BIBLIOTHECA THEOLOGICA: OR, A library THEOLOGICAL containing,  

1. A general ANALYSIS or Resolution:  
2. A brief ELUCIDATION, off the most sacred Chapters off Elohim his Bible:   
Drawn for the use off young Christians/ specially off the poorer sort, unable to purchase Variety off holy-men their writings:  
¶ By HENOCH CLAPHAM.  
Nihil primùm perfectum.  
IMPRINTED AT AMSTELRODAM,  
Anno 1597.   

THE poem.  
Half A year together was I earnestly fol●●●ted to undergo the Analysinge of God his sacred Book/ and that but for the first heads off the Chapters. For so long time I refused that attempt/ though much was ofred for promovinge the work/ yet that help being cut off/ I finally took pen and did some what soc. But then thinking with myself that such A general Division would little help without some Sub-division, I therefore subdivided some chapters. Yet me thought/ it should little to edify/ except from obscure places in the text were made clear/ where upon I finally drew an Elucidation/ such as it is.  
At this my work I look that may should storm: disdayners off all men's writings but their own: specially/ the Heretical sort off people: and no Marvel though Satan belloe from their mouths/ seeing my Pen is as A Goad in his sudes. Carpers' do profane and snatch some times at Manner, sometimes at Matter. For the Manner/ I expect their snarlings specially at the Division: some curiously as tyingme me to dichotomy or partition into two: others that less delight in that form, falling me for using it somuch. Between them both I have here walked/ that so I might sanssy both partly, whom I knew it to be impossible to satisfy wholly.  
For the Matter, some will snarl at some few words, some at Doctrine. Off such doth Erasmus speak thus in his Antidore on Hieroms' epistle to Heliodore: His mos est, è toto libro quatuor aut quinque verba decerpere etc. It is the manner off these persons to pick 4. or 5. words out off A whole book, and in thes to shoe by calumny the excellency off their Ingene. They animaduert not in what times, to wome, ō what occasion, with what mind that man writ; nor do they confer what preceded, what follows, what in another place is written on the same matter. Only they urge and press them 4. words: Against them they move all their syllogistical engines: they writhe, deprave, and sometimes speak evil of the things they understand not.  
Off this which Erasmus speaks/ I off experience can speak this: In my Bible's brief/ I said that Elohim was the plural off El: and to the proper Name Ehjeh, I suffired, I AM. In Scotland the learned excepted not against it that I heard of: Mr. Brought on as sufficient for the holy tongue as any publicly known off in Europe/ he also could read it without stumbling: but 2. or 3. englis he youths some off them hardly knowing Beth from A Battle dor/ they behind my hath because of them two words/ did labour the disgrace off Author and his book.  
They (for I will not turn my speech to them though I speak off them) did not for the first understand (or would not understand) what like scholars and Christians charitable/ they might have understood. When Hebrew Lexicons or Grammarians do say that jehovah is derived off hajah, To be, do they speak properly? Hajah is not properly to be: but he hath been: yet every scholar knoweth what the speech meaneth: so they might have thought that I meant Elohim the plural came off El his Root: off which El cometh also Eloha his singular. That Elohim is said to come off El in english Strong, it so gives us rightly to conceive both Elohlm and Eloha his singular in direct form off Declenson. And as I spoke it/ it helped to the understanding off Gen 17. 1. where 'tis El-shaddai●, God all-sufficient: not Eloah-shaddaj: and so off many other places. The Declenson-derival/ no Child that had been two days lessoned in his Declensons could the possibly ignorant off.  
And whereas they would have Ehjeh to be the future time/ I will, not the present tense I am: then babble they know not what. Ehjeh can neither be restrained to time to come, time present/ or time past: for as it is A proper name off God/ it is off all three times: and therefore (as Vatablus well observeth) john in Apoc. 1. 4. he expoundeth it by/ which was which is, and which is to come. The Thalmudists so understand it: and all Hebrews do by Ehieh understand the eternity of God. The Septuagint turn Ehjeh asher Ehieh in Exod. 3. 14. thus: Ego Eimi ho ●n: and their Interpreter, Ego sum qui sum. Tremellius, Arias and such as translate it, I WILL BE. they do it not for tying men to that: and that they shoe by the other translation in their margen-annotations. Hierom in his tennanes off God/ and in his Bible's version/ and all aancients do express it as I have. And ●ff A man set down one off the 3. times and not all. 3. let the learned judge though I AM agre not rather with the nature off God/ to whom thing preter it and future are present/ then I ●●DE BEEN/ or I WILL BE. And let the how sober spirited also judge (for the spirit of the prophets must be subject to the prophets) if my annotation there upon Ehjeh, do not more fully set down the nature off God/ then the future time would. Let the foolishness passed cause them be more sparing in censouringe hereafter off words.  
For Doctrine/ as it is either Literal or Mystical/ so also their Calumny willbe twofole. The Literal or Grammatical doctrine I here mean to be that which at next had ariseth from Open text. At such doctrine I look to hear off thunderclaps▪ from our english Donatists, Anabaptistes, Arrians, and Sects off all sorts: and no marvel/ for/ as I labour to hold fast/ so they labour to transgress the bounds off the 〈◊〉: except off ancient heresy/ which they a new fur●ish. Against such doctrine they have made an insurrection/ since my publishing off the XII. Theological Axioms: nor was my Bible's ●r. free from their enuenonied tongue. I therein (from the consideration off/ 2. Cor. 3.) did affirm that the judicial, Moral, Ceremonial laws were peculiar to Canaan: but to us the letter removed/ yet equity and spirit thereof remaining, Some bear (who would only have Moses his judicial laws established) did wickedly give out that thereby I shut the magistrate out off the Church etc. For Ceremonial laws they knew that every one holds them abolished. For the Moral/ the ●leainge letter off them two tables is abolished/ the former scripture teacheth: and so ●●. Beza with others Old and New understand it. As for the state off the judicial/ I know none/ that is not madly fond/ but he grants they were peculiar to Ganaan. Mr. Caluin in his justitutions/ ●ib. 4. ch. 20. he teacheth it at large: and in the 16. section he useth the word peculiar which they carry at in me.  
For Doctrine mystical/ more reasonable spirits (it may be) will say something: and the rather because some late holy writers have disliked off Mystical interpretation. Their reason is: Bapistes use it much for establishing their matters. This reason indeed is no reason: for the Papists use as much the Letter for their purposes: and neither Donatist, Anabaptist, Arrian etc. but they call to the Bible and the letter of the Bible for only discussing their matters. Should we therefore reject the Bible's Such slender reason hath caused late factions Spirits to reject the ancient holy writers: because romanists use them: and such insufficient collection/ hath caused the Swenkfeldians to cast the Bible underfonte/ and to listen to the private motions off their own fleshly spirit.  
An/ 'tis damgerous meddling with mystical expositions: true ●s so. 'tis damgerous meddling with two edged instruments (and the word off God is ● two edged sword) and damgerous to meddle with the Bible's bare letter. 〈◊〉 or yongones can hardly meddle with the letter but with peril. Learn that off the jews and our ages Donatists. And I would with Pythagoras his scholars they would at first be five years silent: more ready to hear and slower to speak. Every one should know ●eyr measure off faith and keep themselves within their limits/ not meddling with things to hy for them: Yet him that hath some knowledge how to handle A two edged sword/ this is no bar to his meddling with it.  
One and the same spirit administereth diversly: to some abundance in the sense Grammatical or literal: unto others A ravishment ut the sense mystical: nor ought the One to despise the other. Yet this always understood/ the Mystery can never be builded safely/ except the Grammar sense be first rightly laid: for the Letter is the Ground and foundation to the Mystery. Which is green heads did well look into/ they would not easily wade in Allegorical, Tropological, and anagogical constructions/ surder than first is by sad discreet spirits administered unto them.  
For Mystical senses necessarily lying hid under the letter or History/ I would men would not only read Greek and Latin Fathers/ who herein solaced their souls: but also word go hear what reasons Moses Bar-kepha Syrian Bishop off Bethrawan in his Commentary off paradise hath concluded for repulsinge such Calumny: where/ amongst the rest he writes so: Except therein lay mystical senses, from whence could the ancient Fathers, Prophets & other holy men off old know Christ to come: & therein be so solaced? Finally, if ire should with these heretics be so minded, off a troth we fall into judaisme: for the lues (who are void off the holy spirit) they embrace no senses but what is corporal & gross. And indeed to understand the scripture only literally/ it is but gross judaisme: and ●● not lifting it up higher than A humane Chronicle/ that contains no further wisdom than bare letter affordeth. Paul drawing Sarah and Hagar, Ishmael and Isaac into Allegorn/ he understood otherwise: and the Author to the Hebrews/ who calls the Law A shadow off good things to come: john in his Apocal●ps: the Prophets on Moses/ and the Apostles on All/ they conceived off scripture otherwise. Somuch for Adverse Spirits.  
As for Friendly Spirits/ some off them it may be/ willbe making question touching Manner and Matter: but not as the former with purpose to abuse the work. A godly Ma 〈◊〉 Scotland hearing that my foresaid Breif-booke had english Verses in it/ she for ●● season refused to read it: ●n some such like enough will here be stumbling at the Chapters Arguments because they are verse. For the proud Donatist that termed them ●ymes and Trumyeries (though I could justly twit such to the judgement off their own faction) etc. and for the english Anabaptist that called them Playeclike things/ I will not answer the fool according to his foolishness lest I be like unto him: but to the holy spirited I speak thus: The learned do know that sundry books off scripture are off Poetical shape/ consisting off apt Number and some off Kythmed form But where our language admitteth the Kythme in the end off A Measure/ that holy tongue gives it in the begining. One Instance do take in the 119 psalm. First/ it is divided into 22. parts according to the number off the Hebrew Alphabet/ every part answering to one Letter: secondly/ every part consisteth off 8. verses/ and every verse with the same Letter with which that Octovary beginneth. So that herein (as also in other places) there is not only verse/ but also Kythme/ and that with admirable elegancy These therefore that condemn Poetry because some profane it/ they may for like abuse aswell reject other excellent gifts off the Spirit.  
●t my form off Division the Learned may say some thing/ because it uttereth no Art: butas the Division itself is homely/ so the branches thereof not uttered in Logical terms. These must know/ that I writ specially for the erudition off unlearned Christians: by whom I have sometimes been s●●●bd for speaking so darkly. Nor do I expect otherwise to be entreated off some such (though godly) to whom I must also say: though I writ specially for them/ yet not only for them. And therefore/ what unto them seemeth difficile at first/ that shallbe made unto them more easy by more reading. As for words in anotherr language/ let them leap over such/ and iff they be unenglished after/ the thing concerneth them not much.  
touching the Matter/ it is but an unbowellinge off the sacred book off Elohim: and that is done first by comparing scripture with scripture: secondly/ by introducinge the Ancient holy writers for confirmation off my judgement in things of most weight: that so it may not be deemed mine own private fancy. And lest I should play the Theyfe to wisdom (for so Clemens Alexandrinus. 1. Stromatôn calleth such) I have ordinarily put down his name from whom I borrowed it. I could with Others have passed by them unmentioned/ and so have flown abroad with other men's feathers as if they had been my own: but I detest that paid to be thought to walk alone. Our Age's heretics that are unto me contrary minded/ they for their alone walking do commonly allege Elijah: saying he was sometimes alone. But iff the liars would search the scriptures they should know/ that notwithstanding he see himself alone in Israel, yet he could not be ignorant that the state was otherwise in judah: for then good josaphat reigned. Nor yet in Israel was the hali seed extinguished/ as the Lord doth teach the Prophet/ but many there were that did neither inward nor outward homage unto Baal. To say that the Church off God many age hath been holy invisible/ it is A dayngerous introduction to all heresy.  
The Ancient Fathers (Greeke and Latin for the first 600. Years, but specially for the first 400.) they are unto me so dear/ as (after all the trial and knowledge I have taken off, all Sects) I cannot see how I ought to swarm from them in any one point essential. what heresy is there in these days whose grounds they then overturnd not? Our English Brownism is but flat Donatism: he that knows the Son may fetch the Father out by his face in the Arguments off Parmeneanus, Petilianus, Cresconius the Grammarian/ and such other Vermin strangled long since by holy Augustine. Large Anabaptism grew also out off Donatus: for making all other ministry void besides theirs/ it must then follow that only themselves could administer Baptism. The holy Father than tells Parmenean lib. 2. cap. 12. that they ought aswell make void the Sacrament off ministerial ordination (for if th●one was good/ both stood good: iff the one void/ the other also) and so Donatus and his sectary Ministry/ who had and could have no other Ordination than first they from them/ that also should be void: and so themselves deliver no baptism rightly. Our Donatists must learn also/ if their Ordination in the English church be fully frustrate/ then also their Baptism: If Baptism remain good/ then also the Ordination. And if the Ordination be fully nothing/ then they are like for ever to minister without Ordination: except private laynien may impose hands: which is flatly false▪ as I have showed in Our book off In Conclusions.  
As for Artianisme/ judaisme and other our Factions their doctrines/ not only Augustine, but many others have cut the string off their bow: that though the devil were not on men/ their Bow should have been burnt or ever it had been stroong again. But not to digress far from the purpose of my poem: the holy Reader must not be offended/ though in this Matter off Matters I consult with those Ancient my Betters: who have so valiantly fought the Lord battles/ and sealed the sanctifying truth with their latest breathing. There is not A Sectary in these days but he reionceth in the writings off his own faction: and why should not the faith full be as careful to uphold the Men●ornall off the just. Let us be faithless hereyn/ yet God will have his own Captains (though dead) their Ensigns displayed in his temple/ when the memorial off the wicked shall rot. Show me One off Arrius, or Donatus, or Pelagins, or any off the sophistical ancient Heretics their Books if now can. No/ God hath cased them from the fate off the earth: that were it not the holy Fathers do mention them and their stuff (as the sacred scriptures remember Achan, judas and their stealth) we should not have known somuch as their rotten Names. This Argument (iff there were no more) it urgeth me to celebrate the Memorial of the ancient righteous: verily here withal beleivinge/ that my writings (though off thousands most unworthy) they shall ourline the Fartions: and be as an Aegle feather to other feathers/ A final consumption: For every plant our heavenly father hath not plained/ it shallbe pulled up by the boots.  
Whereas sometimes I allege some jew or profane writer/ it is but in such A case as the parti may without prejudice be a fit witness. Hierom (or serom, all is one) being off Ruff●nus unto Magnus charged with the like as with ●●ryme/ he unto the Roman Grator allegeth Paul's practice/ there withal sainge/ that he first (according to the law) pareth their nails/ washeth them ●●● and then why may he not matry with the captain of the Gentiles: and also by occasion take by Goliahs' sword for cutting off the uncircumcised head off the Owner. what he might say/ I also for myself may say: whereunto I add: unto the pure are all things pure/ but unto them that are defiled and unbelieving/ nothing is pure: but even their minds and consciences are defiled.  
The Scriptures I here allege for Canonical, they are thes off the Old and new testament which are usually off Protestant Churches received for the Only Canon or Rule off Faith. For the Old testaments books there is chiefest controversy and discontentment. Some off the Books called Apocrypha are by Rome and some others made regular for Faith: off us not: and good reason why. josephus in his first book againstte Appion hath this, There are not wih us thousands of books discrepant and fighting in themselves, but only bare two and twenty. And then A little after he tells the Atheist Appion, that the writings from Arrayezxes' time till then (these were our Apocrypha) there was not like faith to be given unto them/ as unto the former 22, because with them there was not like certain succession of Prophets. Origen on ps. 1. and Eusebius from him/ do witness that the Hebrews only acknowledged, 22. Hierom not inferior to any for Hebrews iudments he in his Prologo Galeato doth tell us the same/ sainge that the 22. books (answering the 22. letters) they were thus called▪ and into three Orders disposed.  
1. Breshith. Eenes●s. 2. Velleshemoth. Erod. 3. Vaijkta. ●euit. 4. Vaidabber. Nomb. 5. Elleh haddebarim. Dent. 6. Iehoshuag●●en-Nu●. Ios. 7. Shophtim. judges 8. Shemuel. Ruth. 9 Melacim. Sam. 1. and 2. 10. jeshagniah. Kings 1. and 2. 11. jirmiah. Isa. 12. jechezekel. jer. 13. Tere-gnasar. Ezek. 14. job. the 12. 15. David. less proph. 16. Mishle. Psal. 17. Koheleth. Prou. 18. Shir hasharim. Eccl. 19 Daniel. Cant. 20. Dibre haiamim. Chro. 21. Gnezra. Esrah. 22. Ester. Nehem.  
Under the which he suffireth: Quicquid extra hos est etc. whatsoever is beside these books/ they are to be ●ut amongst the Apocrypha. And touching the Apocryphal writings/ Augustine thus writeth in his 15. book off the City off ap. God and ch. 23. Omittamus igitur earum scripturatum fabulas quae Apocryphae noninantur etc. Let us pass by the fables of those Scriptures which are called Apocryphal, because that their hid begining appeared not to the Fathers, from whom unto us the Authority of the true-speaking Scriptures, by most sure and evident succession hath come. For in the Apocrypha, although there be found some verity: yet by reason of many untruths, they are not of Canonical Authority. Ruffinus in his exposition off the Symbol/ affirmeth the former books to be the Canon off the old testament/ from whose fountain we were to draw the drink of God. Some off thy rest he saith were Ecclesiastical/ but not Canomicall.  
But touching this point I need say no more/ seeing our whitakres in his first off the six Questions controverted with Bella●mine, hath set such A fire in their Coat/ as I trow they shall neverin England but smell off the smoke hereafter. But had neither late nor ancient Christian writers ever disclaimed them/ it is sufficient that Zion (mother church off the Gentiles) she never Named them. He●ers tongue they knew not, judah nor Israel ever cir●●m●cised them: nor had the Apostles ever commandment t● baptize them. Some off them as Ecclesiasticus, Wisdom, Baruch, Maccabees, they may be used well/ provided not for rule off faith: but for Esdras, Tobit: Susanna, Bel, ludeth, I know not if so they be dreams: and for the fragments ●rep in under the name off Manasse●, Ester and Daniel they openly show themselves to be straingers in Israel. The Ancient Church never Acknowledged: the New testaments Church hath less cause to receive them.  
As for the New testaments books there is betwixt Protestant and Papist no controversy. Both then and we receive as the holy Fathers received/ the 4. Euangels, Acts, Paul his 13. Epistles: to the Hebr. 1. james one Ep: two off Peter: 3. off john: one off Jude: and the book off Apocalypse which is the seal off the whole. Our unity for the books one: god grant that his spirit may once for the senre thereoff cause both off us therein to be One. For Arrians, E●tychians, anabaptists, and the residue off those dregs and most filthy off washings off the Church off the Gentiles/ they reject some off the lynks off God his golden chain/ or else trample both the sacred bracelets underfoot. The Papists add unto the Canon (A more tolerable transgression) these detract or utterly destroy the Book off Elohim, A transgression intolerable: fitter to be scourged with that lash wherewithal jesus whipped the theives out off his father's house/ then to be reasoned about pro and coir, as our saviour did with the Temples Doctors at another season. To answer such according to their foolishness/ it doth first make them proud: secondly/ it rawseth us seem foolish. They will hear no Ancient Christian writer speak: what hope have we they will hear us. They can turn all Ancients by/ in saying: you propound unto us the judgements of men: I answer them: But of such men as had the spirit of God. Do not they propound to us the judgements of Men? Yea/ off heretical Arrius, Manes, Donatus, Serueitus etc. The Swenkfeldians ran say: All is but the judgements off men/ and so they will hear no man: but listen to the suggestion off their own spirit. We set no man's judgement above the scripture/ but reverrnce their interpretations who have the Spirit off the scripentes. We know that the best Man hath his Ignorance and error/ but having the spirit off jesus he holds A true foundation and finally conquers: whereas the Hereti●●● slip from the Corner stone jesus and are ground unto powder. Such we must answer in Sword: The spirit of the Prophets, must be subject to the prophets, and that is semelynes and Orders: if any will be contentious, the Church of God hath no such Custom: but he that is ignorant, let him be more ignorant: 1. Cor. 14.  
A year and A halves labour I have taken about the 5. books off Moses. That I have to communicate unto God his Church here and there dispersed/ if Such be the good pleasure off God. About the residue I am not idle: but Moses willbe sufficient for one reasonable volume. I have laboured because it should pass the press for public utility/ but I smell now at the very beginning off the books outgate/ that not only Sectaries, but Sectary favourites willbe no furtherance herein. What then My God he knoweth that I herein sack the Glory. off his name/ in the edifying his poor people/ by propounding to them/ what first he hath manifested to me. And he knows that I would have every work off mine to perish as an untimely birth/ the continuance whereof might prejudice his Church: the issue therefore off all/ I refer to his will/ his fatherly will. I labour to discharge duty imposed upon me/ if others not only neglect duty enjoined 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 over weak and unworthy so excellent A subicet/ I answer: Every one off Israel cannot cast at an puch with Benjamin. David had three worthies beyond the rest: and 30. more excellent than the multitude/ but inferior to the 3: iff I bring but some what with the meanest off the lower rank/ god will accept off it as worthy/ though in myself unworthy. Some offered to the Tabernacles work Gold/ some Gemnies/ and othersome but Badgers skins and goats hair/ so my offering serve to any Holy use: though not to the most Holy, I shallbe glad: for I had liefer to stand on that house his threshold then to dwell in the Tabernacle off ungodliness.  
This I know/ that sad discreet and humbled spirits/ they will value the Labour by the mind off the Labourer/ who more would/ if more he could: as for our Britannic sectaries/ I only yet know/ that whatsoever they snarl at secretly/ they dare controvert nothing openly. So my travels may be approved off the Lord his people I have that I would: though wherein it is possible/ I covet peace with the world. Let the Righteous smite me/ it shallbe A benefit: let him/ rebuke me and it shallbe as Sontraygne oil not lost on my head. Not but I have else learned/ that Shimeyes railings shallbe turned unto the best of such as are called according to God his purpose.  
But in the heel off my poem/ let me unto the young Christian Student exhibit some Direction/ for profiting by reading mine and others their writings.  
1. It is ordinary with People to give them sel●e● after Novelty in writings human ●● divine: but without any great pains taking in the holy book of God: or else through a proud disdain of using other holy men their hands and helps/ they only cast eye unto the holy Canon. The first error proceedeth of Profaneness: the second off proud superstition. Between these two vices consists Virtue: A right use of Both. And this is do/ first by having a recourse to the holy Bible: secondly by reading other men's writings: humane/ for humanity: divine for Divinity. And off writers divine: first to see what? o holy friend writeth/ secondly what an unholy adversary concludeth: for without reading the Adversary/ thou shalt want much assurance/ what and how to think and speak off such.  
2. But thus reading/ all shallbe but a gathering of falsehood and a loosing off Truth/ if first in humility thou run not by Prayer unto the God off truth Ad Light. The poor and humble spirited/ he will fill their hand and heart with every good thing/ but the proud and rich he will sand empty away. The lack of this orderly course is cause/ that every Heretic thinketh his heresy in the Bible: whereas the blessed word is without shadow off change/ as God himself is: Yet most off that hellish brood cry/ scripture/ scripture/ and nothing but scripture: although it is far enough from purposing to play the Bawd to proud harlot heresy. Others seeking themselves in Ecclesiastical writers/ they neither have better success: for Rome against Luther, He against them/ and others against them both/ they think the godly Fathers make for them. If men can bend God his golden reed/ no marvel though they can bow and break the Leaden squ●●e of men. Considering the danger so many ron into/ I trow men need to pray before they read/ that so with the Bee they may from that flower draw honey, from whence the Spider draggeth his poison.  
He that Reads/ Notes/ Mediates without much prayer/ is much his own Foe: and he that attempts it without all prayer/ he is passing profane. This hath caused me more than once to wonder at some men: who (considering their judgement) me thinks in their Library they should not pray: and yet considering their othergate carriage/ methinks they should pray: specially seeing they study from writers Old an New/ Popish and Protestant etc. The opinion off such is this: viz. It is simply unlawful to preach or Pray in Synagogues/ and yet make no scruple to study for their church exercises/ and that in A Synagogues Library: which book cloister must be as deeply in Idolatry (iff not deeper) as any part off the Temple. Pray there methinks they should/ and yet considering the former opinion/ methinks they should not. For my part (I praise God for it) I still have learned/ that all the Creatures of God are to me sanctified by the word and prayer: and therefore lawful to hold up pure hands every where, and that withhout wrath and doubting: as also that is is A doctrine of Devils to say, touch not, taste not, handle not, all which perish with the using: having indeed A show of wisdom, but not to be observed of those that are risen with Christ from under the power of the Law.  
As thou Covets therefore to have God his spirit to guide the in trying off all things to retain that is good/ do pray wheresoever thou reads/ studies/ meditates and that to this effect.  
Heavenly Father, I sinning together with my Parents Adam and Hevah, I so brought A Vale of darkness & spiritual blindness upon my mind, the eye of my soul: and the eye being dark, how great must be my darkness? For thy Son's sake my blessed saviour Christ jesus, do by the power of thy spirit (thy illuminating and sanctifying spirit) dispel this Egyptian like darkness and foggy mists that hinder my poor soul in the work of my new-byrth. Call Light out of my Darkness, and fix in the firmament of my heart, Light for the Day, and Light for the Night, that so I may be able to discern times, seasons: spirits, doctrine: whereby I thy poor Creature may be enabled to glorify the my Creator. For if, sweet father, thy spirit do not lead me into truth, I shall but pollute and profane all the means of saving knouledge and holiness: for Christ thy Son his sake, do not therefore leave me now to mine own sense and collection, for than I perish and vanish away in myn●●wne imaginations: but as thou haste promised to be found, to open and to give to them that seek, knock and crave: so be with me now thy own handiwork, who seek, knock and crave in the name of jesus remission of all my unworthinesses, and A being further enlightened in the knowledge of thy will and works, for the furtherance of that New-work thou in fre-mercy hast begun in me. Amen. Sweet fathèr, Amen. for the glory of thy Sons name put upon me, Amen.  
To like effect pray/ or else do hold thy lewd eyes back from polluting the words/ and works off our God. Nor do thou pray/ but first purge thy heart: for the pure in heart shall see god: as for the sacrifice off the wicked/ it is abomination to the Lord. And so besuchinge the Lord his blessing to accompany my labours/ I commit the Sequel to the reading off well disposed spirits/ whom the Lord do guide unto good for ever: Amen.   

In the begining, in Engl.  
So called, not only because the first word is ●oe: but a so, for that it delivereth the begining of all things.   

Generation, in Engl.  
So called, because it layeth down, the generation of Heaven & Earth with their furnitures.   

Argument: Chap 1. Great Elohim of Nothing maketh all, Which we by name of Creature/ aptly call.  

Division of the text.  
HErein principally considerable/ the of springe of all things existinge:  
I. First in the cause: and that is Elohim, the Creator:  
II. Secondly, in the thing Cawsed (and that is the Creature) in the residue of the Chapter.  
I. The thing caused, is, First A Lump of Matter properly Created (because it is made of Nothing) and this is set down, 1. in the whole. under the words heaven and earth, vers. 1: then in the 2. vers. in the courser part of that Lump, under the word Earth. And this is described, 1. from the rareness of his form (it was void & had darkness upon the deep) 2. from the Conserver of his Being: namely, the Spirit moved upon the waters.  
II. The second kind of Creature caused, it hath his Being from the former, either Immediately (as the Elements, unto vers. 11.) or mediately, as the Mixed Creatures, thence to the end.  
1. The Elements are of two sorts: the 1. superior and light (as FIre and Air) of whom and their offices, vers. 3. 4. 5. 6. 7. 8.  
II. The second sort Inferior and heavy (as Water and Earth) thence unto vers. 11.  
I. The Mixed Creatures, are either void of Life:  
II. Or possessed with life.  
I. These be void of life, are: 1. Earth crescents, vers. 11. 12. 13.  
II. Secondly, Heaven adjuncts, vers. 14. 15. 16. 17. 18. 19  
I. The Creatures possessed with life, are: 1. Irrational creatures▪ vers. 20. 21. 22. 23. 24. 25.  
II. Secondly, Creatures rational: thence to the end.  

ELUCIDATION of the Chap. 1.  
VErs. 1. In the beginning, Elohim made. The Septuagint (lest the Greeks' should think it a Parase of disgrace, in fore placing any wo●des before, God: They therefore turned it into Greek thus: God in the begining made etc. As witnesseth Ben Gorion, lib. 1.  
Elohim (God) the plural of ●loha and EL. it propunderth unto us the mus●ery of Father, word and Spirit. The word Bata, (created) being of the singular Number, it pulleth us back to an Essence. One. By which distinct 3. (contrary to Sabellins) and yet but One (contrary to 〈◊〉) was created Heaven and Earth: that is that Chaos and indigest rude confused matter (as Lactantius and others call it) out of which Mass▪ other Creatures arise. Augustine, and some ●●chynustes from him, they speak of an Antecedinge Matter called hyle: which Egidius de vadis (Cap. 4. dialog. philos.) defineth, That which between Something & Nothing is perceived. But seeing that is rather A Perception than Conception (potius Idea animi, quam quid materiale) I leave it.  
This Matter from the holy ghost his phrase, I understand to be twofold: 1. heavenly: 2 Earthly, From which two all sorts of creatures succeeding are deduced Hebr. 11. 3. In which matter is an aptitude to ●oe and Suffer (called Nature) by which Creatures are said to be such and so by inclination, or by Nature's instinct: which Nature (by subtle conceit) to called the first Creature.  
The Efficient cause of this Chaos is Elohim (the Father, Word and Spirit eternal, immense and therefore undefutable) which Mo●er of Movers the Philosophers groping after, Some with A●a●imander called him Infinitum: Some with Chius Metro●er ● termed him, ple 〈…〉 & mane: Some the Being of beings Some came down ●●sely and entitled him by such and such A creature in heaven or in Earth: but because (I think) they understood that the Being of beings had being in every Creature: of which mind was Mar●●ainge lovis omnia 〈◊〉 as also 〈…〉 hylus when he crieth out: la 〈…〉 〈◊〉, 〈◊〉 〈◊〉: Coelumque & 〈◊〉 〈◊〉 & 〈◊〉 s●pta.  
Verse 2 And the Earth, Leaving the Heavenly Matter he now describeth the Earthly. And the Earth was ●ohu and Boh●. Some de●ue Toha of T●han Desolation: some of Iehom ● gowlfe or darkness: both good. Do thou shut thy eyes close and tell me what in mind or Conceit thou sees? A swallowing waste darkness, So I conceive here of Toha. The other wrod, Boh● (void) Pagni●e defineth to be. The Form which giveth being to Matter. Herein then lieth the Matter and his Internal form. The external form. I may call the Figure of this Lump, by the which it appeared outwardly, and that was Darkness overspreadinge. The first 2000 Years from the Creation▪ the jews call Tohu, from this place and consideration.  
The Lump thus form▪ the●e Sitteth upon the waters thereof (the waters naturally lighter) the Spirit. as an Hen foaming the Egg, for●oduringe the following creatures. jesus He sanctifying the waters (Math 3 10) for Baptisms use, lo the spirit (in form of A Dove: some think of A Pillar but their thought intolerable, seeing no Greek copy ever had for: pe 〈…〉 written for pe 〈…〉, se Chyt 〈…〉 on Ioh 1.) he overshadoweth jesus, 〈…〉ing over the waters for the Mystical producement of more excellent creatures than were the former. Cursed therefore the Ca●a-paydistes, that will not hope infants of the faithful sacrified from the womb, 1. Cor. ●. 14. as were jeremiah and john baptist. The Cavillers who by Spirit would understand wind, they speak besides book, for that Creature yet had not his being. Ben. joch a● calling it the spirit of Messiah, he may set such Christians to school.  
Vers. 3. Then Elohim said. Elohim having with the begining of time (and time is A number of Motion) effected the Matter celestial and terrestrial. Moses in the next place passeth to procedents visible. I say visible, to distinguish the following creatures from ●● visible creatures before the others produced. These Invisible ones, I understand to be ●ugelicall principalities and powers Colos 1 16. who are denied by Gregorius (from they● precious stones, E●ek 28 13) to be of 9 several orders: the 10. place being that from which Lucifer and his damned cr●e are fallen, to the filling of which place the Mystical body of jesus is allotted. The like doctrine doth Origen deliver from the parabolical t●th gr●ate ●ound b● the woman seeking. These Angels all of them I dame most likely to be created in the first da● together with the Light, because they are called Angels of light. Against this point in my Bible's Brief, A great scholar in S. hath opposed, by report of one of his principal hearers. His opposition is delivered in this his Ariome: Quicquid Natura excellentius, id creatione poster●us: that is latter in order of Creation, which is in nature more excellent: and therefore saith he (A te go) the Angels must be last of creatures created. Against his judgement I will not oppose waters Aun●ient and Now, but against his physical Ar●ome I oppose Metaphysical order, order divine. What if I should affirm woman (though latter created) to be inferior in nature to man, would no subtle disputer take my part? But I oppose Moses in the former speech Heaven and Earth, giving the heavens matter the first place: and I trow that is in Nature more excellent than this. Moses closely passing over their Creation and the fall of some, these things are to be opened by the succeeding light of scripture. They therefore termed Angels of Light, I see not why they might not (as most probable) have their Being together with the Light: and if produced out of the first lump, than out of the heavens (not earths) Nature Besides that (joh. 8. 44.) pointing out the devil of Devils, by whom the other apostate angels were murdered, the charge (from the begining) can be but over straightly tied only to His murdering of Man in the 6. day. As in Man kind though but two, One was first in transgression, so the phrase S●tan & De●el (considering the infinite Legions of them) it may easily, persuade (at least not with unlikeness) that Some One of the Angels was first in transgression, and so the murderer of the rest: and properly (their fall being in the first day) He so ● murderer from the begining. Q●icquid must therefore be turned into Aliquid: and his Ar●ome must admit a Caution.  
Out of Darkness Elohim fetcheth Light. If one Lemuristes (Lemares are in engl. hobgoblins or night spirits) will have this Light ●o be Christ, then by like proportion must affirm darkness to be the devil: and so, out of the devil then fetch their Christ. john in his Gospel affirmeth that Light he speaks of to be the woid and God, by whom every Creature existing was made. By the word of the father is this Light, 1. Created, 2. approved for good.  
From the Effects we must turn back to consider their next cause. The Light is an Effect of the Elemental fire working by the 〈…〉 e. The Generation of Light is then by fire (the Agent) and the ●ure, the patiented: the light itself as the child concevied. Thus by the more known thing the Effect, we find out that is less known, the Elemetns of Fire and ●●re. The Elementalsl fire is most hot and dry (so is the Complexion Choler: the East wind: and summer quarter) and therefore it draws by exhalations from below which coming into the uppermost Region of the Air, the matter there is turned into Comets, fury shootings etc. But staying in the Middle Region, it is turned there (by reason of his cold) into some waterish cloud, afterwards by the Sun dissolved, it cometh down again in ●ayne, if the Cloud be naturally dissolved: But in Snow, if the cloud be not orderly melted, speciallly if it be wind shaken much: Or else in the lower part of that Region it is turned into ●aile. Vapours but a little drawn up, is easily turned into Frost or Dew.  
The Air (next Element in lightness) is moderately hot and moist, unto him is compared the complexion sanguine: the South wind, and Spring Season. Some have deemed the wind and Air all One. The wind being Dr● not Moist, it argueth the contrary. The wind is hot and dry (of nature with the fore) consisting (for Matter) of such qualified vapours, and drawn up up strength of Sun, (as A straw by the heat of jet) but coming into the Middle Region of the Air, they are repulsed by cold Meteors or vapours, and underneath them they have exhalations propulsing forward and upward: by reason of which double opposition (being not able to ascend or descend directly) they break out in the sides and so circuits the inferior Region of the Air. Thus the Air hath his 3. Regions, and in every of them are Creatures (termed of the learned/ Meteors) effected.  
The Light is termed day: the Darkness going before, is termed Night. seeing Darkened a privation of Light, properly. The E●en-tydes darkness and the Morrow-tides light, they constitute the first Day. The day consisting thus of his 24. hours, it is called the Day Natural: but the day (accounting from the Sun his rizinge above the earth, until his going down again from our hemisphere) it is termed a day Artificial. The Ancient Romans' begun and ended there Natural day at Midnigyht: and so do ordinarily all natural Magicians, by giving that planet the first hour in the Night before, which is the governing planet of the day after. The Arabians (joh. de Sacr. in comput. eccles. begin and end there Natural day with the Midday: but the jews according to this place of Moses begin with the Night. If any ask me when we that live in the new creation (heb. 12. 27. Isa. 66. 22.) should begin our Natural day? I answer: The Night and Old things are passed: the Sun of Righteousness rose out of his tomb in the Morning and so went forth preaching that Day and the night following. Paul so preached Day and night (●●t. 20.) and Night and day. The first creation begun in darkness, the second begun with light.  
Thus out of Darkness natural, god by his gospel hath shined in our hearts, 2. Cor. 4. 6. calling light out of that Tohu: Order out of that Confusion: and of old made us new creatures. As the first (or natural) light is effected by the Fire and pray, so is this second (or supernatural light) effected in our hearts by the spirit of life compared for his working unto fire and the A●re. seeing then we are of the Day: let us walck as in the Day, that when the Lord of the house shall come suddenly in the Night, our darkness may be light in the lord.  

THE SECOND DAY.  
Vers. 6. 7. 8. Again Elohim said. Again (in another vicissitude of time) Elohim proceedeth by the Spirit and rod of his mouth (Ps. 104. 30.) making more creatueres, In this Day he creates and constitutes Rak●●ga (of Rakagn to extend or unwrap) commonly translated Firmament. The Firmament properly is that heaven or Sphere (in number the 8. upward) wherein the fixed stars are. This signifieth an orderly unwrapping and spreading out, namely, of the whole heavens as A Curtain, Ps. 104. 2. These heavens (a more excellent Natural than many things below and made after, contrary to my adversaries Ariome) they cannot (for any thing I see) mean an extension of the air: though One (otherwise of much learning and worthy much reverence) have so written. For the Air must in the former Day be expanded, else how could the fire by it have effected such orderly Light, as worthily might be termed Day? where he thinks it must be so, because the Airs region containeth the uppermost waters, I answer: The upper waters in the Airs Region are only such, as (all philosopher's huntaine and divine grant) are first exhalations from the Earth and weaters below, drawn up by heat and congest into a cloud: finally dissolved and sent down to the Parent below. These Cloudwaters had no place in this creation: and this, the same learned man may observe the better from his translating of Gen 2. 4. 5. thus: And there was no man to ●ill the earth, or vapour ascending from the earth, for wateringe the universal face of the Earth.  
These waters therefore are upheld by the heavens, and by that Celestial unwrapped web are separated from the waters under the heavens, whither in the Air or Earth: like enough to be the waters that drowned the old world: who, besides the rain, rused down by opening of heavens windows, Gen. 7. 11. and 8. 2. The learned Chuo●●dus Pellicanus denies these superior waters to be Spiritual substances, so called for their number or purity. If he had said, then mystically import such substances (for the lower import earthly people, ●en. 17. 15.) I think he had been ne●er the mark/ and so Orige● mystically applieth these waters unto such holy People as have their conversation in the heavens: but that these waters are really such substances, it cannot be: for so the Grammatical or interall story of Creation should be overturned. Whereas. 1. we have propounded the plain letter: 2. the spiritual mystery under the veil of the literal story.  
The waters before confused, and now and thus digest into O●der ● Law is imposed on the firmament or Spheriall expansion▪ for standing ● partition wall between these waters, psa. 148. 4. As it were an Aatonicall priest for dividing between people and people: and so the evening and Morning is the second Day.  
What need this second, and afterwards the third, fourth, fift and sixth repeat of evening and morning for making up so many several days▪ seeing the Evening and morning was the first day? It was necessary for the perfecting of the work literal and mystical. 1. the evening and Morning having run once the glass of A Natural day, they could not have done that again for effecting another Day, except Elohim had again turned times Glass for A new number of Motion: 2. Nor after the experiment of one ages spiritual Darkness and Light, could there be A second, third, fourth, fi●te sixth vicissitude of that wo●ke mystical, were it not that the Decree of god hath sealed to every such distinct age and his work. In six Natural days was all the ●●ch frame and serely furniture of heavein and earth effected: and in the world his 6. ages shall the whole work of justice and Mercy be come to his period. The 7. Day it hath not this speech of Evening & Morning to the effecting of it, because as the 7. day was Sabaot, so the 7. age of the world shall put an end to the spiritual and mystical Evening, ●eu. 10. 7. and 11. 15. Happy is he that man sing that songne, the kingdom of the world is Our Lords and his christs and he shall reign for evermore.   

THE THIRD DAY.  
VErs. 9 10. 11. 12. 13. Elohim said again. In this days work observe, 1. the Collection and dispos 〈…〉 of the waters under heaven, by reason whereof 2. the dry Land 〈…〉 steth up his head, that before (as it were) had been covered with the sacramental wates: this Land called Earth: the waters, Seas: which Earth is naturalised unto procreation of Herbs and Trees. Twice in this third days work [first in the Division of waters and earth, secondly in the Earth's fructification] Elohim seethe the work Good. In the second day it is not once said, he saw it good: not because it was not good, but because of the Mystical partition wall dividing between people and people (as between jew, and Gentile) closely thereby teaching all sorts of people/ that it is [kata tj, respectively] not good that the Lord his sheepfold is not yet One: but than it shallbe perfectly good when both sorts are gathered into One unto One Pastor.  
The waters in this Day remain barren: but the earth conceives and brings forth Twins Herbs and Trees in their kinds. And here to the full view of the other two Elements, water and Earth. Water is passive to the Air, as the Air passive unto Fire: and it is ●● Nature Moist and Cold. So is the phlegmatic complexion/ the westw●nde, and winters quarter. The water is of a Globe like form/ as may not only appear by Drops/ but also by sailing the Seas, which Io. de Sac●obusto in his book of the Sphere proveth by plain Demonstration.  
The Earth is patiented to the water, as the water to the Air, and it to the Elemental fire: and so the Earth A female to All, as the Fire is the Agent or Male to all. It is naturally Cold and Dry: and therefore unto it Naturians refer the North wind▪ the Melancholik humour, Autumn, and age decrepit, fit to be gathered into the ●arth as into A Barn until the day of Division. Of all Elements the Earth is most ponderous, and therefore it keepeth the Centre or Period of the world's Sphere or Globe. Sea's navigation, Stars compossinge et●. prove it to be of A spherical form, howsoever Ptolemeus and many others have deemed the contrary. And in as much as the Earth is as the midprick of the world's Circle [contained of all, but containing none] it must therefore be immovable, as ●●s. 104. 5.   

THE fourth DAY.  
Verse 14. 15. 16. 17. 18. 19 And Elohim said, Let there be Lights. Herein observe 1. the Creation of stars: 2. the end of their Creation. The Stars are either Planeticall [of these is spoken. Jude 13.] and of these wanderers, two principal, the Sun and Moon are put for the whole 7. Or secondly, the stars are firmamental, called for their slow motion in comparison of the former 7 under them, unmoveable or stars fired. Of this number to the ●lejades, Orion, Matzaroth, Arcturus, job 38 31. 32. with infinite more, Gen. ●. 5. scintillizinge in our e●es beholding them. All these doth Elohim number and call them by their names.  
These stars are placed in the firmamental body for this end: 1. For distinguishing between Day and Night: 2. For distinguishing times and Seasons, with their natural Ab●●●edes. Astralogie kept within these bounds, and indeed what wandereth from these points that is beside the Art, it is A Science glo●ons fitting A Christian to hy Contemplation.  
Abraham could not behold the stars, but he expected another gates church of spiritual stars in the mystical Firmament, than our Heretical spirits cause; who by their blasphemous conclusions infer A Nullity of these stars for these 1000 Years. I am not ignorant that the church's firmament should have many of her stars apostatinge (Reu. 6. 13.) but they must also know, 1. the time of such A copious flat fall [namely under the breaking up of the 6. seal: 2. they must know that all should not fall, Reu. 12. 4. Thirdly, they must know, that the stars thus plentifully falling, they did specially foretype the fall Ministerial [for so stars 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 cause, immediately after john saw the Ministerial fall, the Lord [to his and our comfort] affords him the sight of an Angel [Chap. 7. 2.] coming from the East, 1. for sealing up the thousands of Israel: 2. for informing him of the Infi 〈…〉 e of the Gentiles preserved [in that downfall of ministers, and stoppage of the Euangels' passage] though not without ma●●fold afflictions. The Heretics [and amongst the residue, the right Brownistes] that for proving themselves the only visible church of god) do much babble [every unlearned ●obbino● of them/ of this mystical book of Revelation. I give them boldly to understand, that their use of that book is, but as A parable in A fools mouth, or an arrow in a dog's thigh: Prou. 26. 9 9 The lip of excellency fits not A fool, Prov. 17. 7.  
Pa●l looking unto these stars, 1. Cor. 15. he durst boldly conclude A difference of glow in the resurrection. And I doubt not, but these stars are of A more excellent Nature than some Creatures made after. Let David's wonderment at the sight of these superiors, Psa. 8. 3. help me out in that: as also the distinction of bodies, 1. Cor. 15. 40. compared with vers. 48. Elohim having with the breath of his Mouth, not only created but also kindled these torches and Lamps in the heavens for/ their Spheres were rolled out in the second Day/ he so seals up the 4. Day, consisting of his morning and evening.   

THE fift DAY.  
Vers. 20. 21. 22. 23. Afterward Elohim said.  
Now the Lord casteth aside his Ep unto the former Earth waters, emoyning them. 1. to bring forth Fishes in their kinds: 2. Feathered fowls in their kinds. As the Earth was the womb of Twins/ Herbs and Trees so is the water the womb of Fishes and Fowls, Ps. 8. 8. Objection. But in ch. 2. 19 it is s●●de: he form every fowl, of the Earth, therefore not of the water. I answer: The Earth brought not forth his Herb and Plant without the symbolisation of the other Elements, and therefore we see in them the nature of fire, air, water: so, the waters here produce this couple of creatures by combyninge with the Earth/ as his female/ subiarent, but yet it is termed principal by reason the waters/ as at the next hand to vanward/ do reach the same forth.  
Of fishes/ some are superiors: as Leviathan▪ whales, the Sea wolf/ or ●yke/ etc. some inferiors: and that specially unfinned fishes/ as Eel●s: and crepe●s/ as frogs etc. The fowls are either ● thereall/ as these that delight naturally above as the Eagle/ etc. Or terrestrical as all such fowls as have I natural heaviness in flight because the Elements of water and earth do much sway in them. These sorts preaching (as it were) A mystical difference betwixt Man and Man their Super visors/ whither in the state Political or Ecclesiastical: yet all of them bound to look back to the Baptism waters from whence/ if they be created up the word and the Spirit/ they have their orderly producture. Except A Man be borne again of the water and Spirit/ he cannot enter into the kingdom of Elohim/ joh. 3. 5.  
David/ psal. 104. 25. etc. looking with his spiritual eye into the Sea/ he cannot but admire the wisdom of God and his riches therein. Wisdom in the variety and excellenc● of the Creatueres: Riches/ in the abundance of them. He that comes unto these waters of Elohim/ and casteth in his Net or Angle for snaringe the Creatuere/ before he have asked leave/ by reverent prayer/ of the Creator/ that Man is but A sauce usurper and no promise hath he of A blessing there. This doctrine is mystically taught in the disciples fishing/ joh. 21. 3. etc. who until the word Christ/ came and had them cast out there net on the Rightside/ they fished not rightly. Snarers of Fowls must also ask leave of the Lord of the Game/ before they meddle with his Birds: for they are Birds of warrant.   

THE sixth DAY.  
Vers. 24. etc. Moreover, Elohim said. Herein  
I observe the Creation/ 1. of Beasts: pasing and creeping: 2. of Mankind: and of either these works it is said severally/ They were good. Pasing Beasts are Domestical/ as the Ox/ Sheep/ psal. 8. 7. Isa. 1. 3 or Foreign/ as Behemoth/ the Vincorne, Io● 39 12. & 40. 10. creeping beasts are only foreign▪ for we speak of Nature's instinct: and the Serpent Ch. 3. 1. transgressed by Satan's instinct, and such are the Dragon and all other earth serpent's/ that proceed not since the Fall, of corruption or Mongrel generation.  
Oh the glorious Consent and harmonious unity then amongst the Earth Creatures/ as also of the water Creatures created in the former Day. The Pike that now devoureth other fishes by whole and by half/ he was then unpossessed of such tyranny. The water Frog that now sits upon the hillock side/ and syninge the Tyrannous Pike passing by/ both leap into his neck/ and there holding fast with the hinder legs/ doth with former stretch over to his eyes and so finally scratch out the Devourers eyes: the silly creature (before man warred with god) did not in secret 〈◊〉 in ambuish for the distinction of his fellow. As for the Earth creatures/ they then were all in natural league: the wolf thirsted not the ruin 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 Dragon, that in the first work day made battle in heaven, though he was cast out in to the Earth/ and in the earth on the last work day wrought mischief in Paradise/ though allotted to have his brains dashed out by the seed of woman: it was none but he/ that setting God and man at odds/ did thereby effect a dissension amongst other creatures. A feeling of this fall the vegetative and sensitive Creatures than have after A sort/ and therefore groan after the day of our final deliverance/ that so the Day come they may be delivered into the glorious libert● of Eloh●ms sons. Rom. 8. 19 20. 21. Happily/ then we shall see how excellent at first they were that so by ●● and them A work in unity may redound unto Elohim/ whose handy work we all are. Sed de his ●●ce ac sobrius dicendum: saltem Rudibus ac 〈…〉 bus nostris.  
In the second part of this 6. days work/ Mankind, to whom the Angels should be ministering spirits/ Heb● 1. 14. and the residue of the creatures serui●●able and subject/ ps. 8. 6. as unto Christ/ 1. Cor. 15. 27. God createth: and that Male and female/ vers. 27. 29. contrary to their blind assertion/ who would have woman created after this day/ because her form 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 whereof he is made/ is only there mentioned. Besides/ Moses testifying in the next cha. vers. 1. and jehovah himself, Exod. 20. 11. that the whole host/ that is/ all things that had bring in heaven and in Earth/ were in 6. days created/ these odd spirits so give the ●y unto jehovah and Moses. Male and Female he made them/ the Matter remaineth unto the next Chap. but how? by A simple word/ as were the former Creatures? No▪ There is A Consultation about the Matter/ for herein lieth the ground of the whole work. Other creatures/ saith Clemens Alexandriws, lib. 1. cap. 3. paedag. He made with A bare command/ but Man he builded with his own hand/ in sp●●ing that who proper to himself.  
Let us make Man according to our Image: Will not the Sabellians grant here a Plurality in that one God? or will they with ●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 We command though the commander but one? They may aswell say that Elohim through out this chap. is to be translated Gods, and so let us not hear of God somuch as once in the whole work of Creation.  
If our image be an ●mage traduced from Creatures/ though the Creature were Arri●s his Christ/ how sq●●res then the Apostles exhort: put on the New man, which after God not after Creatures is created in Righteousness & true holiness Cyrillus Alex in his 2. section of the 1. chap. on john his evangel/ he learnedly proveth that the words Let us and our image do ●●wort that Trine number in that One substance. This Number/ the Greeks do call hypostases; the Latins persons, because these 3. Father/ word/ Spirit/ spe●se so nau● quid do distinctly sound somewhat: and into these 3. three in number/ One in essence/ is the newman created/ Math. 28. 19 The Number strangles also the Patripassi●us/ who taught that the Father suffered really: the Diutie ' for unitas non est ●u●e●u. One is properly no Number/ it presseth the guts of A●rius/ as also of Theodoras' the Tanner Ringleader to A●te●non.  
Thus Elohim maketh man kind: Male and female: and that according to his Mystical ●mage: for away with the block headed A●thropo morphits who imagine God and Man to be of like external form: an hidden secret containing in it ● just and holy Trinity in unity. The principal part of Man being his soul: for the Body is but the souls instrument: therein we consider/ 1. the Mind: including all the Senses: 2 the will including: all the Affections. 3. the power of doing, arising from them Both. These are 3. in Number, arising from One Essence and that spiritual Yet this Trinity in Unity effecteth not Elohims' image, except considered in the qualification. And therefore the Mind was possessed with Light holy and divine ●ul●n: the Will as an handmaid▪ approving the Minds Light and affecting only that: The power arising both from Mind and will/ as the spirit from the Father and Son: corresponding to both: each before other not in time but in Turrian order respecting the thing wrought: Mind, will and power conspiring in one the glory of Elohim.  
This souls Trinity in unity is covered with an house of Clay, job 4. 19 as with ● Dayle: that so we may know Elohim the Father of souls;▪ Heb. 12 9: to be for our concerning of him, shadowed with and by Earthly things: that so thereby we may happily see him: though darkly: quasi per Ae●igma. The Body thus is the Temple communicated, as also of the Spirit communicating: and therefore after the Fall redeemed by ● dear price: contrary to the foolishness of C●ssianus, who said that the Bodies of Mankind were but the Coats Made of skins, Clem. strom. 3: as also contrary to the blasphemy of the Pa〈…〉 ans: A●gust. de haeres: who say Man's ●●esh is of the devil: denying with Ca●pocr●tes: ●●eares lib. 1. 24.: salva 〈…〉 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 ea● of the Earths-crescents, the g●●●th of the Third day before. Then in the second place, he in formeth mankind: for Man hath only ● reasonable soul and to him Elohim communicateth his Mind: of Food for Beasts and Birds, namely the green herbs. Unto the living irrational treasures, only herbs and their adjunctes: but to Man, Herbs and Trees with their app●●tenaunces. Reasonable servers of God▪ shall with Iaako●: the G●●keb Gen. 3. 15. 〈◊〉 ●●eele in creation: have & double blessing: unreasonable worshippers must with Esau be contented with one blessing▪ growing as far from heaven and ●er● the Earth, as the Herb or grass that goeth with the belly on the earth.  
Unto all the Creatures of the former Day Fish and Fowl: the ●ord enjoineth openly encreasment and multiplication: in this Day he so speaketh to Mankind: and how can our Misogymstes think that the Male should multiply without ● female, except with the Part they believe he might with Bacchus cut ● son out of his thigh? I say▪ in this day he speaketh so only to Mankind, not to Beasts or any other creatures aforegoing. In the third Day, he enjoined the Earth to bring forth Herb and plant with his seed, that so by seedffall the kind might be preserved. But layeth not the open law of multiplication upon them: so also, he omitteth the open law of Multiplication to the former part of this days work, namely in the Beasts. All the work with his Adjuncts: for common people are uncapable of many knots lynckinge Nature's work together: the blessed Elohim finally/ even at the end of 6 days/ he setteth this Seal of Approbation upon it: All that he made, ●oe it was very Good. The first day, he so sealed once: the second Day, his Seal seems not to touch: the third day he seals twice: the fourth day, once: the fift day, once: this sixth day, he first seals in the Beasts, secondly in Mankind. As for this last seal of approbation, it is not only to mankind, but also to the whole work wrought: and that with additions of Excellency: for whereas before it was barely said, & he saw it to be good: here the spirit turneth he saw into BEHOLD: and the word Good into VERY GOOD. Thus Mankind: the church consisting in Adam and his wife: it bringeth double blessings unto the residue of the Creatures. Laban can witness that. And so endeth the 6. Day.   

NOTA.  
THinking here to have drawn a Mystical. Chronicle contained under the 6. days works and the s●a●e●th days rest, I saw I could not do it without fore stalling the Si●es and sevens in the New testaments Revelation: and therefore for the present I have passed by it: Yet speaking so much 〈◊〉 of it, that by the consideration thereof the wise spirited may be whetted by to consider, that the nature of Elohims' speech is, in one wo●d to seal up 2. things.      

Argument: Chap. 2. The stately work of Elohim/ again Moses repeats/ making somthinges more plain.  

Division of the text.  
I. IN this Recapitulation is observable: First/ What is laid down more straightly (and that is, the Consummation of the 6. days works) once laid down 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 observable, what is laid down more largely: and therein, First, A Repeat of the Chaos vers. 4. secondly of the Creatures arising there from: and that is also twofold: First, of work peculiar to the third day, vers. 5. 6. secondly, of another work peculiar to the sixth day (namely, of Mankind with their Adjuncts) thence to the end.  

Elucidation.  
Verse 1, 2. 3. Thus the heavens. Elohim having dispatched his hands of the Creature, He rests: giving A precedent to Man for resting [Exod. 20 11] from external works, what time he is specially to meditate on the works of Creation. This first Creation's work required the 7. Day: because the work was finished in the former 6. The second Creation (called New heavens and new health, Psa ● 22. shaking of the Old for establishing A New kingdom that should not be shaken, Heb. 12. 2●.) This work enjoineth 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 daw: pouring out in that First (his Resurrection) day, the gifts of his Spirit for e●adling Meditation of the benefit redounding to Man from the Father, through the Son, by the Spirit of light and Sa 〈…〉 a●ion. See for this Exod 20  
That Elohim had not done all he was minded to Do for ever, observe in the Speech: he rested from al● his work he HAD created Some from hence conclude, that the souls of Adam's succession, are from God immediately made and sent in all ages into Mankynds bodies. Touching that anon. In the mean time, I understand that the word [Had created] doth include all creatures that then had existinge or being, or should afterwards arise b● virtue of the former. And therefore to need afterwards of Elohims' speech (Let it be, or, Let us make) to be again used, as at the first, for any creature of the first creations kind: seeing his blessing of multiplication and growth sealed on the former, was as Life infused into the head of the fountain, for cawsinge Being unto all the branches derived thenceforth from that kind of Creature.  
Vers. 4. 5. 6. These are the Generations. From the word DAY in the 4. ve●s. Hath been judged, that the whole work● of Creation were made in the first Day. 〈◊〉 in the Indigest lump was their Matter, or Deed: but seeing the Form g●●es being to any thing so and so denominated, I understand (as before) the formation of the Creatures to arise in their several days. A 〈…〉 (●p. ●3.) could well say, pro●o●● est prim▪ op●●is pars, the begining is as good as the whole. When Elohim had of Nothing made that Ch●os or Something, the particular Domthinges (that were to ar●●e out of that Head) were (in respect of the first difficulty) as already made. To day there is in the ●●ld an heap of 〈…〉ber, stone etc. whereon to make an house, but until the Day it be built ●● cannot be called an house: no more than ● lump of clay can be called ● po●●e. The 〈◊〉 of speech therefore gives us to k●de/ that when God calleth the things that are not/ as though they were▪ it is because unto him▪ who so infinite▪ every future is present.  
vers. 7. jehovan Elohim made the man.. Hitherto Elohim, now jehovah Elohim. If Nouns be properly de 〈…〉ed of Verbs/ which seemeth unto me not/ for is not the Verb an effect of the noun in nature? but till more learned yield/ I will not walk alone/ it is deri●ed of Hajah, which signifieth as be: because He giveth Being to all things 〈…〉 ge. If any creatures should have been creates by the Angels (in whole or in part) than he could not have been I All properly. Besides/ the joyninge of it unto Elohim, it giveth us plainly to kno●▪ that Being was only by the Father, word and Sp●●te, who are One Ieh●uah or Being.  
This Name jehovah (consisting of these 4. letters, I, H, V, H,) it is called of the Greeks'/ Tetrag●ammation; because it resteth on 4. letters. And of the jews it is not ordina●tly●ed/ but in the 〈◊〉 thereof they pronounce Ado●a● (my Lord) of Adonis, Dominus. And surely/ the profane and light pronouncing of God his heroical Titles/ I fear it will and doth hale down many judgements/ on the Gentiles heads: specially on our age's Heretics/ who (for every wicked thing they breach in their waste paper) do fill their sedu●●ge pages with Scriptures allegations: As though Christ jesus would be ● Ba●de or Pander to ●ez●bels filthiness.  
jehovah Elohim maketh man. Two by Attributes (the first expressing his Essence/ the second the power of that tryne Number considered in One Being) they 〈◊〉 in creating Mankind: First in taking Dust (oh Abra●. thou remembered this Gen 18. 2●.) then breathing in his face (was not the Body than first?) the Breath of life▪ whereby Man was made A li●inge Soul. Cursed are the Spirits that say the Body wholly (as did the Patricians) ● partly (as from the girdle downward/ the venustate herein) it to of the devil.  
Oh blessed Earth/ when Elohim is the Pots and must temper 〈◊〉 Clay? and oh pure 〈◊〉/ (more pure than Crystal Glass) for the highest (as with & mouth) blows the: and oh con-junction of Body and soul right admirable/ seeing thereby/ the Character and li●ely Image of Elohim is printed in Red ea 〈…〉? No marvel if Origen/ on Gen. ●. said that the Heaven which is God his Throne is Tropologically, in Man whose conversation is in heaven. As our Saviour saith/ The kingdom of god is within; so is the throne whereon Elohim sitteth within. The Soul is the throne/ but the Body is Earth and his footstool. And happy is that body that will how with the Earth/ that the Highest may seat his foot of affections thereon.  
What is the Soul? Aristotle saith/ it is the beg●ninge whereby we li●e, by sense perceive, are moved and first understand. I am as wise for this description as before I heard it: for what that begining is which sometimes he calls E●delechia or A Motion/ or the self life of the Natural body/ I ●noe not. Nor can I guess hereby (if Plutarch def●●e E●delechia truly/ energia: and Phil. Melancthoa, agitatio) but that Christoph. Regendo. ffinus his suppose was true/ though the archdeacon Schamotulanus say otherwise/ not distinguishing between Entele●hia and Mens: for Aristotle puts the first for the Soul and Form/ namely: that he denied the soul to perish together with the Body. No better was their judgement that taught the soul to be the Body's temperature: ● F●●y nat●●e etc. Let I●h●l. Me 〈…〉 cth. help Aristotle out/ I will not contend.  
1. The Soul is A Rational Spirit; and by Reason in Act or power natural/ or Ordinary/ is Man his Spirit ascending Eccles. 12 7. distinguished from the Beasts Spirit descending. The Beasts spirit may rather be called Endelechia the life itself/ temperature/ vital heat/ the Agitation of their body: And that there is some Motion and Agitation in the Infant's body before the Soul enter into it/ or at least/ before it have any use of the Soul/ I dame it not in▪ probable. Nay/ ● Man is beheaded: the Read and body sundered/ there usually appeareth/ specially in strong complerioned ones/ Motion and Agitation within them: and methinks none should then dame the Soul undeparted from the Members.  
2. The Soul of Man/ as it as A Spirit reasonable, so it is Immortal: for though Man can kill the Body/ yet he cannot kill the Soul, Math. 10. 28. L●k. 23. 43. 46. and no Marvel though the Spirit: of Mankind be thus distinguished from the spirit of ● Beast: seeing the Beasts body and spirit were at one punct of time/ by one word/ existinge one: ●s for Man/ his Body was first/ then in another punct of time his soul was infused/ and that f●om without: even from a nearness to Elohim, whereas the sensitive Spirit of Beasts/ and the vegetative spirit of Earth-grouth was not as from the nearness of Elohim, nor from without/ but arising within together with the Matter/ whereto it is the internal form.  
But is the Soul now to Adam's successors inspired immediately by God/ or is it a traduce immediately dernied from the parents/ as is the Body? To cut that short in A few words. Some with G●len say it is from the parents traduced: some that it is immediately inspired with God, as A new Creature ma●s by the father and the word now A fresh: some, that all souls were essentially made in the sixth day. The first sort stand and fall with the Greek philosophers judgement about the Soul, Q●●d sit? for if the soul be not such an Agitation, power, harmony, heat and in the body, than neither can the soul be together with the body traduced from the parents. Secondly, whither is the Infant's Soul traduced from the father, or Mother, or Both? If the soul traduce Original some because it is of them then seeing it partaketh with both their sins/ it must be treaduced from both their souls: and how two souls should beget another soul/ seeing A Soul is A simple assence for no spirit is of A compound substance as is the body/ no reasonable soul living can give me any reason. Thirdly/ if the infant's soul be traduced but from One of the Parents/ that also is impossible/ seeing there is neither scripture to afford such A thought/ nor any natural reason can be given of one Single or spiritual essence begetting another. Such A conce●pt caused/ by common 〈…〉 te/ A Lanrashire Minister to teach that the Apostate Angels had generation and procreation. Let this first opinion therefore be turned back to the Grecians: who if they were ignorant of such things as holy Scriptures afford Openly or by neccessary conseqution/ we cannot at all Marvel.  
The second fort that hold the Soul newly created by God/ etc. Some alledage our Savours words, Hitherto my father & I do work: 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 give the Spirit and ●e the father of it/ and yet not exercise Now his power in making of it/ as he did at first.  
The third fort give Occasion to Men/ to demand/ where the souls are in they mean time? how are they exercised. Sleep they, wake they? If thou sleep/ that is Against the nature of ● 〈◊〉 ●f they▪ wake/ they are acquainted with glory of heaven/ or torment of Hell/ or world's broils: and so coming into the Body/ they should from heaven come into A prison: from Hell into ● Purgatory: from the earth into A bondage etc. much like to the Origi●nists and other Heretics their concessions herein: repeated and confuted by cyril in his Comment. on joh. 1. 9  
What shall we say then? I for the present see not how to rest in any one of the three. The First and Last afford too many absard consequents. The Middle most is most indifferet, but I see not necessity of God using his word whereby all things are existinge after that sixth day. After the word, his Son/ is promised/ Gen. 3. 15. to be exercised in the New work of New Creation it should seem an embasing of the Word, and preposterous▪ to pull him dally bark from this second work to that first: this being the new heaven and earth unshaken/ but the first shaken and every ●an inferior to this. I therefore▪ by the christian leave of others more Learned, do understand that I say not/ hold/ that first/ Elohim his blessing of Mankind in the sixth day/ that is cause/ without new business/ that souls ever since have had their begining of Being: but/ secondly/ they only exist and have being/ what time the Infant's body is adayced for entertaining the use of it/ and not before. So that/ as the first being of it is not considered in the body▪ as is the Spirit of vegetated and Sensitive Creat●●es, but out wardly and from the Mouth of Elohim and Ieho●ah/ so/ without either any substance of the Parents/ or new working of jehovah by his word, I understand the dally souls arising in the world, to exist. And this take I to be most consonant to Reason divine and Natural: the best of the former three admitting more likelihood of Error: If God should create anew/ souls good or bad/ and so commit them ●o their sinful bodies/ then for reverence owing to the writers/ I am willing to propound.  
vers. 8. unto the 15. He man this made/ for she to not so soon/ nor yet create/ the Lord he planteth a paradise/ or park of pleasure/ in the circuit of Heden/ and that on the East side of Heden. Heden of Gnadan to be delighted: nor let the Ignorant stumble. if some writ Heden, some Hheden, some yeden, some Gneden, some Eden: for the first Hebrew letter is for pronunciation uncertain/ the plot is so called for the delights and variety of pleasures it possessed. A heavenly Orchard and Garden must that be/ which is of 〈◊〉 ●a●tinge and setting. Profane Men and women/ why meddle pow with the Gardeners d 〈…〉 tes/ and ●●ur selves not more delighted in the Gardener himself. Thy Rose gay condemns the, for eyinge and smelling so much the Creature/ and art not thereby drawn nerens to affect the Creator. The cherries in your fists aod strawberries in your dish (oh people and princes profane) their bloodi colour denounceth the shedding of your bloods/ for choppinge by this Gardiner's fruit without asking him leave and praising him therefore by Prayer.  
This Paradise of God/ and yet a paradise for Man/ is set out in the Adjunctes/ which are of ● sorts: the first is proper/ as Trees of all kinds: trees for Bodies delight and trees Sacramental: the second is borrowed: namely/ a s●●●er out of Heden/ divided into 4. heads/ ordained for watering the Orchard. Iul●●s Fron●inus writ two books De aquae-ductibus Romae, but he tells us of no such waters nor Conned 〈…〉 es as here  
These are waters for the Garden of Elohim, the church of the faithful/ Cant. 4. 15. 16. tother but for Babel, a cage of unclean birds. Here is the Tre of Life/ Reu. 22. 2. there of Death. As for the tree of knowing Good and Evil/ Rome got some s●ips of it/ as have also all heretical assemblies/ but their knowledge unto death/ seeing the Tree of Life/ the true C 〈…〉, he woos not in the midst of their Garden. Except this Tre g●oe in the midst, the other trees d●● up: Hiero●● on Eccl: 2. 5.  
The First River is 〈◊〉. This River com●a●●eth Ha●●a● where is excellent Gold/ as also 〈◊〉 and the 〈◊〉 onyx stone▪ Bdel 〈…〉 it man be here signifieth only the Tre so called. T●e 〈◊〉 onyx is compounded of Sardis and o 〈…〉▪ it is black in the barrhom/ red in the midst white above. The Second ●●urer is Gi' 〈…〉 it compasseth 〈◊〉 or A thro' 〈…〉. The third is 〈◊〉 or Tyg●s/●on●inge on the East side of As●● i●▪ The fourth is pe●ath or Euphrates One River of God 〈◊〉 sacred evangel is streamed out by 〈◊〉 Ma●k, Luke and john for watering the Second Adam's Church. The woman of 〈…〉 ria must cast Ass 〈…〉 bucket aside and open the conduits of the hear for drinking this water. Where these water's ●o●/ and who dare say they are wholly da 〈…〉 up in England? they co●●a● whole sonless and l●fe Ezek. 4●. 8. 9 The fountain of these waters to Jesus himself/ and that the Church k●●es when she calleth upon him: Oh fountain of the Gardens, oh well of the 〈…〉 ge waters, and the springs of 〈◊〉. Search the scriptures: they will testif●● into what parts of the world/ these waters must ●onne.  
Vers. 1● etc. Of this orchard the Lord giveth Man possession/ with liberty to use the fruits: provided he first find himself exercised in dressing the same: secondly/ do avoid the eating of one only tree (namely of Good and Evil) and that in pain o● Death.  
How should Paradise stand need of dressing/ corruption (as yet) not having ceased on the Creature? Surely/ Corruption had no place before Sin/ for Synon brought in that curse upon the Creature. This dressing or tilling is therefore but A keeping and preserving of Order: and that/ though the church syn-les/ should look unto/ least Negligence (the woman's first sin) do introduce Disorder. But/ the Church corrupted/ how great need there is of Digginge/ sowing/ p 〈…〉 inge/ rooting up/ it man appear Isa. 5. joh. 15.  
This peculiar Adjunct (Paradise) disparched/ then unto Man is brought the sorts of feild-beastes and heavens-fowles: unto whom Man/ in the wisdom of his spirit/ guieth Names. Nor must we dare to give vnedif●●nge Names to Persons and Things/ and that in pain of woe/ Isa. 5. 20. If all our words should be seasoned with fault/ Coloss. 4. 6. Then who dare impose unpondered Names on Days/ months/ Children/ Buildings etc. For days▪ the holy ghost every where in the old and new Testament saith: the First▪ second, third Fourth, fift, sixth, seventh, or Sabaot. The Gentiles without god/ have given/ unto them their● planets names: every planet▪ being to them A God or Goddess: jmagininge (as I have noted in my B●●les brief) that the body was qualified by those their wicked Gods and Godd●ses. The Months are also in the Bible called first, second, third etc. or else ha●e ● name peculiar to the years season: As the first month is called A●●b (in English/ ● 〈◊〉 of come with the ear) because it was the month of off●●nge the F●●st f 〈…〉 tes of Cor●e etc. But the Gentiles have/ beginning with nud-wy●ter/ called our First/ january, off their two faced God I 〈…〉 s: the second/ February▪ of Fe 〈…〉 which is their God Pluto: the next March of Mars: the next April of Aphros the Froth or Foam of the Sea/ whereon their Goddess Venus was borne: the next May of M 〈…〉 which is Mercury: the next june: f 〈…〉 have said of 〈◊〉 Younger Men/ and so May of Majo●es, Elders: ovid.  

Tertius a Senibus, Iu●enum de nomine Quartus.  
YEt not unlike but May/ as before/ and june of some Man called ●●nius: as well as july of Iuli●s Caesar: and August of Augustus Caesar. The following Months are well termed September of Heaven/ October of Eight, November of Name/ December, of Ten. So july and August/ before the time of julius and Augustus, were well called Q●●ntil●s, the fift and Sextilis, the Sixt. As for Names of Mankind/ building/ Action's etc. In all this Genesis there is precedent/ how religious they were. Satan/ enemy to Monuments of holy Religion/ he either hath prevailed for giving Attributes of no signification/ or else/ Titles superstitions: whereas t●e Fountain is opened to the house of David for abolishing the Names of Idols/ as well as other sin/ Zech. 13. 12. So that we ought not to mention them in our ●●ys/ but with a detestation in our souls.  
Verse 21 etc. The parenthetical Adjuncts finished/ Moses returneth to Man's mate: for every creature Mated and Denaminated/ He-man yet wanteth his Yoke fellow. He therefore must sound sleep/ till SHE out of his side be builded, Not of the Head/ because the must not be 〈◊〉 not of the Feet because she ought to have place in his nearest affection.  
1. The Flesh should sleep/ while the wife is A choosing: and in the knot k●ittinge Parents consent/ specially if they be under Parent's tutelage (must put them together. So Chytraeu● upon joh. 2. And others understand it. Not as some in SC. would needs teach me/ to the g 〈…〉 nance and detriment of many souls/ that the board herrin represented the Ecclesiastical Pastor/ without whose Solemnisation/ they would have all Marriage simply unlawful: and otherwise done/ frustrate. Our Bishops in England would bl●sh to be peremptory in that. Though in orderly Christian churches/ no●e will ga●● say the Pastor● solemnisation to be Necessary for Co●lynes and order.  
2. And Mystically is herein uttered/ the Church her Creation out of jesus his side (as on sleep/ on the Cross) borne of v●●ter and blood: and yet stronger than the jaw-bone wherewith the Typical Samson flew the Philistines. His Death/ and yet but ● sleep/ for his flesh felt no corruption/ Act. 2. 31. Was the Church her life. And this ●o she whom he acknowledgeth Bone of his bones/ Eph. 5. 30. because through the water and Spirit joh. 3. 5. we are made partakers of the Nature 〈◊〉/ 2. Pet. 1. 4. What is it/ quoth Gregory in Ezek. hom. 6. that Adam sleeping Eva is produced/ but that Christ dying the Church is forrmed?  
Vers. 23. She shallbe called Is●ah▪ Adam & Ish are in engl. Man: but the first/ deruied of Adamah/ red earth/ signifieth A Man of inferiors lot: the second/ A Man more excellent. Man calls her Ishah rather then Admah/ because we must not only take Him here for Adam but also for Ish: that is/ we must under the first Adam and his Mate mystical/ conceive the second Adam and his s●owsesse/ Is and Ishah: jesus and his Church. Adam homo: Ish, vir: observed of Chytr. on joh. 1. 13.  
Vers. 25. They were both Naked. Man and woman being Perfect they must/ aswell and rather than other Creatures/ be in their Nakedness/ Beauteous. Nakedness being their proper Beauty/ how could there be cause of shame? Specially/ seeing Shame riseth upon recorda●●ge filthiness: and filthiness as ye●●ad no place in Mankind: for all the work which Elohim wrought was good and very good: Ch. 1. 31.  
Fond are the heretical Adv●its who from hence do p●a 〈…〉 se Nakedness in their Assembly/ called Paradise: but indeed/ the Picture of A Stews and Brothe●hs●fe.  
Ch●● is Truth/ and his Spowsesse/ the Church the Pillet and ground of truth/ 1. C●. 3. 15. This Truth/ as God creates it is naked: and the more Naked the Truth is within th● assembly of the faithful/ the more beauteous it is: for indeed Nakedness is naturally truths Beauty. Neither Christ needeth ●aynt●nges/ nor his Church curious colour.      

Argument. Chap. III. Satan he tempts and so mankind doth fall: God them expulseth paradise withal.  

¶ Division of the text.  
TWo parts Principally considerable:  
I. First, Mankind falling from God:  
II. Secondly, the pursuit of God his justice. His Falling away or Apostasy from God lieth in the First 8. verses: The first five verses containing A Dialogue between the Instrument of Apostasy, viz. Satan: and the woman or She-man, serving for an Introduction to the Fall.  
In the 6. 7. 8. ver. Lieth the fall itself.  
The 6▪ verse laying down, 1. the inordinate ey: 2. the pride of heart, whereby Man and woman were drawn to eat of the forbidden fruit.  
The 7. and 8. vers. Laying down their sensible Sight and Feeling off Syn-ceazed on them: First in that they seek to clothe their Nakedness with Figleaves: secondly, in that they fly from the voice of God, to cover themselves in the thickets.  

¶ The Pursuit  
Of God his justice (lying in the residue of the Chapter) is manifested, First in his Hunting out and examining the Malefactors/ Vers. 9 10. 11. 12. 13. Calling out the Principal, Vers. 9 between whom and the Lord. Vers. 10. 11. 12. lieth A conference: then in Verse 13. between the Lord and the woman.  
Secondly, in his proceeding against the Malefactors, in the residue of the Chap.  
His proceeding is, first against the Serpent, 1. by A temporal punishment inflicted on him, Vers. 14.  
2. By A sudden destruction, Vers. 15.  
His temporal punishment lying, 1. in the glueing his belly to the earth: 2. in being f●d with dust.  
His destruction, 1. prepared by an Enmity that should be put between the Serpents and woman's seed: 2. fully accomplished by Her Seed his bruising of the Serpent's head, what tune the Serpent first had nibbled his heel.   

¶ Secondly,  
The Lord his proceeding is against Mankind:  
First by imposinge some what upon them, Vers. 16. 17. 18 19 20. 21. Secondly by taking somewhat from them, in the residue of the chapter. That he imposeth on them, are Signs memorative 1. Rough. 2. easy.  
The Rough signs of remembrance are two: the 1. imposed only on woman, Vers. 16. consisting in Sorrow and Appetites subjection: the second imposed indifferently on both kinds, viz, Lawful sweeting before lawful eating▪ For which cause the earth is cursed to their hands, Vers. 17. 18. 19  
The Easy signs memorative are likewise two: the 1. lying in the Name Hevah giving unto woman by the instinct of Elohim, for both their instructions Vers. 20. the 2. in the apparellinge their bodies with Beasts skins, Vers. 21. So much for the thing imposed.  
That which is taken from them is twofold: first they are (Elohim deriding them) deprived of the present enjoy of the sacramental trees with their Subject Paradise itself, Verse 22. 23.  
Secondly, they have the hope of reentring it again taken from them by reason of the Cherubims brandishing Sword, keeping it, Vers. 24.   

ELUCIDATION.  
THis Accident appertaineth to the 6. Day: so understood of Old and New. The jews from ●s. 49. 20. Adam bikar etc. Adam in Glory. stood not/ etc. for they translate Adam for A Proper/ not Appellative/ they usually say he stood not in glory One day: as Mr. H. ●r. hath well observed in the beginning of Conc. script. in the page/ from some Rabbims.  

Vers. 1. etc. Now the Serpent.  
AS elsewhere I have written/ it is most like from Reu. 12. that thes Serpent was the Dragon: but instincted by an evil spirit/ as Balaam his Ass/ was by A good. Quest. why doth Moses not say/ Now satan? Ear-kepha, de Parad. answereth thus well: Moses was to tell A Narration/ not to deliver an Exposition: and therefore he spoke of the thing which appeared▪ Besides Moso● consealed speech of Angels until Hagars tyme. lest the rude people denied there had been more than One God.  
Some Angels having apostated from the Lord of Life now they Labour Man's ruin. Qu. were these bad Angels first bade/ as also/ did they fall of themselves? Ans.  God is Good and goodness itself/ he could not create any thing bad: for all badness is A Defect/ but no defect can fall in God/ who is not only goodness/ but all sufficient Perfection. Secondly/ Jude saying. The Angels kept not their first estate, but left their own habitation: and Peter saying The Angels that symed God cast them down into hell▪ it hereby appeareth & That after they were created Good/ they then sinned: 2. that their sin arose/ 1. by not keeping their first estate: 2. by forsaking it: not keeping, implying Negligence or Idleness: forsaking importing wilfulness and willing desertion or Apostasy: the Estate and habitation they had/ implying Happiness: s●inge their being cast down from thence for sin/ is their chayning in utter darkness. Their first estate was shining as Luciser the Morning star: their fall as lightning: their destinate place for Synon/ Darkness. Mad was Ma●cion that taught people there was A good and an Evil beginning: that is: A good and A bad God. And no less mad were the Ophitae that worshipped this Serpent for Christ/ who indeed was the instrument of the Apostate power which is adverse to Christ.  
Chrysos. in titul. ps. 51. saith: when I hear of the devil fallen from heaven/ his r●●ne ministers to me occasion▪ of rising from sin: as though he should have said: what should I bolying in sin/ seeing there is A vacant place in heavens glory for me repenting. And surely: the glorious rooms the Angels are separate from for ever/ do as it were/ hunger and thirst for being supplied by Mankind. It was not for nothing that jesus/ joh. 14. 2. foretold his scholars of many dwelleng places in the father's house: for the preparing of which he must go thither. Like mough that the places needed the spri●●k●nge of his blood/ for taking away the Aposta●●s defilement. The Priest his going into the most holy place was not without blood/ Heb. 9 7: and that most holy/ specially fore figured heaven: Vers. 24. Something therefore it was that origen harpeth on/ 〈◊〉 1● in 〈◊〉 when he sa●t● Christ offered up an carchly and heavenly sacrifice/ though I think he fails in the application.  
This Servant/ Satan's ●●gan/ is said/ of all the field beasts/ to be Gn●ru●●, crafty and Dear. 10. Man saith he was Gne●rom, Naked: word which arise both from one 〈◊〉/ except the latter sh●ld come of Guarah, the one Mystically looketh unto another/ as if 〈◊〉 were the cause of Nakedness.  
The first S●n in woman/ I note to be the same that was first in the Angels: not keeping the place. The Serpent aggressing her with unfruitful speeches she opens the race: then secondly/ she leaves her place/ hoping/ as the Denel would have her/ of an higher place. Man also/ not keeping his standing/ lo he secondly leaves his place/ both eat for advantage/ thinking by that ladder to climb into 〈◊〉 place: but they fell downwards/ as the Denel would have it. Not contented to know Evil by Speculation/ they would learn what it was by Imitation: that is/ by doing Evil as D●ta● had done before them. Negligence brought in Discontent: between them was begotten Pride pe●ish. Myde therefore have then sh●t/ which either do teach gluttony/ or Pr●●e to be Man kinds primordial 〈◊〉 gression. Not watching in our calling▪ to the syndical ca●●se of all our several fallings: and this/ all learned heathen/ so well as d●●yue/ have for him word and writings confessed.  
They having transgressed/ lo/ they see themselves stripped naked ●inwardly and outwardly. Outward/ for Mortalilitay it ceased on their Bodies: Immortality is gone. That ●●●tation could not be without palpable feeling: nor now cold the Air and other ●reature● together with their degenerate nature/ he suitable but adverse: even withas much sense of change as happeneth to od● woo sound then by and by sick. Inward Nakedness/ then co●●o not but sensibly feel: seen●● there was sudden shipwreck of light. ●o●ites and power to Move well. Assurance of ●se gone/ Delperate terror ●●●ades th●●● Light of Mind depr●●d. Dark ignorance and misconstruction entered. ●ol●●es departing the ●●ffectious/vn●●●●nes taketh possession. power to Do well packing what power could abide but that which is improperly power/ fe 〈◊〉 to not of God/ namely/ A procl●●●te to break as the blind Mind and unholy 〈◊〉 shall set it on work. No marvel if the 1. nakedness caused them to 〈◊〉 ●o●●enth●elter: and the 2. en forced them to fly from the Lord of Lose they being now the Servants of Vrath. Of whom A man is overcome/ him he serves by whom he is overcome.  
Verse 8. etc. After that, they heard. The Subendnig towards the west/ for so the days ●oo leaves importeth/ Man and woman had by the ●●re a feeling of jehovah his drawing near/ whereupon they fly and hide themselves. The lord giving them an ●●ckling of his repair/ they condemn themselves by flight. Con 〈◊〉, ●●lle testes: They need none to sit upon them/ for within them/ Conscience set as judge and Accuser/ and the Heart it laid open as in A book/ the Treason committed against the ●●st: Memory corroded inside and outside worse than the Gangrene guaweth the Carcase. Nihil miseries, could Plautus Mostel. say, quam anim●s homivis conscius.  
jehovah calls man/ for he was principal/ but not first in transgression/ examines him/ then woman. Each shifts it of Man to the woman: woman to the Serpent/ and there a stop: for there was the fountains head of Evil. As Grego●●●s, lib. moral 22. Cap. 13. hath said/ so we may say: Inn●tom sibi vitium hoc habet Natura etc. It is inbred in our Nature infected forth with of our Protoplast/ having liberty/ to commit sin: committing son to cover it by den●al: and co●●cied/ to excuse the thing by defending it. This patronizing of sin/ he such. 21. calleth an adding to sin. How far our foreparents were here spent let their blind Mind/ unholy will/ and the use of their Soul and bodies power/ speak.  
After Examination and conviction, jehovah Elohim falleth of censuring: and therein he proceedeth according to syns' Order: 1. with the Serpent: then with the woman: lastly with man.. The possessor of the Serpent he had a● ready adu●dged/ what time he cast him down into Darkness: here therefore he speaketh to his instrument alottinge him to the Earth for creeping and ●●ding●: yet there withal secretly smiling upon his Mover/ Satan/ foretellinge him that the woman's Seed (not Seeds/ as Paul expoundeth another speech/ Galat. 3. 16. which to Christ● should finally be his Destroyer. This Seed must he hold against heritiks to be spoken properly of Messiah made of a woald/ Galat. 〈◊〉./ but ●● properly of the church/ seeing she overcome not but by her Michael/ Gen. 12. The Serpent ad 〈…〉/ and his possessor foretold of his 〈◊〉 fall/ then wom●● receiveth he doom. what it is and wherefore/ let them remember when they hung forth children with dolour. Man last synning/ he last is c●u●ured. What is 〈◊〉 an him and wherefore/ let him cast to 〈◊〉/ when he catleth in some call●●ge lawful. He that luteth u● Idleness▪ is dep●●ned of the Sermon which should preach unto him his fall and the cause of his fall: the which lack/ effe●teth a lack of Repentance.  
That Adam may have toil work till he sweat/ the Earth is cursed: and this curse the cause of Garthes' Corruption. Oh Adain/ what hast thou done? because of the/ the Earth is corrupted/ and it corrupts all the Creatures living therein and thereupon: for how can a corrupt fountain bring forth any thing vncorrupte●●/ except a Metaphysical or Supernatural work c●m between/ as did in the Conception of Messiah? The herbs and Trees before incorrupted/ now are poisoned/ and they atta●●● Man birds/ fishes/ Beasts. If the Meat he un wholsomed/ Bodies must be Corrupted. Bodies of all ●●●ts corrupted/ Infection ●●eatheth into the ●●●re. In A word/ by Sarans sin above and adam's sin below ●hemen and earth stand need of A new Creation. Synon brought in Death/ Rom. 5. 12./ Death haled in Corruption: Corruption/ sickness: and sickness cause of the Physician/ as Synon was cause of the Law given in Horeb.  
All this felleth out by Neglecting the Calling at first. One sin hath haled in A thousand/ and ye that ●nowe was Dominatour of Creatures/ is now in peril of all creatures. Man having wracked them all/ why should they not all wrack him ● only by faith in the promised seed/ such have promise of leagne with Beasts and/ stone's job. 5. 23.  
All creatures before were at peace/ but Adam's sin hath poisoned them. Poison moving in their entrails/ lo/ they are at deadly Fe●d one with another: and amongst the rest/ ho●●o 〈◊〉 l●pus, man worst of all. In Sir days all was Made/ and in A piece of the 6. day/ all was Mard. One Sinner destroyeth much good.  
What shall we now sand? is Synon the work of god? Elegant is the saying of Clemens Alexandrinus (lib. strom. 4.) Spiri●s to be placed amongst Actions/ not Substances: therefore not of God. whose work is it then? The Devils. And for this cause/ our Saviour finding the Pharisees committing evil Actions/ he tells them plainly they did the work of the devil: joh. 8. 41. 44: contrary to Valentinas his heresy.  
Adam thus ruined/ he turns himself to woman and (remembering that by wontans Seed this hurt should be healed) he calls her He●●h (●●ing) because she was to bring forth the Seed of Life by promise. As Hea●th catteth in it A great mystery/ so doth the name Adam:  Life is fetched out of death/ as He●●h out of Adam (or red earth) Le●inge. Augustine upon the speech in john Cap. 2. 20. pretermitting the 〈◊〉 years of reco●●ing the Material temple he draws the number 46. out of Adam, (●● the Greek Charater) cited also by his scholar P●●manus ●● cap. 13. of the Revelation/ ty●●:  

A, 1.  46. d, 4 Alpha, 1. Deka, 4, a, 1 Alpha, 1. My. 40 m, 40.  
REading this/ I strait had recourse to Adam in ●ebrue character: and there/ giving (for the pronunciation thereof) 〈◊〉 for Carnets' (otherwise it cannot be sounded) there to the same number/ thus:  
Aleph, 1. Daleth, 4. Aleph, 1, Man, 40. Where by the way Scholars man observe that the Greeks' borrowed many of 〈◊〉 Characters shames and Numbers of the Hebrews: even/ of the Hebrew characters we now possess: and therefore these we are possessed with/ not only elder than 〈◊〉 (who flourished in Zerobabels' time) but also elder than the greek tongue/ Yea one and the same that first were/ howsoever/ as befalleth ●● tongues character/ they may b● to ●● refused. 〈◊〉 tus therefore must of the Leached 10. SC. be otherwise understand.  
The 46. p. mater●iall for rearing up the Temple material/ to thus also mystical: the first Adam carrying the Number of the second Adam Further mystery arising from this ground/ I leave to contemplative spirits.  
Vers. 21. etc. unto Adam. The Lord having censoured the Malefactors/ yet justice was mingled with A merciful promise unto Mankind/ Satan and his seed left desperate ●●e 1. clotheth Man and woman/ then 2. he e●pulseth them Paradise. Their covering is of Beasts twins/ preaching their beastly fact/ and they so set/ as on A stage/ 〈◊〉 or jehovah 〈◊〉 he derideth them thus: Lo, Man is become as one of us. He that prow would be A God/ lo now he is like A beast: Yea glad to borrow A covering of the Beast for his body. Asparell therefore should be so far from cawlinge us/ with the Peacock▪ to wit up our pl●●nes/ as (looking to our black feet disholy affections) we should 〈◊〉 be cast down: apparel being 〈◊〉 of Man's rebellion/ for which he had the coat of Immortants and blessedness/ pulled over his ears/ as ●●aue turned out of service. Every other 〈◊〉 is beauteons in his own coat he bringeth 〈◊〉 himself into Sons light/ only Man is glad to 〈◊〉 A covering o● 〈◊〉 creatures: Of the sheep his wool: Of sheep/ goats/ B●●les etc. their skins: Of the earth his flar: of worms their cobweb: of one or other he borrows all. If any should be proud/ the ●ender and Giver/ not the 〈◊〉 and Taker/ man have cause to be puffed up. But miserable Man will not leave his madding. Man and woman ●ad/ like to the beast that perished for his clothing the Lord e●pulseth them the Garden/ and that ●● the eastside: where he placed the Ketob●●s for watch and ward. Woeful couple/ their backs (for falling backward) are turned on the Tre of Life/ and they drive out by the good Angel/ for con 〈◊〉 treason with the bad Angel.  
Kerihim I take to be derned of Kaph (As) and Rab●●● (Awny) because the ●erub/ (● o●e K rather then Ch. for the debucing it/ seeing none write Chaph.) is As A multitude or Host: and it may be they are Powers spoken of/ Colos. 1. 16.  
They are drive out of the East side/ with their faces into the East/ because in the East the Daystar must be looked for/ by whom the faithful of Mankind must be led back again into Paradise. This Star●e the Sophies said in the East/ Math 2. so did john in the spirit Heu. 7. 2. nor was it for nothing that judah's K●●g might only enter in at the East gate of the Temple. Ezeh 44. 1. 2. 3.  
The Tome of their expulsion/ must be at that time but jesus brought in the Penitent Thief into Paradise/ juh. 23. 43. The lord repairing unto them for era●●n a non sake/ the Day was of the cooling hand/ the Sun derlyning to the west/ and the Time of Burr second Adam his surrendering his Soul to his father was A batit the 9 hours (the was Midday) that is/ Three in the afternoon: for the former three hours darkness/ must allude unto the Time of Adam/ standing A miserable s●●ner in Paradise. In the heat of the Day Midday/ dinner time and fit for rasiinge A pleasant apple/ Datan must tempt/ our ●●●m and so bring spiritual darkness once Mankind: whereof when Mankind had feeling/ the fly and sheowd themselves in darkness. From the ●●rt unto the 9 hour/ so was darkness corporeal overspread what time the second Adam was suffcing for the first adam's Rebellion/ Luk. 23. 47. Math 27. 46. etc. who upon the ending of the darkness doth drink bitterness: for that draft finished (joh. 19 28 30.) the bitter torment due unto Mankind. He there upon ye●●ds up his ghost and repaireth to heavens Paradise/ whither the found sheep the penitent thief/ was that Day present to repair. He that hath drunk of Eden's 4. waters let him here be filled with d●uyne Meditation. Paul being here/ saw in-effable mystery. 2. Cor. 12. 4.    

An Animadversion upon 6. & 7.  
Iehovah Elohim having in fix dans created all good and very Good: Man and woman in A true on the 6. day/ with the foot of it lend affection dashed the work of the Potter to peers. Banished therefore in the last 3. hours of the 6. day/ he may go and prepare for Sab●●th solemnisation/ in the wildernis of the world. In Paradise he might have song an Eulogy in the waste world/ he may go strain forth an Elegy.  
Concerning the numbers of 6. and 7. Heaven and Earth humanity and divinity procl●●● them sacced and mystical. In six Mouths the Sun turneth from ●●e T●opikt● another: and in 6. Moveths'/ as 〈◊〉 teach/ to the Young in the womb perfected. The 〈◊〉 to cut into two ●ees of Signs: the iust 6. decl●ninge from the Egu●-nocticall to for Nor●● the other 6. to the South. Every Sign is by Reason divided into 5 fires of begrees: every degree into tenstres of ●●●m●tes etc. As for the Arith●●et●cians, 6. is to them the golden number: which Haymon/ on Reu. 13 observeth on the Beasts 666: called by john. Bole the number of A man.. And indeed/ not only was Man made in the number of 6. but perfected in the sixth day by Marriage first with woman/ secondly with the Man Christ. The consideration of the first marriage in the sixth day/ it may be gave occasion to Pythagoras sect for calling Marriage A Sepa●●e/ that is A number of 6.  
But what shall I say of 7: The week of 7. days hath not only of Hebrews/ but also of Greeks and Lattins been received and held. From the Grecians therefore it hath the name Hebdowas/ and from the Romans' Septimane ●●. Though the Egyptians counted them year sometimes by one month or 2. or by the Sun's full course through the Zodiac/ as Zenophon deaequivocis noteth/ yet 7. days was ever the week. Why should they make 7. days the week/ and the seanenth festival/ rather than 6 or 8. or some other number? surely/ Nature/ for the Mystery sake/ held it fast in the hearts of the Gentiles. As for Homer, Callimachus and others their Prophets how oft do they term the seventh day holy In the 7. day the moons shape is altered/ and on the 7. day/ the Sirfold creation (as tired with toil) it washed the hands and sat down to Rest.  
The 7. day 7. year single and multiplied/ they are of the learned Physicians termed Fatal. And here of arose the Proverb/ Seven years suffer A change. unto the Sirk body/ every 7. day is Critical or judicial: for if he sicken in A hot sign/ the 7. day he ●oms unto A cold: if man earthly sign/ the 7. day he suffers A fyru-one etc. and therefore then the skilful pronounce of his state as plainly as one seeing Adam in the waste earth on the 7. day might have said/ this is Adam's state. Not but as Picus Mirandala hath well proved/ the effect followeth the coarse of nature below/ not of the Stars s●wposed above. The Firmaments Ple●ades consisteth on 7. stars. So both the Pole-artik or lesser Beare-slat: and 7. in Number are the Planeticall stars/ called the Soul unto the Zodiahs' Body/ an of them Stars of sovereign use.  
But let nature in Heaven and Earth go: ●h the supernatural knowledge that ariseth from the sacred Bible of Elohim in the numbers of 6. and 7. In 6. days the whole host of heaven and earth was perfected/ and the seventh sealed it by/ Gen. 2. 1. 2. Sir are the Lords hatreds/ the seventh seals them up/ prou. 6. 16. Sir are the New testaments prophetical Churches Angels. Seals Trumpets/ Dial's/ but the seventh sealeth up all thes: as if joshuahs' 7. priests with their seven Hams Horns/ should 6. days en compass cursed jericho/ and in the 7. day with 7. blasts shutter down her walls/ Josh. 6. Let the sad discreet spirit observe the Numbers of 6. and 7. with their Ad●●●●ts/ he shall find wisdom of more worth than salomon's 666. talents of Gold/ 2 Chro. 9 13. for wisdom is sealed by under 7. pillars/ prou. 9 1. Golden is the Number of 6. and by the jubilees 7. single and multiplied is everlasting freedom and Redemption proclaimed: though one Ages S●nggards laugh this wisdom to scorn/ as wiser in their own conceit then 7. that can tender A Reason: Prov. 26. 16.  
6 Finisheth the work of earth & heaven. souls Sabaot Rest is sealed up with 7.      

Argument. Chap. FOUR Kain slaughters Habel/ Elohim therefore/ Leaves him and His alone to Nature's Lore.  

Division of the text.  
IN this Chap. is laid down an History off Adam's first of springe: First in the Twins (Kain and Habel together with Kains' Seed. from the Beginning unto vers. 25.  
Secondly in A second Issue of Adam verse 25. 26.  
The 1. part handleth in the 16. First verses, such things as concern the Immediate Seed of Adam: from thence unto ver. 25. is handled such things as concern the Mediate Seed of Adam: viz, the seed of Kain and of his followers.  
In the story of his Immediate seed, is considerable, 1. the time of adams knowing Hevah viz. Afterward: that is, After that He and she were expulsed Paradise.  
II. Hevahs'. Pariture/ first of Kain vers. 1. secondly of Habel, vers. 2. first clawse.  
III The Callings of this seed: Kain was bestowed in tilling of ground, and Habel in keeping of sheep/ 2. clawse of vers. 2.  
FOUR The main Narration of them two In which Narration is laid down, first the spiritual exercise 1. of Kain, vers. 3: sec. of Habel, together with the Lord his acception first of his Person, secondly of his oblation, vers. 4.  
Sec. the Rejection of Kain and his offering together with thes feet it had in his heart, manifested externally by the casting down his countenance, vers. 5.  
Thirdly, the Lord his manner of dealing therefore with Kain. 1. by interrogating the cause of wrath vers. 6. sec. up labouring to pull away the cause from his heart, vers. 7.  
Fourthly, the bloody art of Kain, enlarged by circumstance of Craft Vers. 8.  
Fiftly, a Dialogne between the Lord and Kain about the bloody art, containing A Conviction and Condemnation of Kain. Vers. 9 10. 11. 12. 13. 14. 15.  
Sixtly, the place of Kains' habitation after Kain forsooth the Lords presence, Vers. 16.  
So much of the history of Adam his Immediate seed, now unto unto that of his seek Mediate,  
The mediate seed is the seed of Kain and his followers.  
I. Kain begetteth an Henoch to whom he dedicated A city he then built, Vers. 17.  
II. That Henoch begot Irad: that Irad, Mehujael: that mehujael, Methushelah. that Methushelah, Lamech, Vers. 18:  
III. Then the progente of Lamech:  
First, by introducinge him with two wives (Adah and Zillah) vers. 19  
Secondly, by setting down their wombs fmite. Adah hath jabal. cunning in tents and cattle, Vers. 20. secondly, she hath Iub●l the Arch●●●sitian, Pers. 21.  
Zillah hath Tubalkain A Master in Brass and Iron: secondly she bringeth forth Naamah his sister, Vers. 22.  
FOUR Lamech (father of these natural Artistes) is introduced speaking unto his couple of wines.  
His speech is A demonstration of his hearts proud cruelty (Vers. 23.) Mounded on A misapplication of the Lord his words to Kam, Vers. 24.  

So far the first general head.  
The history of Adam his second issue (lying in the two next verses.  
I. Doth first offer unto us, his second ymmediate Seed, the name and reason thereof: Vers. 25.  
II. Secondly, of his other seed mediate (namely, of his Son's son, Enosh of Sheth) together with A miserable Adjunct of that age: then the name of lehovah begun by men to be profaned for Invocation.   

¶ Elucidation.  
BEfore hath been laid down the Creation/ ●ut his strength, chap 1. and 2. secondly, in his defect. ch. 3 Now followeth the Effect, of the former/ which is/ as was his cause, twofold. The 1. effect or thing caused is a strong seed: the second a defectuie or weak seed. And because God his thoughts are about Man his thoughts/ Isa. 55. 7. 8. therefore we must ever here after measure power by Godliness: and Defect by ungodliness: for all transgression is a defect.  
The Sabaot slipped over as in silence/ for with how perplered spirits might Man and woman pass it? the next news we hear of them is/ Adam after his expulsion/ knew his wife carnally: where upon the conceived/ and brought forth Kain and then Habel. Kain A thing acquired or obtained and in possession: Habel, A thing Vanishing. The ●an es cause me to think that the Parents foresaw in the spirit that the eldest should possess the Earth/ but the second should quickly vanish front the Earth. Sem have taught that the parents so named them: as glorying in the first/ but neglecting he second. No circumstance will afford that sense: nay/ her speech vers. 25. doth plainly teach that she had the spirit of prophecy: as also/ that Habel was deemed excellent/ though vanished, Opti●●●●●on o B●lla.  
The sal●e Spirit that Named them/ the same disposed of them for callings. Rain packs to the Earth: Habel to the flock. The sons of the world's Monarch/ must not play the Gentlemen.  

Da Adam hacked, und Eva span,  
Were was da ayn Edel-man?   
¶ In Engl.  

When Adam delude and Eve span,  
Where was then the Gentleman?   

But mark vers. 2. that keeping of sheep is preferred to Earth tilling. All the patriarch before and David after the law were shepherds: mystically imp●rtinge the chief sheopherd of our fowls.  
As Adam Allotted them to bodily labour/ so he taught them souls exercise/ namely/ to offer sacrifice to the highest. Kain brought an oblation/ but Habel himself brought an Oblation: that is/ Kain brought it by the hand of another/ as by Custom/ or by Fear: but his brother of Conscience that moved him within. Hereof it rain/ that th'elder his work was evil, the Yongers good/ 1. joh. 3. 12. for God ioneth A cheerful giver/ 2. Cor. 9 7.  
The 〈◊〉 which john baptize pointed at/ Isaiah foreshow of/ Him Habel significatively offered: Gregor. Moral. lib. 29. Kains' sacrifi●●/ Gregory (in pastoral. admon. 11.) calleth Hosti●● and indeed/ it being of the Earth's fruits/ it was like to answer unto the Meat offering. 〈◊〉. 2: as Habels to the  offering or Holocaust/ Levit. 1. and therein observe the Mystery.  
Kain not daring in or near his father's lodging to execute his wrath/ A sign that Parents looked to his steps/ till he could draw him aside/ he hangs his head as Male content. jehovah (the hearts Physio gromer) finds out the For by his foot/ and coun●●ceth his heart of Evil/ by the external appearance of ill: not saying (as the ●●omanistes would) that he had natural power whereby he might overrule his affection within/ but that Habel inasmuch as he was the younger/ should he subject unto him: the ●●ke subjection we see in jaakob ●o Esan. Gen. 32. 4. etc.  
But Civil subjection could not satisfy Kain, (for Religion was his erraud) he therefore al●●ring Habel into the field/ sla●s him and pits him. But He (to whose ties all things are naked and open) pursues the Murderer with 〈◊〉, he apprehends him/ convicts him of Bloodshed/ pronounceth him Nagn A ●●ague/ and so sets upon him the brand of ●●dgment: but ●●ch proviso/ that his further punishment should not be committed to man.. what gets thou on that 〈◊〉? In the state of 〈◊〉 is most fearful to fall into the hands of the living Lord.  
Hab●● was the first type of Mankind stained with blood and he●e with our Saviour and sheophred of souls (jesus) he rubbed the Scribes and Pharisees on the Gall. Math. 3. 35.  
vers. 16. Then Kain went out. He went out. with A vengeance/ from the presence of the Lord/ into the land of Nod/ that is/ of wandering/ and no doubt possessessed Nedudim, with wandringe thoughts, and distractions of mind. It was situated East from Heden: There he had by his wife/ and who was his Wife/ but his sister? an Henoch: to the solemnisation of whose Memorial/ he builds A City/ And calls it by his name/ ●enoch. For thruterpretation of the Name/ look into the next chapter/ for I●reds Henoch/ who was better taught/ and to A better work dedicate/ then was This.  
Vers. 19 And Lamech. This Lamech (the Son of 〈◊〉, the son of M 〈…〉 el, the son of Irad, the son of Renoch of Kam) he took Adah and Zillah for wills. The First ●oble wi●● be/ but not the ●ast: for after him/ not only wicked but also godly Fathers were so possessed/ what then? was it A spit? Ma●ach●▪ ch. 2. 14. 15.) ●●●eighinge against spiritual fornication/ he labours to conu●rt Israel thereof by allusion to Marriage corporeal/ god having at first/ because he would have A godly seed/ made to Man but one woman/ though otherwise/ for abundance of Spirit/ he could have made more.  
As our Saviour Math. 19 8. in the question of divorce/ faith: from the beginning it was not so, so say I of marrying with this wives. Yet as he there passeth by M●ses mi●dly/ because he was drawn thereto by obstimacy of Man's heart/ so I pass eas●● by Lamech because Generation of Children for passefunnge the earth/ might plead A Necessity. As for David and Others of the faithful/ in whose t●me there was no such necessity of Generation simply. though in respect of fore figu●●nge something there might be A dispensation in heaven seeing the holy gh. hath passed by them so easily as he hath/ I neither dare boldly/ as have specially late writers/ either censure it Before or Under the Law. Se chap. 29.  
Lamech his slau●●ringe speech to his wives/ Chrysostom affirmeth to be A Confession of his Sin unto them. The Hebrews say that he unawares slew Rain in a bush/ and that should be his sin: lose his lib. 1. chap. 3. and Lyra on Gen. 4. A●gustine faith/ that Lamech affirmeth how vengeannce should come seven fold on him that sltas Kain. and therefore much more on ●●m that should slay Lamech: seeing this Murder should fall after A Murder before adjudged. And true it is/ that after the repeat of the law an Offence is less tolerable. But it seemeth to me/ that here as Mars with 〈◊〉, or A bragging Th●aso with his Lais, he boasts of his M●ndes blavery: as one not so base minded that will pocket up an injury: And why? because jehovah countenancing Kain, in alottinge a seven fold plague to him that should hurt him/ no doubt/ he would much more bear him out in his bloodshed. And why much more? because (forsooth) He had given unto him such Inventive children: The first Son A Tent maker: The second a physician: The third a Mettle smith/ his daughter Noemma as autients writ/ the Invent or of wool dressing and cloth-makinge) which sense not only followeth orderly in the text/ because he bursteth out into this speech/ after he had the children/ but also cohereth with the form of application common unto the wicked: For if God bless them in outward things/ they then say: God would not so beautify them/ were it not he approveth their faith and conversation. 70 times 7. times we are to pardon our brother transgressing towards us/ Math. 18. 22. not so to take or desire vengeance of any: Lest of all to be countenanced of God for doing violence or injury to any in a bravery.  
Vers. 25. And Adam known his wife. The seed of Christ is raised up in Sheth (in Engl. ● foundation/ or pat) because he was Put in the ro●●ne of Habel, for A figure of the Church's Foundation. Christ in Habel suffering/ se●●ed A vapne thing/ but in the next place he will appear the Foundation that Paul laid: 1. Cor. 3. 11.  
Sheth begetteth Enosh (off Anash, signifying a Man) whereof cometh Anush, Greyse or hemnes: and it may be/ because this heavy news comes in with him: Then begun the name of jehovah to be profaned by calling upon.  
The Hebrew is Huchal, the Passive of Chalal to wound or slay. Some translate it Ceptum est, ●● begun: some Prophanatum est it begun to be profaned. Off this last judgement are all Hebrews/ as Vatablus and Lyra observe: whereunto Ari●s Montanus consents in the Margin: and thereto I am forced to Consent from the consideration off Enosh his name/ as before: secondly/ from the heavy Adjunct or troublous marriage off that age joined hereunto in the begininge off the 6. chapter: For the fift to but A parenthetical Repeat. Object. Men begun not now to profane jehovah for that was done before in Kam etc. I answer: This speech is spoken of Sheth his petigre/ not of Kains: we see the ho. gh. disdaineth to number the years of Kains feed/ which precisely he observes in Sheths'/ this therefore and therefore urgeth me to interpret it profane: as though Moses had said: Now (Sorrow to think) the Sons of God begun to pollute the name of jehovah by profane Invocation, and that by marrying with the house of Kain/ the seed of the Serpent: good for nothing but Inventinge temporary Science and connige.  
The jews hold that here Idolatry begun to be hatched: nor is it unlike: for Solomon (the Pearl of wit) associating profane women/ how suddenly was he sowl● drawers to adore spiritual Imagery.      

Argument: Chap. 5. A Catalogue of Adam and his Seed/ from First unto the flood/ whereof we reed.  

¶ Division of the text.  
THis chapter containeth the Generation of the Faithful their Line from Elohim his hand unto the flood. That is done:  
1. First, by setting down the Metaphysical or supernatural Generation of Adam, created according to the likeness of Elohim, Vers. 1. 2.  
II. Secondly, by setting down the physical or natural Generation of Adam's off-springe, in the remnant of the Chap.  

ELUCIDATION.  
VErse 1. etc. This is the book. Here is A Sepher/ that is/ an Enumeration or Numeral of Adam. Discoveringe here Adam's Catalogue/ the ho. gh. vouchsafeth not to mention any one of Ram's house: because the wicked Apostates (Satan's seed) are but A stame in the church's Catalogue/ as Heretics ●re A bl●t to the Agapae or feasts of tone/ Jude 12. The wicked shall not stand in the assembly of the righteous.  
E●ohim createth Adam (for both He and She are termed Adam vers. 2.) in his own similitude. What this Likeness or Image is we heard before/ Chap. 1. and 2. 〈…〉 o●nus 〈◊〉 distinguisheth between Image and Likeness this: that was Likeness that Adam lost 〈◊〉 but still he kept the image. But Aphonsus de Castro (in his book against Heresies) convinceth that by Sa●●s speech/ Col. 3. 10. where he willeth men to be again made new (not after the Likeness/ but) after the image of God: because man sy 〈…〉 ge▪ was ●epr 〈…〉 d of the image of Elohim. Image and likeness therefore are all one/ and not herein disdiet or two sundry things.  
vers. 3. Now Ada 〈…〉 ed. That which before was spoken in A word/ is now e 〈…〉 ●●ed in particulars. The head of every household faithful is set down and then their years. First their age in their first borne: sec. of their Death. The Years▪ memorial of the just is blessed/ but the name of the wicked both rot/ Prou. 10. 7.  
Enosh had kenan: derived I think not of 〈◊〉 as was kain/ but of kanan to build A nest: and he helps out the nest of cleave birds/ as Ram did the Cage of unclean and hateful birds. He begets Mahalal●el/ of Halal to praise/ let him sing Hallelujah for mercy received. He begets Iared, I think derived of jated to descend. And like enough that Religion went downward/ because his Son Henoch made flat separation.  
Henoch/ in Engl. Taught or dedicated: verily/ as he was taught of God/ so he did dedicate himself wholly unto the Lord his service. A sharp prophet he was (Jude 14. and 15.) for his help zeal god took him miraculously from Men. One of the first goads that ever moved me to dedicate myself unto the work of the Lord/ was this Name.  
Bar-kepha Syrian, bishop in Beth-raman, in his commentatie of Paradise/ He (also many Aunticuts) have taught that Henoch/ was translated into Paradise/ from whence in the last age he shall ●om with Hel●as against Antichrist. If first they would mean into Paradise above. 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 meant that Other Persons should be sent of God endried with like spirit/ as our saviour expoundeth El●as by john. Baptist. math. 11. 10. 14. the I could easily subscribe to it.  
In the Name of Henoch there is an old book/ containing uncredible things/ as that Giants than had Angels (not Men) for Fathers etc. but rejected for Apocryphal: Beda on ep. of jude. I●de his epistle was sometimes because of henoch's prophecy rejected/ but unworthily. Some think Jude received that by tradition/ but that judgement maketh for poper●● and judaisme▪ 〈◊〉 Bro●ghton demes it judes collection from Moses speech: and indeed/ there is no breaker up of the Lord his word/ but he raiseth often Long speech from few words/ and buildeth on A probable ground (though small) right stately edifices. But (as in my Bible's brief) I dame he had This/ as also that of Satan and Michael s 〈…〉 ge/ by immediate Revelation/ as Paul had the sor●eters names jannes' and jambres. Sed (in l●citis) suum c●●q●● Palatum, sit.  
Henoch begets Mathu●helah/ A Spoiler of death▪ who had borne unto him Layeth (Smitten) for he was smitten in his soul at the sight of Religions r 〈…〉 e. Unto him the Lord giveth Noah (Rest) for his father foresaw in the Spirit/ by him there should be Rest unto the church. Noah begets ●aphet (persuading) than Shem/ A Name/ for God put his name There/ Deut. 12. 5. Shem is A Name/ and Shame is There. It signifieth also Fame/ and who more famous? Then he had Cham sig. Indignation: and an Hare brain he was disdaminge his father.  
Q●e●●on▪ seeing the ungodly marriages next spoken of are by some of these men's sons (for here until noah is only enumbred the First fruits) how cometh it about that More Sons of Noah than one are here numbered? Answ. First/ because Noah his Eldest (namely japhet) was not the Lord his firstfruits: secondly/ that by the Rehearsal of these 3. an Entrance may be given to their sequent Tripartite story: from which three the second world was to rise/ as the first fed Adam, kain and 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. japhet.  
11. Shem.  
12. Cham.     
Let Cham be Is●ariot and the Apostate  
Star: he will prove no better anon.  

For their Births/ Death's and Ages they lived in/ s● the following Table gathered by Master Broughton and Master More.   ADAM created by Elohim he begets at 130. sh. He at 235. 105. ENOSH. He begets at 325. 195. 90. KENAN. He at 395. 265. 160. 70. MAHALAT●EL. He begets at 460. 330. 225. 135. 65. JARED. He at 622. 492. 387. 29●. 227. 162. HENOCH. He at 687. 557. 452. 362. 292. 227. 65. Mathushelah. He at 874. 744. 639. 549. 479. 414. 252. 187. LAM●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. 80●. 717. 647. 582.  355. 168. Sheth dieth. 1056.  821. ●31. 661. 596.  369. 182. NOAH Bone. In his 1140. 90● 815. 745. 680.  453. 266. 84. E●o●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. Ia●ed dieth. 1536.  his Birth and Death. Then 846. 662. 480. CXXY. begin. 1556.  cast thy Ey unto the Left 869. 682. 500 20. JAPHET born 1558.  hand, and in the same Line directly backward, thou shalt 871. 684. 502. 22. 2. SHEM born 1651.   964. 777. 595. 115. 95. 93. Lamech dieth. 1656. have his Age in all former years. Matushelah dieth. 969.  600. 120. 100 98. The Del●g▪  
Nota. Adam his Pillar downward, it is the Age of the world▪ As for Himself, tho●● mayst see 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. Mixed marriage/ causeth jehovah his jre: God with Noah smites covenant entire.  

¶ Division of the Text.  
THis chap. containeth A Manifestation of Iehovah his justice and Mercy unto them of the old world, for 120. years before the Deluge.  
I. His justice appeareth in the first seven verses.  
II. His Mercy in the Sequel of the chapter.  
I. His justice is made notable I. from the moving cause. vers. 1. 2. 3. 4. 5. set down in A certain Particular, in the first 4. verses: Then in an universal, vers. 5. II. From the Lord his Resolute purpose, verse 6. 7.  
1. The Particular moving cause, is, Mixed Marriage: set down first from the circumstance off time, viz, when men and women begun to be multiplied, vers. 1. secondly, set down from the consideration of the persons marrying. viz. God his sons with men's daughters, vers. 2. (The Lord his 120. years lenity set down Obiter, for the clearing of his iustite, vers. 3.) Thirdly, set down from the consideration of the Lord-lyke misbegot fruit, yss●●ge from such Mongrel-mariage, vers. 4.  
2. The Universal ill is laid down, verse 5. First in that it is said, His wickedness filled the earth: secondly, that is hearts thoughts were daily only evil.  
jehovahs' Resolution is, First to pull his Conseruinge hand from the Creature, vers. 6. Where he repenteth him of that he ●ad dow: secondly he resolveth to send forth his destroying hand: first against Mankind: then against Inferour Creatures, vers. 7.  
II. The second General head, namely, the Manifestation of his mercy, is this: In the burning time of his Ire, he provideth for the deliverance of his church, whereof Noah was the Archprophet by open calling. And this is done: First by setting down the cause off mercy (Noah found favour in his sight, vers. 8.) Then by laying down certain circumstances egreginge his mercy rowards Noah.  
1. First in that the Lord gave Children unto him in that corrupt age, keeping therewithal him and his from the multitudes Corruption and cruelty; insinua▪ ●●, vers. 9 10. 11. 12.  
2. Secondly, in his directing Noah, how to escape the decreed Catholical deluge, in the residue off the Chap: First by enforminge his Ear, unto the last verse: then/ in that verse conforming his heart to the former information.  
The Information containeth A Recapitulation off vengeance decreed, vers. 13. Then is set down the means (the Ark) whereby Noah should be preserved. The 14. 15. 16. vers. Contain A Description off the Ark. Then the Decreed vengeance being (by the way, vers. 17.) re-touched, therewithal is set down the Use off the former Ark: Namely, that Noah and his three sons with their 4. wines, together with couples off inferior (earth and air) Creatures with their natural sustenance, should be bestowed in the Ark: vers. 18. 19 20. 21.  
The Conformation off Noah's heart to the former instruction, it is set down in the last verse: First at large, in these words: Noah therefore did according to all that the Lord commanded him: Secondly, more succinctly in these words: So did he.  

ELUCIDATION.  
VErs. 1. 2. 3. So when Men: The multiplication off men bringeth in with it (through Satan's work) A multiplication off Sin: And sin multiplied cries unto heaven for cutting off the Subject off Syn. The jues' dream here that some Angels fell from heaven and so married/ or (as Incub●) Had copulation with human kind. So dreamt he that thr●st forth the book off many lines in henoch's name. The Hebrew word Nephilim (translated Giants) coming of Naphal to fall/ that it may be caused them to stumble at their Fathers called the Sons off god. The Sons off God (the title makes: their sin the greater) they be off Sheths' family/ who match with the no●● fair Atheists off Rains house. As these profane women are termed the daughters off Men: so David calleth the adversaries off the Church/ sons off Men, ps. 4. 2. The Irreligious are but bare Men: the Religious off the Lord are more than Men: Not only dignified with the title/ God his Sons, 1. joh. 3. 1. But also with the name off Gods/ john. 10. 34. 35.  
Well it was with the church while she stood aloof from the Devils chapel/ but woe 〈…〉 here unto it/ for miringe the holy seed with the profane. See Ezra, 9 2. The Ophita) worshipped the Serpent for Christ/ as though Christ should ali●re Mankind to such preceptbreath/ that so he might manifest himself it saviour/ and the Kainits honoured Kain for A Father and judas Iscariot for A brother: that which these heretics do openly/ all the Enemies of the church by joining in Satan his common work against it/ they do enact in mystery.  
The Lord saying/ my spirit shall not always be sheathed, is (as I understand it) as if he said: my spirit shall not ever show itself patiented as A sword sleeping in the scabbard: and therefore now I will send it forth to threaten destruction by Noah unto the whole world not repenting after 120. y. His saying that Man his days should be 120. ye●res, many have const●ned it to be an abridging of Man his natural age but the whole stone overturneth that: As jerom in his hebraical traditions hath well observed.  
That the lord gave unto them 20 times 〈◊〉 Years/ oh the Real and Mystical mercy of god unto Mankind, Oh blind They, that they no better used the Years of the History: and oh wicked We, that the Mystical acceptable years of the lord are no better numbered of us. Teach me o lord so to number my weeks of Years/ as I may apply mine heart to wisdom: for herein lieth the destiny of our world's downfall/ but who will without mocking believe the spirit that should by Noähs' ministry unwrap this web? Paul saw/ and I doubt not many shall see more than is to be unsealed for ever.  
Vers. 4. There were Gigants. Nephel is an untimely birth: such are these Nephilim: and an untimely birth is better than they. They may welbe called Fallers/ not as Pagnine, Va●●●las and others have said/ because others fell at the beholding/ or/ before them through fear or otherwise/ but/ because like an untimely fruit from the Tree they drop from the loins of Sheathed people: falling from religion by falling into such marriage: fallers ab-ortive and the untimely brood of Apostates.  
These misshapen Tyrants were reputed of that old world for men of Renown: so have been our spiritual mongrel Lords/ God pull them soon down. As were that ages Nephih●, so are our ages Anakim, start-ups in the Temple of god exalting themselves as God: but Noah hath read their destiny: They must down with A vengeance.  
Vers. 6. Then it repent jehovah. Repentance followeth an Oversight: but in God who is wisdom itself there cannot properly fall an Oversight: therefore in god there is not properly Repentance. This Anthio-popathi or uttering himself as a man affectioned/ is but his No●●ce like clipping of heavens language/ that so we Earth-babes may by such language (as by A Ladder) climb towards the knowledge of his nature opposite to transgression. But hereby let the faithful learn/ that nothing with God is more hateful/ then the Church her mixture with the world: wicked priests of this age regard not this that jumble Christ and Belial/ light and darkness together: though indeed they may have no communion together/ 2. Cor. 6.  
Vers. 8. 9 But Noanh found grace. Noah being A just man in his time/ perfect in comparison of others/ he found favour. How is he proved just? He walked with God/ when others walked with the devil. Their walking with Satan was by shaking off Religion and polluting jehovahs' name: His walking with GOd was by upholding religion and hallowing the name of the Highest. Civil justice and uprighenes without Religion/ is as A crab with A red side: but coop led with Religion/ it is as apomegraned of Paradise.  
The Lord showeth grace to Noäh 1. in forewarninge him of the world's Deluge: 2. in biding Noah to prepare for him and His: their safeguard/ an Ark. Concerning the Ark/ he. 1. teacheth him of what stuff: 2. of what form it shallbe In which ark/ as he himself should be preserved/ so also that which was his: 1. his Children: 2. couples of every creature/ together with their furniture. Unto every particular of which Injunction divine/ the Divine Prophet is conformable.  
The Arks stuff is of Ghopher: the which word as Hebrews write is not once again found in the Lord his Book. Some do turn it/ wood 〈…〉 red: some Cedar, Pynetre, Lightwood. What kind of wood soever it was/ Light it was: and there unto I am the rather induced/ because in Gen. 19 23. Gaph 〈…〉 (Brimstone/ A mounting mineral) it is hence deduced.  
The Cubit common/ is the length of A foot and an half. The Cubit here/ I take to be that of Geometry (as doth Origin against Celsus which containeth 6. common Cubits: and so is it here commoly received of the Hebrews. The Loftes are but three (First/ second/ third) though others have taught more. Curiosives I pass by.  
By this Ark I typically understand 1. the Excellency of the visible church which preserveth her childen and all their furniture. Which Church orderly distributeth her creatures into several Classes or co●●es. The Philosophers could say: Tria sunt Omnia. And behold here the Rooms were hy/ higher/ highest. As the scripture teach A sin against the Father: A sin against the Son: A sin against the ho. gh. so in the Church/ some are more capable of the father his Natural creation: some of the Son his spiritual regeneration: some of the Spirits mysteries in contemplation: yet Omnia ab uno & ad unum/ yet all these Gifts from One God/ and that unto one End: the praise of his name.  
2. It may signify the same work in one singular Person/ for though all Violets have not one ●ue/ yet they all smell sweet: and so Origen tropilogically applies it: teaching this Ark so to be built in Man's heart/ and possessed with the threefold sense of scripture/ Literal/ Moral/ Allegorical/ every affection hewed and squared for ad-aptinge A place for the Lords Bibliotheca or Library/ drawn from the apostical and Prophetical Volumes.  
Noah must do nothing in the Church Type/ but according to jehovahs' pattern: Nor must any man/ were he as great as Noah/ do any thing in the Church herself/ in hewing/ sqaringe/ rejecting/ accepting/ joining/ polishing/ placing/ off any thing discrepant to Analogy and proportion of faith administered/ 2. Tim. 1. 13. and 2. 15. Rom. 12. 3. 1. Cor. 14. 40. This work must be surely pitched: not as did certain in Ezekiels tyme. Ch. 13. 9 10. etc. After such dawbinge/ the Ship will leak: nay/ one bouncinge billow will splet the Back in pieces. Desperaetly fail they/ that entertain such Prophets for Pilots: Or higher such Hours to frame A spiritual building against unmerciful tempests.  
Verse. 22. Noah did. For the 120. y. thence unto the flood. Noah finds himself occupied in the allotted work: the spirit of Messiak preaching after A sort/ by every stroke of his Are and hammer unto the cares of the wicked. What art thou doing quoth one? What is the Old doatinge fool doing quoth another? He and his blows on the timber do reply thus. The world shallbe drowned: the unrepent damned: Repent, believe and enter with me into this Ark, as into the Rock jesus. Cant. 14. and so ye shall be saved. The wretches rebel/ 1. Pet. 3. 20. they laugh in their Sle●e/ return to their wine: build/ plant/ marry till Vengeance take them napping.  
As the days of Noah came suddenly unexpected/ so likewise shall the coming of the Son of ma● be. For as in the days preaching the flood, they did eat & drink, marry & give in marriage unto the day that No entered into the Ark: & knew nothïnge till the flood came and took them all away: so also shall the coming of the Son of Man be. Math. 14. 37. 38. 39 Let the Despisers Mock on. losers ●●ust needs have their sayings.     

Argument: Chap. 7. Iehovah calls: Noah and his obey/ The floods of waters cover all straightway.  

Division of the text.  
I. FIrst I observe the Lord his speech to Noah: vers. 1. 2. 3. 4.  
II. Sec. the Obedience off Noah and the inferior Creatures: Thence unto the. 17. vers.  
III. Thirdly, the execution off judgement upon the world: in the remnant off the chap.  
I. In the Lord's speech observable, 1. his care off preserving, first Noah and his family, drawn from the uprightness off Noah, vers. 1. Then off preseriunge inferior Creatures, drawn from the end: verse: To become seed upon the whole earth, vers. 2. 3. Secondly, there is set down in jehovahs' speech, A seven days forewar●●nge off the Deluge: vers. 4.  
II. The Obedience of aged Noah and the other Creatures, is laid down, thence unto the 17. verse. And this is done, 1. in A General term laid down, vers. 5. Then by ripping up the Obedience off both sorts off Creatures: sealed up by jehovah shutting the door upon them: in the remnant off the verses.  
III. The Execution off the Lord his judgement is set down: 1. In the waters prevaylinge: vers. 17. 18. 19 20. secondly, in the destruction off all Flesh (excepting that in the A●lie) and that by the said swelling waters: Thence to the end.  

ELUCIDATION.  
VErs. 1. etc. And jehovah said. The Patriarch his uprightness/ brings welfare to his whole household: they must all into the Ark. Off more virtue is the Obedience off our Noah Christ in whom the father Rests well pleased with all such as hear him/ Math. 17. 5. I'm the turkinge hypocrite (for if the Church consist but off 8. Persons/ two to One/ but there is some hypocrite) for the season he fares the better/ for being at league with the Church.  
For the couples off beasts and birds much question many make. The Hebrew reading Se●uen & Seven off cleane-ones/ I understand thereby 7. Males/ 7. Females: and so 7. couple. Of the unclean it barely reading A Couple: I thereby think one Male one Female/ sufficient for their generation.  
These that think there was Coition betwixt Man and woman as also between other creatures in the Ark/ I dame it A conjecture without book: for as Rabbi Sa. Well saith/ it was the time off Universal tribulation: and therefore more like they abstained from fleshly appetite/ as did Man and beast in Ninivehs humiliation. The speech vers. 7. Noah and his 3. sons: Then after them/ the 4. wives entering the Ark apart/ as separated from their husband's/ it may insinuate also their being so sundered 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 Ninivets out off the Covenant) I could not think but the Lord would have pulled out the wretch. Verse 4 Seven days hence. The Hebrews hold that these 7. days were Mathus●elah his Lament season. In this year he died/ but whither in this week I know not.  
Vers. 11. In the 600, y. of Noah's life, in the second month the 17. day of the Month, in the body of that day  
About this month is no little Controversy because the jews begun not the year in all accounts alike. Their Ancient account/ according to which they begin their ●ection in Genesis/ it beginneth the year with Tishri/ containing part off our September and October. Their festival account is with Nisan or Abib, appointed to be their first/ Exod. 12. 2. and 13. 4: in regard of the former/ the seventh: and containeth part of March and April so termed. They hold the former Marese●an/ of joseph called Maisenane/ to be the Beginning off the year natural: because they think the world was then created. But seeing that season is Autumn tide that cannot be so/ saith the learned Scaligerus and others. And why? They answer: In the third day/ the Earth was enjoined to bring forth every green thing/ the world's begining therefore with Nisan the spring season.  
Not troubling my brain with their devised scruples: and minutes of time/ I reason contrariwise thus first it is granted by them all that Tishti is most anciently taken of the Hebrews for the first month natural: and this doth Rabbi Eliezer hold fast/ say Rasb. joshua and his late disciples what they list against this place. Secondly/ seeing the Lord in Exod. 12. 2. saith/ that thenforth Abib should be Nisan the prince off the Months/ it is plain enough that this month became first accidentalle: as Lita well saith/ that Alexander his first year 1. Math. 1. is called the first off the Greeks' kingdom/ though the kyndom was before him etc. and if they must now begin a new account/ for begining the year with the springs equinoctial, it is evident enough that they before begun their account from Autumns equinoctial: for with the Equality, off the one or the other they must begin: but it appeareth from Exodus and all hebr●e antiquity/ that Nisan came to be first but Accidentally: therefore the natural year begun with Tishti. Thirdly/ their natural reason from the third days work/ it proves not what they would: for I would have them to tell me if so Apples can be flourishing in their hue in the Springs begining? if they say no/ as they needs must then how cometh it about that Hevah in the sixth day did eat the alluring Apple. It appears by Paradise trees bearing the● pleasant fruit/ that it was Autumn not Spring season: and therefore the jewish collection to me most probable: that Adam had at first/ not an expectation/ but/ A possession off harvest fruits to his hand. Adam being allotted to eat such fruits as 〈…〉 not Abib yields: and Paradise (as learned consent) being A work off the third Day: and it were but A dream to fr● that Gardens growth from the order off the Earth's first nature. fourth/ the figure and the thing figured/ the first Adam and the second do ●o correspond/ for jesus was borne in Tishti or September as Math. Beroal dus, cron.. lib. 4. Chap. 2. hath proved/ and with him begun our second/ figured and spiritual Creation. That the begining off the natural year/ according to the World's creation/ was with Autumn it seemeth so to me most probable.  
Now touching the time off this flood the second question ariseth. Doth Moses account here according to the month natural or festival? The next Chap. ver. 11. doth open that: for the Dove there bringeth to Noah an Olive leaf/ and when puts out the Olive? Pliny saith thus: Concipiunt Vites et Ole● vergiliatum exortu, the ●ynes and Olives conceive in the rising off the stars Ver 〈…〉. Now these stars placed by Caleyinus in the knee/ by Servius before the knee/ by Higin●s behind the end of Taurus: but by others I think more right in the superhumerall of Taurus they are the Plejades or 7. stars that arise above the earth in the springe time (for Taurus in the second month of the Spring) it thereby appeareth that the waters recoiled in the Vernal season: yea in the 27. day of this second month was the Earth dry and Noah called forth. This same Month twelfmonth before/ and ten days sooner of the month/ he entered the Ark. Moses account of the month here is therefore festival: omitting the Natural account as he was taught before the writing here of: and keeping fast the account enjoined by jehovah, as A treasury full of heavens wisdom. So briefly to both the questions.  
Noah and his 7. being shut in with jehovahs' hand/ happy were they off such A doorkeeper/ the Mongrel seed/ oh methinks I see them ●on to the Mountains/ climb trees/ skuddle close in their Cabins: but the waters off jehovahs' w●●th prevailinge 15. cubits higher than the Mountains (I hope Ogge was not above that pitch) it quickly set my mounting Mates wet shod.  
Vers. 23 So he destroyed. All beasts and birds perishing with Man from the face off the earth/ what because off the water-creatures/ I mean such as live in the waters? No doubt they were preserved in their kinds: and therefore Noach never bid ●o take any of them into the Ark. Therefore the earth animals perished rather than those of the water/ because saith Al●ha. they lived of the Earth accursed: and indeed the Earth not water was expressly cursed. These Aquatils are therefore in time to me/ such of Mankind of god Elect/ as the Lord in the multitude of waters (that is people Reu. 17. 15.) preserveth/ though not with in the Visible church of God.  
Vers. 24. And the waters prevailed. Many seeking to darken the Lord his work/ they have imputed this Inundation to natural influence of stars in A watery sign. To these fools I say thus: Let this Deluge begin either in 〈◊〉 or Aries before him/ or Gemini after him/ yet not any of these three houses cold naturally afford such an Effect. Secondly they ought to learn that the Philosopher lib 2 Meteor doth teach them/ that when the Sea overflows one place of the Earth/ then another place of the earth is uncovered that before was covered: but here all the earth at one instant is covered and that above the highest mountains. Thirdly if there should after the world was aged 1656. p. be A natural influence bringing forth such an overfloe/ how haps it there bevige since that flood above three times so many years that yet there hath not been somuch as one other such Trigon? This natural conclusion is not unlike to Harueys planet conjunction. Nay I è contra affirm rather this: as the Sun was eclipsed what time the Son of god suffered and that contrary to nature/ for that feast was kept in the full Moon/ the sight whereof caused Dio●isius Areopagita then in another country to say/ Either the God of nature suffers, or the world's f●a●e is dissolved: so at this same time the Order of Nature suffered/ and for plaguing the Rebels/ god who at first bounded the waters/ he now lateth the bridle raynes in the neck/ enjoining them by another Laws to overflow all.  
An hundred and fifty days the waters evereased. The cup of his wrath was filled to the b●●mme: Three full jubilees of days proclaimeth his vengeaune on Transgression.     

Argument. Chap. VIII. THe waters cease/ Noe doth from Ark retire/ and sacrificing/ stayeth God His Ire.  

¶ Division of the text.  
I. FIrst/ Iehovah withdraweth His Anger towards the earth: unto vers. 15.  
II. Set. he fully revealeth his Reconcilement to mankind: thence unto the end.  
1. The pulling back his Anger is declared, 1. in Hope administered to Noah of the Earth's dryness: unto Vers. 13. sec. in the drying of the earth indeed. Vers. 13. 14:  
1. In that Hope administered to Noah is observable, 1. the cause: 2: the Effect. The cause of his Hope is drawn from the waters abat●●● through the wind sent forth of God, Vers. 1. 2. 3. 4. 5. Th' effect off that hope is, 1. Noah openeth the Ark, Vers. 6. sec: he sendeth forth messengers to empie the Earth's state. The messengers are two: the first A Raven, vers. 7. the second A Dove: thence unto vers. 13.  
2. The second Index off jehovahs' wrath appeased, is the Earth's dryness: 1. super-ficially, enlarged with the time off Noah's age, vers. 13. sec. in A more  and effectual manner, amplified with his time, vers. 14.  

¶ So much for the abatement off jehovahs' anger.  
II. The Reveal off his reconcilement with Mankind, it is explained, 1. in his powr●full call off Noah, unto vers. 21. secondly, in jehovahs' well accepting Noah's sacrifice, vers. 21. 22.  
1. The Calling lieth, vers. 15. 16. 17. where commission is given to Noah. 1. for himself and his families Exeat the Ark: sec. off the other Creatures.  
The power off that Calling appeareth in Noah and the residue, 1. In their Egress, vers. 18. 19 sec. in Noah his sacrifice, vers. 20.  
2. The well accepting off Noah's sacrifice (it being A principal effect off his effectual calling) it is uttered in th'effect it had, 1. in jehovahs' Nostrils (he therein smelled a Rest) 2. in th'effect it had, in his heart: and that is twofold: 1. in his commiserating the Earth: 2. the living Creature: He would no more do so, vers. 21. sealed up with A sign off love which should appear in future Regiment off Nature, vers. 22.   

ELUCIDATION.  
VErs. 1. etc. Now God. The Lord remembreth Noah (not that ever he forgot him and this his recordating his Church's surging estate/ is manifested unto the Patriarch and his household by sending forth the wind to broe the Earth. The wind (as cha. 1.) consisting off dry Evaporations crossed in their ascension/ and so violently mortgage the Air (I●circo A Plinio ventus defin ●●. flactus ●●rts. lib. 2. C. 43.) it here by jehovah is appointed to be serviceable to the Church. Four Angels/ Ren. 7. 1. the hold back the wynds from drym●e by overflowinge spiritual humours/ to the world's destruction. Only/ whom the Angel off the East sealeth/ to them the wo●ds benefit (which is to dry and purify) it is not restrained.  
In the 17 day off Tisr● the Ark rested on the top off Ararat: And in the first day off Tebeth the Mountains tops bared. Forty days after (towards the middle off Adar) he sends forth the Ra●●n, but finding no testplot he returned. This b●rd off the Gentiles was much looked unto as A fowl ommons: their divination taken either by his Flight or Rokinge. They drive their ●ong-ones far from them: For about a Pillage hardly willbe more then A couple. ●ong lived they are/ and tire Atlike live by spoil: devouring quick and dead. Under the sia●en sent forth at the end off 40. Days as the devil after 40. days came to sift jesus/ Math. 4. 2. Though he found no footing in him/ under him (I say) understand the unclean spirited) the Ranen was unclean (●euit. 11. 15) Who never bring good news to the church: Yet he that is the fa●●our off all men 1. Tim. 4. 10. Vouchsafeth to thielter them cepayring unto him tired in sackcloth: and so for the season he spared Ahab. 1. King. 21. 2●. etc.  
The Dove secondly is sent forth. She is A ●●rd sociable true to he hereicall Male/ void off Gall/ detesting carrion/ feeding on pure things harmless: in time off Hawks flight the ●●r●eth by the water's side/ ●rpu●ge therein as in ●o glass the ●●wkes soaring/ that so● thereby she man avoid his pitch. Unto them the faithful is assimilated: Caut. 1. 14. and 2. 14. Psal. 68 13. And herein the Done playeth the part off an O●angelicall Minister/ who unto the church bringeth good tidings in his time appointed: going also and not returning: that is/ persevering in the discharge off their commission.  
The unclean Ranen flew to and f●oe but not received into the ●●k as was the Done. Christ to the saviour off all men but specially off them that beleyve. Cyprian apply the doves truie votage unto the trute number off Father. Son and Ho. gh. used in Baptism: Epist. ad 〈◊〉.  
〈◊〉/ A Prophetess off the Gentiles and no less excellent than Balaam, and like mough not long after him/ as she reciteth hitherto▪ The Creation off the world/ off Man/ woman/ together with their transgression by the serpent and the ha●●nge down off this general over throe by water: so she/ omitting the ●auen doth also truly/ in her fift age off the world recount these three outgates off the 〈◊〉 〈◊〉 effects afore uttered. I wonder wh 〈…〉 ●ophetesse off so old standing/ to 〈◊〉 and the residue off the Old testaments 〈◊〉 she foretelling the birth off Messiah truly his life manner off death etc. As no holy Canonical prophet to common capacity more pla●●●● I wonder (I say) why her Prophecies are no more looked unto nor regarded Sure I am there is more dra●●ty in her 〈◊〉 con●●nge the things she never by life reasoned unto then in many Christian writers that have liurd sp●ce the accomplishment ●●st the body's substance. Think others what then will/ the Lord off Marcheston in Scotland he uttered not the least part off judgement probable/ in the suffiringe Sibylls' verses to his work On the Revelation.  
Vers. 13. In the 601. y. in the first day of the first Month etc. And in the Second Month in the 27. day of the month, the earth was dry. Then God s●●ke to Noah saying: Go forth of the Ark. though the Year off the Sun existinge off Months equal was that whereby the account is here to be made/ and so Ios. Scaligerus would have it/ then there was somuch difference off time/ betwixt No●h his entering into/ and coming out off the Ark/ as betwixt 17. and 27. But iff the Israelites accounted by the ●●are off the Moon/ the other exceeding this 11. days/ commonly called the Epactae/ then the same day off 17. was (after the Years revolution/ the 27. and so the Day Noah came out it should be the same wherein he entered as the ordinary Gloze, Lyra, Hugo and others would have it.  
Vers. 15. 16. Then God spoke to Noah saying go forth ●re. 18. Then No●h came forth. When the Lord ●ids go in and sit close we must do so/ Act. 1. 13. and 20. 8: iff he bid Go forth and show yourselves we must do so: Act. 2. and 5. 20. Cant. 2. 14.  
Whereas before the Lord ●ad 〈◊〉 to enter in and his house/ whereupon Noah and his sons entered first/ then Noah's wife and the other weoman with her: so here/ Noah is ●●d to come forth with his wife etc. Learned have concluded from the form of speech/ that the first commandment insinuates A dis-junction of Noah and his wife for the time they/ were to be within/ and the latter A conjoining off them together again in his their going out. Howsoever the son off speech afford this/ sure I am (●●●●fore) that the t●me might well ●id them be ●●● from embracing Eccles. 3. 5: It being A tyl●● off Elohims' indignattion.  
Vers. 20. They Noah ●●ilt an Altar. Noah first seeking the kingdom of God as the Righteousness thereoff Lo the tempora●●● things are East upon h●● Our Noah jesus ●●●●●●ge out off the womb off our Nature● in which womb off our humanie nature there have been ●. times so many unclean creatures as there have been clean he stepping forth and offering by himself A pure and undefiled sacrifice to the heavenly father/ lo it is so sweet and all sufficiently sweet in his Noses●●●ls/ as he cannot but pronounce himself well pleased with all such ●e come unto him by that Ne●● and Living way. Unto them shall springe and harvest/ winter and Summer be blessed. By Tetragran●maton I. H. V H shall not only the Year generally/ but also in every off his 4. quarters particularly be blessed.  
That he blesseth the year in his parts but with this Limitation off time/ so long as the earth remaineth, he would thereby intimate that this Corrupt earth shall not ever endure. No/ the heavens and the earth shall war old as A garment and be changed: oh heretics and all sorts off wicked/ where then is ●●ar Glory? but we look for new heavens 〈◊〉 new earth which shall continue before 〈◊〉 Isa. 66. 12. After the old is melted 2. pet. 3. 10. shall this new world be wherein shall dwell righteousness/ vers. 13. the first 〈◊〉 off which kingdom is begun with us here Heb. 12. 26. etc. I note this the rather because diverse off our Adrians juish do teach/ that this new holy earth wherein Rightrousnes only shall reign etc. it shallbe before the Latter Day.  
That the Lord layeth A Law here upon Nature for affordings again Kaijts Summer/ Core●h winter/ Katsi● Harvest/ Zeragn sowing time: it is because Man's former transgression had dissolved the bonds off Nature/ and therefore not only promised to be restored Generally/ but also in the full 4. parts off the Years division: Summer opposed to winter/ and autumn to the Spring. And thus/ for any thing I can perceive/ the Lord was the first quadripartitor off the year.  
Unto Kaijts' season give these three months 


Tamuz.  
Ab.  
Elul.    Unto Coreph 


Tebeth.  
shebat.  
Adat.    Unto Katsir 


Tisri.  
Marchesuan.  
Casleu.    And unto Zeragn do give 


Nisan or Abib.  
Ijar.  
Sivan.     
THese that by the moons course do divide the year into 13. moons/ they do join A second Adar to the former/ but that is off vulgar so●e not so easily comprehended/ as is this division by 12. Months or Signs.  
Unto the summer is given these 3. Signs. 


Cancer the crab-fish.  
Leo the Lyon.  
Virgo the Virgin.    Unto winter 


Capricornus the Goat-man.  
Aquarius the Waterman.  
Pisces the two fishes.    Unto Autumn 


Libra the Balance.  
Scorpio the scorpion.  
Sagittarius the Archer.    And to the Springe-time. 


Aries the Ram.  
Taurus the Bull.  
Gemini the Twins.     
Question. why mention you these 12 jodiacall signs seeing they are but Astrological fictions? Answ. Because/ as I am not unacquainted how uncertainly men account the judaical months/ so I propound the Sun's signs for an instance how to begin and finish the Month: lest otherwise they should think Nisan to begin with the first day off March: Ajir with April etc. And here again the/ I cannot speak off our months' names but strait I utter an Idol.  
Objection. Therefore you are an Idolater. Answ. You conclude like A Brownist. for if the mentioning off an Idol do simply make the mentioner an Idolater/ then Luke Act. 17. 16. 22. and 28. 11. for mentioning Mars, Castor and 〈◊〉, he also is an Idolater. Q● Are they Idols? Answ. judge: Mars was A ruffianly liar/ robber/ fighter/ etc. who dead/ the Gentiles canonised him for the God off war/ calling the planet next above the Sun by/ his name. Castor and Poll●x were 2. brethren/ as Poets feign they were hatched off 2. eggs/ which their great God I●piter in the likeness off A swan procured on Leda, Castor ready to die/ his brother Pollux through entreaty obtained off jupiter, that he might enterchainge his Immortality with his brother's mortality. Here upon they because 2. stars in the firmament: the while Castor shines/ pollux is set: when Poll●x riseth Castor setteth Me precedents I could give You in the book off God.  
Ques. Is it then lawful to take the names off Idols in our lips? Yes/ in this respect that we either weaken them, or at least not strengthen them by our speech. And therefore as Luke named them 1. for distinction sake: 2. for discovering the Gentiles prophanati● off the Creature: so did I in ●●●former speech ●nd therefore I wish our Christian Astrologers to repent their profaning off the hea●●s-face/ not so much for drawing therein Creatures that are by some reasonable resemblance: as for painting on that Glo●e the figures of fooleries/ things that no where are/ and therefore their resemblance in falsehood.  
As for Preachers to seek the ●dominge off their sermons with these old wives tales/ f● upon it: nor let any Christian hear it without spitting thereat/ as at A ●o●de. The fountain is opened to the house off David for washing away such filth/ not for the watering that off to gi●●.  

The Order of the Mo●ths in the Bible lieth thus:  
1. Abib, March  
2. Ijar, April.  
3. Si●an, May.  
4. Tammus, june.  
5. Ab, july.  
6. Elul, August.  
7. Tishri, Sept.  
8. Marches. Oct.  
9 Caslou, Nou.  
10. Tebeth, Dec.  
11. Shebat, jan.  
12. Adar, Febr.   

The Iuis● natural recompt & the Romans' of old, thus:  
1. Tishri, Sept.  
2. Marches. Oct.  
3. Casl●u, Nou.  
4. Tebeth, Oct.  
5. Shebat, janu.  
6. Adar, Febr.  
7. Abib. March.  
8. Ijar, Apr.  
9 Sivan, May.  
10. Tamus, june.  
11. Ab, july.  
12. Elul, Aug.   
WIth the first new Moon/ fall it before or after the springs Equinoctial/ doth Abi● or Nis●n begin: and so the test successively.  
The equinoctial is that time which equals the Night and Day in their howls: and this falleth out in the begininge off N●s●n, as also ●n the begining off Tis●●: the first called the equinoctial vernal, the other the equinoctial Autumnal.     

¶ Argument: Chap. IX. Noah is blessed: A Covenant is smit/ He falls: One mocks/ but two do cover it.  

Division of the text.  
I. THis Chap, containeth/ i. A Gracious Oration off jehovah to Noah, begun in the last chap. and here continued unto Verse. 18.  
II. Secondly, an Historical Epilogue off Noah and his sons: from ●●●nce unto the end.  
I. This part off jehovahs' oration containeth: 1. A law peculiar to the Creature with the equity thereof: In the first 7. verses: sec. A law peculiar to the Creator: thence unto vers. 18.  
1. The Law peculiar to the Creature, it is imposed affirmatively, 1. upon Mankind: verse. 1. who was appointed in Noah and his Sons to Multiply and fill the earth: 2. upon the other Creatures (Sensitive and Degetative) who are to be serviciable unto Man: vers. 2. 3.  
Secondly: That Law is imposed Negativily: 1. on Mankind expressly (who is prohibited eating flesh with the blood) vers 4. sec. on the Creature by necessary Consequent: namely, Not to shed blood: with the penalty off Death on both sor●s transgressing. A reason thereof being given to man: 1. because he was created in the image off God, verse 5. 6. sec. because he was appointed to Multiply (not to Mortify) his kind: vers. 7.  
2. The law peculiar to the Creator is, A Gracious bond off peace freely offered by jehovah to Mankind in Noah and his Family: as also unto the other Creatures (by whom man was to be served) in the first fruits thereof come out off the Ark.  
This Bond off peace (or Covenant) is generally propounded, 1. to Noah: vers. 8. 9 secondly, to the other Creatures: vers. 10. Then more particularly explained in it self and the Adjuncts: unto vers. 18. The Covenant it self is set down vers. 11. consisting on these two heads: 1. There should be no more such A Massacre off the creatures: 2. no more destruction off the whole earth by water.  
The Adjuncts off this Covenant are, 1. the Sign off the Covenant: viz. the Bow set in the Cloud: vers. 12. 13. Secondly, the Lord his carefulness to observe the Covenant: And that is expressed, 1. by the promising his watchful eye for eyinge the Cloud-bowe: vers. 14. 15. 16. sec. by the serious manner off sealing up this law: vers. 17.  

¶ So much for jehovahs' Oration.  
II. The Historical Epilogue containeth: j An Introduction j to A notable Accident in Noah: and this, 1. by A summing off his natural seed and the largeness thereof, vers. 18. 19 Next, by laying down his entrance into A new Science (viz. off planting wines) vers. 20.  
II. After this Introduction, secondly is set down the Accident itself: he became drunk: enlarged by these circumstances, In the midst off his Tent (and that) uncovered.  
III. Then the Demeanour off the Church upon this Accident: That is to be considered, 1. in Noah's sons: 2. in himself. In his Sons A twofold demeanour. Cham (the youngest) first See his nakedness: secondly, he tells it to his ●. brethren without/ Vers. 22. Then A Contrary carriage in Shem and japhet: who first, would not see it: secondly do cover it: Vers. 23. The Demeanour of Noah himself upon due knowledge what was done/ is: he first curseth Cham in his son Canaan/ Vers. 24. 25. secondly/ he 1. blesseth Shem: and then prophesieth A blessing unto japhet (subiectinge Cham unto both of them) Vers. 26. 27.  
FOUR Lastly/ it containeth an Enumeration of Noah's age: first from the flood unto his death: it was 353. y. Verse. 28: secondly, off his whole life, Vers. 29. it was 950. p. And (then) he died.   

ELUCIDATION.  
VErs. 1. etc. And God blessed Noah. in the former ch. and 18. Verse. Noah and his people and creatures come forth: he sacrificeth: God is appeased. Now (upon that reconcilement) ariseth Open Conference (for the former in ch. 8. ver. 21. was secret/ in jehovahs' heart) and that containing plenty off evangelical promises. j Noah and his Sons are blessed unto multipl●●cation: ●. he s●●teth peace with Noah's house: A sign of which peace is the Rainbow.  
This Covenant the Lord remembreth unto the jews/ Isa. 54. 9 etc. promising therewithal/ that the church succeeding (which should consist of jew and Gentile it should be la●d and beautified with Ca●●uncles, Emeralds shining and precious stones: but first must be tossed with A tempest or it be seated on Ar●rats top. This Rainbow we see/ Revel. 4. 3. in colour like to an 〈…〉 de: precious gre●e making the face off the beholder gre●e/ for ever flourisheth the Covenant off peace in the cup of the Saints: for peace dwelleth in her palaces. Though A Mother forget her child yet the Lord remembreth Zion, She is written in the pa●●e of his hand: Her walls are ●ier in his sight: Isa. 49. 15. 16.  
Some contend that this Rainbow was not before this time existinge/ stumbling at the speech I have put the Bow etc. as though it were not put there before: but they should rather say: not put so before: that is/ though before/ yet not for such A Sign before. Secondly/ the Hebrew word is aptly/ I have given the bow for A sign.  
The Subject of this Bow is A Raynie or waterish cloud: the Efficient cause is the Sun/ placed adverse to such A Cloud. The diverse colours fall out by the Sun's irradiation or stretching out his beams on that cloud/ the parts off that cloud being diversly or variably affected. As the cloud is in the midst and either utter side diversly qualified/ so by the Sun's radiation (as Zanchiu● de oper.. Lib. 3. cap. 3. well noteth) there is three special colours effected: Red/ Citrine/ Grene. The two latter colours (which are the undermost) are waterish/ and therefore off ancient divines termed but one/ the red colour another: affirming therewithal that the waterish colour preacheth the judgement of the old-world passed: the other colour Red and fiery/ the final destruction of this world by fire. The body of the Bow turned from us and the tips towards us it giveth the church to learn that the Arrow (the lord dwelling in Zion) flieth from the Church into the heart of the king's adversary. judah reconciled/ is such A bow bend: and Ephrims hand is filled with shafts that shall fly out as lightning: Zech. 9 3. 14.  
1. There is A second kind of Rainbow and that is off the Moon as the former off the Sun, but more rare. His Colour is white/ as most convenient to night's darkness. A colour well ●ittinge the Church, who borroweth her light of the Son, as the Moon off the Sun.  
Vers. 18. Now ●he Sons Noah etc. That we should be out of all doubt/ that Noah had no Son borne in the Ark/ he here again numbereth them: describing Cham (for the history sake following) by his Son Canaan. Be 〈…〉 the Babylonian in his 1. book off Antiquities, he telleth A tale of Giants before the flood/ amongst whom he saith there was One A greater worshipper of God and wiser than all the rest/ by name Noah: who had three Sons/ Shem, japhet, Cham: his wife Tidea the Great: theirs, Pandora, Noela & Noegla. This Noah (saith he) by beholding the stars/ did foresee destruction to come: and therefore 78. y. before the flood/ he made A ship like an Ark etc. Afterwards Lib. 2. the flood passed/ only these 8. being in Armenia they were the seed of the world. Then lib. 3. he telleth how Noah inventing wynemakinge/ he was unawares overcome with it: who lying naked in the secret part/ was charmed to inability of procreation/ by Cham: whom (he saith) was A notable sorcerer/ for which he was termed Zoroaster. Because off this his wickedness he was ●ast out by janus or Noah: and thenceforth called Chemesenua, in the Scythian Ara●nt language/ Infamous shameless. This Chaldeahs' cursed Babylon/ though clippinge the king's coin is forced to testify some truth of the scriptures.  
Vers. 22. And when Cham. The wretch boiling in disdain/ he rons to his brethren uncharitably uttering his father's Nakedness: but they blushing wise go backwards and cover him with their Mantle. Oh Cham thou hast verily played the Traitor unto the Figure as judas Iscariot unto Noah figured. Such A trick brought judas unto the Ra●e/ and thinkest thou Cham to escape without A Curse?  
Ambrose (de Noah et Arca, ch. 31.) he saith that Shem and japhet would not see their Father's nakedness/ least seeing it their reverence towards him should have been the less. And true it is/ that looking upon the weaknesses off the Lord his prophets/ men have their affection off Love and Reverence thereby infirmed. This lesson as no doubt they had learned/ so also/ that it was their duty to cover their Father's weakness: and here upon Solomon grounded his proverb 10. 12. Hatred stirreth up contention, but love covereth all trespasses. Oh blessed Shem and japhet, for you take Noah's part: As the eleven set foot unto jesus▪ They therefore/ joh. 17. got a blessing when judas had no place in his prayer: and shall not you Shem and japhet obtain A blessing for countenancinge the Prophet/ whom the Seed of the serpent would root up?  
Vers. 24. Then Noah. He awakes as A Giant but refreshed with wine. The Spirit off prophecy is upon him. This appeareth first in denouncinge off justice and judgement upon Cham: sec. in propounding mercy to Shem and japhet. The Curse upon Cham is directly powered out on Canaan his Son and youngest Son: for elder than he were Cush, Mitzraim, Put, ch. 10. 6. and none off these were borne before the flood nor in the year off the flood/ for only 8. persons went in and 8. only came out. All these then borne after the flood/ and Canaan here spoke off the youngest this Accident must therefore be no little time after the flood.  
Cursed is Canaan (not be Canaan) is as if he had said: I will tell the Cham, as thou my youngest Son a●t cursed to me: so will thy youngest Son prove cursed to the. judgement will fall proportionable to thy Syn. Thou hast laboured to root out my credet because of weakness: but others shall make thy Canaanitish seed Gnebed Gnabadim A Servant off Servants: that is/ A very slave. Such was the unslaughtered Canaanitish seed unto Israel. Of Canaan came the Eleven cursed Nations/ ch. 10. 15. 16. 17. 8. 18. Gregorius Magnus, saith: Omne peccatum est vnde●●tium every Sin is an eleventh thing (because Sin transgresseth the Decalogue) upon which consideration saith he/ Peter hastened the choice off A twelft into Iscariots' ro●●e: but most sure I am that Canaan in his 11. branches was cursed/ and I'm in his Canaan.  
Revel. 17. 11. we read off A Beast in number mystical both the 7. and the 8. going to destruction: I'm his figure was both A 7. and an 8. in number and appointed also to go into perdition. The New world begun only with 8. persons: Cham bring the youngest (at least off men) he so was the Eight: But by Moses in way off Catalogue he is made the seventh and japhet the eight: But in the declaration off this curse he is pulled out into the sixth place (the other two placed after him) that so his head may receive A wound/ as doth the sixth head off the Beast Reu. 13. 3. Weep with john, or Mystery will not be unsealed.  
Vers. 26. He said moreover. judgement pronounced/ he now uttereth A blessing first to Shem then to japhet. God is blessed for the God of Shem: and indeed. Shems' people be▪ became the first Peculiar Nation and priesthood to God/ as appeareth afterwards ch. 11. 10. etc. His Servant was Canaan what time Canaan's land was subdued unto Israel: but yet A troublous s●ruant puckinge Israel in the Eyes and the sides. Rome's Vicar writes himself Se. an't of Se●●a●t (Canaan's name) pet but A troublous servant to the Lord his Israel.  
Vers. 27. God persuade japhet. japhet and Persuade is all one in the Hebrew: japhet Elo●●im le japhet. japhet. Eloh●● persuade. whereunto should El●him persuade or allure him? To dwell in Shems' tabernacle. Herein he prophesieth that the Gentiles of japhet ch. 10. 5. should for A season be without the visible church but at last should be alured by the sweet voice of t●● Gospel to come home with the Prodigal Son and to dwell in his Tent. But that he saith ●ent not Temple, the holy ghost would give to understand/ that the spiritual estate of Israel's Tent in the wilderness and beginnings of their ruled am in Canaan/ that was the estate which should befall the Gentiles by returning home upon the first breach of the partition wall. The Temple's estate shall bring unto the Church another gates g●oue th●● the first. That estate properly is the enjoy of that established city Above which Ab●a●●● tooked for/ Heb. 11. 10. In the mean time/ the mystical Canaan is also to be his servant. The Devils seed even in pricking the godly shall unawares do service to the Godly/ both off jew and Gentile.  
Vers. 29. So all the days. Twelve full jubilees before the stood/ and seven ●●b. after Noah l●●ed till within 2. p. of Abraham's birth Vajamoth, and he died. Walck man as long as he can/ Death in the end arrests him. Nothing more certain then to die: but nothing more uncertain than when to die. The surety of death preacheth ●y to the world: the uncertainty of death it preacheth: Always die to the world/ least thou be once damned with the world.     

Argument. Chap. X. japhet/ Cham/ Shem hear Moses doth declare their Seed: as eke the Names of Old they bore.  

¶ Division of the Text.  
I. FIrst/ the Generation of Noah immediate/ Verse. 1.  
II. Set. his Generation mediate: and that is: first of japhet/ Vers. ● 3 4 5. secondly/ of Cham: thence unto Vers. 21. thirdly of Sh●m: thence unto the 32 Ver. these three particulars summed up in one. Ver, 32.  

More particularly take it thus.  

●●AH. 〈◊〉 

JAPHI▪ 

1. Gomer. 

1. Askenas.  
2. ●iphath.  
3. Toga●●ah.    
2. Magog.  
3 Madaj.  
4. janan 

1. Elisha.  
2. Tarshish.  
3. Kittim.  
4. Dodanim.    
5. Tubal.  
6. Meshech.  
7. Thir●s.    
CHAM. 

1. Ch●●sh. 

1. Seba.  
2. Chavilah.  
3. Sabatha.  
4. ●egma 

Shebah.  
Dedan.    
5. sabtecha.    
2. Mitzra●●●. 

1. Ludim.  
2. Auamun  
3. ●ehabim.  
4. Nephtuchin●  
5. Patrus●●.  
6. Ehasluchim.  
7. Caphiou●●.  
8. Philisti●●.    
3 〈◊〉  
4. Canaan. 

1. Lidan.  
2. Heth.  
3. Iebu●●.  
4. Emon.  
5. Eirgalh●  
6. ●inj.  
7. Arki.  
8. Suli.  
9 Arnadi.  
10. Zema●●.  
11. Hamath●.      
●●EM. 

1. ●am.  
2. Ashur.  
3. A●pharad— 1. Selah- 1. Heb●● 

1. Pele●. 

1. Elmod●●.  
2. Shalaph.  
3. Hazarmaneth  
4. jarach.  
5. Hadaram.  
6. Vzal.  
7. Diklah.  
8. Obal.  
9 Abimael.  
10. Sheba.  
11. Ophir.  
12. Chauila●.  
13. Ioba●.    
2. johtan.    
4. ●ud.  
5. ●ram 

1. Vz.  
2. Chus.  
3. Gether.  
4. Mash.         

JAPHET hath Xi●●j.  
CHAM hath XXX.  
SHEM hath XXVI.    

All LXX.  
Clemens Alexandrinus in his 1. book Stro maton, he (and so many others) writ that the Languages and fannl●es were 72.  
For the helping out with this 2. some brings the two cities Accad and Calneh: but how unproperly/ lo● the learned judge. Some introduce Nimrod and A city: they may aswell bring in 8. cities. If Nimrod were at the towers building/ the languages are 70. besides Heber's tongue. But seeing Nimrod had A kingdom here, Micah. 5. 6. I see not yet how he was at this first Tew●●● buildings:   

ELUCIDATION.  
BEtwixt ●●phet and Shem is I'm placed: not because he was most excellent (except us Evil) form Medi●●ittat●● consists viti●●●, but/ be●●●●s what was said before/ for that he was to be besieged un A couple of Nations that should springe from them. B●●el in Sh●●ar, for there was A Babel in ●Egipt which now is called ●an/ it was begun by Nymbro●/Be●●● lib. 4. ●●●q. and said to reign first there▪ 50. y. from the 〈◊〉 of the second world which Babel afterwards (having kept Shems' people 70. ● ca●tine) was besieged and taken ●● the uncircumcised Madaj● the Medes spr●●● of japher/ and Elam/ of whom cain. the Perllans: Isa. 21. 2. Van. 5. 28. 31.  
〈◊〉 in the first age acquired A possession: ●●e bod●●ell ro●ed in the waters/ who ●in: 〈◊〉 succeedeth Cham (〈◊〉 and indignation) 〈◊〉 ● 〈◊〉 an Antichrist. This we see ●● 〈◊〉 under the age of the new testament. First/ Ministers have acquired possessions/ the 〈…〉 secondly then being so possessed with the grieve things of the ●●th they grow ●or and dis●am●●ll: hot towards such as should reprove their lewd Apostasy from Church's 〈◊〉: 〈…〉 full towards all that Unto not with ●● 〈◊〉 dow unto Hamon. For 〈◊〉 their glory then hill with Kain and those they cannot slay they mock disdainfully with Cham. But let them go on/ the flood and the 〈◊〉 of God denounced by his Prophets ●● shall over take them.  
Vers. 11. Out of that land came Assur. By Assur understand Belus or Ninus the first 〈◊〉 there and the founder of Niniveh. This 〈◊〉 the 〈◊〉 o●● of 〈◊〉 or Ass●●a/ all 〈◊〉 this the 〈◊〉 the other the Chaldy 〈◊〉 with whom it is frequent to turn. Sh●● into Thou. He not able to bear Satur●●s or 〈◊〉 glory without more ado as Malcontent departeth the coast/ and rea●●t● by N●●meth ● Monument off 〈◊〉 Vestre off empire thus boiled in the breasts ●● 〈◊〉 sons. N●●rod of Merod defre●●on or Rebellion/ either of them fit for such A Rebel to God and ●hem: Ashur ● going, and he g●●s out off Shinar to hunt out Dominion else where.  
Vers. 21. Shem is last in Speech but first in car●moniall act religions. japhet is Omega in Religion: but Alpha ●oz ●ull enjoying the ●●inge off Shems shadows, The first is ●● shadow the second all image/ Heb. 10. 1. but where is the trainy itself/ to whom this is an ●mage and the former A shadow? That shallbe seen and felt palpably when all Israel shallbe saved/ Rom. 11. even when Shem and japhet/ jew and Gentile shall dwell in one Tabernacle. Christ being the Co●●erstone unto these two walls down come Kam, Cham, Epimanes, the threefold chord off iniquity fo● the●● it shallbe cas●● broken. In the mean time them also ●●phet must be siege Babel until E●phrates her pleasant waters be d●ed up/ that ●● the 〈◊〉 lechers of the East here is wisdom but who marks it?) may have ● way prepared for entrance and fackinge Kains Cannon/ Reu. 16. 12. The wisemen came from the East/ Math 2. to 〈◊〉 the parents off Christ with Necessaries for their voyage: the Medes and Permians came out off the East for delivering judah out of Babel's captivity and shall these Eastern king's mitred up on the Angel of the East. ●●ne. 7. 2. 3. bring detriment unto Christ's Kingdom? I will ne●●● bele●●e it 〈◊〉 I 〈◊〉 go dhis spirit assisting me.  
if it be red/ The elder brother off japhes, it must be understood that Show was Elder/ not ●●mply but in respect off Siehovahs' preferment: with whom it was ordinary to prefer the younger. But the verse is to be read thus: Unto Shem (the father off all Heber's sons, brother to lapham the Elder) A seed sprung: And so it is clear that japhet was eldest.  
Vers. 25. Unto 〈◊〉 also were borne. Off this man was Abraham/ joseph/ and the Israelites termed Hebrews: Yea the holy ghost ●● the 21. vers. before calling Shem the Father off all the Sons off Heber (though Never the sort off Selah the son off Kepharad/ the Son off Shem) he would have us to acknowledge Heber for us common seed. Rebe● in engl. is A passer over, and indeed he passed over the Rebellions way of the Schismatics Rom Shem. These that think Abram was called Hebrew for pass●● over the River/ have no● only these scriptures against them/ but also Augustine, Decivit, de●●●b. 16. Cap. 11. & Retract. 1. 2. cap. 16. jerom in his 〈◊〉 questions on Benests/ c●m alijs. Augustine was once off mind that then were called Rebrues off the name Abram by some chaing off ●etter (in consens. Enang.) But th●e chaing (if● he had obseruerued that the Hebr●● 〈◊〉 G●t●er, Gnebre●●e; No● Eber/ Hebrew) must have been to harsh.  
As the People/ so was their Tongue hereof called Hebrew: because ●e●er had this tongue in his house/ what time the other families were dispersed and divided by other ●●●leris and Languages. ●eleg (of palag to divide) he hath his name from the Earth's division. Here ●or time falleth out the building off Babel's Tower/ the Cause of tongues division: As tongues of Earth's division.  
Vers. 31. These are ●e sons of Shem, according to their famine's, according to their tongues. It therefore was not the meaning of Moses/ to set down only Noah his three sons their several families at the time of the Earth's division: but also/ as vers. 5. and 20. to give us to know/ of how many distinct tongues the earth than became.     

¶ Argument: Chap. XI. Babel building/ the bvilder's tongues are chaingde. Then scattered. Shems' petigre is raingde.  

Division of the text.  
I. FIrst A dissolution of Noaches families is to be observed.  
II. Secondly/ an edification of Shem his Tabernacle.  
I. In the Dissolution, contained in the first ten verses, we are to consider.  
1. The Action of the Families, Vers. 1. 2. 3. 4. secondly of jehovah. thence unto the 10. Verse. The Action of the Families uttereth: 1. A S●●me from Shem, Vers. 1. 2. in that Being off one Language (vers. 1.) they travel into the land off Shinar, Vers. 2. Secondly, their Action utters theirs Consultation for building A Tower to themselves, 1. for getting A Name sec. for preventing A disperson, Vers. 3. 4.  
In the Action of jehovah considerable. 1. His beholding their work Vers. 5. secondly his discontentment therewith: manifested first in his Consultation, vers. 6. 7. then in that consultations effect: whereas 1. he ●oth Babilonize their language (whereof their work had the name Babel) 2. he disperseth them: Ver. 8. 9  
II. For the Edification of Shems' Tabernacle, that is to be considered in johovahs' fre-mercy, stretched from S●●m by the line of A●ph ●●d unto Abram.  

For this do take Mr. Brou. his Table.  WORLD his age. NOAH. SHEM his years. FLOODS years. 1658. 602. 100 2. Arpha●ad 〈◊〉 1693. 637. 135. 37. 35. Selah b▪ 1●23. 667. 165. 67. 65. 30. Heber b. of whom Abram after had the name of HE●BR●W▪ 1757. 701. 199. 101. 99 64. 34. Peleg b. now was the earth divided. 1●87. 731. 229. 131. 129. 94. 64. 30. Regnu b. 1819. 763. 261. 163. 161. 126. 96. 62. 32. Se●●g b. 1849. 793. 291. 193. 191. 156. 126. 92. 62. 30. Nah● b. 1878. 822. 320. 222. 220. 185. 155. 121. 91. 59 59 Terah b. 1996. 940. 438. 340. ●38. 303. 2●3. 239. 209. 177. 147. 118 ●eleg dieth. 1997. 94●. 439. 341. 339. 304. 274.  210. 178. 148. 119. Naho● dieth. 2006. 950. 44● 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. 3●0. 368. 333. 303.  239. 207.  148. 18. 8. Regnu d▪ 2049.  491. 393. 391. 356. 326.   100L.  171. 41▪ 31. Serug▪ d, 20●●  525. 427. 425. 390. 360.   Terak dieth  205. 75. 65 The Promise is given to Abram, The father of all the faithful.  

ELUCIDATION.  
VErs. 1. Then the whole Earth, was off one lip. This Lip and Language was not Syr●ak as some have foolishly taught/ but ●leber● sacred tongue spoke of before: not distinguished by any proper name till Heber's time/ because there were no tongues nor any one tongue more than it/ before this time of Babel. That hitherto there was but one tongue/ 〈…〉 anus that will not learn of cyril/ he may Learn off Sib●●la/ Lib. 3.  Qui Turrim Assyriis in finibus edificarunt, Cum cunctis eadem vox esset etc. 
And Lib. 8.  Collapsa Turri, discrimina ●●guae sumpserunt hominum, vatiato mune●e vocum. 
That this One tongue was the Hebrew/ not only Augustine as before/ but also ●ero● on Sopho●i. Chap. 3. he re●a●●ge the Hebrew word ●●ge●, whereof cometh the Latin N●gae, he saith that the Hebrew tongue is the Matrix off all tongues. And by Augustine's speech/ quae lingua non immerito credi 〈…〉 fuisse Com●unis pr●●s humano generi it seemeth in that age it was commonly so held. O●g●n hom. 11. on Nomb. Lyra on this place: 〈◊〉 in gen. Lib. 2. Cap. 2. with all off any judgement do so understand off the sacred tongue of Heber.  
Beros●s Lib. 4. Antiq. affirmeth that upon the multiplication of Mankind/ N●nb●ot took his son Io●e Bel●s with A Colo●e off people and came into the plain off Sena●: where he designed A City and founded A mighty Tower: but soon after he addeth: He builded A Tower but he finished it not: to 〈◊〉 ge therewith this we: for he w●● suddenly translated off the Gods.  
Out off Arme●ia into Shin●●, A lose tooth, and therefore not to be trusted to/ prou. 25. 19 cometh this shismatical band. The Mystical body off wickedness/ Zech●●i●h saw sent for this lastage into Sh●●ar/ and that sealed up ●●●n Ey●hah: Eh. 5. 5. etc. They Study to b●●d for A Name: the right ●adge off A bad spirit: yet not A Schismatic or Heretic but he doth it. And this Name they co●et to have (P●en) Before they be fratered g●alphenei (uppn the face) of the Earth. The form of speech it causeth me to think/ that they heard how Heber in calling his son/ Peleg▪ had prophesied their d●●tion/ whereat they now mock: and the rather for that schismatics are ordinarily Mockers: 1. Tim. 4. 1. jude. 18. 19  
They con●●ne and consult here about as though their were honestmen. They will have A tower to heaven (stand apart/ come not ●ere/ they are holier than thou: Isa. 65. 5.) and this tower shallbe made of Brick burned and wrought together with s●yme. Let schismatics gather together with She●●s holy tongue (none brag so off holy speech as these spirits) and use that tongue for fashioning their scriptures in the fire off false martyrdom/ and daub them together with untempred mortar and false application: and that for purchasing A Name in the earth▪ maugre the heart off Hebe●: yet what shall they win? Hearken.  
Vers. 5. But jehovah came down. The Lord is A Bu●te in the way. jehovah is said to come down/ not because He who is infinite is ver●● subject to moving from place to place (for so he should be f 〈…〉 te and comprehended in some place) but in respect off his manifestation belowt in this or that accident which before appeared not in that place. As they consi●●ted vnanim●ter say●●ge: Let us br●lde: so Elohim (the Father▪ word and spirit) and yet here but One jehovah, they consult saying: Let us go down and confound them Language. Holy Language abused it must be confounded: so that they shall neither speak nor mind one thing: much less gather in one accord for praising the Father off our Lord jesus Christ.  
What came Brownes work eue● unto (A work off pride for 〈…〉 hinge A She●, though it met with A shame) or the proud schismatical work of any unto/ though (as they brag much off it) their Language were but 〈◊〉/ and that One the pure language off Canaan or Heber? I was brought up in the bowels of proud Presci●ians and Bro 〈…〉 stes: and therefore o● the ineffable mercy off my God/ that hath some and some drawn me from building with them for A Name▪ Yet he could not do it/ till he had left: me to some Shame. I praise and honour his holy wisdom for shaminge me with men/ that s● with him I man have the Name off living unto him▪ I dispraise not their Pure language they have/ but the applying of it to so proud A work: who think as did the Little horn ●a●. 8. 9 10. That they cannot grow to be A visible people off Christ/ except they cast down off the host and off the stars to the ground/ 〈◊〉 upon them: making many true star●● 〈…〉 stians black and dark/ with their vale off Sophistry tinked under pure language in word and writing/ that others off heaven more truly than they so darkened/ they may be ●he Church, the People off God: That is according to their but: The only visible true Christian Church.  
Their tongues s●it and changed/ they cannot forward with the work/ nor yet avoid a dispersion. The two things they drine at/ Fame and Unity, is thus suddenly turned into Shame and Dist●a●●on. G●maliel had learned/ Act. 5. 38. that the counsel and work which is not off God/ it will come to nought.  
Vers. 10. These are the Gen. The former wicked work cast out with A Parenthesis▪ now the Ro●gh▪ cometh unto blessed Shem (the ●●m●e branch off Noah: not begotten by any Father/ nor borite off any Mother in the new world) in whose Tabernacle (for the Tabernacle off the just must flourish/ Prou. 14. ●●.) God soweth the succeeding seed.  
Vers. 31. Then Te●ah took Abram. This Abram married with ●●sea Saraj and barren (as were the chief Matriacks for t●achinge that the▪ church typed in them bringeth spiritual fruit by virtue off God his word and pro●●s/ not off Nature) Terah his father taketh them and Lo● and so departeth from Vr off the Chaldays towards Canaan: but coming to Cha●ran (A city off Mesopotamia not off Chalde● for Chaldea was but a part off Mesoyotamia, P 〈…〉 lib. 2. cap. 27.) They there pitch Tent and dwell. Abram having had A glorious vision from jehovah before they came out off Chaldea▪ Act. 7. 2. It is like enough that he instincted his Father unto this p●reg●nation: but the old▪ man labouring to much off Chaldeahs' Solatrous disease (nor yet dare I call any off our saviours direct l●●e Idolater) he soon was wearied off travailing towards blessed Shema Shalem. Nay, Abram and Let it seemeth they were not eagerly set on this voyage/ and therefore do take by their 〈…〉 es with T●rah.  
All this not withstanding I cannot nor man teach to be the time off the peculiar Promise given to Abram, but A preparation to the Promise exhibited to Abram after his Father's death in Cha●ra●. whereof in the next chapter.     

Argument. Chap. XII. Abram is called/ he ploddeth on amain To Canaan/ Egypt/ and back again.  

¶ Division foe the Text.  
I. FIrst considerable abram's effectual Calling from native Country/ Verse 1. 2. 3.  
II. Secondly abram's effectual obedience grounded thereon, in the residue off the chapter: yea in the whole story off his life.  
I. H● Calling uttereth 1▪ the Caller, jehovah: secondly the form of the Calling itself: and that lieth 1. in A Commandment, Vers. 1. secondly in an evangelical promis itself▪ Vers. 2. 3.  
II. His Obedience (in this chap.) is manifested 1. in his ready passage to Canaan, Vers. 4. 5. secondly, in his following faithfulness: thence to the end. His subsequent fidelity is twofold according to time and Circumstance. First it showeth itself strong: 2. weak.  
1. The strength off his faith appeareth 1. in his Survayinge the land▪ approved off the Lord, Vers. 6. and first clause off the 7. secondly in his ●earinge up off religious mouments: thence unto vers. 10.  
2. The weakness off his faith, thence unto the end it offereth unto us 1. the cause: 2. th'▪ effect. The cause is twofold: the first is A Famine, the second his wife's Beauty. The former (as the flesh handled the matter) pricking him into Egypt: the second urging him to Deny his wife to the Egyptians: Vers. 10. 11. 12. 13. The Effect is also twofold:  
1. The Lord draweth back from Abram (in leaving him to so miserable an Accident) Ver. 14. 15. 16. and this effect was seal to the Lords justice. The other effect is, the Lord draweth near again to Abram, 1. by whipping the Egyptians: Vers. 17. secondly by compelling them to do good unto Abraham: thence to the end: and this sealeth bp the Lord his fre-mercy.  

ELUCIDATION.  
VErs. 1. And jehovah said to Abram. These that think the Calling and promise here uttered to have been given unto Abram in Chaldea, they translate thus: For the Lord had said to Abram. First/ this their translation forceth the Text: for the Hebrew/ Va●o●er jehovah, is naturally/ And I●houah said. So the Septuag●t turns it into Greek: Kaj Eipe ky●●os to h●b●am and O●kelos in his Chalday paraphr. V 〈…〉 are etc and the Lord said. Hierom and every Ancient Latin hath Ae●d●●it Dominus. Though men be otherwise minded for the time of the Calling/ yet they should not have forced the Text.  
The Hebrews knowing this calling to follow ●eralis death (and that doth Ph●lo precisely observe joining abram's 75. y. and jaacobs' 75. souls together) they finish their second section that bego● chap. 6. vers. 9 with Terahs' death: and here they begin their think section because it is A new matter. And indeed their Partition is apt: for in the First was considered Good and Bad from Adam●: in the second/ Good and Bad from No●h: and now in the third/ Good and Bad from Abram.  
The first sort of people that laboured to make this Promise to be given to Abram before he came at Cha●ran they were drawn thereto by taking Abram to be the Eldest of T 〈…〉 so●●es: but the contrary being now h〈…〉 of all/ there is no reason why also they should not bele●●e this promise to be given after his Father's death. First this speech/ Go from thy Father's house/ it ●ould not well agree with the taking his father with him. Nay/ it is said in the former chap. that gerah took Abram etc But the calling and promise bieng directly abram's, it is but A darkninge of this work to let Terah be head in the Obedience/ to whom the Lord never spoke about the matter. Secondly/ Abraham's Obedience vers. 4. 5. with the circumstances/ it plainly proveth the matter to fall after Terahs' death. Thirdly/ as steven Act. 7. 2. doth plainly teach an apparition glorious to Abram before he dwell in Cha●ran▪ so his Obedience vers. 4. and clause first/ then he came out of the Chaldeans land and dwelled in char●an/ it answereth to that Call. And whereas vers. 2. he rehearseth this ●n●unction laid down here by Moses: unto it is answerable the second off vers. 4. And after ●is father was dead, God brought him out. Fourthly/ off Terah and Abraham's former voyage ●t is said ch. 11. 31. that they made their journey for Canaan: but of Abraham's peru●●at obedience it is said Hebr. 11. 8. he went out not knowing whither: this calling therefore and promise here mentioned cannot be referred to the former▪ That this calling is so to be understood for the ●yme diverse Old and new juish and christian are so minded. And indeed/ the Promise here made should have lacked ●●ch life/ if so it had been given in his father's life. But his father now dead/ this evangel preached unto him and his/ it cometh opportunely as if the Lord had said: Depart hence to the ●and I will show the not dismaying at the loss off thy father: for I will be a father unto the and thine etc. As the time maketh the Promise more excellent: so also it maketh Abraham's Obedience more excellent: for if he had followed the Lord together with Terah, it might have been A 〈…〉 e●●ion whither Terah had not been better man. This P 〈…〉 iudaus in his book off Abraham's departure doth prettily teach in his expounding the word Terah. Lusebius Pamphilus also in his Crom●●● doth understand this promise to be given in chatian after Terah.  
Vers. 4. So Abram departed etc. That this holy patriarch at the time off his Obedience is aged 75. y. this coniunceth all writers off error/ who deemed and taught Abram to be begotten in his father's 70. At this time was Terah newly dead and aged 205. Extract 75 out off 205. and there remaineth 130. So old must Terah be at Abraham's birth. These therefore that teach him to be borne in his father's 70. they so not only rob the world's age off 60. y. but also make Abram at the receipt off the promise 135. old. That his father was 130. p. aged/ Beroaldus, and our English More and broughton they stand hereto as A threfold cord that cannot be broken.  
Having received the evangel (for this Promise was the substance off the Gospel/ Galat. 3. 8. and that 430. y. before the LAW, Gal. 3. 17. he trudgeth forward with his wife Saraj, his nephew Lot, and all that he had for why should the goods off the faithful be left in the house off A stranger? prov. 5. 100L and so he co●ameth to Canaan: but coming thither/ God gave unto him there not be●●podos, one foot off ground/ Act. 7. 5. Many now willbe Abraham's seed/ but iff they taste off these Aloes they will spit out all religion. They will follow Christ/ so long as he hath Barley bread in the one hand/ and fish in the other: otherwise they will departed sorrowing/ as rather willing that the spiritual Forts and Birds off the Air should make holes and nestle in their heart/ then the Son off Man should have any ro●me there/ whereon to rest his Head.  
Vers. 6. The Plain Mor●h (in engl. rebelling) I understand to be the Penta-polis plain of Sodom, Gomer, Zeboim, Admah, Bela, A pleasant plot/ Chap. 13. 10. called in Moses time the plain off Rebellion: as preaching to all followers God his judgement powered forth on that pleasant place because off Rebellion.  
Vers. 6. 7. Abram ●ainginge the Region● jehovah meets him and bids him welcome with an evangelical sermon: which the Ismaelites off our age do terms A cold breakfast. For A Memo●all off the Lord his mercies/ Abram buildeth an Altar and sacrificeth/ let the Canaanite take it as he will. Afterwards vers. 8. 9 He removeth and buildeth another Altar (the faithful desire in all places to leave Monuments off Religion behind them) but after that he ●●itteth again. Thus some and some the Lord waineth his Children. I now they suck on A Lily-white pap/ by and by it is smeated with foot or Aloes.  
Vers. 10. etc. Then there came a Famine. Bring A little hardened against the wether/ he now must skirmish with Famine (a strong Tempter) with whom he deals this: he th●● Canaan and went down (as the Man did from jerusalem to jericho) even down into Egypt. Faith kept him from looking back to Chalde● and father's house Heb. 11. 15. but in the mean time this affliction off famme dazzled his eyes/ that he hit not the best way. Having Famine behind him in Canaan and want off God his fear in Pharaohs court before him/ it cawseth him and S●raj 1. to Consult: 2. to do as they did.  
If Abram saw it to be the practice off Kings then as it was in ●est●●● spu●e after/ namely/ not to lie with A woman till she had been for A year prepared/ Hest. 2. 12. that would make him the rather to make this hazard: iff not/ Yet I doubt not/ let hasty Gen sorers off the Father's actiō● say what they will/ but Abram herein (as in another case. Rom. 4. 18.) even beyond hope be hoped to be helped off God in opportune season. In the mean time/ he speaks but Truth though not all the Truth/ for he conceals she was his wife.  
That he knew they would not company with his wife/ except first they slew him: thereby appeareth that bare Nature cheeks adultery: secondly/ that Natural men seeking to avoid one sin they fly into another: yea many times avoiding the lesser they p●p into the greater.  
vers. 17. But jehovah plagued. The Heb. hath gnal-debar (For the word) off S●raj. Dabar will bear the common version/ but properly ● is A word or Speech newly spoken/ or A new thing uttered. So I take here: because no doubt she did dal● 〈◊〉 the lord with A headingher case: which Word and Speech off hers the lord granted/ by plaguing the Court proportionably to the sin they aimed at. This is that the wicked get by touching his Anointed once and doing his prophets any harm.  
Verse 20. And Pharaoh gave come. Many are the Troubles off the Righteous/ but the Lord delivereth them out off all. He will not suffer us to be tempted beyond the strength he administereth. Paul had A perilous shiver puckinge his flesh: but he had this answer: My grace is sufficient for the, for my power is perfected through weakness: 2. Cor. 12. 5.  
But this I note in the king/ that the good use he made off Courts cross/ it shall condemn Princes and people in these days: who are so far from being humbled by such afflictions▪ as they rather will make it A Cause off stabbinge poor Abram to the heart I could but pick out A particular Instance from some Brownists and prove that.  

NOTA.  
As Abram did go down into Egypt, so did the people off Israel go down thither in the time of A Famine. Coming thither/ they soon (after A sort) denied the spiritual wife off their powth/ by shaping themselves to the Idol worship off the country. But God minding to call that figuring Son out off Egypt, he plaguing that Pharaohs court and country/ the king was urged thereby to send Israel out: and that not without much substance and treasure. In that their Pilgrimage they might well have remembered Abraham's story.   

An Introduction to Mystical consideration.  
SWeet jesus, when the Body off thy Father was dead in the Carnal Rites Ceremonial given first unto Israel, thou was appointed to show thyself in the ●esh A poor pilgrim in Canaan: and thou did so: having thy dun●ty accompanied with Saraj and Lot. Both were knit unto the by sacred union off Marriage mystical. Lôt thy Flesh/ Saraj thy Soul: both thy Brother's Children/ and both right dear unto the. But Queen mistress the Soul/ as it is A substance spiritual/ so off the two it rather accords with thy divine nature.  
Into Canaan and the most pleasant plot off Palestina thou came to find the seed that was promised: not the Seed that should Give but Receive the blessing. But thou found the Canaanite in the Land. Notwithstanding that/ thou builded one Altar in jerusalem and another in Samatia: nor trod thou on that ground where thou left not Monuments off the priesthood committed unto the●  
But A Dearth came in Palestina, Pinching famine caused the to seek A seed elsewhere: for thy meat and drink was the doing off his will that sent the. As therefore in the begininge off thy growth thou was forced with A Couple (Mary and joseph) to go down into Egypt Real for preservation off the body: so mystically thou went from Canaan, where thou left thine own people Israel and went down/ yea came down into Egypt/ even to us the unnatural Gentiles. Finding amongst us A desire rather off fleshly worship then off thy spiritual presence: thou hast unto the weak and those that are without the Law become in thy ministry as one that were weak and without the Law.  
Foolishly hath the Kingly Court church off the Gentiles sought to be one with thy Syprte but after A carnal manner/ A fleshly worship: but the Word off Saraj hath ascended to jehovah and received this Countenance: namely decause off such Carnal gross conceit and affection their Church's womb is shut up and the kingly Court barren.  
It 〈…〉meth sweet jesus before thou return the second time to Mystical Canaan that thou cause the Cities King off the Gentiles to restore Saraj with Advantage. Israel came not out off Egypt without spoil: nor wilt thou return without spoil and much substance.   

Oh unworthly I,  
That knowing jesus to have left heavens glory and his own people to Come unto my Canaan, that I do not only forsake all outward things for coming unto him/ but also all my natural kindred/ old Adam with his deceivable lusts for feeding him in the Mansion off my soul. Fie filthy Canaanites what do you harbouring in my land/ nay in the land promised to my jesus, the Seed in whom not only the Nations but Abram himself is blessed? Oh my soul/ let not jesus departed the/ though he set his face as if he would go forward but Cleopas and his fellow (Heart and Hand/ Affection and Action) lay hold and constrain him to vyde with the th●● Night.  
Hespera jam venit, nobis tu christ maneto. Ceased on us, hath gross darkness, abide with us ò Christ.      

¶ Argument, Chap. 13. Abram from Egypt. Lot from him is rend/ God speaks to Abram: he removes his Tent.  

¶ Division of the text.  
I. FIrst (generally Considerable) abram's Returnall from Egypt to his Second Alter-place in Canaan: unto vers. 5.  
II. A Schism with the Circumstances made by Lont from Abram: thence unto vers. 14.  
III. Thirdly, jehovahs' voice to Abram: thence to vers. 18.  
FOUR Lastly, Abcame Removal and pitching place ●ared with an Altar: vers. 18.  

¶ ELUCIDATION.  
VErs. 1. Then Abram went up from Egypt, From the land off Promise to Egypt, is A downe-gate: but from Egypt accursed unto Palestina blessed/ is an up-gate. So the way unto the Temple was upward/ Act. 3. 1. Luk. 18. 10. Into the way off Sinners A man way slide sleeping/ the way is smooth as glass: but the Promises off God will not be had without cl●ninge: for every good and perfect gift is from above/ jam. 1. 17.  
Vers. 2. etc. Abram went forth Light but he comes Heavy (so is the Hebrew) with substance back to Canaan: and so together with his Nephew ●ot unto the second Alter-plot they go. It lay between ●ethel and Gna● (the House off God and the fountain) and there he praised the Name off, jehovah for his Mercies. Abram was not so burdened with riches/ but he followed religions exercise.  
Vers. 5. And Let also etc. had sheep. This Man's substance is brought in with another effect: he could not be rich and dwell near Abram too. This appeareth first in the Sheopheards' mutual disquietness, Abraham's servants stood for their M●. his right: he was Lord off the Land. Let his servants thought their copper as good coin: their Mr. was fellow companion in the travel. Thus Love and Lordship cannot agree: the matter to brought before their Masters: for the spirit off the Prophets (my 〈…〉 dico) must be subject to the prophets/ 2. Cor. 14. 32.  
Vers. 8. Then said Abram, The holy Soul urgeth Peace from the Considecation off brotherhood. They were brethren 1. by Nation: 2. by Cognation: 3. by Profession: and this last is greater than the two former/ or the fourth which is off Nature. By Nation Cognation/ Nature men may be brethren: and yet in the End prove as mere strangers as Dives and Laza●●s. But whosoever are brethren truly in the Truth off the saving evangel though here they be unknown the one unto the other and the E●e Rich tother poor: yet Abram and Lazarus, jesus and the penitent theyfe/ they in the end come to one Paradise/ and remain One/ as the Father and the Son are One. This Argument therefore if it prevail not with Man/ it is because man is mad.  
Vers. 9 The Chaldy Paraphrast expoundeth right hand and Left by South and North: nor is it unlike to be true. Here the Elder gives place for peace sake to the younger: and the more worthy to the less worthy. So long as Peace in holiness may be had (though with buying it) we are to follow it/ as we mean to see God: Heb. 12. 14. The church must do all her things in Love/ 1. Cor. 16. 14. for without Love/ all the residue is but A Brownistes Noise, but no Christian Voice. Secondly/ Abraham's uprightness appeareth in offering A Loving Leave to Lot for de●parture to another place/ if so he could not content himself with his fellowship. Had Abram been possessed with our Heretics Spirit/ he would have caused Lot to have kept fellowship with him (though in wickedness) or he would have thundered out A fiery excommunication. But we must let the fools alone with their leaden Dagger drawn out at every Fly/ and take Abram as we find him/ A man off another Spirit.  
Vers. 10. So when Lot lift up his eyes. The desire off the heart moveth the Eyelids to turn up/ that so the Ey may particularly apply what the heart doth hunt after: for the Ey is to the heart▪ as the hand to the mouth. job being acquainted with the crooked affect off the heart/ he therefore maketh A Covenant with his Eyes/ Ch. 31. 1. His Ey suruayinge/ the pleasant Edenlike Plain is objected to his eye: that takes Lot and away he goes.  
Abram stays in Canaan but Lot inhabited the Cities off the plain/ not all at one time/ but about he goes all was so sweet that he knew not which was sweetest and the best he would have/ till he came to Sodoms gates and there he pitcheth. Zwinglius turns it thus: Abram dwelled in (Aertes) in the mountanish place off Canaan: but Lot in (Kika●) the grounds or pla●nes, which are about the Region of jordan. First, the text is plain. Abram dwelled Berets▪ cenagnan, ulot iashabh begnate hacicar, in the Land or Region (for Aerets will not bear Mountanish but rather A low place) and Let dwelled in the cities off the plain: or if Cicar be not turned Plain/ then say as it is in the first sense: Off A great loaf off bread: and so indeed I think it rather fitting the Ho. gh. his meaning/ seeing this Plains Pentapo●is or 5. Cities abounded with bread, And this Ezekiel precisely observeth/ Ch. 16. 49. Secondly/ his text is not only diverse to the Original/ but also his and some others their collection from hence/ seeing the Pentapo●is is neither compared with Abraham's situation in height nor depth: nor yet cut simply from Canaan as no part off it/ but in A certain regard, namely/ as the Lord had determined to cut it off ye● long for Synsake/ ●● if it had never been off Canaan: as Satan was Cut off from heavens Light/ and for sins cause reserved to everlasting darkness.  
But what is added? The men off Sodom were wicked. 〈◊〉 hoping A Heaven, he hope to Hell gates. thinking to have ●ased his heart/ he found vexation of heart daily/ 2. pet. 218. Better felo●wship let never 〈◊〉 expect/ when for worldly 〈◊〉 he shall with 〈◊〉 ●s forsake Paul: though sounder spirited than Demas.  
Vers. 14. Then jehovah, said to Abram▪ ●ot hatting discomforted Abram, the Lord himself comes to heal that soa●e: a● when the blind man joh. 9 was left alone/ then jesus d●●w near to comfort him. ●ot li●t up his eyes the ●●th not biding: so did not Abram till the Lord bi● him look up and suru●y the Coastee: and indeed our eyes are bough: with ● pri●e and therefore not ours but the Lords to command and use  
That the Lord promiseth the Land to him and his seed for ever: first/ the possession there off standeth on Condition as 〈◊〉 diverse places is expressly uttered: secondly/ which the jews still slumble at gnad● gnolam ●t doth not ever signify perpetuity or eternity/ out oftentimes (as here) some certain determinate time: and so Samuel is said to bide before the lord forever/ 1. Sam 1. 22. so Deut. 15. 17: the servant serves for ever: the l●●e is in many other places. And if the blood off jesus remain not upon the ●ue● for ever/ they shall once 〈◊〉 that Gnolana his bounds ●eatched for their Law and Sacrifice no further than jesus his halfe-week. Dan. 9 27. unto which time off so ceasing sacrifice/ from their returnall first from Babylon to divide their Temple/ was but 70. sevens off years: namely 490. y. since the expirement whereof hath overstood 1563. ●. They● comp● gabriel's weeks well. That they may kno● that their Gnolam/ or Ola● was finished ●● him they have pierced/ the lord quickly manifest the fulfilling off their evangel spoken off ● Zech. 12. 10. etc.  
The Lord having bid Abram see, he also bids him walk, that so he may see the largeness off his promise. And indeed those that are 〈…〉 ●ed in Love▪ they only are enabled to Comprehend with all Saints/ the Breadth and 〈◊〉 off God his Love in Christ. Ephes. 3. 18: for 〈◊〉 Christ are all the Promises yea and 〈◊〉: 〈…〉 there to Abram or his seed spiritual.     

¶ Argument, off Chap. xiii. Elam triumphs: so Abram: Sodoms kind/ Shalem doth bless: Abram shoes kingly mind.  

¶ Division off the text.  
I. FIrst observable Kedor-lagnomer off Gnelam his triumphan: battles: unto Verse. 13.  
II. Secondly, Abraham's Triumph over Kedor-lagnomer and his Fauou●us thence unto Verse. 17.  
III. Thirdly, the Gratitude off Sodom's king to Abram (parenthesed or interlaced with A Specialty off Melchisedek and Abram) unto Vers. 22.  
FOUR Lastly, Abram his Magnifical Carriage: First towards Sodom's king: secondly, towards his own coapartners: thence to the end.  

¶ ELUCIDATION.  
VErs. etc. And in the days off Amraphel. This saying off Shinar (the land off Babel) is off the Hebrews held to be Nimrod: but be ●e whom he shallbe/ HE with Arioc king off Ellasa●, Kedor-lagnomer king off Gnelam, and Tidgnal king off Goym, A king to whom many stragglers it seemeth joined/ they wage battle with Beragn king off Sodom, Beishagn king off Gnamotah, Shinab king off Admah, and Shemeber king off Tzeboijm, and the King off Belagn that is Tzognar.  
The 5. kings off Pentapolis Plain/ they having been subject 12. y. they in the 13 y. do break Kedor-lagnomers yoke: being fat/ they kick up the heel like an untamed Heifer. But Genelam/ or Elam: off g●. I have spoken before and I express it but for direction to the Root/ he brings the 5. Rebels under. Such honour had elam's City (Elam was of Shem) for the season over Chams-like people: chase the filthy Kings before them: whereof two tumbled into Siddj●s 〈…〉 me pits: the rest escaping to the Mountains. This don/ they carry away the spoil/ and together with that/ they took ●ot prisoner for he dwelled at Sodom, who was Abraham's brothers son.  
Though Lôt was served as he deserved/ yet the holy Gh. ad oinge Abraham's brothers Son, he would insinuate their sin/ that durst be so bold with Lôt, iff but because he was off Abraham's flesh. This in the next place they here off: for God motioninge one that had escaped to ●on unto Abram, he good man/ having forgotten and for given his nephews harsh carriage/ he mustreth and pursueth with A sacramental band off 318. men and finally Recovereth Lôt and all his and the others their substance. Edom laffed at judah's captivity/ but Abram made his unworthy Kinsman's cause his own: for my life he was no English Donatist.  
Nothing is here said what Lôt doth/ but puddle wharf was his old syn●-hole again. Some serve the Lord with full freedom off Spirit/ as did Abram: some are cumbered with world's transitories/ as here is Lot: the difference off Graces and Gifts are admirable. Abram thus triumphing over Elam, as he A little before over the 5 Rebels (such is the issue off warfare over-reatching jehovahs' Commission: for they should have let Lot Alone) Sodoms King comes forth to congratulate Abram. The Hebrews understand this to be Bera, who before hid himself in A Pit and now comes out. And surely I cannot think that Bera so fell before in the pits as thereby he perished: the rather because this work was quick: and unlike that another king in Bera his rou●●e/ should be so soon established: and that in the heat off this broil.  
Vers. 18. etc and Melchi-tzedek king off shalem brought forth bread & wine In this and the two next verses lieth A golden Parenthesis containing Wisdom infinite. The close couching off it in/ and the sudden breaking off it off/ it offereth to the sad discrete Spirit manifold considerations.  
1. He is Melec A King: and this his King ship is to be considered: 1. as he is king off tzedek Righteousness: and off Shalem Peace: heb. 7. 2. Philo in his second book off the ●awes Allegories he Philosophically saith: Basileus de echthron tyrannô &c. A King is opposite to A Tyrant, because he introduceth Right and Equity into the commonweal, but the other ●niquity. Such a one was this king/ and such should all Kings be. That he is king off Righteousness and peace/ he must be more than A Man: and yet (seeing he is A King off Shalems' town) he must be but A man.. More them A Man he is secundum quid as he is A type off him who is really King off Righteousness and Peace: and seeing he is A Type (and not the person typed) he must off necessity be but A Man/ and neither the holy ghost. nor an Angel, as some fond have taught. And as he must be A Man/ so an excellent Man/ seeing he bears the person of jesus Christ for kingdom and priesthood. To say he was A Cananitish king or off some obscure stock/ is as Low on the lefthand as the former ●y on the right hand: nor would the Kings round about him have suffered him to sit in peace▪ had not they known him for an excellent Birth.  
Greater than Abram he was/ not only for kingdom but also for priesthood: and what Man living should be greater than the Father off the promise? Shem had the first honour off having God dwelling in his Tent: and Yet he was alive. In Shem God had put his Name shame there/ and only there with the Hebrews/ diverse Greeks Latins and others I must fasten Melchisedek. who will know more reason for this▪ let them read Mr. Broughton his Treatise off Melchisedek.  
That this Shalem was not (as some teach) some other town thereby/ but 〈◊〉 halem in after-age so called/ old Onkelos is so minded in his Thargum and ordinarily all after him.  
The Psalmist say that the Tabernacle was in Shalem, ps. 76. 2. it leadeth us both to Shems' Tabernacle and to jeru-shalems City for finding out the typical king off Righteousness and Peace: and not only Mele● A King/ but also Cohen A Priest: and that to El●gnelion God most ●y. This King and Priest off Shalem first both ●echem va 〈…〉. He brings forth Bread and wine: secondly he blesseth. To what end brought he/ or caused he bread and wine to ●● brought out? Abram had no great need off Bread and drink, for as he would not go forth to water without provision so he quickly recovered the substance before carried away.  
Choose whither Melchisedek brought it forth as A King or Priest or Both: it thabowed forth A good thing to come/ namely/ the New testaments Eucharist Bread and wine/ Ministered by jesus his ordinance unto Abraham's household/ not Sodom's city. Against this my speech in the Bibles B●. some in Sc. opened their Months/ as iff my speech had been Romish. But what say the Ancient? Clemens in his 4. Strom. saith: Melchisedek gave bread and wine sanctified, unto nutriment, A type off the 〈◊〉. And Chrisostom on the 110. 15. saith▪ And why saith he according to the order of Melchisedek? because off the Mysteries, first in that he also brought bread and wine to Abram etc. Augustine in the 109. question off both testaments mixt-wise/ he hath this: Now Melchisedek showeth the future mystery of the Lords incarnation and passion, while first unto Abram as to the father off the faithful, he delivereth the Eucharist both off the Lord his body and blood, that so there might before-figured in the Father, the truth which should fall out in the Son●. Chuonrad●s Pellicanus on Gen. 14. saith. That the bread and wine was A figure off the Souls spiritual resection, which the minds off the faithful receive off the New testament in the sacrament of his body and blood, which our high Priest hath once done by offering himself to God the father for us (Nemo ignorat) No one is ignorant. Thus said they and more than they: and so say I and more than I: and yet as far from giving vayntage hereby to Error/ as those that gainsay it.  
But Mr. Caluin falleth Tertullian and others for this. I know it. Mr. Caluin had i● wonderful large gift for helping out the Grammatical sense/ but no man in Mysteries as his pen witnesseth: what than/ should the one gift destroy the other and not rather amiably build together? This Mystery maketh or insin●ateth not any breach off faith: and surely if this Bread and wine were but A mere blank for the belly/ Melchisedek's figuration may be trust up in A straight compass. But the Author to the Hebrews speaks not off this. I answer: in not speaking off it he speaks of it. For resting them that he had/ Ch. 5. 11. many things and hard to be uttered off Melchisedek, but they were to dull to conceive/ he herein sendeth/ the sharp conceited to further and deeper meditation. But how knot you saith some/ that this bread and wine were figures etc. I answer by another question: how knows thou this and that to be meant by such particulars in Le●●ticus, salomon's song/ the book off Revelation? if thou answer: by proportion off faith and likeness off the thing resembling and Resembled (they being compared with the Analogy off faith and found agr●nige: iff that be thy answer for the former/ let the same be my answer for the Latter.  
Whereas Tertullian saith in his book against the jews: Melchisedek Abrahae re●ertentl de praelio panem et vinum obtulit. Melchisedek offered bread and wine unto Abram returning from the battle: this speech is made ● perilous thing: for say they/ hoth doth not signify to Offer and therefore he should have ●d protulit he brought forth: not obtulit he offered. A piece of deep learning: as if he should bring it forth for A show/ and not offer it to Abram. They themselves say/ that he fed Abram with it/ and I trow before he eat off it/ it was offered to him. Obs. Yea/ but the word Offer implies A sacrifice. Master john is deceived. The wisemen unto Christ obtule●unt ei munera, they offered unto him gifts/ Math. 2. 11. Is any so blockish as to think they sacrificed gifts unto jesus? The word Offer both in Latin and english/ it is used for Give or present A thing to one/ v●thorit once breaminge off sacrifice.  
But I wonder why any think that Tertullia's speech maketh any thing for Romish sacrifice? He saith that Melchisedek offered to Abram: so say I/ and therefore not to god. The Romanistes say they offer by the Real body and blood off jesus unto God: Melchisedek offers to A Man inferior to himself: Tertullias speech therefore doth confine popish sacrifice. Would not men fain stumble/ that stumble at their own thrift. The Father's hereyn are so far from being against us/ as indeed they are with us. But raw heads delighted in green fancies/ they must speak/ though speak evil off the things they know not. But iff A man Read justin Martyr his Dialogue with Trypho the Ine who will not say that from this Greek father/ the speech off Tertullian was borrowed? not for the bare words though in the most alike (as that the Uncircumcised blessed the Circumcised &c.) as for the Matter. And there justin hath/ Abram offered to Melchisedek tenths: and in another place/ he gave tenths. As justin by Offer and Gave die mean one thing/ namely/ freely bestoe/ not sacrifice: so what Should let but Tertullian must much more mean the same: seeing it had been (off the two) more fit for the lesser to have sacrificed to the Greater/ then the Greater to the Lesser. If men have not learned that do and offe●o in Latin/ and didômi and prosphèrô in Greeks' language are commonly in near affinity/ they must go and learn their Vocabular or Dictionary better/ and not control the things they understand not: making the holy Fathers (in their fancy) as foolish as themselves.  
So/ some stumble at the Fathers for saying that Christ his Body and Blood is in Verity, Nature, Substance in the sacramental Supper: Not considering that they speak so not off his Natural but Sacramental body and blood. This distinction Hierom will teach them on Ephes. Ch. 1. where thus he writes. Dupliciter sanguis Christi et ca●o intelligitur etc. The blood and flesh of Christ is two ways understood: either it is spiritual and divine, off which Christ speaketh. My flesh is verily meat. etc. or it is the flesh and blood that was crucified. Fat were the ancients from Rome's dream: for every off them (for any thing I see) did with the sacred scriptures understand and teach A body proper and improper. Augustine on john and Tra●ate 50. saith this: Thou hast Christ present and to come: Presently faith present by Sign, present by the Sacrament off Baptism, present by the meat and drink off the Altar etc. In regard of his Majesty, of his providence, of his ineffable and invisible grace it is fulfilled that is said: Behold jam with you all days, even to the consummation of the world. In regard off the Flesh which the WORD assumed, in regard of that which was borne of the virgin etc. Ye shall not have him always with you. Why? because he conversed with his disciples 40. days according to bodily presence and they being led by seeing not following, he ascended into heaven and is not here. The blood and flesh off Christ thus understood to be Natural and spiritual/ Common and Sacramental/ the knot both off the sacred Canon/ as also off Ecclesiastical writers/ it is easily without Romish sense avoided.  
So/ some cannot hear the word Sacrifice to be affirmed off the ●o. his supper/ but strait they cry/ Properie: not understanding that the word doth admit more senses then one. Not only it is sacrum-factun A sacred action as it is given by Christ to his church/ but also/ as the Church offers their solemnisation there off to the eyes off their heavenly father. if we offered no sacrifice to god/ in vain had Peter called us A priesthood/ and john termed us priests. But indeed/ not only that Supper but also all religions duties sanctified by faith they are A sacrifice off sweet smell in the Nostrils off our father.  
Vers. 19 Therefore he blessed him. The lesser is blessed off the Greater/ Hebr. 7. 7. Abram therefore decimates off all he had: nor can I think that he would tenth any off Sodom's substance/ because that had been an oblation polluted. His excepting afterwards off that the young men had eaten/ and what others were to have for their labour/ there being no exception off any thing tithed/ it urgeth me to think he only offered off his own: otherwise Sodoms king should have had occasion to have said/ that Abram was free off other men's goods. Melchisedek blesseth Abram, and then he blesseth the God off Abram, that so Abram may know that the Victory had by him the Creature, it was effected by El the Creator. All the Victories off the Church must be attribute only unto God th' efficient cause/ though enacted by Man/ the Instrumental Cause. The faithful with Abram they must look for the sovereign blessings when first they have overcome. To him that overcometh etc. Revel. 2. and 3 As also/ having received A blessing from God they ought to contribute off all they have, Gen. 28. 22. Galat. 6. 6. 2. Cor. 8. ●.  
But comparing this with Hebr. 7. 9 10. the Anabaptists reason thus against Christ his taking flesh off Mary: Levi being Yet in the joins off Abram, he is said to pay tents unto Melchisedek. If jesus therefore should have had his Nature in the loins off Mary, then with Mary he may be said to have sinned: iff his Being was in the loins off David, Abram Adam/ then he may as truly be said to have sinned in them/ as Levi to have decimated in Abram: but that jesus any way sinned is false: therefore also false that he had his Nature or Being in Mankind. Not regarding what answer some have made hereto/ I only answer thus: The Simile is A dissimile: wh●le they think they reason from the Like/ they reason from the Unlike: for their Argument concluded rightly if jesus had been, as was Leu●/ A natural birth/ but jesus was not conceived as was Levi by Man/ but by the Ho. Ghost his over-shadowing/ and therefore A birth supernatural. Yet seeing our Seed was taken off him/ though in A supernatural sort/ our sin was upon him/ though not in him: yea he was made Sin for us/ as verily as we are made the righteousness off God. Nor could we have come so near him/ if he has not first come so near unto us.  
Vers. 21 etc. Then the king off Sodom. ●o the ho. Gh. brought Melchiseked suddenly in/ so suddenly he removes him/ returning again to Sodom's King: who offereth unto Abram the recovered substance/ but refused off Abram for himself/ though not for others. He would not take it/ not because it was unlawful/ but because it was uneryedient. If it had been unlawful/ he would not have insi●nated the gift off any part there off to any off his family. He took off Egypt's King before/ for than he was poor: but he takes not off Sodom's King/ because he was not poor There is A time to gather & A time to cast away. Eccles. 3. 5. Yet his own Magnificency/ it impedes not acceptance off such substance in others (blessed is he that judgeth wisely off the poor) for the Prudent discern wisely of Circumstances/ that nothing either in plenty or poverty may darken jehovahs' Glory/ or justly discourage others from fight his spiritual battles.  
Gnaner, Esheol, Mamie, they are brought in for as blessed Neighbours to Abram/ as the Sodomites were accursed to Lot. Holy Abram and these 3. they dwelled together in. The sit● off Ki●iath-arbagn/ or the City Arbagn: that is appellatively/ off Fow●e. The Hebrews in the Commentary Breshith Ral ba/ they say that it had the name Arba or Four off Abram and his 3. Neighbours there inhabiting: as also because from thence Abr●m did pursue the 4. kings. As also/ for that the 4. patriarchs Adam, Abram, Isaac, jaakob, together with the 4. Matrons Hevah, Saraj, Rebecca, ●eah were Buried there. But as the situation is before called Ma●●te, I doubt not/ off the proper name Ma●ire/ abram's good Neighbour: so also/ it is not unlike so be called the City Arbagh, not off th' Appellative 4. but off the proper name Arbagn who was the great father off the Giants/ Josh. 14. 15. called last Hebron off Calces fall/ appointed by joshua to be A City off Refuge. First Mamie secondly Arba/ thirdly Hebron, four A city off Refuge: the sober spirited may from hence pick out A fowrefold Mystery. Gnane● by transposition off letter/ Nagnat, it is A young man: Eshcol is A cluster of grays: Ma 〈…〉, is turned Vision.  

Here business doth break me off.  
The Sequel do expect,  
What time or times, God gives the means▪  
Meane-tyme this Mite accept.