclesiasticall yet all of them bound to looke back to the Baptisme waters from whence if they be created vp the word and the Spirit they haue their orderly producture Exept A Man be borne againe of the water and Sprite he cannot enter into the kingdom of Elohim Ioh. 3. 5. Dauid psal 104. 25. etc. looking with his spirituall ey into the Sea he cannot but admire the wisdom of God and his riches therein Wisdom in the variety and excellencâ— of the Creatueres Riches in the aboundance of them He that coms vnto these waters of Elohim and casteth in his Net or Angle
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
by cold Meteors or vapors and vnderneath them they haue exhalations propulsing forward and vpward by reason of which doble opposition being not able to ascend or descend directly they break out in the sydes and so circuits the inferiour Region of the Ayre Thus the Ayre hath his 3. Regions and in euerie of them are Creatures termed of the learned Meteors effected The Light is termed day the Darknes going before is termed Night Seinge Darkned a priuation of Light properly The Eâ—en-tydes darknes and the Morrow-tides light they constitute the first Day The day consisting thus of his 24. howres it is called the Day Naturall but the day accomptinge from the Sun his rizinge aboue the earth vntil his going downe againe from our â—emisphere it is termed a day Artificiall The Auncient Romaines begon and ended there Naturall day at Midnigyht and so do ordinarily all natural Magitians by giuinge that planet the first howre in the Night before which is the gouerning planet of the day after The Arabians Ioh. de Sacr. in comput eccles begin and end there Naturall day with the Midday but the Iues according to this place of Moses begin with the Night If any ask me when we that liue in the new creation heb 12. 27. Isa 66. 22. shold begin our Naturall day I answer The Night and Old thinges are passed the Sun of Righteousnes rose out of his tomb in the Morning and so went forth preachinge that Day and the night followinge Paul so preached Day and night â—â—t 20. and Night and day The first creation begon in darknes the second begon with light Thus out of Darknes naturall god by his ghospel hath shined in our hearts 2. Cor. 4. 6. calling light out of that Tohu Order out of that Confusion and of old made vs new creatures As the first or naturall light is effected by the Fyre and â—pre so is this second or supernaturall light effected in our hartes by the spirit of lyfe compared for his working vnto fyre and the Aâ—re Seinge then we are of the Day let vs walck as in the Day that when the Lord of the howse shall com sodainly in the Night our darknes may be light in the lorde THE SECOND DAY Vers 6. 7. 8. Againe Elohim said Againe in another vicissitude of tyme Elohim procedeth by the Spirit and rod of his mouth Ps 104. 30. makeinge moe creatueres In this Day he creates and constitutes Rakâ—â—ga of Rakagn to extend or vnwrap commonly translated Firmament The Firmament properly is that heauen or Sphere in nomber the 8. vpward wherein the fixed starres are This signifieth an orderly vnwrapping and spreading out namely of the whole heauens as A Curtaine Ps 104. 2. These heauens a more excelleÌ„t Naturall then many thinges belowe and made after contrary to my aduersaries Ariome they cannot for any thing I se meane an extension of the ayre though One otherwise of much learning and worthy much reuerence haue soe written For the Ayre must in the former Day be expanded else how could the fyre by it haue effected such orderly Light as worthily might be termed Day where he thinks it must be so because the Ayres region containeth the vppermost waters I answer The vpper waters in the Ayres Region are only such as all philosophers huntaine and diuyne graunt are first exhalations from the Earth and weaters belowe drawen vp by heat and congest into a clowde finally dissolued and sent downe to the Parent belowe These Cloudwaters had no place in this creation and this the same learned man may obserue the better from his translating of Gen 2. 4. 5. thus And there vvas no man to â—ill the earth or vapour ascending from the earth for vvateringe the vniuersall face of the Earth These waters therfore are vpheld by the heauens and by that Celestiall vnwrapped webbe are seperated from the waters vnder the heauens whither in the Ayre or Earth like inough to be the waters that drowned the old world who besides the rayne rused downe by openinge of heauens wyndowes Gen. 7. 11. and 8. 2. The learned Chuoâ—â—dus Pellicanus denies these superiour waters to be Spirituall substances so called for their nomber or puritie If he had said then mystically import such substances for the lower import earthly people â—en 17. 15. I thinck he had bene neâ—er the mark and so Origeâ— mystically applyeth these waters vnto such holy People as haue their conversation in the heauens but that these waters are really such substances it cannot be for so the Grammaticall or â—â—terall story of Creation shold be ouerturned Wheras 1. we haue propounded the plaine letter 2. the spirituall mystery vnder the vayle of the literal story The waters before confused and now and thus digest into Oâ—der â— Lawe is imposed on the firmament or Spheriall expansion for standing â— partition wall betwene these waters psa 148. 4. As it were an Aatonicall preist for diuidinge betwene people and people and so the Eueninge and Morninge is the second Day What neede this second and afterwards the third fourth Fifte and sixt repeat of Eueninge and morninge for making vp so manie seuerall dayes seing the Euening and morninge was the first day It was necessarie for the perfecting of the work literall and mysticall 1. the Eueninge and Morning hauinge ron once the glasse of A Naturall day they could not haue don that againe for effectinge another Day except Elohim had againe turned Tymes Glasse for A new nomber of Motion 2. Nor after the experiment of one ages spirituall Darknes and Light could there be A second third fourth fiâ—te sixt vicissitude of that woâ—ke mysticall were it not that the Decre of god hath sealed to euerie such distinct age and his work In six Naturall days was all the â—â—ch frame and seâ—ely furniture of heauein and earth effected and in the world his 6. ages shall the whole worke of Iustice and Mercie be com to his period The 7. Day it hath not this speach of Euening Morning to the effecting of it because as the 7. day was Sabaot so the 7. age of the world shal put an end to the spirituall and mysticall Euening â—eu 10. 7. and 11. 15. Happy is he that man sing that songne the kingdom of the world is Our Lords and his Cristes and he shall raigne for euermore THE THIRD DAY VErs 9 10. 11. 12. 13. Elohim said againe In this days work obserue 1. the Collection and dispos 〈…〉 of the waters vnder heauen by reason wherof 2. the drye Land 〈…〉 steth vp his head that before as it were had bene couered with the sacramentall wates this Land called Earth the waters Seas which Earth is naturalized vnto procreation of Herbs and Trees Twise in this third days work first in the Diuision of waters and earth secondly in the Earths fructification Elohim seeth the work Good In the second day it is not once said he savve it good not because it was not good but because