All in one, all useful sciences and profitable arts in one book of Jehovah Aelohim, copied out and commented upon in created beings, comprehended and discovered in the fulness and perfection of scr[i]pture-knowledges / by Francis Bampfield ...

All in one, all useful sciences and profitable arts in one book of Jehovah Aelohim, copied out and commented upon in created beings, comprehended and discovered in the fulness and perfection of scr[i]pture-knowledges / by Francis Bampfield ...

Table of contents

Title page

THE SUMMARY CONTENTS OF THE First Part OF THIS TREATISE.

The Ingenuous Reader is earnestly desired to correct the Errours in printing, especially those, that do much disturb the sense, and quite alter the meaning.

Errours in the Margin are thus to be corrected.

Errours in the Printing are thus to be corrected.

THE DESIGN OF THIS TREATISE.

The LORD Jesus Christ hath hiddenly laid up all the Treasures of Wisdom, and of Knowledge in his Word, wherein are many choice Mysteries above the reach, and besides the Rules of Philosophy.

There is in the Word of Christ full comprehensiveness, as of all other useful Learning, so particularly, of the knowledge of Natural Things, of which it doth treat and speak purposely, and professedly.

Seeing we are upon the advancement of useful Learning, and somewhat is now to be written about the Augment and Restauration of the Geographick Chorographick and Topographick Science and Art, I haue these few Queries to propound to the Studious in this kind of Learning.

As for Grammar-Learning, relating to the Original Language in the Scriptures, I have at present these considerations to propound unto the Ingenious, and Ingenuous, the Studious, and the learned Linguists by way of further inquiry.

There is much of Spiritual use to be made by Believers of the improved knowledge of Natural things, for the discerning and injoying of fellowship with the Creator and Redeemer.

The Holy Scriptures in speaking of the Works of Creation, and of Natural Things, do speak of them, as they really are, and not as they seemingly only appear; according to exactness of Truth, as the Nature and Essence of them are, and not according to the wrong conceits, and ignorant mistakes of vulgar Minds, and common Opinionists.

The vain affectation of Humane Wisdom, which doth thrust upon the credulity of so many a Doctrine of probabilities (concerning the works of Creation and Natural Things) from Anti-Christian and unscriptural Philosophy, but is not according to Christ, and to his Word, is such a deceitful way of false reasoning, as makes a prey of Souls, and is carefully to be avoided, and is but falsly named Science.

The vain Affectation of Creature-Knowlede in the Apostate Angels, and of Humane Wisdom in fallen Man, has all along been endeavouring to corrupt and to pervert, both the pure Word of Aelohim, and his Created Works, whereby they are misrepresented to the Rational-intellect in wrong shapes.

Those Books which are commonly called Genesis, Exodus, Leviticus, Numbers, Deuteronomy, or the Book of Moses, and of his Writings there, have the approving Testimony of those true faithful Prophets that did follow after him, as also of the LORD Jesus Christ himself, and of his Apostles: and the History of the Creation, and of the Works thereof in the Beginning of the Bible, is true in the literal sense, and was intended and recorded so to be understood, and all those Philosophical Allegorical and Mystical Senses, which any do give thereof, that are contrary unto this, are to be avoided and rejected.

Having led the Reader thus far along in his Way, I suppose that now his Expectations are raised to meet with somewhat of weighty Inquiry about the Works of Creation on the several Days, the clear distinct knowledge whereof may have a direct tendency, and an apparent profitableness for the Restauration and Instauration of Arts, and the Advancement and Augment of Sciences, such of both these as are useful, and so far as they are thus useful, and all in a clean way of Pure Religion.

Of the One (which when another Day was Created, was the First) Day of the Created World, and of some of its Works.

Pass we now unto an enquiry concerning the created Work of the Second Day.

One distinct work of the third Day, with its peculiar blessing was that of Herbs. The Inquiry, therefore here shall be this,

For a further Advance and Augment of useful Science, let it be inquired, from the fourth Days Work.

The Fifth Days Work doth afford us this Inquiry.

The Sixth Day, towards the true Advance of useful Learning, doth give us the hint of this profitable Inquiry.

The Great Design of this Treatise, being the Advancement and Augment of useful Arts, and of profitable Sciences in a Scripture-way, I shall propound some serious Inquiries to ingenious, studious Believers, to ingenuous, diligent Saints: Especially to such faithful, humble Ones, as have through Mercy and Grace attained to larger growing measures of holy Skill in the Original Languages, and of excelling eminence in Inner Religion, about the improvement of Experimental Christianity.

Inquiries concerning Jehovah Aelohim, in Father, Son, and Holy Spirt.

Concerning the LORD Jesus Christ Jehovah-man, the Mediator.

Concerning the Word of God, the Word of Christ.

Concerning present Providences, and Works of Jehovah Aelohim.

Concerning Duties and Priviledges.

Concerning other practical experimental Christanity?

Concerning saving-Grace, and the sound evidences thereof.

Concerning Heaven and its Glory.

Concerning such Scripture-Principles, which if admitted and improved, might have a direct tendency towards the healing and uniting of the broken and divided Churches and People of God.

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[...] ΠΑΓΓΝΩΣΊΑ ΠΑΝΤΕΧΝΊΑ ΠΑΝΣΟΦΊΑ All in One. ALL USEFUL SCIENCES AND PROFITABLE ARTS In one BOOK of Iehovah Aelohim, COPIED out, and COMMENTED upon IN Created Beings, Comprehended and discovered In the FULNESS and PERFECTION OF SCR [...]PTURE-KNOWLEDGES. The FIRST PART

By Francis Bampfield, A lover and admirer of Christ, and of His Word, and Works.

Colossians 2. 3, 4, 8.

In whom are hid all the treasures of wisdom and knowledge. And this I say, lest any man should beguile you with inticing words. Beware lest any man spoil you through philosophy and vain deceit, and after the traditions of men, after the rudiments of the world, and not after Christ.

Printed in the Year 1677.

THE SUMMARY CONTENTS OF THE First Part OF THIS TREATISE.

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THe Design of this Treatise, Page 1 to pag. 18

Where the Emptiness, Insufficiency, and vain affectation of Humane Wisdom, and Philosophick Science is discovered, 1 to 8

And the shining Emanations of the Fulness and Perfections of Scripture-knowledges are held forth, 8 to 18

The LORD Jesus Christ hath hiddenly laid up, all the Treasures of Wisdom and Knowledge, in his Word, Wherein are many choice Mysteries above the reach, and besides the Rules of Philosophy, 19 to 23

Here is shown, how a complete Minister of Christ should be somewhat of an universal Artist, 19, 20

And how that, there are many truths in the Word, necessary to be believed, which are contrary to the Principles of Philosophy, 20, 21, 22

There is in the Word of Christ a full comprehensiveness, at of all other useful Learning, and so particularly of the knowledge of Natural things, of which it doth treat and speak purposely and professedly, Page 23 to pag. 45

Wherein is declared, that there are not only general, but also the particular Rules in the Scripture, for the musical Science, 24 to 37

And for the Fabril. Art 37 to 41

As two instances out of many, called forth to be a specimen of this Truth. With some further directions also, about Geograp [...]y and Geographers; Grammarians, 42, 43, 44

There is much of spiritual use to be made of the improved knowledge of Natural Things; For the discerning and injoying of fellowship with the Creator and Redeemer, 45 to 49

Here is shewn, how some of the most learned Philosop [...]ers have learn'd many Arts and Sciences of irrational Creatures, 46, 47

And how many errors in Philosop [...]y, have corrupted much of Theology, and of Christianity, 47, 48

The holy Scriptures in speaking of the Works of the Creation, and of Natural Things, do speak of them as they really are, and not as they seemingly only appear; according to exactness of Truth▪ as the Nature and Essence of them are; [Page] and not according to the wrong conceits, and ignorant mistakes of vulgar minds, and common opinionists, Pag. 49 to p. 52

Where also this is cleared, that Scripture-words are best expressive of created Works, 49 to 52

The vain affectation of Humane Wisdom, which doth thrust upon the credulity of so many a Doctrine of Probabilities (concerning the Works of Creation and Natural Things:) from Antichristian and unscriptural Philosphy, but is not according to Christ, and to his Word, is such a deceitful way of false reasoning, as makes a prey of Souls, and is carefully to be avoided. Philosophical Science is but falsely so named, 52 to 57

The Vain-affectation of Creature knowledge, in the Apostate [...]Angels, and of flumane Wisd [...]m in fallen man, has all along been endeavouring to corrupt, and to pervert, both the pure Word of Aelohim, and his Created Works; whereby they are misrepresented to the Rational Intellect in wrong shapes, 57 to 62

Those Books which are commonly called Genesis, Exodus, Leviticus, Numbers, Deuteronomy, or the Books of Moses, and his Writings there, have the approving testimony of those true, faithful Prophets that did follow after him, as also of the LORD Jesus Christ himself, and of his Apostles. And the History of the Creation, and of the Works thereof, in the beginning of the Bible, is true in the literal sense, and was intended and recorded, so to be understood. And all those Philosophical, Allegorical and Mystical senses, which any do give thereof, that are contrary unto this, are to be avoided and rejected, 62 to 66

An Inquiry about the Creator of the Works of Creation, on the several [...]Days of the first Week of the World, 66

Q. Whether was the LORD Jesus Christ Jehovah, as his Father is Jehovah, and as the Spirit of his Holiness is Jehovah? Whether he were appointed by his Father, and anointed by his Spirit to be one Mediator, the only LORD and Lawgiver? And whether he were the Creator of all things, as the Father is Creator, and as the holy Spirit is Creator, they the Creators? And whether is not this included in the first Words of the holy Scriptures, Bereashith, baraa Aelohim? and in that word Jehovah, who presently in the very next verse, after the short History of the Creation, is said to be the Creator and Maker, Page 66

Here is held forth, the use of the name Jehovah, 67, 68, 69

That the Father of Christ is Jehovah, 69

That the Spirit of Christ's Holiness is Jehovah, 69, 70

That the LORD Jesus Christ is Jehovah, 70

That this Jehovah is one Jehovah, 70, 71

That Christ is the Mediator, 71, 72, 73

That Christ is the One Mediator, 73, 74

That Christ is the LORD, 74, 75

That Christ is the Only LORD, 75

That Christ is the Lawgiver, 75, 76, 77

That Christ is the Only Lawgiver, 77

That Christ was appointed by his Father and Anointed by his Spirit to these Offices, 77, 78, 79

That Jehovah Aelohim was the Creator, 79

That the Father was the Creator, 79

That the holy Spirit was the Creator, 80

That the LORD Jesus Christ was▪ Creator, 80, 81

That the Father, Son and Holy Spirit, were the Creators, these three the Creating One, 81

That much of these Mysteries concerning Christ are included in the first words of the holy Scriptures, Bereashith, barraa Aelohim, and in that word Jehovah, mentioned a little after the short History of the Creation, as the Creator and Maker, 81, 82, 83

That there is an excellency in Scripture-knowledge, which is proved by opening of some passages in the nine first Chapters of the Proverbs of Solomon, relating unto this, 83 to 87

Of the one; (which when another Day was Created, was the First) Day of the Created World, Page 87

Q. Whether this Earth at its first Creation were without form, and void? So that Tohu and Bohu he truly and rightly praedicated of Aeretz? Or whether Tohu and Bohu be not distinct Creatures from the Earth, locally distant, or two created Places, the one setting out the gulphy, empty space, and the other, the doleful place of [Page] Hell? Page 87

Here is shewn, that this Earth was not Created a formless, empty, mis [...]sh [...]pen Lump, 87, 88

That Tohu and Bohu, or the gulphy, empty Space, and the doleful place of Hell, are distinct Creatures from the Earth, created places, locally distinct from it, 88, 89

That the North is the highest part of the created World, 89

That this Earth is above the Water. And that the middle part of this Earth, is not the common Centre, to which all heavy bodies do naturally descend, 89▪ 90, 91

Q. Whether that darkness, which doth distinguish and separate between the Night and the Day, in a large Day, be but the want or privation of Light; and so mere nothing? And which was first, the Darkness or the Light? 91 to 103

The discoveries here are, that Darkness has a Created Being, and doth truly subsist, 91, 92

That Created Light is a mere accident, without; but that it has an essentiated substance, and has a good perfect subsistence of its own, distinct from the Sun, 92, 134

That Darkness and Light do make a natural large Day; which doth begin at the Evening. Wherein are divers other useful things opened, about Evening, Darkness, Night and Morning, Light, Day▪ Weeks, Months, Winter, Summer and Years, Time, Minutes and Hours, 92 to 103

Concerning the Created Work of the Second Day.

Q. Whether all those upper Waters: (Such as Rain, Dew, Hail, Snow, and the like:) between which and the lower Waters (comprehended under the name of Seas, such as Springs, Fountains, Rivers, Lakes, and the like:) the out-spread, or expanded doth separately divide, do come down from above this Expanse? Or are they caused in the Air, by some influencing operativeness of the Heavenly Luminaries, upon the moistness and watriness here below, drawing up such vapours from hence as do condeuse in the cold, middle Region of the Air, and are there turned into those distilling drops, which come down here below? VVhether the Air be the proper place where the upper VVaters are generated? 103 to 106

Here it is evidenced from the Word, that the Rain, (and such other upper Waters:) is not generated by the Heavenly Luminaries: But that it doth come down from above this blew visible Expanse, 103, 104, 105

Concerning the Created Work of the Third Day.

Q. Whether the exactest, fullest Herbal of Herbs, Gras [...], Trees and Plants, be not treasured up in the Scriptures of Truth, opening this great secret of Created Nature, best setting out the Doctrine and use of them, both for Feeding, and for Healing? 106

The answer to this, doth open much of the Nature, Vertues, Ʋses, Kinds, Places, Cherishers, Hurters of Herbs, with much more of their usefulness for man, both for Food and for Medicine. It doth stir up Physicians and Cooks to study the Herbal-Art more in a Scripture-way, in order to the promoting of bodily health, 106 to 113

Of the Fourth Days VVork.

Q. Whether the Coelestial Phaenomena Of the glorious Luminaries, can ever be reduced to any certain satisfactory Art, or improved into an advanced resta [...]red Science, by vain Philosophy? Or must this be attained only by Scripture-discovery, in its pursued Light and followed Directions? 113

It is here made manifest, that vain Philosophy can never teach this; it is only learn'd in the Scriptural-School, 113, 114, 115

That the Scriptures do condemn Judiciary Astrology, as it is commonly understood and practised to be Groundless, Scriptureless, Natureless, Superstitious, Vain and Sinful, 115 to 124

That the Sun is not the Centre of the World, 124, 125

That the Moon is really in its Created Being a great Light, 125

That Eclipses of the Sun and Moon have not the proper true causes of them, assigned by Philosophers, 125, 126

[Page] That Earth and Seas are not in the Moon, Page 126

Of the Fifth Days VVork.

Q. Whether that part of Natural History, which doth concern Fowls, Fishes, Beasts and Worms, can ever be completed into a Natural Art, in the way of Ethnick Philosophy? Or must we search after it, only in the Word of Truth; where only it can be advanced and perfected by a due and diligent comparing of their Created Beings in their proper Natures, 127

Here is demonstrated, that this natural Art, is not found in t [...]e way of Ethnick Philosophy; and that the Word of Truth alone can advance and perfect this Natural History, 127 to 135

That Art rightly discovered, is but Nature truly opened, 127

That the Mother-tongued-Hebrew, should not be sent to Daughter-Languages, to learn to speak, 128

That there was not a first prae-existent Matter, out of which all other Creatures were made, 128, 129, 130, 131

That Matter and Motion are not the Essences of things 130

That all and every of the Creatures, were immediate distinct Works of Aelohim's Power, 128 to 131

That the Creator hath assigned his Creatures, to their proper Localities, 131

That the World was not from Eternity, but had a beginning, 131, 132

That Time, Place and Number, are not of the Nature of different things, particularly as applyed to worship, 131, 132

That the LORD in Scripture and Nature has determined the circumstances of worship, 132, 133

That some Scripture History is also Prophetical and Promissory, 134, 135

That it is worthy of further inquiry, whether Vau be conversive of the Praeterit into the Future, or of the Future into the Praeterit? 134, 135

That Jehovah Aelohim is still putting forth continued acts of preferring, and of blessing his Creatures, 134, 135

That the first Created Light is a Substance, truly subsisting in it self, and in its Created Nature, 134, see also 92

That Beasts and Worms do belong to the Creatien work of the Sixth day: And that the gathering in of the lower Waters into the Seas was a part of the Creators Work on the Second Day, 134, 135

Concerning the Created Work of the Sixth Day.

Q. Whether Anthropology, or the Doctrine of Created Adam, or the knowledge of Man, or the Science of the Humane Nature, be sufficiently taught in the Schools and Lectures of Ethnick Philosophers? Or is it only contained in, and augmentable and re [...]staurable by, the Word of Truth, and the holy Spirits teaching of serious inquiries, this Art, according to those holy Scriptures? 136

The discovery here is, that Anthropology, or the Doctrine of Created Adam, or the knowledge of Man, or the Science of the Humane Nature is not sufficiently taught by Ethnick Philosophy▪ and the Readers or Writers of it: but by the Scriptures of Truth, and the holy Spirits instructing in and hy the Scriptures, 136 to 158

That man's make is admirable, 136, 137

That no mere Creature made man; but he had his Being distinct from other Creatures immediately, by and from Aelohim 136, 137

That Man was Created with the Image and Likeness of Aelohim upon him, 136, 137

That the Female was Created distinct from the Male; and but one Female was appointed for one Male in Marriage; at the Beginning, where is also discovered the sinfulness of Polygamy, and of Divorce, 138 to 148

That it deserves a further inquiry, whether, where-ever this Word, Adam, is found in the Original, it should not be rendred Adam, when translated into other Languages? 148, 149

Also, whether the fruitful propagating of Mankind by conjugal Generation, be not still a Fruit and effect of Aelohim's first Blessing upon Adam and Eve? 149

Also, whether Faith in the Creating Mashiach, have not foundation in Created Nature? 149, 150

And whether clean Beasts and Cattel were not appointed and prepared as food for Adam, at the beginning, as well [Page] as Herbs and Fruits? Page 150, 151

That Prayer should [...]egin, and praise should end, our Meals, 151

That Adam, Male and Female, were the proper peculiar work of the Sixth Day, 151

That Man should be much in self-examination, 151, 152

That it doth call for further and deeper inquiry yet, what the distinct special Essences, operations, offices, products, and specifical differences of the Body, Soul and Spirit in Man are; with much more about this Subject-matter, 152 to 158

That the knowledge of our selves, as to our Humane Nature in our Natural, Spirial, and Eternal Estate, is useful and necessary, 152 to 158

That Man Science is a very spreading and fruitful, and profitable Science, 152 to 155

That the Medicional Art, sought after in Ethnick Philosophy, is but conjectural, and very deficient, 155 to 158

That the Medicinal Art cannot be promoted and perfected but only in Scripture way; of which there are divers demonstrative evidence, both as to diseases of the Body, of the Soul, of the Spirit; and as to the conservation of Health, and prolongation of Life, 155 to 158

That there is an Emphatick Note of Demonstration prefixed to the Sixth Day, to point out the immediately-next-succeding Day, the Seventh, which is the last Day of the Week, as their weekly Sabbath-day, 158, 159

Inquiries for the promoting and improving of experimental Christianity are propounded unto the Ingeniosi and Virtuosi in Religion, 160 to 171

The Ingenuous Reader is earnestly desired to correct the Errours in printing, especially those, that do much disturb the sense, and quite alter the meaning.

Errours in the Margin are thus to be corrected.

FOr Mat. 11. 10. Page 9. Line 1. Read Mat. 11. 19. for Habak. 3. p. 11. l. 4. r. Habak. 2. f. 3 Tim 3. 15. p. 13. l. 1. r. 2 Tim. 3. 15. f. Jude 25. p. 13. l. 2. r. Jude v. 25. f. John 3. 3. p. 13. l. 3. r. John 3. 2. f. Acts 18. 20. p. 14. l. 24. r. Acts 18. 28. f. Luke 11. 19. p. 19. l. 3. r. Luke 11. 49. f. Tim. 3. 16, 17. p. 19. l. 6. r. 2 Tim. 3. 16, 17. f. Joel 2. 14. p. 19. l. 15. r. Joel 1. 14. f. Psal. 18. 3. p. 19. l. 19. r. Psal. 81. 3. f. & 26. 21. p. 20. l. 18. r. & 26. 22. f. [...]. p. 20. l. 36. r. [...]. f. [...] p. 21. l. 6. r. [...]. f. Jerem. 44. 18. p. 21. l. 6, 7. r. Isai. 44. 6, 8. f. Jerem. 22. 5, 6. p. 22. l. 4. r. Jerem. 23. 5, 6. f. Esai. 24. 14, 36. p. 25. l. 5. r. Esai. 24. 14, 16. f. Gen. 4. 4, 21. p. 27. l. 4, 5. r. Gen. 4. 21 f. Shusham-eduth. p. 27. l. 29. r. Shusan-eduth f. [...] p. 27. l. 38. r. [...] f. [...] p. 27. l. 55. r. [...] f. [...] p. 28. l. 5. [...] f. 20. p. 28. l. 16. r. 28. f. permeiat p. 28. l. 29. r. permeat. f. thiore p. 28. l. 31. r. altiore. f. 13, 18. p. 29. l. 9, 10. r. 13, 14, 18. f. 12, 13. p. 29. l. 18. r. 12. f. 1 Chron. 20. 19. p. 29. l. 55. r. 2 Chron. 20. 19. f. to Psal. p. 30. l. 2. r. to Psal. 134. f. to quiver p. 31. l. 5, 6. r. to quaver. f. Ezra 3. 11. p. 31. l. 58. r. Ezra 3. 10, 11. f. The 1, 6 Psalm p. 31. l. 62. r. The 136 Psalm. f. Zakef coto [...] p. 32. l. 12. r. Zakef kato [...]. f. [...] p. 32. l. 33. r. [...] f. Chron. 16. 33. p. 32. l. 53. r. 1 Chron. 16. 33. f. Ps. 128. 4. p. 32. l. 77. r. Ps. 218. 14. f. Job 10. p. 32. l. 77. r. Job 35. 10. f. Acts 13. 35. p. 33. l. 34. r. Acts 13. 33, 35. f. 23. 35. p. 33. l. 37. r. 13. 35. f. compare p. 34▪ l. 37. r. compared. f. 3. 13, 14. p. 34. l. 57. r. 3. Luke 2. 13, 14. f. 249. p. 34. l. 63. r. 149. f. Acts 14. 14. p. 35. l. 16. r. Acts 14. 14, 15. f. Ps. 119. p. 35. l. 18. r. Ps. 119. 54. f. & Title & 17. p. 35. l. 48. r. & 55. Title, & v. 17. f. Luke 1. p. 37. l. 1. r. Luk. 2. f. Jer. 32. 19. p. 38. l. 33. r. Jer. 31. 39. f. Jer. 31. 28. p. 39. l. 3. r. Jer. 31. 38, 39. f. Ps. 19, 5. p. 39. l. 4. r. Ps. 19. 4. f. 2. Kin. 21. 14. p. 39. l. 5. r. 2 Kin. 21. 13. f. Esa. 10. 14. p. 39. l. 32. r. Esa. 10. 15. f. 26. 18. p. 39. l. 41. r. 27. 17. f. Isa. 22, 25, 24, 25. p. 39. l. 49. r. Isa. 22. 23, 24, 25. f. Ps. 22. 17. p. 39. l. 51. r. Psal. 22. 16. f. Eccles. 12. 13. p. 39. l. 53. r. Eccles. 12. 11. f. 20. p. 40. l. 2. r. 19. f. Jer. 27. 19, 22. p. 40. l. 31, 32. r. Jerem. 27. 19. f. Job 36. 6. p. 40. l. 33. r. Job 38. 6. f. 2 King. 16. 8. p. 41. l. 39. r 2 King. 16. 10. Exod. 25. 9, 40. 1 Chron. 28. 11, 12, 18, 19. Ezek. 43. 10. Heb. 8. 5. f. Gen. 1. 30. p. 42. l. 7. r. Gen. 10. 30. f. Mat. 22. 11, &c. p. 47. l. 12. r. Mat. 22. 1, &c. f. Ps. 49. 5. p. 47. l. 24. r. Ps. 49. 4. f. Ps. 79. 3. p. 47. l. 34. r. Ps. 89. 36, 37. f. 2 Pet. 2. 8, 11, 13. p. 48. l. 3, 4. r. 2 Pet. 3. 7, 11, 13, 14. f. Ps. 19 4. p. 50. l. 12. r. Ps. 19. 9. f. Esai. 15. 20. p. 52. l. 4. r. Esai. 5. 20. f. Ps. 106. p. 59. l. 2, 3. r. Psal. 106. 35. f. Jerem. 10. 23. p. 59. l. 3. r. Jerem. 10. 2, 3. f. Mat. 12. 26. p. 62. l. 4. r. Mar. 12. 26. f. Exod. 2. & chapters p. 63. l. 2, 3. r. Exod 2, & 3. chapters. f. Dan. 5. 17, 8. p. 64. l. 8. r. Dan. 5. 7, 8. f. 1. 10, 11, 15. p. 66. l. 5. r. 1, 10, 11, 13, 15. f. 85, 17. p. 66. l. 8. r. 15, 17. f. [...] p. 67. l. 5. [...] f. Jihejah p. 68. l. 10. r. Jihejeh. f. 19. 30. p 6 [...]. l. 21. r. 39. 30. f. Ps. 95. 6, 7, 9. p. 69. l. 17. r. Ps. 95. 6, 7, 8, 9. f. Isai. 43. 23. p. 70. l. 14. Esai. 45. 23. f. Exod. 23. 29. 23. p. 70. l. 25, Exod. 23. 20—25 f. [...] p. 73. l. 1. [...] f. & 9. 6. p. 75. l. 7. r. & 9. 2—6. Ps. 96. 10, 13. John 17. 5. 24. f. John 5. 4. 6. p. 76. l. 19. r. John 5 46. f. Ps. 45. 5. p. 78. l. 10. r. Ps. 45. 7. f. Hebr. 5. 4, 5, 6. p. 78. l. 20. r. Heb. 5. 4, 5, 6. & 3. 1. f. 1 Cor. 8. 7. p. 80. l. 15, 16. r. 1 Cor. 8. 6. f. 2 Cor. 3. 17, 1. p. 81. l. 8. r. 2 Cor. 3. 17, 18. f. & 4. 12 p. 81. l. 15. r. & 4. 17. f. of the Semach p. 82. l. 19. 20. r. of the same ch. f. two p. 82. l. 25. r. too. f. 28. 4. p. 82. l. 37. r. 18. 4. f. Job 38. 13. p. 82. l. 59 r. Job 38. 23. f. Isa. 40. 12. p 82. l. 60. p. Isai. 40. 26 f. 37. 4. p. 82. l. 61. r. 37. 12. f. 148. p. 82. l. 67. r. 148. 2. f. 21. 23. p. 82. l. 84, 85. r. 21, 22. f. Prov 1. 2, 3. p. 83. l. 12. r. Prov. 1. 23. f. gatively p. 86. l. 14. r. gatively. v. 13. f. Ps. 104. 24. p. 88 l. 8. r. Ps. 104. 24, 31. f. Isai. 45. 18. p. 88. l 27. r. Isai. 45. 18. [...] f. Ezek. 32. 8. p. 89. l. 26. r. Ezek. 32. 18—f. 17. 30. p. 91. l. 6. r. 17. 13. f. Ephes. 4. 8, 18. p. 91 l. 34. r. Ephes. 4. 8, 10. f. 213. 3. p. 91. l. 49. r. 143. 3. f. 69. 2, 14, 15. f. Exod, 10. 21. p. 92. l. 1. r. Exod. 10. 21, 22. f. Jer. 21. 56. p. 92. l. 49. r. Jerem. 31. 35, 36. f. 39, 23, 31. p. 93. l. 14. r. 19, 23, 31. f. Deuter. 6. 6. p 94. l. 8. r. Deuter. 16. 6. f. 27. p. 94. l. 32. r. 20. 7 f. Judg. 17. 19. p. 94. l. 43. r. Judg. 7. 19. f. 1 King. 3. 12. p. 94. l. 59. r. 1 King. 3. 21. f. & 26. 34. p. 94. l. 59. r. & 26. 24. f. Mat. 12. 48. p. 94. l. 60. r. Mat. 12. 40. f. Ezra. 3. 45. p. 95. l. 2. r. Ezra 3. 4, 5 f. 142. 2, 1. p. 95. l. 3. r. 142. 2. f. Exod. 16. & 20. p. 95 l. 47. r. Exod. 16. 29. f. & 29. 1, 27. p. 95. l. 49. r. & 29. 27. f. Isa. 6. 5, 20. p. 95. l. 66. r. Isa. 5. 20. f. Isa. 21. 1. p. 97. l. 31. r. Isa. 20. 1. f. Levit. 25. p. 97. l. 41. r. Levit. 25. 52. f. Ps. 74. 15. p. 97. l. 63. r. Ps 74. 17. f. Dan. 9. 24, 17. p. 98. l. 1. r. Dan. 9. 24, 27. f. constant p. 99. l. 5. r. constat. f. [...] p. 99. l. 13. r. ab. f. Mitsheus p 99. l. 20. r. Minsheus. f. Psoleg. p. 99. l. 26. r. Proleg. f. Mitsheus p. 100. l. 1. r. Minsheus f. Mitsheus p. 101. l. 1. r. Minsheus. f. Martinus p. 102. l. 1. r. Martinius. f. Chron. 27. p. 102. l. 13. r. 1 Chron. 27. f. 23. 20, 15. p. 102. l. 20. r. 23. 5. f. Exod. 23. 11, 16. & 34. 22. p. 102. l. 34, 35. r. Levit. 23. 24, 27, 34, 39, 41. f. & 19. p. 103. l. 4. r. & 29. f. 1 Jer. 52. p. 103. l. 9. r. Jer. 52. 31. f. Gen. 1. 6, 7. p. 104. l. 6. r. Gen. 1. 6, 7, 9. f. Revel. 6. p. 104. l. 37. r. Revel. 16. f. 26. p. 104 l. 29. r. 29. f. Jerem. 14. 21. p. 105. l. 5. r. Jerem. 14. 22. f. Job 28. 26. p. 105. l. 15. r. Job 38. 25, 26. [Page] f. Zachar. 10. p. 106. l. 32. r. Zachar. 10. 1. f. Ps. 72. 26. p. 106. l. 45. r. Ps. 72. 16. f. 15. p. 107. l. 2. r. 15. 6. f. 11. 1. Pet. 9. 24 p. 107. l. 9. r. Jam. 1. 10, 11. 1 Pet. 1. 24. f. & 22. p. 107. l. 22. r. & 28. 22. f. Isai. 27. 1 Pet. p. 108. l. 53. r. Isai. 27. 6. 1 Pet. f. & 33. p. 108. l. 58. r. & 33. 11. f. 144. 11. p. 108. l. 67. r. 144 12. f. 15. 5, p. 109. l. 5. r. 17. 5, f. Jerem. 12. & p. 109. l. 25. r. Jerem. 12. 2. & f. 38. 5. p. 109 l. 41. r. 18. 5. f. & 5. 22. p. 109. l. 48. r. & 5. 21. f. Deut. 29. 8. p. 110. l. 9. r. Deut. 29 18. f. 29. p. [...]10. l 36. r▪ 23. f. 9. 6, 20. p. 110 l. 40. r. 9. 6. f. 26, 37, 29, p. 110 l. 57. r. 26, 27, 29, f. Isai. 6. 10. p. 112. l. 7. r. Isai. 6. 10. with. f. Song. 1, 2. [...]. 112. l. 65. r. Song. 1. 3. f. King. 1. p. 112. l. 74. r. 2 King. 1. f. Mar. 4. p. 113. l. 3. r. Mar. 5. f. Revel. 10. & p. 114 l. 13. r. Re [...]el. 10. 1. & f. Revel 1. 10. p. 114. l. 17. r. Revel. 1. 20. f. Isai. 41. 13. p. 116 l. 1. r. Isai. 41. 23. f. Isai. 45. 1. p. 119. l. 1. r. Isai. 47. 13. f. Josh. 14. 22. p. 120. l. 25, 26. r. 15. 22. f. Dan. 4. 7, 19. p. 121. l. 18. r. Dan. 4. 7, 18. f. [...] p. 124. l. 17. r. [...] f. Josh. 20. 12. p. 125. l. 5. r. Josh. 10. 12, f. 7, 9. p. 125. l. 12. r. 7, 8, 9 f. 9, 10, 11. p. 126. l. 2. r. 9. 10, 11, 12. f. Gen. 1. 20. p. 128. l. 1. r Gen. 1. 20▪ [...]. f. & breath. p. 131. [...]. 10. r. & breathe. f. soul. p. 131, [...] 21. r. souls f. 42. last. p. 132 l. 4. r. 12. last. v. f. 17 9. p. 134. l. 9. r. 17. 19 f. 8. 12, 31. p. 134. l. 19. r. 8. 22—31. f. 15, 16 p. 134. l. 20. r. 15, 16, 17. f. 24, 35. p. 135. l. 2. r. 24, 25. [...] p. 138. l. 26. [...] f. camohu Regendo. p. 138. l. 27, 28. r. cemohu negedo. f. 17. p. 139 l. 24. r. 7 f. Gen. 22. 2, 23, p. 139. l. 25. r. Gen. 2. 22, 23, f. 1. 14, p. 141. l. 1. r. 1, 14, f. Deut. 17. 17, 17. p. 142. l. 14, 15. r. Deut. 17. 15, 17. f. 3. 2. 12. p. 141. l. 15. r. 3. 2, 12. f. 20. p. 142. [...]. 11. r. 10, 11. f. Mar. 6. 13. p. 142. l. 12. r. Mar. 6 17, 18. f. Zerang. Aelohim, p. 143. 5, 6. r. Zerang Aelohim, f. Mar. 5. p. 143. l. 19. r. Mat. 5. f. 3—91. p. 143. l. 20. r. 3—9. f. arctissimane p. 144. l. 15. arctissimam. f. [...] p. 145. l. 5. r. [...] f. Rom. 7. 2, 3. p. 146. l. 2. r. Rom. 7. 1, 2, 3. f. unus (que) p. 147. l. 8, 9. r. unusquis (que) f. 14, 26. p. 148. l. 7. r. 14. 16 [...] p. 149. l. 17. [...] f. 2. 13. p. 149. l. 20. r. 12. 13. f. 17. 28. p. 155. l. 5. r. 17. 18. f. 22. 27, p. 159. l. 2, 3. r. 22, 26, 27, f. 14. 11 p. 159. l. 11. r. 41. 11.

Errours in the Printing are thus to be corrected.

FOr al wisdom page 1. line 5. read al wisdoms. f. desire p. 2. l. 57. r. devise. f. fetters p. 3. l. 24. r. fetterers. f. this of the mind p. 4. l. 5. r. this disease of the mind. f. insta [...]cers p. 6. l. 5. r. Instanrers. f. of indagators p. 6. l. 18. r. of narrow indagators. f. and of another p. 6. l. 47. r. and out of another. f. of the book p. 7 l▪ 7. r. out of the book. f. Scripture p. 9. l. 28. r. Scriptures f. readers of p. 9. l. 40. r. Readers in. f. in false p. 9. l. 53. r. false f. rational p 12. l. 7. r. national f. wholy p. 12. l. 32. r. holy. f. realilties p. 12. l. 52. r. realities f. hear p. 12. l. 57. r. here. f. desire p 13 l. 4. r. descry. f. defect p. 13. l. 12. defects. f. a blessing p. 13. l. 26. r. of a blessing. f. weakned p. 13. l, 59. r. awakened. f. of debate p. 14. l. 3. r. or debate. f. inventing generous spirits p. 15. l. 10. r. inventing: generous spirits f. frame p. 16. l. 25. r. fame. f. ingaging this p. 16. l. 27. r. ingaging in this f. or execute p. 16. l. 35. r. or excuse. f. affection p. 16. l. 52. r. affectation. f. hear their p. 17. l. 47. r. hear of their. f. learning, so p. 18. l. 17. r. learning, as. f. work-patterns. p. 20. l. 35. r. word-patterns, f. Almightynes p. 21. l. 22. r. Almightyes. f. God) There p. 21. l. 30. r. God) many gods, and many lords, yet to us (believing Christians) There. f. for peculiar p. 21. l. 37. r. for a peculiar. f. Mankind p. 21. l. 48. r. Manhood. f. and their p. 22. l. 6. r. and other. f. and barely p. 22. l. 8. r. not barely. f. the Father p. 22. l. 16. r. the fathers f. Scriptural predictions p. 22. l. 26. r. Scriptural praedications. f. corporal p. 12. l 39. r. corporeal. f. own Father p. 22. l. 43. r. own Mother. f. ready p. 22. l. 44. r. needy. f. Christ full [...]. 23. l. 10. r. Christ a ful. f. be transcribed p. 23. l. 15. r. he transcribe f. the Natural body p. 23 l. 34. r. the Body Natural. f. thought p. 24. l. 20. r. though. f. asserted 24. l. 45. r. assented. f. scientificies p. 24. l. 49, 50. scientifickness. f. conceit p. 26. l. 13. r. concent. f. received p. 27. l. 8. r. revived. f. these p. 28. l. 33. r. there. f. alike and alike p. 28. l. 43. r. alike and unlike. f. woman p. 28. l. 49. r. women. f. was p. 33. l. 38. r. has. f. believing p. 34. l. 40. r. believers. f. pure p. 35. l. 10. r. impure. f. moved p. 40. l. 53. r. r. unmoved. f. Accentations p. 44. l. 19. r. Accentuations. f as our p. 45. l. 23. r. as to our. f. imployed p. 45. l. 46. r. injoyed. f. Autority p. 46. l. 10. r. Antiquity. f. co [...]ld Acquiesce p. 51. l. 17. r. could never satisfyingly aequiesce. f. this p. 51. l. 32. r. His▪ f. Arts p. 53. l. 59. r. Acts. f. Metaphorical p. 54. l. 34. r. Metaphysical f. much thereof p. 55. l. 28. r. much whereof. f. that Hypotheses p. 56. l. 25. r. the Hypotheses. f. Scriptures p. 57. l. 14. r. scruples f. found. p. 59. l. 13. r. formed f. of many p. 59. l. 59. r. of so many f. upon them p. 60. l. 24 r. by them f. are p. 61. l. 30. r. have f. his p. 62. l. 23. r. this f. posture p. 63. l. 9. r. positure. f. prophets arose p. 63. l. 22. r. who arose. f. not p. 64. l. 7. r. nor. f. this p. 65. l. 29. r. His. f. conversation p. 67. l. 24. r. conservation. f. command p. 68. l. 50. r. commands. f. Jehovah, the p. 70. l. 8. r. Jehovah. The. f. Relation p. 70. l. 40. r. Revelation. f. to him p. 70. l. 46. r. to them. f. speak p. 70 l. 53. r. speaks. f. of Glory p. 72. l. 25. r. of His Glory. f. before, and p. 74. l. 44. r. before him, and. f. had declared p. 76. l. 38. r. hath declared. f. was shewn him p. 76. l. 78. r. was shewn them. f. chief priviledges p. 77. l. 7. r. choise priviledges. f. progress p. 77. l. 51. r. progresses. f. there oyly p. 78. l. 23. r. these oyly. f. the Spirits p. 78. 24. r. the Spirit. f. before them p. 78. l. 26. r. before then. f. not often p 78. l. 50. r. not only. f. or this Spirit of Jehovah p. 81. l. 25. r. or this Spirit Jehovah. f. that doth p. 81. l. 55. that do. f. Roashith p. 82. l. 17. r. Reashith. f. al their p. 83. l. 4. r. al other. f. find and p. 83. l. 20. r. find an. f. of obstruseness p. 84. l. 19. r abstruseness. f. tree everlasting p. 84. l. 21. r. tree of everlasting f. gain p. 84. l. 45. r. again. f. it p. 85. l. 20. r. is. f. indigate p. 85 l. 37. r. indagate. f. that is a p. 86. l. 26. r. that is f. which commended p. 86. l. 31. r. which is commended. f. in their own p. 86. l. 53. r. in her own. f. of the p. 86. l. 57. r. of those. f. the doleful p. 87. l 12 r. the other the doleful. f. confounded p. 88. l. 7. r. confounding. f. equal distant p. 89. l. 58. r. equally distant. f. effect p. 92. l. 10. r. effects f. works or p. 93. l. 51. r. works on f. words p 93. l. 56. r. word. f. perticularly p. 94. l. 50. r. particularly. f. admire p. 95. l. 3. r. admit. f. that light and that dark p. 95. l. 42. r. half light and half dark. f. there p. 96. l. 18. r. their. f. to the p. 98. l. 24. r. to be the f. of the p. 99. l. 6. r. of f. Luna. Jupitar p. 99. l. 53. r. Luna, Satarn, Jupiter. f. agreeth the p. 101. l. 5 r. the f. dawn p. 101. l. 35. r. down. f. rest p. 101. l. 49. r. next f. were to p. 103. l. 6. r. were. f. the Sun p. 104. l. 7. r. the Moon, Mercury, Venus, the Sun. f. Green Bows p. 108. l. 1 r. Green boughs f. splender p. 108. l. 6. r. splendor. f. swo [...] p. 108. l. 13. r. sowen. f. used p. 112. l. 1. r. use f. constituted, and p. 113. l. 6. r. constituted, more regularly gathered, and f. cinah p. 114. l. 34. r. cimah. f. bodies p. 114. l. 44. r. bodies. f. presenters p. 116. l. 46. r. praesenters. f. Nabulo p. 117. l. 57. r. Nebulo. f. here then p. 118. l. 47. here they. f. Habac. p. 119. l. 24. r. Habar. f. Calendries p. 122. l. 31. r. Calendaries f. prohibions p. 122. l. 44. r. prohibitions. f. a seventh p. 124. l. 59. r. the seventh. f. above p. 127. l. 10. r. about f. creatures p. 129 l. 23. r. creations. f. more p. 130. l. 57. r. made more. f. Equldanse p. 131. l. 28. r. Equidense. f. are of p. 132. l. 11. r. are not f. and to p. 132. l. 57. r. and not to. f. to aspire p. 137. l. a 3. r. to assure f. do fall p. 137. l. 40. r. did fall. f. in the p. 137 l. 41. r. in their f. who was the p. 138. l. 11. r. who was the The—. f. of beautyous p. 139. l. 11. r. of a beautyous. f. was a p. 139. l. 12. r. was such a. f. one true Eve p. 139. l. 31. r. one onely Eve. f. take false an p. 139. l. 50. r. take an. f. these p. 140. l. 38. r. those. f. by p. 140. l. 44. r. is by. f. same, though p. 141. l. 40. r. same man, though f. these breach p. 142. l. 24. r. the breaches. f. the p. 142. lo. 5. r. that. f. material p. 144. l. 47. r. matrimonial. f. his marriage offices p. 145. l. 16. r. his peoples marriage offices. f. by the way p. 145. l. 38. r. by the law. f. out freely a p. 146. l. z. r. out 2. f. as is p. 146. l. 3. r. as they call it, which is. f. appointed not p. 150. l. 51. r. not appointed, f. need p. 150. l. 52. r. used. f. would not have p. 150. l. 58. r. would have. f. considerable p. 152. l. 2. r. considerate. f. fulfilling p. 152. l. 36. r. filling. f. Fell [...]oship p. 152. l. 45. r. Fellowship. f. a Patient p. 152. l. 55. r. a Parent. f. of p. 153. l. 9. r. with f. out p. 153. l. 28. r. outward. f. contract p. 154. l. 43. r. contract. f. effects p. 155. l. 6. r. Affects. f. effects p. 156. l. 49. r. Affects. f. curses p. 157. l. 15. r. cures. f. natural natural reasons p. 157. l. 22. r. natural reason. f. thereunto p. 158. l. 8. r thereupon. f. exempar p. 158 l. 39, 40. r. exemplar, f. and the old p. 160. l. 22. r. in the old. f. are p. 160. l. 35. r. is f. Authograph p. 16 [...]. l. 3. r. Autograph. f. is p. 162. l. 4. r are. f. Scripture p. 162. l. 14. r. Scriptures. f. easier p. 162. l. 26. r. easie. f. audibles p. 163. l. 6. r. audible. f. with it a secret p. 163. l. 9. r. with it in the Text and Context a secret. f. here p. 163. l. 16. r. there f. access p. 163. l. 18. r. attests. f. into p. 168. l. 42. r. in. f. a Sabbath p. 169. l. 18. r. a Seventh-day-Sabbath. f. whether LORD p. 169. l. 24. r. whether the LORD. f. late days p. 170. l. 23. r. later days f. al the p. 171. l 8. r. al sense the.

THE DESIGN OF THIS TREATISE.

[Page]

IEhovah Christ isProv. 1. 20. & 8. 1, &c. [...] 1 Cor. 1. 24, 30. Luk. 11. 49. & 7. 35. Wisdom, all Wisdom in One, Wisdom it self, the Wisdom of all Wisdom; his Father is the freeProv. 2. 6. Jam. 1. 17. John 6. 45. giver, he himself the rich Purchaser,Esai. 40. 13, 14. & 48. 17. 1. Cor. 12. 8, 11. John 16. 13. Isai. 54. 13. Eph. 1. 17, 18. his Holy Spirit the infusing Teacher, of all useful Wisdom unto his Covenant peopleColoss. 2. 3.. All the treasures of Wisdom and of Knowledge, are hidden in him and in his Word, which the wise in heart shouldProv. 2, 3, 4, 5, 6, 10. seek and search after, that they may understand and find it, and it may enter into their heart, and be pleasant unto their soul. The Scriptures of Truth are a perfect Library of all saving Knowledge, and profitable Science, copied out and commented upon in created Nature, else the Title of this Treatise would be too high and great a design for so low and mean an undertaker: butIsai. 42. 3. compared with Matth. 12. 20. Truth is the Victory, Christ isJohn 14. [...]. the Truth, and as he is, such is his Word, theJohn 17. 17. Truth too, and he is going forth conquering, and to conquer, he doth, and he will prosper ridingPsal. 45. 4. Revel. 6. 2. upon this Word of Truth, whilst PhilosophyColoss. 2. 8., which is the vain affectation of humane wisdom, (under which description and notion I do declare against it throughout this Tractat, this) is falling, and shall fall low, and utterly fail, and quite vanish before him, and before that Word of his; growing Believers will have such Spiritual discerning, as no longer to be despoiled, or to be carried away as captives for a prey by it, the seducing Artifices of it shall be discovered and avoided; for they are not according to Christ1 Cor. 2. 1, 4, 5, 6, 13, 14, 15. [...]., the seeming wisdom of its swelling words, is but the excrescent part of a swelling ulcer, though it carry a garnished shew of excellency of Speech, it is but humane wisdom, the enticing wisdom of men, the wisdom of the corrupt age, though much admired by the great ones of the times; what is this, to the Wisdom of God, to that Wisdom which the Holy Spirit teacheth?

[Page] The restauration of Arts, and the advancement of Sciences has been the studious research, and the unwearied endeavour of some, both Ancient and Modern Writers, men of name for Learning; but, whilst they dig for it in some grounds of their own, and under notions from within themselves, and so would proceed Masters of Arts, and commence Doctors of Sciences, by the natural Abilities and acquired Endowments of their own Intellect and Reason, improving of it self only either from it self, or from humane Authors, or from new invented experiments; the most souly1 Cor 2. 14. [...] of them after all their laborious productions have not yet attained, nor ever will or can by that Method attain the true good end, because they have not as yet prosecuted the right and the proper means of it.

Philosophers come in theirJohn 5. 43. own name, and the most of Students have received them, though they bring but a Doctrine ofColoss. 2. 4. [...] probabilities, a colour and shadow of conjectural reasoning, such as would perswadingly mislead souls by deceitful disputings, and falacious concludings, and subdolous circumventings, imposing of mistakes upon the ignorant and undiscerning, thrusting of errours upon them by captious arguings, and shiftingly evading the evident force of the most convincing demonstrations, by misapplyed distinctions, which do endlesly ingage contentious Wits in a scholastick warring, and vain jangling: the Press still keeps fighting by sending forth one Book of controverted matter against another, yet are there no Trophies of any considerable proficiency and progress all this while, either by victoriousness over Error, or by triumphingness of Truth; whereas, there would soon be a more amicable league, a more pacifick confederacy amongst the sound and sober of men of depth of Learning, and of inquiringness of Spirit, if all their Books were either apt significant Commentaries upon the holy Scriptures, or due right interpretations of created Beings according to those Scriptures. That Light, which the unscriptural, antiscriptural writings of Philosophizing men have afforded us, has been to manifest this unto us, what erring, wandring by-ways we would turn aside from, not what even, straight paths we should walk in: much of that knowledge, which such have themselves attained unto, and which they would have others to be wrong led into by following of them, is this, that there is no certainty of knowledge, nor satisfactoriness of understanding throughly compassable by any or all mere humane disquisitions and discoveries, so that many of the most eminent of them are self-condemned, and have pronounced the sentence against their own inventions, and against themselves, for those merely humane excogitates, in the Judicatory Courts of their own Intellect and Conscience, and have thereby openly renounced and quitted their former usurped Authority, by which they too long, and too much imposed upon the over-credulity of blinded minds. But what, shall such a traditionary receiving of corrupt notions never have an end put unto it? shall the opinionative conceits, and the conjectural ratiocinations of deceived deceiving men be still handed down from one to another? Such Methods of Arts, and Systems of Sciences, and forms of Learning, and Schemes of Knowledges, as are besides and against the word of Aelobim, are either not according to Truth, and so they teach that falshood which would be unlearn'd, or do not direct to usefulness, and so they cause loss by mis-spent time, which is not so soon redeemed. Their Science is but1 Tim. 6. 20. [...]. falsly so called, it doth not answer to its name, it doth belie its own usurped title; by their professourships, such would give themselves out to be some of the most knowing of men, and diligent seekers after the Truth, yet they they1 Tim. 6. 21. [...]. miss the mark they pretend to aim at, they rove and err like unskilful shooters, they go aside from sound Doctrine, and from a right belief of that which is the Truth, though they would 1 Tim. 6. 20. [...]. loudly cry, boastingly clamour a profoundness of Learning by puzling wordings and painted sayings, where, neither is the Matter useful, nor the inquiry worth while, nor the Controversie weighty, nor speculation improveable to any spiritual gain, so that, it neither well informs, nor nourishingly feeds the serious Student; it is an2 Pet. 1. 16. [...]. artificial desire of mens own brains, having no foundation in the Word of God, and tending to profaneness, making a great noise, but leaving an emptiness, after the manner of Sophisters. Let not the ingenious [Page] Reader be offended, if I open the significancy of some Scripture words and phrases to take him off from giving an idolizing reverence unto such humane fallible Authors, as would insinuate a crediting of their cheating Arts, and draw on a belief of their deceitful Sciences, byEphes. 4. 14. [...]. a cogging device and cunning trick in a ready dexterity of wicked wittiness, handling every subject matter they do discourse or treat of, with crafty conveyances, and circumventing windings up and down, in and out, turning every way by over-reaching methods, and hidden wiles to seduce unwary travellers into errour, and to insna [...]e them into some misapprehension, to divert their minds fromEphes. 4. 15. [...]. truthing it in love: Whoever do pursue them, will find them at the last to be erring in Theory, failing in practice, fruitless in experience, after much expence of difficult labour, and of chargeable travel. The wild little fancy of vain foolish man would be setting up a new imaginary world of Artals, and of Scientificks, which are his own formed Ideas, and speculated conceits, and modelled opinionativeness, and then would not only make an Idol of self to fall down before its own mis-shapen Image, and to fail in love with its own empty shadow, but would also set it up before others, that they may worship it too, which has been for so many ages of the world, the grand design, and the too far prevailing attempt of Enthusiastick Phantasms, of Humane Magistralities, of self-weaved Ratiocinations, of forced Extractions, of indulged Sensations, and of unsetling Scepticisms, which six have laid some of the most claim to the highest advance of Humane Learning, though their Arts and Sciences have been hitherto so far from being really in their nature, or use liberal, that they have been some of the most tyrannous enslavers of mens judgements, and imprisoning fetters of their understanding. How many thousands have by their wandring after such misguiders left and lost their way in the dark, where their Souls have been filled with troublesome doubts, and with tormenting fears, exposing them to violent temptations of Atheism and Unbelief? and what wonder, that it is thus with the Scholar, when some of the learnedest of the Masters themselves have resolved upon this, as the conclusion of all their knowledge, that, All things are matter of doubtful questionings, and are intricated with knotty difficulties, and do pass into amazing uncertainties, and resolve into cosmical suspicions? And this, not only is the deliberate Judgement of particular Virtuoso's in our day, but has been the publick determination of an whole University, if there be truth in those Historical Records, that do report them to us; even with those has it thus been so, who made proficiencie in Arts, and progress in Sciences, to be the subject of their profession, the matter of their inquiry, and the design of their studiousness. How manifold the inconveniences? how mischievous the effects of this have been, if the Readers Spirit would not be exasperated thereby, might be soon inlarged upon; for the Writer would not provoke or inrage mens passions, but would come in words of truth, and of soundness to hold forth a Scripture Light before such as are of a temperate and sober understanding, and of a serious considering spirit: The hurt that has been done to my own soul, and the scars that are visibly upon me, by my ill-chosen-studies, and misemployed hours heretofore, though in a way of some diligence, do stir up some compassions in me towards others, to indeavour the preventing or curing of the like spreading distemper in their understandings, the infectiousness of which disease in mens intellects, has been hitherto little suspected, and its dangerousness less felt: And therefore, if in faithful plainness, I do oppose paganish or Ethnick Philosophy; let it be once more remembred, that where-ever this expression is found, or such other words relating to the same matter in this Treatise, I mean thereby, that vainly affected humane wisdom, which was invented by Pagans, by Heathens, (or by Satan, who taught it unto such) by such as had not the sound saving knowledge of Jehovah Aelohim, or of His word; but did write besides it, and contradictorily to it, and so far as this kind of Philosophy is still retained and defended by any Christians; For, this is that which has so anticipated mens minds, with such corrupt principles as are complying with prophane practices, with such mis-shapen notions as are suited to carnal reason, with such wrong opinions as do plead for depraved Customs, [Page] with such flattering perswasions as are humouring to sensual affections; it doth so infect and sicken their intellect, so weaken and make it Consumptive, that, who can cure it, if the LORD Christ himself be not actually the one and the only All-skilful Physician, and if Scripture-Learning be not seasonably well applyed, as the one and the only universal remedy of this of the mind? whilst some do write and others do read so many expositions upon paganish Philosophy, and do so little study the Scriptures of Truth; the Press may bring forth many curiously arted Books, but there will be in the intellectual World a famme of Progressive Literature: The frequent Divertisements by such unfruitful Studies are so many, and so tedious (for, they make art to be long, and Life to be short; whereas Word-Study and Scripture-Learning would make Art short and Life long) that those who do waste their precious time in these worthless labours, do find the prime of their day, and the vigorousness of their age even decaying and dying away, before they know aright what to know, and how to live: Some who have had that University honour put upon them to be called Masters of Arts, yet have afterwards experienced, that they had little else but the name, and have look'd upon those years (as the corrupted education then was) to have been the void space of their life, which would have been the choice season of their time, if Tutors had put them in a right way of Scriptural Learning. One of the skilfullest advancers of Humane Learning, in one of the most laboured and best wrought Treatises upon that Subject, has in the close of his Book given a short prospect of a new world of Sciences, or the deficients of them, fifty in number; and he that shall make use of his Directory to attain these, yet would, though he lived to old age, bring in an ignoramus for the Verdict when he comes to die: Whereas, all those and more, so far as they are necessary and useful, might have a clearer discovery, and a fuller supplement in Scripture, and in Nature according to Scripture, were it throughly searched into for that end. If Heathenish Philosophy did not strangely bewitch and awe young Scholars, with a respect of the Authority, and a greatning of the names of its Authors, and an esteem of the multitude of its Books, which do so fill the Shops and Libraries, and with the difficulty of making many of its notions and distinctions, and obscure terms reconciled to some degree of intelligent sense, after so much dispending of Time and of Coyn, its price would fall in the Printers Market, and its trade go down in the Booksellers Shop. How little can there be of certitude in that way, where all must resolve into fallibleness of Authority, and falaciousness of Testimony, or into pretended evidence of forced experiments, which may be variously effected, whilst the intrinsick Natures and genuine causalities of created Beings, and of their products are altogether hidden from such great adorers of Humane Wisdom as count themselves, and would be so esteemed by others, to be, if not the only, yet the mostly learned men in the world; and who would have their dictates to be received as inerring, and their traditions as incontrolable; whereas their assertions do end in doubtfulnesses, and their stating of questions is not definitively demonstrating, but still the judgement of the pondering Reader must suspend it self, and look further for satisfaction. How many Essences and verities are there which Ethnick Philosophy cannot reach; the clear understanding whereof it can never attain unto of its self, neither are they any other way fully discovered unto us but by the Scripture revelation? What meer [...] Philosopher by all his art and industry can with certitude inform my understanding, what the System of the created World is? how it was made and set up? what the positure of the whole Creation is? in what place and order every thing is? which is the uppermost, and what the lowermost part of it? what there is above this blew visible expanse, or extended Heaven, or firm out-spread? what kind of existencies the Heavenly Luminaries are? what all the constitutive parts of men are, particularly what the spirit of man is, what his soul is, and how these are distinct, and whether separable, so as that yet both may live apart from each other at the same time? what the proper seats of the intellect faculties in man are1 Cor. 1. 20.? where is the Wise? where is the Scribe? where is the Inquirer of this age, who withoutHeb. 11. 3. word-light can lead me into the certain [Page] knowledge of the manner of the formation of all and every of beings? what that was which put them into their first Essence? what theMar. 13. 19. beginning of the Creature which God created is? and how many years have elapsed since that time, to this present annual revolution? where and when Chronologers must begin, and how to carry on their Computation of time? who amongst the Learned of this World canRom. 10. 6, 7. ascend into Heaven, and infallibly assure me what Treasuries of Creatures there are there? what the work and priviledges of the Elect Angels, and of the perfectly Sanctified Spirits are there? what the glorious appearances of the ever blessed Jehovah Aelohim, in Father, Son and Holy Spirit are there? which of them can so descend into the Abyss, as to bring me the truest information from thence, where the great Gulph is, that is between Heaven and Hell? what and where the place of Hell is? where are the several Chambers of darkness below, and of light above? For, although the Gulph and Hell areProv. 15. 11, 24. open before the all-seeing Jehovah, yet are they far out of sight, and off from the knowledge of men on Earth, by any mere humane disquisition or discovery: Who of these Philosophers can by their own natural ability throughly convince me, of the true Doctrine, and of the real nature of invisibles, which yet, now they are revealed, are not incredibles? Can any of them return a satisfactory answer to those questions which the LORD propounded unto Joh 38. 39, 40, 41, chapters. Job? Do not they themselves judge divers things to be undiscoverable by any mere man, as the essential forms, and the true differences of things, especially that of man? What are all and every of the proper and real causes, which are so productive of so many wonderful effects in the World? How defectively imperfect? how unsetledly conjectural, are their inquiries concerning the Celestial Bodies, about their Spheres, their Orbs, their divers Poles, their first Moveable, their contrary motion of Renitencie, their Circles, Eccentricks and Epicycles, Interstellare Substances, Progressions, Stations, Retrogradations, Elevations, Declinations, Apogees, Perigees, Diurnal Motions, which some do fancy of the whole Heavens, and others do dream of the whole Earth, with a multitude of such like Astronomical Suppositions, which they would ground upon some Phaenomena, cunningly devising how to defend their own invented Hypotheses against Objections, and setting up such feigned Fabricks as may not be exposed to so many exceptions and contradictions, as the fictitious conceits of others before them are liable unto? So that, they have been forward to triumph over others, if their own excogitated opinions have not been confutable by the common received principles, whilst themselves do not believe their own suppositions to be the true nature of the things themselves? how then can they perswade others, that their discoveries are real and profitable? and that they might hold the World yet further on in ignorance, and in darkness, they daringly affirm the Scriptures not to afford light in these matters: Whereas, these alone can set mens understandings right about the verity of beings, which cannot by all a mans diligence any other way be solidly known. Wise men amongst themselves do now begin to wonder, that they suffered themselves to be so abused by those Dictators in Sciences; they complain, that there are secrets in Nature, hiddennesses in Truths, implications in Causes; that there is much darkness upon their Mind, blindness upon their Intellect, weakness in their Understanding; that their Knowledge is but Folly, their Powers are impotent, their abilities insufficient, and their researches shallow; thus they fall into suspicion, and grow into dislike of themselves, concluding an utter impossibility in Humane Arts; seeing there are so many unknown subtilties in Nature, which do escape their senses, and so many mistakings by senses, which do not come under their cognisance: They acknowledge at last, that to consummate the Arts, and to perfect the Sciences inquired after, is above their strength, and beyond their hopes, and they professingly declared, that they will affirm nothing; subtilty is their Science, and fallacy is their Faculty: How many questions might be asked of the most Learned of them, concerning the most plain and familiar things, such as are most obvious and exposed to the outer senses, about Seeing, Hearing, Smelling, Tasting, Feeling, which would puzzle them, and amaze their Understanding? were all the witty Ingenioso's, and generous [Page] Virtuoso's of the World colledged, and incoporated into one Philosophick Society; all their extra-Scriptural disquisitions would never reach or hit what they say they aim at, because they use not, improve not the adapted mediums to come at it: It would have been more wisdom in such bold undertakers to be Instancers of Learning, if they had either laid aside their attempt, or pointed to a directer course, and to a righter way; for by an ill unadvised managing of the inquiry, the inner Rooms of Learning are still locked up, and her Treasures are not disclosed. If the Reader marvel why one of so little Philosophical Learning, and of so much worldly despisedness, will adventure in such a day to be so open a redarguer of the whole Philosophick World; let him know, that the Scripture-cause will conqueringly plead it self, and its advocate has sufficient security, that the Glory will be his, who is the Author of so full a word: Let the Writer and his Treatise decrease into a nothing, as to this; and let Jehovah and his word increase into an All; whilst the Traditionary Learning of these men, which is but the credulous receiving of a false report, and their sensitive learning, which is often the wrong information of equivocating witnesses, and their experimental Learning, which is usually the hasty observation of indagators, and of casual inventers; these shall blush and vanish, be gone, and ashamed to shew their faces, which so long have been set out to sale under the gaudy Titles of Natural History, restored Sciences, and instaured Philosophy; but leaving the buyer sick of his bargain, and crying out, That he has all this while been over-reached and defrauded, imposed upon, and insulted over, by those who themselves at length do judge this to be a case plainly desperate, as not knowing how to extract the real truth of things, or which way so to separate all mistakes, that they may at last be brought to somewhat, which is wholly free from errour; and so, natural Beings may open themselves, and disclose their inside, in their primordial Virtues, and concealed excellencies. The whole of the doctrine of the unseen World, is altogether undiscoverable by any lawful means, but only the word Revelation; and therefore it is, that Coloss. 2. 8, 18. [...]. Paul doth condemn that Philosophy, as a vain deception, which would obtrude upon its Disciples, a belief of those things it hath not seen, making its own excogitates to be Oracles, when its own phantastick opinions are built upon no other foundation, than the feigned Placents of humane imagination. It would take away the Prize that belongs to the profiting Disciples in Christ's School, and give it unto those, that run in the by-race of paganish Studies: thus arrogating unto its self an usurped power of judging and of defining, who are the most learned and skilful; it doth thrust it self into a pretended knowledge of such secret hidden things, whereof it is altogether ignorant, as if it were its own proper possession: my task is to direct the Spiritual man, unto that perfect Word, where he may get deep into the profoundest Mysteries of Religion, and of Reason, of Grace and of Nature; where a clear-eyed-Faith may satisfie it self with self-evidencing verities. I am no investigator of new fictitious humane knowledges, but would ingage others to be educers of old sound Scripture-Learning, which has been so long veiled with Philosophical darkness, and neglected by Sophistical prejudice. Shall we any longer walk on in the circular tract of feigned Arts, and of corrupted Sciences by Humane Authors, who write one after, and of another according to the-bad Copy set before them, saying over and over the same falsified things, putting only a new name to an old Stuff, whilst they make little or no progress, because they do not follow on in a straight line of edifying knowledge? How far are they from having already said, all that can be said, though one of them has grosly flattered himself by applying of that expression to his own Writings? Truth and Goodness have mutual influence upon, and friendly fellowship with each other; and how then can Humane Arts, and Philosophical Sciences approve themselves good unto the Will, till they prove themselves true to the Understanding of rational Creatures? let no man1 Cor. 3. 18, 19, 20, 21. [...]. seduce himself! we are, at least we should be, so far true and kind unto our selves, as not to deceive our selves: What? shall we deal with our selves as a false Thief doth deal with a silly Traveller, offering himself readily to be a guide to direct him a better and righter way to his journies [Page] end, till he mislead him into some dark and dismal place, that there he may rob and spoil him of his Treasure? such are wrong guides in the way of our Study: It any man thinketh, that he is wise in this world, let him become a fool, that he may be wise; for, the wisdom of this World is foolishness with God; the LORD knoweth the reasonings of the wise, that they are vain; therefore let no man glory in men. No Tutor is like unto that Spirit, who is the LORD, informing humble Disciples of the Book of his Word, and of his Works: Useful Arts, and profitable Sciences have their legitimation in his Word, and their naturalization in his Works: Here the mind of man is at once both inlightned and sanctified, informed and satisfied; whereas Academick Scepticisms do make their apprehensions to be but appearances, and their propositions to be but probabilities, till he that is of an inquiring spirit, sees he has fed but upon empty notions, and so is discouraged into a desponding fullenness, and doth yield to over-coming difficulties. Whilst our own unsteddy, unskilful hands will be drawing out Lines of Arts without a Scripture-rule, and our Circles of Sciences without a word Compass; there will be much crookedness and unequal distance therein, and the discovery which we make unto others, will be that of our own weakness and indiscretion. How provoking and daring is this pride in fallen follyful man, which would still keep alive so vain an imagination, as if by Humane Invention it could equalize infinite Wisdom, put forth in Scriptures Science, and in Natures Art? Many of the Philosophers postulata, which they would have us unquestioningly to suppose, and to take for granted to be evident Truths of undoubted certitude, are manifestly false, though they would exempt their principles from contrary arguing, as if all were well agreed here, and this Philosophick Faith must not be disputed; and yet these blind guides would have the leading of us by the hand, till we pass into their darkness, and fall into their ditch. What do the most of Philosophical Disputations rush into, but a mere smokie skirmish of hard words, which do both cloud the Understanding, and insnare the Judgement? Mens minds are already but too much crookedly set by the corruptions of their own depraved hearts; but, when they are further wrested by wrying terms of Humane Arts, they are with much the more difficulty, if ever, set right. Thus have men sought Sciences in their own brain, and would find out Arts in their own imaginations, till they have made a new Scheme, and a Systematical World of invented Knowledges, which they do people in their own and in others fancies: their words of Art have hid Truths from our plain serious Christians, who are of humble inquiringness, that so Philosophers might keep up their Silver-shrining-trade, by affirming it to be an impediment of Sciences, for the Scholar to require, or for the Teacher to render, a clear proof of things propounded; from whence it comes, that the powers of the mind are continually shaken with hesitancies, diverted with impertinencies, abused with unprofitingness, and misled into erringness. This has been the mischievous design of the grand Enemy of the rational World, to obscure Learning, and intricate Knowledges thereby to keep off Souls from that Scripture-light, by which they might discern the secrets of Wisdom; and his negotiating Factors would have all the World to buy up his false Ware, and to trade with him till they have almost wasted their all, and their stock of Learning doth consume, and they be quite bankrupted, as to any soundness of knowledge: How imperiously domineering has this Philosophick Tyranny proved, which would have us to receive its stamp, and to bear its image, as if it were that alone which must be current, and to admit of its superscription, to conform to its platform, and to shape our Letters after this Conquerors hand writing, as if all mankind should subject and inslave themselves to its intellectual usurpation, which hath too long, and too far invaded all Arts, and possessed all Sciences! If once professing Christians were more spiritual discerners, and more obsequious observers of Scripture-discoveries in these matters, the plain discourses of experienced Believers, and of growing Saints, would relishingly favour more of saving sound knowledge, and of wholesome useful Truth, than the learnedest Treatises of the wisest Philosophers, from whose Writings we have no good reason to expect any transforming efficacie; [Page] For the converting of straying Souls, or for the rectifying of erring Minds. Arts and Sciences, Philosophick ones have heretofore mis-called it their honour, to be their Mother Egypt's Daughters, because there they had both rise and growth; yet even there was the grand seat of gross Idolatry; when Pagan Astronomers exalted themselves as high above others in their knowledge of heavingly things, they set up in their Imaginations and Books, many Monsters in the Heavens, which have been long worshipped as Gods. Corrupt Hearts and corrupt Books will soon mingle, and corrupt Principles will quickly pass into corrupt practices; and thus does the Candle of many mens lives waste away about empty vanities, or groundless conjectures, or superstitious conceits, or over-curious nicities, or unprofitable subtilties, or intangling perplexities, and they dye away without the insighted perception of the most mysterious secrets, and choice excellencies, and pretious treasures.

It is Scripture-knowledge that is the sublimest Reason, and the best Learning; the shining emanations of Holy Writ are clearly visible to spiritual Eyes in this age of Light: This is that, which I would hold forth before others, and commend unto them. Were we more one in bringing all our Controversies and Disputings to this only Rule of judging, we should the sooner agree in other things, the Scripture-league would hold us closer together in a brotherly confederacy. This design is not an humour of innovating in the Common-wealth of Learning, but an indeavour to revive the true, good old way of written Revelation, and to bring back to that word of certainty, according to which the proficiency in Arts, and the progression in Sciences is best and only found: Sound Knowledges will be upon ruining, till there be an apt reduction of them to their primitive pure principles in Scripture-verities, where both their complete summary is contained, and their due bounds are set. Intellect and Reason must be measured by a Scripture-line, and Senses and Experiments must be brought to word-axioms; these must conquer all Opinions, as having the Universal Monarchy over all the learned Territories of the Intellectual World: An exact discovery of the true Causes of things, with their efficacious production of answerable effects, must be searched after here: No other Writing in the World doth carry along with it Truths, superiour dominion over the Conscience, and its magistral Authority over the Will; its illustration to the Understanding, and its evidence to the Judgement, but only this; if I pay this reverence unto Christ, and unto his Word, it is a duty which I owe him, and under him to it as the sum of Arts, and the treasury of Sciences, the complete Bibliotheke of all useful Learning: the due respect which I bear it, has enboldned me to make this printed Report of it. The Principle of Essence is in Jehovah Himself, who is the Principal Efficient Cause of all Beings, who put a Being into all created Natures; who is the great Instructer in useful Arts, who doth propound the best and greatest ends of those Arts, and doth direct to the truest aptest means, which do lead thereunto: But the Principle of Science is revealed in the written Word, which doth give forth the right knowledge of the Doctrinal part of those Arts, and which doth make wise the Student, and the Practicioner, by the help of senses to collect some clear understanding, in particular subject matters of those several Arts, by Observation and History to gather and place in the Mind, what is taken in from those Senses, by insighting experiences, to apply to a certain use those many collected Observations, by induction inferringly, and improvingly to use, to apply, and to accommodate those many collected Experiences to constitute and establish an universal conclusion; by these steps and degrees may we ascend into sound knowledge, and with more speed, ease and satisfaction, learn the best part of profitable Arts and Sciences. This doth set out the true real Nature of created Beings, as they are in the things themselves; whereas mere humane attemps this way have no certainty of demonstration, nor infallibity of evidence, no further convincingness than as they agree with this: there is answeringness in this to the Nature of Existences, which are printed in this Word, and sealed in the Creation: here the laws of words are one with the laws of things; here the conducture of the word doth lead the way, and the architecture of the Creation doth follow [Page] after: whatsoever doth contradict the grounds of God-inspired Scripture, and the reasons of created Nature, must be rejected by us: here Scripture revealeth Nature, and Nature declareth Scripture; the LORD's Mouth in his Word doth not gainsay his hand in his Works; there are such inner secrets in created Beings, as are separate from outward Senses, and exempt from experimental discovery, and withdrawn from mere humane inquisition, which works of Nature are best contemplated in the word of Grace, so sweetly doth this insinuate into, and incorporate with those. How is the Intellect of man likely to be receptive of useful Truths, till it be first purified by Scripture-knowledge? all the impresses of Wisdom, of Truth, and of Goodness, that are in created things, they are but the transcribed Characters of the Word, and the visible representations of those shining perfections, that are in the All-glorious Author of this Word, who doth direct their Nature, and govern their operations, to bring about his own holy just ends for the good and benefit of particular Beings, and of the whole Universe. Scripture descriptions are most significative of created Natures, and best expressive of their real Virtues; let therefore these Philosophical Imperialists no longer exercise Lordship over the Faith of Christians, however they have thus far usurped dominion over the Reason of Pagans; let not our Understandings be commanded by their Laws of Arts, nor ruled by their Decrees of Sciences, who would have all Intellects to bow before them, whilst they sit in the Throne, and King it over mens Souls. It is the Scripture Revelation that doth best preserve the due order of Christ's Supreme Soveraignty, and of its own pre-eminent authority, and of our regular subjection under both him and it, by its winning commendations of Truths, and of Realities, in the demonstrativeness of their evidence, and in the choiceness of their excellencies, operations of Nature, and efficiencies of Arts co-operating with Nature, and drawing forth its working powers, are as so many instances and interpretations of such Scripture as do speak of them. Wisdom isMat. 11. 19, justified of her Sons, though the common cry of the mis-judging World be against her. Knowledges in this Word have their universal conprehensiveness, and if mens Studies in them were fitted to their particular inclinations, and framed to their constitution-desires, more able instruments better furnished for publick employments, both in State and in Church, both for Peace and for VVar, would then be found; the skilfullest Scripturians would prove the wisest Artists, and the prudentest Counsellors. VVere Lecturers in all Countries encouraged, and appointed in fit places to read in the Mother Tongue, on such Scripture-subjects, it would make popular Judgements, and common Auditors great proficients in Arts, and progressors in Sciences; which spreadingness of knowledge of Christians should not make it contemptible: whereas, now the Philosophers would keep Learning in a few hands amongst Scholars in the Universities, and Readers of Colleges, and Professors in the Schools, who would be monopolizing of Original Languages, and of Scientifick Skills, and be driving on of their rich Trade of over-reaching sophistry: I judge it to be an Affirmation according to Truth, and an undertaking according to Reality, that a plain Believer, of discerning capacity, may be righter taught many useful things, about the History of the Creation, in natural Beings, in their proper Causations, productive Workings, and genuine Effects in one year, than several years, and yet more times seven in the common way of Philosophical Studies will or can attain unto: In this Scripture path Believers may expect the teachings of the Holy Spirit, and inlightnings from the Father of illuminations: much of the written Word would then receive more evident and full interpretations, when Christ's Works are made a paraphrase upon his Words: Here particular Sciences are true, fruitful and complete, not as in Philosophical VVritings in false, barren and empty. If little Children were commonly taught the Original Language, and if there were in the Mother-Tongues of the several Nations such an exact Scripture Lexicon composed, as might shew the true meaning of all the Original VVords, Roots and Branches, and of all the Original Phrases, relating to the several Arts and Sciences; and if the whole of these VVords and Phrases were orderly and distinctly with their cited Scriptures put into a common place of [Page] these special knowledges in various professions; and if the most accomplished, the best gifted, the most excellingly graced, the most diligently and faithfully industrious, and the most practically and skilfully experienced, for every particular Art and Science, did make it much of the work of their day, and business of their life, to studie the Scriptures for that peculiar end and special purpose, putting not only general Rules, but particular Directions all methodically together, it would be a complete Summary, and an exact Directory in that Art and Science. Shall my growing waiting hopes be only of the next Generation, that they may listen to this counsel? who will give, that I may reap some good fruit of my labours in the present age! if the LORD, by his secret inworking with wonderful efficacy, will renew and irradiate mens minds, if he will bend and bow their wills, change and awe their hearts, then self-conceit, pride and prejudice, will quickly vanish away, and a teachable Frame will so imbrace and improve this advice, as that the ingenuous and studious will not be so injurious to themselves, or unkind towards Christ, as to kick Him and His VVord out of their Schools; for it will be made manifest in a little time, that created Beings in their natural efficiencies, have such an hidden way of secret operation, as is beyondJob 38. 2. the most significant expressions of any Philosophical VVorders; and therefore only the words of God can fully so accommodate them to inlightned Understandings, as withal to make them properly declarative of real workings: All true, both definitions and descriptions of things by words, must be rectified by Scripture Language. VVhatever be the issue, I have, through Mercy and Grace obtained from the LORD, done this part of my Generation work, and in this I do rejoyce and give glory to Him. VVhere doth the whole Scripture, that speaks of this matter, send us to any other way of getting sound knowledge? This design, that I am now promoting, doth not interdict School education, nor forbid Scientifick Exercises, but it doth set both Teacher and Learner in a right way. VVhither can we go to fetch a perfect Supplement for deficiencie in Arts, but from the VVord? no where else is there an unerring rectification of the crooked variations of Sciences but here. VVere Students once well perswaded, that this Scripture-method and way of attaining knowledges wereProv. 8. 11. 12. passable and plain, and the walk there experienced to be safe and easie, how could it then be any other than pleasant travelling, which doth so directly lead to so great a profit, where all is best suited, not only to the future eternal happiness of Believers, but also to the present wising of the VVorld, gratifying at once both the speculative Inquirer, and the mechanick Artificer, where both an augmentation of many useful particularities, and a melioration of the whole of gainful Learning would be met with? Expected occasions are flying away from me now, as many of them have already taken wing and are gone, and therefore ere a stop be put to my breathing here below, I would by a Scripture-hand conduct a little, that the more wise and skilful may come on and lead others further forward: I should gladly have sat down as a teachable Disciple, at the feet of some well-grown Instructer, and would delightfully do so still, if others better furnished, and more accomplished, and who have more opportunities and advantages, would more throughly inform both themselves and others, in the true state of this scientifical project. Here may be at once both the true increase of useful Learning, and the real promoting of an Holy Life. This sound Scripture-knowledge is the only cure of arted Phantasms, and the proper means of being awakened out of scientifick Dreams: Here the regenerate intellect of the New Creature gets quick acquaintance with the true reasons of things, and his inlightned mind is familiar in its converse with real existencies; here are set before his view clear Aspects from invisible Objects, and his inner man can commune with unseen talkers, which do give him ready access into the better Country of the other VVorld. The Scriptures are composed, not only for contemplative felicity, but also for practical business, being exactly suited to all weightiness of affairs, and to all the powers of an operative life. The orderly working, and the real usefulness of created Beings, is to be directed unto her; all the Philosophers in the world, with all their Books have no [...] that profitable [Page] Learning in them, which the four and thirty first Verses of the Bible have treasured up in them: Here the meditating inquirer may get the knowledge of those distinct works of the Creator in their six proper days foregoing, which works are the visible Signets, and the lively Impressions of the comely Excellencies of the glorious Maker, till the believing Soul cometh and passeth into its rest, and to sweet satisfaction sensibly enjoyeth its holy Sabbath, in Him on the seventh, which is the last, the closing day of the week; this being much of my present purport and design, drift and scope in this Treatise, from the several days of the first week of the Created VVorld, and the established unchangeable Laws thereof, to propound some profitable inquiries from each days productions, such as may have a direct tendency to the real advancement of useful Learning, and then opening somewhat of my own apprehensions from the collating of other Scriptures, concerning the matters queried, such of them as are profitably handled, for several others will be little, if any thing more than barely propounded, and so left to further disquisition. In this undertaking there is no just cause for any to be, either an humorous Envyer, or a quarrelsome Contender, or a troublesome Backbiter, or a treacherous Enemy, or a false Friend; let him but love Christ, and believe the VVord, and approve the Enterprise, and promote the Design, and better the Plot, I have much of my desire so far; where any will meliorate it, he shall have my Prayers and Testimony for him. In this age of such diffused rovings of mind, and of such wandring expatiations of imaginations, my walking Soul has then the more quiet resting place, when it gets and keeps within Scripture-doors, and there freely converseth with Christ. In this word each Artist may find out his Mystery, and get skill with a little cost by plainly reading the imprinted Characters of the useful nature of his lawful Profession: Here real Learning wears the Honour of its Crown, and true wisdom is beautified with the dignity of its advancement, in the several Sciences; here the King may be skilled in the Art of Empire, and the Magistrate may be wised in the Science of Government; here the Counseller may know how to advise, and the Warriour may be taught how to fight; here the Astronomer may best understand the Heavens, and the Luminaries there; here the Geometrician may learn how to measure, and the Arithmetician how to number, the Physician how to cure, the Surgeon how to heal, the Anatomist how to dissect, the Apothecary how to compound, the Sea-man how to sail, the Architect how to build, the Musician how to modulate, the Logician how to argue, the Geographer how to situate, the Chronologer how to compute, the Rhetorician how to perswade, the Historian how to Record, the Carpenter how to rule, the Joyner how to frame, the Advocate how to plead, the Minister how to preach, the Cosmographer how to systeme,Esai. 28. 23—29: Eccles. 10. 8, 9, 10. the Husbandman how to manure: These and other Artists in other honest Trades would find their God instructing and teaching them, concerning the rightest way, and the fittest manner, to manage, and to carry on their several Functions, with success through his blessing upon their labours; all their affairs would then be ordered with more discretion and prudence; even the Hedger, the Mason, and the Carpenter, would experience Scripture-wisdom to have an excellency of rectification in it, to direct them how to do their work aright. What shall I say more? consider well what those Arts and Sciences are which are lawful, useful and necessary, and then let inquiry be made, whether their Conduct and Augment may not be found in the Word incomparably beyond what any, or all Philosophick Books of mere Humane Wisdom can skill in? here is the Spring and Fountain of all true good Learning: Scripture-knowledge has the clearest light, and gives the most certain information, affording the most pure and satisfying delights: This doth hold the refined Intellect, and the discerning Mind close unto it, and doth fill it with high holy heavenly pleasures, still feeding a spiritual appetite as it is taken in, and yet exciting it with new desires of injoyiug more, there being yet a further discoveryDan. 12. 4. Es [...]. 11. 9. Habak. [...]. 14. Jer. 3 [...]. 34. Heb. 8. 11. of abounding knowledge in these later days. Here is a separation of Truth from Errour; here the true real causes of Errour are assigned and manifested: It is not said, that men do therefore err, because they know not the Traditions of Elders, and [Page] the Customs of Fore-fathers, or because they are not skilled in the Doctrines of the Rabbies, and in the Writings and Sayings of the Fathers, or because they do not submit to the Authorities of Magistral Guides, and of Humane Imposers, or because they do not receive unwritten verities, and seek for extra-Scriptural Supplements, or because they do not subscribe the Councils of Synods, the Articles and Canons of Churches, or because they do not conform to rational establishments, and comply with the commandments of men, or because they do not read over the Books of the Ancients, and turn the leaves of Modern Treatises upon particular subjects, or because they are not of the same judgement with the Learned, and of the like practice with the godly men, so reputed of these times, or because they are not well versed in Church History, and deeply seen in the Monuments of Antiquity, or because they have not been bred up to be Masters of Arts, and Doctors of Sciences, in Philosophical Studies, and in University Schools; but,Mat. 22. 29. Mar. 12. 24—27. because they know neither the Scriptures which do reveal the Truth, nor the Power of God which doth exert the Truth in created Natures, through which his Wisdom, and other of his Excellencies and Perfections are so visible, whose Word is ingraven on his Works, and whose Works are written in his Word; therefore it is, that they do err, greatly err: divers of these may be more largely demonstrated in some afterparts of this Treatise.Dan. 10. 21. Ink these Scriptures of Truth, Arts have an uniformness and harmony, and Sciences have a consent and concord: all is here delivered in apt expressions, suited to the nature of things, adapting them to their proper ends, and good purposes: here is a lively representation of verities, and of realities, the right knowledge of which doth carry into the very beingness of created Essences, drawing forth their hidden Virtues into active operativeness. What through the artificial cunning of sophistical deceivers, and the ignorant simplicity of the credulous vulgar, the best Learning is much undervalued, and its fastest Friends are almost wholly forgotten: he, that makes man his Idol, and is easie of belief when man speaketh, will so long, be neither master of Reason, nor an exerciser of Faith, neither will he be well settled in judgement, nor quieted in spirit, whilst he thus goes away from experimental Truth in God's Word, to such doubtful matters in mens writings. The wholy Scriptures are a growing Treasury of fruitful knowledge, and would still be bringing forth somewhat more; whereas he, that takes all upon trust from humane Authors, and Philosophical Tractates, will captive his own judgement, and fetter his own understanding, and leave his own soul unfruitful and unprofited, who might have found the Scriptures to have disclosed before him, the properties and powers of created Beings, in order to some great usefulness in the life of man. In a Scripture-way, the serious researcher may safely and surely walk, and unerringly (if he follow the guidance of the Holy Spirit, according to this straight rule) travel into the Mysteries of Grace, and the Secrets of Nature; if we follow any others in another path, they are superficial, not profound, either in their inquiries or discoveries. Practical Christianity, and experimental Religion is the highest Science, and the noblest Art, and the most honourable Profession, which gives light to all inferiour knowledges, and would admit into the Royalest Society, and draw nearest in resemblance and conformity, to the glorified Fellowship in the Heavenly College above, where their knowledge is perfected in visional intuitive light. Here is the prime Truth, the original Verity, as to the manifestativeness of it in legible visible ingravings, which would carry progressively into other Learning contained therein: all here is reducible to practice and use, to life and conversation; here existences and realilties are contemplated and proved, not mere Ideas and conceits speculated as elsewhere. The ultimate and best end of Learning, is to furnish a renewed Understanding, and to advance sanctified Reason, and to raise discerning Grace, for the promoting of the Honour of the LORD, and the holiness and happiness of Souls: This is its last and highest pitch, the perfection of its discovery, which its nature can reach to heat on Earth: no way but that which is Scriptural can direct aright unto the speediest attainment of sound and well accomplished Learning, although those who are the self-conceited Gnosticks of the [Page] times are under a great temptation of being some of the subtillest Opponents of this Christian Position. Come hither therefore thou Inquisitor of Truth! thou mayst find it in the Word; thou needest not turn over the many voluminous Books, and historical Records of men, to desire what the Knowledges and the Arts are, or who were the first Authors and Inventers of them: 'Tis not all their Writings that can make thee wise to Salvation, as3 Tim. 3. 15. the Scriptures can. How filled with doubtful uncertainties are the Ancient Records of Humane Writers, how many corrupt mixtures are there in them, how stuffed with gross flatteries, or with personal reflections, are modern reports; how corresponding to private interests, how wrested and wryed to passion and to party? What a superfoetation is there of new Treatises yearly coming forth, either to censure the errours, or to fill up the defect of other Authors, or to pretend to some rare discovery, or new invention, or to boast of an exacter method? though still at best, imperfection is their nature, and there is an yet further, and a more onward. It is no imbasing or distaining unto the holy Scriptures, to fetch and to derive all useful Learning from these sacred Fountains; rather doth this make much the more for their honour and commendation, that there is such a fulness of Arts and perfection of Sciences in this one Book. The bringing and wresting of Scripture to mens Arts and Rules, to wrie and to force it into a compliance with them, and not examining of all Arts and Rules by the Scripture, to measure and to judge of them by this, has introduced much errour, and shut out much Truth, to the sullying of Religion, the corrupting of Reason, the poysoning of the Mind, and the polluting of the Life. Here in this word Studies would be carried on in Faith, and in obedience, which would greaten the expectation of assistance, and of acceptance of income, and a blessing, in all indagations after the mind of Christ: when Scriptural illuminations do shiningly cast their beams on a spiritual discerner, they do secretly, but withal strongly, influence and operate, by a transforming efficacy unto a more glorious resemblance of the Heavenly Image of an holy Christ, and of his holy Word: This way the understanding of a Believer doth pass into more spiritualizedness, and doth more freely converse with its inner Teacher, under these intellectual rays. Students in Scripturalism would get further into the choicer Mysteries of experimental Christianity, even whilst they here see Liberal Arts in their proper axioms made usefully Mechanical in their elicited operations: If every one be to be credited in his own Art, they must then learn this Art in the Scriptures, and then also should Christ be believed in his Word, who is theJude 25. John 3. 3. only Wise One, a Teacher by Office from the Fathers Donation, and by the Holy Spirits Unction. This gives a great advantage to plain Believers; for, although they know not well how to evade Philosophical Juglings, or to confute Sophistical Fallacies, and cunning cheats, of over-reaching Argumentation, and insnaring syllogizing, yet through this help, and its secret suggestings, they have so much perception, as to discern things to be otherwise than colours and shews of carnal reasonings do make them seem to be; so that, when they have not their answers ready, yet they will not suffer their Judgements to be misinformed by such impudent bafflings; and if these vain affecters of Humane Wisdom be once taken off from their froward way of wrangling disputations, to reason the case familiarly by Questions and Answers, such as are proper and pertinent to the matter under debate, and by a collating of the whole Scripture, that doth speak of such a particular subject inquired about, that sort of men would bewray themselves to be some of the most ignorant and sottish, especially in the choicest Science of experienced Religion, and in the best art of practical Christianity. This way of arguing is the way of the Word, which any diligent Reader of it, particularly in that part of it by the four Evangelists, may often observe; hence disputing is set out by a word that doth signifie [...], Mar. 8. 11, 12, & 9. 10, 11, 12, 13, 14, 15, 16, 17. & 12. 28, 29. Luke 24. 15. Acts 9. 29. & 15 2, 7. & 28. 29. 1 Cor. 1. 20., mutual inquiring by way of questioning, in a friendly conference to search out the Truth by interrogations and responses, examining of things by a disquiring reasoning about, them in a familiar Colloquie, and in an amicable manner, where it is managed according to Rule; hereby the understanding is weakned to attend, and [Page] the mind is quickned to consider of the Arguments in disputation concerning that which is queried about; hene also in Scripture we sometimes do find an Mat. 12. 28. &c. & 22. 46. Mar. 11. 29, &c. Luke 1. 60. & 3. 16. Acts 3. 12, &c. & 5. 8, &c. answer at the beginning of a Speech of Debate, which is as if somewhat were returned of satisfactory resolution to a secret question, that did tacitely go before. It would contribute much towards the increase of Learing, if those practical Rules, that are in the Word, were well understood, observed, and improved, for the right managing of an Holy Dispute, and of a Spiritual reasoning about weighty Controversies in a Scripture way, so as might tend to edification; whereas, in the Philosophick Modes, argumentative exercitations are usually [...] Tim. 6. 5. [...]. perverse brawlings, interfering conflictations, whereby Disputants do gaul one another, and wear one another out, corrupting the understandings of one another, and depriving each other of the truth; the right ScripturalActs 17. 2, 17. & 18. 4, 19. & 19. 8, 9. [...]. dialectick logical Art of debating a question, is, to reason from out of the Scriptures, to bring forth the Word of the LORD, comparing of one word with another, and putting of those words together that do speak of the same thing, and then to discern how the whole Scripture doth say one and the same throughout about one and the same matter: This were trulyActs 17. 11. [...]. generous, and would breed up a better and more noble race of arguers. Let this be admitted, and then put the most souly acute learned unregenerate Philosopher, into the same room together with a serious believing discerning humble Saint; and if the question be, How may a Believer have access to the Father through Christ in one Spirit? Or, how may we have fellowship with Father, Son and Holy Spirit, in a distinct way, as the Father, as the Son, and as the holy Spirit? Or, how should Grace be acted? or what is the proper Grace to be acted in a particular case? Or, how doth one Grace operate upon another? Or, how should a duty be well filled up? Or, what is the true way of walking with God? Or, by what means and methods should such or such a corruption be mortified? Or, what is the Holy Skill of repelling and resisting a temptation, and of overcoming of the World? Or, what is a Believers orderly applying of Christ to be Wisdom, Righteousness, Sanctification and Redemption? Or, what kind of frames should a Believer be always in? Or, how should Religion run into the whole of our Life, in our particular, as well as in our general Calling? with many more such like as might be propounded; and let some well-grown Fathers in Knowledge, and in Grace, over-hear and moderate between these twoJohn 7. 23, 24. 1 Cor. 10. 15. & 7. 25—40. 1 Cor. 15. 3, 4. Acts 18. 20. John 5. 39. Acts 17. 2—10, 11., judging not according to the appearance, but judging righteous Judgement, giving their opinion and sentence according to the Scriptures upon a due searching of them; Oh what empty mistaken insignificant unsavoury talk!2 Tim, 2. 16. 1 Cor. 2. 14. what prophane and vain babling would they conclude the Philosophers discourse to be, and himself to be an ignorant unexperienced trifling pratler, whilst the spiritual holy man has a name of honour proclaimed in their inner Court of spiritual Judicature, they acknowledge him to be a knowing, a discerning, a skilfulJohn 6. 45. Esai. 54. 13. 1 Cor. 2. 15., a God-taught one, and they admire the gift, and the graces of the Spirit in him: the Believer, so far as his attainment and acquaintances are, has clear, smooth, equal representations of Truths, and of things, as they are in themselves, directly reflected from the Word upon his inlightned Understanding, and faithfully, and sincerely taken in by him, as his filling measures are; whereas, the Philosophizing contradicter has divers superstitious Conceits, wrong Notions, mis-shapen Opinions, erroneous Apprehensions, and deceitful Impostures, about these matters. In Scripture there is a perfect Analogie between Words and Truths, and between Truths and Things, so that, as the Scripture is the written Revealer of Natural Beings and Powers, so are Natural Beings and Powers the wrought Interpreters of Scripture. The end of words is rightly to express the sense of the Mind, and meaning of the Speaker: matters and business, to which our Religion is suited and fitted, do require a significance in sayings. Though man lost the Tree of LifeGen. 2. 9—16, 17. & 3. 5, 6, 7— [...]1—22, 23, 24., by an inordinate lusting after the prohibited Fruit of the Tree of Knowledge, of good and of evil; yet one good means to beProv. 3. 13—18. restored to the Tree of Life again, is by returning to taste the nourishing Fruit of the commanded Tree of Scripture-Knowledge, and to grow thereby. Scripture-Truths carrying their own evidence along with them, do prove themselves as soon as a [Page] Spiritual discerner receives them, because word Sciences are consonant to Primitive Light in Man, and to concreated Nature in particular Beings: Holy Scriptures unto renewed Natures do make suitable impressions of saving knowledges; these discoveries unto serious inquiries, and to considering spirits, will in Jebovah's time upon a due pondering, more manifest themselves to be solemn and grand matters, and will yet more approve themselves in the pursuit and issue to be efficacious for operation, and fruitful for use, and will best season the minds of young Students, whilst their spirits are tender.1 Pet. 2. 2. [...]. Rom. 12. 1. [...]. 1 Pet. 3. 15. [...]. Truly-logical-Art is, that which is really word-Art, not a Disputative Knowledge, or Syllogistical form of mens inventing generous Spirits, those that are indeed such, will conform their Reason to Faith, and their Faith to Spirit-inspired Revelation: This word-Declaration, and written-discovery is perfect in its self, and perfective in those who grow in it: here the noble excellencies of rational Souls may be advanced to somewhat of their highest dignity in their utmost capacities: here are the full Originals, and the over-flowing Springs of useful Knowledge: here the believing Trader with his spiritual Talents may increase his stock of sanctified Learning, somewhat near in its approaching step to one of the Royal Priviledges of the Heavenly Glory, which is unmixed clearness, and perfect coo [...]mmateness of all profitable Sciences. Philosophical Notions are idle stories and when they pass into vain janglings, they are frothy talk, and un [...]d [...]ying chat, they fill the fancy with dreaming speculations, and make the mind1 Tim. 6, 3, 4, 5. sick and weak; whereas, the Scriptures do afford such a kind of Learning, as is2 Tim. 1. 13. [...]. sound and healthful in its own innate constitution, and in its causal efficiencies: here the intentive Reader is still held in a continued dependency on a spiritual Teacher of those necessary Lessons which are never well learn'dPhil. 4. 11, 12, 13. Mat. 11. 23—27—29. but in Christ's School, and where he may get great skill with little cost in a short while: This would make skilful Practitioners in ordinary Affairs, and in the common Matters and Actions of Life, which Philosophers do miscount to be beneath souly rationalists. Students in Christianity, when throughly seasoned with the in-working-knowledge of Holy Precepts, and of practical Truths, are more awed into an observance of what is taught in Scriptures Pew; they are instructed in Duties, and informed in Manners, whilst they inquire into Arts, and pursue Sciences. Where the savingness of knowledge is suck'd in betimes, all growing discoveries, if they work kindly, are improved towards the firm securing of a never-ending-felicity: Faith, and Fear, and Love, and other Graces, as they widen the Understanding, and compose the Mind, and fix the Heart, still to be taking of more, so they also refine the Spirit, and reform the Life. The Eyes of the wisest men in the World can never see themselves truly represented; so, as that, the direct beams may have a right incidence, but in the Glass of God's Word, and he is not as yet in a preparedness to take in other Learning, who has not hitherto attained to the true knowledge of himself.

A growing Artfulness in Scripture-Science will commend it self where it is in any, though the commender of this unto such court not their applause, but seek their profit: though I be forgotten who write this, yet Christ and his Word will still have a living name in such for all Treasures of Learning, there being here full instruction for all necessary Employments, and complete Subsidaries for all practical Conversation. Let not the judicious ingenuous Reader expect from me a System of Sciences, or Platform of Arts, with their proper Rules and Methods: To handle these throughly in an exact tractate, is too great and long a task for my little parts and short day; it were an undertaking worthy of some Christian King to imploy the learnedest and holiest of mankind about, that either love or promotion could procure, or kindness, or reward ingage, or helps and materials incourage; though in some few instances I may a little lead others the way, with a Scripture Light in my hand. I owed a great duty to the intellectual World of precious Souls, and I had no other way to make such a publick payment of it: the good of Communion must out balance any private concern of my own: he that would consult his own reputation and quiet amongst men in this age, would have concealed his apprehensions in such a [Page] day, when many are so self-seeking, and so angrily confident by strengthned preconceptions, and fortified prejudices, and radicated resolves, against any discoveries that might convince and shake them: What is done is subjected to Scripture-examination by spiritual discerners. When received Opinions have got the Peoples Applause, and Leaders Authority, and Men's interest in this World, he had need bring some clearness of demonstration, who would have others to leave their former ways, to which they have been so used, that they may come into a Scripture-path. It would be next to incredible in a mans self, to perswade belief in others, who are so far gone in prejudice and prepossession, were there not a Prophesie and Promise, that in the later daysEsai. 29. 18—24., they, who err in spirit, shall know understanding, and the murmurers shall learn instruction; for, the deaf shall hear the words of this Book (of the Scriptures of Truth) and the Eyes of the Blind shall see, passing out of the obscurity and darkness, when they will blush to consider how Truth had scarce any door to enter in at, what by innate ignorances, and attracted wilfulnesses, and indulgent weaknesses. I arrogate nothing to my self of being a first Inventer of Arts, but do refer wholly unto that word, which would illustrate and brighten, adorn and amplifie Sciences. The LORD may therefore have laid me low, and left me despicable in the eyes of the reputed Learned, that Christ and his Word [...] be set the higher. Careless neglects have given countenance to such [...] errours, as now by long prescription would pass into a common unc [...]ollable Law of Arts and of Sciences, like the idle tales, and fabulous stories, and fictitious narrations, which1 Tim. 1. 4. & 4. 7. 2 Tim. 4. 4. Tit. 1. 14. 2 Pet. 1. 16. old wives filled our heads withal, when we were little Chrildren, and a traditionary credulity would still keep alive the memory of them till old age, and so would transmit the frame of them to posterity. Had I not Jehovah and his Word on my side, there were little expectation of any considerable success in ingaging this Scholastick War, where so many opposers are all up in arms against me, and are so confident of Victory: were it not for this, the controversie would stare me in the face with so many frighting difficulties, that my time about this (that little of it, which I can be master of, to redeem it from the unavoidable intercurrences of other necessary work) would scam to be mis-spent, and my industry mis-employed, and the powers and strength of my mind wasted; I had else soon been dis-spirited, whilst the chief scope of so many men's aims, studies and indeavours, is either to defend or execute other mens mistakes, or to justifie and commend their own: however, if hereby the reputation of the Scriptures may revive after my death, and if the just esteem, and the good opinion of God's Word may be built up, though on the ruines of my credit for the present; I bless that Jehovah, who has used me to trust him with hereafters, wherein one of the greatest trials of our spirit and frame is: and if this only means of improving so fertil a ground of knowledges be dislik'd, and rejected by this Generation, the springing Race in after-times will rejoyce when they shall reap and gather in, use and injoy the good fruit of these honest labours. Wordly advancement, and a flattered name, is the consulted project, and the fore-casted contrivement of a low debased mind, unbecoming that princely spirit in a Believer, which has nobler designs, and higher aims. If this tractate be not exact, yet the subject matter is excelling: the Scripture-cause of word-learning is such, that he who objecteth against it, doth quarrel with the Author of it, who wil have a time toJerem. 44. 28. make such to know whose word shall stand, whether this of him, or that of them? when it will be manifest in the hearts of such, that this design is not the product of a discontented mind, or of humoursome censoriosness, or of a grave affection, or of a splenetick windiness. Vulgar Prizers are no just valuers; for, Scripture-Truth, though all be sold for it, is neverProv. 23. 23. Matt. 13. 44, 45, 46—52. bought too dear, and though all the World could be had for it, yet would be sold too cheap; it is well worth thy dealing for, whatever it cost thee. Scripture-Learning has an operative influence to correct and rectifie, to change and renew, to reform and refine, hearts and lives, to affect the Soul with a due sense of its own noble excellencies, and widened capacities, that it may be holy and happy, wise and prudent for ever, to make the conscience feel the weight of present Duty, [Page] and of future felicity, with the kindliest tyes and strongest obligations. O how excellent are the Virtues, how efficacious the Powers, that do flow from hence! The Patrons of this Book are Christ and his Word, Truth and Good, Reason and Religion, Scripture and Nature. Spreading untruths have gotten a name of Antiquity and Reputation, and popular Opinion has kept up their credit, and still it doth them reverence: but they are all falling before the Scriptures of Truth; for, rather than fail, the Christian verities, and the rare knowledges contained in them, shall be yet further confirmed by such Miracles, as are beyond the Powers of Nature, and the Arts of Man. The seeming impossibility of all profitable Learning in one Book, will in time be removed out of the way, and off from the thoughts by a sound belief of the infinite wisdom of the Author of it. The true uniform voice of holy Scripture, and of created Nature, is with me and for me, though the common votes of the mistaking world cry me down; although such ill habits have been acquired through the power and energie, and effascination of Philosophy, as no ability or skill of man can remove, yet Almightiness and All-wisdom can work Students off from it. If I publish my own imperfections, and proclaim my own ignorances, and bewray my own follies; yet let not the Reader forget, that I am a pleader for the most righteous cause in the judgement of the best Law, the evidence is clear for it, and the sentence of approbation is already pronounced, that the holy Scriptures of Truth are the best, the perfect Platform of all useful Scientificks: Christ is the Head-Captain of created Hosts, and he will triumphingly Conquer, his Truth is strong, and it shall prevailingly overcome. Scripture-knowledge, especially in the savingness of its Science, and in the Sanctifyingness of its Art, doth speak enough for it self within the breast of every spiritual discerner, as having an incomparable1 Cor. 2. 1, [...]. 4. 6. Philip. 3. 8. excellency in it, above and beyond all other Skills and Wisdoms in the World: I need not urge many arguments to convince those Readers of this great useful Truth, who have felt the living power of it upon their renewed hearts, for, when it came there, it brought in its own self evidence, and left a sensible demonstration, and wrote a sealed Testimonial under its own hand, there. I have (though this also much in my aim to praise it more unto such, and to press them to make some higher advance in this best Learning, as being a nearer approach unto intuitive perfection in visional Glory, and that which raiseth the spiritual Reason, and the inlightned Faith of the Saints here below in this Intellectual World, into a resemblance of Angelical Wisdom, yet, I say I have) somewhat further in my present design, which is to win upon those who are under impetuous temptations, and violent assaults, to be Atheists and Infidels, both speculative and practical, by a prevailing insinuating of this astertion, if the LORD will say so too, that word-Science, and Scripture-Art, is the Science of Sciences, and the Art of Arts, every way most and best corresponding to the capacities, suited to the cases, fitted to the necessities, and promoting the felicities, of rational Beings; so that, this discovery has its great usefulness to all, even the most knowing, and the most holy: as for others, who may be far gon in this spiritual distemper of scorning of, and of scoffing at, the asserted sufficiencie and fulness of the Scriptures, that which they so much slight, and so storm against, must be the means of their cure, unless they be such, as will neither hear their disease, nor endure a remedy, but are obstinate to all healing prescriptions. I take the causes of Atheism amongst many others to be, as an afraidness of the convincingness, and of the condemningness, of the holy Precepts and righteous Judgements declared in the Scriptures, and an unbelief of its glorious rewards, so also this in particular, ignorance of the excellency of Scripture-knowledge: and although those, who do fall below Religion, will also sink beneath Reason too, yet I am not altogether without hope, but that, when Jehovah Aelohim shall make his Word-light to shine forth more in its beautious glory, it will allure the eyes, and draw the heart, inform the judgements, and incline the wills of men of intellect, to see and to acknowledge, to adore and to admire, that only wise God, who has put so much into so little, and has given us a pocket-Book of such absolute fulness. The Antichristian party by their paper [Page] plots would blow up all belief of the sufficiency and perfection of the Scriptures; as hoping, that if they can once prevail, with a people to be of no Religion, they will then be of their Religion, and the Anti-scripturarians have but too many followers in this day, who if they be so bold as to assert this imperfection of the Word, in the necessary matters of Salvation, no marvel if they deny its conprehensiveness, as to the other knowable things. Arise Jehovah, plead thou thine own plea, and magnifie thou above All thy Name, thy Word! all the Kings of the Earth shall confess Thee Jehovah, when they hear the words of thy mouth; and they shall sing in the ways of Jehovah, for great is the Glory of Jehovah: In Thee Aelohim thy Saints will praise thy Word, and a second, and a third time, they will praise thy Word, this they know, that thou and thy word for them.

Thus have I given thee, Reader, some accompt of the design of this Treatise, which in short is, to hold forth all Sciences and profitable Arts in one Book of Jehovah Aelohim, and to demonstrate the Scripture-way to be the true, the right, the excelling, the only way of perfecting the knowledge of lawful Arts and Sciences, and of the Restauration, and advancement of real Learning, so opposed to vain, false and deceitful Philosophy, to such affected humane wisdom as would make prey of precious Souls, and as being contrary to Scripture-verity, to word-Theologie, to revealed Christianity, and to created Nature, and so not after Christ. If thou be one of a plain understanding, and if thy knowledge be only of the English complexion, so that thou canst skill only in thy own Mother-tongue, let my beseeching of thee be prevalent with thee, not to be offended at it, that so many words of other Tongues are used in this Treatise, especially in the former part of it: I am not my self fond of it as to be so greatly pleased with it, but where I am some way even necessitated to it, to express my self in some Scholastick Terms, Phrases and Language, chiefly when I open them according to the Original significancy of Scriptural expressions, for the conviction, and confutation of Philosophical Errours, and for the confirmation and commendation of Scripture-Truths. I have put the Scriptures referred unto, mostly in the Margin, not without some reasons which have been privatly satisfactory to me; yet withal I desire the serious considerate lookerover of these lines, to examine the Words of Christ as he goes along, lest otherwise he rashly censure, and over hastily condemn some passages, which he will mistake to be only my own, when it may be upon a more through examination, they will be found to be Scripture-sense, and significancy: and so I put thee over unto 1 Cor. 2. 13. Esai. 59. 21. the teachings of the holy Spirit according to the Word.

The LORD Jesus Christ hath hiddenly laid up all the Treasures of Wisdom, and of Knowledge in his Word, wherein are many choice Mysteries above the reach, and besides the Rules of Philosophy.

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THe LORD Jesus Christ himself is theCompare Matt. 23. 34. with Luke 11. 19. Jude 25. Wisdom of the only wise God; for, whereas, in one place Christ saith of himself, Behold, I send among you Prophets; another Scripture speaking of the same thing, doth thus express it, Therefore also the wisdom of God saith, I will send among you prophets: He is in the bosome of the Father, the very wisdom of the Father, the Declarer and Interpreter of his Fathers Will; all things, even those which are most hidden and secret, are absolutely and perfectly known to him: and whatever is necessary and useful for us, to understand, observe and do, he hath revealed in the Scriptures of Truth, which are aPsal. 19. 7. [...] perfect Word, every way consummate and complete, so far as concerns a word, absolute and intire, so that, it cannot in any particular be justly reprehended and blamed, as defective and insufficient, that the Man of God may be Tim. 3. 16, 17. [...]. perfect, perfectly furnished unto every good Work; it is equal, even in number, to truths and things, so that, nothing is wanting in it, it doth fully consist of all, and every of the members and parts, which are required to make through work of the work of the Ministry, it is well filled up in all numbers and modesColoss. 2. 3.; all the Treasures of Wisdom and of Knowledge, being to be sought for here in Christ, and from Christ in his Word: and therefore the administrator under Christ about holy Things, was to be an Universal Artist by his office, well skilled in that great variety of profitable knowledge in the several Arts and Sciences, such aEzra 8. 16, 18. [...] man of understanding should he be: He was to be an Astronomer, how else could he know, which was the head of the Moons, the number of the Moons, the new Moon, the Day of the Month, upon which divers of theLevit. 23. 2—4—21—37. Numb: 10. 8—12. Joel 2. 14. & 2. 15. Lament. 2. 22. Levit. 25. 9, 10. Psal. 18. 3. Festivals, under the Old Testament-dispensation did depend, which he was to proclaim? by his function he was to be much in the diligent Contemplation of the Coelestial Luminaries, to raise up his Meditations to a spiritual Admiration of their wise Creator: he must be a Geometrician, that he might know, how the portions of the Promised Land were to be distributed amongst the several Tribes, what their severalJosh. 13, 14, 15, 16, 17, 18, 19, 20, 21, chapters. borders were, of what distance the Suburbs were to be, how to take right, just, due measures of the brazen Sea, both for circumference and diameter, how to take the height, the breadth, and the length of the Tabernacle, and of many things belonging to it, as also of the Temple, and how to determine many cases about these, and such like matters, as they came before him: he must be an Anatomist, that he might according to ArtLevit. 1. 6—12. 2 Tim. 2. 15., orderly dissect into their several natural parts the beasts for sacrifice: he must have the Art of anExod. 30. 22—33. 1 Chron. 9. 30. Apothecary, that he might compound the Spices to make the Holy anointing Oyl, and theExod. 30. 34—38. composition of the perfume: he was to be an able Lawyer, that he might give sentence Deut. 17. 8—13. Ezek. 44. 24. according to the Word, and might not err in Judgement: he must have insight in the Medicinal Art, and be a skilful Physician; forLevit. 13 & 14. chapters. Coloss. 4. 14. how else could [Page] he judge aright of the disease of Leprosie, of the cases, symptoms, cure and method of healing: he must be anNumb. 9. 11. Exod. 12. 8. Herbalist, that he might chuse proper Herbs for wholesome bitterness, which were to be eaten with the Paschal LambEccles. 1. 1. & 12. 8, 9, 10. 1 King. 4. 33.; Solomon was a Preacher, and a skilful Herbalist too: he was to know, and to use the Art of2 Chron. 35. 13, 14. 1 Chron. 23. 26—29. Cookery, for there were many of the Sacrifices, that required much skill, in roasting, in boiling, in frying, in baking: he must be an Historian about the2 Chron. 31, 16, 17, 18. Ezra. 2. 62. & 8. 1, 3. Nehem. 7. 5—64. 2 Chron. 31. 19. Genealogies of the several Tribes, particularly of the Priests and Levites, and the Prophets did write the lives of the several Kings, and those remarkable occurrences of their times and day, which the LORD would have to be transmitted to Posterity by these1 Chron. 29. 29. 2 Chron. 9. 29. & 12. 15. & 13, 22. & 20. 34. & 26. 21. & 32. 32. & 33. 18, 19. Historiographers: he must be an Arithmetician, because otherwise without exactness herein, he could not make a right computationLevit. 25. 14—34. & 27. 1—25. about the sale of Lands till the year of Jubilee, and concerning the redemption of Lands, before that year came about, and by what proportions more or less were a just valuation between the buyer and the seller, according as the years were many or few, for accordingly he must either add to the price, or subtract from it, that there might be an equal division and distribution; thus also, about setting the due value of estimation, of persons according to their age, sexes and abilities, of beasts, of houses, and of fields, whether of his possession, or of his buying; the Art of Arithmetick is found in the Book of Numbers: he was to be as a Clerk of the Market for Weights and Measures and dimensions, and this not only1 Chron. 23. 29., as to the Shew-bread, the Meat Offerings, and the Drink Offerings, and such Sacrifices in the matters of Worship, but also in their common dealings between man and man, in Markets and in Shops: he was to be skilled in the Military-art, for the charge was given toNumb. 1. 3. Aaron the high Priest, as well as unto Moses the Superiour Magistrate to number, with careful inspection according to the Hosts of the several Tribes of Israel, to muster the Army, andNumb. 1 & 2. chapters. to give orders for their Incamping and Marching, according to their Ranks and Bodies, who were to be in the Van, and who in the Reer, and so for the disposal of the Battel, and the manner of fighting, and the giving of theDeut 20. 1, 2, 3, &c. exhortation to encourage the Soldiers: he was to be a spiritual Nightingal for modulation, an expert1 Chron. 25. throughout. Musician both for Voice and for Instruments, a Singer, a Trumpeter, a Corneter, an Harper, a Violist, a Lutenist, an Organist, a Cymbalist, a Psalterist: he was to approve himself an Artist in Architecture, to see workmanships appointed, to be framed exactly, according to the platform'd Ideas, and work-patterns of the Tabernacle and Temple: were there need, more might be added. How learned an Artist in conference, and in arguing, should a Minister of Christ be by Scripture-argumentsTit. 1. 9. 10, 11. Acts 17. 2. & 18. 28. & 17. 16, 17, 18, &c. to stop the mouths of Philosophical gainsayers? sometimes deceptory affectation of Humane Wisdom doth bewray it self in opponents, by being carried beyond due limits, when it would be judging of such cases, and things according to the ordinary course of Nature, and the power of a finite Agent, which are to be determined and resolved by such Principles of Theologie, and of Christianity, as are far above and beyond those: as if the question be, Whether this World were from Eternity, or Whether created in time? Empty and fallacious Philosophy will affirm, That this World was not created in time, but that it was from Eternity, deceiving and being deceived by this colour, and shew of carnal Reason, that out of nothing can nothing be made: thus it doth mis-judge, because the contrary affirmation is besides the common Agency, and the usual efficacy of Natural Causes; but the holy Scriptures do otherwise declare, rightly informing us, that all these things were spoken and made into a Being, which had no existence before, by the Omnipotency of Jehovah, the Being of beings, that All-glorious Self-being, only by his own powerful Word, So Heb. 11. 3. [...]. as the things we see were not made of things that do appear; Faith acted aright doth take in this discoveryPsal. 33. 6.: By the word of Jehovah, or in him who is the Word-Jehovah, the LORD Jesus Christ, the heavens were made, and by the breath of his mouth, or in the Spirit of him, who is the Fathers mouth to his people, all the host of them; Psal. 148. 5. he commanded, and they were created,Gen. 1. 3. Aelohim saith, There shall be light, and there was, is, and will be light; Isal. 40. 12—26. who was it, that did help the Spirit of Jehovah or (the Spirit [Page] Jehovah, or as a man of his Counsel gave him knowledge? silly weak Creatures cannot work without some stuff and materials, they must have their tools and other instruments to further what they are about to do, and to form; but the Almighty One doth not need any such foregoing matter, or assisting help: it is not impossible, that, that should be, which before was not, though theHeb. 1 [...]. 3. Believer only can rightly understand this; here Humane Reason must stoop, and Carnal Imagination must submit to Word wisdom, and to Scripture-learning, which has this mysterious secret treasured up in it; the meanest proficient in Christ's School has more discerning in this, than the learnedest Teachers, and wisest Professors in such corrupt Philosophy. If the question be, Whether three Persons can be one in Essence, who yet are each of them distinct Subsistences in themselves! and, Whether one in being, can be three distinct several persons? humane wisdom, and the vain affecters of it will return this answer, That a person is a living-understanding-nature subsisting by it self, a prime or singular individual subsistence, which is neither said of any subject, neither is in any subject; and therefore some of these Philosophets have affirmed, that there are multitudes of Gods. Whereas, the Scriptures of Truth will inform us concerning this great Mystery, that there is but one God; for, there can be but one only Being infinite eternal unchangeable, perfection it self, one only to exist of himself and by himself, who gives existence unto all other things; these undoubted Oracles of holy Scriptures will tell us, that Jehovah, the adored Almightiness of his people, in Father, Son and holy Spirit, isDeaut. 6. 4. one Jehovah: he says of himself, See now that I am be, and there is no God Deut. 32. 39. Isai. 44. 6. with me: Who, saith the Psalmist, is God, besides Jehovah, Psal. 18. 31. [...] Jer. 44. 18. Isai. 43. 11. as long as it can be said as yet, ever as yet, so long Jehovah and he alone, and no other but himself is such. We know that there is no other God but 1 Cor. 8. 4, 5, 6, 7. one; for, albeit, there be that are called Gods both in Heaven and upon Earth, as there be (in the vain wrong conceits of men, who do seign such Idol gods, and as some Creatures in some cases have somewhat of this honorary Title ascribed to them, so far as by their Office and Call, they do or shall represent the true God) There is but one God, the Father, of whom are all things, and we for him; and one LORD Jesus Christ, by whom are all things, and we by him; but in all, in every one, this knowledge is not; it is specially revealed in the Word, to and in such Believers, and it is one of the greatest mysterious Truths of the Christian Doctrine: There is one LORD, one Faith, Ephes. 4. 5, 6. one God and Father of all: He that sets up many Gods, doth withal set up many Faiths; for every God would be calling for peculiar Faith to be given to him, and every one would be severally believing in his several God. In this most simple Essence, and single Being, there are three truly subsisting, whereof every one isJohn 5. [...]0— [...]2—36, 37. & 8. 16—18. [...]. another from the other: There are that do witness in heaven, and they are three r John 5. 7. Mat. 3. 16, 17. & 28. 19. the Father, the Word, and the holy Spirit, and these three are one. If it be queried, Whether one and the same person can be two distinct Natures of different kinds? and Whether two such Natures can be in one Person? Empty cheating Philosophy will wrongfully state this question, and mis-resolve it thus, That those things which are of disparate kinds, cannot be predicated of one another, nor united in the same suppositum: whereas true, pure Religion in the written Word doth give us to know, that two distinct Natures, as the Deity or Godhead, and the Humanity or Mankind, may be both of them united into one Christ: In this wonderful one were both these inseparably knit together, and yet they each one remain distinct from the other, having several Natures, Properties and Operations, both making up one LORD Jesus Christ.John 1. 14. 1 Tim. 3. 16. This word was made flesh, this God hath been manifested in the flesh; to the Godhead ChristHeb. 2. 16. compare with this the first Chapter, where Christ's being God is fully proved, and clearly demonstrated, Rom. 1. 3, 4. took the seed of Abraham; for, so was he born according to the flesh, as to his Humane Nature: In him, that is, in this Christ, who is opposed to vain affecters of humane wisdom, and humane traditionists,Coloss. 2. [...], [...]. dwelleth all the fulness of the Godhead Bodily; the one dwelleth in the other, which do shew them to be distinguished, yet joyned by a personal Union of both Natures in one Christ; there is no need of any additaments here to supply any defect or imperfection, to adjoyn them unto Christ, and unto his Word-Doctrine: the perfect Deity with all its glorious [Page] Attributes of Wisdom, Power and other Excellencies inhabits in this Teacher, what need therefore is there to seek other documentals or helps? can Philosophy instruct us, as Wisdom it self can inform us? here the Plenitude of Deity resides as in a fixed and proper seat, not a portion of the Godhead, as the gentile idolaters were falsly perswaded of their false Gods, nor only some eximious gifts and graces of the Spirit, as in Angels, Prophets, and their holy ones, but the true and perfect God with his infinite unmatchableness: He himself indwells in this Humane Nature after a peculiar way and manner, and barely by his Universal Presence and assistencie, as he is in and with all things and places, to conserve and to sustain them; neither only by a special efficacie of the Spirit, as he is in the Saints, Sanctifying of Believers, and enriching them with distinguishing charisms, with gracious endowments; but by a new mode of existing, though the nature of him, who thus exists, remain the same, it is by subsistential Union personally, so as that the inhabiting or assuming God becomes one with the inhabited, or assumed Humane Nature;Rom. 9. 5. this Christ, as concerning the flesh came from the Father, being also over all, God blessed for ever: Esai. 7. 14. & 8. 10. Mat. 1. 23. Gnimmanu-ael, God-with-us; this branch of David isJer. 22. 5, 6. Jehovah too. If it be ask'd, Whether the raising up of the dead Body of a man to life, and to the sameness of subsistency again be an incredible thing? Pagan Philosophers have determined this contrary to the Truth, by asserting, that from a privation to an habit there is no returning, no regress is to be granted in such a case; whereas, the holy Scriptures do better teach us, that, the resurrection of the dead is a facible thing,Acts 26. 8, 23. 1 Cor. 15. a believeable matter, and that it is unreasonable to judge it incredible; cannot an Almighty God do this? cannot he restore being, who gave being? Cannot that Head, Christ, who raised himself from the dead, raise up his Members also? Ethnick Logick is no fit judge of many Scriptural predictions, its Rules of ratiocination cannot measure these Mysteries, such as, God is Man, The word was made flesh, God with his blood redeemed the Church; these and such like high Truths and Things, which are necessary for us to believe for our Eternal Salvation, were hid from the Wise Ones of that age; for those Disparates here do come and agree together affirmatively, God Eternal, the Creator of all things, and he who existed before all time, was born in time: He who is impassible, did suffer: The immortal one did die: A man sits at the right hand of God: God who is All-fulness is emptied: The Omnipotent needeth the help of a Nursing-mother: The All-knowledge, All-wise one increased in Knowlede, and in Wisdom: The Every-where-present one was included in his Mothers Womb: He, that filled Heaven and Earth had not where to lay his head; He, that is transcending the most general of all kinds, and of genus's, is made a corporal individual, the lowest of all substances: He, who made others rich, was himself poor: The Righteous one did justly bear both the fault and punishment of the unjust: Here the LORD is made a servant, and the servant is a LORD: here the Mother is the Daughter of her own Son, and the Son is Father of his own Father: Here is the All-sufficient supplyer is himself ready: Here, contrary to the Ethnick Physical Science, what was finite is made capable of what is infinite, and what was infinite is circumscribed within narrow limits: Here a Virgin conceives without Man: Here the body is born in one place, and is taken to him who is in many places, in all places at once: Here the Common Arithmetick must seek out new Rules; for, two are one, and one is two, in Christ; three are one, and one is three, in Father, Son, and holy Spirit, being the Almighty Jehovah. What a loss is Pagan Philosophy at in all these Mysteries, and in a multitude of more that might be added? Men do never come on so far, as to theJob 28. 28. Psal. 111. 10. Prov. 1. 7. & 9. 10. capital beginning of all true knowledge, of all sound Understanding, of all useful Wisdom, of all essential Science, till they get the knowledge, and the fear of Jehovah Aelohim, who has revealed himself in his Word, and manifested himself in his Works agreeably to Scripture-discoveries; this is aDan. 2. 21. Job 12 12. Prov. 2. 6. & 8. 12. John 16. 13. gift from Christ: It is word-understanding, that is the truePsal. 119. 169. good understanding, and our Tongues should answer to thePsal. 119. 172. Scripture-saying; otherwise, if we resort to merely humane Sophies, we shall at the last, by woful experience, find after all our busie Inquiries and incessant Studies, and [Page] attentive heedfulness, that, there are many weighty particulars in the works both of Creation, and of Providence,Eccles. 8. 16, 17. that are beyond the power of mans industry, and above the reach of mans wisdom,Eccles. 8. 1. [...] interpretationem verbi. Who is as this wise man? he was one of the wisest men, even Solomon, that did ask the question: It is a question expressive of the Truth, there is none that compared to him doth weigh equally in the Sanctuary-balance with him: wouldest thou know, who is he? it is he, and no other but he, that knows the interpretation of a word; who can so give sorth the true sense of the word, in its original significancy, as thereby to set out the right Nature of Things in their proper beings.

There is in the Word of Christ full comprehensiveness, as of all other useful Learning, so particularly, of the knowledge of Natural Things, of which it doth treat and speak purposely, and professedly.

HOw great a part of the holy Scriptures must be transcribed, who would write out all that is in them, which doth treat of this subject matter! Here is theGen. 1. throughout, & 2. 1, 2. 3. History of the Creation originally and fully discovered, which is not so made known in any, or in all the Books of Humane Authors, who, though speaking to this particular point, yet are no further sound than as they speak and write according unto this, and wherein they ar sound, they have borrowed and fetched from this; here they lighted their Candle, and from hence they have digged their treasure. It is the special design, and the main purpose of some particular passages in the holy Scriptures, expresly and plainly to open the true state of Natural Things, as, the Book of Job, in a great part of it, many of the Psalms, most of Ecclesiastes, besides much of this nature, which is frequently scattered through this Book of books. How filled is this with Jehovah Aelohim's essential Operations in all created Beings? whose demonstrations are either, from the Creator, to the knowledge of the Creatures, or from the Creatures to the knowledge of the Creator. Solomon was one of the 1 King. 3. 5—15. & 4. 29—34, compared Prov. 25. 1. wisest of men, the LORD gave it to him so to be; and he spake and wrote much about Natural Things, concerning the Works of the several Days, particularly Scripture-Physicks; he was excelling in the knowledge of Grass, of Herbs, of Trees, of Beasts, of Fowls, of Fishes, of Creeping Things, of contemplating of the Natural Body, of the Heavens, of the Earth, of the Seas, and of the Abyss; out of his Writings much might be discovered of the nature of these, in his Books of the Proverbs, of Ecclesiastes, and of his Song of Songs, incomparably beyond what can be found in all the large Libraries of Ethnick Philosophers, or any other Naturalists amongst such of the Christians, as have received their appr [...]hensions about these things, out of those Pagan Rationalists, who yet are great st [...]ngers unto that which is the right Reason, and the true Nature of these [...]ings; and so will they also be, who follow them without a Scripture-guide. He, that will ask, what lawful necessary useful Art and Science can be named, of which there is not that to be found in the Scriptures of Truth, which, if thr [...]ly understood and collected, and then applyed and improved in fitting in to [...] very Essence, and Operations of created Beings, would bring a very considerable addition to sound profitable knowledge? and whoever would undertake to return somewhat to satisfaction, by way of answer in a multitude of particular [Page] instances Theoretick and Practick, such as Grammar, Logick, Rhetorick, Mnemonick, Physicks, Metaphysicks, Mathematicks, Arithmetick, Geometry, Cosmography, Opticks, Musick, Astronomy, Geography, Geodeticks, Staticks, Nauticks, Architecture, Schematicks, Ethicks, Economicks, Politicks, History, Poesie, Ecclesiasticks, Scholasticks, Chronologie, Chirography, Law, Theology, Christianity, Medicine in all the Botanick, Anatomick, Pharmaceutick and Chirurgick parts of it, together with all the Mechanicks, which are more than I can reckon up, may easily and quickly foresee, even by such an enumeration, as this is, that such an universal comprehensive of all Liberal Sciences, afterwards distinctly parcelled out into the several knowledges professed and practised, would both take up too much of his time, and over-bulk any one Treatise, and is much beyond the skill and the strength of any one mere man: One of our own has lately asserted a deficiency in the Scriptures, as to these matters, and doth send us elsewhere, for a Supplement, mentioning several Arts and Sciences, as no where to be found in Scripture: I shall single out two of them, which are of his own chusing and naming, and then try them according to the Word, whether much of their Art be not to be found out in the Scripture with a little search, which, when compared with, and experimented by, the natural efficiency of their innate and educed Existencies and Workings, would bring in an augment to their Science, thought it be not my intendment, or undertaking to draw up Systems and Schemes of the several particular knowledges, but to quicken up the studious and ingenious to promote these Scientificks more by putting that together, which the Scriptures do afford, relating to each of them, and then to work upon their discovery, by practical improvement, and experimental observation: This Learned man declared his judgement to be, that the Scripture is no perfect Rule for a Musician, a Carpenter, a Physician, a Mathematician, an Astronomer, a Geographer, an Arithmetician, a Grammarian, a Logician, a Natural Philosopher, &c. to do their Work, Because, saith he, it is not a particular Rule for them in Arts and Sciences, the things whereof are not to be found in the Scripture at all: neither doth he assert the Scriptures an imperfect Rule, only for these and such like as these, but also for Divines, and for Worshippers; as if the Scripture did not tell the Divine sufficiently, and particularly divers things relating to his office, and the discharge of it; and as if the worshipper were not to expect there particular Laws or Rules, for all the circumstances of worship: Thus, and to this purpose he.

If it be not a perfect particular Rule for these two last mentioned, the Divine, and the Worshipper; for what Artists and Scientiaries is it a perfect particular Rule? For, these affirmations do charge the Scripture with being an imperfect Rule (as to particular Laws and Rules) not only as to Natural Things, but also as to Spiritual; it should be considered by such, who are of this perswasion, whether they do not hereby lift up Church-History, and Humane Authority, in the matters of Faith, to the debasing and denying of Scriputre-perfection, and also corrupt modes and forms of Worship, such as are of Humane Invention, Institution and Imposition, exclusive of other ways of Worship, where these are not asserted and consented to, both which the whole Scripture doth condemn? At this present, it being suited to the subject I have in hand, about the advancement of useful Arts and Sciences, by making a more through disquisition after them in the Word of Truth, I shall cull out two of these Artists, who my self am of neither of their Arts, nor do I pretend to have Scientificies in them; which may so far prove and praise this design the more, that one, whose Calling and Function, whose Office and Profession is not to be either Musician or Carpenter, yet in the supply of the holy Spirit, by a little short study of the Scriptures, in the midst of a multitude of other employments, can discover so much in Christ's Word about Musick and Carpentry: wherem I am to shew, that these are found in the Scripture, both as to name and thing; and that there is a Rule in the Scripture for these things; and that God hath made the Scripture to be a Rule for them; and that, in the Scripture there are not only general Rules, but also particular Rules of those Arts and Sciences; which done, I shall propound some inquiries about Geography and Grammar. [Page] Some of the other Arts that are mentioned, I may have occasion to treat somewhat of upon the particular Works of the particular Days, of the first Week of the created World.

As for Musick, the skilful therein will bear with me, if I do not in some of my expressions so fully harmonize with their Terms of Art, as they have learned and received them; I expect they should approve and forward the design, which would raise their Ear-taking, and their Heart-affecting-knowledge in this to more Sweetness and Savouriness, more Exactness and Spiritualness, more Naturalness and Scripturalness, as relating to instituted Psalms and Hymns, and Spiritual Songs, which are heavenly parts of Spiritual Worship, more especially with respect to the voice: not at all to countenance the common abuse of this Art, when it is suited to carnal, lustful hearts, in amorous wanton ditties, or to other profane corrupt ends whatsoever, which has been in woful, sinful experience, a ruining inchantment to many a precious Soul, and a prodigal wasting of that time, which should be redeemed: but, somewhat to revive the Scriptureway of hymnifying, now in these times, of the approach of the later-day glory, and to raise Spiritual Singing to its due Purity, whereby that Ordinance may be restored and made edifying, which has been for several years, either too coldly, and formally, and carnally performed, or else too much omitted and neglected, what through mistakes in some mens judgements, and through fears in other mens hearts, who have laid aside this duty, in times of persecution, lest their own vocal Psalming should bewray their assembling to the listning-enemy. Let my design and aim in what I express about this be well remembred, that none may prevert to any ill use, what I am about to write (for, it is too commonly a corrupt practice by two sorts of Extremists, where cautionary bounds are set to any Science or Art, that, both of them do causelesly take offence, and do occasion their own sin and trouble; one by a superstitious conceit, thinks the cautionary bounds too large, and so will not go so far as to come unto what is lawful, and a duty; the other by a profane licenciousness condemns them as too narrow, and so steps too far by passing over into what is unlawful, and a sin; the one will not allow the grant of the Commissioned Science, the other will not observe the terms of it: However, I have given due warning, at the Readers peril be it, if he transgress) though I shall withal from out of the Scriptures open much of other parts of Musick, besides that of the voice under the Old Testament-dispensations. If the sound of my words do not bring so sweet a modulamen to some critical Ears, yet the generous-spirited will soon joyn in with me, in this melodious part, that I am a friend to, an admirer of, I mean the sacred Bibliotheke, the Scripture-Library; and it has been admitted, as one Rule in Musical Airs, that then is the Air the more to be commended, when there is a pleasant passing by a sudden fall, from a Discord upon a Concord: I have the well-consonanted voice, both of Scripture and Nature which do cry this up, though the harsh-throated opposers would noise it down.

There is no kind of voices in the World, which doth not1 Cor. 14. 7, 8, 9, 10—15—26. signifie somewhat by its sound; and that, with some distinctness, and separate difference in tones: sounds are signs of certain things, as the sound of an Ordinance-gun, of a drawn Saw, of bellowing Beasts, of howling Dogs, of a drawn Chariot, of chirping Birds, of Musical Instruments, especially the sound of the voice of man singing Scripture-Psalms, whose tongue in this harmonick, Heavenly Ordinance should utter and send forth a well-signifying word, an intelligible sound, that it be not speaking into the Air, but may beColoss. 3. 16. edifying. There is a Natural Musick, which theSong 2. 12, 14. little Birds, and the Turtle-Doves, have a skilfulness in with a grateful sweetness, and a pleasant acceptableness, when they warble their tuneable Notes in the Spring-Season: how melodious then will the Spiritual Airs of Spiritual Singers be in the Spiritual Spring, when the Churches and People of Christ shall bud and blossom, grow and bring forth Fruit in those glorious times of the last days, as it is written by Esai. 24. 14, 36. Esaias the Prophet, saying, They shall lift up their voice, they shall sing for the Majesty of the LORD, from the utmost part of the earth have we heard songs, glory to the [Page]righteous. Gen. 4. 21. Job 21. 12. & 32. 31. The skilful Practitioners of Musick have an honourable mention in the Holy Records of Scripture-memorials, their praise is entred very early in the word-register, even before the Flood. Instruments of Musick were very ancientPsal. 150. some with breath which are blown, as Trumpes, Pipe and Organ; others there are which do give forth a sound with touch and striking, as Harp, Lute and Viol: there is somewhat in Nature, which doth teach and instruct in the manner of this; the Beating, the Palpitation, and the Pulsation of the heart in man, doth direct to the manner, measure and spaces; so also doth the souls way of breathing in and out, which doth sometimes rise or fall, or is midly-even according to Musical Art: they were of use in Job's time, and we hear of their sweet sound then. [...] Nagan, Psal. 33. 2, 3. [...] Neginah. There is an Hebrew word, which doth signifie, to beat, or to play upon a Musical Instrument, and from thence is derived another word, which doth signifie a song, conceit, modulation, harmony, a verse, consonancy; it is the exciting of a symphonious sound; in one conjugation, the verb doth set out the moving of a sound with artificial ingeniousness: In the passive voice it denotes, skilfully to beat the Strings, or to strike the Chords; in the active it is taken of the voice of man, striking the Organs of Speech, the Throat, the Palat, the Tongue, the Teeth, the Lips, which are this Natural Instruments of Musick; (and so also the voice of [...] Organum Musicum, quasi amabile dictum. Gen. 4. 21. Job 21. 12. & 30. 31. Psal. 150. 4. A movendo animo ad [...] laetitiae dicitur cujus lusu afficimur voluptate & amore à [...] adamavit. Organs, and of some vocal Instruments that do stir up joy, and these also have foundation in Nature) the Noun comprehends all Instruments of Musick, managed with the hand, hand-Instruments; as there is [...] Psal. 5. Title. another Hebrew word, which doth signifie more properly Wind-Instruments, managed by the wind or breath, Wind-Instruments which do make a noise like a Torrent, or like the humming bomb of Bees, so that this also hath something in Nature.1. Cor. 14. 10. [...]. There is somewhat of Articulateness in every voice and sound; in mans created Nature, there are such Instruments of pronunciation, as that thereby Languages also have somewhat in them that is natural, which Languages are therefore called Tongues, because the Tongue is a principal Member in forming the sound, and in harmonizing the tones; for it is an Instrument with Strings, and many Muscles, and by acuteness and gravity it has several degrees of rising and falling from one tone or note to another: So that melodious man is a kind of Organ, having his Lungs as Bellows to supply him with Breath, and his aspera arteria as a Channel to collect, and to conveigh that Breath, the Larynx gives passage to the breath through the Rimula, and makes a Vibration of those Cartilaginous bodies, whereby the breath is formed into vocal sound, which by the Arch of the Palat, or Roof of the Mouth, as the Shell of a Lute, is sweetned, augmented and modulated, and accented into a tuneableness, either raising the voice, or passing it into a graceful cadence, or keeping it in a middle tune: even brute Animals have a significant Artificialness in their way of making of divers sounds with their voice, whereby they understand one another, when they call, or when they give warning, when they cherish, when they are displeased, when they threaten, and such like; but I am now to speak of created Nature in man, passing into the Musical Art by a Scripture-Directory. Exod. 15. 20. God's Israel of old did use Musical Instruments, when he brought them out of Egypt, and gave them that wonderful deliverence at the red Sea; how pleasantly did these sound when Moses's Song was sung! The Exod. 19. 13, 16. 19. & 20. 18. sounding Trumpets were of Aelohim's instituting, and appointing at Mount Sinai, Numb. 10. 2, 8, 9, 10. the Priests were by prescribed order to blow with these Trumpets over the burnt Offerings and Sacrifices: Holy David afterwards, as he was directed by the Spirit of Aelohim, made Hymns and Songs, and caused Cymbals, Harps and Psalteries, to be fitted, that the Levites in their courses might sing and play continually in the Sanctuary: O how much was this the heavenly delight of that2 Sam. 23. 1, 2. sweet Psalmist of Israel, at that time particularly1 Chron. 15. 1, 16, 17, 18, 19, 20, 21, 28. 2 Chron. 9. 11., when the Ark of God was brought into the Tent, which David had pitched for it! how pleasantly was the melody then heard!2 Chron. 7. 6. 1 Chron. 16. 4, 5, 6. 1 Chron. 25. These had the name of being the Instruments of the Musick, or of the Songs of Jehovah; 1 Chron. 23. 30. every morning were these to sound: his Son2 Chron. 5. 1 [...], 13. & 7. 6. & 8. 14. Solomon also continued the same in his time: In the days of2 Chron. 30. 21. & 29, 27, 28. Hezekiah, there was a restoring of this: It was not quite forgotten, during the long captivity, whenPsal. 137. 1—6. by the Rivers of Babylon, that captived people [Page] of God sat and wept whilst they thought of Tzijon, when they hung up their Harps upon the Willows, and instead of singing they howled, and instead of playing on Instruments, they did beat their Breasts, when they would not gratifie a scoffing Enemy that deridingly called for one of the Songs, or Hymns, or Psalms of the Temple. When the second Temple was built at Jerusalem, their chearful hearts quickly find their Voices and Instruments, their mouths and hands soon recover their skill, andEzra. 3. 10, 11. Nehem. 12. 25, 27, 35, 36, 42, 45. the ordinance and order of the Song, and of the Instrument, is again received and restaured. The Harp hath its name of [...] Gen. 4. 4. 21. Psal. 137. [...]. canoreness, of loveliness, and of delight, being an instrument of joy; and thePsal. 81. 2. Harp is pleasant: there are two Greek words in theEphes. 5. 19. Coloss. 3. 16. [...], est voce canere, [...], chordis vel al [...]s Instrumentis. New Testament, which some Criticks in that Language would thus difference, the one signifies to sing with a Voice, the other with Strings or other Instruments, by which such as were melodious hymnifiers did mutually bespeak, and mutually admonish one another. How large a Treatise might here be written of the several instruments of Musick expresly particularly mentioned in the Scriptures, besides many other general expressions, which do set out the nature of such kinds of Instruments! Some were [...] Shelishim. 1 Sam. 18. 6, 7. Pandura, Instrumentum Musicum trium Chordarum. three-stringed, to which was fitted a tune of three Voices or Notes, singing interchangeably by turns: others werePsal. 45. Title. Shushan, Shoshannim [...] Hexachordum, Hexachorda. Instrumentum Musicum sex Chordarum. six-stringed, and there was a Psalm to the Tune of sixes, a new Song of high praises put into the mouths of spiritual Virgins, an heavenly Hymn setting forth Christ in his Glory, and the Church his Spouse in her Beauty: this is a Lilly-tune (a Flower of six leafs) yielding a fair modulation, a pleasant sound to the Ear, as that Flower is lovely to the Eye; and of all such kinds of Arts, the advancers of Humane Learning, for Arts of pleasure do count, that those do best and truest deserve the name of Liberal Arts, which do most gratifie these two senses, the Eye and the Ear; for the Eye, they commend stately Buildings, flourishing Gardens, comely Beauty, well-fashioned Garments, rich Gemms, sparkling Diamonds, and such like; for the Ear, they are much in the praises of Musick, as very delightful to that sense, when set out with the affecting variety of Voices, Airs and Instruments, well prepared, and harmoniously suited: the Arts here are more choice and skilful, and do so the better agree with those two senses, which are more chaste, and less sensual: In the Title ofPsal. 60. Shusham Eduth. another Psalm, this six-stringed Instrument has a word joyned to it, which doth signifieExod. 40. 5. 20. a Testimony, a Psalm to be sung before the Ark of the Covenant, wherein were the two Tables of the Law, called the Testimony. In singing there should be a good accord and harmony, witnessing the same thing, it should be all as one voice well agreeing in tune and in sound, and it should testifie the faith and the thankfulness of those who sing soPsal. 60. Title & 16. & 56. & 57. & 58. & 59. in the titles of them all. golden a Psalm, a golden Jewel of glistering excellency in well-tuned Notes concerning Christ and his Church. There was another Instrument ofHasheminith. Psalm. 6. Title. [...]. Instrumentum Musicum, ab octo chordis sic dicto, aut cantico, quod octo vocibus, ut loquuntur Musici, canebatur: quidam gravem Symphoniam explicant, qualis est Bass [...]s. eight strings; to this was fitted an eighth Tune, which was the grave Tune, the Base: The Chaldee translateth the Title of the sixth Psalm, thus, To sing with playing upon the Harp of eight strings. When David did fetch home the Ark of Jehovah, he appointed some Levites with Harps upon1 Chron. 15. 21. eight, for the honour and service of Aelohim, a Song with eight Voices, which is the grave Symphony: the word doth spring from aShaman. Shemen. [...] root, which doth signifie, he was fat, or, he was fatted or made fat, whence another word, which is fatness, oyl for its fatness; it is a full, a fatning tune, it sweetly nourisheth, it makes chearful, it satiateth, it satisfieth, the serious spiritual Singer; there is a sweetned affluence in it, a favoury oyntment. An eight is the full complete number for Tunes, as ten is for Laws, and seven for days; although the original ground for Eights being the full complete number for Tunes, is not so properly from eight, but from seven; for when seven Notes are over, the eighth doth begin another sevenny. The word doth further acquaint us with anPsal. 33. 2. & 92. 3. & 144. 9. [...] Decachordum. Instrument of ten Strings; this Decachord was a distinct Instrument from the Lute; it yielded a solemn, yet chearful sound, when well played on, and when having a premeditated Hymn well prepared for it. Psal. 48. Psal. 66. Psal. 83. Psal. 88. Sometimes the Voice was first, and the playing on the Musical Instrument was after, as doth appear by the Titles of several Psals; it was a cut-song of Psalm, and the lively Voice led the way:Psal. 30. Psal. 65. Psal. 67. Psal. 68. Psal. 75. Psal. 76. Psal. 87. Psal. 92. othertimes the Musical Instrument began, [Page] and the Voice followed, as the Title of some other Psalms doth declare; it was a Psalm ofMiz nor. [...] Psalmus. Psal. 3. 1. [...] cantus. Psalmodis, minuritis, minurizatio, cantus a [...]iu [...], qualis est Philomelae. Cant. 2. 12. Esai. 25. 5. [...] Cantores in Chald. Ezr. 7. 24. [...] Chald. Musica. Dan. 3. 5. [...] omnis generis musices. [...] Psalmodia, Cantus, Carmen, Psalmodica Instrumenta, Esai. 12. 2. Psal. 118. 14. [...] Cantiones, Job 35. 10. [...] Psalteria. Instrumenta Musica, Jer. 52. 18. from [...] patavit, praecedit; in Pihel [...] Psallere, notat modulationes artificiosas, certis caesuris & numeris incisas. Psal. 92. 1. & 9 2. & 30. 12. Significat cantillationes incisas, quas Fractas dicimus, quales sunt avium ineunte vere. cut-song, and was first played on the Musical Instrument, then sung with a cut-voice. It would fill up a large Treatise, to write particularly of all and every of the several Instruments in the Musical Art, which are spoken of in Scripture; and this doth give me to discern so much, that if all the Hebrew words were examined, together with all Roots and Branches, in their full significancy, and if also all the Hebrews Phrases were skilfully understood, and wisely applyed by some experienced holy Musician, that this discovery would bring a considerable augment to this Science, and be a great improvement of this knowledge: I have not done with this as yet, though it may be the Reader here was under some apprehension, that I was now closing up of this discourse on this subject; it is a practical-Rhetorick-trope in the Musick Art, to slide softly, and to fall gently from the close or cadence (to speak in their own Phrase and Dialect) when it seemed even to touch it; it is such a sweet beguiling of the hearers expectation, that it renews a raised affection, and revives a listning-ear, to what may be further sung or said, played or struck; this little quavering upon a stop, may give some delight to the Musical Reader. For the promoting of this melodious acoustick-Art, let me therefore refer to some Scriptures about Musicians and Musical Singers, about the pleasant Voice, and singing Notes, and concerning Psalms, and Songs, and Hymns, for matter and for verse, as relating to instituted Worship, both under the Old and the New Testament ministrations of Grace. There wereNehem. 12. 27, 20. Musicians in Nehemiah's time, when he became a Reformer, and brought this, as many other things to institution, according to that dispensation; for we read of sons of the Musicians, or sons of the Singers, such as were trained up both to vocal and to instrumental Musick, who by exercise were to grow up to be skilful in this Art, by such external expressiveness, to give resounding Testimonies of their inward thankfulness, and their hearty rejoycing. 2. Sam. 19. 35. 2 Chron. 35. 25. Exod. 15. 1, 20. 21. 1 Sam. 18. 6, 7. These were Men-singers and Women-singers, these joyning in Symphony do make the Voice the sweeter, the Airs the pleasanter, and the sound the more melodious: Some do apply a passage in Solomon'sEccles. 2. 8. Shiddah and Shiddoth. [...] Symphonia. Instrumentum Musicum, quod suavitate conceptûs permulcer ac perme at totum huminem. [...] in Ara [...]. thiore voce cecinit carmen. Ecclesiastes to this, as choice delights of the sons of men, Musick of all sorts, vocal of men and of women, and instrumental, which is signified by the gemination of the word, Musick simple, and in consort; those, who would interpret it for captived beautiful woman taken in War, should consider, that Solomon was a man of peace, and not of war: as for delighting himself with Musick,1 King. 10. 12. 2 Chron 9. 11. other Scriptures do speak of this, and it was such, as none such was seen before in the Land of Judah; there are that do interpret that place; Symphony and Symphonies, Voices equal and unequal, alike and alike, similar and contrary, so breaking one another with such a grateful mixture, and sweet temperament, that doth sound forth a wellcomposed Melody, and such a discordant concord, as yet doth well agree in tune. The Voices of skilful women-singers, being naturally clearer and sweeter than those of men, do add a graceful melodiousness, when in Airy fellowship with them: we may in some Scriptures hear them pleasantly joyned together; thus,Exod. 15. 1, 20, 21. Moses with the men have Miriam (or Marie) with the woman delightfully singing forth the Glory of their Saviour, the Honour of their Redeemer. 1 Chron. 25. 6, 7. & 6. 31. & 15. 22, 27. Some there were, who were taught ones in the Song to Jehovah; and there is Ezek. 33. 32. a Song of those, who inflamedly loving a fair voice.1 King. 10. 12. 1 Chron. 6. 31, 32. & 9. 33. & 15, 16, &c. & 23. 5, 30. & 25. 1, &c. 2 Chron. 5. 12, 13. & 7. 6. & 9. 11. & 20. 19, 2. & 29. 25, 26, 27, 28, 30. & 30. 21. & 34. 12. & 35. 25. Ezra. 2. 41, 70. & [...] 10. & 7. 7. 24. & 10. 24. Nehem. 7. 1. 44. & 10. 28, 39. & 11. 11. 17, 22, 23. & 12. 8, 27, 28, 29, 42, 45, 46, 47. & 13. 5, 10. Psal. 137. 2, 3, 4. Ezek. 40. 44. Ezra 2. 65. Neh. 7. 67. These holy Singers, and heavenly Musicians were distributed into certain orders, concerning which there were divers Rules and Laws from Christ in his Word, according as the manner of dispensing was in that day, which, if rightly understood, and well applyed, would much inlighten and increase this Art, and also direct and instruct us, who are now under a more spiritual, glorious and heavenly Administration, in many raised duties, frames and actings; for by not searching more after the inward mystical signified sense and meaning of those and of other institutions [Page] under the former Dispensation, there are many Doctrines, Laws and Priviledges, Graces, Duties and Enjoyments, which the most Professors of Christianity do much hide from themselves, and from others, at the least these are not so clear unto them. These holy Singers are denoted, by their being such 1 Chron. 6. 31. & 25. 1, 6. Neh. 12. 24. 2 Chron. 34. 12. & 35. 15. Ezra. 3. 10, 11. Nehem. 11. 17. & 12. 36, 46. 2 Chron. 20, 21. Psal. 68. 25. & 87. 7. as were constituted to the Musical Ministry, in the House of Jehovah Aelohim, by such as prophesied with Harps, with Psalteries, and with Cymbals, which kind of Musick was then incumbent upon them to use; by such as were appointed to praise, and to celebrate by the command of David, that man of God; for such Singers were instituted to celebrate Jehovah with Musical Instruments. There was aPsalms 4, 5, 6, 8, 9, 11, 12, 13, 18, 20, 21, 22, 31, 36, 39, 40, 41, 42, 44, 45, 46, 47, 49, 51, 52, 53, 54, 55, 56, 57, 58, 59 60, 61 64, 65, 66, 67, 68, 69, 70, 75, 76, 77, 80, 81, 84, 85, 88, 109, 139, 140. in the Titles of them. Lamnatzeach. [...] In re Musica, Praecentor. Ezra. 3. 8, 9, 10, 11. 2 Chron. 34. 12, 12. Habbak. 3. 19. 1 Chron. 25. 7, 8. Doctor in arte Musica peritior. Praefect of Singers, a Praecentor, one who went before, and was above in the Musick, to whom Psalms were given, that they might be publickly sung, directed to him that was to excel others in this skill, who had anthority over other Musicians, and whose office it was to sing victorious overcomings, and exulting triumphings, he was chief in the Song to form the Tunes and Notes to urge, to incite, and to direct others to continue the singing work till it was carried on unto the end: These Psalms and Songs were to the Master of Symphonie, who was set over the rest, and did overcome in Musick by his Voice, and they were sung to the praise of Messiah, that Commander in chief, the great Conqueror, the lovely One, the beloved of the Father: this Chanter was to be eminent in the singing Ability, and musical Art, he was the principal Song-master, who was to stir up, and to lead on those that were under his teaching, inspection and government, pressing to that sweet-sounding work, till it was completed:Nehem. 11. 17. & 12. 42, 46, 1 Chron. 25. 2, 3, 6. There were Primary and Secondary of their holy Singers; some were Tuners of the Psalms and Hymns, who first began the Song, Heads of the Singers, and of the Song of Praise, and of thanksgiving unto Aelohim, over seers of the rest:1 Chron. 25. 7. 8. 2 Chron. 34. 12. Those who were more skilful and expert in the Musical Art, are called Doctors or Teachers of it: Revel. 14. 2, 3, 4. The new Song, that shall be sung before the Throne, is such as none can learn, or skill at, but the Virgin followers of the Lamb. Ephes. 5. 19. Coloss. 3. 16. Revel. 5. 9. & 14. 3. & 15. 3. 1 Chron. 15. 16. Esai. 24. 14, 16. & 14. 7. & 44. 23. & 49. 13. & 52. 9. & 54. 1. Psal. 98. 4. Singing is properly with the Voice; there is a vocal Musick, with Voice lift up, that the Voice might be heard, and others might be quickned; this is foretold to be in the later days, they shall then lift up their voice; this is, to sing with a raised breaking of the Voice.Gnalamoth [...] Psal. 46. 1. 1 Chron. 15. 20. Musica acutae vocis, virgine [...]e, ut est musicorum superior & Altus. Nomen toni Musici. Genus Harmonis, Musicum Instrumentum. There is a Virgin-tune, as there is a Virginal-Instrument, called Virginals; this Tune has high and shrill Voices or Notes, the voice of Virgins doth give a sweeter and clearer Treble, when the Clavicord doth answer harmoniously to it, whose strings are wrested up with Keys. There is theMuth-labben. Psal. 9. Title, if this be referred to the Musick. Gnalamoth laben, nomen cantilenae; Ben autem cantoris nomen ut. 1 Chron. 15. 18, 20. Instrumentum Musicum, vel cantilena, ad cujus modos, Psal. 9. decantatus fuit Magistro Symphoniae acutae ad Medianam, i. e. Alti, fi [...]e Contratenoris, ut vocant, cujus moduli ab acuto, i. e. Superiore, sono ad medianum accedunt, q. d. soni positi inter eum qsi superius, & eum qui Cantus, vel Tenor dicitur. Counter-Tenor, a tune for middle voiced Singers, when the modulating Airs from an higher and acuter sound to a median do pleasantly pass, the natural Organs, and stringed Parts, and opening Pipes in the bodily make of some men more fitting of them for a mean;Psal. 6. 1. & 12. 1. & 1 Chron. 15. 21. a judicious ear doth find its pleasure in this well measured Harmony, when the right-sounding voice doth beat upon its drum; and there is the Grave-tune, called the Base, the Octave, both in Voice, and in Instrument; this Grave Symphony, joyned with the Treble, and the Counter-tenor do giveLuke 15. 25. a delightful sound, where voice has a concenting consonancy to voice.Exod. 32. 18. 1 Chron. 20. 19. It is the propriety of singing, that it is an Intense voice, a great sound with a louder utterance:1 Chron. 15. 21. Psal. 6. Title. & 9. Title. & 46. Title. Symphony is Acute or Grave; and it isDan. 3. 5, 10, 15. abused, when misused in idolatrous worship. Some do apply that forementioned inEccles. 12. 4. Filiae vocis, Musice, cantici, resonantie: activè organa vocis, labia, pulmo, guttur, lingua, palatum, dentes, arteria vocalis (que voces distinguit & eorum tonos dijudicat) larynx, glos: passivè, auris. Mer [...]er understands them to be concentus Musicos, & omnia, quae Musicae inserviunt, & ad eam faciunt, vel in voce, vel in Organis Musicis. Ecclesiastes to this, setting out the daughters of the Song, well-tuned Voices, Musical Symphonies, Melodious Harmonies, Musical Organs of the Body, Musical Arteries bended, and inflected in singing; it is one of the inconvenicies of very old age, that usually it doth deafen unto such sweeter Airs, which was Barzillai's excuse to David, 2 Sam. 19. 35. to take himself [Page] off from Court-attendances. There are fifteen Psalms, which have their Name fromMagnaloth. [...] Psal. 120. and so on to Psal. (2 Chron. 20. 19.) Initium vulgat e cantilene, ad cujus numeros hi Psalm sunt decantati. Haec vox certum melodiae genus significat, ad quod decantandi erant. Est vox Musica, qua variatio soni ascendentis, aut altitudo vocis, seu tonus acutus, in quo decantati fuerint, indicetur, 1 Chron. 15. 22, 27. Ascending, they were Songs raised to a degree of height, sung with an high voice, as is said of some Levites, that they praised Aelohim with a great voice to on high: these were Psalms of Degrees, because they were sung with various and distinct tones, with an high voice, and with an acute sound, a pleasant kind of melody: They have their Title to be Songs of Ascension, or of Goings, or of Heights, sung with high and gradual Notes of Musick in a raised tone. There was a princely Leader in this Exaltation or Elevation: these Songs had some Excellency of Dignity, to raise believers up into an Heavenly harmoniousness. The LORD has by the constitution, the forming, the framing of those parts given such Ears unto some men, as are more2 Sam. 19. 34. 35. Musical ears, such as can more rightly judge of melodious concord; as also he has given unto others more harmonical voices: How delightful is it to hear suchPsal. 63. 5. lips of Songs, canorous lips, sounding forth with shouting joy the high praises of the holy Johavah. Revel. 14. 1, 2, 3. This harmonious voice is prophesied of to be in the later times and days, it is called,Psal. 42. 4. & 47. 1. & 118. 15. & 95. 1. Revel. 14. 1, 2, 3. & & 19. 1. & 11. 19. the voice of Singing, a voice of a Psalm, and the voice is sometimes put for the Song. Some Prophetical Psal. 37. 7. Psal. 68. 25. Psams have reference to the solemn Worship of God in the Israelitish Church, where the singers and players on Instruments had it in 1 Chron. 9. 33. & 25. 1, 2, &c. charge, continually to be praising Jehovah, night and day, evening and morning:Revel. 14. 1, 2, 3. (Isai. 30. 29. so Christ, the Lamb, will have Harpers with him on Mount Sion, that shall sing a new Song before the Throne. O what an heavenly gladsomeness will there be among people, who shall be praising of Jah. Poretim. [...] Amos 6. 5. from Peret. particularitas, Acini decidui, quasi uvarnm particularitates (Levit. 19. 10.) Musicians in Hebrew▪ have a Name, which do set out their quavering and singing division, exercising divers kinds of Song, with broken tones and short verse; it hath the signification of parting, breaking, or falling off, as when particular Grapes are broken, and do fall off from the cluster in the Vintages (ForGit tith. Psal. [...]. Psal. 81. Psl. 84. the Titles. 2 Sam. 6. 6, 10, &c. there was an Instrument or Tune to sing Jehovah's praises at the Vintages, when Grapes were gathered and pressed; there was a lively vocal tuning and singing at that time of the year, occasioned it may be from the carrying of the Ark of Jehovah from the house of Obed-Edom the Gittite, the son of Jedutbun, who was a Levite, and a singer in Israel) From hence it is applyed unto such, as do sing and chant, and do accommodate all the words of the Song apart, minutately, and in the several particularities of it, to some Musical Instrument with concise Voices, and with a vibrant and frequentate sound, which Musicians from the Chord do call the the Fifth; for, there is a Musical harmoniack proportion, where the number of syllables and of tones is one less than another, the numbers therein having the

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same proportions one to another, which are found to be in Musical Consorts; as Six, Four and Three; for, the proportion which Six hath to Four is containing one and an half, called of the Musicians; of Five, or a Fifth, and the proportion which Four hath to Three, is that which doth contain as much as another, and a third part more, called of the Musicians, of Four, or a Fourth, a Musical measure, consisting of two tones, and a lesser half tone; and the proportion which Six hath to Three, is double twice so much, called an Eight, or a Concord in Musick of All;Selah [...] Nota Musica. anciently and more purely they reckoning their tones and notes by Numbers, so that a skilful Musician should be an Artist in Arithmetick, and in Geometry too: there is a word in Hebrew often used in the Book of Psalms, which is taken by many for a Note of Musick, importing such a Song or Tune, as is going first deeply down to the lowest Note, then rising up to the highest Note, as may be seen in the Marginal Notes of eight Descensions with theirA Cypher is, a * Note, either above one, or below eight, which in many tunes has a great gracefulness in the sound. Cyphers, and eight Ascensions with their Cyphers, which is the old [Page] plain way of singing, and which any tunable voice may with ease by practice get a considerable knowledge of, and skill in, and may quickly compose very harmonious Tunes, and melodious Airs for spiritual Songs, either by himself, or with others: These Modulants did vary the sound in Song many ways, using divers distinctions of Tones, Modules, and Numbers; this doth set out the sweet Airs, and the pleasant Measures in the harmonious variableness of Tunes; they didAmos 6. 5. (compare. Dan. 3. 5, 7, 10, 15.) Poretim, from [...] modulari. To quiter, See the Marginef the English Transla i [...]n. exhilerate themselves, please, delight themselves upon, or over the mouth, or concent, or harmony of the Psaltery, that Musical Instrument; for the Root in the Original significancy, is, he exhilerated specially, he made glad or joyful, he delighted peculiarly; hence a Noun signifying a Grape from its exhilerating Virtue, chearing the Heart and Mind, it has an emphatical note before it, in the Scripture referred unto. The wordSelah, either from [...] prostravit, quasi vocis Sternandae & remittendae Symbolum, notans communem Pausam, in qua omnes aequibili & temperato concentu quasi sternebantur & pausabant, non tam moderarae interspirationis, quàm gravis cujusdam suavitatis causâ. Or from [...] extulit, exaltavit. Elevationem significat, quod ibi cantores vocem elevarunt. The word is used about seventy times in the Book of Psalms, and thrice in the prophecy by Habakkuk. Selah, formentioned in the Margin, doth set out, both the manner of singing, and also the frame of the heart, how it should be inwardly affected, whilst it outwardly puts forth the voice, in this sweet sounding Ordinance: it may be taken, either from a word, which doth signifie he threw down, or did lay low and level, and equal with the ground; and so it will import the falling of the Note, and the deep Humiliation of the heart of self-abasement, the casting down of Spirit and Mind, or the laying of the Soul low, even as low as the dust, before Jehovah Aelohim, a self-emptying humiliation, joyned with a lowly, humble and submissive Meditation, and serious consideration of the matter sung: or it may spring from another Root, which doth signifie, he lifted up, or he exalted; thus it importeth exaltation or elevation; and so taken, it is a Note of lifting up the voice, and of the heart and mind, the soul and spirit, together with the voice in the prasing and extolling Jah, to exalt him highly: These two Notes and Psalms do well agree, for we never exalt Jehovah Aelohim more highly, than when we lay our selves most low; and the voice in singing hereby also becomes the fairer, the sweeter, and the pleasanter: how grateful are such elevations of the voice to an harmonious strain; and of the mind to an heavenly pondering? There isHiggaion. [...] Psal. 9. 16. & 92. 3. another word sometimes joyned with this, which doth signifie a silent, serious Meditation within the Heart, underneath the tuneable Voice. Singers together should be conciliated, and united among themselves by Symphony, and a Concent of Voices with consent: this is the opening of the Song by its minute parts, to divide it with the warbling Voice cut in Notes and Tunes, with a brandishing sound, in repeated syllables and words, peasantly rising and falling in the harmonious modulation, to which the moved pulsed strings of theNebel. [...] See Pagnin. in his Lexicon upon this word. Instrument, do exactly answer by Musical Concent, without rhythm or parility of Voices or Words. Musick is to be tried by Scripture and Nature, as by its Rule and Reason; it is a pleasant melody. There is a kind of Musick, representing gravity, befitting great Personages and Noble men: There is a disagreeing Symphony; as for a second and a seventh, they are at a great discord in Musick, which can hardly be reduced to harmony: There is a distance or time in Musick, according to the measure of Natural Pulses in man.Esai. 6. 13. How heavenly is the Symphony above in Glory! there is a sweet Harmony in Angelical singing, in Seraphick hymnifying, in the New City, this to this, Exod. 15. 1, 20, 21. Ezra. 3. 11. as singing in a Consort joyntly together, by course resounding the praises of Jehovah. 2 Chron. 5. 12, 13. & 7. 6. & 8. 14. The Singers should be all as one, to make one sound to be heard in confessing of thanks to Aelohim. 1 Chron. 16. 4, 5, 6. & 25. 1. 3 [...] &c. & 23. 30. 2 Chron. 30. 21. & 29. 27, 28. Ezra. 3. 11. Nehem. 12. 24, 27, 35, 36, 42, 45. The Song of Jehovah was joyned with the Evening and Morning Sacrifice according to the Musical order: How well doth an holy joyfulness become spiritual Worshippers! Jehovah doth delight in such; how good, how comely are well-sounding praises in the mouth of righteous ones! There is a way of singing byExod. 15. 1, 20, 21. 2 Chron. 5. 13. Psal. 136. 1 Chron. 16. 4, 34, 41. 2 Chron. 7. 3, 6. & 20. 21. Ezra. 3. 11. Psal. 118. 1—4. The 1, 6 Psalm was sung upon cecasion of publib rejoycing. by answering repetes; and this was the manner of singing of some Psalms, when the same words which do close a foregoing part of a Spiritual Hymn, are answeringly repeated at the end of every due pause of that Song; this is the staff or cadency, containing a matter seriously and frequently to be meditated and whetted; it makes the [Page] Tune melodious, and was used at some seasons upon special occasions, Jam. 5. 13. Psal. 106. 12. compare Numb. 21. 17. with Isai. 12. 3, 4. 1 Sam. 18. 7. Psal. 147. 7. when the people of God did by this sign, either express their joy, or testifie their belief in him, and their thanfulness towards him, setting out the holy spiritual gladsomeness that the faithful have, and do enjoy in Christ: This was by answering in the Song; when one did sing: Thus they sung at the Red Sea, the women after the men; and thus are they called upon, Answer, ye (in singing) to Jehovah with Confession. There is an use, which the Hebrew-accents are put unto in singing; for, they do in part design the Musick, and they have respect unto the Song; it is an help and direction to the well-sounding of words:Buxtorf. Thesaur. gramm. lib. 1. cap. 5. de Accentibus. [...] Some do compare, Rebia, Zakef Coton, Ath [...]ahta, & Pasek, which are subdistinction, distinction, member, & Terminus, in Hebrew, also Period, colon, sub-colon, & comma, in English, to those stops in Musical-tones which they call, a Minim, a Crochet, a Quaver, a Semi-quaver. These Accents do serve for the right pronunciation of every word, and for the rising or falling of the sound of the Syllables: The Jews, in their usual reading of the Hebrew Text, have a way of singing it out. The Accents do distinguish a Sentence into certain Members, and proper Parts, and Clauses of it, shewing the Pauses, and the manner of taking breath between them, how many, or how few Pulses there should be. Were there more skill in Tonick, Euphonick, Musick, Accents, Hebrew words would have much more of a sweet and a pleasant sound, of a clear and satisfying sense: Hence the Accents in the Hebrew have gotTagnammim. a name, which doth signifie Savours, because an Oration without them seems insavoury, without relish or good taste, insulse and inconcin; so that, those of them are necessary in Speech, or Writing, or Printing, which do serve to pronunciation and punctation: In Greek, an Accent has [...], from [...], to, and [...], a Song. a name from a Song, because by the Accent the Voice is somewhat accinated, or passed into a singing-Tone; which [...]. Tone is also another Greek word for it, signifying the intending of the Voice.Shiggajon. [...] Psal. 7. Title Habak. 3. 1. See the Margin of the English Translation. Cant [...]o erratica, i. e. varia, quae omnibus rationibus Muficae decantabatur simul. Carmen multa cura elaboratum. Initium cantilenae, ad cujus modulationem decantandus fuit hic Psalmus. Instrumentum Musicum. There is Scripture Song, by the significancy of its name, that is, a Song of divers Notes, or an Artificial Song of Natural Voice, and of Experimental Case, full of Delight; it appears to be made of variable, and of wandring Verses and Tunes, which being composed, and sung by Art, do cause the more of sweetness, wherein the modulating sound, by an holy Ecstasie doth make the mind to forget its cares in its walk of Meditation; David, 2 Sam. 23. 1. that pleasant one, that sweet one, of Psalms, made such a Song, his delight and solace; so did believing-hoping Habakkuk; in their wandring conditions, it was a great levamen, an asswaging solace, to their persecuted Souls, and their troubled Spirits driven up and down: in these melodious Airs they found and enjoyed their God in them, and themselves in him, when they thus seemed or err, and to be lost, whilst they sweetly wander in Holy Joys, and in Spiritual Pleasures with Erratick mixed and various Cantion, which was sung together by all the Rules and Reasons of Musick.Deut. 32. 42. Chron. 16. 33. Psal. 16. 33. Psal. 32. 7. & 35. 27. & 63. 5. & 65. 8, 13. & 67. 5. & 71. 23. & 89. 12. & 90. 14. & 92. 4. & 96. 12. & 98. 8. & 132. 9, 16. & 149. 5. Prov. 29. 6. Esai. 12. 5, 6. & 16. 10. & 24. 14. & 26. 19. & 44. 23. & 49. 13. & 52. 8, 9. & 54. 1. Hos. 2. 15. Tzephan. 3. 14, 17. Zechar. 2. 10. Jer. [...]1. 7. & 51. [...]8. Psal. 5. 11. Zecher. 4. 7. Spiritual Singing is expressive of great Joy; this singing will be to ever, to hidden age. I judge it to be one cause of the great sadness that is upon the spirits and hearts of many professing the right Worship of God in the present day, that they exercise themselves no more in this heavenly Ordinance by Hymns suited to their respective Cases, the holy Scriptures affording them such pleasant veriety of proper matter, which by an ordinary gift of the Spirit, the LORD, may soon be done into apt Song; here are noble arguments and princely subjects, about which the highest Learning, and the choicest Eloquence may try their skill, and prove their Art: those, who will exercise their Wits and Pens in Poetry, may here find that, which would make them to excel; here is enough for such to utter their Poems in their Musical Studies, for the publishing of the glorious perfections that are shining forth with splendid Beauty in Jehovah Aelohim himself, and in his Word and Works; thus may they shoutingly sing with exulting joy, sounding forth their acclamations here on Earth, Grace, Grace! whilst those in the heavenly Palace above, round the walls of the New City are resounding, Glory, Glory. Psal. [...]3. 1. & 63. 7. Prov. 25. 20. Psal. 42. 8. 1 Chron. 13. 8. 2 Chron. 23. 18. & 30. 21, 22. & 35. 15. Lam. 2. 7. Psal. 45. Hos. 2. 15. Songs of Songs. Exod. 15. 1—21. Judg. 5. 1 Sam. 18. 6, 7. 2 Sam. 22. 1. Psal. 18. Revel. 7. 10. & 15. 2, 3, 4. Psal. 87. 7. & 63. 5. & 32. 11. & 100. 2. & 107. 22. & 126. 5, 6. & 42. 5, 8. & 47. 1. & 118. 15. & 126. 2. Exod. 15. 1—21. Judg. 5. 3. 1 Chron. 16. 9, 23. Job 38. 7. Psal. 13. 6. & 27. 6. & 33. 1, 3. & 68. 4, 32. & 81. 2. & 95. 1. & 96. 1, 2. & 98. 1. & 104. 33. & 105. 2. & 108. 1. & 144. 9. & 147. 7. & 149. 1. Esai. 5. 1. & 42. 10. Jer. 20. 13. & 31. 12. Psal. 59. 17. & 21. 13. & 59. 17. & 51. 15. & 145. 7. & 106. 12. Esai. 12. 5, 6. Psal. 92. 4. & 89. 12. & 138. 5. Ephes. 5. 19. Col. 3. 16. Exod. 15. 2. Psal. 128. 4. Esai. 12. 2. Psal. 42. 8. Job 10. Psal. 87. 7. Esai. 5. 1. Deut. 31. 19, 21. & ch. 32. 44. Psal. 101. 1, 2. & 119. 172. As for the right performance of singing, according to the Word [Page] in experience, it should be a singing in Aelohim, in the shadow of his wings with exhilerating: For, the Song of Aelohim is put for joy, and should be used with greatness of joy upon special occasions and seasons; as one part of sanctifying a Festival day; as, when an holy Marriage is solemnized; and after a Victory is obtained; the Daughters of Tzijon are sometimes expresly mentioned to bear their part in triumphant Song: Therefore is the Song sometimes put for joy, and for gladness; the tongue of Saints should be filled with such Song: To sing to Jehovah Aelohim, is to praise him with joy. There is, in the particular cases, that Believers are exercised withal, somewhat that is more especial of and in Jeh [...]vah, which should be more the matter of their Song, as, his bounteous kindnesses, his Strength, his Justice, his Praise-worthiness, his Word, his Greatness, his Holiness, in the midst of his Israel, the Works of his Hands, his Name, his Ways, his Gloriousness, his LORD-ship: Hence it is, that Jehovah Aelohim is said, to be the Song or Verse of the singing Saint; his Song is with such; it is he, who doth give them argument-matter of Songs; he puts a new Song in their Mouth, this is the voice of singing; such praisers of him are called Singers; they are Preachers, Publishers of his Praises, setting out the narrations of some notable remarkable thing, some matter of great and of weighty moment, that which is worthy and fit to be in the mouths of all: To sing is sometimes, to profess, to testifie, to promise.Prov. 25. 22. 1 Sam. 16. 23. 2 Kings 3. 15. How reviving, and how choice, are the good effects of holy singing! it doth dissolve sadnesses and sorrowfulnesses;2 Sam. 19. 35. Eccles. 2. 8. Esai. 14. 11. Ezek. 26. 13. Dan. 6. 18. hence the Kings had their Men-singers, and their Women-singers to delight themselves with; thus it was in God's Israel with David and with Solomon, and thus also with other Princes. Seeing the holy Scriptures are so full of this, so pleasant, and so profitable a duty, why has it been by many, so much neglected of late years?Ephes. 5. 19. Coloss. 3. 16. 1 Cor. 14. 15. Psal. 57. 7. & 98. 4. & 108. 1, 2. Jam. 5. 13. Judg. 5. 3. 1 Chron. 16. 9. Psal. 9. 11. & 27. 6. & 30. 4, 12. & 33. 2, 3. & 47. 6, 7, & 57. 9. & 59. 16, 17. & 66. [...]. & 68 32. & 71. 22, 23. & 75. 9. & 98. 5. & 101. 1. & 105. 2. & 108. 3. & 138. 1. & 144. 9. & 146. 2. & 147. 1, 7. & 149. 3. Esai. 12. 5. 2 Sam. 22. 50. Psal. 7. 17. & 9. 2. & 18. 49. & 61. 8. & 66. 4. & 68. 4. & 92. 1. & 135. 3. Rom. 15. 9. Psal. 66. 2. Act. 13 35. 1 Cor. 14. 26. 2 Sam. 23. 1, 2. (Mat. 4. 6. & 23. 35. & 21. 16, 42. & 22. 44. & 27. 35. Mar. 12. 10. & 15. 34, 36. Luke 4. 10. & 20. 17, 42. & 24. 44. John 2. 17. & 6. 31. & 10. 34. & & 13. 18. & 15. 25. & 19. 24, 28. Acts [...]1. 16, 20 & 2. 25, 34. & 4. 11. 25. & 13. 33, 35. Rom. 3. 4, 10, &c. & 4. 6, 7, 8. & 8. 36. & 10. 18. & 11. 9. & 15. 3, 9, 11. 1 Cor. 3. 20. & 10. 26, 28. & 15. 25, 27. 2 Cor. 4. 13. & 9. 9. Ephes. 4. 8. Heb. 1. 5, 6, &c. & 2. 6, 12, 13. & 3, 7,. & 4. 3, 5, 7. & 5. 5, 6. & 7. 17, 21. & 10. 5. & 13. 6. 1 Pet. 2. 3. & 3. 10, 11, 12) Psal. 145. Tehillim le David mizmor. Pi [...]l. zimmer. 2 Sam. 23. 1, 2, 3. To Psalm or to Psal, is, to sing holy Songs to the Honour of the adored Almighty, especially in Church-assemblies for mutual edification: thus to Psal, or to sing, is joyfully to praise, and to celebrate Jehovah, and to give him thanks for benefits received: to sing to Aelohim, doth signifie the same thing; or, to sing to the Name of Aelohim; or, to sing the Glory of the Name of Jehovah Aelohim, A Psalm more properly is taken for an holy Song: Thus, the holy Spirit did gift some with the ability of composing spiritual Cantions, fitted for [...] Church-assembles and Meetings; David was one of the most pleasant excelling Psalmists. That Book which is called in the New Testament, by way of eminency and excellency, the Book of Psalms doth mostly contain David's holy Songs: this part of Scripture has the name of the Book of Psalms: one of the Psalms, which is throughout a celebration of the praise of Jehovah Aelohim, was this Title, Hymns or praises to or of David, or the beloved: The inscription of many other Psalms is properly a Psalm or Song, cut with Art in Musical Notes or Tunes; this Book is also denoted by, The Psalms; for, the LORD Jesus Christ doth in one place divide the Scriptures of the Old Testament into, the Law of Moses, the Prophets, and the Psalms, because this Book of Psalms is much the Flower of all the Prophetical Books, named therefore apart from the Books of the Prophets, although that expression, if extended larger, do comprehend all the musical metrical Books, of Job, of the Book of Psalms, of the Proverbs, of Ecclesiastes, of the Song of Songs, and what other Songs in the Old Testament. The great Inspirer, and Inditer of these Psalms, is Jehovah Aelohim, more particularly, and especially, as to this, The holy Spirit, who used Moses, David, Solomon, Isaiah, and others, to be the Writers and Pen-men of Psalms. The subject-matter of the Book of Psalms, is various upon several occasions, suited to practical Cases in experimental Religion: Those of them which are of more special note, Luke 24. 44. are Prophesies concerning Christ, this Book being often cited in the New Testament to this purpose (which are inclosed in a Parenthesis in the Margin a [Page] little before) as also Prophecies relating to the later-days-glory: this Book of Psalms is of very profitable use, not only in respect of reading, but also as to singing:Ezra. 3. 10. 2 Chron. 7. 6. & 29. 30. these holy Songs were much in the mouths of the believing Jews. The words of David and of Asaph were Psalms written by David and Asaph, to be sung by the Levites to the honour of Jehovah Aelohim: Ephes. 5. 19. Coloss. 3. 16. Psal. 119. 172. [...] respondebit, cantabit, cantando laudabit. they are also useful matter for Christians to sing under the New Testament dispensation of Grace; though Psalms in those Scriptures last cited in the Margin do further note other holy Scriptural Cantions;1 Cor. 14, 15, 16, 19. holy Singing being still a Duty in our publick Church-assemblies, Psalmodie in a Congregation of Believers must be in a known tongue;Psal. 81. 2. & 98. 5. Isai. 51. 3. Psalmodie is sometimes put for Musical Instruments, with which Jehovah Aelohim was praised; or, for the Psalm and Song which was sung to his praise joyned to the Musical Instrument: it is therefore called the Voice of a Psalm, because these two in that day went together: sometime a Psalmodie voice is put for great joy and gladness. There are some Songs, which areEsai. 24. 8. 9. Jer. 7. 34. Ezek. 26. 13. proper and peculiar to a people; the Jews had such, so the Tyrians, and the Tarfenses: there is aEccles. 7. 5. Amos 6. 4, 5, 6. 1 Chron. 28. 12, 13, 19, 21. 2 Chron. 20. 25. 1 Chron. 16. 4. & 25. 6. Song of Fools; of these kind of Singers, at their merry-mad-meetings, and there prophane revelling-banquetings there are but too many, minuting and mincing, breaking and quavering their Voice, with their Drillo's on the Mouth of the Lute or Psaltery, and devising to themselves Instruments of Musick, like David, abusing that to their carnal disport, and luxurious pastime, which he invented and instituted at the Word of Jehovah, according to the pattern of all that which was was with him by the Spirit, which he made him to understand in writing by his hand upon him. Psal. 137. 3. Amos 8. 3, 10. 1 Chron. 25. 7. There are Songs of Tzijon, called Songs of the Temple, and Songs of Aelohim: and there are Songs atAmos 5. 23. & 8. 3, 10. corrupt idolatrous worship; even the superstitious will do somewhat of the external part of this natural Duty:2 Sam. 1. 19. 2 Chron. 35. 25. 2 Sam. 23. 1, 2, &c. There is a Funeral Song; when the day of David's own death drew near, he sweetly sang himself into visions and enjoyments of the Heavenly Glory:The Song of Solomon. 1 King. 4. 32. There is one Book, which is named, The Song of Songs, a chief, a choice, an excelling Song, setting out the Beauties of Christ, and of his Spouse, and sounding forth the Mutual, Spiritual Espousals, and Communion between him and his Church, of all his one thousand and five Songs one of the most singular:Exod. 15. 1. 2, 3, &c. compare with Rev. 15. 3. Deut. 31. 19. & 32 ch. Numb. 21. 17. Deut. 26. 3, &c. Judg. 5. 1, 2, &c. 1 Sam. 2. 1, &c. 2 Sam. 22. 1, &c. Psal. 18. 1, &c. Song of Sol. Psal. 45. Esal. 5. [...]1, &c. & 26. 1, &c. & 27. 1, &c. & 12. 1, &c. & 38. 20. Habak. 3. 1, 2. &c. Luk. 1. 46, 47, 48, 68, &c. Luk. 2. 28, &c. Mat. 26. 30. Psal. 22. 22. Pleb. 2. 12. Esai. 6. 3. 13, 14. Revel. 4. 8. & 5. 9. & 7. 9, 10. & 15. 3. & 19. 1—7. There is an holy Song, the Scripture-Records have a many of these sacred Hymns. The LORD Christ himself sung an Hymn, in the midst of the Church, Convention, Convocation, Assembly, or Congregation did he sing praise of and to his Father from-with-him; and the blessed Angels are holy heavenly Singers; how delightful is this Duty, and how pleasant is this melody, when the harmonious-heart, and warbling tongue, do frame and tune aright in this priviledge! how healthful are these sweet Aromatick heavenly Airs for the New Creature to breath in! the tongue is then much a believing Glory, when, with other Organs of Speech, it doth its part in articulate, vocal singing. Is this so much the language of that better, that heavenly Country? and should not Believers be well skilled in this, whilst they are here below in a strange Land, that when they pass into the upper world of glorified ones, they may forthwith joyn in so melodious an harmony? what? a Saint, and go on from day to day in an untunable distemper? There is aPsal. 33. 3. & 40. 3. & 96. 1. & 98. 1. & 144. 9. & 249. 1. Isai. 42. 10. Rev. 5. 8, 9. & 14. New Song, which the new created ones in the last days will more experimentally and skilfully sing; and there are spiritual Songs suited to the present Administration of Grace, which is a glorious Ministration of the Spirit. AnEphes. 5. 19. Coloss. 3. 16. 2 Chron. 7. 6. Mat. 26. 30. Mar. 14. 26. Acts 1 [...]. 25. Hymn is, holy Verse, sung to the praise of Aelohim: containing his excellingly-commendable perfections in himself, and his special loving kindnesses to his people: Paul and Silas sung an Hymn in a prison, and it is one of Christ's requirements of Believers now, that they should sing Hymns and Psalms: their Songs must be Spiritual, the Holy Spirit exciting and directing this Ordinance, which is to sound forth spiritual matters, respecting God's Glory,Ephes. 5. 19. Closs. 3. 16. and mankind's Salvation, Word-songs fetch'd from thence; not the scurrilous Ballads of the prophane, not the drolling songs of the Drunkards, nor the Poematick Ditties of Pagans, nor the rounds and catches of cracking Fools over their pots and cups, nor the wanton Verses of lustful Amoroso's, nor the false stories, and idle tales of wandring fancies; but songs sung in Grace with [Page] the affection of gratitude, and a thankful mind, carried on with a graceful dexterity, so as that at once they may both please and profit, delight and edifie, the hearers of and joyners in it; and they must bePsal. 57. 8, 9. Luke 1. 46, 47. in the heart, from intimous affect there, going along with the harmonious Voice, that the outward voice may profess the inward exultation; and all this must be unto the Lord, not as Ethnicks, who would decorate their false and dunghil idol-gods, by singing Hymns unto them, nor as common Fidlers and Bag-pipers, who make a sharking trade to themselves, by serving the lustful and the idle humour of vain men; but celebrating the due praises of a God in Christ, of Jehovah in Father, Son and holy Spirit. Away then with all nugatory versifyings, and pure cantilenes, with rebounding bellowings, and unedifying noises; and let this holy Institution be reduced to its regular use, in an artificious suavity,Psal. 104. 35. & 105. 45. & 106. 1, 48. & 111. 1. & 112. 1. & 113. 1, 9. & 116. 19. & 135. 1, 21. & 146. 1, 10. & 147. 20. & 148, 1, 14. & 149. 1, 9. & 150. 1, 6. Rev. 19. 1, 3, 4, 6. Halelu-jah is an Hebrew compounded word, signifying, Praise-ye-Jah, Him who is Being its self, truly and indeed subsisting, the Being of beings, a glorious self-Existence, having hisRev. 1. 4. Amos 2. 4. Jer. 10. 15. Acts 14. 14. 1 Cor. 8. 4. Being of himself, and giving a being to all other things, to all his Creatures, putting an existence into every Word of his by his Works, making every promised Mercy, and threatned Judgement to be the very same thing in experience, which the Scriptures of Truth do speak it to be in the Revelation, in opposition to all imaginary idol gods, that they are lyes, vanities, and nothings: Jah is one of the great Names of God, and Halelu-jah is the song of triumphing Saints: in the Old Testament it is often used, and that much in a prophetical way with respect to the last days, when it will well become the thankful mouths of those honoured Saints, in whom so much of Christ's delight is: if it be so sweet now in the Prophecy; O then, how satisfying will it hereafter be in the fulfilling! for, the New Testament is no stranger to it. Where this voice is either Initial or Final, put either at the beginning or at the end of a Psalm, there it is rather to be retained, as it is in the Hebrew, than to be rendered in other Languages, in its compounded significancy, and should be understandingly used as an Acclamation or Exhortation, for, so it doth note. Psal. 119. & 95. 2. Psalms are sometimes taken for most graceful and sweet things, which do give unto a spiritual singer ample matter of holy Joy, and of heavenly delight; at times also they are put for matter or argument, stirring up to sound forth, and to preach abroad the praises of Aelohim. Col. 3. 16. Isai. 27. 2, 3, The holy Scriptures are plentifully stored, with choice matter for holy versifying, with precious subjects for spiritual songs; where the LORD hath bestowed the gift of Tongues, of Art, and of Eloquence, the Musical Scientiaries may try and improve their skill herein; the Metrical Versifiers, and the Tonick Artists, may here find enough about which to exercise their hymnifying Meditations: The Psalmist made his Pen to take many a pleasant walk this way, expatiating in the praises of the most High, which he has published in holy Writ: O what savoury commendations of Jah, and of the Word, and Works, and People of Jah were there that came from him.Isai. 12. 2. Jehovah is the Strength and the Salvation of his people, and he is their Song with Voice cut in Notes and Tunes; they shall yetRevel. 15. 3. Exod. 15. 1. &c. Numb. 21. 17. Deut. 31. 19, 21, 22, 30, &c. ch. 32. sing (so as to celebrate with Verse) the Song of Moses, the servant of God, and of the Lamb. This instituted Ordinance will recover its life and beauty in the later days, and it shall yet again appear in its lustre, and sound in its melodiousness.1 Chron. ch. 25. & ch. 26. & 23. 30. 2 Chron. 5. 12, 13. & 7. 6. & 8. 14. & 30. 21. & 29. 27, 28. Ezra. 3. 10, 11. Neh. 12. 24, 27, 36, 42, 45. Coloss. 3. 16. & 4. 1, 2, 3. compared. Ephes. 5. 14—20. 1 Cor. 14. 15, 16, 17, 18, 19, 23, 24, 25, 26. Psal. 30. Title compared with the rest of the Psalm. Numb. 10. 7, 8. 10. Psal. 9 [...]. 1, 2, 3. & 14 [...]. 1, 2. & Title, & 17. This quickning Institution was of old a part of Evening, and of Morning-worship, such delight did the LORD and his Saints take therein; these Birds of Paradise had their chirping seasons every day, when they tuned up their pleasant Notes, though at other times upon special occasions their sweet voice was heard, but these were stated and constant: when will tunable souls recover, use and improve their right to this priviledge, and set it up as Church and Family-worship? The over-sticking unto old Translations, which have not some ways been such exact versions, and to former ill tendrings in many places in their Rhythmical composures, and the not-making of a discreet choice of apt matter to suit the Psalm to the present subject, season and providence, and the flat, formal, dull, dead performance of this Duty, has been a temptation unto some to lay it wholly aside, though this were their errour: when Rhythms are so affected, as to obsure the sense, and the making of the last syllables in sound, has made the several [Page] sentences joyned together, not so well to agree in significancy, and in sense, it has hurt this Ordinance, by running it into a number Poetical, besides the Rule Scriptural. There is a natural, spiritual measure of words in respect of the metrical stile, and the versifying form of them, which would afford a very useful Musical Art, were it more according to the Word, wherein the refined discerning of the Acoustick sense, or Hearing faculty, would raise this Science to higher Honour, and more profitable practicalness, and be able to pass a better judgement upon it, than the unscriptural Precepts of this Art, as managed by the most, can ever experimentally teach: not only the measures of words in Verses, but the several kinds of Verses should be so exactly suited, as best to fit, and most sweetly to answer the subject matter in hand: As variety, both of kinds of Verses, and of changes of Tunes, doth sweetly affect, so also doth the aptness, both of the kinds, and of the Tunes; for, some of both these do more properly become confessions of praise in Laudatories, others confessions of sin in humble acknowledgement, some others are more for lamentation, other some are more for admiring, exalting, and adoring, some are more to draw forth Acts of Grace, to incourage Faith, Hope, Love, Humility, Joy, Patience, and such like, others are more for Petition and Prayer; with much more, which a serious researcher into Scripture might find out: If some other men have perverted the true Nature of this Musical Art, we should, in this age of attempts to advance Learning, be perfecting of it (as of other useful Arts, and profitable Sciences) according to the Word.1 Cor. 14. 15, 26. There is a gift of the Spirit in composing of Scripture-Hymns and Psalms, and spiritual Songs in the purer Churches of the later days, which shall be restored to its right use: ThoseEphes 5. 17, 18, 20. & Col. 3. 16, 17. spiritual Songs, which are so commanded and commended to us, in the New Testament, are such Songs as are suited2 Cor. 3. 6. 11. & 1 Cor. 14. 15. Philip. 3. 3. 1 Pet. 2. 5. 1 Cor. 9. 11. Rom. 8. 5, 15, 26, 27. 1 Cor. 2. 12, 13, 14, 15. Rom. 1. 11. 1 Cor. 12. 1. & 14. 1, 15. Col. 1. 9. & 3. 16. Heb. 8. 5. & 9. 23. to the heavenly-glorious new-Testament, Ministration of the Spirit: as every other Ordinance under this dispensation of Grace, is raised to more spirituality, so should this of singing also be; the songs should be songs of the Spirit, such as do favour of a larger effusion of the Holy Spirit: these holy Songs should be such, as are breathed out by Spiritual Singers filled with the Spirit, such as in one Spirit are more directed to the Father in the name of Christ; they should be mutually teaching and admonishing of one another: for which end,Col. 3. 16. Psal. 119. 172. the word of Christ should indwell in us richly in all Wisdom; the more scriptual the words are, and the more pertinent, still the better. How heavenly is the Hymnifying-way of singing! Mat. 26. 30. Mar. 14. 26. Acts 16. 25. this was practised by the LORD Christ, and his good Disciples, even after that he had instituted, and observed the New Testament-Ordinance of his Supper: Rev. 5. 9—14. & 7. 1—12. & 14. 1, 2, 3. & 15. 3, 4. & 19. 1—7. The word of Prophecy in the New Testament has upon written Record the new Songs of later days; and there are Old TestamentPsal. [...]96. 1. & 98. 1. & 144. 9. Esai. 42. 10. & 26. 1, 2, &c. & 27. 2, &c. Psal. 149. 1. & 40. 3. Prophecies also of this: The Melody of these new Songs, will yet be more spiritualized, and made more cordial; of old, it was more by Musical Instruments, plaid upon with the hand; but it shall be moreCol. 3. 16. Ephes. 5. 19, a making Melody in the heart (as well as with the voice) unto the LORD, when the Musical Instruments shall be, Psal. 33. 2, 3. neginoth ruach. the Instruments of the Spirit, when the heart-strings of Believers shall be more touched, struck, pulsed, affected, plaid on.Esai. 42. 10. & 4 [...]. 19. Jer. 31. 22. Psal. 32. 7. A new Song is sometime foretold, and yet the new Song it self is not particularly expresly-set down in that place:Revel. 5. 9. & 14. 3. & 15. [...]3. So [...] is used cum Aceusative notante materiam novam quae canitur: when [...] doth set out a new manner or end, then jungitur cum Dativo persone. Ephes. 5. 18, 19, 20. Col. 3. 16, 17. Skilful Hymnifiers shall be instructed how to compose it, suited to new Matters, to new Mercies, to new providencial occasions; and the Prophecy doth speak of this, as if it were still now actually fulfilling, the Holy Singers do actually sing, in the present sense a new Song, and as new; new for the matter, by putting of several suitable Scriptures together; and new for the manner and end, at least as to the raised degree of spirituality, and of heavenliness, for the Principle and Rule, for the frames and actings also: the Scriptures were fulfilledPsal. 22. 22, 25, compared with Heb. 2. 11, 12. Psal. 40. 3, 9, 10. The 22 Psalm was spoken by Christ to his Father; this is clear by comparing Psal. 22. 2. with Heb. 5. 7. Psal. 22. 8. with Mat. 27. 43. Psal. 22. 18. with Mat. 27. 35. & John 19. 23, 24. Psal, 22. 1. with Mat. 27. 46. Mar. 15. 34. concerning the LORD Jesus Christ as to this (as well [Page] as in all other things spoken concerning him) and it shall also be with respect to the followers of this Lamb: He had a new Song given in his mouth, praising Jehovah Aelohim the Father with an Hymn and Song of the Spirit in the midst of the Church, in the great Church-assembly, and Congregation of Worshippers, in the Convocated Meetings, at Instituted Seasons; it was there where he Evangelized, or preached the gladsome tidings of Justice, or of Righteousness.

When the Judicious Reader has put all this together (to which his own industry and observation might add more collections from the Scriptures) and has consideringly well digested this matter, let him then ponderingly bethink himself, whether a Musician, if he will speak according to the Truth, can justly say, that the holy Scriptures do afford him no particular Rules and Directions in the Musical Art? Or, whether the things of this Art be not to be found in the Scripture at all? There is a Scripture-harmony, wherein the Rules of Philosophick Musicians do fail; for, in this word, here Maxims are made Minims, and Minims are made Maxims; here the short is long, and the long is made short: here a Song is heard, the Text whereof is given, but no Musical Art can fully express its Melody, neither can it be represented by Musical Notes: Luk. 1. 9—14. So it was, when the Saviour of his people from their sins was born of a Virgin, and a multitude of the heavenly Host, with the Angel of the LORD did sweetly sing the Hymn in harmonious Concord, when professing believing Christians will be better at leasure to study the Scripture more throughly, and when they shall more experience their hearts to be kindly affected therewith, they will find more reason to admire its fulness, and to plead its Cause.

I Have held the Eye and the Ear of the Reader long enough to the Musical Art of Scripture-melody: I am now to pass, if he will go along with me from the Musical, Metrical Measure of Words, into the Geometrical Measure of Timber in the Fabril-Art; for, the Carpenter-Rules are also to be found in the Word of Truth: the holy Scriptures do not pass by in silence these manual Artificers, but do take cognizance of them; neither do they make mention of them only in some general terms and expressions, but they also do give many particular Directions about their Art. To let go some other things relating unto this, such asZechar. 1. 20, 21. Esai. 28, 17. the Metaphorical expressions about it, which yet do open somewhat of the skill of it, the Scriptures have several names, by which they are described in the Word: sometimes they are simply called2 King. 22. 6. & 24. 14, 16. 2 Chron. 24. 12. & 34. 11. Ezra. 3. 7. [...]er. 24. 1. & 29 2. Mat. 13. 55. Mar. 6. 3. 1 Chron. 22. 15. Exod. 31. 5. & 35. 33. 2 Chron. 2. 14. [...]sai. 44. 13. Job. 38. 5. Zechar. 1. 16. Esai. 40. 20. & 41. 7. & 44. 13. 2 King. 24. 14, 16. Jer. 24. 1 & 29. 2. Exod. [...]1. 5, 6. & 35. 33, 34. 2 Sam. 5. 11. 1 Chron. 14. 1. & 22. 15. 2 Chron 2. 14. 2 King. 12. 11. 2 Chron. 24. 12. 2 King. 22 6 [...] 2 Chron. 34. 11. Ezra. 3. 7. Ne [...]. 11. 35. Carpenters; elsewhere they are described to be Artificers in Wood, to be Workers in Wood, or about Wood or Timber: the Idolaters did sinfully abuse and pervert this Art unto an ill use, and a bad end, who were curious in their sinful way to frame their abominable vanities and lies. Nebuchadnezzer carried the Carpenters out of the Land of Judah into Babylon to use them there. The LORD himself gave skilfulness in this Fabril-Art unto Betzaleel and Aholiab about fitting the Tabernacle and the Ark, which was a great honour put upon these Artificers. Hiram, King of Tyre, sent such to David to build him an house: Solomon, a wise King, used their skill, and a remark is sometimes set upon such, as excelled herein: When the first Temple was instaured under Joas, as also under Jasiah, these Princes saw the usefulness of such Workmen; who also were imployed by the Religious Governours, when the Temple was set up. Joseph, the Putative Father of Christ, was of the Trade, and the Nazaren's gave this name of Carpenter to the LORD Jesus Christ himself, who is supposed to have handled somewhat of the Fabril-Art in Joseph's Family, before he exercised his publick Ministerial Office.

[Page] As for the1 Cor. 3. 10. Architectonical part of the Fabril Science, which is the particular instance given by that learned opponent, who has argued, that there are no particular Rules given to Carpenters in the Scriptures, for the exstructing of an house; let any diligent Inquirer into the Word about this, but put together the exact measures of the Ark in Noah's time, of the Tabernacle and Ark in Moses's days, of the first Temple in Solomon's Reign, of the second Temple under Nehemiah's Government, of the Prophetical [...] willing, if he understand the Auther, may read! Villampan [...]lus, about the measurements of this Temple, and of the uniformness, and exactness of it▪ in the whole, and in all the parts of it, where much of the Manual Mysterie of the Fabril-Art is opened and dis [...]overed, and made practical. Temple in Ezekiels Visions, of the new four-squared City in the Revelation (not now to mention many other stately edifices recorded in the Scriptures) and then say, whether there be so little or nothing of particular Rules in the Word, as a Directory for uniform building? especially, if to all this there were added besides, for the perfecting of this Art, all the original Words and Phrases, relating to this Manual Science in their proper, apt, full significancy. This discovery alone about those Structures, and these Words and Phrases, though no more were added, if pursued by men of judgement and of skill, of faithfulness and of industry; would quickly bring in matter enough for a large Treatise on this subject, which I have neither call nor leisure to do.

Here in this Book of God you may meet with the Carpenters measuring-Instruments, and with their Working-tools, andJob 38. 5. & 11. 8. 9. Ephes. 3. 18. with the fittedness, and usefulness of them: here we read of their Measures and Dimensions, such as Latitude, Longitude, Profundity, and Sublimity; wherein the Scriptures go beyond Pagan Physicks, and Mathematicks, these constituting only three Dimensions, Length, Breadth and Height (such strangers were they to the Deep Mysteries, both of Grace and of Nature) whereas, those do give us an accompt of four, and they have much to say concerning each of them distinctly, severally and apart, as also conjoynedly when put together in a well-proportioned Timber-building, which is another hint of large spreadingness in this Art, for those to consider who will imploy their thoughts in this study.Gal. 6. 16. Phil. 3. 16. 2 Cor. 10. 16. Esai. 44. 13, 14. Job 38. 5. The Carpenters Rule and Line, is here taken particular notice of; by this he is to measure, and to try his work, whether it be right and exact, or not? Whether all the parts do coh [...]re and answer in a just proportion, and in a due symmetry? The creating Aelohim himself is said, when he created this Earth, to extend a Rule upon it; he squared it in itsRev. 7. 1. & 20. 8. Deut. 32. 26. Neh. 9. 22. four Corners according to the truest Art; whereby he doth direct such Workmen in their Timber-Structures; and the Word of Christ has dignified this Instrument by applying of it to it self in being the Canon, the Rule of Faith, of Worship, and of Life, of the whole of our Religion; the Canonical Scripture is that, by which all Doctrines must be examined, Whether they be right, and do answer according to this or not; the Supreme Judge has established and promulgated his Word, as the Law of judging, that it might be the perfect and adequate measure of what isIsai. 42. 16. right, to distinguish it from what is crooked; the unerring Norm of all spiritual judging is this God-inspired Doctrine, which the Head-Governour of his Church hath proclaimed unto men, whence they may understand what that sentence is, which he doth pass upon cases, and may conform to it all their judgements and actions in all matters to be believed and practised: Wood-Carpenters do thus extend their Rule straightly to examine rectitudes, to prove what is straight, and what is inflex: and therefore when the LORD intended the restauration and restitution of the Church, and Commonwealth of his People, of the reparation of the City, and of the re-edification of the Temple, he sets it out in a vision to his ProphetZechar. 1. 16. & 2. 1, 2, 4. Zechariah: A Master-builder passeth along, ready furnished with fit implements, laying out, and measuring the plot of the City, whether there were length and wideness, and room enough to be fully capacious for the receiving and containing of so many inhabitants, as were to repeople it, drawing the Ichnographick, delineating and describing the building in the whole platform thereof, that it might be exactly carrid on according to the Rules of his Art, by the Instruments of Architecture; some of those Instruments were mensory, used for measuring of the several Edifices; such was theJer. 3 [...]. 19. Ezek. 47. 3. Line, which takes the Latitude of a thing, or its compass about according to the [Page] Figure of it, and is sometimes coloured with red Lead, or with Chalk or Oker, or such like, for the drawing of a right Line, whose duct the Carpenter doth follow in exequating and complaining of his Timber or Boards; hence are those [...]sai. 34. 11, 17. & 44. 13. Ezek. 47. 3. Jer. 31. 38. Psal. 19. 5. 2 King. 21. 14. Job 36. 5. Lament. 2. 8. Zechar. 1. 16. Isai. 28. 17. phrases in the Scripture, to mete out the parts with the Line in the hand, to extend, or to stretch out the Line: thus doth the Wright, the Workman of Trees or Wood, upon a piece of Timber, where and how far to cut it off, or otherways to work it; thus also, for the Line to go forth, or to be extended, or to be put unto somewhat: This Mensory-line the Prophet saw in the hand of Christ himself, and of his under Officers, as that Architectonick Instrument, by which the parts of the Temple-Structure were equated. The CarpentersZechar. 4. 10. Esai. 34. 11. Amos 7. 7, 8. 2 King. 21. 13. [...]sai. 28. 17. Perpendicular is here spoken off, as taken in hand, and used by him for the measuring of Altitudes, and of Uprightness, and of Levels, when he, who is well instructed in building, will put forth his skill, there being great need of using the Plummet, or Plumb line in this Science, when reduced to practice, the weight whereof was either of Stone, or of Tin, or of Lead, by which a Carpenter doth prove, and try the rectitude of his Structure; as the Timberwork goes forward, or is towards finishing, the Architect busily imploys himself with his Plummet, Plumb-line, or Level, to see if every part and the whole do lie square, level, and perpendicular: Masons also did the like:Ezek 40. 3, 5, 6, 7. & 41. 8. & 42. 16. & 48. 8. Rev. 11. 1. & 21. 15, 16. a Mensory Reed or Rod has heretofore been used to the like purpose; the LORD Jesus Christ himself, thus appears in prophetical Scripture, as one who measureth his new house in the later days, with his golden Reed: Here you may find his Esai. 44. 13. 1 King. 5. 18. [...] Instrumenta, quibus faber decorticat superficiem ligni, asciae, dolabrae, a [...] in Hiphil, [...] rasit, abrasit, incidit, decorticavit. Planes great and less, the greater to fetch off the rougher, and the more rugged part of the Timber, the lesser and finer to smooth it afterwards, and to polish it with the more exactness; the word coming from a Root, which doth signifie to scrape or to pare away: the skilful also may here find the use of engraving Tools, of Carving Instruments; the fittedness of Hatchets, and of1 King. 5. 18. (Jerem. 15. 12.) Deut. 19. 5. & 20. 19. 1 King 6, 7. Esai. 10. 14. Judg. 9. 48. 2 King. 6. 5, 6. Psal. 74. 5. 2 Sam. 12. 31. 1 Chron. 20. 3. Axes, great and small, for their peculiar purposes, and proper uses; the Carpenter is here directed, of what matter to have these made, of Iron, and of what sort of Iron, the Northern Iron or Steel, or a mixture of both, this Northern sort being the firmest, and strongest, and hardiest, not so easily broken, and they are the best and fittest for use, those Regions affording the best sort of that Metal, and the Artificers about this, being in those parts skilful in Iron-works, and in tempering of them; the use of these is to cut withal, and the manner must be by laying them on with strength, that the Timber thereby may be fitted for Building, [...]hen it is hewed, and fashioned by these Instruments: Spiritual Discerners should in this great providential day see theMat. 3. 10. Luke 3. 9. Ax of Christ judiciary proceedings laid at the Root of the Trees, not only to lop off particular unfruitful Branches, but also to cut down whole imbodied Societies, if they bring not forth fruit meet for repentance, answerable to amendment of Life. The Scriptures do take notice of aJudg. 9. 48. two-edged Ax, a Twy-bill, which is a description drawn from the form of that Instrument: it speaks of a Carpenters Prov. 25. 18. & 26. 18. Judg. 4. 21. [...]. 5. 26. Psal. 74. 6. Jerem. 23. 29. Isai. 41. 7. Jerem. 4. 10. Isai. 44. 12. Jerem. 10. 4. & 50. 23. & 51. 20. Hammer, which has its sigular usefulness in its kind, to break, to drive in, to fasten, and the like; some of the potent cruel Enemies of the Church and People of God are Metaphorically set out by such Hammers, as would oppress and break them:1 Chron. 22. 3. Isai. 22. 25, 24, 25, 2 Chron. 3. 9. Psal. 22. 17. John 20. 25. Revel. 1. 7. Eccles. 12. 13. Zechar. 10. 4. Esai 54. 2. Ezra. 9. 8. Exod. 27. 19. Numb 4. 32. Judg. 4. 21, 22. & 5. 26. Esai. 33. 20. Ezek. 15. 2, 3. It makes mention of the Nails, and of the Pins, that the Hammer doth drive; it tells you of what matter these are made, some of Iron, or Brass, others of Wood; it doth declare their use, which is both to fasten things in their place, and to hang Vessels and other Instruments and things upon: the words of the wise are aptly compared unto these, when well set on by the Teachers in Assemblies, who are to endeavour to fix their good Counsels in the memory of the Hearers, and to hold the people close to their office and duty; a wise, faithful Magistrate fitted for the due administration of Justice in a Kingdom or Commonwealth, is compared unto such a well-fixed Nail, in its right place, confirmed in his seat of Dignity, the peace and other happiness of a Nation much depending upon his good Government, and the Subjects being held and born up in their Duty by his Authority: The Reader may here observe, how the LORD doth in his Word spiritualize these earthly things and imployments, whereby he would teach them to be holy and heavenly in their particular [Page] Functions, that they may abide in their Callings with God, and may know in experience how to have the Christian Religion to run into the whole of their day and work, and may see it evidently reconcileable, and reducible to practice for a man to be diligent, industrious and laborious with his hand, whilst all the while he is believing, serious and pondering in his heart, having sweet Meditations, and being glad in Jehovah, turning his ordinary work into special Worship, and having fellowship with the Father, and with his Son Jesus, in the supplies of the holy Spirit, even whilst he is conversant about the things of this world in his lawful employment: O for more of such handy-crafts-men! whatever they do, it shall prosper. As for Timber-pins, it instructs the Carpenter to make them of strong firm word, not of that which is weak and yielding, as the wood of a Vine is; a discreet Carpenter will not take of the wood thereof to make a piece of work with it, he will not take a pin of it to hang any Vessel thereon, a wooden-nail, or peg of it is not fitted for the use of hanging up houshold-stuff, or working-tools, or any heavy matter upon it; by which comparison and similitude the LORD gives hypocritical Israel and Judah to know, that of all the people in the world, carnal, earthly, hollow-hearted, professors of Religion, are some of the most unprofitable and useless. The Carpenter may learn from this word, what kind of Timber to chuse and to use, even that,Isai. 44. 13, 14, 20. & 5. 24. & 40. 20. which is of Trees that will not rot, Cedars, Oaks, Ashes, Elms, Firt-trees, are especially commended amongst others, wise workmen will discern between what is sound, and what is rotten. I expect that skilful Carpenters will be in this on my side; For1 King. 5. 18. 1 Chron. 22. 4. Ezra. 3. 7. 2 Sam. 5. 11. 1 King. 5. 1, 6. 1 Chron. 14. 1. the Scriptures do much commend those who were very skilful in this Mechanick Art: such were the Sydonians, the Tyrians, and some others, who had practical excellency of curious knowledge in this Artificious Affabrous Science. Aelohim himself doth set himself outAmos. 7. 7, 8. Heb. 3. 3, 4. 1 Cor. 3. 10, 11. as an Architect: Thus is Christ the Builder of his Church, and Paul was under Christ a wise Architect. The Esai. 10. 15. 1 King. 6. 7. & 7. 9. 1 Chron. 20. 3. 2 Sam. 12. 31. Saw is here spoken of, the use of which Instrument with Capenters is to cut Timber and Boards asunder: to make men thus to pass under the Saw, and to cut them asunder, is one of the most grievous kinds of tormenting punishments, which some inraged Conquerors have exercised their subdued Captives with: it is an Instrument meerly passive, which doth act no further than it is acted, having all its force, and receiving all its efficacy from that Agent, or from these Agents, that do move it to and fro, up and down, backward and forward, in cutting; and therefore the Saw cannot magnifie it self against the Agitator, the Mover of it; it was then a wicked thing in that proud King of Assyria to exalt himself, when the LORD used him as a Saw in his hand for the humbling and subduing, the correcting and chastising, of a sinful hypocritical people; he ascribed his great Victories which he obtained, not unto Jehovah as the Author of them, but unto himself, to his own Wisdom and Valour; he carried on an ambitious plot of his own to inlarge his Territories, and to spread his own Dominions, but, thought not upon, intended not, that which was the LORD's wise, just design, and holy good end: Thus you see, how God in his Word doth furnish even Sawers with profitable matter of holy Meditation. How large is the Scripture about the right structure of an House, in the whole, and in the several parts of it!Prov. 24. 27. Mat 7. 24 [...] 27. Luke 6, 48, 49. Eccles. 3. 3. when, and how to build is taught of Aelohim: wise men do not use to build,Gal. 2. 18. what before they had destroyed;Luke 14. 28, 29. 30. he that would build an House, should compt the cost, the charge, lest he leave imperfect that work which he began, and so expose himself to the mocks of all: Carpenters are such Artificers, 1 King. 5. 18. 2 King. 12. 11. & 22. 6. 2. Chron. 34. 11. to whom the Scriptures give the appellation of Edificators, or Builders, or Makers of Houses, because one of the choice parts of building usually is the Timber-work; which must be laid level upon some solid1 King. 7. 2, 12. 27, 43. 2 King. 25. 13, 16. 2 Chron. 4. 14. Jer. 27. 19, 22. Psal. [...]04. 5. Job 36. 6. Song. 5. 15. Exod. 26. 15, 16, 17, 18, 19, &c. 1 Tim. 3. 15. Basis, that it may stand upright and firm, and moved as upon a sustaining Fulture, and an upholding Stabiliment; Timber-pillars must be well founded or grounded, set with Art on their Sockets, that they may be staid up and fastned; Pillars in Hebrew have their name from standing firm, immoved, upright, standing under, and sustaining of the House; the Sockets were as Feet or Grounds to sustain what Timber, or Boards, or Planks were laid upon them, or were put into them, having hollow Mortaises for the Tenons of the Boards to be fastned in, that [Page] there might be an equal perfect joyning, a work to be performed with skill and care; here theExod. 31. 1, 2, 3, 4, 5. & 35. 33. [...] fabre-factio, seu exaratio, lignorum, ars mechanica in elaborando lignum (sicut & in alia materia) a [...] aravit, exaravit. Carver of wood is directed to go to Jehovah to be fitted with the Spirit of Aelohim, in Wisdom, and in Understanding, and in Knowledge, and in all workmanship, to devise cunning Works, to work in all this kind of Timber-workmanship with studious and artificial Ingraving, or cutting, or ploughing in Wood; the most ingenious handy-crafts-man in this Mechanick Art may here try his skill: here the Carpenter is wised about1 King. 7. 2, 6. 12. 2 King. 6, 2 5 Habak. 2. 11. [...] 1 King. 6. 6. & 7 2. Nehem. 2. 8. & 3. 3, 6. Psal. 104. 3. Song. 1. 17. [...] from [...] occurrit, and another word [...] and another [...] Ezek. 41. 26. Beams and Rafters, what Timber to make them of, how to lay them, how to fasten them in the Walls; they have one of their names in Hebrew from running to meet, because in the manner of their fitting and laying on in an extructed edifice, they should be so exactly fitted, as that, they, and what they are put upon and into, may, as it were, run to meet, and to receive one another by mutual coaptation and contignation; there is one part of them, which is Ligament or Band to receive the junctures of the Building; and another of their names they have from their density or thickness:2 Chron. 34. 11. the Commissures, or Coupling, or Couples, are here spoken of, as the Junctures, or Consociations in an House, those Timber-pieces that do make a conjunction in the Edifice: the Pavement or 1 King. 6. 15, 16. Hag. 1. 4. Floor of Boards is here mentioned, which is the lower Expanse or Firmament of an House: here you have the Timber-side-pieces, which are as the Ribs of an House; you have the Cieling,Gen. 6. 16 [...] Jerem. 22. 14. Mat. 8. 8. Luke 7. 6. the Roof or the Covering; this is the upper higher part of an Edifice:Gen. 19. 11. Mar. 1. 33. & 2. 2. the Doors, Ports, Gates of an House are often treated of in Scripture, and are applyed to many other things, affording matter of profitable Meditation:Ezek. 43. 8. the Thresholds are here spoken of, so are the Posts; what shall I more say concerning the CarpentesEsai. 44, 13. Job. 26. 10. Compass, and the use of it; concerning his2 King. 16. 8. Platforms, with more that might be added upon this subject-matter, if it were worth mine and the Readers while to heap up together all the proper materials relating unto this manual Art? which those, who would be curious therein, and are more at leisure to search deeper and further into this inquiry in a Scripture-way, may with study and diligence more furnish themselves withal, in order to the Artificial Symmetrical joyning of Timber-pieces together into an exact Frame: so that, a raised heavenly mind would admire to see so much of this Fabril-Art, so scattered up and down in the Word; for, it doth much commend the excellingness of Scripture-knowledge, that in so great a part of it, it doth teach divers things, and several Truths at once. O that I could prevail so far with the generous Minds, and with the ingenuous Spirits of this age, as that, they would first of all (after the prayer of Faith, put up unto the LORD for being taught of him) study the Scriptures upon the particular subject-matters, which their inquiries are exercised about in any lawful Arts and Sciences, and let Scripture-knowledge lead them as far as it will go: if it were so, that all were not there, yet do not reject what is there, and then improve it by drawing forth from thence what Jehovah hath put of it into Nature,

Seeing we are upon the advancement of useful Learning, and somewhat is now to be written about the Augment and Restauration of the Geographick Chorographick and Topographick Science and Art, I haue these few Queries to propound to the Studious in this kind of Learning.

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Queries. WHether it would not much promote Scripture-knowledge, which is the best knowledge, to have such Maps drawn of the Earth, of Countries, of Places, of Distances, and such like, as do exactly agree with the Scriptures, with those particular Scriptures that do relate thereunto? and to have those Maps more common amongst the people to give them further insight, and truer information in such passages of the World? somewhat of this has been done already, but we incourage perfecting work.

Q. Whether all the Books of Ethnick, Philosophick, Geography, should not be corrected and reformed by Scripture-Geography in its description of the Earth, of Countries, of Cities, and of other places, which doth give us, as the most ancient, so alsoGen. 10. and 11. chapters, collated with other Scriptures relating to this subject matter. the only infallible and perfect Narration, how the several parts of the Earth were inhabited, and properly by the Sons of Noah and their Posterity?

Q. Whether the true Origination of the right Names of the several inhabited Nations were not derived from the proper Names of those of Noah's Posterity, who were the first Possessors and Founders of Cities in those places, and gave Names to those Countries? and whether the Hebrew signification of those proper Names, both of Persons and of Places, would not bring more light to the true description of those Countries, and of their situation, than as yet any humane Geographies have discerned by?

Q. Whether the Original Names, by which the several parts and Countries of the inhabited Earth are called in the Scriptures, should not be revived, and restored, and used in the several Mother-Tongues? and this, not only in the Translation of the holy Scriptures into other Languages, but also in all other Treatises, that shall speak of those Countries.

Q. Whether, seeing Noah's Ark did rest upon the Mountains of Ararat, in the Eastern part of the dry Land, where he and his Family did settle themselves for a while, and from whence afterwards they and their Generations did spread themselves? Whether Shem, who removedGen. 1. 30. Eastward, being said to go East East, did not possess and people America, where divers Names of places are still retained much according to the Scripture-Hebrew? and, if so, whether then, the late Globes and Maps be drawn according to the Original Truth, which do place America in such a quarter and coast of the Earth, that yet received her first inhabitants from the East-borders of Asia (as they now call it) and which do leave such a vast Ocean of so many Leagues between Sinear and Anjan, between the North-East parts of Asia, and the North-West side of America, as they commonly describe them? and, whether these be not continent, at most but dis-joyned by some great River or narrow Channel of the Ocean?

As for Grammar-Learning, relating to the Original Language in the Scriptures, I have at present these considerations to propound unto the Ingenious, and Ingenuous, the Studious, and the learned Linguists by way of further inquiry.

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Queries. WHether the design of this Treatise being the perfecting of the knowledge of all useful Arts and Sciences, and the Restauration, and advancement of Learning in a Scripture-way, as the true, the right, the excelling, the only way thereof, whether, therefore it were not a necessary and profitable work, to compose a Grammar of the Original Language or Languages, wholly according to Scripture, and the Rules found there, and no longer to make Scripture speak according to Philosophick Grammars, and their Rules invented by men, which Rules are often contradicted by particular Scripture-instances, seeing that these Arts and Sciences are to be fetched out of the Original Language, and not from Humane Authorities, that so, in these later days, we may have a proper remedy against the confusion of Tongues?

Q. Whether in such a Scripture-Grammar, great wisdom and diligence should not be used, that the Orthoepick, and Orthographick part of it be so accommodated to the Original Languages, as that, the Scripture-Tongues may be more purely spoken, more correctedly written, more speedily learned, more exactly measured, more sweetly sounded, more rightly accented, and more profitably improved?

Q. Whether the Etymological part of such a Grammar should not be so fitted to the real origination, and the natural significancy of Scripture-words, as that, there may be a well-agreeing Analogy of all those words, from the Root to the Branches throughout, in one and the same common notion of meaning, and with each other all the Scriptures through, and with the persons or things which they do represent, that words may be but the notes of true Essences, and the interpretations of created Natures? and, that a complete Lexicon be framed to this purpose, setting out the significant meaning, and the proper intendment of the original Words themselves, to be derived and deduced from created Existences, having an innate Reason thereof in them? and, whether all other Languages are not Hebrew Dialects, having cognation with this Original Tongue?

Q. Whether the Syntactical constructive part in the regimen of Original words, when put together in Sentences, should not be kept close unto in the very same order of the Words and Phrases in all Translations into Mother-Tongues, without any the least trajection, or transposition of Words, or of Points, Variation, Addition, or Supplement, or Substraction, leaving the propriety of their meaning and Government to the Interpreter and Expounder of them, the Commentator and Dilater upon them, the Paraphraser and Applyer of them, as the holy Spirit from the Father, in the Name of the Son shall give him skill and utterance, by a due regard had to the Context, and by a faithful collating of other suitable Scriptures in an Harmonious Concent?

[Page] Q. Whether there be any thing in the Original Text, either from the difference of the Stile, or from the significancy of the Accents, or from any other Grammacal consideration, which doth, either naturally in its self, or by institution of the Holy Inspirator, give us a more just accompt, and genuine distinction of the several parts of Scripture, than that, which at this day is in common use amongst us, by the Titles and order of the Books, by Chapters, and by Verses, and what it is?

Q. Whether all humanely invented Enallages, all changes whatsoever of one part of Speech into another, of Persons, of Genders, of Numbers, of Cases of Letters, of Words, of Names, of Vowels, of Accents, of Syntax, of Moods, or of what else that doth belong unto the Original Languages, as also wrong-fancied-Anomalies, should not be altogether laid aside in such a Grammar, especially when passing into a Translation?

Q. Whether all humanely pretended Paragoges, Redundancies, Expletives, Pleonasms, Insignificancies, Deficiencies, of any Letters, Syllables or Words, should not be quite rejected by discerning Grammarians in such a Grammar, as obscurings and wrongings of the Original Languages?

Q. What is the true Orginal Emphaticalness of the Original Punctations and Accentations? And how do these or any other part of the Original Languages direct in the right sound, the just pronunciation of words, and in the orderly distinction of a Sentence, into its certain Members and Clauses by its due pointings?

Where the LORD has furnished any others in their greater store, with more discoveries of this useful Nature, could I live to see this way of Scripture-knowledges more countenanced and promoted by them, it would give joy in my heart: however it be, whatever the issue and the success of these intimations be, I exalt His Name, who is the All glorious Jehovah, Sam 2. 3. the Ael of Sciences, that he hath in this so graciously helped me so far to serve my Generation according to his will before I fell on sleep. If the Reader be under such apprehensions, that this Book of mine might well have been spared, because it is my principle to bring all unto Christ's one Book of Scripture; I expect so much ingenuity from him, as to acknowledge, that there must be some way and medium found out, and held forth for the communicating and commending of the excellency of Christ's Book, which is a Book One and All, were it throughly understood, rightly applyed, and well improved; and I knew no other means of like spreadingness with this, that is before thee, which I was in any present capacity of making known unto the World,Eceles. 12. 8 [...] [...]4. Wise Solomon condemns the folly, and the fruitlessness, the vanity, and the vexation of Ethnick Books, and of Philosophick Studies, where Supernatural Directions were not to be had, though men professing the true Religion, did much betake themselves thereunto, and did in many particular subjects write out of, and according unto them: What a multitude of Books are there that Humane Authors do make? though their writings do not give that full satisfaction which the most do wrong look for there: how often do new Treatises flutter abroad? the last usually undertaking, either to confute other mens arguings, or to correct their mistakes, or to reprove their miscarriages, or to instruct them, or to add to them, or further to confirm them, or with some such like design; and then quickly after out comes another passing his judgement upon that, which went but a little before: and what do men by this but publish the imperfection of all their own Writings: and the same sentence will be passed upon this Book of mine, though my Treatise has this advantage beyond others, that its design and drift is, to plead for, and to praise, that Eminent Book of God, which is the only perfect Book. If the more spiritually discerning among the perusers of this Treatise do discover [Page] corrupt Mixtures, humane Frailties, ignorant Mistakes, and unadvised Errors therein, they are to remember, and to consider, that the Author is also a man, of like affections and weaknesses as they, there is no difference, but what rich Grace, and free Love doth make; which therefore doth call for their compassionating pities, earnest prayers, and friendly helpings, laying aside all proud insultings, revengful tramplings, and personal reflectings. Courteous Reader, let the Scriptures be more studied, where is a complete declaration of the mind and will of the All wise Aelohim, and which can fully satisfie thee in thy weighty inquiries: It is an endless labour, and a wearisome task, both to make and to read other Books: The end of the whole Word of God, and of all hearing of it, is, that we might fear Aelohim, and keep all his Commandments; for this is all Adam; about this Book should we lay out the strength of our thoughts, the redeemings of our time, and the bent of our Studies; these holy Scriptures are not so large a Volumn, but that it may be read over in some few Weeks or Months, and the oftner it is read over by a spiritual discerner, diligent observer, wise improver, and believing practiser, still the more doth it open of its Treasure of Knowledge; here is a Library made up of one Book, so intire in it self as that it is able to make thee wise unto Salvation: O bestow thy pains principally here! here chiefly imploy thy Studies! be not weary in turning these frequently over! saving Knowledge and true Happiness, is no were else fully revealed: To move thee hereunto, remember and consider, that thy actions, all of them, open and secret, good or ill, must stand or fall according to this Book, as they are conformable to it or not, and all this as our eternal State, either of bliss, or of misery, thine who readest this, and mine who write this.

There is much of Spiritual use to be made by Believers of the improved knowledge of Natural things, for the discerning and injoying of fellowship with the Creator and Redeemer.

IT is neither beneath the grave Majesty, and Royal Anthority of the Word of the LORD, nor besiders its real intent, and designed purport, to converse with Believers about created Beings, those great works which do so much speak the glorious Excellencies of their admired Maker. The orderly recording of the Works of Creation, in the beginning of the Book of God, severally and distinctly on each of the foregoing six days of the first week of the created World, and of the Sabbath-rest upon the seventh, the last day of the week, unalterably confirmed by an unchangeable Law, this doth put holy Meditation upon the working, and the resting of the Creator and Redeemer into a methodical, profitable Spiritual way; it would furnish an experienced Saint with proper matter every day for the feeding of his thoughts, to the nourishing of his Soul, the satisfaction of his Spirit, the strengthing of his Heart, and the inlightning of his Mind. That Humane Invention of transferring the weekly Sabbath from the seventh to the first day of the week, has wholly inverted this established order. The Psalmists frame was then usually most raised, and most refined, most humble, and most heavenly, most serious, and most savoury, Psal. 8. Psal. 104. Psal. 1 [...]6. Psal. 147. Psal. 148. Psal. 9 [...]. when he saw and imployed much of Christ in the Creatures, which kept him up in the better and more continued preparedness to meet the LORD in his Sanctuary-goings in other solemn instituted Ordinances; he will make but little of the Word of God, who makes nothing of the Works of God: one great [Page] end of the Creators giving a being to Creatures, was to supply a man with continued matter of admiring, and of adoring the wonderful Former of all this. O how much, and with what kindliness, think ye, wasGe [...]. [...]. 19. 20. Adam's heart affected with the sight and contemplation of this goodly beautious Structure, whilst he stood in uprightness! with how great delight was his Tongue, his Glory in trumpeting of that perfection, that shined forth in all, and in every of the works of the Creator! much of Adam's wisdom appeared in his giving of apt and fit names to all the Beasts of the Field, and to all the Fowls of the Air, according as the Natures, and the Powers of their created condition were. In Authority, many who have gotten a name, as if they had been the first inventers of some profitable knowledges, yet themselves went to School to some lower Creatures, to learn skill of them; which was one of the first abused occasions of the heathens making and setting up of the Forms of some Bruits, of Beasts, of Fowls, of Fishes, of Serpents, of Herbs, as their Idols, which they worshipped. The great Admirers, Illustrators and Promoters of Humane Learning have acknowledged the Originals of the discoveries of many witty Inventions to proceed first from the observations, which Learned men have made from those experiments, that meaner beings than themselves have providentially set before them: (thus do they speak, as to men; for the true reasons, and the proper causes, and the real originals, of the Virtues and Powers of created Existences, have their first foundation and discovery in the Word, and in Nature) These Philosophick men give us some particular instances of rational knowledges directed to by natural perception, and instinct in irrational beings, owning these for being some of the prime Masters of Arts, and Doctors of Sciences. Who instructed the Surgeon how to cure wounds, but the wild Goat by applying some Sanative Grasses, and Herbs, and Flowers, which led him to the use of some things in Chirurgery? Hence also have some been taught the cure of Impostumes, such as are between the skin and the flesh; for, when there is a putrified matter which impostumiseth, before it ripen of it self, and come to break, the wild Goat oppressed with the noxious pungency of the itching humour, rubs himself against Stones and Shrubs, until his Imposthume break, and the whole filth from the bag do pour out it self, and so the beast easeth himself: Whence learn'd the Chyrurgeon, the profirable use of the Herb Dittany, for the extracting of Arrows or Splinters, or whatsoever it is that gives a wound, and leaveth some poyson behind, if the hurt be not mortal; but when Harts, who, when they were struck with a Dart, or were otherways shot with an invenomed Arrow, presently resorted to this Herb, which has a specifick Virtue latent in it, whereby this Plant, when eaten by them, both ejects the Weapon, and expels the Poyson? The cure of wounds with Dragon, Briony, and Comfrey, some have learn'd from the Serpent; as also the curing of Eyes, when evil affected, with Fennel; Cats have found Valerian to comfort the sight; and Swallows use Celendine, as an Herb friendly to the sight, with which they heal the eyes of the young. Phlebotomy, the cutting of a Vein to let out blood, and the stopping of it again, some were informed in by the Sea-horse, which is skilful at Scarification, and at cutting of a Vein; for, when he feels himself under a great and dangerous distemper, by overmuch eating, he rubs himself against Reeds, or somewhat else that is hard, until a Vein breaking, he let out a sufficient quantity of his blood, and then he hastneth to stop the aperture, and to heal and close it up by applying of mud and of dirt to the orifice of the wound. The Art of Building was somewhat taught by the industry and skill of Swallows, and of Bees: some Physicians were instructed in forming of Pills from Scarabes, that do gather things round on an heap, and then make Balls: The Art of Spinning some have learned from Silk-worms, of Weaving from Spiders, of Vomiting from Dogs, of Clysters from the Bird Ibis, purging himself by putting up part of his crooked Bill into that part, by which the Excrement is discharged; also the Hern, who with his Bill doth infuse Sea-water instead of a Clyster, thus practising of it upon himself by his own beak. Whence came the knowledge of Powder-Artillery for the Warriour, but by a Potlids occasional flying open? From these and such like have Philosophick Professors [Page] fetched their principles of knowledge; which doth shew, that the God of Nature hath put much into the Nature of created Beings, which if improved by Scripturalized reason in a word-way, would raise Arts to a wonderful height. The LORD himself in his Word doth send his own people to be better informed in their Duties and Priviledges by other Creatures; so blockish and stupid is fallen man, who, since he acted below Religion, is fallen beneath Reason: He preached unto them the Doctrine of observing Seasons of Grace, and of improving of opportunities of Salvation, from the wisdom ofJer. 8. 7. Job 3 [...]. 2 [...]. [...]. [...]. 3. the Stork, and the Turtle, the Crane, and the Swallow, who do exactly keep to the due, fit times of their going and coming: they might learn from the Ox, and from the Ass, which are some of the dullest and stupidest of bruit Creatures, to make other manner of acknowledgements of the LORD's kindness to care for them, would they more seriously ponder, and duly consider of this. Has man someLuke 12. 54—57. discerning in these lower things, and should he not use his Religion and Reason about higher matters, who has by his noble makeJob 35. 11. a wisdom beyond so many other Creatures, by his concreated endowments? doth not Christ himself check and convince, rebuke and confute, the unbelief and distrust of such, who are over carking, and too sollicitous about Food and Rayment, by putting them upon considering of his providential careMat. 6. 25—30. for Fowls and for Lillies? The LORD Jesus doth delight himself in teaching of his people theProv. 8. 22—31. useful knowledge of the Works of Creation in his written Word; for every Creature should lead us to him, and leave us with him; and by his holy Spirit in the Scripture, he doth often set out Spiritual Truths, and thingsJohn 3. 12. by Created Beings, and Natural Powers, teaching byHos. 12. 10. Similitudes, and Parables, by which under some apt resemblances by things incurring into the outward senses, and such as were familiarly and well known amongst men, somewhat of an higher nature and meaning was propounded, figured and represented; Christ's teaching was much after this mannerPsal. 78. 2. Mat. 13. 3—53. & 21. 45. & 22. [...]1, &c. & 24. 32. Mar. 4. 2, 10, 11, 13. & 7. 17. & 12. 1, 12. & & 13. 28. Luke 5. 36. & 6. 39. & 8. 4, 10, 11. & 12. 16, 41. & 13. 6. & 14. 7. & 15. 3, &c. & 18. 1, 9. & 19. 11, &c. & 20. 9, 19. & 21. 29. Psal. 49. 5. 2 Sam. 12. 1, 2, &c. of Parables: Thus were the hidden Mysteries of Christ's Spiritual Kingdom made the more easily intelligible to plain understandings, and the greatest Truths became familiar to mean capacities of profiting Disciples, who were taught two Lessons at once. O how much do the Wisdom and the Goodness, and other glorious Excellencies of Jehovah Aelohim shine forth in his Works [...] He garnished the Heavens, and replenished the Earth, and stored the Seas with all manner of variety and good things, fit for the use of Man, and then he created Man, bringing him into a well-furnished habitation, where man found all ready prepared to his hand, whatsoever was requisite both for necessity and for delight; that, by all this the LORD might draw up the heart of man to himself, and keep it fixed in Communion there, whither every creature called it up, whilst Adam and Eve stood firm in integrity. The Christian Religion should pass into our particular Callings, so that even in these1 Cor. 7. 20, 24. we should abide with God, when we are employed about common matters and earthly things. How often hath the LORD confirmed his Covenant of Grace to his people, by suchCompare Gen. 9. 8—17. with Isai. 54. 9, 10. & Jer. 31. 31—37. & 33. 19—26. Psal. 89. 34—37. Gen. 15. 5. Psal. 79. 3. Isai. 66. 12. natural Existences? fetching instances, and giving probations of the reality and truth thereof (for the confutation of Atheism, and of Infidelity) from the Heavens above, and from the Earth beneath, and from all the Host of both, from Sun, from Moon, from Stars, from the successive courses of Night and Day, from Winter and from Summer, from Heat, and from Cold, from the Height above, and from the Deep below, from things present, and from things to come, that which way soever man cast his eye on either of those two Books of Scripture and of Nature, of word and of works in this great School, the Disciples of Christ might still be learning of somewhat profitable. What was that method, and means, and way, which Jehovah Aelohim did take for the convincing and humbling of Job 38, 39, 40, 41, Chapters, and the beginning of the 42 Chapt. Job, but by an holy reasoning, and friendly expostulating with him about the Works of Creation? and it had an answerable, suitable good effect upon him. The true knowledge of Natural things is laid down in the perfect word by the All-wise God, as one great foundation ofRom. 1. 19, 20. & 2. 14, 15, 16. Jer. 10. [...]1—16. Exod. 20. 10, 11. Heb. 11. 3, 6. Act. 17. 18, &c. & 14. 15, 16, 17. Theology, and of Christianity; and by these visible Witnesses will the righteous Judge of all leave the condemned world without excuse, at that last great day. Errours in Philosophical [Page] Learning are greatly dangerous unto Professors of Christian Religion; the corruptions in that have caused so many Heresies, and continued so many Controversies; so that, if we could search after the Foundations and Principles, from whence most mistakes about Religion have their Spring and Origin, we may find them laid in Humane wisdom, by its vain Affecters; such as, the pretended power of Nature, and freedom of will, in fallen man, as to Spirituals and Eternal; the asserted Dictates and Placits of the Understanding, as the ultimate undenyable resolvers in all Cases, with a great number of such like: Some whole Societies of corrupt Professors are but Philosophick Sects received and called by another name; as, those that make the instincts of their own Souls, the impulses of their own Spirits, and the motions and imaginations of their own hearts, to be their only Rule, by which they measure their judgement concerning good and evil; and the fixed constancy of their belief, or the wavering doubtfulness of their perswasions, to be the measure of duty, or of sin: whence sprang this but from that sort of Philosophers, who placed their happiness in silencing of all disputes of the mind, and in smothering of all scruples of Conscience, affirming Good not to have any inherent chuseable Being in it self, and Evil not to have any such constant fixed Malignity in its own Nature; but all their actions they thought to be condemnable, when they did somewhat, which they had any inward relunctancy against, and aversness from; and to be commendable when they were clearly resolved▪ and fully determined in their minds and wills, to do this or that: But no more at present of this. It is Scripture-Learning only, which through the teachings of the holy Spirit can instruct us in the right use, and holy improvement of the knowledge of Natural Things, so that, the growing Believer is Holy and Spiritual, even in his trading with those Talents; and whilst he is exercised about these, his Scripture-wisdom doth commend it self in its own excellency, and in its preferableness above and beyond all meer Humane Understanding for the many good and choice fruits and effects thereof, being Jam. 3. 13, 17, 18. first pure (in it self, and in its efficaciousness, or chaste) then pacifick (or peaceable) modest, obsequent (or well swasible) full of Mercy, and of good Fruits, not contentious (or void of wrangling disception) and not hypocritical (or void of simulation). Whereas, some have made the observation, that these, who are so deeply conversant in the secrets of Nature, do generally degenerate into Atheists, not acknowledging an Aelohim, as the first Causer, but ascribing all beings and productions to natural causalities: this, where it is found to be so, is to be understood only of the Ethnick Philosophy, which doth take those who are Students in it off, and doth carry them away, from Christ and from his Word; not of that Scripture-wisdom, which doth so directly lead Disciples to Christ, and to his Word: for, this saving sound knowledge doth produce a quite contrary effect, even to make them most Saints, and most Believers, passing them wholly out of self, and off from Creatures, to resolve all into, and to refer all unto, the Being of beings, the Cause of causes, the Eternal first Essence, the chiefest, choicest Good, the truest, best Happiness, the main ultimate End, Jehovah Aelohim blessed for ever. When men of Faith, and of Experience, do wisely observe the whole frame of this created World, and all the parts thereof to run their course with continued chearfulness, and without wearisome tiredness, to discharge those Offices which their Creators Will hath assigned and enjoyned them unto: This consideration doth stir up in them high and honourable thoughts of the Maker and Disposer of all these things; and the serious Meditation, that the Creation shall be renewed and refined, and restored to its integrity, and perfection of Estate, and appear yet once again in its pure cleanness, and in its purged [...]xcellency, is a Call unto the Saints2 Pet. 3. 8, 11, 13. to shine forth the more in growing measures of glorious Holiness. O what a day will that be, when the New Heavens, and the New Earth, wherein dwelleth Righteousness, shall be created, for Christ's followers to see, and to enjoy him in? when the chosen among mankind shall be fully perfect in Vision and in Knowledge, in Grace, and in Glory, in Holiness, and in Happiness. By this discovery I would remove that occasion of stumbling, which some do lay as a stone of offence before them, to stop and to hinder themselves in this further grand inquiry about the [Page] proficiency of Learning, as if this would degenerate Christians into Pagans, and Believers into Naturalists, and send them from Christ to Creatures, to the debasing of the true, pure Religion; whereas, it would call off men from ignorant Paganism, to a knowing Christianity, and advance all profitable Learning into a spiritualized usefulness, and work up the Scholars in Christ's School to a more refined heavenly raisedness, both in Principle and in practice.

The Holy Scriptures in speaking of the Works of Creation, and of Natural Things, do speak of them, as they really are, and not as they seemingly only appear; according to exactness of Truth, as the Nature and Essence of them are, and not according to the wrong conceits, and ignorant mistakes of vulgar Minds, and common Opinionists.

IEhovah Aelohim has put the Essence, and the real Nature of created Beings, into the aptest and most expressiveGen. 1. throughout, & Ch. 2. 1, 2, 3. words in their full and proper significancy; and Adam gave the fittestGen. 2. 19, 20. names to the Beasts of the Field, and to all the Fowls of the Air, according to their quality and condition, which was an evident discovery of his great Wisdom: and what is a Word, but such a Note, whereby every thing is distinctly known, both in it self, and also wherein it doth differ from other things? The Holy Scriptures do often from the Works of Creation, and from Natural Things,Gen. 8. 22. & 9. 12—17. & 15. 5. Jer. 31. 31—37. & 33. 20—25. Esai. 54 9. prove what they do affirm unto the outward senses, confirming the Faith, and incouraging the hope of Saints, in Christ, and in his Word, and in his Covenant of Grace in this Word, by these senses, and confuting their incredulity and distrust from hence: now, what confirmation of the one, or confutation of the other, could this be, if those means of probation were not real and sensible, and self-evidencing in those Brings themselves, which every man that has the right Exercise of his Reason, and the due use of his Senses, must acknowledge to be so as is said? the Faith of the LORD's Covenant people grows confident concerning revealed Truths in what they do not see, by those things which they do see and discern with their Senses. Many a choice discovery about several of the Works of Creation, have been revealed to some Spiritual Discerners in their private Studies, under an imprisoned state, by the holy Spirit from Christ's true Word, before they ever made search after them, by the use of their outer Senses, into the nature of those Created Beings, before they had any ocular Demonstration of them, or made any visible Observations upon them; which afterwards by comparing of these Creatures with those Scriptures, they have found in experience exactly to agree; so as no mere Humane Author, no Pagan Philosopher, either has discovered, or can discern. Of what Nature soever those things are, which God hath revealed in his Word unto reasonable Creatures, the same are they bound to believe them to be, as he has there made them known unto such: For, they are thereby become a part of the complete Object of Faith: so that, we are not only to believe the Declarations of the Doctrines of the Christian Religion, in those great Mysteries of Three in One, of God manifested in the Flesh, with such like, and also the Prophesies to come in after-ages, with a great deal more concerning Duties, Graces, Priviledges, &c. but also, that grand History of matters of Fact past and [Page] gone, such as the written Journal of Created Beings, in the beginning of the Bible, and all the after-discourses of Natural Things, as they are contained in the Scriptures of Truth. Created Nature is the copyed Transcript of Holy Scriptures. What a bold daring attempt then is it for vain man to be such an Interpreter of the words of his Creator, concerning the great Works which he has done, and the Beings which he has formed, as not to admit of the plain sense of those Scripture-words and expressions, the original Letter, and the proper significancy whereof he will not deny or contradict? For, there is great verity in, and real answerableness between these words and those things. The literal sense of the Word of Christ, where it speaks positively of the Works of Creation, of Natural things, is not to be gone off from: if an Allegorical or Mysterial sense be any where, as to this pleaded for, it must be proved, that there is an evident necessity thereof in the same place, either by the words and meaning of themselves, or by the Context, or else by comparing of it with other Scriptures: where it can be evidenced by such expressions, significations, contexts, or collations, that any passages in, or relating to, the History of the Creation are symbolical, signifying some other Mystery, yet even there, if that were admitted, first of all must the sense of the Letter simply, and the truth of the History in the plain meaning of the Narrative-Record be firmly established. Translators should keep close to the proper meaning of the Original words; otherwise they do expound the sense (as they apprehend) in Syntax, and are not regular Etymologists to explain the significancy, and to maintain the property of every word: Scripture-words are to be turned into other Languages, not as men suppose they mean in trope, but as they naturally signifie in Truth: The usefulness of a literal version in order to the advancement of Learning is very well worthy to be treated of in its place. The Scriptures are not accomdated to vulgar received Errours, or mere imaginary conceits, or vain false appearances, but they speak of things, as the things themselves really are, Is not the LORD ChristJohn 14. 6. 1 John 5. 10. Rom. 3. 4. Truth it self? how tremblingly afraid then should sorry man be of making him a lyar, by speaking one thing, and meaning a quite contrary? Jam. 1. 17. There is no transmutation in him, nor obumbration of turning, no variation nor casting of shadows by his turning; it is Blasphemy to charge him as aDan. 3. 29. See the Marginal rendering in the English Translation. Teacher of Error. He has given this testimony by his own Words to his own Works, when he had taken a diligent survey of them, that what he had made, was every part, and the whole of it, when set in its beauteous frame, Gen. 1. Good, so as he had expressed it to be. Can infinite Wisdom and truthfulness mistake in his expressions? would he, who is so abundant in Goodness, and in Truth, tell his people otherwise, than the real History is? Christ's Words do all along speak of these matters, affirmingly, assertingly; they speak of his Works, not as they seem unto common capacaties, upon mistaken grounds from erroneous principles, but as the verity of their existence is. Nomenclature doth shew, how that Things and Beings are put into the Names of those Things and Beings, and this by institution of Original significancy, as the expressions do declare:John 17. 17. Psal. 119. 151. Psal. 19. 4. The Word and the Works of God are here held out to be Truth: Mat. 22. 29. Mar. 12. 24, 27. Mens errings do proceed from their not understanding of the Scriptures, and of the Power of God, not from the taking of Christ upon his bare word;2 Chron. 29. 11. 1 Cor. 15. 33. [...] Galat. 6. 7. Jam. 1. 16. 2 Pet. 2. 18. & 3. 17. Rom. 1. 2 [...], 23, 25, 28. 1 Tim. 4. 1. 1 John 4. 6. Holy Ones in the Word do disswade from Error; and can we imagine then, that the Word should shew men how to err? would this have men still to continue in their being deceived, to have them read and think that for true and certain, which is false and misconceived? Christ witnesseth of his words, that there is nothingProv. s. 5—9. & 22. 19, 20, 21. wreathed or perverse in them; they are words of Truth, and there is certainty in them, being fitted to resolve questions to the satisfaction of inquiring Spirits. The LORD's wording of the History of the Creation, is his first revealed Idea of all things, manifest to rational Creatures. The real Natures of Created Beings do directly answer to Scripture-speakings concerning them: the thingsHeb. 11. 3. Rom. 1. 19, 20, 21. Rev. 4. 11. & 14. 7. seen were things made, and the Maker of them would have his own real perfections to be read in them. How unavoidable would the many dangerous ill consequences be, that will necessarily follow upon the contrary opinion? how would all Foundations of credibility, and of veracity be shaken and over-turned? [Page] There is a clear and a constant evidence and demonstration of the senses well exercised, and rightly judging amongst all reasonable Creatures, all the inhabited Earth over in all the Ages of the World, who have brought in one and the same Testimony concerning the reality of things, as this word doth express them to be, which is a full proof. It is a Theological Truth of resolving the probation, by senses into Scripture-expressions, and of rectifying all deceits and mistakes of the Senses by the word-Rule. It was, and is the Scripture-way, to prove things by Senses, and to call upon Senses to bring in their Verdict according to Scripture. Thus were all the proceedings in Jehovah's judicial Laws in all Cases, wherein any matter of fact is to be witnessed, and accordingly any matter of right to be determined, as Justice, Truth and Equity required.Heb. 5. 14. 1 Cor. 12. 16, 17. Job 12. 11. 1 John 1. 1, 2. 3. Luke 14▪ 39. John 20. 25, 27. Lev. 5. 1. Inward and outward senses regulated by the Word, are great resolvers of weighty questions; these Senses being every one of them differenced, both in Nature and in Grace, by their distinct, proper, and singular operation: Scripture-words do not set out Created Beings, as directly opposite to right-judging rational Senses. Should we resort to humane reasonings, and to carnal imaginations in these inquiries, we could acquiesce here; for, these in several men at the same time, and sometimes in one and the same man, take him at several times, are varying one from another, and contrary to each other; and often they are but shews and colours, not the real things themselves; whereas, the Creator will have his Creatures to be a sensible Testimony to the Truth of His Word: Those, that do tremble at God's Word, and who do stand in awe of its Authority, do find sensible Demonstrations within them, and evident arguments in the things themselves, against such bold assertions, as do call those expressions to be absurdities, which are literal affirmations, and down-right positions, in this word, and that do mis-name it to be servile superstitious fear to oppose the meaning of Scripture-phrases. Remember, that I write not now about Types, Shadows and Figures, contained in the word, where the signs are sometimes put for the things signified thereby (though here also there be some outward and visible thing truly represented to our senses) neither about communication of properties, whereby that is sometimes attributed to a [...] whole Person or Subsistence, which agreeth to him but in respect of one of his Natures, as when God is said to purchase this Church by his Blood, which Blood properly doth appertain to Christ's Manhood, and not to his Godhead; but, of Created Beings, in their real Existences, which are the same in Nature, that the Scriptures do call them in name: Scripture and Nature are uniformly concordant one with another, and all the whole Scripture, as well as all the whole Nature, doth well agree with it self, and therefore let it be further considered, whether it were a sound and sober, a solid and savoury answer in him, who being urged with the plain express significant Letter of the fourth word or command for the Seventh-day-Sabbath, doth lay down this for one of his premised propositions, that, though the Letter of the Text ought alway to be carefully heeded, yet alway to stick to it; and never compare Scripture with Scripture, for the better understanding of the sense thereof, may prove a dangerous snare; (which he applies in part unto a sticking to the Letter of the fourth Commandment) without minding the scope, sense, and meaning of it; bethinking, that thereby a man shall cast a mist before his eyes, which will exceedingly hinder him from the right understanding of the Mind of God therein: If I should do so, saith he of himself, I shall find it so to be: Thus he. That Word of Christ unto one, who inquired by what doing he should inherit eternal Life is here now with me, WhatLuke 10., 25—28. is written in the Law? How readest thou? that answer must we receive in and from this Law, which is written in this Law, and which we do read so written in it; for, this is still a right answer: To compare Scripture with Scripture for the right understanding of that fourth Word, has been already done, and will be further performed, when I come to treat professedly on that subject-matter, when it will be made evident from the Word, that the whole Scripture doth speak in its true, proper, literal significancy for the Seventh-day-Sabbath, the scope, sense and meaning of the fourth Command, being altogether expresly for it.Deut. 4. 13. & 10. 4. Exod. 34. 28. Deut. 5. 22. & 27. 1—8 Josh 8. 32—35. Prov. 8. 5—9. Rom. 3. 19. (2 Cor. 1. 13.) Mat. 5. 17, 18, 19. If the Law of the Ten Words, particularly of the Fourth, be not literally expressive of their true, right meaning, [Page] I know not what of the Scripture is, where every discerner at the first reading and hearing may presently know its meaning, as will be further shewn. Here, as it is written, so we read, neither is it to be otherwise understood, nor in any other sense to be taken, than in that which doth first present it self to the intelligent Reader or hearer: So far as we are under the Commandingness of this Law, we are under all whatsoever it speaks this way; and it speaks of the Seventh-day, in express Letters and Words, as the Sabbath, exclusive of all the other six foregoing days of the same week, which it nameth and calleth to be days for working in our particular Functions; every Iota and Tittle thereof being ratified by Christ, and therefore its Letter doth bind: It appears to me to be a vain, daring boldness, for a worm-man to assert, that the Seventh-day is not the Sabbath of Jehovah thy God, and thou mayst do work therein, when this great Lawgiving King of kings, and LORD of Lords doth so expresly affirm and command, the Seventh-day is the Sabbath of Jehovah thy God, thou shalt not do any work: When men will use more faithfulness and diligence to be better skilled in the literal significancy of the Original Language, they will see cause to admire the Wisdom of Aelohim, who has so self-evidencingly put things into words, especially in these two parts of Scripture, the History of the Creation, and the Law of the ten words:

The vain affectation of Humane Wisdom, which doth thrust upon the credulity of so many a Doctrine of probabilities (concerning the works of Creation and Natural Things) from Anti-Christian and unscriptural Philosophy, but is not according to Christ, and to his Word, is such a deceitful way of false reasoning, as makes a prey of Souls, and is carefully to be avoided, and is but falsly named Science.

THose, who take the Holy Spirit to be their Leader and Conducter, and the Holy Scriptures to be their Rule and their way, may upon due search discoverColos. 2. 4, 8, 9. 2 Cor. 1. 12. 1 Cor. 2. 4, 12. 1. cor. 3. 19. Esai. 15. 20. Jam. 3. 13—17. Acts 17. 18, &c. Rom. 1. 21. 1 Tim. 6, 3 [...]4, 5, 20, 21. this. The smooth-tongued Orators, the deceitful Sophisters, the vain Philosophers of this World, they, their Sayings and Writings are not a firm ground for a believing Disciple of Christ to bottom his Faith upon, for as much as they are but slightly superficial, and scarce likely's; the ground-work of their Learning being but Humane Fiction, and self-conceited imagination, such a Doctrine of Probabilities, as we are cautioned against. That Philosophy and Wisdom, which is derived from the Invention and Tradition of fallible men, and is according to the Elements of this World, and not according to Christ, is a spurious wisdom not to be owned by the followers of Christ: what a many of the Questions and Disputations in Ethnick Philosophy is there about Elements, which the Scripture doth speak expresly at and against? That Wisdom, which is a worldly humanely-invented wisdom is judged by the Scriptures of Truth,Jam. 3. 14—17. 1 Cor. 2. 14. to be a terrene wisdom suited to the earthly designs of covetous worldlings; to be animal fitted to the voluptuous Arts of sensual Souls; [Page] and to be devilish, framed to the proud Models of ambitious Climbers: This corrupt wisdom is mischievous in the bad Fruits, and the evil effects thereof, how prone to quarrelsome litigiousness? how contradictingly opposing of the Truth? how impudently immodest? how headstrongly inswasible? how devoid of good Fruit? how full of emulating disputes, of fallacious brables, of over-reaching controvertings? observe in experience, and see and say, whether it doth not puff men up, making them1 Tim. 5. 3, 4, 5. sick about Questions, about strifes of words, about verbal distinctions, when every word almost in a debate is wrested and wryed to a multiplicity of meanings, and a variety of senses, about which they would endlesly cavil, and craftily equivocate, from whence have started up so many Sects in Philosophy, and thereby in Theology too, teaching another Doctrine; and they, who teach this, do not come up to the wholesome words of our LORD Jesus Christ, and to the Doctrine which is according to right Worship; from such are Christ's Disciples to withdraw: their unscripturally-curious concertations, and their empty unprofitable disputations do shew a corrupt mind, and do bewray a devoidness of Truth. Heathenish Philosophy would turn men aside from Christ, who is the true full essential Wisdom, and from his instituted Worship, unto carnal reasonings, and a corrupt service. Paul's manner of arguing in these Cases, was from the true sound knowledge of Created Beings, and of Natural Things:Act. 17. 18. &c. Thus he convinced the Athenian Philosophers, who generally counted Word-learning to be but verbal-babling, and a proclaiming of new Demons or Devils; and he expresly declareth against 1 Cor. 1. 22. Greekish-Ethnick-Philosophers. The Epicurean and Stoick Philosophers were some of the most violent opposers of, and subtil adversaries against the Christian Doctrine: and what? shall rising Graduates in Christian Academies, as they grow new and further proficients in Learning, be still sworn unto the words of these Pagan Magistralists? What can we expect from mere Animal or Physical men, but a worldly Wisdom and humane Learning, that which is1 Cor. 1. 20. 25. & 2. 12, 14. & 3. 19. foolishness, whilst themselves are foolish? the foolishness (as these men do miscount it) of God is wiser; it is their animality, and want of spirituality, that doth put them upon mis-judging of this to be foolishness. The Grecanical wise men are much in searching after that wisdom, which doth chiefly consist in speculation or contemplation; the wisdom of the incredulous Jews is more conversant about visible signs, and ocular demonstrations; for, without such sensible confirmations as these, they will not believe, though multitudes of them in the days of Christ, and of his Apostles did still continue infidels in the very face of miraculous attests: Both these Wisdoms are distinguished, and divided from that Wisdom which is of God, whose Foundations is Jesus Christ and his Word: the Disciples of Christ, especially those of them, who are in the office of the Ministery, are to keep the1 Tim. 6. 20. 2 Tim. 1. 14. [...]. depositum of sound Scripture-doctrine; they are actually to be averse from profane clamours about empty vanities, which do affix unto words such a sense, as is wholly alien from their true proper significancy, and which by sophistical School-distinctions do keep wrangling about Phrases to pervert their plain right meaning, and do wrest some Scriptures they understand not, wrongfully accommodating them to maintain some Error, or to defend some Vice. There have been such as have boasted much of their profound knowledge this way, who have both themselves erred from the scope concerning the Faith, and have misled others also. It is a false assertion to affirm, this or that is true in Philosophy, though in Scripture it be found otherwise: For, if Scripture-truth do contradict it, then, that, which is so contradicted, is not a truth, but an error, (however, Philosophy miscal it true) introduced by the Father of lies. Where any Philosopher did assert any thing about the Creation according to the Truth, there they had it, either from the Word, or by their outward Observation, and experience from Senses agreable to the Word: some of them either had the knowledge of God's Word, and did read the first Books of Scripture, or at least had some traditionary Records of them, and did read them. If that be indeed so, which some, whom I have met with, have affirmed, that thoseActs. 19. 19, 20. Books, at least some of them, which those Believers and Converts did burn in that part of the History of the Arts of the Apostles, were [Page] the Books of Ethnick Philosophy, suchHiggaioun, in Chaldee doth so signifie, and amongst the Rabbines. as the Heathens Logick, Dialectick, Grammar, Rhetorick, &c. so that, the like execution were to be done still against the same Treatises, that to this day do persist in their Treasons against the Crown of Christ, and the Dignity of his Word, the Libraries and Shops in Philosophick Universities would leave much of their Shelves empty, though he who writes this is like to be judged and condemned for an Heretick in the Commonwealth of Learning, and to have his Name and Reputation killed whilst he himself is alive, and buried before he himself be dead: But these must be let go for the sake, and in the cause of Christ, and of his Word, who will have a day of Resurrection of Names, as there will be at the last of bodies. One of the most learned, and most experienced of natural Philosophers in the present age, who has been at great cost and pains to make the most watchful Observations, after all his curiosity in seeking and searching has consented to the publishing of a Treatise, to let the World of Vain Affecters of Humane Wisdom, and of Philosophick Learning to know, that, after all his inquiries, and researches into hidden secrets of mysterious Nature, he can come at no certainty (especially about the Heavenly Bodies, and what doth belong to them, and generally about what is at a great distance from our eye, or quite out of our sight) Cosmical suspicions are found in the Title, and in the Pages; so that, his Philosophy, as to the most of the eminent Works of the Creation, particularly as to the Celestial Phaenomena, and subterraneous hiddenesses, is, if not come to plain nothing, yet quite passed into doubt, suspicion, and scepticism, so that, his acknowledgements are much the same in this with mine. It would be the Wisdom and Honour of such generous spirited Virtuoso's now at length to come wholly over to the Scripture-way, for the proficiency of Arts, and for the augment of Sciences, where and where only such men of deep understanding can sit down sweetly satisfied. Scripture-Learning is gone forth conquering, and Word-knowledges will ere long be triumphing. All other Science is but 1 Tim. 6. 20, 21. [...]. falsly so called, both about the Works of Creation, and the Doctrines of Faith; however, the deluded world have given it the name, yet it is devoid of the Essence; it doth start a many thorny and argute Questions, and it ingageth in a multitude of frivolous concertations of Sophisters, and of Philosophasters, such as School-Divinity, or Scholastick-Theology doth abound in, and is almost quite through all over run with Dialectick Nicities, and Metaphorical Formalities, to raise dust, and to make a mist, that mens eyes can see but little of their way, as if all knowledge were placed in this, whereas, it neither doth deserve, nor can make good such a name. That is worth the name of Wisdom, that is Wisdom to2 Tim. 3. 14, 15. Salvation, that is the commendable Learning, that is sanctified Learning; and that is the praise-worthy experience, that is holy experience. It is Scripture-Science, that is the great, the only2 Tim. 1. 13, 14. deposited Treasury of all Writings, that is to be kept for the confutation of all Opponents, who object against the Truth. The rest are but prophane Clamors about empty Vanities, such as are of a different kind and nature from the Analogie of Faith; frivolous concertations of Sophists, Logical impertinencies, Metaphysical puzlings, that do not deserve the Name, because they have not the Reality of useful Knowledge; where they have any thing of profitable Learning, as a few grains of good Corn in a great heap of Chaff, there they Originally received it from the Word, and from the LORD's people, who held forth their knowledge according to the Word before others. Thus the Chaldeans, from the Hebrews, so also the Egyptians, the Phenicians, the Grecians, though they all mingle it with their several Errors, Superstitions and Idolatries. Never yet could the Disciples of any Unscriptural, Antiscriptural, of any Unchristian, Antichristian, Philosopher meet with such a complete Model of the Created World, from any of their Masters, as might give them any through satisfaction thereabout, though according to their several Sects they have been great Admirers of themselves: There are of them, who have pretended to more skill than those, who went before them in the Philosophick Way, and have undertaken to be Correctors of other mens Opinions and Writings, about a System of the World, and yet they have not believed themselves, that their own Hypotheses were true and sound; as particularly, [Page] the vertiginous Asserters of the Diurnal Motion of the Earth. One great cause of his E [...]ring, who was the famous misleader of others into this gross mistake, was his slighting and rejecting of the Scriptures about these matters; as if it were a subject altogether alien from VVord revelation. The several Earnest Contenders, both for the old and new Philosophy of later years, after all their new VVorlds, which they have set up and trumpeted before, as if all must bow before their Systematical Calf, and worship their modular Moloc; yet, what have they done after all their studies and endeavours, but proclaim openly in Print, that they are both of them out of the right way, the one and the other wandring out of the path of Truth, and that they have taken up with such fallacious shews, as are discovered by Scripture-light to be apparent falshoods? And therefore the adaptest, shortest, and every-way best, Method will be to lay aside all the rest, and to take up things purely from the VVord of Christ. All besides this, are but the fanciful framings, and imaginary VVorlds of self-pleasing Dreamers; though they applaud their own cunning in excepting against the Scriptures, as no fit Judges in these Cases, yet I cannot commend their Conscience in such a wrongful dishonourable charge, as they hereby bring in against Christ, and against his VVord. There are some parts of the Created VVorld, which right Reason, and enlightned Nature cannot but acknowledge, that they must be: As a place of reward for the Good, and of punishment for the Bad: And yet because they are not, to those who are on this Earth, exposed to their senses, they cannot be understood what and where they are, but only by VVord-revelation. The great mistakes of some, both Translators of, and Commentators upon, the VVord History of the Creation, have been occasioned mostly from hence, that they have followed Philosophers and their VVritings more than Christ and his Scriptures: which is the great error, and the blemishing spot in those expositions upon Job, which many otherwise singular Annotators have completed and published. For almost throughout that whole Book, much thereof doth treat of Created Beings, as the Heavens, the Luminaries there, the Rain, the Dew, the Snow, the Hail, the Wind, the Earth, the Water, the Abyss, the Gulph, Hell, Light, Darkness, the four Quarters of the World, with many others, and with many particulars about each of these, they do much Philosophize, which I now write, not to revile the Name, or bespatter the Memory of the departed Authors; nor to undervalue the many choice Observations, and profitable Collatings of Scripture every where almost to be found in several of those Treatises; but to warn the Reader, that when he comes to such passages about this kind of Learning, which I am now upon, he would not suffer himself to be imposed upon, by the Authority of those skilful men, in practical Religion, and experimental Christianity, and Scripture knowledge. All Authorities, Arguments, Experiments, Resolutions, that we would have to be cogent and convincing, must be soundly Scriptural. That which the several Philosophers with their several followers have vainly sought for in their several Principles, is to be found in Truth and Purity only in the Scriptures. Art thou for Magistral Dictates? Who can so give forth these, as to command a belief of them, but that Jehovah Aelohim in the Messias, who alone is supreme and infallible? Art thou for Abstruse Speculations? who was such Treasures of Knowledge, and of Understanding, so fully hidden with him, and so freely imparted by him, as the LORD Jesus Christ, who has all hidden things, and wonderful Secrets, and rare MysteriesDan. 8. 13. Ma [...]. 11. 19. John. 1. 18. numbred before him, or ready told, as at his fingers ends, the which, as occasion and opportunity doth serve, he doth utter to his Church and People? Art thou for self-exalted Ratiocinations? VVhat are these compared with him, who1 Tim. 1. 17. Prov. 8. throughout Luke 11. 49. 1 Cor. 1. 18—31. 2 Cor. 10. 5. is only VVise, VVisdom it self, the VVisdom of God, whose Foolishness is wiser than men; into the Obedience of whom all Humane Reasoning must be captiv'd? Art thou for outward sensations? Are they any where so clear and certain, so sure and satisfying, as in Christ's Written Word? where every thing is realized and proved, either to spiritual or to bodily senses; according as the Objects are, that are suited either to the one or the other? For, to confute the infidelity, or to soften the hardness of mens hearts, Jehovah Aelohim, for the confirmation of his gracious promises has fetched sensible [Page] proofs.Gen. 15. 5. Psal. 89. 2. Jer. 31. 35, 36, 37. Isai. 66. 22. and in other places. From the Heavens above, and the Luminaries there, from the Host of them, from the Earth, from the Waters, from the Abyss, from the successive courses of Night and Day, from things present and to come. Art thou for sceptical Inquiries? Whither can thy doubting questioning Soul go for satisfactory resolution,Song 1. 7, 8. John 6. 68. but to Christ, and to his Word? So that every one of these severally, and all of them joyntly must at the last come hither, if ever they would be set right. The late New Philosophers, though they make this to be their Motto, which they superscribe in their Coat of Arms,Nullius in verba. Into no ones words (are they sworn) whereby they reject all humane Magistery, wherein they are so far right: yet if any of them would have it to be also understood with this great Exception and Exclusion of Christ's Word, as to an acknowledgement of his infinite Wisdom, and to a submission to his infallible Authority revealed therein; so that, such either do deny, the profound Principles of all profitable Learning to be here, and here only, or else do not search (neither would have others to search) for them, to draw out useful Arts and Sciences from this full Treasury; it is then in such of them, but the proud exalting of carnal self, and of corrupted Reason, which the jealous God will pour contempt upon. But, if withal they will study their Natural History, and their experimental Art, in the Scripture-Library, acknowledging the fulness, and the perfection of this God-inspired Book, for all useful Knowledge, as the Author of it hath copied it out, and commented upon it in Created Nature, in the true Essences of formed Beings, in the proper causalities, and genuine productions according to their Primitive make; if they will measure the Laws of Nature by the Laws of the Word, the Rules of Motion by the Rules of the Word, the Light of Experience by the Light of the Word, that Hypotheses of Physical Principles, and the Axioms of Mechanical Models, by the Doctrines and Interpretations, the Positions and Explications of the Word, so far as it hath a reference unto them, they might then be men of Name, and transmit the profitableness of their Science to Posterity; when the Light of Scripture, and the Essence of Nature, and the Works of Art do uniformly frame, and operate together, they do wonders. The Reader here is to take notice, that this Treatise doth commend the Scripture for its containing of Arts and Sciences, of Learning and of Knowledges, so far as they are lawful and useful, needful and necessary: And therefore if any Objector would be shewing of his wittiness in asking of a great many Questions of Philosophical Nicities, and of unrevealed Matters, if I discern them to be impertinent to this subject, and unprofitable in themselves, they are alien from this inquiry, and do not belong to what I am searching after, who am perswading of others to be more in the serious deep study of what isDeut. 29. 29. revealed in the Holy Scriptures, and to put together all that which is found in the Word, relating to any particular Science and Art, and so to improve that,Coloss. 2. 18. not intruding into those things, which they have not seen, vainly puft up by their fleshly mind. Could I prevail so far, that a due through Collection were made by the judicious and industrious, of what is already in the Word, about these wonders in Nature, it might then be afterwards further considered, whether we may not well be without the rest of that knowledge, which any over-prying Questionist would ask about, wherewith to perplex others, and to puzzle himself? It is not everyRom. 1. 21. & 11. 25. & 12. 16. & 16. 19. 1 Cor. 3. 18. professing of ones self to be wise, that makes him to bring forth real, useful Wisdom. It would be folly in us to be wise in our own conceits: That is true Wisdom, which is Wisdom unto that which is good. What will it be to seem wise, and not to be wise? The only Wise God who guided the Holy Penmen of Scriptures in their writing about Natural, as well as Spiritual Things, and about the Arts and Knowledges of those things, did teach them to understand what they did write about, and they have left more of this Learning behind them in the Word, than is yet found out. There is an honourable Virtuosus, who has travelled far in Natures way, and has made some of the deepest inquiries into Experimental, Corpuscular, or Mechanical Philosophy, that in the requisites of a good Hypothesis amongst others of them, doth make this to be one of its conditions, that it fairly comport not only with all other truths, but with all other Phaenomena of Nature, as well as those 'tis fram'd [Page] to explicate, and that, not only none of the Phaenomena of Nature, which are already taken notice of do contradict it at the present, but that, no Phaenomena that may be hereafter discovered, shall do it for the future. Let it therefore from hence be considered, whether seeing, that History of Nature, which is but of human indagation and compiling, is so incomplete and uncertain, and many things may be discovered in after-times by industry, or in some other way by providential dispensing, which are not now so much as dreamed of, and which may yet overthrow Doctrines speciously enough accommodated to the Observations, that have been hitherto made (as is by himself fore-seen and acknowledged) whether now, the only prevention and remedy in this case (which is otherwise so full of just fears, of real doubts, of endless dissatisfaction, and of perplexing difficulties) be not, to bring all sorts of necessary knowledges to the Pan-sophie, the Alness of Wisdom, in the Scriptures of Truth, where none of the forementioned Scriptures have any ground to set their foot on, in regard that Word-Revelations about Natures Secrets, are the unerring products of infinite Wisdom, and of universal fore seeingness, which are always uniform and the same, in their well-established order, and stated ordinary course without any variation, by an unchangeable Law of the All-knowing Truthful Creator, and Governour, and Redeemer.Eccles. 7. 23, 24, 25. Job 11. 6—10. Psal. 139. 6—12. Prov. 2. 3, 4. Wise Solomon himself was much in the dark, and altogether at a loss, whilst he studied the Nature of many things only in the way of Pagan Philosophy; he experimented it to be a vain attempt of his foolish imagination to get in that way the perfect knowledge of the Essence of Creatures, and of Causes, and of Effects, the Created Works of the Six Days in their first Origine and continued Being: it was far from him, he evidently discovered, when he had made some proof of that kind of study and scrutiny: Many Creatures were a [...]a far distance from him, some above him, as the North-heavens, and their Lights, which mere Humane Astronomies could not sufficiently inform him in; others were below him, deep, deep, such were the hid Treasures of the Earth, the Abyss, the Gulph, and Hell; he went round these subject matters in his thoughts, but could not get through them, into the exact knowledge of them, by all his industry and search; no private studying, nor open converse could fully inform his understanding, what the proper Existence, the true Reason, and the solid Art, of the Mysteries of Nature, as well as of Grace were, till he was entred a Disciple in Christ's School, where he was better taught by the Spirit of the LORD, in those two great Books of Scripture and of Nature.

The vain Affectation of Creature-Knowlede in the Apostate Angels, and of Humane Wisdom in fallen Man, has all along been endeavouring to corrupt and to pervert, both the pure Word of Aelohim, and his Created Works, whereby they are misrepresented to the Rational-intellect in wrong shapes.

WE may pass some judgement upon one of the first great Sins of Apostate Angels, by that Method of Temptation, which the old Serpent did use in assaulting Eve, and Adam by Eve, which was a vain Affectation of Creature Knowledge, and of self-invented Wisdom. They would find out a new Philosophy suited to their own proud concepts of things,1 Tim. 3. 6. Gen. 3. 1—6. Eccles. 7. 29. setting [Page] up of self, and of Creatures, as the great Idol, seeking out some other way of Science and of Worship, than what was formed in them by Created Principles, and was put into Natural Existences, and both these discovered in some Word. They sought out many Inventions to see if they could find a chief Good in the Creature: they would make and try Experiments what might come out of them. The Tempter had high conceits of his own abilities, and he would have Man to excogitate other Reasons and Causes of things, than were in Created Nature, and in Word-Revelation. Hence it is, that this caution is given us,Coloss. 2. 8, 18, 19. Let no one deceive you with sublime discourse touching the worship of Angels. pressing into that he knows not. It is the design of those evil Spirits to raise up in the mind of man such high opinions of them, as to extol them to be for knowledge far above the degree of a mere Creature, and to raise a mans knowledge much farther than he hath any good warrant for; and for the prosecuting this hellish design, they would engage man in converse with them, to draw man into a discipleship under them, that man might go to School to these revolted Spirits; as if these could and would teach man higher and better than the LORD, or his Word and VVorks have done: By these stratagems and illusions to beguile man into a Veneration of them for their Scientifick Excellencies. And thus did these degenerate Angels, and impure Spirits prevail over Mankind at the first. And this is the cause of all the prohibited black Arts of Judiciary Astrology, Diabolick Magick, Hellish VVitchcraft, and such like forbidden Sciences, and Satanical depths, under the gaudy Title of profound Mysteries, whereby many do lose the prize, that is ready and prepared at the Goal, while they yield themselves to be drawn aside with such Sophistick Seductions. These hellish imposters under a specious shew of colourable Religion, would bring in dangerous and damnable Errors and Heresies against the pure simplicity of the Evangelical Doctrine; and they imployed under them such seducers, as did much corrupt and deceive many of the ignorant and credulous, fetching their Doctrines not from Scripture Revelation, but from Humane Reason adulterated, holding forth some curious speculations, taught in the Philosophick Schools, namely the worshiping of Angels, as middle intercessors between God and men, arrogating unto themselves, without any just right, a power of judging and assigning the reward of Eternal Life unto none but such only, as would subscribe unto their new and false doctrines, defining and determining the causes of Faith and of Religion, at their own will and pleasures, and not according to Christ in his Word, and all this under a pretext of Humility, and of demission of mind, which is the Romish usurpation, and Anti-christian Tyranny at this day. And this is a sort of Wisdom, which is therefore called Demoniacal, because it has the Devil for its Author.Rev. 2. 24. Jam. 3. 15. By which Satan would be reputed the learned Master of Arts, and the Reverend Doctor of Sciences. And would have men to enter themselves as Pupils under his Tutorship in his College: And therefore in that forementioned place, to the Colossians cited in the Margin, Paul warn'd them not to suffer any one, not the Devil himself to lord it over them, to abuse his power and subtilty upon them, by pretending that he will give a great Prize of Honour and of Reputation to them, if they would deliver themselves over to his will in instructing them; For thus he fallaciously argues in his Philosophy, that men should so walk in humility, as not to go directly unto God, or unto Christ, but should first resort unto Angels for their Instruction; and should make Angels, such glorious Creatures, to be as Mediators between God and them, for the negotiating of all their Affairs, (which is a piece of Platonick Anti-Theology, and Anti-Christianism, still maintained and practised in Ethnick and Papistick Philosophy) Satan would have them to climb up, and to thrust themselves into sublime points of hidden Wisdom, as if they were profound Mysteries of refined Speculation, above the vulgar capacity: which yet are but phantastick devices, and groundless imaginatious; in the disquisition where of he would have them to pride and to please themselves, as if they had learn [...] some rare knowledge, some witty Invention, some singular Art, some extraordinary thing; which yet was but a fleshly understanding, a carnal wit, a corrupt reasoning, a fly seduction: taking them off from holding the Head [Page] Christ, and from keeping close to his word, to draw them aside to that vain, false and deceitful Philosophy, to such affected Creature-knowledge and Humane Wisdom, as would make a prey of their Souls. Reader, let me take thee by the hand, and lead thee through some parts of the Scripture Paths, to shew thee in this walk, how Philosophy has been corrupting and perverting the Word and the Works of Aelohim: He that shall read the Ethnick stories about the Origine of the Universe, may see, how the Aristotelian pride rejected all Scriptural Revelation of Faith, about this Worlds beginning, affirming the Eternity of the World by his corrupt Reasoning, and vain Philosophizing. Thus also the Stoical conceitedness asserted an Eternal first Matter. The Pagan Astronomers have fancied and argued, that there are Nine Spheres in the Heavens. The Pagan Poets made all created Productions to be out of a first Matter, as a common stock and subject of all generated Beings; out of which every thing was found. This is the Ethnick Physiology of many others of them. So confused were their Notions, so fabulous their Narrations. Some Pagan Naturalists do make a Primogenious Fire to be the first Light, out of which they say the Celestial Lights were composed. Others do make the Firmament or Heaven to be the fluid watery, or aerial part of a formless Chaos: Some would make the ancient Nature of men to be commixt of Male and Female Sex, in one and the same man. And others have made many feigned stories of his Golden Age. How many corrupt mixtures in Ethnick Poets about the Flood, about Gods and Goddesses, and their Generations, which many young men are so defiled and tainted withal in the common Schools of Learning, that it is long, if ever, before they get rid of them. The Idolatries and Superstitions of Pagans, which were defended by their Philosophizers, what were they but corruptings of the Mosaick Platform, of which they had received somewhat by Tradition? Such a temptation was it even upon the Israel of God of old to learn the Modes, the Forms, the Ways, the Philosophick-Learning of the Heathen.Deut. 12. 30. & 18. 9. Psal. 106. 25. Jo [...]. 10. 23. What an Enemy to the Doctrine of Salvation by Faith in Christ was the Grecian Philosophy? What a disfigured face has it put upon Religion by its mythologizing vanity? How many of the Original Words and Phrases, by which both persons and things are aptly named and called in the Scriptures, hath it altered and abused, by expressing them in a different equivocal manner? What a mis-shapen Monster are its Religion and Laws, whilst it would so apishly imitate the Scripture Tradition, as to adulterate it, if it could, into a resemblance of its own ugliness and deformity? The Corinthian Sophie and Sophistry, received from and by the Spirit of this World, would be contradicting the Wisdom of God in a Mystery. The Logicks, that Humane Wisdom taught, were an Enemy to this; that Physical Animal Man was the Physical Philosopher, who did not comprehend those things which are of the Spirit of God, for, they are foolishness unto him, and he cannot understand them,1. Cor. 2. 4—12. & 1. 18—28. because they are spiritually distinguished or judged. Thus has the greatest part of the Sons and Daughters of Adam all the inhabited Earth over, for many Generations been greatly imposed upon; and still it is so, even unto this day: And what is yet further matter of more Lamentation, those, who have the name of the Scholastick Learned amongst Christians, do still pertinaciously adhere unto many of the Philosophick Errors, and fabulous Tenets. He, that heretofore would go into the Philosophy Schools here in England, and hear the Lectures of the most, might sit out a whole hour at a time, and scarce hear one savoury sound word of Christ, and of the Word of Christ. And there is a design set on foot of late, to make the vertues of Pagans to be fully equal to, and specifically identical with the Graces of Christians; as if to turn Christians into Pagans, were an adapted means to turn Pagans into Christians. I have long stood by, and been a secret, silent bewailer of this evil, but the LORD hath now drawn forth my spirit to be an open declarer against it, that this way I might be finishing of my Testimony. There is such a Venerating Esteem in some of the Judgement of the Ancient, and in others, of the Learning of the Modern Philosophy, that its likely I shall be thought not so prudently to have consulted, either my own credit, or my own quiet, in undertaking to be such an Universal Controler of many Men, Books, Studies, Arts [Page] and Sciences, in such an Age, wherein preconceived Opinions are heightned into such a settled confidence, and grown into such a gigantick strength: But I have long since committed my All to him, who has taken the care of me, and hath accepted of my acts of commitment; and there my Soul injoyeth its sweet repose. Neither am I altogether without expectation, that the adored Almighti [...]s will use this Treatise to prevail with some serious Spirits, to entertain a greater commerce with the Scriptures of Truth, than hitherto they have: And that, the right apprehensions of mens minds will yet better transform into the true Nature of things. Whilst Philosophick Arts are so over-prized, there will be but little further inquiry; and whilst Scripture knowledges are so undervalued, progressions in useful Sciences will not be promoted. If Rational Intellects may be better rectified, and more informed according to the Laws of the written Word, and the operation of Created Beings, I shall rejoyce in the profit of any, whilst I am exercised with contradictings from many with their perverse Brawlings, or disputing Exercitations, as the Scriptures do call such strifes of words. It is not unknown to some what slye Artifices Satan has used in the several Ages to corrupt the Word, especially in the more ignorant Ages under Antichristian darkness, by Marginal addings, and various readings, unequal dividing, altered printings, and such other invented devices, whereby to make Truths hidden or obscure, and errors passable and plaufible, a too deep digging into which, and an over particular opening of which I judge at present to be no work of mine, though some late reputed Criticks in Original Languages, and in Scripture knowledges, have been too prone upon any little occasion to set these before the eyes of such as too often have rather been shaken than settled upon them. The sayings of Jehovah arePsal. 12. 6. & 19. 8. & 119. 140. Prov. 30. 5, 6. 2 Sam. 22. 31. Psal. 18. 30. pure sayings, Silver refined in an Earthen-melting-Furnace, Cruse, or Oven; purified seven times. Whatever dross or impurity the Devil, or any of his Instruments have immix'd with them, they shall have a Fire to be throughly cleansed, and perfectly cleared from it. All and every saying of Aelohim shall be purified; therefore it is that his servant loves his Word. He is a Shield to them that trust in him, when those who have either added to, or taken from his words shall be reproved, and be found to have been lying ones: And I do hope there will be a pure every way uncorrupt Autograph, or Apograph of the Scriptures of Truth: Neither am I without some Words of the LORD, upon which to bottom Faith, Expectation and Prayer, concerning this matter; a great and a glorious Work, highly and fully worth the most serious and diligent search after, by Christian Princes, by Learned Men, and by Eminent Believers. Spiritual Discerners should know how to take and to improve this hint; which I had rather they themselves would industriously pursue, than at present put me upon any further opening of my thoughts with the grounds of those my apprehensions, in such an Age of quarrelsome jangling, of endless contentiousness,Prov. 10. 8, 10. 1 Tim. 6. 3, 4. and of lips of folly: In the mean time, till there be this glorious appearing of Christ, and of his Book, according to Prophetical Revelations, I bless his Name, for himself, and for his Word, and for any gracious Work of his Word upon my heart; having felt a day of his Power there, whereby he has made me willing to stand in some holy awe of him, and of his Word, and to dispense it in some growing measures as I have received it, in uprightness, as of God, in the presence of God, so speaking it in Christ. If any will so sell this Word of God, as to fal [...]e it by corrupting it any ways, by dealing deceitfully with it,2 Cor. 2. 17. by playing the Hucksters with it, adulterating and sophisticating of it, by mingling of Philosophick Errors, and Humane Inventions, and Unwritten Traditions with it: Thus to make the market of their own private gain upon some ignorant deluded soul, by their crafty handling, and covetous dispensing of it by false glosses, and counterfeit garnishes; giving forth wrong senses, and making undue applications of it, raising false Doctrines, and inferring ill uses from thence; let such consider in the fear of Jehovah, how they will answer it at that last Great Day, when they shall be judged to their Eternal Estate by that Word, which they have so much wrested and wronged. O how great cause have they to inlarge in Jehovah's praises,Act. 7. 22. Dan. 1. 4, 17. & 2. 2, 12, 13, 14, 18, 24, 27, 48. & 4. 6, 18. & 5. 7, 8, 15. Obad. 8. Act. 17. 18, &c. Act. 6. 9. Job 11. 12. Isai. 5. 21. Jer. 8. 8, 9. & 18. 18. 1 Cor. 1. 19, 20, 27. & 3. 18, 20. Gen. 41. 8. 2 Sam. 14. 2. Isai. 29. 14. Jerem. 9. 12, 23. 2 Cor. 1. 12. Job 15. 2. Exod. 7. 11. Isai. 19. 12. & 44. 19, 25. Jer. 10. 7. & 30. 35. & 51. 57. Ezek. 27. 8, 9. Isai. 47. 10. Jerem. 10. 14. & 51. 17. 1 Cor. 8. 1, 7, 10. 11. & 13. 2. 8. who, having in their younger years taken in much of the Philosophick taint, were afterwards [Page] by his Spirit and Grace cured of its gross mistakes and dangerous errors! that a Moses escaped from out of Egyptian Astrology, Sorcery, and such other superstitious diabolical Arts! That a Daniel, Hananiah, Mishael, and Azariah, got so well off from Chaldaick Books, so full of vain Arts, and of Idolatrous Sciences! that Aelohim gave them Knowledge and Understanding to discern Truth from Falshood; whereby to convince, and to confute Ethnick Errors, and Paganish Tenets, and that they, were so, kept from prohibitell Magick, and such black Arts! That the new converted Christians were preserved and antidored by the Principles and Laws of their true, pure Religion from and against the poysonous disputes of Epicureans, Stoicks, Libertines, Gnosticks, and such other Philosophers! That a Paul, so [...] up in several corrupt [...], was afterwards so savingly inlightned, so sound in Scripture Learning, so skilful, so useful, so successful a Preacher! O what special matter of great thankfulness was there here! Vain man would be wise above, and besides, and against what is written, although Wo be threatried against those, who are wise in then own eyes, The wisdom of such shall perish. There is a knowledge that is vain, which a wise a man should not utter. The worldly wise ones of Philosophers do irride the Christian Religion, and of Polititians do hate it. O the blessedness, the happy goings on with a straight foot, of them who are made Wise to Salvation! It has been in all Ages of the Church the device and the attempts of Saran, and of his Disciples to abuse men byColoss. l. 4, [...], 18, 19. paralogisms, by such false reasonings, as by a shew and colour of Truth do circumvent the unskilful, and unexperienced in the Word of Righteousness: And their assaults have been mainly made against the Churches and People of God, under specious shews of Reason, and of Religion, to introduce somewhat that is quite contrary to the Nature, Purity and Simplicity, of the Christian undefiled Doctrine. Hence have they endeavoured to thrust in the worshiping of Angels and of Saints departed, by invocating of them, by dedicating of Temples and of Altars to them, by making vows to them, with many other uninstituted Observations of humanely-invented Ceremonies, and divers Philosophical trifles, which are no authorized warranty, nor legitimate argumentation from the Word of God, nor from sound Reason judiciously informed thereby. Oh how daring bold is humane curiosity, that will adventure to be wise beyond due bounds of sober knowledge,Rom. 12. 3. 1 Tim. 1. 7. when men will presume to be Doctors, not understanding what they speak, nor of what they affirm: The Schoolmen, with the Papists and others who have trod in the steps of those Scholastick Doctors, have generally greatly erred herein, by obtruding upon others many Forgeries and falshoods for Articles of Christian Faith, which were taught themselves only by the dark discoursings of their own blind minds, such as are their Scientia media, their free-will, their inherent Righteousness, their meritorious Works, their creature-idolizings, with such like dogmatical decrees, and received opinions of proud men, which they fetched out of the Metaphysicks of Philosophers, and out of the Ethicks of Pagans, from whose corrupt Principles, they would deduce the great Truths, and the saving Mystesteries of the Christian Religion, bottoming their unsound conclusions upon their own sandy opinions, thus subjecting Theology to Philosophy, and Christianity to Sophistry.

Those Books which are commonly called Genesis, Exodus, Leviticus, Numbers, Deuteronomy, or the Book of Moses, and of his Writings there, have the approving Testimony of those true faithful Prophets that did follow after him, as also of the LORD Jesus Christ himself, and of his Apostles: and the History of the Creation, and of the Works thereof in the Beginning of the Bible, is true in the literal sense, and was intended and recorded so to be understood, and all those Philosophical Allegorical and Mystical Senses, which any do give thereof, that are contrary unto this, are to be avoided and rejected.

Those Books which are commonly called Genesis, Exodus, Leviticus, Numbers, Deuteronomy, or the Book of Moses, and of his Writings there, have the approving Testimony of those true faithful Prophets that did follow after him, as also of the LORD Jesus Christ himself, and of his Apostles: and the History of the Creation, and of the Works thereof in theGen. 1. throughout, & ch. 3. vers. 1, 2, 3. Beginning of the Bible, is true in the literal sense, and was intended and recorded so to be understood, and all those Philosophical Allegorical and Mystical Senses, which any do give thereof, that are contrary unto this, are to be avoided and rejected.

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THis is the first revealed and written Word, the most Ancient Book, by which all Humane Treatises, where they err, must be corrected. I exclude not any other part of Holy Scriptures, but do own all through, as a perfect Summary of all useful Learning, and do bring them in for the confirmation of Truths, only the Reader is to remember and consider, that one great part of my present Design, is to propound some such particular inquiries concerning the Works of Creation in the several Days of the first Week of the World, and to give such a Scripture Judgement upon some special Cases, as may restaur and advance true profitable Knowledges and Arts. Christ in his Word hath put his honourable Title upon the Writings of Moses, that he calleth itMat. 12. 26. 2 King. 14. 6. Luke 2. 22. 2 Chron. 34. 14. The Book of Moses, The Book of the Law of Moses, The Book of the Law of Jehovah in the hand of Moses. TheNeh. 8. 1, 2, 3. Dan. 9. 11. 13. Mal. 4. 4. Luke 24. 27, 44. Act. 15. 21. Rev. 15. 3. Psal. 103. 7. Churches of Aelohim, in the several Ages thereof have given Moses their large Testimonial, as under their Hands and Seals. It is worth the noting here, that that rich tormented fool recorded in that History byLuke 16. 22—31. Luke, had not in all his life time right apprehensions of the invisible World, by all the helps that the Learned Philosophers, and Natural Historians could afford him, and that he thought Mankind were by such as those so commonly and generally corrupted, and misled into errors and mistakes about the different places and entertainments in that other World, for separated Spirits and departed Souls, according as their States, Frames and Actings, their Principles, Rules and Ends were whilst on Earth, that scarce a mere man alive upon the whole Earth, particularly where his Brethren lived, and with whom they conversed, could or would set their Judgements right in this weighty Concern, about the locality of Heaven and of Paradise, of the Gulph, and of Hell; for which Reason he desired of Abraham, that he would send some to his Fathers House, one or other, who had been in those places, which men on earth do not so see; he himself as to himself, having before received an answer, that Lazarus could not come from on high, to dip his finger in the water as he would have had him, [Page] on in his way, to have cool'd the tongue of that damned wretch, in regard there was such a Gulph between then; so that, there was no ordinary passage from the one to the other. The reply that was made to him was this, They (thy Brethren) have Moses and the Prophets, let them hear them, if they hear not Moses and the Prophets, neither will they be perswaded, though one rose from the dead. There was enough in the Writings of these about Heaven and Paradise, about the Waters and Abyss, about Sheol and the Gulph, about Hell and that place of Torment, to inform them, and do declare unto them the dreadful posture of the lower part of the Created World. This Moses, the man and servant of Jehovah, had, when he was born, the Beauty of Aelohim shining upon him; and although he wereAct. 7. 20—38. Exod. 2. & chapters. Heb. 11. 23—27. Numb. 1 [...]. 7, 8. & Heb. 3. 1—5. John. 1. 17. Deut. 34. 10. & 33. 4. learned in all the Wisdom of the Egyptians, yet has he left upon Record only that Scripture-Wisdom, which he was taught by the Holy Spirit, being with all fidelity in the Church in the Wilderness, with the Angel (of the Covenant, Jehovah Christ sent by the Father) who spoke to him in Mount Sinai, where he received the Oracles to give unto the LORD's people, whom he commanded a Law, which is the inheritance of the Church of Jacob. To this Moses, Christ manifested and made known himself, eye to eye, face to face, mouth to mouth,Exod 33. & 34. chapters. so proclaiming his Name, and making all his Goodness to pass before him, as that, by a secondary Glory reflected from the LORD upon him, the skin of his face [...] shine with such an overcoming brightness, as was dazling to the eyes of the Israelites, and they were afraid to come nigh him. Of all the Prophets arose in Israel, there was none like unto Moses, whom Jehovah so knew. This Moses was a faithful Historian, and those things, which he wrote were not his own; but2 Chron. 34. 14. the Truth and Laws of Jehovah, by his handing them out; evenJohn 9. 28, 29. Enemies themselves being Judges. Christ dothLuke 24. 25, 27, 44. Mar. 7. 9, 10. Mat. 17. 3. approve of Moses, and of all that he spoke and wrote from him. What Moses said was the Commandment of Aelohim, Mar. 12. 26. Mat. 22. 31. compared. Mat. 22. 24. & Mar. 12. 19. compared. what he spake unto Moses, the same is spoken unto us. The LORD Christ has raised up some or other in the several ages, to plead the Cause of the literal sense? of the Works of Creation, in the Histoy thereof, in the beginning of the Book of God, and Wise men especially in this last Age have professed their expectation of the sound knowledge of Natural Things, and of their real Essence and true Properties, in this first Weeks Journal of the Created World, by their several attempts to interpret it this way. The literal sense of Moses's Hebrew (who was an1 Chron. 6. 1, 2, 3. & 2. 1. & 1. 34. Hebrew, which Hebrew is the Tongue and Language wherein the he wrote Jehovah's Laws) is the Mat. 19. 3—9. ground of all Interpretations; for this Language hath apert significancies and plain properties of speech, which must in the first place be received when opened, that the natural meaning of the Scripture may be evidently known. Much of sound Scripture-knowledge, doth confist in a right explaining of the Words and Speeches in those five Books beforementioned, Genesis, &c. by conferring them with themselves in those Writings of the Prophets and Apostles, which are Commentaries upon those five Books, by a true and sound explication, as the Letter is, and giving forth thence the genuine meaning of those Words and Phrases, which therefore ChristMat. 5. 18. hath confirmed to every Jod and Chirek. There is Originally, a certain, proper, distinct, and only one, signification of the Hebrew Words, which is true and genuine, and which, under Christ, and his Father, and Spirit, is the best Interpreter of the Holy Scriptures upon the discerning heart of an experienced Believer: which would be abundantly confirmed by an accurate Collation of other Scriptures. The first words therefore of Scripture, particularly and especially is this History of the Creation, must be held forth in their Primitive meaning, where they are first used in their proper, literal sense, which doth give forth light to the right understanding of them in those other Scriptures, where the same Words and Phrases are afterwards, used. So that it is generally the common Error and usual Defect in most of our Hebrew Lexicographers, that they give so many differing, and sometimes contradicting significancies of one and the same Hebrew word: whereas they should set down the only one proper, distinct meaning of every Hebrew Root, and carry the juice of that Sense into all the Branches that do spring from the Root, such a meaning of it as may well agree with that word, where-ever it be met with, [Page] throughout the whole Scriptures. Which one Direction followed and improved with holy skill, and studious industry by men fitted for such a work, would bring in a great augment to useful Learning. The Holy Scriptures are written, as they are to be read, and must be so acknowledged, especially these matters, Historical and Narrative of the Creation, without doubtfulness or doubleness of meaning. They use such a manner of speaking, as is not otherwise to be understood, not to be taken in any other sense, than in that which at the first reading doth plainly offer it self to a man of spiritual understanding. And of all Scriptures I takeGen. 1. throughout & ch. 2. 1, 2, 3. this of the History of the Creation, andExod. 20. 1—17. Deut. 27. 1—8. Nehem. 8. 1—8. Prov. 8. 9. the Law of the Ten Words more expresly to call for this. In which two are the complete summaries and comprehensive Modules of the Truths and Duties of the Christian Religion, and of the Nature and Uses of Created Beings. I charge not darkness and obscurity, doubtfulness or doubleness upon other Scriptures: But these two parts I have now more particularly in my eye, and all the rest of the whole Word of God is more or less one way or other a Commentary and Annotations, an Interpretation and Explication, of these which have a common and familiar understanding, such as those, who have the due exercise of their right Reason, and of spiritual Senses, may, as soon as they hear, conceive what it meaneth. The Scripture-History of Created Beings hath its Intrinsecal-self truthfulness in it self, and its Extrins [...]l-self evidence unto others, which is best manifest by the holy Spirits clear shining upon the naked simplicity of the Original Text in a savingly inlightned-heart. The Wisdom of Adam was, and the Wisdom of Adam's sons would be, (that which made his, would still make their faces toEccles. 8. 1. Peshar. Dan. 5 7, 8, 15, 16. & 7. 16. shine) to know well the interpretation of a Word, the Exposition, the Phrase of a Word, the Solution, the Declaration, the Explication of it. The Original Text of Holy Writ in its literal significancy, must, under the Holy Spirit, who indited it, and under Christ and his Father, he speaking it from the Father, be the judging Rule of approving, or condemning of mens Explications of it, and Paraphrases upon it, and Illustrations concerning it, and of their several Systems and Models of the Created World, answerable to those Explications, Paraphrases and Illustrations, as they are found either agreeing with, or disagreeing from that. Created Beings must be so conceived, expressed and modelled, as to be an exact counterpart, in all things measured exactly to this Scripture-History of them. Scriptural Words and Names, by which the several Created Beings, are rightly called in Jehovah's Word, are the most perfect and proper Definitions of any particular thing in its most specifical difference from any other Creature. The only true Essence and specifical Being, and particular entity of any Creature, is the only true specifical and particular difference of that Creature, and doth give a perfect Definition, and (when the Word is opened) a proper description of it. Though it were the speaking of the same thing, as the same thing identically. Thus if it be asked, what is the Earth? The answer were pertinent and full, to say it isGen. 1. 2. Aeretz, in its real Being, in the same sense that the Scripture doth call it so, and for which it hath given it that Name. The like may be affirmed of other Creatures; for, every Created Being had a distinct make, and a different Existence. When we would describe a Creature by some its properties, as to say, The Earth is dry,Gen. 1. 9, 10. Jabeshah, this relates to another Matter, the best Definitions, and the most significant of Essences are those peculiar Words and proper Names, which are given to particular Created Beings, in the Scriptures of Truth. Till we are more brought off, from Philosophical darknings and obscurings of things, into Scripture Light, and into its way of knowing the true Nature of Created Beings, there will still be captiousness and contentio [...]sness about such puzling Terms of Humane Inventing, as would hold mens understandings in continued ignorance. Every converted Being is best convertible into it self, and is rightest known by its own Identicalness. Where Creatures do differ, their Names do differ also. It would much forward the sound knowledge of the real Truths in those Matters, if extra-Scriptural Philosophical Terms were altogether laid aside, and the Expressions were such as we find in the Word of Christ. For, the words of mens coyning are mistaken Terms of Humane Art, and do mislead into Error, and will still keep [Page] up endless contendings: Whereas, the Words and Names, by which Scriptures do call things, do make us to apprehend Created Beings rightly in our Minds, according as the things themselves are in their own Nature. This Journal, this Diary, of the first Week of the Created World, is a plain Narrative, containing a clear History of the matter of Fact, which things done are identically declared and described by the most apt significant expressions. It is a most faithful punctual Record: So that it is no other, no less than to give Aelohim, the adored Almighties the lye to his faces, to deny either the plain Truth of the Fact, or the proper significancies of the expressions. The God of Infallible Veracity doth not in any part of this Narration, intend any thing by any expression, either of falsity concerning things, or of deception to persons. Private Opinionists can never evade or elude the unerring Authority of the Exact Expressiveness of the Original Language in this Scripture. He that would be satisfied concerning the foundation of credibility about the Creation, must resort to the plain and simple sense of this Text, according to teh Subject-matter thereof, and the Context of this, and the Collation of other Scriptures. They very explication of Scriture Terms, doth present the Truth of Created Beings in their own naked simplicity, carrying by the Aspect and Eradiation thereof, a clear evidence of the Nature of the things themselves. This History is the Scripture Naturals, and the Christian Physicks. Even young Children that are of quick apprehensions, are capable of taking in of this kind of Learning with great delight, so far at least as it is demonstrate to their senses, and as for the rest, their senses may be directed towards the several places of the invisible World. As to point out to them the several Works of the Creation on the several distinct days: and with the finger to shew them which is the Expanse, What are the Heavenly Luminaries, the Fowls of the Air, the Earth, the Waters, the Seas, the Light, the Darkness, the Beasts, the Fishes, the Worms, Man, and so of the rest: And what is the positure of the Creation? Those Hebrews therefore are under a great mistake, and do hinder much of the knowledge of Jehovah Aelohim in this Word and Works, in forbidding any to read four parts of Scripture till they are thirty years of age, (the age of the Sacerdotal Ministry,) The beginning of Genesis is one of those places, where the Creation of the World is described. Whereas, the eye of young ones would tell them, the Creators Works are a visible, legible Commentary upon his Word. The second place is the Song of Songs; Whereas, this also doth set out spiritual things, by sensible similitudes, and doth describe much of Created Beings in an affectionate way between the dearest Lovers, Christ and his Churches, Christ and the Believers, Fellow-believers, and Sister Churches, with each other: And this Scripture is therefore adapted to the understanding of young ones, who may the better be taught what to believe, by what they see, and their own eyes, and other senses may instruct their Souls, and their Understandings and Affections may be mutua! Helps and Guides to each other. The third place is the beginning of Ezekiels Prophecy, where the Majesty of the LORD is described, the beauty of Cherubins, and of the living Creatures, of the Angels, in their subserviency. The fourth is, the later part of Ezekiel's Book, from the fortieth Chapter to the end, where the New City is described. Though these two later places also, being Visions, may the more evidently, as to the external part of them, be plainly shewn to growing young ones; who might in fewer Months be skilled in Geometry, the Doctrine of Measures, and some other Arts, as the Truth, Reality and Usefulness in those Knowledges is, than others will attain unto in so many years, by Philosophical Studies. And what a shame is it to the Learned Artists of the Times, that VVomen and Children would quickly be made more profiting Graduates than themselves. If any Traders in Humane VVisdom are angry at this discovery for a while, yet let them observe the workings of convictions by this Scripture Light upon their minds; and they will, when more considerate, bring in a Testimony for Christ, and for his VVord, if they will be so ingenuous as freely to communicate their Experiences. For, my hopes do promise to my self, that I shall have most mens Consciences with me in this Cause, though my fears do threaten, that most mens corruptions will be against me for this Cause.

Having led the Reader thus far along in his Way, I suppose that now his Expectations are raised to meet with somewhat of weighty Inquiry about the Works of Creation on the several Days, the clear distinct knowledge whereof may have a direct tendency, and an apparent profitableness for the Restauration and Instauration of Arts, and the Advancement and Augment of Sciences, such of both these as are useful, and so far as they are thus useful, and all in a clean way of Pure Religion.

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The first Great Inquiry at my Entrance shall be this:

Q. Whether was the LORD Jesus Christ Jehovah, as his Father is Jehovah, and as the Spirit of his Holiness is Jehovah, they one Jehovah? Whether he were appointed by his Father, and Anointed by his Spirit to be One Mediator, the only LORD and Lawgiver? And whether he were the Creator of all things, as the Father is Creator, and as the Holy Spirit is Creator, they the Creators? And whether is not this includedGen. 1. 1. & 2. 4.in the first words of the Holy Scriptures Bereashith baraa Aelohim, and in that word Jehovah, who presently in the very next Verse after, the short History of the Creation, is said to be the Creator and Maker?

THe renewing of the wonderful Works of Creation in the rare secrets thereof, will be found in holy experience to be no derogation to the admirable Works of Redemption in the great Mysteries thereof, when once it shall be made to appear, that he who was the1 Pet. 4. 19. Isai. 50. 2, 3. & 43. 1, 10, 11, 15. & 44. 2, 21, 22, 23, 24. & 45. 5, 6, 7, 8, 12, 13, 14, 85, 17, 18. & 40. 9—26. Rev. 14. 6, 7. Creator, is the Redeemer too, and that one great Cause why the Redeemer is no more believed and adored is, for that this Creator is no more credited and exalted: It is mainly with a design of Honour to that Christ, whom my Soul loves, that I am ingaged in this Printing-war against such an Host, and so many Armies of Philosophick Giants, and of Hellish Forces; In his Name and Authority with theEph. 6. 16, 17. Sword of his Spirit, which is the Word of God, shielded by Faith, I am called to go forth against them all. I therefore begin with this, because Jehovah Christ himself is theJosh. 5. 13, 14, 15. Captain of created Hosts, whose cause is the justest, and whose side will be the strongest. It is he, who dothSong. 5. 10. Banner it above ten thousand: To him I resort as to an AlmightyExod. 15. 3. Warrier. Whoever thou be that wilt give this Treatise the reading and considering, do not look upon it as a low mean enterprise, [...]s if it were a subject-matter too beneath a Minister of Christ, in his first printed Essay in such an Age, of growing Light of abounding Knowledge, of fruitful experience, of prophetical discoveries, of raised expect [...]tions of [...] Christianity, of many Scholastick Tractates published by the generous minded and learned Virtuoso [...]s of the Times: For, this design understood and improved, according to its true worth, and real usefulness, will be found to be a great improvement in the Commonwealth, both of Learning and of Religion, by reviving the glorious Creation, by restoring of Primitive Christianity, by directing [...] Studies aright into the only way of sound proficiency, to Honour of Christ, and the Reputation of his Word, in the both Temporal [Page] and Spiritual, the present and eternal, good of the Sons and Daughters of Adam. Psal. 138. 2. Christ hath magnified upon all his Name, his Word: The Portion of his Friends shall be to observe his Words; such will he teach goodness of reason, a savoury sense, for they have believed in his Commandments. O how sweet are his saying to their Palate! more than Honey to their Mouth! Their steps shall be firmly directed in his saying, for his Servants love it, and him will they hear; Rise up, O Aelohim, Plead thou thy Plea!

That the passage here may be the more cleared, I shall publish somewhat about the lawfulness of mentioning that great and glorious Name,Deut. 28. 58. Jehovah; and not only so, but further also, about the profitable use of it; and further yet, that it is a duty, at fit seasons in its place, actually to give it a vocal expression, especially now in these later days; though, not only the superstitious Jews, but many Philosophick Christians, do declaim against the use and naming of this Word.

There are in the Hebrew Tongue several Names, by which the great LORD over all doth call himself: [...] Psal. 83. 18. & 68. 4. Exod. 3. 14. Some are Names of Essence: Others are Names of [...] Power: Some others are Names of [...] Preheminence, and LORDship, and Superiority. Another of his [...] Highness: Amongst them all this proper Name, Jehovah, has its excellingness. It doth set him out, as that All glorious he,Revel. 1. 8. Exod. 3. 14. who alone ever was, now is, and ever will be. He alone, whoMal. 3. 6. so is that he cannot Not-be; all created Existences have their Being from him; and were not only made by him, but have also their continued conversation by him; so that Psal. 104. 29. John. 5. 17. Act. 17. 28. their subsistency is in him: In him they are, they live, they are moved. This is the confession of rational Nature. All things areProv. 16. 4. for him, for this end has he given them their Being, that they might be to his Glory. It is he who puts a Being into his Words, turning them into Works.2 Cor. 1. 20. Exod. 6. 2, &c. All the Promises in him are Yea and Amen, he himself being the Interpreter. It is he, the same, who givesPsal. 102, 18. Ephes. 2. 10. Rom. 11. 36. a Being to the New Creature, and doth uphold it in its Existence: Of him, and by him, and unto him are all things: To him be Glory for ever! The Creator, who in the beginning of the History of the Creation is calledGenes. 1. 1. Aelohim, or the Judging-adored-Almighties, who spakeGenes. 2. 4. particular Existences into their Essences; he is namedJahu, in fi [...]e: as [...]irmejahu, Jeremiah. In principio verò J [...]u. Jehovah joyned with Aelohim in the close of that History: he that made the Heavens and the Earth was Jehovah Aelohim. q Some parts of this Word, are often put, either in the beginning, or in the end of proper names.1 Chron. 16. 2. By naming of Jehovah is noted the mode of his Essentiality and Agenty;Psal. 14, 4. & 83. 18. It is their sin, who do not call upon this Name, for it is expresly to be named. It is therefore an Error in the vulgar versions of Greek, Latin and English, when they render this proper Name appellatively, which hath no plural Number, no demonstrative Note prefix'd, is not read in the constructed State, so as to change its last Letter, neither doth it admit of any affixes at the end: This particular Name of his shall be glorious. This Word has been put into the Gen. 22. 14. Exod. 17. 15. Judges 6. 24. name of a place, and of an Altar. So that such a place, and such an Altar could not be rightly named without using that form and manner of pronunciation, as its Consonants and Vowels are.Exod. 5. [...]. & 10, [...]0. Though proud Pharaoh for a while would not know, not acknowledge, this Name, Jehovah, yet Aelohim by his Plagues upon Pharaoh did at last make his mouth pronounce it. Pharaoh said to Moses and Aaron, concerning them and the Israelites, Jehovah shall be with you. This is that Hebrew Word which is made up of all the Vowels, also of Accents, and i [...] doth confist only of such Vowels and Acconts: There are in it A, E, J, O, V, it has H to begin a syllable, and H to and a syllable. It is evident, that the Ethnick's Jove and Jao got its sound from their hearing of this word Jehovah, to be pronounced by the Hebrews, they retained some of the Hebraick Origination in the very sound of it. O how incomprehensibly Glorious is this inf [...]ite unchangeable [Page] Essence, who was from all Eternity, is, and will be, to all Eternity, without any mutation! Who really doth declare and exhibit himself to be indeed such a one, as he manifesteth and promiseth himself to be in his Word! Exod. 3. 14. Jehovah himself was the Author of this Name of his; and it is not attributed to any Creature: It has in it all the parts ofJod shevated doth p [...]int out the future, Cholem, the present, and He quiescent in Cametz, the past. Havah, Hovah, and Jihejah. Duration, past, present, and to come. Jehoshuah read all the words of the Law, the Blessings and the Cursings according to all that is written in the Book of the Law, there wasCompare Deut. 27. 1, 2, 3, 4, 5, 6, 7, 8, 9, 15. with Josh. 8. 32, 33, 34. 35. not a Word of all that Moses commanded, which Joshua read not before all the Congregation of Israel, with the Women, the little Ones, and the Strangers, that were conversant among them: If all, and not a word unread, then Jehovah was read, for this Word was there.Mal. 1. 6, 11, & 2. 1, 2. & 3. 16. It was foretold, that even the Priests would be despisers of this Name, but withal it is prophesied, That it shall be great from the going forth of the Sun, to the going in thereof; and they, shall in a more especial manner be remembred by him, who wisely think upon his 2 Sam. 12. 24, 25. Name: One of Solomon's Names, of his cognames, brought to his Father David by Nathan from an Oracle, was Jedidjah, beloved of Jah; for Jehovah doved him, and therefore he sent his Prophet Nathan so to call his Name, because of Jehovah, that somewhat of Jehovah's Name might pass over into Solomon's Name: for Jah is the contracted word of Jehovah; which name Jah is annexed to a multitude of names in the holy Scriptures; whereby the ignorance and unbelief of the superstitious heart-veiled Jews is justly reproved, who will not acknowledge this syllable, this word, Jah to be the contracted of Jehovah, lest they should be made withal to confess, that the Word, the Name Jehovah should by found of voice be distinctly and expresly in all its Consonants and Vowels pronounced with due reverence. How much is there of this Word and Name that doth [...] into Scriptures▪ Sometimes it doth set out the glorious excellency of the Eternal Being; other times the virtue and favour of this Eternal Being; The acknowledgement, celebrating, and praising of this Being. The profession and worship of this Being of beings, and much more. This Name is invocated often in the Word, and is sometimes put for the Command, Will, or Authority of this Great LORD. How many times is this Expression used, thus saith Jehovah, in the beginning, in the middle, and in the end of a Sentence? The Margin of this Page cannot contain all the Citations of these in every of the places of Scripture.Exod. 28. 36, 17, [...] & [...] 9, 30. Zech. 14. 20, 21. This Name and Word was to be on the High Priest's Forehead, that all the people might see it, and read it there, how else could they understand the Mystery of it? And the like is prophesied of elsewhere, with an eye toIsal. 48. 9, 10, 11, 12, 16, 17. Psal. 115. 1. this Name of his, he will do much for his people in the later days;Isai. 11. [...] Hab. 2. 14. Jer. 31. 34. and it is covenanted, that in the purer Church then, the knowledge of the Glory of this Name shall so aboundingly cover the Earth, as the Waters cover the place of the Seas: He doth take notice of it, and is displeased at it,Isai. 5. 16, 19. & 66. 5. when this Name of his is seoffed at.

As Jehovah isIsai. 42. 8. Hos. 12. 5. the proper Name, so also the Memorial of him, who is a [...]ost lingle, pure, perfect, infinite; unchangeable self-being, existing and subsisting in, and of, and by himself, who was, who is, and who will be one and the same, and not made another. From whom all and every of Creatures in their first making did receive their Essence, their Existence, and by, and in whom they [...] kept in their Being, who will really and indeed declare, and shew forth himself [...] such a one, the very same True One, as he hath revealed himself to be in his Word, putting a real Essenc [...], an actual Existence into all and every of his Command, Promisings, Threatnings: and P [...]pheses, of whatsoever it is [...] spoken, in their time A [...] Name, which he reserves only to himself, had which is communicated [...] other. Name which in the [...] of it, is [...], the fittest to work those night apprehensions, and that [...] knowledge of him in those who are acquainted with him which such [...] Word is [...] form in them Thou thy [...] Jehovah, Psal. 83. 18. Thou art Thy Name, what [...] Name hath inDeut. 6. 4. Zach. 10. 12. & 14. 9. Thou [...] [...]hy Name [...] His people shall more know in the later days, from the [...] of them unto the greate [...] of them that, [...] this He [...] The Earth shall be full of the [...] acknowledgement of the Glory of him, who is this Name: How [Page] glorious, how fearful is this Name! O how great in might! How holy! How wondrous excellent in all the Earth! O how good! how near! how extolled! how much hath he done! How much doth he, and will he, do for this Name of his!Psal. 48. 10. as this is, so should his praise be. They who knowing it, will trust of him! The desire of the Soul of Saints is to it, and to the remembrance of him. They love it, they call upon it, and do confess to him: They praise it, for it is high advanced, this Name of his, his alone! This they fear. In this they will lift up their Palms. In this shall they shout, and be glad all the day. This they remembred in the night, and have observed his Law, this they see! Good to confess to Jehovah, and to sing Psalm to thy Name, O most high, specially in the day of thy Sabbath. Thou wilt make known this Name of thine to thine adversaries. How long shall the Enemy blaspheme thy Name, to perpetuity? Remember this, the Enemy reproacheth Jehovah, and the foolish people blaspheme thy Name. Thou wilt lift up the light of thy Faces upon thy gracious Saints, so that the oppressed shall not return ashamed; the poor afflicted and needy shall praise thy Name, and blessed be the Name of thy Glory for ever! The Reader is here advertised, that he has no just cause to be offended at, the expression of the Faces (in the plural) of Jehovah, or of Aelohim; for so it is in the Original, and it doth set out that great Mystery of Father, Son, and holy Spirit, and the different manifestations of each of these, according as they are pleased with, or displeased at such as do make their address to them. The LORD Jesus Christ is Jehovah, as his Father is Jehovah, and as the Spirit of his Holiness is Jehovah, they one Jehovah. The Father of Christ is Jehovah. Thus it is written in the second Psalm, where he is more than once expresly so called. The LORD Jesus is there said to be the Christ, the Anointed, and the Son of this Jehovah the Father. And thus it is distinctly applyedPsal. 2. 2, 6, 7, 11, 12. Act. 4. 24—31. Act. 13. 33. Heb. 1. 5. & 5. 5. by Peter in his Prayer to the Father, by Paul in his Preaching, and by the Author of the Epistle to the Hebrews, who reciteth that Text once and again. It was Jehovah Psal. 110. 1, 2, 4. the Father who assuringly said unto Christ, the LORD of David, Sit thou at my right hand, till I put thine enemies the footstool of thy feet: For the Scriptures do often speak of Christ, sitting at the Right hand of his Father. AndMatth. 22. 41—46. Act. 2. 34, 35. the LORD Jesus himself doth apply this passage in the one hundred and tenth Psalm, of David's calling him LORD, unto himself. So doth Peter, and so also doth the Author of the Epistle to theHeb. 1. 13. Hebrews. The House of him who is named Jehovah in thePsal. 69. 6, 9. John 2. 16, 17. sixty ninth Psalm, is called by the LORD Christ himself, his Fathers House. As John doth write of him,Isai. 54. 13. John 6. 44, 45. those who are called the taught of Jehovah in the Book of Isaiah, are such as Christ doth interpret in the Writings of John, to be hearers and learners of the Father:Psal. 2. 7, 8, 9. Rev. 2. 27. & 19. 15. That Power, which the LORD Christ had, to bruse the Heathen as Potters Vessels with an Iron staff, he acknowledgeth to have received from his Father, in the Revelation. Which words are taken out of the second Psalm, where he, who gave Christ this Power, is Jehovah. The Spirit of Christ's Holiness is also Jehovah. He, who by David Psal. 95. 6, 7, 9, 10, 11. Heb. 3. 7, 8, 9, 10, 11. in the ninty fifth Psalm, did exhort the people to hear the voice of their God, and is here said to be Jehovah, the great Potentate, is by the Author of the Epistle to the Hebrews, called the Holy Spirit. AndNumb. 21. 5, 6, 7. Psal. 95, 6, 7, 8, 9. Heb. 3. 8, 9, 10. Isai. 53. 10, 11, 12, 13, 14. Neh. 9. 20. this self same, who in this Psalm is said to have been tempted by the Israelites in the Wilderness, who also brought that people out of Egypt, and did lead them in the Wilderness, is, as hath been observed, named Jehovah there, as he is also in the Book of Moses. And this was the Holy Spirit, the Spirit of Jehovah, as saith Isaiah. Psal. 78. 21, 40, 41. Isai. 43. 10—14. That people in the seventy eight Psalm have it spoken concerning them, that they did bitterly provoke him in the Wilderness, and grieve him in the Desert, which is Jehovah. Which same thing being Recorded in the Book of Isaiah, they are said to Rebel, and to grieve the Holy Spirit:Levit. 16. 3, 11, 12. 2 Cor. 6. 16. 1 Cor. 3. 17. & 6. 19. That which Jehovah did say and promise in the Book of Moses, that he would set his Tabernacle in the midst of his people, that he would walk in the midst of them, that he would be to them a God, and they should be to him a people, they walking in his Statutes, and keeping his Commandments and doing them: This is renewed and fulfilled in the New Testament, as Paul doth declare in his Epistles to the Corinihians, who speaking of Believers and Saints, he saith, They are the Temple of the Holy Spirit, of that living God, as [Page] God had before said in the Old Testament, I will dwell in them, and walk round about in them, and I will be their God, and they shall be to me a people.Luke 2. 67, 68, 70. 2 Sam. 23. 2. 3. 2 Pet. 1. 21. 2 Cor. 3. 17, 18. He, who by Zacharias in his Song, is said to speak by the mouth of the holy Prophets, and is called by him, The LORD, the God of Israel, and in Samuel's second Book is named the Spirit of Jehovah, the God of Israel, who spake in the Prophet David, the God of Israel is expresly named in the second Epistle of Peter, the holy Spirit, who spake the Prophesies in and by holy Men. This Spirit is the LORD, as Paul writes in one of his Epistles, the Spirit Jehovah, the LORD Jesus Christ also, he is Jehovah. The holy Spirit doth witness this to us, in what he saith, if their be a due diligent comparing of the Old Testament with the New, it will thereby evidently appear, that the same, who is Christ in the one, is Jehovah in the other; in many places of the Scriptures of Truth.Isa. 40. 3. Mat. 3. 3. Mar. 1. [...]3. Luk. 3. 4. John 1. 2 [...]. What the Prophet Isaiah spake, Prepare the way of Jehovah, is applyed by John the Baptist, to the way of the LORD Christ.Isai. 6. 1, 3, 5, 8, 9, 10. John 12. 38, 39, 40, 41. Isai. 53. 1 John 12. 34. Psal. 110. 3. What by the same Prophet is said to be the Glory of Jehovah, is said by John in his Writings, to be spoken of Christ, at which time that word of Esaias was then fulfilled that he spake, Jehovah who hath believed our hearing, and to whom is the Arm of Jehovah revealed? Which Jehovah, John doth interpret of the LORD Christ; and that multitude, in whose hearing this was spoken, did acknowledge that they had heard out of the Law, that Christ abideth for ever: Now the Scriptures that do speak of this, which that saying of their doth relate to, do say of Jehovah; Isai. 43. 23. Deut. 10. 20. Phil. 2. 10, 11. what is spoken by the same Prophet of Jehovah the true God, that to him every knee shall bow, and all tongues shall swear, which swearing must be in his Name, thereby to confess him, when there is a lawful Call thereunto; this doth Paul ascribe unto the LORD Christ.Numb. 21. 5, 6, 7. Exod. 17. 2. 1 Cor. 10. 4, 9. That which Moses did charge against the unbelieving, disobedient, unperswadable Israelities in the Wilderness, they tempted Jehovah, by speaking against Jehovah, the same doth Paul in his former Epistle to the Corinthians affirm to be a tempting of Christ. Paul says, Christ was that Spiritual Rock, who went together with that people in the Wilderness,Exod. 13. 21, 22. Numb. 14. 14. Deut. 1. 33. Psal. 78. 14. 1 Cor. 10. 1, 4. Neh. 9. 19. Exod. 23. 29. 23. Isai. 63. 9. it was Christ who was figured, shadowed and typified by the Cloud, the Mannah, the Rock, it was he, who led them in and out, to and fro, there; He was that Angel of the Father's faces, a Messenger by Office, sent forth to be the Saviour and the Guider of that people, who is expresly by Moses called Jehovah. He was Jehovah, who went before them, together with them,Psa. 102. 25. Heb. 1. 10. The Author of the Epistle to the Hebrews doth testifie that what is spoken of the Almighty Jehovah in the one hundred and second Psalm, that he aforetime had founded the Earth, and that the Heavens were the Work of his hands, this same is applyed unto Christ, as done by him,Psal. 95. 6, 7, 8, 9, 10, 11. Heb. 3. 7. 8, 9, 10, 11. The same Author of that Epistle doth apply unto Christ, as his voice which should be obeyed, the which in the ninety fifth Psalm is the voice of Jehovah, the God of his people.Isai. 41. 4. & 44. 6. & 48. 12. Rev. 1. 11, 17. & 2. 8. & 22. 13. That which in the Relation, made known to John, the LORD Christ doth say is meant of himself, that he is the beginning and the end, the first and the last, the same doth Jehovah speak of himself, in the Book of the Prophet Isaiah. Jer. 23. 6. & 33. 16. 1 Cor. 1. 30. 2 Cor. 5. 19, 21. It is one of Christ's Names in the Book of Jeremiahe, Jehovah our Righteousness; according unto which doth Paul speak in his former Epistle to the Corinthians, that Christ is of God made Righteousness, unto those who are his; and in his later Epistle to him, he saith that they are made the Righteousness of God in Christ. This Jehovah is one Jehovah. So saith Moses, Hear, O Israel, Deut. 6. 4. Mark 12. 29, 32, 34. Jehovah our God, Jehovah one. The same said Christ in his Gospel, Hear, O Israel, the LORD our God, the LORD is one; which the Scribe, unto whom the LORD Jesus Christ spake that, did acknowledge, Master, thou hast well said in Truth, that there is one only God, and there is none other but he; the which is said by Christ to be an understanding answer. Thus speak Jehovah Christ the Almighty, the Rock of his people in the Book of Moses, Deut. 32. 39. Psal. 18. 31. 1 Cor. 10. 4. See now, that I, I he, and no God with me: For, who Aelohim besides Jehovah? and who a Rock except one God? Thus David in the eighteenth Psalm, which Rock was Christ, as Paul expounds. The same speaketh the Prophet Isaiah; Thus saith Jehovah, the King of Israel, and his Redeemer (which is also a further proof of the Jehovahship of Christ, this Being in the Prophets applyed to the Redeemer; the whichGen. 48. 15, 16. Iob. 19. 25▪ Psal. 19. 1. Isa. 41, 14. & 43. 14. & 44. 6, 24. & 47. 4. & 49. 7. 1 Cor. 1. 30. Eph. 1. 7. Heb. 9. 12, 15. Rev. 5. 9. & 14. 3, 4. Deut. 15. 15. & 21. 8. & 24. 18. Redeemer is one of Christ's Names, both in the [Page] Old and in the New Testament, thus saith) Jehovah of Hosts, I am the first, and I am the last, and besides me there is not God. And again in the same Prophet, I Jehovah, and none more, besides Isai. 44. 6, 8. & 45. 5, [...]4, 21. 1 Cor. 8, 4, 5, 6, 7. Eph. 4. 5, 6. me no God. To this well agreeth the Testimony of Paul; we know, that there is none other God but one. To us there is but one God, the Father of whom are all things, and we for him, and one LORD Jesus Christ, by whom are all things, and we by him: which in another place, the same Apostle doth again witness, there is one LORD, one God. A clear revealing, and a distinct opening of this great Mystery, doth1. John. 5. 7. John set before us in his first Epistle, there are three that bear Record in Heaven, the Father, the Word, and the Holy Spirit, and these three One are. There is none Holy like Jehovah, for there is none besides him. And there is no Rock like our God,1 Sam. 2. 2. so Hanna confessed in her Prayer. Thus David, when a word was brought to him from Jehovah by Nathan the Prophet, about the building of an House to Jehovah by Solomon, 2 Sam. 7. 22. & 22. 32. Thou art great Jehovah God, for there is none like thee: and there is no God than thou alone. And again in that Song of his Deliverances, Who is God besides Jehovah, and who is a rock except our God? Agreeingly with this was that passage in1 King. 8. 60. Solomon's Prayer at the Dedication of Jehovah's House, Jehovah the God, none else. This was2 King. 5. 15. Naaman's confession, when he was cleansed of his Leprosie, and spake of Jehovah Israels God, I know there is no other God in all the earth. Isai. 37. 16, 20. Thus Hizkiah in his Prayer to the Faces of Jehovah, O Jehovah, thou thy self, thou alone the God, thou Jehovah God alone! Neh. 9. 5, 6. Nehemiah has the like breathing in his Prayer, Thou that Jehovah alone. God is one, saith Paul in his Epistles to theGal. 3. 20. Galatians. Isaiah bringeth in Jehovah himself thus speaking,Isai. 43. 10, 11. & 44. 8. I he, he Jehovah, before me was no God formed, neither shall be after me. And again, Is there a God besides me? I know none. And again, thus saith Jehovah thy Redeemer, I Jehovah alone. Again,Isai. 45. 14, 21, 22. Am not I he the Jehovah? and there is no God more besides me, and a just God and a Saviour there is none but I. The like inHos. 13. 4. Hoseah, I Jehovah thy God from out of Egypt, therefore shouldest thou know no God but me alone, for there is no Saviour besides me. Zach. 14. 9. How good is that true Word which Zeehariah hath foretold, Jehovah shall be King over the whole Earth; in that day Jehovah shall be one and his Name one. Who will give us to see, that we know and acknowledge this, and may cause it to return into our heart, that Jehovah he God, in the heauens above, and the earth beueath, and none else. O give we to Jehovah the Glory of his Name! O that our our hearts were united to fear this Name! Jehovah hath said that he will exalt him, that doth acknowledge his Name. My Soul, bless thou Jehovah, and all my inward parts this Name of his Holiness! The Name of Jehovah is a Tower of Strength, the Righteous shall run into it and be set in an high place of safety. Great is Jehovah, and he will do Great Things for his Great Name sake. This Jehovah Christ was appointed by his Father and Anointed by his Spirit to be the one Mediator, the only LORD and Lawgiver. This now cometh next to be considered, he is the Mediator, he is1 Tim. 2. 5. Heb. 8. 6. & 9. 15. & 12. 24. the One Mediator, he is the LORD, he is theJude, vers. 4. only LORD, he is the Lawgiver, he is theJam. 4. 12. Isai. 33. 22. only Lawgiver. To all and to every of this he was appointed by his Father, and Anointed by his Spirit: He is the Mediator. A Mediator, as Paul doth describe him in his Epistle to the Gal. 3. 19, 20. Galatians, is a middle one between others, one that puts himself bet [...]een, to come between two parties; for a Mediator is not of one, but he has [...] unto two persons or parties, that do by the means or Ministery of this middle one, treat about somewhat wherein they are both concerned, either by way of mutual Messages to know one anothers minds, or to be kept in Union and in Love, or to be reconciled, where the parties are at variance, and should be set at one. The two parties here, under present consideration are God [...] and Man, as Paul writes in his first Epistle to1 Tim. 2. 5. & 3. 16. Timothy, where he doth affirm this Mediator to be the Man Christ Jesus. The Man, who was God Man, God manifested in the Flesh, as he says in the same Epistle: That Man, who wasIsai. 7. 14. & 8. 10. Mat. 1. 23. Act. 20. 28. Gnimmaun [...] el [...]; God with us, the Almighty, or the Potentate, or powerful one with us, as speaks the Prophet Isaiah. He was God, who purchased his Church by his own Blood, as Paul declared to the Elders of the Church of Ephesus. For, such a Mediator became us, as had the Natures of both those parties in one whole [Page] Christ, between whom he came in, to mediate, especially since the disobedience of Man has set God and Man at variance. When Paul had once understood and found the benefit, having felt the necessity, and enjoyed the Good and Blessing of this Mediation, and had the Word and the Ministery of Reconciliation committed to him, he took much holy delight in opening of this great Mystery in his Epistles to the Churches, discovering,2 Cor. 5. 18, 19, 20, 21. how God was in Christ reconciling the World unto himself, not imputing their sins unto them. Paul and such others as were called into that Office, were Ambassadors for Christ, as if God did beseech sinners by them, and they prayed in Christ's Name, that such would be reconciled to God: For him who knew no sin, hath he made sin for his people, that they might become the Righteousness of God in him.Coloss. 1. 19, 20, 21. It pleased God to reconcile through Christ all things unto himself, both the Things upon the Earth, and the Things in Heaven. This was much the end of Christ's coming upon the Fathers sending of him,Ephes. 1. 13, 14, 15, 16, 17. to preach Peace unto us: He is our Peace, and his Gospel is the Gospel of Peace. Christ was Man, that as Man had offended, so Christ by becoming Flesh, by taking the Manhood to his Godhead, might pacifie God in Man, in the Nature of Man, and that Christ might be such a One as did suffer together with us, in our infirmities, and was tempted in all things like unto us, yet without sin: As the Author of the Epistle to the Heb. 2. 16, 17, 18. & 4. 14, 15, 16. Hebrews doth declare. And Christ was God;Coloss. 2. 9. in him dwelleth all the fulness of the Godhead bodily, as Paul speaks, that there might be virtue and merit enough in him fully, both to satisfie and please his Father; and that he might be a fit Interceder for his people to his Father, and that now Believers might in Christ see and enjoy the Father,Coloss. 1. 15. Heb. 1. 3. Christ being the Image of the Invisible God, the brightness and resplendence of Glory, and the Ingraven Form or Impression of his Person, or subsistence; so that he, who seeth the Son, seeth the Father also;2 Cor. 4. 4, 6. This shines in the face of Jesus Christ, who as Mediator, was also known to, acknowledged by, Believers under the Old Testament Dispensation, whose Jehovahship has been already proved from thence, whereby his Godhead is evidenced, and as for his Humanity it was revealed to them, That Gen. 3. 15. the seed of the woman should break the head of the serpent, and that, of the fruit of Davids body should Christ be raised up concerning the flesh, Psal. 132. 11. Act. 2. 30. as Peter in his Sermon hath expounded that prophesie in the one hundred thirty and second Psalm; and Christ did several times appear under the Old Testament Administration, as a man; whereby he did visibly foreshew that Great Mystery of his being God manifested in the Flesh, in time. Thus particularly doth the Word speak, that when Jacob was left alone,Gen. 32. 24, 28, [...]. Hos. 12. 3, 4, 5. a man wrestled with him till the morning, whom Jacob did call the Mighty God, whence Jacob named that place, where this wrestling was, Peniel; that is to say, the place where he saw the Faces of the Almighty One, even of him who is Jehovah. For thus the Prophet Hosea doth speak, that Jehovah saith, At Bethel God found him, meaning this Jacob whom he met, and to whom he appeared, and there he spake with us, he, who has Jehovah for his Name of remembrance, which also is another proof of Christ's being Jehovah. It was made known unto them, that Christ was both God and Man in one. Hence inIsai. 7. 14. & 8. 10. & 9. 6, 7. Mat. 1. 23. Isaiah Christ hath the name of Gnimmanu-el, God with us, which [...] more eminently and evidently fulfilled, when he was born of the Virgin [...] as is declared in the Book of the Generation of Jesus Christ, that it might be fulfilled which was spoken of the LORD by that Prophet, saying, Behold the Virgin shall he with child, and shall bring forth a Son, and thou shalt call his name Emmanuel, which is being interpreted, God with us. AndZehar. 13. 7. the Prophet Zeehariah doth call Christ such a Man as was withal a Fellow-companion with the Father. There were several Types of this of old: Such a one was Moses, when he stood between Jehosnuah and his people, to shew unto them the Word of Jehovah. Such was Aaron and his Sons the high Priests, who were anointed to this Office to appear before the LORD for his people, to offer Sacrifice for them, to pray unto Jehovah for them, and to bless them from Jehovah. Thus did the people humbly supplicate to the Judge of all by a Mediator for Grace. They, of them, that were believing, appealed unto the Father for right, presenting themselves, and referring their Cause to his Righteous Judgement in a way [Page] of [...] 1 King. 8. 28. Psal. 72. 20. interpellation, intreating his favour, and praying against condemnation, in regard, that all his just demands were fully answered in the Virtue and Merit of his Son, in whom his Soul was well pleased, who was represented by theExod. 28. 29, 30, 38. High Priest, that did bear the Names of the people upon his Heart, when he went in into the holy place for a Memorial before Jehovah continually, and who did bear the iniquity of their holy Things, for favourable acceptation of them to the Faces of Jehovah, which was a significant Figure of the Mediation of Christ, who by the Author of the Epistle of the Hebrews is called,Heb. 3. 1. & 9. 11. & 2. 17. & 4. 14, 15, & 10. 21. & 8. 6. & 9. 15. The high Priest of our profession, and the high Priest of good things to come, in which respect he is the Mediator of a better Testament, as he is commended in that Epistle: The Figures and Types which did shadow out his Mediatorship under the Old Testament dispensation, having received under the New their full accomplishment and perfection in him. It was Christ's Person, and Office, and Place thatZechar. 3. 1—8. Jehovah. the high Priest in the Prophesie of Zechariah did represent, when he stood before Jehovah. It was Christ whomMal. 3. 1. Malachi doth call the Angel, or the deputed commissioned Messenger of the Covenant, he, in whom all the promises of God, even to Believers under the Old Testament were yea and Amen. Gen. 12. 3. & 18. 8. & 22. 18. Act. 3. 25. Gal. 3. 8, 16. What was promised unto Abraham, that in him, in his seed, all Families of the Earth should be blessed; the same doth Paul in his Epistle to the Galatians apply to Christ, as accomplished in him, who was that promised Seed. Hence Christ is calledHeb. 7. 22. the Surety of this better Testament or Covenant, he, who by giving the hand, did promise to the Father on the behalf of those, whom the Father gave unto him, for whom he did undertake, and who did work their peace by making of a Covenant between God and them; for who else could have set his hand to go through with so great a Work? Who is he that can promise in his heart to draw near unto me, saith Jehovah in the ProphetJer. 30. 21. Jeremiah? None else was throughly fitted, and fully furnished for this, but only Jehovah Christ. Christ is the1 Tim. 2. 5. One Mediator. Of this the Apostle Paul speaketh in express words: There is one Mediator between God and men, the Man Christ Jesus. And thus it was in the Figure and Type of Christ's Mediatory Office,Lev. 16. throughout, Heb. 9. 23, 24, 25, & 9. 11—15. & 7. 26, 27, 28. & 8. 1. the true lawful high Priest was ever but only one in a course of succession, who went into the Holy of Holies once a year, not without blood which he offered for himself, and for the misdeeds or ignorances of the people, to make Atonement for them, to cleanse them from all their sins before Jehovah; whereby was signified, that Christ, that Faithful Great chief. High Priest, being once entred into Heaven by his own Blood, hath found a Ransoming, or obtained an Eternal Redemption: For such an high Priest became us, Holy, Innocent, Undefiled, separate from sinners, and becoming higher than the Heavens, to whom it was not needful every day, as to the High Priest, to offer up Sacrifices, first for his own sins, afterwards (for the fins) of the people▪ For that he did once, when he offered up himself. We have such an High Priest, who is set at the Right Hand of the Throne of the Majesty in the Heavens. He that isHeb. 5. 10. & 6, 20. & 7. 1, 2, 10. 11, 15, 17, 21, 24. Malchitzedech, the King of Righteousness, is this Priest; the Eternity of his Priesthood is established for ever by his Father by an Oath, which Priesthood cannot pass over from one to another, either by succession, or by descent, as that of the High Priests did of Old, but it doth, and will abide everlastingly in himself. This Jesus Christ, that Righteous [...] One is the1 Joh. 2. 1, 2. Heb. 9. 24. & 7. 25. Dan. 9. 17. Advocate of his people, or their Spokesman, who appears on their behalf before the Face of God', and to make intercession for them. O [...] the blessedness of those who have this Mediator to be a Redeemer of them, an Interceder for them! He gave himself for them, a Ransom for them, that he might redeem them! He reconciles them in the Body of his Flesh through his Death, making peace by the Blood of his Cross! He, by the everlasting Spirit offered himself unblameable unto God! His Blood purgeth their conscience from dead works to serve the Living God [...]. For, by one Oblation he hath Consecrated for ever those that are sanctified; The chastisement of their Peace did lie upon him. He is the Price of their Redemption, He is their Surety▪ He was faithful in all the House of God, He sits at the Right Hand of the Majesty in theEphes. 1. 20, 21. heavenly highest place, far above all Principality, and Power, and Might, and Dominion, and every name that is named, [Page] not in this world only, but also in that which is to come, all things being made subject under his feet. Who shall condemn them? Christ is able perfectly, even unto the full end to save them! by him only they come unto God! he always liveth to intercede for them! He prayes, not for the World, but for those whome the Father has given him, and who believe on him, that they all may be One, as the Father in Christ, and Christ in the Father, that they also may be one with the Father and with the Son, that the World might believe that the Father sent Christ! How earnest was Christ in his Prayer to his Father, that he would Sanctifie these by his Truth, that he would keep them in his Name from the Evil one; that they might have his joy fulfilled in them! It is Christ's desire, that where he is, there they also may be, that they may behold his Glory, which the Father hath given him; and that the Love, wherewith the Father hath loved Christ, may be upon them. Christ doth know, that the Father heareth him always. How ready are such, as have Fellowship with the Father, and his Son Jesus Christ, praysingly to say as that multitude of the heavenly Host, in their Song; Glory to God in the highest heavens, on earth peace, good will towards men! This Christ is the LORD. UntoMat. 28. 18. all Authoritative Power is given in Heaven, and in Earth. And O how much is there that doth depend on this! That LORDship which is here intended and meant, is, Christ's Kingly Dominion, his Royal Government, into the Office whereof he is called, it being one of his Glorious Names,Rev. 17. 14. & 19. 16. Psal. 146. [...]. King of kings, and LORD of Lords. For so it is written in the Revelation, that was made known unto John. 1 Cor. 12. [...]. No man can say the LORD Jesus, if not in the holy Spirit. It is a gift in the holy Spirit even to acknowledge this, believingly to apply it, and obeyingly in all things to be subject to it. Thus we read in theEsai. 9. 6, 7. Prophet Isaiah, A child shall be born unto us, and a Son given to us, upon whose shoulder the dominion shall lye, and his name shall be called, Wonderful, Counseller, The mighty strong God, The Father of hidden ages, The prince of peace: Of the increase of his dominion, and peace shall be no end, upon the throne, and in his kingdom to stablish it, and to strengthen it with judgment, and with justice, from henceforth for ever: The zeal of Jehovah of hosts shall do this. This is applyed to him, who is God-Man, and can belong to no other. Ezek. 1. 24, 25, 26, 27, 28. Ezekiel saw this in that glorious Vision, wherein was presented before him a Throne of Royal Majesty, upon which was a likeness, as the form of Man, and this was the form of the likeness of the Glory of Jehovah. This was the representation of him who is Jehovah-Man, of Jesus Christ, the ever Blessed LORD of Glory, whose the ruling of the whole World is. All the Creatures must stoop of him: He is she Head-Captain of all the Hosts of Heaven, and of Earth; for so did the Scriptures bring him in. To this doth that Revelation answer, which was made known toRev. 1. 8—18. John, Who saw one like unto the Son of man; He that calleth himself the first and the last, and did appear as an absolute complete Governour, wise for Counsel, and strong for Power. Like unto this was that whichDan. 7. 9—14. Daniel saw in the night-visions; For, behold there came one like the Son of man in the clouds of heaven, after that he came to the ancient of days, and they caused him to come near before, and to him was given dominion, and honour, and the kingdom, that all people, nations and to [...]gues should honour him: his dominion is an everlasting dominion, which shall not perish, or be taken away, and his kingdom shall not be destroyed. This was the shining forth of Christ's Princely Honour, of his Kingly Administration who was God-Man. And by this was manifested the great Mystery of the Work of Redemption, which doth further demonstrate the Mediatorship of Christ: Who came from his Father in Heaven to Men on Earth; and having finished his message here, he ascended from men on Earth to his Father in Heaven, there to present himself before him, on the behalf of those▪ whom the Father gave unto him. This is he of whom the ProphetJet. 23. 5, 6. Jeremiah spake, that he, shall reign and prosper, one of the stock of David as Man, and yet withal he, who should be called Jehovah-zidkenu, Jehovah our Righteousness. So that, he is Jehovah-Man. The same of whomMica. 5. 2. Mat. 2. 4, 5, 6. Micab foretold, that he should come out of Judah for to be a Ruler, and whose goings forth are of old from the days of Eternity, which in the Book of the Generation of Jesus Christ is spoken of this G [...]immanu el, God with us. Zach. 6. 12, 13. Thus [Page] the Prophet Zachariah describes him, at the least in the Type, He shall sit and bear sway upon his Throne, and he shall be Priest upon his Throne.Luke 1. 31—33. This was the voice of the Angel to Mary concerning Christ, The LORD God shall give unto him the throne, he shall be King for ever, and of his Kingdom there shall be no end. Act. 2. 36. & 5. 31. This is to be known for certain, that God hath made him for a LORD, him hath God by his Right Hand exalted for a Prince and Saviour: Thus did Peter openly confess him before men.

ThisPsal. 97 1. & 99. 1. & 10. 16. & 93. 1, 2. Mat. 28. 18. & 9. 1, 6. John 17, Jehovah Christ hath reigned, he is reigning, and will reign. How high is that Majesty, with which he is clothed! He hath girded himself with strength. Stable is his Throne from then, from the Time that he has been, from before any created Time, as we now measure it, he from Eternity. He, by the Authority of his Mediatoral Office has Royal Prerogatives, to pass Acts of Grace, to grant Pardons to particular returning sinners, to speak the Peace of this into the conscience, to give the joy and comfort of this into the heart. Christ had a Glory with his Father before this World was, and a love from his Father before the Foundation of this World; as the LORD Christ himself doth acknowledge in his holy heavenly Prayer to his Father, as John has recorded it. He is high above all the people; let the earth be glad, let the many isles rejoyce. Come let us shout joyfully to this Jehovah, let us shout triumphantly to the rock of our Salvation! For Jehovah a great God, and a great King above all gods: He is the King of Righteousness, and the Prince of Peace. All kings shall bow down unto him, and all nations shall serve him. Christ is the Deut. 6. 13. & 10. 20. Mat. 4. 10. 1 Sam. 12. 24. only LORD, him only must we serve. So doth Christ interpret Moses, and so did the Prophet Samuel teach. Let us hear the LORD Jesus himself speaking thus in the Book of his Generation,Mat. 23. 8, 9, 10. One is your leader even Christ, One is your Father which is in heaven, One is your Master, even Christ. Paul doth write in the Epistle to the same purpose, we have1 Cor. 8. 6. Eph. 4. 5. 1 Tim. 6. 15. Ephes. 1. 20—23. & 5. 23. Coloss. 1. 18. & 2. 19. One LORD Jesus Christ. And again, There is one LORD. And in another place, He is the blessed and only mighty LORD, the King of kings, and LORD of lords. He is the Head of the Church. His Office is so appropriate unto him, as that his PriesthoodHeb. 7. 24. cannot pass unto any other, but remaineth in himself for ever. There is no other Name given us under Heaven, whereby we may be saved. ThusJude 4. calls him, The only LORD God, and our Lord Jesus Christ, speaking of that peculiar propriety, that the called ones who are sanctified have in him. He trode the Press alone, and there was none of the Nations with him. Thus didIsai. 63. 3. & 33. 22. Isaiah hold forth Christ's Kingly Power, and his Princely Government, in redeeming and saving of his Elect, and in subduing and destroying of his Enemies, as saith the same Prophet in another passage of his Book.Psal. 2. 7, 8, & 72. 8. & 45. 6, 7. & 96. 13. & 98. 9. & 103. 19. & 145. 13. Isai. 40. 10. Psal. 110. 1, 2. The Father hath given him the Nations for his Inheritance, and the ends of the Earth for his Possession. His Dominion shall be from Sea to Sea! His Scepter is a Righteous Scepter, he hath loved Righteousness, and hated iniquity. He shall judge the people with Righteousness, and the poor meek ones with judgement and equity. He is the Rulling One by his Power from ever. Jehovah hath firmly prepared his Throne in the Heavens, and his Kingdom ruleth ouer all. His Kingdom is a Kingdom of all Eternities, and his Dominion in every Generation and Generation. Behold the Arm of this LORD Jehovah shall Rule: His Enemies shall be made his Foot-stool; and in the mean time he shall Rule, though in the midst of them. How great and wonderful are thy Works, LORD, thou Almighty God. Just and true are thy ways, thou King of Saints. Who should not fear thee LORD, and Glorifie thy Name? For, thou art alone Holy! For all Nations shall come, and worship before thee, for thy Judgements are made manifest: All Nations shall can thee blessed. Blessed be Jehovah God, the God of Israel, who dost marvellous things thy self alone! And blessed be the Name of thy Glory for ever! And let all the Earth be filled with thy Glory! Amen, and Amen! This Christ is the Lawgiver. Thus was it spoken by Isaias the Prophet, a Jehovah is our Judge, Jehovah is our Law-giver, or Statute-maker. Thus was it prophesied by Jacob, concerning Christ, at the least in Type, that the Scepter should not depart from Judah, and the Law-giver from between his Feet, until Shiloh come, The Saviour, the Safe-maker, the Author of Prosperity, of Tranquillity, and unto him the obedience or the gathering of [Page] peoples. Christ was to spring from Judah, as an after birth, which, as is implyed, should be of the Flesh of a Woman, according to which Prophesie and promise Jehudah is said to be the Law-giver, in the sixtieth, and in one hundred and eighth Psalms: He it was, who formed Decrees, and who made Laws. He was at the least figured by that Law-giver, who was with the Princes and Nobles of the People, when with their Staves they digged and delved the Well at Beer; and of the same did Moses speak concerning the Tribe of Gad, when he declared the Blessing and the Portion, the Provision and the Protection, to be from this Law-giver, Christ himself calleth the Law his Law, in the seventy eight Psalm, wherein he himself speaketh unto his people; for so the holy Spirit doth expound it in the Book of Christ's Generation, when he opened the parable of the Sower and of the Seed. One of the Laws of loving one another, in bearing one anothers burdens, is in express words said to be the Law of Christ, by Paul in his Epistle to the Galatians. It was Jehovah Christ, who spake and gave the Law of the Ten Words at Mount Sinai, when God's Chariot the twice ten thousand thousands of Angels were there;Psal. 68. 7, 8, 17, 18. Ephes. 4. 8, 9, 10. This Lord was with them. He it was, the same, who ascended on high, who led captive a Captivity, who had taken gifts in Adam, among or unto men: For, of this LORD Jesus Christ doth Paul teach us to understand this place in his Epistle of the Ephesians, where speaking of this One LORD, he saith, when he ascended into the height, he took Captivity captive, and gave gifts unto men. Now this, he ascended, what is it, but that he also first descended into the lower parts of the Earth; he that descended is the same also that ascended far above all the Heavens, that he might fill all things:Exod. 3. 2—6 Acts 7. 30—39. This was that Angel of the LORD, who appeared to Moses in the Wilderness of the Mount Sinai in a flame of fire, out of the midst of a Bramble-bush, which Angel of Jehovah was Jehovah, God, the same who spake the living Words at Sinai, which he writ by the Finger of God, and delivered them unto Moses to give unto the people, as Stephen doth apply it in that defence, which he made for himself against the Council.Isai. 63. 9. Exod. 13. 21, 22. & 14. 19. Neh. 9. 12, 13, 14. The same Angel of Jehovah's Presence spoken of in Isaiah, which Angel was Christ sent to be a Mediator between God and Man, of whomJohn 5. 46. Moses wrote long before, who was Jehovah, who led the Israelites by day in a cloudy Pillar, and in the night by a fiery Pillar, to light them in the way wherein they should walk, who came down upon Mount Sinai, and spake with them from Heaven, and gave them Righteous Judgements, and Laws of Truth, good Statutes and Commandments, and who made known unto them his holy Sabbath, and he commanded them Precepts and Statutes, and a Law by the hand of his Servant Moses, as Nehemiah had declared. This also is held forth by the Author of the Epistle to the Heb. 12. 18. 26. Joh. 3. 13. & 6. 38. Dan. 8. 13. Hag. 2. 4—7. Hebrews, who shews, that it was the Voice of Christ which moved the Earth, when he gave the Law at Sinai, he who came down from Heaven, as Christ himself speaks of himself, in what John writes of him relating to some passages in the Wilderness. He, who is the LORD from Heaven; He, who is the Hammedabber in Daniel, the speaking one: which Speaker the Hebrews were exhorted to take heed they did not reject. That, which the Author of that Epistle doth refer unto in the Prophet Haggai; about moving not only the Earth, but also Heaven, is further note-worthy in what goes immediately before, and doth bring it in, yet now be strong thou Zerubbabel, saith Jehovah, (thus doth the Father incourage to the building again of the Temple,) and be strong thou Jehoshuah, Son of Josadak high Priest, and be strong all the people in the Land, saith Jehovah, and work, for I am with you, saith Jehovah of Hosts, with my Word (this is one of Christ names) in whom I made a Covenant with you, when you came out of Egypt, and my Spirit that abideth among you; For thus saith Jehovah of Hosts, once again a little it shall be, and I shall cause the Heavens and the Earth, and the Sea and dry Land to shake. The Father made a Covenant with that people in Christ the Angel of the Covenant, Christ was there when they covenanted with him in the Wilderness; and his holy Spirit was there. It wasCompare 2 Sam. 7. 21. with 1 Chron. 17. 19. Dan. 9. 17. for his words sake, for his Christs sake, that this favour was shewn him, as also other Scriptures compared do manifest. Moses John. 5. 4 6. Rom. 3. 21, 22. wrote of Christ, who had Testimony from the Law; Moses and the Law did [Page] bear witness of Christ, and brought in Articles of charge, which accused those Jews that did refuse theMat. 17, 3, 4. Mar. 9. 4, 5. Luk. 9. 30, 31, 32, 33. Messias; when Christ was transfigured, Moses appeared together with Christ in Glory.

CHrist is the only Law-giver,Jam. 4. 12. & v. 8. Hos. 8. 12. the Apostle James doth manifest this fully, saying. There is one Law-giver, who is able to save and to destroy, he is the only One. To speak according to the Scripture, his Law is a Kingly Law: This is one of the chief blessings, and one of the chief priviledges of his Covenant people. This Jehovah is their Statute-maker,Isai. 33. 22. Heb. 5. 9. as saith the Prophet Isaiah. This Jehovah is their King; he their Saviour; he will deliver and preserve them. He is made unto all those who obey him, the efficient cause of eternal Salvation. It is he who prescribes Laws, and who constitutes the Rule of Life. The Greatest and the Highest of earthly Princes is a Subject to this King of kings, and LORD of Lords.Deut. 5. 22. & 33. 2, 3, 4, 5. When this Supreme Governour had proclaimed his ten Words or Commandments, he gave them unto Moses, who was King in Joshurun, that he might bring them to the people, and might see the Judicial Laws duly executed, when any were fount to be transgressors of the ten Words. The Magistrate is to take care that both the Tables of this Law be well kept. Deut. 17. 14.—20. The King, who was set over the people of Jehovah Christ, was the write for himself the Copy of this Law in a Book: and it was to be with him, and he was to read therein all the days of his life, that he might learn to fear Jehovah his God, to keep all the Words of this Law, and these Statutes to do them; that his heart be not lifted above his brethren, and that he turn not aside from the Commandment to the right hand or to the left, to the end he may prolong his days in his Kingdom, he and his Sons. This was the charge which Jehovah Aelohim gave to Jos. 1. 1, 7, 8, 9. Joshuah, the Commander and Leader of his people: The Book of this Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayst observe to do all that is written in it; for then shalt thou make thy way prosperous, and then shalt thou deal understandingly. Have not I commanded it thee? be strong and couragious.Exod. 25. 40. Act. 7. 44. Heb. 8. 5. Exod. 40. 16, 19, 21, 23, 25, 27, 29, 32, 33. Heb. 3. 2, 5. Moses, as holy as he was, as highly favoured as he was, and as wise a Governour as he was, yet had nothing left to his prudential determining, but, as he was told and shewn in the Mountain, so must he declare, what those Laws and Judgements were, which to observe: He must keep exactly to the prescribed Pattern. And it is recorded to his commendation, that he did so, causing all things to be done as Jehovah commanded him.1 Chron. 28. 11, 12, 20. 2 Ch. 29. 25. Thus King David received Commandments by the Spirit, by the hand of Jehovah in a written Word; and to this Rule must King Solomon keep: And so should the Superiour Powers to all Generations. We are not to attend, to advert, or to give our minds to such commandments of men as do turn away Truth, or as do turn away from the Truth.Tit. 1. 14. Thus wrote Paul to Titus: O what Laws, Statutes and Judgements are so holy, just and good, as those which Jehovah Christ hath given! would it not be the wisdom and the understanding of Nations to walk according to these? How daring is the attempt for any man or men to think to change these Laws? why do the Heathens tumultuously rage, and the peoples meditate vanity? The Kings of the Earth set themselves and the Princes do plot together against Jehovah, and against his Christ, Let us break the bands of the Father, and of the Son, and cast their cords from us! This is the rebellious Language, of such a would cast off all sign of subjection. O who will give, that Kings were prudent, that the Judges of the Earth were nurtured? To serve this Jehovah with fear, and to be glad with trembling? To kiss the Son, lest he be angry, and they perish in the way, when his anger shall burn suddenly, O the happy straight progress of all that hope for safety in him! To all, and to every of this, that has been forementioned, Christ was appointed, by his Father, and anointed by his Spirit. The Father [Page] himself hath declared this in the second Psalm; ThatPsal. 2. 6, 7, 8, 9. he has anointed his King upon Zion, the Mountain of his Holiness, doth and will tell the Decree, Jehovah said to me, Thou my Son, I this day begat thee. Ask of me, I will give the heathens thine inheritance, and the ends of the earth thy firm hereditary possession. Thou shalt rule them with a rod of iron, as the vessel of a potter thou shalt scatter them in pieces. Of this Jesus doth Peter understand this Psalm, and from hence doth the Author of the Epistle to the Hebrews prove Christ's Call to his Office of Priesthood.Act. 4. 24—28. Heb. 5. 5. This Christ was the first anointed with the Spirit, and with the Oyl of Gladness above his Fellows,Psal. 45. 7. in the forty and fifth Psalm. This Name Mashiach, or Messias, as applyed to this Son of God, was well known in Israel, as appears byJohn. 1, 40, 41. & 4. 25. Andrews acknowledging him to be so, to his Brother Simon, and by the Testimony of the Woman of Samaria, who confessed this Name. And hence it is, that those Disciples of his who believe on his Name, have this Honour from him to be calledPsal. 105. 15. Act. 11. 26. 2 Tim. 2, 19. 1 Joh. 2. 20, 27. Psal. 45. 5. Rev. 1. 6. Christans, both in the Old and New Testament. He charged other men not to touch his Christians, his Christs, his Anointed Ones, in the one hundred and fifth Psalm, those who were thus consecrated to him, and set apart to high and honourable Offices and Imployments under him, by the Anointing of his Spirit, which they had from him that is holy, as writes John in his first Epistle: Which Name was revived and received at Antioch, Act. 11. 26. where the Name was renewed in the Apostles times, and they were again called Christians: For there are the Fellows of Christ, being taken into Consortship and Partnership with him in the Anointing, whereby they are also made Kings and Priests, as John speaks in the Revelation. There oyly pourings out of the Spirits were in aPsal. 45. 2, 7. John. 3. 34. fulness upon Christ, not in lesser measures. Jehovah possessed me, saith Christ in the Book of Proverbs, in the beginning of his way, before his Works, before them, before the World was,Prov. 8. 22, 23, 24, 25, 26, 27, 28, 29. I Anointed, before the beginning, before the first things of the Earth, when yet there was no deeps was I brought forth, when there was non Fountains heavy with Water, when yet Mountains were not fastned, before the Hills was I brought forth, yet he had not made the Earth nor Streets, no not the beginning, nor dust of the inhabited World. When he fitted the Heavens there was I, when he appointed the Circuit upon the Faces of the deep, when he fortified the Clouds above, when he strengthened the Fountains of the deep, when he laid his Decree upon the Sea, that the Waters should not pass the commandment of his mouth, when he appointed the Foundation of the Earth. Thus speaks the Father by the Prophet Isaiah, concerning his Son, Behold my Servant whom I uphold, mine Elect my Soul delighteth, I have given my Spirit upon him, he shall bring forth Judgement upon the Nations. The LORD ChristIsai. 42. 1 John 6. 27. Isai. 61. 1. Heb. 5. 4, 5, 6. Mal. 3. 1. Mat. 3. 17. Psal. 110. 4. John. 1. 32, 33. was warrantably, lawfully called to this Office, God the father sealed him thereunto. As Christ speaks of himself in what John doth write of him, and elsewhere in his Prophet Isaiah, The Spirit of the LORD Jehovah is upon me, therefore Jehovah hath Anointed me to preach. No man taketh this Honour to himself but he, that is called of God, as was Aaron. So also Christ did not take this Honour to himself to become an high Priest, but he, that spake unto him, Thou art my Son, this day have I begotten thee, gave it him. As also in another place he saith, Thou art a Priest for ever, upon my word, O Malchi-tzedek. Hence it is that Christ is called, by the Author of the Epistle to the Hebrews, the Apostle and high Priest of our profession, and by Malachi, The Angel of the Covenant: So that Christ had a Testimony from his Father, for his being appointed unto this Office, not often after he had taken Flesh of the Virgin Mary, when a Voice came from Heaven, saying, This is my well beloved Son, in whom I am well pleased, and when the holy Spirit descended as a Dove out of Heaven, and abode remaining on him, but long before under the Old Testament Dispensation: And before that also,Prov. 8. 22, 23. even before the World was, he the anointed. This LORD Jesus Christ was Administrator under both Testament Dispensations of Grace. He chief in Office, and all others, that were lawfully called and rightfully sent forth, were such as did minister and serve under and for him. He was the LORD God of the holy Prophets, as John calls him in the Revelation, and as the Father sent him, so did this Christ send his Apostles. It was this Christ who [Page] so often appeared to Moses, as has been shewn. Christ was Faithful to his Father who constituted him in Office, and who was Heir of his own House. In which House he imployed Moses to be his Servant, who was also faithful to and under Christ. It was the Spirit of Christ, who did witness in the Prophets of Old, as Peter mentioned in his first Epistle. He was the chief one in Sion, as Isaiah calleth him, who did declare the things that were to come to pass; and this is the same Son of God in whom the Father hath spoken to us in the last days. Him hath God made LORD and Christ, and to him was given Dominion, Glory and a Kingdom, that all People, Nations and Tongues should serve him. The Father hath given unto him dignity to execute Judgement; he hath given all Judgement to the Son. All must obey and stoop at the command of this ever Blessed LORD of Glory, who has proclaimed this of himself, that all Authoritative Power is given him in Heaven, and upon the Earth. God hath committed all into his hands. He shall reign, till he hath put all Enemies under his feet. This is he that is appointed of God, the Judge both of the Living, and of the Dead. In this was the Love of God manifested towards those whom he chose in Christ, and gave to Christ, that he hath sent his only begotten Son into the World, that they should live by him; so loved he the World, that he thus gave Christ, that whosoever believeth in him should not perish, but have everlasting Life. O how much hath he commended his Love to such! He was first in the Love, him hath God set up for a Prepitiatory-covering, an expiatory reconciliation. Thou LORD art worthy to receive the Glory, and the Honour, and the Power, for thou hast created all things, and through thy will they are and were created. This Jehovah Christ was the Creator of all things, as the Father is Creator, and as the holy Spirit is Creator. They the Creators. Jehovah was the Creator of all things. ThisGen. 1. 1. & 2. 4. Aelohim was he, who gave his Creatures their Being, as Moses hath delivered to us the History thereof. To this do others bear witness in the Scriptures. Praised be Johovah Aelohim, that made the heavens and the earth, 2 Chron. 2. 12. said Huram. Thou Jehovah alone,Neh. 9. 6. said Nehemiah, thou hast made the Heavens, the Heaven of Heavens, the Earth, and all that is therein, the Seas, and all that is therein, and thou makest them all alive; and the Host of the Heavens worshippeth thee; Jehovah God of Hosts, who like thee, mighty Jah! thine the Heavens, thine also the Earth, the World and the plenty thereof: Thou hast founded them. And again, Confess ye to Jehovah, to him that made the Heavens with prudencie, to him that spread out the Earth above the Waters. Thus saithJer. 10. 10, 11, 12. Jehovah himself, who taught his people by his Prophet Jeremiah, what to say, The gods that have not made the Heavens and the Earth shall perish from the Earth, and from under this Heaven. Who but Jehovah God hath made the Earth by his Power? Who but he hath prepared the World by his Wisdom? and hath stretched the Heavens out by his Understanding? ThusZach. 12. 1. Zachariah brings in Jehovah speaking, He who spreadeth forth the Heavens, and foundeth the Earth, and formeth the Spirit of Man in the inmost of him.Mar. 13. 1 [...]. Thus in the Gospel of Jesus Christ, God is said to create the Creature. Thus didAct. 14. 15. & 17. 24. Paul reason with the men at Lystra, The living God hath made the Heaven, and the Earth, and the Sea, and all that which is in the same. The like did he at Athens, God who made the World, and all that therein is, he is LORD of Heaven and Earth. And elsewhere, Of God and by him, and to him are all things, to him Glory for ever, Amen. The Father was the Creator of all things. So Isai. 42. 5, 6. Isaiah brings him in, speaking, Thus saith God Jehovah, he that created the Heavens, and spread them abroad, he that stretched forth the Earth, and that which issueth out of it; he that giveth breath unto the people upon it, and spirit to them that walk upon it, I the LORD have called thee in Righteousness, speaking of his Son Christ. This did Peter acknowledge in his prayer,Act. 4. 14—27. LORD, thou art the God, who hast made the Heaven, and the Earth, and the Sea, and all things which are in the same, Who by the Mo [...]th of thy servant David hast said, Why do the Heathen rage, and the people have thought vain things? The Kings of the Earth are risen up, and the Rulers are gathered together against the LORD, and against his Christ, for in truth they were gathered together against thy holy Child Jesus. This doth Paul witness to in his former Epistle [Page] to the Corinthians, We have but one God,1 Cor. 8. 6. the Father, of whom are all things, and we for him. The holy Spirit also is Creator. How many are thy Works, O Jehovah! So sings the Psalmist, all of them hast thou done in Wisdom, the Earth is full of thy Riches. Thou wilt send forthPsal. 104. 24, 30. & 33. 6. Gen. 1. 2. Job 26. 13. & 33. 4. thy Spirit, they shall be created. And thou wilt renew the Faces of the Earth. And in another Psalm, By the Word of Jehovah, the Heavens were made, and all the Host of Heaven by the Spirit of his mouth. The Spirit of Aelohim was the Maker and Cherisher of them. Thus doth Job set it out, he through his Spirit adorned the Heavens. And Elibu elsewhere applys it in his own case, The Spirit of God hath made me, and the breath of the Almighty hath quickened me.

THe LORD Jesus Christ, he also was Creator of all things: It was in and by this Head Captain, that the Heavens and the Earth were accomplished, and all their Host.Isal. 37. 15, 16. This did Hezekiah acknowledge, when he prayed to him that sat between the Cherubins, Thou thy self, thou alone art the God, of all the Kingdoms of the Earth, thou hast made Heaven and Earth. He that is the first, and he also who is the last: Which the LORD Christ doth apply unto himself in the Revelation. He speaks of himself in theIsai. 45. 5, 12. & 44. 6, 8, 24, & 66. 1. 2. Rev. 1. 8, 11, 17. Prophet Isaia, Mine hand hath founded the Earth, and my right hand hath measured the Heavens with the Palm. And again. The Heaven is my Throne, and the Earth is the Footstool of my feet, mine hand hath made all these things. It is the Voice of the Redeemer in the same Prophet, I Jehovah do all things, spreading out the Heaven, I alone, and who stretching out the Earth by it self.Heb. 1. 1, 2, 10. Psal. 102. 25. God by his Son made the Angels. Thou LORD in the beginning hast founded the Earth and the Heavens are the Works of thy hand. To this Christ the Son, in the Epistle to the Hebrews is that passage in the one hundred and second Psalm rightly applyed,John 1. 1, 2, 3, 10. Psal. 33. 6. it was by the Word of God that the World was prepared. In the beginning was the Word, and the Word was with God, and the Word was God: all things were made by the same: and without the same, no not one thing was made that was made: The World was made by him. Thus doth John bring in his Testimony for him. Whereunto thatEph. 3. 9. 1 Cor. 8. 7. Coloss. 1. 15—18. of Paul doth well agree, God created all things by Jesus Christ, and elsewhere he saith, We have one LORD Jesus Christ, by whom are all things, and we by him. That to the Colossians is full to this purpose, where the Apostle having described the Redeemer, the LORD Jesus Christ, by his inward relation to his Father, he being the Image of the invisible God; he then sets him out by his outward Relation to the Creature; he is the first born of every Creature, begotten before all Creation, or before any thing was created.

This he doth convincingly prove, and clearly illustrate by evident demonstration; the Reason is strong, which he draws from Christ's being the efficient cause of the Creatures being, the continued preserver of them, and his Glory being the great end of their Being. For in him, by or through him, were all things Created, which are in Heaven, and which are upon Earth, which are visible, and which are invisible, whether they be Thrones, or Dominions, or Governments, or Powers, all things were created by him and to him, and he is before all things, and all things do consist together by him: He isRev. 1. 8. & 22. 13. Isai. 41. 4. & 44. 6. John 8. 58. & 17. 5. Gen. 2. 1, 2, 3. Exod. 20. 8—11. Rev. 14. 6, 7. the Aleph and the Thou, the Alpha and Omega, the Beginning and the End, who was, and who is, and who is to come. Before Abraham was made, I am, said Christ of himself. It was his Prayer, Glorifie me, O Father, with the Glory which I had before the world was, with thee. It was this Christ who Created the first seven days, and established their order to continue in their successive courses to the Worlds end. It was he, who when he had perfected his Work, that he had made in the six foregoing days of the first Created Week, rested in the seventh day. It was he, who blessed the Seventh day. It was he who sanctified the Seventhday, [Page] because in it he had rested from all his Work: Thus it was from the beginning, unchangeably so to remain, and go on to the end. This he expresly revives in his after proclaiming of this Law of the Sabbath, that it might be remembred, Six days Jehovah made the heaven and the earth, the sea, and all that is in them, and rested the seventh day, and hallowed it. Thus injoyning both by his own Example and Command, the perpetual Observation of that particular Seventh-day, in order of Time in its successive course in every weekly revolution, as the appointed day for holy Rest. That day, and that only, and no other day of the Week. Thou LORD art worthy to receive the Glory, and the Honour, and the Power: For thou hast created all things, and through thy Will they are and were created. O that those who dwell on the Earth, and every Nation, and Kindred, and Language, and People would fear him and give Glory to him, for the hour of his Judgement is coming! And that they would worship him, that made the Heaven and the Earth, and the Sea, and the Fountains of Waters. The Father, Son, and holy Spirit, they are the Creators. They theGen. 1. 1. Aelohim, who spake Creatures into their Existence and Being, of which adored Almighties an account is given in that Historicall Narration which doth contain a Diary or Journal of the first seven days. The Father Aelohim. It is spoken of him in the forty fifth Psalm, Psal. 45. 7. Aelohim the Aelohim of Christ, anointed his Son by his Spirit, which Son also is Aelohim, expresly so called in the same Psalm, Thy throne, Psal. 45. 6, 7. Heb. 1. 8, 9. O Aelohim, ever and perpetual, the scepter of thy kingdom is righteonsness. The Author of the Epistle to the Hebrews sheweth, that this was spoken unto the Son of God by his Father.Gen. 1. 2. I [...]i. 40. 7, 12, 13. 2 Sam. 23. 2, 3. 2 Cor. 3. 17, 1. Lev. 26. 11, 12. Exod. 25. 8. & 29. 45, 46. 1 Cor. 3. 16, 17. 2 Cor. [...]. 16. And the holy Spirit is called the Spirit of Aelohim, and the Spirit Jehovah, by Isaiab. In the second Book of Samuel, this Spirit of Jehovah, or this Spirit of Jehovah, as Paul elsewhere, is also called, The Aelohim of Israel. It is Aelohim, who dwells in his people as in a Temple. So saith Moses, which Paul applyeth to the holy Spirit: These three are the Creating one:Eccles. 12. 1. Job. 35. 10. & 4. 12. Isai. 54. 5. Psal. 149. 1, 2. Thus Solomon the Preacher chargeth young men to remember their Creators in the days of their youth. Where Aeloh my Makers, those who making me, that giveth the Psalms in the night: So would Elibu have had Job to say. The same hath Eliphaz in the same Book. Should a man be more righteous than Aelohim? Should a man be purer than his Makers? Hence is Tzijon incouraged in the later days not to fear; For saith Jehovah by his Prophet Isaiah, to her, Thy Makers is thy Husbands. Thus doth the Psalmist call for an Hallelu-jab, or praise ye Jab, Sing ye to Jehovah a new Song, his praise in the Church of gracious Saints, let Israel rejoyce in his Makers, in those who making him; Let the Sons of Tzijon be glad in their King! the whole Creation should joyn in this song of praise, for this Reason which is common to the whole World of them,Psal. 148. 5. for he commanded, and they were Created.

I now propound it to serious examination, according to the Word, whether much of this glorious Mystery be not included in theGen. 1. 1. [...] This Word the Arabian Jews are said to retain in their Translations. Gen. 2. 4. first Words of the holy Scriptures? Bereashith baraa Aelohim; and in that word Jehovah, mentioned a little after the short History of the Creation, as the Creator and Maker? which is to be left to further disquisition. For I am inciting and encouraging of Religious Students, and of Christian Disciples, to deeper researches into the best Learning.

This Word has in it the signification of an [...] an Head. Hutterus in bis Hebrew on John 1. 1. doth retain the s [...]me Word. Head, so that, this is not barely In the Beginning, but it doth set out that first capital Beginning of all things In and By Christ, the constituted Head of all. Inquire whether it should therefore be rendred, in the Head-captain, or in the Head-captainship, or in-by the Captain, or the Chieftain, or Head-commander, or in him who is the Head-Captain, or in the appointed Head or Captain? [...] the Preposition is properly In. And when it doth point out the immediate principal cause, it is in by. Let the diligent Inquirer about this collate some other Scriptures, that doth relate unto this matter.Heb. 1. 2. [...]0, In Hutt [...], Hebrew [...] in the Greek. Per quem, in the Latin. Per in Italian. Por in Spanish. By in English. It was in-by Christ, that the Father made these hidden ages. For this is spoken of the Son of God, whose Godhead is strongly proved by the Author of the Epistle to the Hebrews, in the beginning of it, by divers [...]itations out of the Old Testament, brought into the New,Prov. 2. 19. Psal. 104. 24. It was in by [Page] Wisdom, that Jehovah did Found the Earth, and prepared the Heavens, and made All his Great Works.Colos. 1. 16. So, in Greek, Latin, English, Italian, Spanish, French, In, in Hebrew and Syriack. All things were created by Jesus Christ; which is a great honour put upon our LORD. The Father created all things; If you ask, by whom?Eph. 3. 9. So, in Greek, Latin, English, Italian, Spanish, French, In, in Hebrew and Syriack. It was by Jesus Christ. All things were madeJohn 1. 3. So, in Greek. Latin, English, Italian. Spanish, French, In, in Hebrew and Syriack. So ver. 10. of the Samech, Heb. 2. 10. by him. Christ was the Head-Captain of all the Host of the Heavens and of the Earth,Gen. 1. 1. & 2. 1. Col. 1. 18. Eph. 1. 21, 22, 23. and he is the chief Head of his Body the Church! Both these are affirmed of Christ with an eye to this,Col. 1. 16, 17. [...] & [...] two in one ver. In and By: In by him, who is the Image of the Invisible God, the first-born of every creature, were all things created, which are in Heaven, and which are upon Earth, which are Visible, and which are Invisible, whether they be Thrones or Dominions, Governments or powers? All things were created by him, and to him; and he is before all things, and all things consist together by him; and he is the head of the body. There is one LORD Jesus Christ,1 Cor. 8. 6. So the Greek. Latin, English, Italian, Spanish, French, In, in Hebrew and Syriack. by whom are all things. He is expresly calledProv. 8. 22, 23. 26. Reashith, the appointed head of Jehovah's ways before his works from then: speaking evidently of the creation. As the words themselves in that place of the Proverbs do plainly declare. He was anointed to this principate, and is again and again called Roash, the head. Roashith is theNehem. 12. 44. Ex. 23. 19. Deut. 28. 4. & 26. 2, 10. Levit. 23. 10. & 2. 12. Jer. 2. 3. name of one of the Types of Christ; the First fruits are so called in the Old Testament: And so is he in the New,1 Cor. 15. 20, 23. The Arabian Jews do retain Beveashith. the First-fruits of them who sleeping. It is not without great reasons and weighty considerations, that, this first written word should set out Christ as the Head. Captain or constituted head, or appointed Captain; For, all skillful Lexicographers agree, that the original-propriety and root significancy of this word hath that of anEph. 1. 22, & 5. 23. head in it, in its true first meaning, to which the Scriptures do agree: and divers Scriptures do speak of Troops, of Bands, of Hosts of Companies, of Souldiers, under an Head-Captain: to this Honour and Office was Christ assigned and appointed by his Father; which also this word doth remarkably set out. If it be a composition of Roash an Head, or Captain, or Head-Captain, and Shith, to put or to place in martial order, or in Battle-array: For, thus we may find the word used; The LORD Christ doth put his Hosts or Armies into Rank and File in their Order with art and care. Proper names are often compounded in the Hebrew, wherein that Tongue doth delight, though it doth not so easily admit of composition in appellatives. TheCompare Gen. 1. 1. with ch. 2. 1. Ps. 24. 8, 10. & 46. 7, 11. & 48. 8. & 10, 4, 7, 14, 19 [...] Isa. 2. 11, 22. & 6. 3, 5. & 8. 13, 18. & 44. 6. & 45. 13. & 51. 15. Mal. 3. 1, 5, 7, 10, 11, 12; 13, 14, 17. & 4. 13▪ 3. context favoureth the Interpretation, with other Scriptures collated: For in this History of the Creation we may read of the Hosts of this Captain General, or Head-Captain, how quickly can he arm his creatures against any that presumptuously dare to rebel against him, and his holy Wills and Laws? All the creatures are thisDan. 7. 10. Luk. 2. 13. Job. 38. 3. 1▪ Isa. 40. [...] Job 27▪ 4. Psal. 144. 6. [...] 45▪ 7▪ Prov. [...] Joel 2. 25. Iob 25. 3. Amos 9. 6. Host. The Angels, the Stars, particularly are some of ChristianPsal. 103, 21. & 148. Rev. 1 [...]. 14, [...]9. Hosts. The Scriptures do acknowledge him to be theDan. 9. 25. Mat. [...] Head-Captain and Leader, though he be [...] chiefly and in a more peculiar and especial manner, This, with respect to his own Covenant-people. This [...] 5. 13, 14, 15. with, chap. 6. 2. Prince of Jehovah's Hosts was he, who was the valiant Warriour with his under-officer Joshu [...], in that great martial expedition against the enemies of his Church and people. This is theDan. 8. 11. [...]. Prince of Princes, who can easily break the strongest opposers. The Head is the1 Sam. 10. 1. 2. Kings. 9. [...], 6. anointed part. And thus was Christ [...] anointed to this high and honourable Office of being Head-Captain, or King, and Commander in chief. How often in Scripture is Christ called Jehovah of Hosts? The [...] Head is crowned. So was [...] Christ's head, as the victorious triumphing conquerour over all his Enemies. [...] The [...] useth a word which doth somewhat open this mystery▪ It being used in military affairs, for the contracting or putting to gether of scattered Soildiers into one Troop, under one Head-Captain: As in Arithmetic, many several Numbers are gathered or put together into and under one he [...]d-sum. And as in Rhetorick, all the particulars of a discourse or Oration are repeated and gathered under one general head. If Itb, at the end of Rea [...]b, be the Chaldet and Syriack, [...] being turned into the Hebrew Thou, frotht, Jesh, he is, then the word signifies in him who is the Head-Captain. Let the ingenious and studious [...] [...] further into this mystery.

How great a promoter of Learning as well as of Religion, this would be, all [Page] found Believers of Christian Doctrine will soon admit. For there is no knowledge comparable to this of the saving1 Cor. 2. 2—16. John 17. 3. Phil. 3. 4—10. knowledge of Jesus Christ and of him crucified. Though Paul abounded in other sorts of Learning, yet it was a case determinedly judged aright by him, that all their knowledge was as no knowledge at all, without this, and in competition with this, this being the ground-work of all. I shall to this end cull some useful passages out of the nine first Chapters of the Proverbs of Solomon relating to this matter. In which one Book; so small a part of the Scriptures, there is more of sound learning in profitable Arts and Sciences than in all the Pagan Philosophical Books that are Extant. O how much then is there in the whole Scriptures! Here you may find a Directory and Rules for Theology, for Physicks, Logicks, Rhetoricks, Medicine, Politicks, Ethicks, Oeconomicks, what not, that is useful Learning?

How many several significant words are there whereby to set out the excellency and preheminence of Scripture-knowledge, and of the Science of useful Arts in a Scripture-way! Such asProv. 1. 2, 3, 4. and in many other places. sapience, or savoury wisdom, Science, Understanding, Intellect, Erudition, Knowledge, Prudence, Skill, Subtilness, and the like, with many choice commendations of it, both in words and phrases! as that, this doth deliver Authoritative sayings, that, it teacheth Rectitudes, gives apt Counsels, speaks essences according as the truth of things is, with much more! Here the Wise will find andProv. 1. 5, 6. addition of Doctrine, the more he doth learn, still the more he may; Thus making continued proficiency:Prov. 1. 7, 8. 9. & chap. 3. 1, 2, 3. Here are the best principles of Sciences: This doth best deliver the beginnings and progress of Arts: The true holy Fear, and the Right Worship of the adored Almighties, is the Head, the Crown-Top, the Captain-ship of knowledge, the summity of Wisdom. This is the chief Science, and it hath the principality of Arts. The first in time, the honourablest in Dignity: and this is the leading [...] sentence▪ Axiom or Apophthegm, that carries the Inquirer into profitable Learning of any kind. This puts a gracious ornament, a golden chain, upon and about other knowledges. Christ isProv. 1. 20, Wisdoms, all Wisdoms in one, the Pluraln [...]ss of the Number is an Indication of his comprehensiveness, and full-treasuredness of all true good Wisdom: He is the chief Wisdom, the Wisdom of Wisdoms, the Wisdom of God. He is made of God1 Cor. 1. 30. wisdom to Believers. This is one of the prime of all Good that he is made to such. All treasures of Wisdom and of knowledge are in him, and in his Word. He is the Authour of all sound Wisdom: And, that is a Man's WisdomProv. 1. 2, 3. to learn Christ's words, to learn the TruthEph. 4. 21. as it is in Jesus, to have the mind of Christ, and to have such conceptions and apprehensions of Truths, and of things as are in the mind of Christ. We should make our earProv. 2. 1, 2. to attend to these eloquent speeches, these pleasant oracles of Wisdom. These must be hid as a treasure in our inmost recesses. Ourvers. 2. Hearts shall be enclined to this intelligibleness of understanding. We should cry giving ourvers. 3. voice to it, to call in this Heavenly Instructer to teach us it: And we should call it to us to be familiarly conversant with it. We should with diligent Intensenessvers. 4. seek it as Silver, and enquiringly search after it as for hid Treasures. The knowledge of the fear of Jehovah, and the finding of this knowledge, is the greatvers. 5. 6. Promise. This Wisdom is a gift from him, knowledge and understanding comes from his mouth, from Christ and his Word. His Blessing must be upon Man's endeavour. It [...]s he that lays up to right onesvers. 7. Essence, Essential knowledge, sound and true real knowledge of things, substantial understanding. Philosophical notions are but a shew and shaddow. All the humane invented unscriptural Arts and Sciences are but colours and appearances. This Word-knowledge doth influence uponver. 8. 9. practice. Who was ever thoroughly converted and made Holy by Ethnick Philosophizings? In the Scriptures are rightnesses or straitnesses conform to the Rule of the Law of Christ, and it hath aver. 11. &c. preserving efficacy upon the heart that receives it. How pleasantlyver. 10. delightful is this knowledge and Wisdom, when once it enters into the heart Otherwise if [...] be only without; in the Book, it has not such a pleasingly holy operation, and sweet sanctifying effect. That is the praise worthy knowledge that gives one to findProv. 3. 4. Grace and good understanding in the eyes of Jehovah and of Adam, such [Page] as Adam was in his Primitive Uprightness, and first Integrity of concreated Knowledge. If we know Jehovah in all our ways, heProv. 3. 6. will direct our paths. As for others, whoVers. 5, 7. lean to their own understanding, and who are wise in their own eyes, their confidence is vain.Vers. 13. Adam had happy goings on with a straight foot, whilst he found and held and acted this Wisdom, and drew forth this Intelligence. And the wisest among the sons of Adam should still be making out after this precious Treasure, and then fetch from thence to make it their own and other mens. How good is itsVers. 14. Traffick and Income! How good is the Fruit that is to be gathered from thisVers. 15. Tree of saving Knowledge! Will and desire what thou wilt: This doth by far excel; any thing of Art, every thing of Science, else has no coequation with this. This was the wise choice that1 King 3. 5.—15. 2. Chron. 1. 11, 12. Solomon made, for which he, who is Wisdom it self, hath commended him. There isProv. 3 16. no occasion of complaint here, as in vain Philosophy, that Art is long, and Life is short: For, the more skilful thou dost grow in this holy Art, the more will it be a lengthening to thy days, and if thou do not waste time, it will tell thee thou dost not want time. Here the walk isVers. 17. all-pleasantnesses, and the way is prosperous Peace. No such hardship and difficulty as in intricate involved Philosophy, in the Study of which confounding Vanity, and stupifying of Obstruseness, some have thrown their Books against the wall, because they could not overcome its Notions in their Intellect. In Scripture-Wisdom, Vers. 18. here the Tree Everlasting Lives, and this Tree of saving Knowledges do grow together, and growing Believers can nourishingly feed on both their Fruits together. Those who apprehend it, and hold it up, and reach it out to others, are made happy by it. This is a participation ofVers. 19. the Wisdom of God. This Wisdom is seen in Jehovah's founding of the Earth, and this Understanding is manifested in his establishing of the Heavens; this Knowledge Prov. 3. 20. 21. looked forth in the broken Abysses, in the dividing of the Waters, and in the Skies, distilling Dew: Yet vain mens affected wisdom can make nothing of their Studies about these, nor ever will- whilst they slight the Scripture discovery concerning these, and other Works of the Creation; but the eyes of Believers should not go off from the Word and Works of God. Those who are thus well-minded shall have Jah to communicate hisVers. 32. secrets, and his counsels to them, Here isProv. 4. 2. Lakach. good Doctrine: good in its self, good to those who do receive it, from which receiving it hath its Name. Our Heart should beVers. 4. upholders, bearers up of these Oracles of Christ. We shouldVers. 5, 7. possessingly acquire this Wisdom and Understanding, not forgetting, not declining from the words of his mouth. This Wisdom is the Leading-head-Commander of Knowledge; This we are to begin with. It is not, as vain Philosophy is, a withered fruitless Speculation, but aProv. 16. 16. & 17. 16. sapid savoury Knowledge. It is the best Inheritance. O come to it as such, all ye who are true Friends of real useful Learning. It puts aProv. 4. 8, 9. Glory upon the Possessor of it, and doth highly exalt him, enobling the embracers of it. These sayings we mustVers. 10. take in, not the Dictates or Placits of Men, or of Devils. In thisVers. 11, 12. way of Wisdom should young ones be instructed, they should tread in these sound paths of Rightness, going over the Scriptures again and gain. How many young Students read over divers Philosophical Tractates before they read over the holy Scriptures once, at least with an eye togather the best Arts and Sciences thence? Other Books of Knowledges are no further useful than as they, some way or other, more or less do comment aright on the Scriptures, or on Created Beings agreeably to the Scriptures. In Humane Philosophical Writings, the Student is often brought to perplexing straights, and to offensive stumblings; not so here in this word and way of Wisdom. Here we should haveVers. 17. and hold real profitable Notions of Truths and of Things, it is our lives; whereas vain speculations of carnal reason should be let go, lest they prove deadly to the pertin [...]cious maintainer of them. The further on that a Believer doth walk in this Scripture-path, the more growing is hisVers. 18, 29, 29, 21, 22. light to discern, and to difference things by, whilst Philosophical wanderers, that go out of the word-way, do and will, whilst there, walk in darkness; but let our eyes be upon this Book of Books. Keep we its revealed Knowledge in the midst of our Heart▪ It will be liveliness and healing to us.Prov. [...]. 1, 2, 7, 1 [...]. To this should we be attentive, [Page] and upon this be intent. It has acute wittinesses, and subtile cogitations, so shall our lips conserve Science: For all kind of holy sagaciousness and discretion is in this Scripture-Wisdom and Intelligency. From these words should not we recede, and they should be our Doctors and Teachers, that instruct us in this. This Word is aProv. 6. 10, 21, 22, 23. Law and a Light, whereas Philosophies are darknesses. This Word should we bind over our heart always, and tie it, annect it over our throats, that as soon as speeches are uttered by us, out may come some Scripture 1 Pet. 4. 11. Eloquies of Mysterious Art and Holy Science, Waking and walking we should converse with it, and it with us, It will keep us when we are asleep, and it will lead along in proficiency, when we are in our particular Callings; It wouldPsal. 19. 3. & 119. 105, 130. inlighten our mind, and direct our way, at the very door of it, when we first step into it. We should see Understanding shine forth upon us, and into us. These Words of Christ should beProv. 7. 1, 2, 3, 4. kept by us, and hid with us as the black, the little man of our eyes. We should bind them over our Fingers (to work by them, and to wise us in and about our work) as well as write them on the Table of our Heart, to live under the Law of them, and to love them, and meditate upon them. We should say to Wisdom my Sister thou, and call Understanding a Kinswoman, so near and so dear, so intimate and familiar, ought it to be to us, and with us, and our eyes should see by this; all sensible experimental knowledges should be brought to this. This Word it greatly useful for an Active, as well as for a Contemplative Life. Here is work for Fingers, as well as thinkingness for Hearts. A Believer doth wed this Wisdom. This kind of Understanding, and of Knowledge should be well known unto us, as a Wife, a Sister, a Friend, a very amicousMat. 12. 49, 50. Relation, and of free Converse, our conjoyned Counseller, of the same blood with us, and of close affinity to us. All the sons of Adam mayProv. 8. 1, 2, 3, 4, 5. learn here, Magistrate, Minister, and People, Leaders and Led. What is spoken here are Eximious Matters andVers. 6, 7, 8. Rectitudes, that which is Truth, all Just, no depraved or oblique thing, allVers. 9, 10. preparedly right to the Intellect, to those who finding Knowledge. Whereas Humane Philosophies are obscure and crooked, dark and wrie, false and difficult. In Word-knowledge there is that true Riches which isVers. 10, 11, 12. beyond Gold and Silver. Wisdom is above Margarites. All a mans wouldlings, his wishings have no equation in her. Whereas the Philosophical Arts of Elementary Learning are beggarly Rudiments. So are the first Principles of Cosmical Men, of Vain Affecters of Worldly Humane Wisdom, poor and weak Vanities. In Christ's Word is the Invention of Science, and of subtil Arts. He that would deeply consult aboutVers. 14, 15, 16, 17, 20, 21, 3 [...], 34, 35. Essences, should come hither, which Humane Philosophies can never so indigate. With this Unstanding there is strength, whereas Humane Wisdom doth weaken the Powers of a man's Spirit, and Soul, and Body. This Word would instruct Kings how to Reign, and Counsellors how to Decree Justice: How to Statute it out to Subjects and Inferiours. In this Princes have and should exercise their Principate, all the Nobles and Judges of the Earth, according to Christ and his Word; O how much should we love this, and morning it to find it out! It will carry us to walk in the path of Justice. You, that for some years have been early at your Philosophical Studies, be now at length wise, and come betimes to the Scripture Lecture, that Christ by his holy Spirit from his Father, in his Word would declare unto you. If ever you would be wise, do not mispend your time, and coyn, and strength in Houses of Folly; there are of you, who know too much where they are: But repair to Wisdoms School, late and early, night and day be at these Study-doors. Such shall draw forth from Jehovah what his Will is. This right way of sound Wisdom was delivered and revealedVers. 30. Am [...] from the foundation of the World, at the first Creation, as the certain, the unerring Rule of the Mind and Will of God. Christ in his Word and Works do make known himself to be the rareSo Amun is taken, Jer. 46. 25. & 52. 15. Neh. 3. 8. Song. 7. 1. Artificer, all-skilful-worker, and all profitable Science and useful Arts must be learn'd from him, as their great Exemplar, and teaching Author. TheProv. 8. 4, 5, 6, 7, 8, 9. Manliest Virtuoso's are here spoken to and called upon, hither should they hasten to learn, as well as the ignorant Plebeians, and the easily perswaded Inspients. Here are noble Sciences, and liberal Arts, for the most free princely Spirits. Christ in his Word no sooner opens his lips, but some right [Page] Truth and real Thing quickly is spoken forth. There is nothing distorted or perverted here. It is all obvious, directly before us, not intricate or infolded. Here a young Timothy may get Wisdom, and in a little time grow up to great Understanding.Prov. 8. 12. Here is the House of Wisdom and of Prudence. This is the Doctress and Dictatress. This cureth the teachable Student ofVers. 13. Pride, Elation, Arrogancy, of which Philosophers are still sick. Here is the perfectVers. 14. possession of Science and of Sapience. Here Knowledge is sound and saving, virtuous and substantial. ChristVers. 31. 33. delighteth to teach the sons of Adams this, and should not we be made willing to learn? where word-knowledge is taught, at thatVers. 34. Door should we enter, that we mayVers. 35. elicite hidden Mysteries. This Christ who is Wisdoms, doth set himself out as a Master and Teacher of useful Arts and Sciences to Adam and his sons quickly after theCompare Prov. 8. 22—36. with ch 9. 1—12. Creation, inviting them as Disciples (into his School. His College is completely built, and he begins his Instructings of them with satisfaction and intercession in this discharge of his Mediatory Office, byProv. 9. 2, 3 [...] 12. offering of Sacrifice, and by Praying; and when he has instilled his useful Precepts, he then entertaineth his learning-ones with Spiritual Repast: O who will give, that there were more incorporated Societies here, subject to, and ruled by, the Statutes of Christ's House! That our hopeful youths may no longer be sworn to Philosophical Laws, Words and Statutes! Here Christ utters his Oracles from that exalted Pew or Pulpits, the highest Heavens. How honourable would our Cities be, were there holy Convocations, and Spiritual runnings and meetings to Christ's Preaching and Interpretings here! He calls with significant Voice in express words, Come, O come away, come hither! and no longer waste your time by a fruitless attendance on Philosophical Lectures. Come in and submit to Christ's Discipline: His teaching of you will prosper the better for his chastising of you. Here is a Knowledge that is a wising and nourishing to a sanctified Soul, whilst vain Philosophies are but Fatuities and Emptinesses. Scoffers here, will not be proficients; the attempt will be successless, and the labour lost to instruct such; no art nor industry of man can inform them, till Christ change and convert, and new make them; For they despise that Word-wisdom, which commended to them, and set before them, and Napkin up or imprison those few Notions of it, which they have taken in. Whereas, give occasion to a wise man, and his wisdom will be increased; as soon as it is presented he takes it in. The fear of Jehovah is the way to it. This is the Knowledge of Holy, both Angels, and Men, and Things, which would be every way so much for our own advantage. After all this discovery, will young Students be still beguiled and corrupted, by theProv. 9. 13—18. foolish woman, (who is so contrary to Christ and his Word, and to the Wisdom which is in him, and in it) which knows nothing aright, carnalizing every thing, all its opinion of things, being streperous by keeping up its disputing noise, and wrangling clamours [...]tumultuous, fallacious and drawing aside from the Truth into Error? It doth not understand any thing savingly, nor discern it spiritually: It has not soundness of apprehension, though it self-flatteringly imagineth that it has the knowledge of many things, and is well skill'd in many Arts and Invents.Mah. interrogatively. What doth it know aright? Can you name it, or tell what it is? Yet would this foolish woman be in the Throne and Pew too, (imitating and emulating of Wisdoms before spoken of, and strive to out do and go beyond.) She will come with Pompous Ostentation, her Bell and Bedel, and with External Apparat, to insinuate her self into mens minds by deceptive Oblectaments, and sensual allurements: It would sit in the Doctors chair, and exercise Regal Authority: Thus affecting to be like unto Wisdom, it becomes more ridiculous by its apishness. Sometimes she will useCompare Prov. 9. vers. 4. & 16. some of the same words that Wisdom doth but in another sense wrying them in their own Dialect, as if Christ's wised ones were foolish ones in her accompt, and she could teach them better, she delights in fallacious Artifices, till she mislead her blind followers into the gulphy-empty-space, and the doleful sighful place, and would leave them there hopeless and helpless, like the hellish Teacher of the Black-Arts, unless the LORD do in time, before they tumble in thither, step forth to their recovery out of these snares, by turning them from the Error of their way to the Truth. He who has [Page] willingness, skill and opportunity, to carry this meditation through this Book of Proverbs, may gather up and put together a great deal more of this profitable matter. I must hasten now to some further Inquiries, for the progressive advance of useful Learning.

Of the One (which when another Day was Created, was the First) Day of the Created World, and of some of its Works.

Q. Whether this Earth at its First Creation were without Form and void? So thatGen. 1. 2.Thou and Bohu be truly and rightly predicated of Aeretz? Or whether Tohu and Bohu be not dictinct Creatures from the Earth, locally distant, or two Created Places, the one setting out the Gulphy-empty-space, the doleful place of Hell?

THe clearing up of this,A. that the Gulph and Hell are certain distinct places of a Created Nature, doth contribute much for the discovery of the Positure of the World, which is the higher, and which the lower part of the Universe in its System orderly disposed, as also for the conviction of Infidelity, and the confutation of Atheism; It being a great and gross Error in the scoffing Anti-Scripturists, who daringly affirm, that the Gulph and Hell have no certain Existence in the Nature of Beings, nor definiteness of locality in the Creation of Places, but that they are mere Bug bears to terrifie Fools, and Scare-crows to fright Children withal, my work therefore here will be to examine, whether the Earth at its first Creation were formless and vord, so that Tohu and Bohu, as commonly interpreted be truly and rightly predicated of Aeretz or not? Whether Tohu and Bohu be or be not distinct Creatures from the Earth locally distinct, or two created places, the one setting out the Gulphy-empty-space, the other the doleful place of Hell? Then to assert, and prove from Scripture and Nature, that there are really such places, And in what parts of the created World those places are, whereby the positures of the Creation will be manifested, in what order they are placed one above or below another, which is one of the secrets of Nature, hidden from vain Philosophers, but revealed in holy Scriptures. Towards the bringing in of somewhat of a very useful discovery, that this Earth was not created deformed, not an empty, un [...]apen, or mis-shapen lump, confused or without fashion, not such an amazing and shameful thing, as one, who has a name amongst the Learnedest of Criticks, and who doth undertake to correct others in their rendring of these words, doth amiss call it, not such a formless Chaos, as it is Heatheneshly standered to be, let it be well considered, whether they do not great wrong to this Work of Aetohim, who do express the significancy of these words to be that, which is contrary to fight Order, to good-Digestion, to method [...] Framing, and to com [...]y Modesty, as somewhat to be ashamed of, and then do [...] this to the Earth? Seeing that this Earth, as also the empty Gulph, and the doleful place have a great fitness, and a comly order, and a beautious decency, in the Creators Ordination, for the ends of [...] his own Glory, for the advancing of rich distinguishing Grace towards the Elect, and for the sinners confusion; [Page] and, amongst many other transgressors1 Sam. 12. 21. Isa. 24. 10. & 44. 9. & 34. 11. Idolaters and corrupt worshippers living and dying such; Especially if in Ages of such growing light, as doth convincingly discover the forbiddenness of all humane Inventions, Institutions, and Impositions in the matters of Worship, exclusive of what is of Christ's prescribing and appointing in his word; These are some of those sinners who by name are declared to be in the road way upon the brink to be tumbled down the Gulphy-confounded-space. There is not any the least mark of reproach cast or put upon any other of Aelohim's Works, and therefore not upon the first created Earth. For, all and every of his WorksDeut. 32. 4. have all that kind of perfection which doth belong to that created Work; It being made in that excellency of State forGen. 1. 31. goodness which every creature was framed in according as the nature of that creature was capable, fit and able to receive for its assigned usefulness in its place. So that it was, for so far, intire, consummate, absolute, in all Numbers and modes, and was no way to be reprehended, faulted, or blamed, having the Creator's own Letters Testimonial for its due commendation and praise under his Hand and Seal. All was pure, unblemished, no defect in it, as such, Therefore did Righteous Adam Psal. 92. 4, 5. compared with the Title. Ps. 104. 24. rejoyce in meditating on these works, on the Seventh-day Sabbath. By a collation of other Scriptures it will appear, that, this VerbGen. 1. 2. Hajitha. Was, may properly and distinctly belong to Tohu, and to Bohu (as also to Vechoshe [...].) As for the significancy of the words in the Original let all the Scriptures be considered that do make mention of them, whether, Tohu be not the empty (gulphy, astonishing, desolate,) space, and Bohu the doleful place, (the serious meditating whereon makes to sigh and to groan;) These words are Substantives and not Adjectives or Participles, and do properly stand by themselves. So that to praedicate these abstracts of the Earth, as if it were amazingness, shamefulness, deformedness, formlesness, emptyness (or shapelesness) and voidness, (wastness or vanity) seemeth to reproach Creating Aelohim, who did all in wonderful Wisdom, and having approved of every Work of his, he rejoyced therein. As for the Structure of Speech,Hajitha. This is one property of Hebrew Speech, that often a word, which is before expressed, is in the latter branches omitted for brevity and for other reasons. the Verb belongs in common to Tohu, to Bohu, (and to Vechosh [...]) appertaining to all the members of this speech; being put to one, it is to be accommodated to all, as if it were expresly added to every one, Aeretz was created, Tohu was, Bohu was, each of them was in being truly subsisting; though the verb be but once written, yet being once spoken it hathThe skilful in the Language know this to be common in the original words & phrases. a conveniency with the, other members by a common right. There is great evidence and natural comeliness that is in this kind of Scripture-speaking. It cannot be rightfully affirmed of this Earth in the abstract; as many do, that the Earth was emptiness, or an empty thing, at its first creation. For this appears to be expresly denyed by Jehovah Aelohim inIsa. 45. 18. another Scripture, because, thus he said, when he shews himself forth as the Creator of those Heavens, and the Former of this Earth, that having made the Earth, he firmly prepared or established her, and that he did create her Not-Tohu or Not-emptiness, he created her to be dwelt in, or sat [...]in, or to be inhabited, or to Sabbatize in. Thus doth he expresly deny what men do affirm. Tohu only is the Gulphy empty uninhabited place of the created World. It being only theLuke 16. 26. Gulphy passage to Hell; Several parts of the creation being distinctly spoken unto in that Prophecy by Isaiah, as the Text and Context will evidence. All other spaces and places are filled up and inhabited, but only this Tohu which is empty. In the higher Heavens there are the glorious Inhabitants of that better Countrey. There are the upper Waters, and many other Treasures: In the Expanse are Sun, Moon, and Stars, those bright shining Luminaries. In the Air are Fowls, on the Earth are Men and Women. Beasts, Cattle, Worms, in the Waters are Fishes, in Hell are Devils and Damned; only Tohu is void, So that there is a Vi [...]um in Nature, contrary to Paganish PhilosophyCompare Isa. 34. 11. with Jer. 4. 23. Hence the antient Hebrews call Tohu Line [...] nihil signans, & Bohu, Perpendiculum rude ad quod non p [...]test [...]. as Tohu doth properly note, That, which is contrary to such a Line as is drawn to distinguish, to put in order, in building upon some Foundation, which Tohu doth want. So Bohu is that, which is contrary to a Foundation and Building or Extruction, contrary to a perpendicular, by which the Building is directed. There is no Foundation or Extruction in Hell, for it is bottomless, at least so far, as that, the damned know no bottom of it.

[Page] Tohu not being praedicated of Aeretz, neither is Bohu, which is a word that followeth after Tohu, which Tohu has Bohu always joyned with it, as in nature of created places, so also inGen. 1. 2. Isa. 34. 11. Jer. 4. 25. Scriptures. This Tohu and Bohu therefore also are not matter and form. The Jews and Christians have learned this wrong conceipt in the Schools of Paganish Philosophers, and then afterwards they affayed, whether they could defend it by their wrying [...]: or this Scripture, to work it into their errour, As for the Scituation and Place of these, they are the lowest parts of the created World. Jehovah Ae [...]ohim hathJob 26. 7. stretched forth the North over Tohu, this Gulphy-astoni [...]hing-empty [...] space, which is that part in the Positure of the Creation that is directly diametrically opposite unto the North-point: So that the North part is the uppermost part. There are some HeavensEph. 4. 8, 9, 10. Heb. 7. 26. higher then other Heavens, and some parts of the Heavens are higher then some other parts of the same Heavens. TheGnesjoun. Psal.57. 2, 3, 10, 11. Luke 1. 76. most High, or the Highest, or the eminently exalted High one over and above all, is one of Christ's names. He, as to his glorified humane nature, sits in his gloriousJer. 17. 12. Job. 22. 12. high Throne: And would you know where this is? No books of Ethnick Philosophers can inform you without light from the Word, For, it is only of Scripture-Revelation: It is at the sides of theIsa 14. 9—15. especially 13, 14, 15. verses. North, whither a proud Prince that was brought down to hell (most opposite to the North,) said in his former self-exaltation, that, he would ascend, to pluck Christ if he could, out of his Chair of Majesty, that, he might get in to give Laws and Orders to the World. It is at the [...]ob 23. 8, 9. Ezek. 1. 4, 26. 7, 28 North, where Christ doth work. FromPs 75. 6, 7. hence doth exaltation come, not either from the East, or West, or South, but from Christ sitting over the sides of the North.Ps. 48. 2, 3. There is the City of this Great King. How quickly may a Believers Spirit resort thither and freely converse with Christ in his humane glorified Nature? Who, as he is also Jehovah, 2 Tim. 4. 22. hath a way of gracious presence here with the spirit of a Believer. How many useful ways, might this be improved in experimental Christianity! I have given the Hint, which should quicken up others to pass further into this re [...]search; more may be collected out of the Scriptures about the exaltation of the North, and If need were, to use such arguments unto men, their mouths who oppose this might soon be stopp'd by the express concessions and affirmations of humane Authours. As the Earth is foundedPs. 24. 1, 2. Exo. 20. 4. Ps. 78. 69. Job 38. 4, 6. Ps. 136. 6. upon the Waters, as upon her Bases, and is above the Waters; So also is HellJob. 26. 5, 6. Luke 16. 23, 24. Tachtij [...]h Ps. 86. 13. Ezek. 32. 8. 32. Rev. 9. 1, 2. & 11. 7. & 17. 8. & 20. 1, 3. Ps. [...]8. 22. & 88. 6, 7. Hence that phrase of going down into the watet, and into the Sea. Acts 8. 38. Psal. 107. 23. Esai. 42. 10. under the Waters, in a lower place: It is opposed to the highest Heavens, as the lowest place. Here are the shadowed profundities below the Sea, the lower Abyss and Vorago. All the controversies about Sheol, about the local descent into the craving place, concerning which so many Treatises have so hotly contended, must by this Word-discovery receive a clear full determination; For, in no one Scripture which I am as yet thorowly convinced by, must Sheol necessarily, or dothSome Scriptures I know are commonly brought a [...] if it did set out the Grave, but after much seeking to God and searching into his word about this deep secret, I judg that the Translaters have not rightly rendred Sheol the Grave, nor the commentators done well in so interpreting of it. However I leave it to the further consideration of the enquiring in elligent Reader. Sheol properly, signifie the Grave, but some lower place than that. Divers sheets of Paper might be filled with this Subject from what is gatherable out of the Word, which also is another very profitable discovery if pursued with diligence and received with meekness, and would overturn the whole of Ethnick Philosophy about the System of the World and the positure of the Creation. The middle of this Earth is not that common center of the Universal World, towards which all heavy bodies would naturally descend there to sit down and enjoy their Rest: The Stone, or Brass, or Lead, at the end of the Line in the perpendicular would move downward under all the Earth, beneath the Waters, if it met with no obstacle. According to Geometricians own principles, If right Lines do stand upon right Lines, making the Angles on either side equal, then either of those Angles is a right Angle, and the right Lines that stand erected are perpendicular Lines to those upon which they stand. Such perpendicular Lines can never meet in one and the same center and point, or interfect one another, for there is no enclining of the Lines any more to one side then another, There is no reclining or obtuseness in any of the Angles; aequidistant perpendiculars prolonged and moved never so far on both parts, will never meet either on the one side or on the other. All right Angles are equal to one another. Such perpendiculars are always equal distant the one from the other. Could such perpendicular Lines meet at a point, if they were prolonged, they [Page] will necessarily intersect, and the Angles on both sides would not be equal. These perpendicular Lines are Rectangled parallels; they are equal perpendiculars constituted between the same parallels; they are Equi [...]ngled, were there Parallelogram-lines drawn: all the quadrilateral (Figures would have opposite Parallels; from one and the same point can be drawn but one perpendicular Line to divide a terminated right-lined Diameter (equally dividing the Circle) into two equal parts, if that perpendicular Line be drawn from the Circumference to the Center: and from one and the same Point and Center there can be but one perpendicular Line drawn to that part of the Circumference, where a right Line doth touch the Circle, and where that Perpendicular doth cut that right Line into two equal right Angles at the point of touching: All other Lines drawn from the same point, have not correspondent, proportional, parallel, equidistant parts, neither will they make right equal Angles in that point where they do touch or inters [...]ct that right Line. The opposite sides are not parallel, neither can they pass into a right-angled-equilateral quadrilateral Figure, into such a Square which hath the four sides equal, and the Angles right-lined. Of all the right Lines drawn from one and the same Point on a right Line, that Line which is Perpendicular is the least, constituted on one and the same Base, so that there is but one Perpendicular from or to this one and the same Point, standing erect upon a right Line. According to Statick Law there can be no Angular point of two several Lines concurring in it, without an unequal divergence or divaricating of the two lines from it proportionably, as it is nearer or further distant from the point. Improve we this to overturn humane Philosophy. Let there be an Erect Wall square of a right-angled equilateral, quadrilateral Figure; and let plumb-lines be let fall from the two sides of it, they will naturally move downward to, and if way were made into the Earth perpendicularly, and these perpendiculars would be equidistant, and would be always, if prolonged, equidistant and never meet at a Center and Point, which is quite contrary to the Tenet of such Philosophers, seeing there cannot be a Motion of two heavy Bodies from the circumference in two parallel lines towards one Center and Point: For still the nearer they come to this supposed Center, the nearer they must be to one another, which affirmation is quite contrary to Sense, Reason and Scripture, as may be seen with the eye in the forementioned parallel Motion of the two Plumb-lines, Thus the Seamen have their Perpendiculars which do move right down, and do make perpendicular lines equidistant from each other, every where in the Waters that arePsal. 107. 23. & [...]26▪ 6. Pet. 3. 5. Psal. 104. 5, 6. &. 135. 6. under this one Earth, if it be well examined by the same natural Motion of Plumb lines equidistantly downwards, it will be found, that all Plants do naturally grow out of the Earth perpendicularly, and so the Earth doth nourish them; and thus all grounds do bear only according to the plain or level thereof, and not according to any convex or concave Superficies. A Garden, though the Ground be rising and indented, yet may be paled round with as few equilateral Pales, as if it were plain and level, because all the Pales do stand perpendicularly, one of the most quick-sighted into, and of the most experienced about Natural History has declared, that as for the moving of Dense Bodies to a point or place, (which was the opinion of the Ancients) it is a meer vanity. I have not found, though I have searched withcare and industry in this Inquiry any one word or phrase in the Old and New Testament, which doth properly signifie a common Center of this visible World; whereas, there is express mention made of aIsai. 34. 11. Zach. 4. 10. 2 King. 21. 13. Isai. 28. 17. Lam. 2. 8. Zach. 1. 16. Amos 7. 7, 8. Zach. 5. 8. The words are, Anac. Mishkoloth, Mishkeleth, Bedil. Consider Job [...]8. 5. which speaks of a ruling Line that was stretched over this Earth, that inclined downward: a measuring thred or rule, a straight perpendicular plumb-line, to which Maso [...]s and C [...]penters have an eye; a Square-rule. Perpendicular, of a Plumb-line: That one place of the Sea, into which the Waters were gathered at the first Creation, is a distinct different place from this pretended Center in the middle of the Earth, which the vain affecters of Humane Wisdom, would have the congenial parts of the Chaos immediately to apply themselves unto, gathering round in about it, as if this frame consisted by an equilibration of parts to the Center of Gravity. There is not such an Elementary and Subcortical Earth, as is below any the lowest Fundus of the Waters, as if this were the Foundation, and Basis of the World, and the centrical Orb of it; for the deep Waters, the Gulphy space, Sheol, and the doleful place are below the Earth; they are subterraneous, as being under the whole body of the Earth, and not only under the upper Superficies of the Earth, and [Page] therefore these are called the out places. O, who will give, that the Atheist and the Infidel would lay this more to Heart! The holy Scriptures do set out these lower places with terrour to fright the Sons and Daughter of Adam from those by-paths of sin, that would lead thither. There are theProv. 9. 18. 2 Pet. 2. 3. Isai. 14. 15, 19. & 24. 18. Job. 20. 6, Prov. 15. 11. Job 17. 30. Psal. 141. 7. Gen. 42. 38. & 44. 31. Luk. 16. 23, 26, 28. 2 Sam. 22. 6. Psal, 18. 4, 5. & 116. 3. & 38. 3, 4. Ezek. 32. 18, 19. Profundities of Sheol; the evil Angels were thrust down there; there is the black dark passage into the deep corrupting Pit, to the sides whereof sinners are cast down. This is the hid horrible place, the going down there is in sorrow, into a place tormentful; a certainEzek. 26. 20. Psal. 22. 15. Lam. 3. 6. Psal. 88 6, 7. definit place remotest from Heaven; a place of greatest sorrow, and of deepest misery, into which the damned do descend;1 Sam. 2. 6. Psal▪ 30. 3. [...] 86. 13. & 49. 15. Hos. 13, 14. 1 Cor. 15. 55. Mat. 11. 23. Psal. 9. 17. & 89. 48. Psal. 16. 10. some are saved from out of Sheol, others are cast down and left there. How doleful a place is Hell! Wo, wo, no, oh, is the Language there, under the weight of unpardoned guilt, under the sense of tormenting wrath:Psal. 9. 17. It is twice express'd in the Hebrew. Those, that will not turn from sin unto Christ here, shall be turned into Hell there. A place of terrible confused 2 Pet. 2. 4. Mat. 8. 12. 1 Pet. 3. 19. Jude 6. Mat. 5. 22, 29, 30. & 18. 19. Mar. 9. 43. 45, 47. Mat, 23. 33. & 25. 41. & 22. 13. & 25. 30. Prov. 8. 26. John 14. [...], [...], 4. darkness, of outer darkness, a foul and hideous prison, the Gehenna of Fire is there. Should I paraphrase upon the several scores of Scriptures that do express this, how many pages would it take up? This is the place of deadly shadow, of weeping, of gnashing of teeth, of chaining, of gnawing worms, of burning wrath, the wicked are thrust down, and driven in there, What? will those who forget God never believe this, till they feel it? O how rich is that Grace, how free is that Love, which doth deliver a chosen number from this wrath to come! which doth take them up into theEphes. 1. 3, 20. & 2. 6. & 3. 10. Heb. 11. 16. Heb. 9. 8, 12. 2 Cor. 5. 1. Psal. 68. 18. Ephes. 4. 8, 18. How full are the Scriptures in praises and commendations of this High, Happy, Holy Place! Heavenly places, the better Country, the Holy Place, the Holy of Holies, the Eternal Tabernacles, whither Christ is Ascended to prepare Mansions for his Disciples, that he and they may be together, ever together. There is the place of the manifested Residence of Aelohim's Glory.

Q. WhetherGen. 1. 2, 4, 5.that Darkness which doth distinguish and separate between the Night and the Day in a large Day, be but the want or privation of Light, and so mere nothing? And which was first, the Darkness or the Light? And what is the Scripture-Doctrine, according to Created Nature and Order, concerning Days, Weeks, Months, Winter, Summer, and Years?

THe affecters of Humane Wisdom do thus wrongfully determine,A. as if it were only the absence of Light, or the shadow of the Earth coming between us and the Sun; when the opacous or thick body of the Earth doth interpose between us and the Sun, darkness followeth. Whereas the Scriptures of Truth will inform us, thatGen. 1. 1, 2. Isai 45. 7. darkness is a Creature, darkness was, it hath been,Hajitha. that is, it truly hath subsisted, it doth and will subsist. For so is the Nature of that Word; to Be, is to Exist, to have Essence.2 Cor. 4. 6. [...]. A creating Word was used with respect to darkness. The Creaton made Light, spake it out of Darkness: It is called to the Night,Gen. 1. 5. which is a real name, and is a real thing. It sets outEphes. 5. 8. Isai. 45. 7. real things: It hasGen. 1. 2. Gna [...]. a place, a local seat: The Darkness was over the Faces of the troublesome deep; for this proposition doth note a term or place of Motion or Rest, in the most opposite place to [...]ight. Tim. 6. 16. 1 John 1. 5. 6, 7. Light is in Heaven, as in its proper place, in which God doth dwell; whereas Psal. 88. [...]. Psal. 213. 3. & 69. 2, 14, these darknesses are in the lowest places, in the Abyss, in that nethermost Pit in the Gulphs. Darkness was three Days before there was a Sun in the Expanse, to go in, go down, or set, the Sun being created on the fourth Day, [Page] and therefore it was not caused by the Suns absence.Exod. 10. 21, 23. Darkness was one of Egypts plagues, which had not been so much, had it only been a want and no infliction, it was Darkness felt, which was a sensible thing. The Air was thick of it; the hand had sense of it. It was palpable: darkness ofPsal. 105. 28. obscurity, much obscure, black and thick.Revel. 16. 10. Isai. 60. 1, 2. It sets out a spiritual Plague, which is a real Judgement.Psal. 105. 28. Isal. 42. 16. Psal. 104. 20. Isai. 45. 6, 7. Job 28. 3. Isai. 50. 3. Amos 8. 9. & 5. 8. Mat. 27. 45. Job 38. 19, 20. John 12. 35. 1 John 2. 11. Isai. 59. 10. Exod. 10. 23. Job 4. 13, 14. Deut. 4. 11. & 5. 23. 2 Sam. 22. 12. Exod. 10. 21, 22. Prov. 20. 20. 2 Cor. 6. 14. Job 26. 10. Mat. 8. 12. & 12. 13. & 25. 30. Job 10. 21, 22. Psal. 88. 6, 11, 12. Eccles. 11. 8. & 6. 4. Lam. 3. 6. Gen. 1. 4, 14, 18. Chashachim; Nesheph [...]. It is a thing sent and made. It is a thing sometimes turned into its contrary. It has an efficient Cause. Jehovah Aelohim gave it a Being: He puts it, he makes it: he puts a Term or Bound unto it. He brings it into the Air as often as he will. It has its Properties, as sudden arising, or diffusion, or spreading abroad, it has obscurity; it doth produce real effect. It is divided into several kinds, thick, black. It is that, which is unfit for Communion with its opposite Light. It is a thing destroyable. It is one of the miseries in Hell. The Creator did divide between the Darkness and the Light, as the Expanse did divide between the Waters and Waters. The Heavenly Lights were made thus to divide between the Light and the Darkness. The Original Words which do set out Darkness, do manifest its Being a created Thing. How glorious a Creature is the Light, which is opposed to Darkness!Gen. 1. 3, 4, 5, 14, 15. Psal. 104. 2. 1 Tim. 6. 16. Job 38. 19, 20, 24. Isai. 45. 7. 2 Cor. 4. 6. Gen. 1. 3. Job 38. 12, 24. & 36. 30, 32. Psal. 74. 26. Rev. 21. 11, 23. Light was one of the first Ornaments of the Created World, with which Aelohim decked them as with a Garment. The Creator dwelleth in Light, and there the Light dwelleth, though mortal man be little acquainted with the way of it. Jehovah formed it. It is called his Light. It is he who prepares it. O how admired and adored will Christ be, when he shall be visibly seen to be the Light of the Heavenly City [...] The created Light is not a mere Accident, or Quality without Substance, as Ethnick Philosophy has wronged it. It is an Essentiated Substance; It has a distinct good perfect Subsistence: It has a place of its own; It has Motion from one place to another, and this Motion is in Time. It comes and it goes at its Seasons. It has not only a Local Motion, but also its Rays and Beams, and Species do produce real Effects. The Sun is not the cause of this Light; for, this Light was created three Days before the Sun. They were distinct and different Creatures. The Light did actually Exist, or had a reality of Being without and separate from the Sun, which Sun did not then actually Exist, and therefore the Light must necessarily differ really from the Sun. Otherwise the same created Being, the Sun, should actually both Exist, and not Exist, or be and not be at one and the same time: Which includes a contradiction, and implys an impossibility. There is such a thing in created Nature, as pure Darkness, and pure Light. The one Essentiated as well as the other, and they were, and are divided Locally as well as differenced Naturally; these being distinct, divided separate Creatures.Isai. 5. 20. 2 Cor. 6. 14. There is an Wo threatned against those who put the one to the other. Darkness and Light do naturally in their successive courses succeed each other. There is a Real as well as a Verbal distinction between them, and theGen. 1. 2—5. 2 Cor. 4. 6. Darkness goes before the Light. They were not created, confused and permix'd. They orderly differ in the Nature of the Things themselves, which had each of them their proper Names, Time, Bounds, Places, and Courses, and their several uses in the Creation. The Evening, the Darkness and the Night were called upon to go together to make up Night, as the Morning, the Light and the Day were to make up Day. But the Night wasGen. 1. 5, 8, 13, 19, 23, 31. & 8. 22. Jer. 21, 56. & 23. 20. 25. an [...]ed out before the Light. For, so is the Computation of all and every of the six foregoing Days of the first Week of the Creation expresly by an established Law, and [...] Order, which shall never be altered or changed, whilst this World doth last. Thus the Darkness and the Light do make a proper Daynatural. The Time when the Evening doth begin, it that Time when the Darkness doth first begin. After the Sun was created,Mar. 1. 32. 1 King. 22. 35. pampared with 2 Chron. 18. 34. it is set out by that Time, when the Sun goeth in. From Evening unto Morning isExod. 27. 21. & 18. 13. Judg. 21. 2. 1 Sam. 30. 17. the whole Night part, as opposed to the Day, as from Morning to Evening is the whole Day part as opposed to the Night. ThePsal. 30. 5. Deut. 28. 67. Evening doth belong unto the Night, then was theDeut. 16. 4, 6. 2 King. 16. 15. Dan. 9. 21. Psal. 65. 8. time for the Evening Worship. It has its season of triumphing going forth. The Day doth endEzek. 46. 2. immediately before the Evening. From Evening to Evening isLevit. 23, 32. [...]d. 20. 26. the length of the Natural large Day. There is a NaturalIsal. 17. 14. Gen. 24. 63. Created. Seasonabless, an opportunity in this time: Aelohim doth [Page] ride upon thesePsal. 68. 4. Evenings, and comes to meet his people serving of him.Mar. 13. 35. Deut. 23. 10, 11. Lev. 11. 24, 25, 27, 28, 31, 32, 39, 40. & 14. 46. & 15. 5, 6, 8, 10, 11, 16, 17, 18, 19, 21, 22, 23, 27, & 17. 15. & 22. 6, 7. Numb. 19. 7, 8, 10. 19, 21, 22. Until the Evening, is until the beginning of another Day; for the Day Natural did end, when the next Evening did begin, which Evening was the beginning of another distinct large Day, Evening and Morning1. Chron. 23. 30. are well fitted times for Meditation, for Prayer, for Praise, and for Singing. The Creating Aelohim did lay the Foundation of the Evening, and of Morning Worship on every Day of the Week. He taketh special express notice of these two Seasons, therefore there is a special Being granted unto these parts of Time;Gen. 1. 5, 8, 13, 39, 23, 31. And it shall exist the Evening, and it shall exist the Morning; so runs the Creating Word.Psal. 104. 22, 23, 24. 31. AElohim looked on these Seasons with joy and with delight, with approbation and with commendation, and so should we. The Evening has a true Being, a real Existence, a natural Subsistence, it is a created Essence. The Evening doth not begin at the end of the ninth hour of the Day, or three hours before the going in of the Sun: For, there was no part of a former Day before this one Evening of the created World, when the evening and the morning made up the one Gen. 1. 5. day. This Day here is so distinguished according to number, One, and not according to order First, as yet; because hitherto there was no other Day. One is the beginning of Number definitly, AEchad one, is that proper Name, which the Creating Aelohim gave unto this Day, and it is peculiar to this Day, and belongeth only to this Day, in the measuring of the Days of a Week: It is a wrong done to its Name, when it is taken from it, and given to any other Day of the Week. Every one of their Names should be used, that they may be called aright, and so may expresly answer to their names when they are called. How can those Exod. 20. 8. 11. Deut. 5. 12—15. Mat. 19. 8. who miscal the one Day of the Week, the Seventh-day in the fourth Word or Command answer this, seeing from the beginning it was not so? The Day on which this World began to be Created, was properly one Day, no Number can in Time and Nature go before an Unity, which therefore of necessity must be before any other ordinal Number: There was not at that time any other Day that had actual Existence. Those Days of this one Created Week, which did follow in the same Week, were ordinal, and successive, and numerable, so that, there must be one Day, which was the beginning of Days.Mat. 28. 1. Mar. 16. 2. Luk. 24. 1. John 20. 1, 19. Act. 20. 7. 1 Cor. 16. 2. It is injurious unto many Scriptures, when they translate one Numeral, the first Ordinal, thereby to thrust and to force in if they could, the one Day of the Week, into the room of the Seventh-day, as if the one Day were now the Weekly-sabbath-day in the place of the Seventh, which mistake hath Scripture Reason and Nature against it, as may be shewn in its proper place, in an inquiry upon the Seventh-day. There was one Day which was the beginning of Days, and therefore this World was in Time, not from Eternity; For, to speak with propriety of Language, Eternity has no precedent duration. And this and other distinct Days in this Week of the Creation, are properly a distinct Enumeration of distinct Days, setting out their daily natural measures. And therefore the express mentioning of them severally doth shew, that all things were not Created in an instant at once, or in one day only, all of them together. The Evening and the Morning of every Day were a distinct Day, and were distinct parts of every Day. The one Day was before the second, and the third Day was after the second, the fourth followed the third, and the fifth was after the fourth, the sixth succeeded the fifth, and the seventh which is the last Day of the Week, was the Holy Close of that Week. There is but one Seventh-day in the Week. No other Day in this, or in any following Week, is properly the Seventh-day of the Week, in the weekly revolution. These Days have a priority, and a posterioty in time in their successive parts: and so were the Creatures distinct Works, or distinct Days. They had a separate Creation on separate Days, that we might with the more staidness and distinctness of spirit, consider of, and meditate upon them in their created Order. If all had been in one and the same moment of time, then how could it be affirmed of Adam, that he was1 Tim. 2. 13. first formed, then Eve, which yet is expresly affirmed in the Words? The created Number, and Order, and Names of Days must therefore be well observed,D [...]. 814, 26. Guerebboker, 2 Cor. 11. 25, [...], 1 King. 7. 9. Luk. 22. 34. upon which there are so many weighty Truths and great things that do depend. An Evening-Morning, a Night-day is a large natural Day, according to the Law of the first Creation, in which the Evening and [Page] the Morning were constituted one Day.Act. 17 27, 33. [...] Exod. 12. 41, 42. with Numb. 33. 3. & & Deu [...] 16. 6. The Evening being the foregoing part of the Day, to which the after-Morning doth belong, both together making up a complete Day. So is the true account through the whole Scriptures, where this is spoken of. The Evening of the Day,Gen. 1. 5, 8, 13. in the three first Days of the created World, began at the first coming of the Darkness; afterwards, when the Sun was created on the fourth Day, it was further pointed out by theGen. 1, 14—19. Deut. 6.6. Mar. 1. 32. Prov. 7. 9. going in of the Sun. The Morning of the Day in the three first Days of the created World began when the Darkness went off, andGen. 1, 5, 8, 13. the Light came on, which afterwards was fully compleatedGen. 1. 14—19. Psal. 104. 23. Mat. 16 2, 3. Exod. 18. 13, 14. & 27. 21. Act. 28. 23. Job 4. 20. Deu. 28. 67. when the Sun did go forth. What has man to do thus daringly to change the LORD's Time and Laws, and to pervert his well his wisely-established Decrees and Appointments, which are some of his Jer. 31, 35, & 33. 20, 25. Statutes and Ordinances, which he will have to remain unalterable, and by the unchangeable constancy whereof he has confirmed the Covenant of Grace? There is the time of a Day in a Day. ThereExod. 5. 13. Lev. 23. 37. 1 Kin. 8. 59. is a word of a Day in his Day. Judg. 19. 14, 15. Psal. 104. 20, 22. 23. The Night-part of a Natural large day, so far as concerns the present matter in hand, is measured from the coming to the going of Darkness; from the going in of the Sun, unto the going forth of the Sun. There are parts of the Night,Rev. 8. 12. Gen. 19. 5. Act. 27. 27. Mat. 25. 6. Mar. 13. 35. Luk. 11. 5, 7. Psal. 119. 62. Act. 16. 25. & 27. Exod. 12. 29, 30. & 11. 4. Job 34. 20. a third part of it: There is a beginning of the Night: There is the mid of the Night: The LORD forsaw how bold rebellious man would be in prescribing times of his own inventing and distributing unto himself to impose them upon others also, and therefore he doth often in the Scriptures set the just Limits and the due bounds to set Times and Seasons; that man might receive a determination from the Word.Psal. 119. 148. & 130. 6. Lev. 3. 35. Psal. 134. 1. Mat. 24. 43. Luk. 28. Psal. 90. 4. & 63. 6. There were certain Watches of the Night, those Watches did point out a certain space of Night-time, into which the Night was distributed. There was a Watch of the Night which is called, theJob. 4. 13. Lam. 2. 19. first Watch of it. There is aJudg. 17. 19. Job 4. 13. second Watch of the Night. TheExod. 14. 24. 1 Sam. 11. 11. Luk. 12. 38. third Watch of the Night; and theMat. 14. 25. Mar. 6. 48. fourth Watch of the Night: And all and each of these are distinguished by several Names in the Word,Mar. 13. 35. Mat. 14. 15. Luke 12. 38, 39 Mat. 24. 43. Exod. 14. 24. 1 Sam. 11. 11. the Evening, the Midnight, Cockcrowing, and Morning: So that, three hours were the measure of every one of the Quadrants or fourth parts.Psal. 6. 6. Judg. 19. 25. 1 Sam. 15. 12. Isai. 62. 6. & 21. 8. We sometimes read of all Night, and all Nights; in other places, of theExod. 11. 4. & 12. 2 [...]. Judg. 16. 3. 1 King. 3. 12. Gen. 19. 34. & 31. 42. & 26. 34. Exod. 12. 42. Halfings or Dimidiatings, or Half-cuttings off of the Night, of the past Night: and of that self same Night, of a Night of Observations. There is a Morning Light before the Sun doth go forth, so as visibly to be seen by our eye. The Day part of a natural large Day, as to the present case, is measured from theGen. 31. 39, 40. 1 Sam. 2. 34. Jo [...] 1. last vers. Deut. 24. 15. Josh. 10. 12, 13, 14, Mat. 12. 48. Isai. 38. 12, 13. Psal. 74. 16. Gen. 8. 22. & 1. 14, 16, 18, 19. Psal. 1 04. 2 [...] 2. Sam. 23. 4. Dan. 6. 19. coming to the going away of the Light, or from the going forth of the Sun unto the going in of the Sun. This Day is divided into John. 12. 19. twelve hours, so also is the Night, into twelve equal parts; so that at midnight, the sixth hour of the Night is ended, and seventh hour of the Night doth immediately after begin: And at Noon, or at Mid-day, the sixth hour of the Day is fully ended, and the beginning of the next minute after this is the beginning of the seventh hour of the Day, as opposed to the Night: and according to this Division were Dials, and other Measures of Nights and Days drawn and made, that were according to the Word. So that all the Winter the hours of the Night were larger than those of the Day, and all the Summer the hours of the Day were longer than the hours of the Night; and when it was Equinoctial, then the hours of the Night and Day were equal; but at all other times of the year different.Mag. 20, [...] Mar. 15. 25. Act. 2. 35. Mat. 20. 5. & 27. 45. Mar. 15. 33. Luk. 23. 44. Act. 10. 9, 30. John 4. 6, 52. Mat. 20. 5. & 27. 45, 46, Mar. 15. 33, 34. Lake 23. 44. Act. 3. 1. & 10. 3, 30. John 1. 39. Mat. 20. 6, 12. Luke 22. 59. There is express mention made in the Scriptures of some of these hours, by which we are to judge and measure the rest of the other hours. As the third hour, the sixth hour, the seventh hour, the ninth hour, the tenth hour, and the eleventh hour. It is also perticularly there spoken of, theMar. 6. 35. third hour of the Night. At these Seasons of Evening and of Morning were the appointed Times forDan. 8. 11, 12. 13. & 11, [...]1. & 12. 11. Neh. 10. 33. Ezek. 46. 15. Numb. 4. 16. Exod. 29. 38, 39, 40, &c. Numb. 28. 2, 8, 10. 2 King 16. 15. 1 Chron. 16. 40. 2 Chron. 2. 4. & 31. 3. Ezra. 3. 3, 4. Numb. 1 [...]. 19. daily worship, which daily worship was called the Tamid, or the continual. Whatever other instituted worship was occasionally performed, [Page] This must never be neglected; This daily Worship was to be carried on.2 Chron. 12. 11. Ezra 3. 45, Psal. 141. 2, 1. 1 Kings 18. 29, 36. Exod. 29. 39. Every Evening and also every2 Kings 3. 20. Ezek 46. 13, 14, 15. Psal. 5. 3. & 55. 17. & 63. 1. & 88. 13. & 92 2. & 119. 147, 148. Jer. 7. 13. & 25. 3, 4. & 26. 5. & 29 19. & 44. 4. & 32. 33. & 35. 14, 15. Morning. I have been the longer upon this discovery, that, serious sensible Believers who do admire the holy Scriptures of truth to be the one and the only rule of judging and of determing of cases of Conscience, might as they ought, bring all times and seasons to Scripture measures, to Christ's Institutions; which heMat. 26. 55. Mark 14. 49. Luk. 19 47. & 22. 53. Luke 21. 38. John 8. 2. Acts 2. 46, 47. & 5. 42. compare, Psal. 20 1, 2, 3, 4, 5, 6, 9. & 22. 22, 25. Heb. 2. 12. (For, this is spoken of Christ) Ps. 40. 9, 10, 11. (which is also applyed to him, Mar. 11. 25, 25, 26, 27. compared with what goes before, Luke 10. 21, 22.) himself as also his Apostles kept unto under the New Testament dispensation of Grace: That, this as well as all things else may be brought with more exactness according to this straight Rule under this latter-day-glory, when there will be a more thorow reforming and refining, to purge out whatsoever is corrupt and of humane invention and imposition, and to bring in whatsoever is pure, that is as yet defective in the Churches, which is of Christ's instituting and ordaining; ForEzek. 43. 10, 11. 26, 27. & 46. 13, 14, 15. & 43. 27. this daily continual Worship, Evening and Morning, is prophesyed of to be renewed and restored in the latter age, with a renewed promise of acceptance. The day is Aelohim's, Psal. 74. 16. the Night also is his: and let the things of God be given unto God. Let the Day-natural no longer be mis-reckoned from midnight to midnight, or from Sun-rising to Sun-rising, nor from mid day or noon tomid-day or noon, neither of which has any sound sooting either in Holy Scripture, or in created Nature: And yet how long and how far have these mis-countings prevailed, Not only amongst Ethnick Philosophers, but also amongst professing Christians, and do so still unto this day?

There is aPsal. 39. 5. Middath Jamai. measure of our days, and Jehovah is he who must make us for to know, what it is. There are divers phrases in Scripture note-worthy here. As Gen. 1. 5. Gen. 27. 44, 45. & 29. 20. Deut. 30. 20. Iob 12. 12. Psal. 91. 16. Prov. 3. 16. Gen. 26. 8. Hos. 9. 5. Ps. 90. 4. Prov. 27. 1. Gen. 50. 3. Exo. 23. 26. Ezek. 46. 1. Exod. 16. & 20. & 20. 9. Gen. 8. 22. & 29. 1, 27. Gen. 18. [...] Judg. 19. 8, 11. Prov. 4. 18. Exod. 7. 25. Psal. 90. 12. Gen. 7. 13. Prov. 7. 9. 1 Chron. 12. 22. Jer. 6. 4. Ps. 90. 9. Song 2. 17. Isa. 27. 8. Gen. 30. 14. 2 Sam. 21. 9. Gen. 3. 8. Judg. 19. 9. Ps. 89. 29. Gen. 25. 7. Isa. 32. 10. Exo. 5. 14. Ezra 6. 9. Isa. 38. 12, 13. Nehem. 8. 3. one day; and days one; a long one of days; a day of constituted, or of instituted, Time; a day-morrow, or After; To fill up the number of ones days; Six days of the working, days of this Earth, yet the day great; the day to be hot, the day to descend greatly; until the inclining or declining of the day; until the firm preparing of the day; to fill up a seventh of days; to number days; the strength of the day; an Evening of a day; the seasonable time of a day in a day; the looking forth of this day; days turning away, or turning the faces, or declining towards their end: The blowing or breathing forth of that day at break or dawning of it; a day of the East, the days of Harvest: The Spirit (or wind, or breathing) of the day; The remitting of a day to or towards the Evening: The days of Heavens: The days of years: Days over or upon an year: Also yesterday: A day in a day: From day unto night. From the light until, or unto, the halfing, or dimidiating of the day, or the middle division of it into parts. These, with several other such like, would have their use for the determining of divers practical cases. ThatIsa. 6. 5. 20. Wo should awaken conscience, which is threatned against those, who putting darkness to light and light to darkness (as those do, who make one half of a day from Midnight to Noon, half dark and half light at Aequinox, and the other half of the day, from Noon to the next Midnight that light and that dark)Gen. 1. 5. Job 17. 12. Contrary to the established order in the Law of the Creation. This is the daily measure of time: For Eccles. 3. 1, 2, 3, 4, 5, 6, 7, 8, 11, 17. & 8. 6. Dan. 9. 21. Josh. 10. 27. Gen. 8. 11. & 24. 11. Zach. 147. we read of Time in the Scriptures, Opportune time. The Opportune time of the gift of the Evening, the Opportune time of the going in of the Sun, called the Opportune time of the Evening,2 Sam. 24. 15. Psal. 104. 19. 1 Sam. 13. 11. Lev. 25. 2. Lam. 2. 7. from the Morning and unto the Opportune time of the set season for instituted worship (observe this.) The Sun knoweth his going in: The constituted time of the days: The constituted or instituted times of Jehovah: a day of convention. This daily time is made up of hours, as hours are of minutes,Ps. 30. 5. Exod. 33. 5. Isa. 47. 9. Ps. 30. 5. & 6. 10. Jer. 18. 7, 9. Isa. 54. 8. Lam. 4. 6. Job 34. 20. & 21. 13. Jer. 4. 20. Job 20. 5. Ps, 73. 19. Numb. 16. 21. Lam. 4. 6. Ezra 9. 8. Isa. 26. 20. & 54. 7. Job 7. 18. `sa 27. 3. Ezek. 26. 16. & 32. 10. 1 Cor. 15. 52. Luke 4. 5. Job. 20. 5. & 21. 13. Ps. 30. 5. Prov. 12. 19. Isa. 54. 8. & 25. 20. & 54. 7. John 5. 35. Gal. 2. 5. 1 Thes. 2. 17. Numb. 6. 21. Psal. 6. 12. & 73. 19. & 81. 14. Jer. 18 7, 9. Exod. 33. 5. Rev. 18. 10, 17, 19. Ezra 9. 8. 1 Cor. 15. [...]0. Regang. a minute or minute-time, or moment, we meet with in the Word, one minute, a moment in a day one: a moment, a minute quickly gone, into a moment: like as a moment: like unto, much even [Page] as a moment: As a little of moment a moment little, or a finall minute; moments, minutes of time: An indivisible point of time; a minute or moment, is a very short space of time, a moment one: every moment. That word which signifies a moment is derived from a root, which is, to cut off on to break asunder, because, it is one of the least particles and minute parts of time, broken off, as it were, the most minute-fragment of time. These minutes and moments do fill up an hour, such a number of them. And this kind of knowledge an ingenious enquirer doth know now to make some good improvement of is divers cases, relating unto these parts of Time. O how sweet and satisfactory would it be to understand even these little minute things in a Scripture-way? Dan. 3. 15. & 4. 19. 33. & 5. 5. & 3. 6. Shagnah. For, here we may meet with an hour, an hour one: That same hour. The Chaldee word for an hour comes from an Hebrew root, which doth signifie he looked, he beheld: Because, Men in their actions do intend the hour as it passeth away: The Teller, or Nuntiatrix of Time.2 Kings 20. 9, 10. Isa. 38. 8. Dan. 6. 14. An ascending Horologue, which doth point out the degrees by which the Sun before Noon hath ascended, and after Noon doth descend. The ascensions of that Sun: the goings up, the goings in of it. The measures of daily Time might in this Scripture-way much heighten there understandings. O, who will give, that we may be Redeemers of Time!

The Doctrine of weeks, is proved from primitive pure created nature inGen. 1. 5, 8, 13, 19, 23, 31. & 2. 1, 2, 3. seven days, as the Creator made them. There were seven distinct days severally created, in order of time, and no more, which being ended, another week begins. An whole full complete week, doth consist of seven days; not of six or fewer days, not of eight or more days, because Aelohim made all in these several distinct days. He made no less, and he added no more.Dan. 10. 2. Ezek. 45. 25. Exo. 34 22. Deut. 16. 9, 10, 16. 2 Chr. 8. 13. Numb. 28. 26. Lev. 23. 15, 16. Dan. 9. 27. Gen. 29. 27, 28. Levit. 12. 5. Dan. 9. 24, 25, 26. Gen. 29. 27, 28. Deut 16. 9. Dan. 9. 25, 26, 27. & 10. 2. 3. Jer. 5. 24. Lev. 25. 8, &c. Hence those Scripture phrases of, three weeks of days, or three sevens of days; a feast of weeks, or of sevens of days; a feast of weeks, or of sevens; of those weeks or sevens: In your weeks or sevens. A week, or a sevenny: A seven-night, a seven-morn; or Septiman; two sevennies or weeks: weeks or sevennies: a week one: the cut off half of the week: to fill up a week this, to number a seven of sevennies: weeks seven, and weeks sixty and two: weeks seventy: To compleat or fill up three weeks of days: For Jehovah to keep to us weeks of Statutes of Harvest, according to the Hebrew, they are weeks of Ordinances, relating to the feast of seven weeks or seven Sabbaths. A sevenny of years, and a seven sevenny of years. The beginning day of the week is calledGen. 1. 5. one day, because till a second day came, there was only that one day, and the last day of the week is calledGen. 2. 2, 3. the seventh day, because there is no further day in that week: There is a great Remark and a special honour put upon this number of seven in the Scriptures, as the number of perfection, a complete number. The seventh day pointing out the weekly Sabbath: The seventh Moon was a peculiar dignified Moon; the seventh year was a specially separated Sabbatical year: The seven-times seventh year, was a singularly honoured year for Jubilee: Moons or Months took in these days and weeks.Gen. 29. 14. Deu. 21. 13. Num. 11. 20, 21. & 9. 22. & 28. 11. & 29. 1. Lev. 23. 24. Ezek. 46. 1, 6. Amos 8. 5. Numb. 10. 10. 1 Sam. 20. 24, 27, 34. Ps. 81. 3. Gen. 8. 5. Zach. 7. 3. Lev. 27. 6. Isa. 66. 23. 1 8 am. 20. 5. Job 14. 5. Gen. 38. 24. Ezra 3. 1. Amos 8. 5. Num. 28. 14. Exod 12. 2. Job 3. 6. Rev. 22 2. Esth. 2. 12. 1 Chr. 27. 1—15. Hence we read of a Moon or Month of days; two days, or a Month or days. The Moony-Innovation of days: One to the Month, or one day; a Month that fifth: The Son of a Moon or of a Month; From the sufficiency or fulness of the Innovated Moon in his Moon: Behold an Innovated Moon, the morrow: The number of our Moons or Months is with Jehovah Aelohim: three Innovated Moons or Months: He or It, shall touch that Moon, or Month, that seventh. When will he pass over, this Innovated Moon? This an Ascension of an Innovated Moon, or his Moon or Month to the Moons of the year: The night-part of the day is a part of the Innovated Moon. There are twelve Moons or Months, these do make up a complete full year. TheInquire, whether at the Autumnal Aequinou? Exod. 23. 16. & 34. 22. & 12. 2. first Moon, the head of Moons: (There is a Moon in the year, which has more of a full head for divers Evenings together, then other Moons of the same year.) A MoonZach. 11. 8. Job 3. 6. & 39. 2. Psal. 104. 19. Exod. 2. 2. Job 29. 2. Ezra 6. 15. Dan. 4. 29. Jer. 31. 35, 36. Gen. 8. 5, 13. Exod. 40. 2, 17. Lev. 23. 24. Deut. 1. 3. Ezek. 26. 1. Ezra 3. 6. Exod. 23. 15. one. The number of the Moons. Jehovah Aelohim made the Moon to instituted times: Three Moons or Months. [Page] Moons of the East: The third day to the Moon: There is an end of Moons, two-ten, where they are cut off: The Statutes of the Moon are never to be removed: The day of the renewed Moon, is called, one of the Moon; Till another day come, there is only that one day of that Moon. The certain appointed time of a Moon or Month, of these days weeks and Moons are years made up, Gen. 47. 9. Job 3. 6. Ps. 90. 10. Eccles 6. 3. Lev. 25 30. Gen. 1 14. Exod. 34. 22. 1 Sam. 1. 20. 1 Chr. 20. 1. 2 Sam. 11. 2. whence are these Scripture phrases, the days of the year: A perfect year filled up with all its days: The Heavenly Luminaries have been, are, and will be, to appointed seasons for Religious conventions, to days and years: The revolution of the year: The revolution of the days: The return or conversion of the year: The Opportune time of the Return of the year.Shanah. An year hath its name from Iteration and renewed mutation, and is the Renovation or Iteration of yearly time.Deut. 11. 12. & 14. 22. & 15. 20. 1 Sam. 7. 16. & 13. 1. Lev. 12. 6. Isa. 65. 20. Lev. 25. 5, 10. Lev. 14. 10. Gen. 11. 10. & 41. 1. Exo. 21. 2. Eccles. 6. 3. Habak. 3. 2. Ezek. 38. 8. Malac. 3. 4. Ps. 90. 9. Gen. 41. 53. Deut. 32. 7. Job 16. 12. Ps. 77. 10. Isa. 38. 10. 2 Sam. 21. 1. Gen. 17. 21. & 29. 27. Ezek. 38. 8. Exo. 30. 10. Dan. 1. 21. Ps. 90. 4. Eccles. 6. 6. Gen. 41. 29, 50. 2 Kings 13. 20. Isa. 29. 1. 1 Kings 10. 25. Ps. 61. 6. Isa. 29. 1. Eccles. 12. 1. Lev. 25. 27. Num. 14. 34. Ezek. 4. 6. Judg. 11. 40. Jer. 28. 3. Isa. 32. 10. Exod. 23. 16. Lev. 25. 15, 16, 30. Job. 15. 20. Lev. 25. & 27. 18. Job 36. 11. Gen. 47. 18. Lev. 25. 29. Ps. 65. 11. Gen. 16. 3. & 41. 1. Dan. 11. 13. Lev. 25. 52. Prov. 10. 27. Eze. 40. 1. Lev. 25. 16. 51. Lev. 25. 8. Lev. 25. 5. 1 Kin. 15. 25. 2 Kin. 12. 1. & 14. 1. From the head-beginning of this year even unto the afterward, or end of the year: the after-part, the later-part of it, the last of it, (as the opposition shews,) year year, year in year, a Son of an year: a Son of an hundred year: An year of Sabbatism: An year, that fiftyeth year (including the former year of Jubilee into the number.) An year that seventh: An year, a seventh: An year of two or a second: A daughter of her year: Two years, from the cutting off of two years of days: Six years: Years many: A middle of years: The after-part or end of years: Years Antient or Easterly, or former, years. To complete or to perfect years, years of an Age, and of an Age or generation: Years of numbers, years of hidden Ages: The remainder, the rest, of years. Three years: Year after year: An year that after, or another following after: Years after ones: The last of those years: An year one, once or one in an year: Until an year one, that which begins the rest, or of one: A thousand years: A thousand years two steps or two turns, or two or twice over: Years to come or to go in: A word of an year in a year; to add days upon days of the King: His years like as a generation and generation: To be made to touch years; A Month in an year: To compute those years: A day to an year, a day to an year: Four days in an year: Two years of days: Days over an year: To go out this year: To fill up or complete an year perfect: A number of years: A little, or paucity, of the years: A little to remain, or to be a Relique, or left in years: To compute over the month of those years which remaining: Years in pleasantnesses, or in Sweets or Jucundities. To perfect this year, this same: Jehovah sometimes doth crown an year his good; For the cut-off end of years: The cutting off of those times of years: like as the mouth of his years; To abbreviate years: an head of this year: a multitude of years: Seven Sabbaths of years: an year of Sabbatism: an year of two or the second. One year is made up of Winter and of Summer in it's two equally divided parts. This also we may meet withal in the Word.Gen. 8. 22. Pro. 20. 4. Ps. 74. 17. Zach. 14. 8. Job 29. 4. Isa. 18. 6. Jer. 36. 22. Amos 3. 15. Zach. 14. 8. Prov. 20. 4. Ps. 74. 17. Gen. 8. 22. Song. 2. 11. the Winter, it takes in that part of the year in which is plowing and sowing at the Autumnal Aequinox. It is opposed to the Summer: In the days of my springing youth. For, things do begin to spring and to grow in the Winter season. To dwell, or sit, or inhabit an house of that Winter, to smite the house of the Winter over or upon the house of the Summer: to be in the Harvest, and in the Winter: a slothful one will not Plough from the Winter: The Harvest and the Winter Aelohim will form: Summer and Winter, and day and night shall not rest; or they will not Sabbatize. The passing over of Winter.Ps. 74. 15. Is. 18. 6. Zach. 14. 8. An entire full year is made up of Winter and of Summer, as of its two comprehensive parts.Song 2. 11. &c. Here we may find a lively description of the ending and passing away of the Winter, and of the beginning and coming on of the Summer;Ps. 32. 4. Isa. 2 [...]. 4. Jer. 8. 20. Amos 3. 15. There are droughts of Summer: There is the First-born, or early, or soon, or Rathe-ripe in-before-Summer, or in-not-yet-Summer; the passing over of the Harvest; the perfecting or finishing of it, or the full end of Summer: an house of the Summer, as well as an house of the Winter,2 Sam. 16. 1. Isa. 16. 9. & 18. 6. Prov. 10. 5, 2. Sam. 16. 2. Jer. 40. 10, 12. & 48. 32. Micah 7. 1. Zach. 14. 8. Prov. 6. 8. & 30. 25. Psal. 74. 17. Amos 8. 1, 2. Jer. 48. 32. Prov. 26. 1. Mat. 24. 32. Ma [...] 13. 28. Luke 21. 29, 30. Prov. 10. 5. Dan. 2. 35. an hundred of Summer, or of Summer-fruits: There is a falling of the joyful shout, or the rebounding Eccho, upon the Summer and Harvest of the people of God; There is a Summering of the flying Fowl, and of all Beast of [Page] this Earth upon a people: so also a wintering upon them. To gather in Summer; to eat the Summer or Summer Fruits: The collections or gatherings of Summer; to be in the Summer and the Winter; to prepare the Summer Food, or Bread, or eatable: The Summer was formed, and shall be formed by Aelohim: A Basket of Summer, or of Summer-Fruit, it is come to the end (a pleasant allusion referring to that end of the Year) The Waster doth sometimes fall on our Summer: Snow in Summer is not in season. The Fig-trees do bud forth their leaves, a little before Summer (which doth prove, that the Summer doth include also, that which commonly is called the Spring, and doth then begin:) A wise Son will carry together in Summer: There are Summer Flowers, when the Harvest is gathered in, and when the Reapings are before the ingatherings. One design of this is to demonstrate from the Word, that a Week in its successive returns, has a natural Existence, a created Being, which doth unchangeably establish the six foregoing Days of every Week to be working Days, and the seventh, the last, the closing Day of every Week to be the weekly Sabbath-day, or Day of Rest. As also, to discover, that those who would undertake the Emendation of times, should order all Chronology according to Scripture account. This Doctrine of Days and of Weeks, doth somewhat confirm the Seventh-day-Sabbath, as the Seventh, to be of Natural Obligation. Even the Adversaries themselves are so far convinced hereby; that they confess divers of them, that all the World are under a Divine Obligation to spend one Day every Week in the Exercise of Religion; that the Hebdomadal Revolution of Time is generally admitted, that it is Catholick, that all Nations in all Ages have from time immemorial made the Revolution of seven Days, to the first stated period of Time; that the measure of Time by a Night and a Day is directed unto sense by the Diurnal Course of the Sun; that Lunar Months of solar Years are of an unavoidable Observation unto all rational Creatures: Whence therefore all men have reckoned Time by Days, Months and Years, is obvious unto all, but whence the Hebdomadal Revolution, or weekly period of Time should make its entrance, and obtain a Catholick admittance, no man can give an account, but with respect to some impressions on the minds of men, from the Constitution and Law of our Natures, with the Tradition of a Sabbatical Rest instituted from the Foundation of the World. A Week is spoken of as a known account of Days in Time. Thus they acknowledge: As also, that those of the Philosophers, who resolved their Observations into things Natural or Physical, do esteem the Septenary Number Sacred: A Septenary Revolution of Days: unto which they found a respect in all their Notions and Speculations about the Pleiades and Triones in Heaven, Lunar changes, sounds of Instruments, variations in the age of Man, critical Days in bodily Distempers, and transactions of Affairs private and publick. I so far make use of this as to shew, that if such Authors would but improve their own convictions and concessions, they might be spirited and sublimated into an asserting of something of Honour, inseparable from the Natural Being of the Seventhday. The order of which Day is not to be disturbed. Another of them acknowledgeth, that there have been some difference and variation in the account of Years and Months with people, yet never was the Week counted to be more or less than seven Days with any people. In all Ages, among all Nations, the Seventh-day has been venerable and sacred. I might put more of such Testimonies together, were there need. But it is the Authority of holy Scripture, and of created Nature that sways with me. It is observable in prophetical Scripture byDan. 9. 24. 27. Daniel, that the Weeks are there said to be cut off, as the words do properly signifie. The Verb of the singular Number, being put to a word of the plural Number, doth evidently shew, that every one of the Weeks, from the first to the last shall be precisely and absolutely complete: It was a precise cutting off, The first Week of the created World was the fittest time for the giving forth of the Law of the Seventh-day-Sabbath, because the ground of the Institution of this weekly Sabbath, was Aelohims manifesting by his Words and Works, that in that same Week he perfected both the working Days, and the resting Day, he rested upon the self same Seventh-day, when the memory of his great and [Page] glorious Works was so new and fresh. So agreeable is this to created Nature in the Exercise of right Reason, especially when enlightned by Scripture-Revelation, within the compass of one and the [...] same Week, reckoning still forward according to Created Order, it is impossible to find out any proper Seventh-day, but only the last Day of the Week. This boundary of the Week being unremoveable, and commanded to be kept Holy. And this Doctrine of the Weeks is every where preserved in the severalIn Hebrew [...] Shebuang. i. e. Hebdomada quòd septem diebus Constant, à [...] i. e. septem; In English, a sevennight is called a Week. In Belgick, or Low Dutch, it is Weeke. In Teutonick or High Dutch, or the German Tongue, it is Woch, ab Weke. In the Saxon Tongue, it is Ucan. In Spanish and Portuguez it is Semanc: In French, it is Semaine, ou Sepmaine. In Iraliam, it is Settimana. In Latin, it is Septimana, ae, à septem & mane, Hebdomada, seu Hebdomas, from the Greek in which it is [...], septem quasi [...]. In British or Welch, it is Wythnos. Languages, which have words for a Week.

Because it is that discovery which is of use, and is not every where to be met withal by a common Reader, and it having some tendency towards the clearing up of some subject matters in this Treatise, and towards the perfection of a Reformation, which is also much of my design, let not the ingenuous Reader think it too long a diversion, if I here detect somewhat of the idolatry and superstition, which is still to this day continued in this Nation, and in other Countries, by publick and private retaining and using of the Heathenish names of Days, as Sanday, Monday, &c. as also of Months, such as January, February, &c. so that, he that shall speak in the present Age, according to Scripture, though in his own and their Mother Tongue, yet is scarcely understood by the most, and what is shameful and lamentable, by multitudes of a professing Ministery and people. Whereas, hath not Jehovah Aelohim strictly charged his people, that Exod. 23. 12, 13. Hos. 2. 17. Zach. 13. 2. Numb. 32. 38. Josh. 23. 7. Psal. 16. 4. in all that, which he hath said unto them, they shall be wary, and the name of other gods they shall not mention; it shall not be heard out of their Mouth? O take we heed unto our selves, that we do not transgress in this matter! Hath he not foretold, that he will take away the Names of Baalim out of the mouths of his Servants? that he will cut off the names of the Idols out of the Land? Did not God's Israel of Old, when and whilst their hearts were right with him, practice accordingly, changing of the old idolatrous places, and putting new names upon them? Did not zealous Joshuah take order about his? our LORD Jesus Christ, after whom his Disciples must walk, would not take up the names of after-Idol gods upon his lips.

Examine we now somewhat of the Original and occasion of the Pagan names of Days and of Months. As for Days, the beginning Day of the Week, they call Sunday. See Mirsheus guide into T [...]agues, and the word Day, & Scaliger de Emend. temp. p. 46, 47. of his Psoleg. The Germans, when they were Pagans, Verstegan saith, consecrated the first Day of the Week to the Sun, as Prince of Planets, whose Image they placed on a Pillar in the Temple, fashioned like a man half naked, his face, as it were, bright red with gleams of Fire; and holding with his Arms, bowing Archwise, a burning wheel before his breast; the Wheel being to signifie the course which he runneth round about the World, and the fiery gleams and brightness, the light and heat wherewith he warmeth and comforteth the things that live and grow. The Sun was the chief God of the Persians. That Adoration, and religious Worship,Deut. 4. 19. & 17. 3. Jer. 43. 13. Job 31. 26, 27. Ezek. 8. 16. 2 Ki [...]. 23. 5, 11. Jer. 7. 18. & 44. 17, 18, 19, 25. which some gave to the Sun, is forbidden in the Scripture; condemned in the Egyptians, in other Nations, and in the Jews themselves, the LORDs people, who herein imitated the Heathen, worshipping with their faces turned towards the East. The Heathens worshipped the Planets as Gods, and some will tell us, how the Seven Planets do give denomination to the seven Days of the Week, and what Planet reigneth every hour in every Day; unto each of the seven Planets they dedicated a Day, and called it by the name of that Planet, which had the first hour of that Day, the Appellation from the Planets seems much ancienter than that invention from the hours, which I shall after a few lines write of, so that these names of the Days of the Week were not by the Pagans first imposed from the Planetary hours, but rather the superstition of this appellation of the Days was derived into the Hours. The names of the seven Planets, are these, Sol, Venus, Mercury, Luna, Jupiter, Mars [...] which seven Planets these men would have to govern twenty four hours in a Natural Day; the first Planet hath the first Hour, the second hath the second, and so unto the [Page] seventh. Again, the first Planet hath the eighth Hour, the second the ninth, so unto the fourteenth; afterwards the first Planet hath the fifteenth Hour, the second the sixteenth, and so forth to one and twentieth; then yet again the first Planet hath the two and twentieth Hour, the second the twenty third, the third Planet the twenty fourth Hour; and so the whole Natural Day of twenty four Hours is finished and ended; the fourth Planet that followeth shall have the first Hour of the following Day, and so that Day shall take his name of that Planet: As for Example, suppose this day were their Sunday:

Sol | Venus. | Mercury. | Luna. | Saturn. | Jupiter. | Mars | S. | V. | M. | L. | Sat.
1. | 2. | 3. | 4. | 5. | 6. | 7. | 8. | 9. | 10. | 11. | 12.
J. | M. | S. | V. | M. | L. | S. | J. | M. | S. | V. | M.
13. | 14. | 15. | 16. | 17. | 18. | 19. | 20. | 21. | 22. | 23. | 24.

Luna therefore followeth, whence they call the second Day of the Week, Monday, Munday, or rather Moon-day, as if it were Moons day; from this ancient Ethnick Custom of ascribing all the Days of the Week to some Idol God, or Planet.See Mirsheus guide into Tongues, & Vresteg. Pag. 10. & 69. When the most Ancient Germans were Pagans, they appropriated the next Day unto Sunday, to the special adoration of the Moon, who was the next Idol according to the course of the Days of the Week, before mentioned. Hence in Teutonick, High Dutch, or the German Tongue, it is called Der Montag, from Mon, the Moon, and Tag, a Day; and in Belgick, or Low Dutch, Maendach, often Maendagh, from Dagh, a Day, and Maene, the Moon: In French, Lundy, Lundi, jour Lunaire: In Italian, Lunedi: In Spanish, El lunes: In Latin, Dies lunae; and in English Monday.

The third Day is the Day of Mars, as it is named in divers Languages, as in Latin, in Spanish, in Italian, in French, in British or Welch, and in Greek; they make this Planet Mars, to be the God of battel and of strife, contention, debate, controversie, whence the High Dutch and German Tongue now calls it, Dinstag, and the Belgick or Low Dutch, Dijnsdagh, Diissen dagh, Drings dagh, from Dring, contention or strife, and Dagh, a Day, because they dedicate this Day of the Week to contention and strife. In English it is commonly called Tuesday, of Tuisco, who, as they affirm was chief Leader and Ruler of the German Nation, from the Tower of Babel, who in honour of him, after his death, called this Day, Tuistag, that is Tuisco, his Day. And likewise after his name they do in their own Tongue call themselves, Tuytcsh, and their Contry of Germany, Tuyteshland; as also the Netherlands, using herein the D for the T, do make it, Duytesh and Duytesh-landt: Hence in Latin, they are called Tuiscones, and Teutones, and their Tongue, Lingua Teutonica, and all of Tuisco or Tuisto, as Tacitus calleth him: In English, it is commonly named Tuesday, having retained the meaning of the German denomination.

The Fourth Day, they call the Day of Mercury, in Latin, in British or Welch, in Greek, and in other Languages, in English they name it Wedensday, or Wensday: in Belgick or Low Dutch, Woensdagh, or Wodensdagh, or Godes-dagh; for so they called Mercuries Day, as if it were Gods Day, Wodans or Godans Day, or as Verstegan willeth, that Woden was among the Ancient Germans and Saxous, a most valiant and victorious Prince and Captain, and his Idol or Image was after her death honoured, praised and sacrificed unto, that by his aid and furtherance, they might also obtain Victory over his Enemies, which when they had obtained, they sacrificed such prisoners, as in that battel they had taken: and from his Name this word, Woden, in their Tongue signifieth, fierce, furious: As in English, when one is in a rage, we sometims say he is Wood, or he taketh on as if he were Wood; so of this name Woden, whom after his death they honoured as a God, came this name Wednesday instead of Wodensday.

The fifth Day, they name the Day of Jupiter, or of Jove, in Latin, in British or Welch, in Greek and some other Languages, which Day they consecrated to their God Jupiter or Jove, as that Planet which they supposed had dominion [Page] over this day.See Mirshe [...] on the words Day, & Verstegan in his Restit. of decayed Inteligence in Antiquities, cap. [...] In English, it is commonly, bur corruptly called Thursday, of Thor, a name of an Idol, which the ancient Germans did worship, and Day, a Day by them dedicated to this Idol. In Belgick or Low Dutch, Donder-dagh, the Day of the Thunderer, from Donder, Thunder, and Dagh, a Day, to which agreeth the Teutonick High Dutch, or German Tongue doth agree, Donners tag, that is, the Day of the Thunderer; for the Latins do call Jove the Thundring one. This Idol Thor, wore on his head a Crown of Gold, and round about were set or fixed twelve bright burnished golden Stars; for, they were perswaded, that being displeased, he did cause Lightning and Thunder.

The sixth Day of the Week they called the Day of Venus, in French, Italian and Spanish, from the Latin: In English, Friday, so in the Saxon Tongue, the High and the Low Dutch, from Friga, an Idol of the Germans. This Idol represented both Sexes, as well men as woman, and as an Hermaphrodite, but more of the Female: She was reputed the giver of peace, and of plenty, as also the causer and maker of Love and Amity, out of which it appeareth, that Friga was the Goddess, which the Romans and other called Venus.

The Seventh day, is named by the Ethnicks, the Day of Saturn, so in Latin, because they supposed, that the Planet Saturn did chalenge to himself the Dominion of this Day: So in English, Saterday, or Saturday, as if Saturns Day, in Low Dutch, Sater dagh, from Seater, an Idol of the Germans, lean of Visage, having long Hair, and a long Beard, and was bare headed and bare-footed: In his left hand he had a Wheel, and in his right he carried a Pail of Water, wherein were Flowers and Fruits. In Low Dutch, this Seventh-day is called, Rust-dagh; from Rust, Rest, and Dag, a Day, the Day of Rest. In English, French, Italian, Spanish, Portuguez, Latin, Greek and Hebrew, it has its right Name, Sabbath, the Day of holy Rest: and it would be one good means of reviving, and of restoring the weekly Seventh-day-Sabbath, if it had its true name still given it. And it is observable, thatExod. 23. 12, 13. in one place of Scripture, where the LORD hath expresly forbidden the mentioning of the names of other Gods, there immediately before he doth direct and lead us to the proper name of this Day, the Seventh-day, and a Day of Rest, a Sabbath Day: and so should the other foregoing six Days of the Week be called by their own Scripture names. When a Reformation is throughed according to the Word, amongst other Idolatries and superstitions, those of Ethnick Names of Days, and of Months amongst others must and shall dawn.

This Heathenish Anti-christian defilement, has also brought in polluted Names amongst the Months.

The Romans appointed the beginning of the year to be the Calends of January, Vide Martinii Lex Philolog. on the word Calendae. because on the first Day of this Month, their Consuls were first created, when that Government was set up amongst them; and from thence, from that time, it was a solemn day for the New-years gifts, &c. then also they did sacrifice for luck or for fortunes sake (as they Paganishly do phrase it) what they were to do the whole year: and they were wont to send some sweets, as dry Figs, and the like, as a good omen to one another: This Month is called from Janus, in Welch, High Dutch, French, Porteguez, Spanish, Italian, Latin, so also in English, January; Prince Janus, they say had two Faces, which saw things past and to come, or because superstitious Antiquity did consecrate to him the beginnings of things.

February, the rest Month is named in English, in French, in Italian, in Spanish, in Portuguez, in Latin; either from Frebruum, Februa, which were Sacrifices or Ceremonies for purging of Souls, for in this Month they sacrificed to Spirits, or to departed Souls, and they did celebrate the Anniversaries or yearly Rites in remembrance of the Dead, which Sacrifices and Ceremonies were done to infernal gods for them, which be dead, such as the Dirges amongst the Papists; the Soul Masses, or Masses for the Dead: Or from purged Juno, whose holy Day, as they called them, had solemn Sacrifices and Plays dedicated to Pan their god, who kept, as they thoght, the Wolves from devouring the Sheep; on which day also women were purged by the Priests of Pan, who on the Seventh day of their Sacrifices ran up and down the City naked, and strook the Hands and Bellies of [Page] Women that were with child with a goats Skin, hereby to signifie both fruitfulness and easie delivery, or of Februus, the god of purging by sacrifice, to whom Numa dedicated this month; orSee Martinus Lex. in [...]ebraarius. this Februus was Pluto the God of Hell and of Riches, to whom they sacrificed in this month; which Month the Romans consecrated to the Infernal gods.

The month of March is so called, in British or Welsh, in high and low Dutch, in French, Spanish, Portugueze, Italian, Latin, and English, from Mars, to whom this month was dedicated, it being believed, that, he was the Father of Romulus, the Author of the Roman Nation. The Planet Mars was held to be the God of battel.

The month April, has its name in British or Welsh, in high and low Dutch, in French, Spanish, Portugueze, Italian, Latin and English, from [...] Spum [...] & [...], Venus, ex qua spuma maris orta creditnr Ve [...]us. a Greek word which doth set out Venus the Goddess of Love, as sprung from the foam and froth of the Sea: This month was dedicated to her.

The month of May borroweth it's denomination, in low Dutch, in high Dutch, in Welsh, in Italian, in Spanish, in Portugueze, in French, in Latin, in English, from Maia, the Mother of Mercury, in this Month they sacrificed to Maia and to Mercury, those did so who were Merchants.

The month of June is so called, in French, Portugueze, Italian, Spanish, Latin, and English, from Juno, an Heathenish goddess, the daughter of Saturn and Ops, the Sister and Wife of Jupiter, or of Junius Brutus the Author of Romes liberty, and made Consul in this month.

The month of Julia hath its name in French, in Italian, in Portugueze, in Spanish, in Latin, in English, from Julius Caesar, because he was born in that month.

The month of August has its denomination, in British, in French, in Spanish, in Portugueze, in Italian, in Latin, in English, from Augustus Caesar, and for his Honour.

The Rest of the Months are reckoned by their Number from March inclusively, September the Seventh Month from March, October the eighth Month, November the ninth Month, December the tenth Month.

Having thus given the Reader some account of the Ethnick names of Days, and of Months; How can I but bewail that carnal complyance which the most of Christians are guilty of with Heathenish corruptions, in this as in many things! Why is there such a backwardness, especially in those who call themselves of the Reformed Religion, to bring names and things to Scripture Language and expressions? O how much would it make, both for the Peace and Purity of Churches, and people of Christ, to bring all in this as well as in other Cases and Matters, to that Word-will of our God, by which we must be all judged in that last great Day!

The true proper names of theGen. 1. 5, 8. 13, 19, 23, 31. & 2, 2, 3. Days of the Week according to Scripture are One (or the First when another Day of the same Week is in being) the Second, the Third, the Fourth, the Fifth, the Sixth, the Seventh.

The severalChron. 27. 1—15. Moons or Months in the Year, according to Scripture are thus named:

Exod. 12. 2. 1 Chron. 27. 2. Gen. 8. 13. Esther [...]. 12. Ezek. 40. 1. Exod. 13. 4. Lev. 23. 30, 15. The Head-Moon, or one, or First Moon.

1 Chron. 27. 4. Gen. 7. 11. The Second.

1 Chron. 27. 5. Ezek. 31. 1. The Third.

1 Chron. 27. 7. Ezek. 1. 1. The Fourth.

1 Chron. 27. 8. Ezek. 20. 1. Zach. 7. 3. 5. Jer. 52. 12. The Fifth.

1 Chron. 27. 9. Ezek. 8. 1. The Sixth.

1 Chron. 27. 10. Gen. 8. 4. Ze [...]h. 7. 5. Exod. 23. 11, 16. & 34. 22. The Seventh.

1 Chron. 27. 11. Zech. 1. 1. The Eighth.

[Page] 1 Chron. 27. 12, Hag. 2. 10, 18. The Ninth.

1 Chron. 27. 13. Ezek. 24. 1. & 19. [...]. Jer. 39. 1. The Tenth.

1 Chron. 27. 14. The Eleventh.

1 Chron. 27. 15. Esther 3. 13. & 8. 12. 1 Jer. 52. The Twelfth.

Some of those Months have also some other names in some Scriptures, but these are they which are of constant use, O who will give, that the Time were to come, when Christ and his Saints shall be there together, where there will be a pure River of the Water of Life, clear as Crystal, proceeding out of the Throne of God, and of the Lamb; in the midst of the Street whereof, and of either side of which River, the Tree of Life will be, which will have twelve manner of Fruits, and yield her FruitRev. 22. 1. 2, Ezek. 47. 12. every Month, the Leaves of which Tree will be for the healing of the Nations!

Pass we now unto an enquiry concerning the created Work ofGen. 1. 6—10. the Second Day.

Q. Whether all those upper Waters (such as Rain, Dew, Hail, Snow, and the like,) between which and the lower Waters (comprehended under the name of Seas, such as Springs, Fountains, Rivers, Lakes, and the like,) the firm Out-spread or Expanded doth separatingly divide, do come down from above this Expanse, Or are they caused in the Air by some influencing operativeness of the Heavenly Luminaries upon the moistness and wateriness here below, drawing up such vapours from hence as do condense in the cold middle Region of the Air, and are there turned into those distilling Drops which come down here below? Whether the Air be the proper place where the upper Waters are generated?

HUmane Sophists will resolve this Question, thus: Rain is the moisture of the Earth and of the Seas, of Watery places, drawn up by the heat of the Sun into the middle Region of the Air, which being thus condensed into Clouds, is afterwards at the will of God dissolved and dropt down again in showers for his glory in making the Earth fruitful, for good to the good, for the instruction of all men, and for relief to other creatures. As to that part which is the generating cause, Natural Philosophers do call the Sun the Father of the Rain, and a late Christian Philosopher doth own it, as not improperly so called in his Exposition on Joh. The Water of the Sea, and the moisture of the Earth, say they, being attenuated by the heat of the beams of the Sun, do become vapours, which being so rarefied and resolved into an aiery substance are by the same heat of the Sun drawn up into a cold middle loft of the Air, where being again thickned into Water they melt down into Rain. Thus they describe the manner of the Formation and Generation of Rain. And it is a common heathenish expression amongst many who name the name of Christ, we shall have Rain when the Moon changeth, or when the Wind turneth. Thus do these therefore greatly errMat. 22. 29. Mar 12. 24. 27. because, they know not the Scriptures, nor the power of God.

[Page] A. There is no ground in Scripture, nor in Nature, to affirm three Regions of the Air, lower, middle and higher, as vain Philosophers do in their Physicks: as if then, immediately above that, were the Region of Fire, next under the Orb of the Moon. Such a partition of the Air into three several Regions I find not, either in the original Text, or in created beings: As also neither is there such an enumeration in the word or works of Christ, as ten coelestial Spheres or Heavens, The Sun, Mars, Jupiter, Saturn, the Starry Heaven, the Christalin Heaven, the first Mover. It is an humane Figment this. The Scriptures do inform us of1 Cor. 12. 2. a third, which is the highest Heaven, and in this discovery must we acquiesce.

Jehovah Aelohim has buildedAmos 9. 6. Ps. 104. 3. his stories, and hath planted his lofts in the Waters. But those Waters are such as are above all these visible Heavens, above this blew Expanse over our Heads, which our eyes do sometimes behold: and the place of these upper Waters isJer. 47. 2. Pro. 25. 23. over the North part of the Heavens. This visible expanded isGen. 1. 6, 7. Diacritical or Distinctive between the upper and lower Waters. This extent or well compacted firm out-spread was made much for this end dividingly to separate between these two Waters, so as that they might not be joyned together in one. It was, and is an intermediate orderly disposed distinction between them, between somewhat that was above, and somewhat that was below, which therefore also is not the very highest and utmost boundary of the created World, as divers of the Ethnick Sophists asserted, who would have it their Super-AEther, or Coelum Daemoniacum, where they did place the chiefest of their Idols which were the Planets and Stars thereof, because they seemed to them to be the highest and greatest, and most glorious of all visible created beings; Whereas it is but a middle partition. FromJames 5. 18. Ps. 148. 4. Acts 14. 17. Deut. 28. 24. Hos. 2. 21. Lev. 26. 19. Deut. 28. 23. 1 Kings 8. 35. 2 Chr. 6. 26. & 7. 13. Luke 4. 25. Rev. 11. 6. Gen. 7. 11. & 8. 2. Isa 24 18. Mal. 3. 10. 2 Kin. 7. 2, 19. Ps. 104. 3, 13. Amos 9. 6. Job 38. 25, 26. & 37. 9. Job 26. 8. & 37. 11. 2 Sam. 22. 12. Ps. 18. 12. Job 36. 27. 28, 29. Deut. 28. 12. Job 38. 22. Gen. 28. 17. Job 38. 37. & 26. 8, 9. & 36. 26. and in many other places which I have elsewhere put together. above this doth the Rain come; The higher Heaven doth give it down, it doth descend from hence. A Call must be given to the Heaven above to give down Rain, to Aelohim there; He sometimes makes the higher Heaven as Iron and Brass: He shu [...]s the Heaven when he doth hold back the Rain: It is he that doth open or shut the Cataracts of Heaven: There are Aelohim's upper Chambers. There are the inner retiring Rooms: His lofts are planchered in those upper Waters: There are the Waters bound. There is Aelohim's Tabernacle extended. These Waters are some of his Treasures, which he openeth when he gives down rain. There are the Treasures of Snow and of Hail; Man on earth cannot reach them with his eye. There is a Gate of the Heavens; there are bottles of Heaven; above this expanded is the Throne of Aelohim. Hence is the Water distilled; It is from the ordination and command of Aelohim, that, this is. So that all the watry clouds and bottles do come down first from above the Azure Expanse. So that, Rain is water distilled from the Waters above the extended. What I have here written about Rain,Job [...]. 30. Psal. 147. 18. & 148. 4, 5, 8. Ps. 105. 32. Job 38. 22, 28. & 37. 10, 11. Rev. 6. 21. Gen. 27. 28, 39. Judg. 6. 38. Isa. 45. 8. is also applicable to Snow, Hail, Dew, and such like, under the general comprehensive name of Waters. It is Jehovah Aelohim who isAmo [...] 4. 7, 8. Jer. 14. 22. Job 38. 25. Jer. 5. 24. the causer of the Rain: None can cause it but himself; not the vanities of the Heathens, none of the Ethnic Idols, not Sun, or Moon, or Stars, neither can the Heavens of themselves give showers. Who, but he can cause it? It is an immediate gift from him. Why has notDeut. 11. 8, 10, 11, 12. Zach. 14. 17, 18. Egypt rain ordinarily, if there were such natural causes of it, as men pretend? Rain comes down from the Heaven, Isa. 55. 9, 10, 11. but, it doth not return thither; It is spoken of the higher, not of the lower Heaven. If the Sun did draw it up again, then it would return thither again Which Jehovah himself doth expresly deny: It so cometh, as the word cometh originally out of his mouthHeb. 12. 25, 26. who speaks from out of Heaven. It is the Rain Ps. 68. 8, 9. of Heaven; The Heavens drop it down, when it doth water the earth,Ps. 65. 9, 10. It is a visit from Jehovah Aelohim: and how sweet would that meditation be, were it spiritually improved! Did we so receive it as a token of his special love, when it is sent in mercy to us, and not in a way of Judgement! The new creature might be much aedified by the old creation. Rain-water is not River-water, neither is it Sea-water; It has differing properties, different causalities, and different effects. It comes not originally from these here below, but from the River of God above. It comesJoel 2. 23, 28. Ezek. 47. 1—12. from his Throne; and what a raised contemplation is that to an experienced Believer, that has free converse with Christ in the Spirit! [Page] It comes in his errand, with a message from him; It is he thatMat. 5. 45. sends it. Jehovah Christ will come downPs. 72. 6. Hos. 6. 3. as Rain, that is, from out of Heaven.Ps. 104. 3. The Chambers of these Waters are above, whence showers cannot be given down,Jer. 14. 21. till the LORD open the Heavens.Gen. 7. 11. & 8. 2 The Flood-gates of Heaven are opened when Rain comes down, though sometimes these are opened more, as they were in Noah's days: and as they are when they are longer and greaterEzek. 13. 13. Zech. 10. 1. showrings in a vindictive or chastising way. Although ordinarily it do distil in drops (which is a wise careful good providence to quench the thirst of every herb and grass) yet some Seamen who do take long Voyages, do speak, that there are seasons, when they meet with spouts of water which do much endanger great Ships.Job 37. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11. The small and the great Rain, are both of them Jehovah's strength: He puts forth his Almighty power in this creature: His own arm is here made bare. This is one of those marvellous things he doth, which we cannot so fully comprehend: If any carping Reader be secretly framing an exception or objection against this discovery from one or two mis-understood Scriptures in our English Translation; he should consider, that there is a sweet harmony, and good agreement in the whole Scripture; thou must so interpret one Scripture, as that, it may not clash with the rest: what doth seem obscure in one or two places, must receive light from the many others which are clear: upon a deep research into this matter, I find a pleasant concord. And therefore this question has been propounded not to minister occasion to any quarelsome objector, or angry contender, or wrangling opposer, (For, men of such Spirits, and Frames are not promoters of useful Sciences, nor advancers of profitable learning): but to put such as are of humble inquiring Spirits upon further searchings after the mind of Christ about these sort of knowledges.Job 38. 28. Jer. 14. 22. Deut. 28. 12. Psal. 147. 8. Amos 4. 7. The Rain hath no created natural Father. Aelohim and he alone is the Father of it. These water-courses areJob 28. 26. Tagnalah. from above, from on high. The waters are poured from the same place, Isa. 44. 3. Jam. 1. 17. 1 Pet. 1. 12. Acts 2. 2, 3, 4. that the holy Spirit is, that is, from the Throne above: For thus, these waters do set out the gifts and graces of that good Spirit. When a gracious heart is exercised aright about this object of the upper Waters, it may be raised to the Heavenliest frame, and may mind the best things. When the word doth assert the locality of the upper waters to bePs. 148. [...]. Gen. 19. 24. Ps. 11. 6. Ezek. 38. 22. Deu. 11. 11. & 28. 12, 24. Acts 14, 17. Gen. 49. 25. Lev. 26. 19. 1 Kings 8. 35. 2 Chr, 6. 26. & 7. 13. Isa. 45. 8. Luke 4. 25. Jam. 5. 18. Rev. 11. 6. above the Heavens, by those Heavens and Waters are not meant the Air and the Clouds; For there is Air above these Clouds. Did we more and better consider the place whence the Rain doth come and the efficient cause of it, who it is that doth make it and send it, we should find the matter profitable, for our serious thoughts to be working upon: The coming down of Rain from above this visible Expanse to us would be a call, an help and means to fetch us up thither,Deut. 28. 24. Ps 72. 6. Isa. 55. 10 Ezek. 34. 26. Mat 7. 25, 27. Gen. 7 12. Exod. 9. 33. 2 Sam. 1. 21. Isa. 45. 7, 8. whence this did descend hither and fall down towards us. So that, it is not by the position of Luminaries, that this Rain is drawn up: They are the LORD's hiddenDeut. 28. 12. Job 38. 22. Treasuries which have this blessing issuing forth from them when they are sent in a gracious Covenant way, then are they a blessing. Those Treasuries are above this Expanse in some inner place and hidden Repository; Such as cannot be come at by Men, Neither does their eye here, reach and see them there: Whereas all is open between us and the Expanse, and the eye can reach as far as the extended Firmament. Ps. 68. 9. Job 37. 6. & 38. 25, 26, 28. Job. 28. 25. It is the Almighty, who shakes out a Rain of liberalities; He sheds and sprinkles it abroad, as with the waving of the hand: He divideth the spouts for it: He doth appoint it its bounds, that it shall not cover the Earth; He hath these Waters in his hand, they obey him. He, that is delighted with this kind of study, may quickly be directed how to fill up a large Tractat upon this Subject-matter of the upper Waters out of the Scriptures, concerning Rain; the Rainbow, Dew, Hail, Snow, and what else that is watry, which cometh down from above: and how much is there of hidden secrets in these created beings, in their natural essences, causalities, and productions, which are practically useful.

One distinct work of theGen. 1. 11, 12, 13. third Day, with its peculiar blessing was that of Herbs. The Inquiry, therefore here shall be this,

[Page]

Q. Whether the exact est fullest Herbal, of Herbs, Grass, Trees and Plants, be not treasured up in the Scriptures of Truth, opening this great Secret of Created Nature, best setting out the doctrine and use of them, both for Feeding and for Healing?

Answ. It is.

FRom the Herbal fruitfulness of this EarthPsal. 104. 14, 15, 16. may be drawn many a sweet Argument of Jehovahs praise. Aelohim is the prime efficient Cause, producing of Herbs.Gen. 1. 11, 12. They were not until he spake them into a Being, he made them by his Word, by his own immediate Power without second and ordinary Causes. The Sun, Moon, and Stars were not created till the next Day after, and therefore no influence of the Heavenly Luminaries could be the parent of their first Production.As those who make Saturnum in Latio, Triptolemum in Greciae, Cererem in Attica, Isidem in Sicilia, autorem Se [...]et [...]s. To assert created Authors of Herbs, is an Heathenish Fable. The green Herbs had their Virtues in perfection at their first Creation, and were notAccording to Astrostrolgers: Plantae sunt Saturnin [...]. quercus, Platanus, &c. Joviales, laurus, crocus, &c. Martiales, piper, Zinzibe; Solares, Olivae, cerasi, rosmarini, palmae; Mercuriales, petroselinum, avellanae: Lunares, cucurbitae, cucumeres. Astrologically distributed according to that pretended Dominion, which some do over credulously fancy, that the Heavenly Luminaries do exercise over them, whereby much of the Ethnick Idolatry and superstition has slily crept in, and is still infinuating of it self into the minds of many. After the first Creation-Herbs, the LORD did put a Virtue intoDeut. 11. 15. Psal. 104. 24. & 147. 8. Zach. 10. Job 38. 26, 27. Heb. 6. 7. Mat. 6. 28. Luk. 12. 27. second and ordinary Causes under him to forward those choice Virtues which he put into Herbs, which Herbs do still retain: This Earth from the blessing of God is said to bring forth Herb accommodate to them, by whom it is dressed. The 2 Sam. 23. 4. Deut. 23. 13, 14, 15, 16, [...]8. & 32. 2. Zach. 10. 2. Lev. 26. 4. Deut. 11. 11, 14, 15. Job 38. 26, 17. Psal, 104, 13, 16. Isai. [...]0. 23. & 44. 14. & 55. 10. Ezek. 34. 26, 27. Mic. 5. 7. Heb. 6. 7. Jan. 5. 7, 18. Job 8. 11. Gen. 27. 28, 39. Sun by its light and heat doth communicate some vital warmth, in the Virtue whereof the Seed of Herbs is cherished and prepared for Generation, till the Herb be thence brought forth. The Moon also has its usefulness this way, by its cooling moistening to protrude, thrust forth, or eject them. The Waters, Rainy and dewy have also some refreshing, nourishing efficacy this way. These fellow Creatures are pleasant and healthful unto Herbs;Mic. 5. 7. Hag. 1. 10. 1 King. 17. 1. 2 Sam. 1. 21. Isai. 26. 19. Prov. 19. 12. Psal. 133. 1, 3. Job. 29. 19. so that sometimes the Dew is put for the Herb, which with the Dew from Heaven is moistened and cherished, and made to vegetate and grow. The want whereof doth leave the Earth to be barren. ButDeut. 29. 2 [...]. Gen. 1. 11, 12. 2 Sam. 23. 4. Psal. 104. 14. Hag. 1. 11. Heb. 6. 7. the Earth, when thus well watered, is friendly to the Herb by its native heat, cherishing the Seed, until the Herb be born and brought forth, and when it is brought forth, the Earth by its moisture doth nourish and nurse, chear and conserve it.Gen. 2. 5. The labour of man by Culture and and dressing has also a special serviceableness for this end.Gen. 1. 29. Exod. 10. 12, 15: Job 5 25. Psal. 72. 26. Deut 11. 15. Jer. 14. 5. Gen. 3. 18. Exod. 9. 22, 25. 2 King 19. 26. Esai. 37. 27. Jer. 12. 4. Mat. 6. 30. Luke 12. 28. Psal. 147. 8. Hag. 1. 11. Prov. 27. 25. Isai. 42. 15. Lev. 19. 23. & 26. 4, 20. Deut. 11. 17. & 32. 13. Judg. 6. 4. 2 Chron. 31. 5. Psal. 67. 6. & 78. 46. & 85. 12. & 107. 37. Prov. 14. 4. Jer. 12, 13. Ezek. 36, 30. Hag. 16 9, 11. Zach. 8. 12. Deut. 16. 15. Prov. 3. 9. Luk. 12. 16, 17, 18. The place in which the Herbs do come forth and grow is the superfice of this Earth, and of [Page] the Field; and hence it is, that an Herb is called an Herb of the Earth, the Herb of the Field, of the Fieids, the Herb of the Mountains. Were all the Scriptures in the Margin, with divers others that might help to bring in an answer to this inquiry, well studied in the large significancy of the Original Words and Phrases, relating to the knowledge of Herbs; O how much light would it bring in for the advance and augment of the Alimental and Medicinal Arts! Herbs are the Fruit and the Revenue of the Earth. It is called our Revenue or Fruit, speaking of those who are in Covenant with Jehovah Aelohim. But how little of this is as yet injoyed in a Scripture way, because this wonderful secret in created Nature is so little digged after in the Word-Mine, which alone doth fully discover it? Whilst it makes for the gainful purpose of some to hold vulgar capacities in ignorance, that themselves might be admired and resorted to; whereas were we well skilled in that Scriptural Herbal, which the LORD Christ hath given us, the poorest only for a little pains in gathering by a discrete choice and meet application, might have that wholesome food and that recovering Medicine, which the richer sort with all their large fees, and discharged long Bills are never likely to attain unto. Those Scriptures would teach us much of the Natural Virtue and efficacy of Herbs;Job 8. 11. Isai. 15. some whereof are of a Marshy kind, such as do grow in miry wet and softned places. The Herbage doth spring up and sprout that is near the Waters; a well moystened soy [...] doth make it green and flourishing. He that hath made all other things for himself, had also glorious ends in his eye, in his third Days Work: For the LORD did create and bring forth the Herb for his own Honour, andPsal. 104. 14. for the service, use and good of man. It is serviceable to man for many purposes,Mat. 6. 30. for the Oven or Furnace to heat it, wherein to make corn ready.Luk. 12. 28. Mat. 13. 26. Mar. 4. 28. & 6. 39. John 6. 10, 11. 1 Pet. 9. 24. Rev. 9. 4. & 8. 7. It is helpful for mens eye-sight by the greenness of it, which is refreshing and strengthening to the Eye, and cheering to his Spirit by its virid freshness. How useful is the green Grass to other Creatures, whereby they also are serviceable to man!1 Cor. 8. 12. Prov. 27. 25. When it is dryed it becomes Hay, this also is Food to Beasts and Cattel.Gen. 1. 29, 30. & 3. 18. Herbs were given unto men to feed upon, the green Herbs which was bestowed for this end, both before and after the Fall of Adam. Man had the Herbs of Paradise before, and the Herbs of the Field.Gen. 9. 3. Dan. 4. 25, 32. & 5. 21. Thus it was also after the Flood. Nebuchadnezzar was sent a grasing for a remedy; and it might not be altogether unworthy of a learned Physicians inquiry, whether if there were a discrete choice of Specifick-Herbs for the cure of that Distemper it would not prove one of the most proper Medicinal Foods for such as are overgrown with bestial Melancholy, or deprived of Humane Rationality, as to the use and exercise of it for the present? The Wise-Kitchen-Herbalist is one of the most successful Doctors and Practisers of Physick.Exod. 9. 25, 26. & 10. 5, 12, 15. Psal. 105. 35. Jer. 12. 4. Isai. 15. 6. Hag. 1. 1 [...]. Deut. 29. 23. & 22. Jer. 30. 6. Amos 4. 9. Hag. 2. 17. 2 Chron. [...]. [...]. Rev. 9. 4. It is a sore Judgement when the LORD for sins doth send either such Hail as spoileth the Herb, or the Locusts, Palmer worm, or other hurtful Creatures to consume the Herb. Or when the Herb doth wither, or doth fail, (this is a sign of the barrenness of such an Earth.) As in a time of great drought it useth to do. Thus also when the Earth doth not bring forth tender Herb, when the Mildew (which hath the name in Hebrew of paleness) is a plague upon the Corn, and other tender Plants and Herbs through too much moistness, (as blasting is with driness.) whereby the natural greenness is gone before it be ripe, and the colour is faded, when that which was given to be food for Man, Beast and Cattel, is corrupted.Prov. 27. 2 [...]. Joel 2. 22. Psal. 23. 2. Heb. 6, 7. Deut. 11. 15. Zach. 10. 1. It is a great benefit from Jehovah, when there are Herbs in the Mountains, when the Pasture fields, and the Habitacles of the Desert are stored with Herbs, this is a singular favour of God towards his people; it is a blessing when there is a budding Grass in the Fields, pleasant Pastures and Leas, where green and tender Herbs do spring: When this Earth doth bring forth Herb commodious for the Tiller of the Field: and so when God doth give the Herb.Ezek. 47. 12. Rev. 22, 2. The Leaves of some Trees are for healing, or for stamping or beating, as we use to stamp or beat Leaves or Herbs small to use them in Medicinal Drinks or Plaisters.Gen. 1. 30. & 9. 3. Job 40. 1 [...]. Job [...] 5. Psal. 106. 20. Dan. 4. 25, 32, 33. & 5. 2 [...]. Numb. 22. [...]. Jer. 50. 11. Isai. 27. 10. Herbs are also given unto the bruit Beasts for Aliment and Food, for Physick and Medicine, before the Fall, and also useet the Fall. The Herb is the Aliment of the Elephant, and of Beasts, and of Cattel, of the Ass, of the Ox, of the Heifer, [Page] or Cow. Green Bows of Trees have their use also for this. And hereby these living Creatures do become the more serviceable to man.Mat. 6. 28. Luk. 12. 27. Herbs have a concreated Virtue, to flourish much, and to be green: Hence greenness is attributed to them Isai. 15. 6. (which greenness, for the cause of sin, doth sometimes fail) Hence to flourish, Psal 72, 16. Job 5. 2, Psal. 92 7. as the Herb of the Field; to be tender, as the tender Herb; to germinate as the Herb. The tender Herb has a2 Sam. 23. 4. Jam. 1. 1 [...]. splender after Rain; it has a comely floridness, and a lovely decor.2 King. 19. 26. Isai. 37. 27. Psal. 37. 2. & 102. 4, 11. Jain. 1 10, 11. Job 8. 11, 12, 13. The Herb quickly withereth and soon dryeth, especially the Herb that is struck or smitten with the scorching of the Sun; then its Flower Falls, and its beauty perisheth. The Moorish Fenny Herb, the Reed or Sea-grass, groweth not without Water, and is soon withered in dry places. God takesMat. 6. 30. Luk. 12. 28. care of the Herb, though to day it be, and to morrow it be cast into the Oven. There are different divided sorts of Herbs;Cen. 1. 11, 12. 29. both in respect of the efficient cause: For some are swon and come from Culture, and others are unsown, voluntary and growing without the use of such Art, naturally spinging up without any skill of man laid out about them: The sown Herbs are expressed by such as are seeding of Seed, the other is the Fruit-tree yielding Fruit, whose seed is in it, both are budding grass: And also in respect of their Native place: For there are Herbs of the Field, Herbs of the Mountains, Herbs of the Moors or Fens: Also in respect of growth and of age: Deut 32. 2. Some Herbs are younger and tenderer; others are more grown and ripe: Job 38. 26, 27. Isai. 55. 10. 11. the distilling shower doth make them fruitful: also in respect of their quality; forExod. 12. 8. Numb. 9. 11. Job. 30. 4. some Herbs are bitter, (with which the Paschal Lamb was to be eaten.) Others are satish Herbs. There are Pot-herbs; all kinds of such.2 King. 4. 39. Luk. 13. 19. Gen. 2. 16, 17. & 3 2, 3. Jer. 29. 5. 28. Amos 9. 14. Some whereof are of the Fields, gathered for Food, others are of the Gardens. Gardens do afford Fruit for Food.Eccles. 2. 5. 2 King. 21. 18. & 25. 4. & Jer. 39. 4. & 52. 7. 1 King. 21. 2. Esther 1. 5. & 7. 7, 8. Joh. 20. 15. Neh. 13. 15. The Kings themselves did use Garden herbs and Orchard fruits. The Gardeners Work is to Till and to Dress Gardens for such Herbs:Luk. 11. 42. Mat. 23. 23. Tythe of them was to be paid, as proper healthful Food for Labourers in the Work of the LORD.Prov. 15. 17. Rom. 14. 2. There is both Food and Medicine in them too. Some of them are proper for those who are weak.Dan. 1. 11, 12, 13, 14, 15. Daniel chose this kind of Dyet, and preferred it before lushious dainties of the Royal Table, and it put him into the more healthful state. Some are greater than others, Mat. 13. 32. Mar. 4. 32. as that of the Mustard Seed is one of the least.2 King. 19. 26. Isai. 37. 27. Psal. 37. 2. What is weak is compared to the green Herb, which doth quickly perish.Rev. 9. 4. Joh. 6. 3, 10. Isai. 35, 7. The place of Grass is the Earth, the Mountains; not dry but moist places. It greatly flourisheth for a time; the Spring is usually the Season of its greatest flourishing, when it more buds forth in its beauteous verduxe, thoughIsal 40. 6, 7, 8. Song. 2, 1 [...]. Psal. 72 6. & 92. 7. & 103. 15. Prov. 14. 11. Isal. 27. 1 Per. 1. 24. Job 8, 16, 17. 19. withal it quickly fails.Mar. 6. 39. Mat. 14. 19. Rev. 8. 7. Isai. 5. 24. & 33. There is green Grass, and there is Grass that is withered, and they have both of them their several usefulness for several purposes.Rev. 9. 4. & 8. 7. The LORD has ways of smiting of the Grass, in which case much of its Virtue is lost. It was Aelohim who createdGen. 1. 11, 12, [...] [...]. Cor. 3. 7, Gen. 2, [...]. the Planets. He alone gives them power to encrease. He adorned the Garden of Eden with them. Such a Garden is one of the pleasantest places for earthly delights, for a studious searcher into these secrets of Nature here below. [...] King. 4. 33. It was Solomon's Wisdom that he excelled in this Science. He treated of Plants from the Cedar to the Hysop, or Rosemary rather: and most mens concluding upon the loss of that Book, doth feed a gross mistake, as if now this Art were not to be searched after in the Word of Truth: Whereas, there is more of this in Solomon's Writings came to our hands, than passeth under through exact Observation; but in taking in the rest of the Scriptures concerning this, there might be found an admirable fulness on this subject matter.Yob 14. 9. The budding Plant doth put forth its boughs. The most pleasant of Plants do not profit Isai. 17, 10, 11. without the blessing of Elohim. Psal. 128. 3. & 144 11. Olive-plants are always green, and they are of a growing Nature.Isal. 53. 2. & 60, 2 [...]. & 61. [...]. The LORD Jesus himself is compared to a tender Plant and so is his Church and People.1 Chron. 4. [...]3. It is healthful as well as delightful dwelling to be among Plants and Hedges.Song 6. 1 [...]. There are some Plants that are green Plants of the Valley:Isai. 5. 7. There are some Plants which are called Delights of Aelohim: an high, Honour put upon this low Creature.Ezek. [...]4. [...]. There is a Plant to renown or celebrity.Mat. 15, [...]1 [...]6 Some Plants are not planted of Christ's Heavenly Father, which with the Plantation it self shall be rooted up.Eccles [...] [...]. [...]. Lev. 19. 23. Isa [...]. 44. 14. There is a time, a fit Season of Planting, and there is a time of plucking up what is planted, [Page] Psal. 1, 3. Ezek 31. 7, 16. & 47. 12. Rev. 22. 2. Jer. 17. 8. Ezek. 15. 5, 6, 7, 8. & 31. 3, &c. Plants do prosper much near the Rivers of Waters. Every one of these little hints have useful Directions given unto those who would make a complete knowledge of the Herbal Science.Numb. 24. 6. Psal. 104. 16. It is Aelohim who doth plant them, even when they are set by the Art of Man, or without the industry of Man, and it is he who doth bless them. Though Earthly-mindedness must be watched against, Isai. 17. 11. Luk. 17. 28. yet earthly Plants m [...]st be carefully look'd after.Psal. 94. [...]. Isai. Isai. 51. 16. It is Aelohim who did plant the Ear, and it is he who planted the Heavens.Exod. 15. 17. 2 Sam 7. 10. 1 Chron. 17. 9. Psal. 44. 2. & 80. 8, 9, 15. Isai. 5. 2. & 60. 21. & 61. 3. Jer. 2. 21. Jer. 11. 17. & 18. 9. & 24. 6. & 31. 28. & 32. 41. & 42. 10. Ezek. 17. 22, 23. & 36. 36. Amos 9. 15. Jer. 12. & 45. 4. He is the great Planter. There are many Scriptures that do speak of this wonderful Secret in Nature, even when they have a further meaning in them, to set out other things by these plain similitudes from such common Creatures; It being one great part of the Mystery of Christs Wisdom in his Word to instruct people in divers profitable knowledges at once.Ezek. 27. 8, 10. Hos 9. 13. Ezek. 19. 10. 13. Some are planted in a pleasant place. Those, that are planted by the Waters do prosper most some other Plants are in a dry thirsty ground.Psal. 92. 12, 13, 14. Luk. 13. 6, 9. Jer. 45. 4. Mat. 15. 13. There are some whom God doth plant and establish, and there are others whom he will pluck up by the roots.Rom. 6. 5. There is a co-planting a growing up of two into one Tree. Here comes the Art of Ingrafting, and of Inoculating.Jer. 1. 10. 1 Cor. 3. 6, 7, 8. It is planting that doth lay the first foundation.Luk. 17. 6. There is a Faith that can plant in the Sea.Psal. 104. 14. & 147 8. Aelohim maketh the Hay to germinate, he causeth the Mountains to bring it forth. It doth grow near the Waters, near Fountains or Torrents, on the Mountains. Some on House tops. The very place of their springing doth give some light to Science of Herbs. Here is growing matter of further discovery to be made by those who are discerning Inquirer into Natures Virtues and Operations, and faithful observers of experiences, productions and successes.Isai. 15. 6. 1 Kin. 38. 5. Psal. 147. 8. 2 King. 19. 26. Isai. 37. 27. Psal. 129. 6. It would be a great undertaking, and a glorious performance to perfect this Work.1 King. 18. 5. Psal. 104. 14. Dan. 4. 25, 32, 33. & 5. 22. Job 40. 15. Isai. 11. 7. & 65, 25. Job 6. 5., Isai. 25. 6. The use of Hay is to be Aliment to bruit Animals, to Horses, to Oxen, which feed sometimes on the Herb, sometimes on Straw, and for want of these they perish. The Herdsmen should be wised in this, what is proper food, when, where, and in what measures. How little skill is there herein!1 Cor. 3. 12. Psal. 37. 2. Isal. [...]1. 12, Psal. 90. 5, 6. & 103. 15. Hay is a small light thing: It is that which doth quickly wither, and is soon cut down.Amos 7. 1. There is a season for its Mowing: There is a second growth after the first cutting down. There is a time for the gathering of Herbs, and a way of drying them for use. I was entring upon the Doctrine of Trees, and of their Fruit as described in the Word: But, it is so large, that a distinct Treatise might profitably be published to the World from the Scripture about it. I point out the Word-way for others to travel further on in, whose profession doth lead them more on in this path. Only let me add somewhat more about Herbs. The Scriptures do mentionProv. 27. 25., a time of gathering Herbs, especially the Herbs of the Mountains, when the Herb is revealed, and the Grass-plant appeareth, they are fittest food for man, (those of them that were appointed for food.) When they first spring forth, and are well and full sprung up, to be fit for that end. And it should be inquired, whether then also they are not in their prime for medicinal use, when the Herbs thrust forth in their verdure, strength, fulness and choiceness of Juyce. I pretend not to any deep insight into this part of the Medicinal Art, but do put upon the inquisition, whether that part of the Spring time, when Sheep use to be shorn, (which is mentioned in theProv. 27. 26, 27. Verse immediately following, that which you have in the Margin-above.) Then when men use to sell off their Goats, when Bread is put into Goats Milk, and is eaten; the young Kids of the Goats being weaned, when there are blastings by Lightnings, or byGen. 41. 23. Hos. 13. 15. East wind, whether this be a good time to gather Herbs. The green Herb has its name from a Root that signifies to spit: It is a kind of spittle of the Earth, its radical moisture shewing it self upon it.Jarok; from Jarak. It comprehends all green, moist Herbs, for Food, Smell or Medicine.Jarakon 1 King. 8. 37. Deut. 28. 22. A Word comes from the same Boot, which doth signifie mildew or paleness, a disease of Corn and of Men. This may be improved by a skilful Physician.Gen. 1. 29. Jarak is joyned to Gneseb. Prov. 15. 17. Many Herbs are not eaten, but whilst they are green and moist, then are they proper and good for Food. When Herbs wax pal [...], wan and withered, much of their Virtue is lost, as to some purposes, their greenness and moistness being gone.Jirkon. Jer. 30. 5, 6, Amos 4. 9. There is a word in Chaldet, from the same [...] which doth-signifie paleness, arising from sudden fear or terror, as doth make the face pale and [Page] livid, the blood going off from that part, and leaving a yellow colour behind. Thus herbs are sometimes yellow, either through overmuch moisture, and so losing their verdure do degenerate into paleness, and cannot so ripen, or when they are struck with over drought or with rust. From the same Root there isJarken. a word in Arabick, and it is used by some Hebrew Rabbins, which doth signifie the yellow Jaundies, and the Dropsie, when the Gall doth diffuse it self into the body. Of what use and vertue such pale yellowed parched herbs may be for the curing of these Distempers, I leave Physicians further to enquire.Prov. 15. 17. These green herbs are good Food every day, though they be thinning-leaner dyet, especially in a Journey when this is more proper.Oruchoth. There is another word in that Verse which is victual for the way, a Viaticum, the Food of wayfairing-men, of Travellers: This, with Love, that holy affection, would much sweeten such a meal, and is one cure of distempered affections and of some bodily diseases, which over-much eating of fat beeves doth cause. Some leafs are forEzek. 47. 12. Rev. 22. 2. healthfulness and curing, for bruises and fores. Proper leafs and herbs stamped and beaten are of specifick vertue in Physick drinks and Chyrurgical Plaisters. I could speak somewhat of my own experience in this, but let the Learned search it further out by studying the Scriptures.Job 30. 4. 1 Kings 4. 33. Job 3 [...]. 7. Prov. 24. 31. Deut. 29. 8. Lam. 3. 19. Rev. 8. 11. Jer. 9 15. Here may we find many particular Herbs mentioned, with their special use. The Paschal Lamb was to be eaten withExod. 12. 8. Numb. 9. 11. bitter Herbs, such as wild Lettice, Cichory, and the like: Here may you read ofPs. 58. 9. Judg. 9. 14. 15. the Bramble or Bryer: Here we may be instructed how to correct the2 Kings 4. 39, 40, 41. wild gourd by Meal: Brushes or Shrubs among the rest,Esa. 55. 13. & 7. 19. Lavender Spike is judged by a skilful Herbalist to be here spoken ofJer. 2. 22. Mal. [...]. 2. Job 9. 30. Esa. 1. 25.. The Natural abstersiveness, and the efficacious cleansingness of that Fullers herb, which taketh away spots in Cloth, Borith, Struthion, Sopewort is here mentioned;Mic. 7. 4. The white Thorn is here set out, would the Reader inquire,Esa. 28. 25. Ezek. 4. 9. after Coriander, Nard, Gith, or Pepperwort, after Cummin, after principal Wheat, after the appointed Barley, after the Rye in their place, after Fitches? the Scriptures will direct, as also if thou search after Wheat, and Beans, and Lentiles, and Millet: Here may the Nature of theJob 8. 11, 12. Esai. 18. 2. & 19. 6, 7. Rush, or Bul-rush, and of the Flagg be known, and such like Water-plants. Here may be learnt, what kind of bitternessDeut. 19. 18. Jer. 9. 15. & 23. 15. Lam. 3. 5, 15, 19. Prov. 5. 4, Rev. 8. 11. Gall and Worm-wood are of: How much might a studious discerning researcher find here ofGen. 3. 18. Hos 10. 8. Esa. 7. 19, 29. & 32. 13. & 34. 13. Thistles, Thorns, great Brambles, Black-berry bushes, Framboys, Clotburs,Job 30. 4, 7. Prov. 24. 31. Hos. 9. 6, 20. Zeph. 2. 9. Mallows and Nettles? Prayer and Industry might make very useful discoveries of this kind; Here may somewhat be gathered aboutJer. 17. 6. & 48. 6. Heath-brooms, and Bastard Tamarisk: Here we may read of theExod. 30. 23, 24. Jer. 6. 20. Esa. 43. 24. Ezek. 27. 19. Song 4. 13, 14. & 1. 12. John 12. 1, 2, 3. Cane, or Calamus, or sweet Reed, of Cassia or Castus, of the Spikenards or Nards, in its several sorts and kinds, the Lavender, or baser kind of Nard, and of the ears and leaves of Nards; of yellow coloured Saffron;Numb. 11. 5. Esa. 1. 8. of Cucumbers, Leeks, Onions, Garlick;Mat. 23. 23. Luke 11. 42. Here the Mint, the Rue, the Anife, the Cummin, are particularly specified (and more comprehensively all manner of Herbs)Song 2. 1, 2. Esa. 35. 1. the Rose and the Lilly are here spoken of, with other flowers, flowers of sweet odours:Song 2. 12. & 5. 13. Mat. 13. 25, 26, 37, 29, 30, 38. It mentioneth the Darnel or Cockle and Tares by Land,Jonah 2. [...]. the weeds in the Sea, the Manna from Heaven. How can the judicious Reader now but discern a large Field, and a choice Garden of Scripture-Herbal, of which I have given him this little transient view? especially if I should add to this what there is in the Word about Grass, and the several sorts of it, and about Trees, such as Rosemary, Juniper, Willow, the Lentisk, or Mastick Tree, the Fig-tree and its fruit, the Mulberry-Tree, the Palm-Tree and its Dates, the Ebb [...]-Tree, the Turpentine-Tree, with what flows from it, the Olive-Tree and its Oyl, The Vine, and its clusters, Grapes and Wine, The Tamarisk, with its leaves and fruit, The Rozen-Tree with its Gums, the Mustard-Tree with its seed, the Ivy-Tree with its leaves and berries, the Sycomore-Tree, the Citron-Tree, the Orange-Tree, the Lemon-Tree, the Myrtle-Tree with its berries, the Pine-Tree, the Box-Tree, the Nut-Tree in its several sorts, the Apple-Trees with their several kinds, the Pomegranate-Tree with its fruit, the Cypress-Tree, or Camplise, with their Clusters and fruits, that Tree whose bark, is Aromatical Cinamon, with all such Trees of sweet Spices, the Trees of Frankincense, the Aloe-Tree (as well as the Aloe-herb,) the Almond-Tree with its Almonds, the Oak, the Elm, and other great Trees, the Cedar, [Page] the Plane-Tree: and what shall I more say? my expectations are growing and cherished, that, those, who by their Medicinal profession, are more concerned herein. And are someways more conversant about the lives of Men, in their prescriptions both for Physick and Food, will in time have their Spirits better reconciled to Scripture Arts and Sciences, to make this Book of Books more their study, and the foundation of their practice.

It is marvellous kindness which the Almighty Creator hath manifested in the variety of colours, sweetness of odour, greatness of efficacy, that is found in Plants. The most learned Doctors and most experienced practitioners in the Medicinal Art, may go to School unto meaner creatures to be better skilled in the usefulness of Herbs and Plants.Some natural Historiaus do treat much of this; Hoc in Confesso est, Sagirtas quibus confixi sunt, dictamno Cervos extrahere; Hirundines vex [...]tis pullorum oculis Chelidonia mederi, lapide tamen an herba dubitant. Testudinem cunila vires contra serpentem restaurare: Mustelam adversus mures rut [...] muniri, ut & contra serpentes. Origanum ciconiae, apris hedera, marathrum anguium oculis medetur; succo lactucae Sylvestris nauseam vernam draco restinguit: Elephas post devoratum chameleonem ex [...]lcastro sibi medicinam parat; venenis herba cinera cervos resistit; palumbus, graculus, merula, perdices, lauri folio se purgant; columbae, turtures [...]elxine; anates & anseres siderite, grues junco palustri: maculas faciei illae potissimum herbae [...]bsterg [...]nt, quae maculis & ips [...]e sunt resperse, ut Arum. Persicaria, & Ranunculus; Squamas vero dejiciunt morsus diaboli, alias succisa, scabio [...]a, & Chamaeleon, utpote squamosae; vulnera sanant omnia perforatae, ut hypericon, & Cruciata; quae consolidant, ut viscus, consolidae omnes & aquifolium: quartanae febri suc [...]rrunt quadrati, tertiane vero trilateri caules; ealeulos frangunt lapidea femina, lithosperma & la [...]hryma Jobea; To [...]sillas & Haemorrhoidas tuberculosae capitulis papillosis, ut arum minus & Sch [...]ophularia mulcent. Thus there is a Figuring likeness in many Herbs and Plants to the Inner and Outer parts of Man: Their Alwise Former hath put this resembling Character upon several of them for the good of Man, This is a great Arcan of Nature.

This Herbal-Art and Plant-Science is not unbecoming a Minister and Messenger of Christ to be well versed in: and if Physicians, Chyrurgeons, Apothecaries, Anatomists, would thus exercise their gifts, they might expect both assistance and acceptance, from and with the LORD, when what they do in order to the health of their Patients, they do all in obedience and in Faith, in a Scripture-method and way, his blessing would be more upon their labours,Ps. 107. 20. when he sends his word and heals the sick. Natural causes producing natural effects are Deut. 32. 1, 2. natural Preachers. Grass and Herbs are green growing flourishing Witnesses for the Creator, Preserver, and Redeemer, against the Atheistical unbelieving unthankful World, declaring his bounty and goodness, his wisdom and love, his mercy and pity, which shines forth in the chearful looks of Herbs and Grass, after that he hath given sweet showers of Rain;Job 38. 27. even the desolate wilderness and the wast grounds will then bud and blossom and bring forth fruit. Tongueless Creatures yet have a way of teaching and speaking many profitable Instructions and useful Lessons;Job 8. 12. Natural Herbs are shadows of spiritual Truths, and things; the leaves of Herbs, of Plants, and Grass, in the book of Nature have many precious Doctrines and uses contained in them, and expressed by them to those that can read and understand their Language in their impressed green Letters of their created Being. If you ask the question, what a sincere Believer is?Ps. 1. 3. Go to the Tree planted by the Rivers of Waters, that bringeth forth his fruit in his season, and that will give thee an Answer. Wantest thou a resolution in this case, what is an Hypocrite?Job 8. 12, 13, 14, 15, 16, 17, 18, 19. Go to the Rush and Flagg, and that will inform thee.Gen. 1. God's Words and his Works in the first Creation went together, he spake and did his mind at once.Eccles. 1. 1. 1 King. 4. 29—34. & 3. 5—12. wise Solomon, an able Preacher as well as a skilful Herbalist, is thought to apply his three thousand parables, Proverbs or Similitudes, unto those Trees or Plants about which he did discourse, drawing some Theological Doctrine and use from every Plant, whose created Nature his renewing grace did improve. The health of man's body and mind would be much promoted by the improvement of Scripture-Religion, of experimental Christianity, were this more lived over in a way of natural as well as spiritual causality. Sin which is the contrary is denounced againstGen. 2. 17. Exo. 10. 17. Rom. 5. 12. there, as the cause of Diseases, Sicknesses, Disobedience is threatned with death:Rom. 6. 23. Rev. 2. 7. Gen. 2. 16, 17. & 3. 2 [...] Deut. 28. [...]. Whereas the promise of Life is made to the believing and obedient. The Tree of Lifes was a sign of this. Scripture-Religion doth teach a moderate, tempera [...] use of the good creatures of God, which tends much to health: And it doth take off from gratifying of an inordinate appetite, which would prevent [Page] many distempers. It doth teachTim. 4. 3, 4, 5, 8. a sanctified used of good Creatures: It sets the partaker of them right in his Principles, Rules and Ends, which puts a comfortableness into the use of Creatures. This would cheer the spirits, and help digestion:Exod. 23. 25. It would engage the Power and the Truth of Jehovah, to put forth his strengthening, healing, blessing in Meals. This would wise and direct a Believer in the choice, that he should make in the kinds of Meats, in the quanty and proportions of Meats, in the qualities of Meats, in the daily numbers and seasons of Meals, to the time and use of fasting; all these suited to his particular constitution. This would make him observe in experience, what food is hurtful, and what is healthful for him.Tit. 1. 13. & 2. 1. 1 Tim. 6. 3. 2 Tim. 1. 7. 2 Cor. 5. 13. This doth put an healthful soundness in saving Faith, in wholesome Doctrine, in a renewed mind.Psal. 51. 8. compare Isai. 6. 10. Mar. 4. 12. The pardon of Sin is set out by its having an healing Virtue in it upon the pardoned. The LORD Jesus Christ hath born theIsai. 53, 4, 5. Mat. 8. 17. diseases of his people, andMat. 9. 20. 21, 22 Mar. 5. 25—34. there is a spiritual skill in laying of these upon him, so as to draw healing Virtue from his humane glorified Body, when quickned by the Spirit, by a touch of Faith. Ungoverned passions are1 Thess. 4 5. Distempers and Diseases, which the holy Spirit and Graces from him acted aright, either doth prevent or remedy.Deut. 29. 22. Isai. 1. 6. & 53. 10. Exod. 15. 26. Deut. 7. 15. Lev. 26. 16. Deut. 28. 22, 27, 35, 59, 60, 61. 1 King. 8. 37. 2 Chron. 6. 28. Psal. 38. 7. Exod. 23. 25. Psal. 107. 20. a double promise. How many are those precious promises, in which the LORD hath ingaged himself unto his dutiful Children, that walk orderly in his Family, and are always found doing of that which is well-pleasing unto him, all which are to be pleaded with him by a Spirit of Faith, with the Prayer of Faith, in the Word of Faith, as the Case doth call for, and as the Matter doth require? as otherwise, sicknesses and diseases are threatned against the unperswadable?Isai. 38. 10, &c. Mat. 9. 2, 29. Mar. 2. 5. Luke 5. 20. Jam. 5. 15. Psal. 103. 3, 4, 5. Gen. 12. 17. & 20. 17, 18. Exod. 9. 10. & 15. 16. 1 Sam. 5. 6, 9, 12. & 6. 4, 5. Numb. 12. 10. 2 King. 5. [...]7 & 15. 5. 2 Chron 26. 21. & 16. 12. & 21. 15, 18, 19. Heb. 11. 34. Luke 8. 43, 44, 48. How often in the Scriptures doth the cure of Diseases follow upon the remission of sins, with which it is joyned? Many Examples it doth afford us of this. Converting Grace doth dispossess Satan, who through the sufferance of God hath inflicted, doth and still can inflict Diseases: Hence infirmity or sickness has somewhat of hisLuk. 13. 11, &c. Name, as a spirit of infirmity; Intemperance, Gluttony and Drunkenness, do cause multitudes of Distempers, which would not be, did Grace exercised keep within due bounds of Moderate Sobriety.Lev. 26. 16. The Spirit, Soul and Body in man have a mutual influence upon each other, and it is often well or ill with the one, as it is well or ill with the other.2 Chron. 16. 12. Mar 5. 26. Luk. 8. 43. Job 13. 4. Physicians many times cannot heal, because Jehovah is not sought unto. Patients, now and then do suffer much from them, and do waste their substance to little or no good effect; so that they are Physisicians of no value.Job 13 4. Jer. 8 22. Luk. 4. 23. Job 5. 18. A wise Comforter is called a Physician in the Word of God, there is an healing Virtue going along with his savoury, seasonable, suitable counsel: A deliverer has the same name; when Jehovah doth save, his hands are said to heal; his saved Ones do know and injoy the meaning of this;John 5. 14. 2 King. 5. 14, 17 & 20. 5. Isai. 38. 9—21. Mat. 8. 14, 15. Luk. 5. 24, 25. & 8. 47. & 13. 13. & 7. 15. & 18. 43. Acts 3. 7, 8, 9. Dan. 8. 27. healed ones are counselled in order to the continuance, and further enjoyment of their health, to avoid sin for time to come. A thankful frame is preservative of health, when all the glory of a cure is given unto Jehovah; and when the end of a Cure is attained by a return with thankfulness and diligence to the function of our Office, in our Place, and in our Calling; an eye of Faith towards ChristNumb▪ 21. 8, 9. has been found to be actually healing:Psal. 42. 5, 11. & 43. 5. & 6. 3. Thus also sweet sensible satisfying Communion with God is of a nourishing Virtue, and of an healing efficacy. Psal. 63. 1, 15. & 34 8. 1 Pet. 2. 2, 3. Song. 1. 2. Acts. 17. 27. Job 6. 30. Heb. 5. 14. Spiritual Senses have Spiritual Objects suited, and Heart Senses have Heart Objects fitted, and outward Senses, have outward Objects prepared. The New Creature hence has its way of inward reviving and restoring. The Spirit and Soul sees, hears, smells, tasteth, and the sensitive part has its congruous refreshments, and all these have a tendency to Health. This was Job's Food and Physick. And O how sweet were these to the Psalmists pallat.John 15. 2, 3. Act. 15. 9. This Word of God has a purging, curing efficacy, so also has the Grace of God.Psal. 51. 8. Psal. 147. 3. How healing are his comfortings to an wounded spirit, and to a broken heart.2 Sam. 24. 16. John 5. 1—15. The Ministery of good Angels is sometimes used both in inflicting of Diseases, and of Death, as also in curing of Distempers.King. 1. 2, 3, 6, 16. It is a great sin in case of sickness to consult Dunghil-idols, and not the God of Israel for cure and for health.Deut. 28. 22, 27, 28, 35, 59, 60, 61. National sins do give Names to natural Diseases, As the Botch of Egypt. Deut. 28. 35. 2 Chron. 16. 12. Jude 7. There is a Talio sometimes in some Diseases, carrying along with them the resemblance of the provoking deserving cause of them; the whole [Page] body sinning may be struck all over, or some one particular member may be more smitten and pained, when it is more in trespass.Deut. 28. 17, 35. 2 Chron. 21. 18. Mar. 4. 26. Luk. 8. 43. 2 Kin. 20. 1, 5. 2 Chron. 32. 24. Isai. 38. 1, &c. Phil. 2. 27. John 11. 4, &c. Some Diseases are ineurable by any Medicinal Art until there be repenting and returning. No Disease is so deadly, but that Aelohim can cure it, if he will prove his Skill, and put forth his Power.1 Cor. 12. 28. Jam. 5. 14, 15, 16. Mar. 6. 1 [...]. Mar. 16. 18. Act. 28. 8, 9. Healing would be a gift in the Churches of Christ, were Churches more rightly constituted, more regularly gathered, and more orderly walking. The perturbations and passions of the Heart are Morbifickcauses, hurtful to the Body as well as to the Soul by operating causality. When joy doth exceed, the Heart forgets its Limits, and leaps beyond its bounds, and so loosneth it self, that the spirits too frolickly fly out, whereupon weakning, fainting, swooning and sickning do ensue. Whereas joy moderated doth revive the heart, chear the spirit, quicken the body, and comfort the whole man. Over-sadness and undisciplin'd fear doth oppress the Heart, and streighten the Spirit, and imprison the Soul, and weaken the whole Man; so cooling natural heat, and so freezing the radical moisture, that the Limbs will tremble, and the Heart palpitate, the Appetite doth flat, the Digestion is disturbed, the the Distribution impeded, kindly Motion is hindred, distant Members are chilled, and the whole man is distempered: The flesh is dryed, the strength is broken; the Senses are weakned, the Mind is darkned, the Imagination is clouded and frighted, the Blood is congealed, and the Spirits are stupified; It has many sickning affects upon the whole man. Saving and sanctifying Graces, and holy heavenly frames, have a Specifick Remedy against distempered Passions.Psal. 38. Psal. 6. Psal. 73. I often find the sick Psalmist thus fetching in a timely cure. A large Treatise might profitably be published upon this Subject. It would be an Honour put upon the Learned in the Medicinal Knowledge, if their Profession and Practice might no longer be only a conjectural Art, a probable Doctrine of vain Philosophy, but now at length an ascertaining Science of Scripture Verity.

For a further Advance and Augment of useful Science, let it be inquired, from theGen. 1. 14—1 [...]: fourth Days Work.

Q. Whether the Celestial Phaenomena of the glorious Luminaries, can ever be reduced to any certain satisfactory Art, or improved into an advanced restaured Science, by vain Philosophy? Or must this be attained only by Scripture-Discovery in its pursued Light, and followed Directions.

A. VAin Philosophy can never teach it, it is only learn'd in the Scripture School. Precious time will be prodigally wasted in fruitless Disquisitions, whilst vain affecters of Humane Wisdom are our Teachers, who would Dogmatize over us, and impose their peremptory assertions upon the easie credulity of their hood-winck'd Disciples, who have no wings to fore high enough for a confutation of their New Worlds in the Moon, and in other Luminaries by a close ocular Demonstration to the contrary. And thus they are hardened into a confidence of their Art, because they conclude none can convince them from the received Astronomical suppositions, [Page] that it is otherwise than they affirm, and as they would fairly to the eye represent it in their Artificial Systems and fancied Schemes, which are but witty devices of Humane Inventions, not the real Natures of Created Being. Should I ask for such a Scripture-proof, as might directly answer to the truth of these Coelestial Bodies in their proper Nature, of their Hypotheses, whereby they would salve their cunningly framed, Schematical Figures and Appearances; It may be I must take a Jear for my information, and a Jest for my satisfaction. The Extrinsick Faces of those Heavenly Bodies a vulgar eye may behold; but what their Created Substance is, what their orderly Motion, what their peculiar Scituation, what their operative Influx, what their periodical Revolutions, and much more of this Nature, in the true causes, and real effects of them, the most skilful of Ethnick Astronomers, are but mere conjecturers about them, and can never give us any certainty of knowledge in these matters; so that the reputation of their skill is only maintained and upheld by the ignorance and unsearchingness of common understandings of vulgar Judgements, who have neither leisure nor studiousness enough to discern the deceitful fictitiousness of such Philosophical Fabricks, which have no evincing evidence in them. That knowledge which these self flatterers do boast they have attained, comes in mostly by the sense of seeing, which how fallible must it be, if the distance were so great between them, and those Coelestial Lights, as they boldly assert? It appears byCh. 9. ch. 26. ch. 28. Job's reasoning about those matters, that he had great knowledge of Natural Things, and could speak much about the System of the Universe, and the Positure of the World: But when Jehovah came to argue with him about those Heavenly Creatures, he now humbly acknowledgeth that Job 42. 3, 4. & 40. 3, 4, 5. he was without the knowledge of them, by any mere humane disquisition, which could never throughly find them out in their proper Existences, and Operations, no other way could the exact knowledge of this be gotten but by the LORD, the Spirit and the Word: he rehearsed that which he did not understand, wonders above him which he knew not; above him, not only in place by great distance, but also beyond hls natural powers of rationall Intellect to understand clearly, or to comprehend fully; he is now made willing to be instructed by Jehovah and his Word. How quickly doth his Philosophical Astronomy vanish, which he himself readily exploded, whenJob 38. 31, 32, 33. the LORD ask'd him some few Questions, Canst thou bind the pleasantnesses of Cinah, or loosen the strings of Cesit? Canst thou bring forth Mazzaroth in his time, and lead Gnaish over her sons? Dost thou know the Ordinances of Heaven? or canst thou appoint his Government upon the Earth? He points out and nameth some of the Coelestial Luminaries, and Starry Lights to Job, and quickly silenceth him; who now lays his hand upon his mouth, and will not answer; such uncertainty and mistaking was there in his Optick Art, where so vast a space intervened between his own eye, and those Heavenly Objects; whose Matter, Motion and Influx, he was so much now at a loss about, though Jehovah Aelohim hath made use of this confutation of Job, to instruct, and to wise us in those Mysterious Secrets of Created Nature, in the Coelestial Bodies Ptolemy and Copernicus had quite different Schemes, and accordingly they frame quite different Theories and Suppositions, and yet both of them have undertaken from the ordinary view and open face of the Heavenly bodies to satisfie their Scholars concerning the same Phaenomena and the same calculations upon quite different Astronomical principles: and the Disciples of both these may find out enough whereby to confute the errours, and to demonstrate the falsness of their several Hypotheses, but can never convince others or perswade themselves upon any solid grounds, that they are in the right. Let the seigned Schemes and imaginary positures of vain Philosophers therefore be laid aside, which are but their own fancied placits, finely framed to their pleasing models, and let us for the raising and advancing of this useful Science search after true subsistencies of concreated Nature in Scripture verity.Psal. 104. 4, 19. & 148. 2—5. Heb. 1. 7. Coloss. 1. 16. 1 Cor. 4. 9. 2 Cor. 11. 14. Job 38. 7. 2 Thess. 1. 7, 8. Rev. 10. & 18. 1. & 19. 17. & 22. 16. Rev. 4. 5. Dan. 10. 6. Mat. 28. 2, [...]. Rev. 1. 10. Which of these Philosophers can fatisfactorily inform us, what kind of bodies the coelestial Luminaries are, whether they be created Angels or not, voluntary movers, fice Agents or not? Let the vertuous and generous and ingenious, inquire. As also, whether the Angels [Page] were created, on the fourth day? Which of them can tell me, whether the primitive light do differ from the shining of those Luminaries or not? But instead of propounding more such questions to them, I shall treat of some great particulars about these Heavenly bodies: According to the Scriptures; Contrary to vain, deceitful, foolish Philosophy. The substance of the coelestial Luminaries or Lightners were not made on the first day of the created World, as if the first scattered light were gathered together into these lightsome bodies on the Fourth day: But the Sun, Moon, and Stars are different creatures of several Formation on a distinct day, AsGen. 1. 3, 4, 5, 14, 15, 16, 17, 18, 19. the History doth expresly mention in the letter of it. These Luminaries are in their created Nature separating dividers between the Light and the Darkness, and so are distinct beings from the Light as well as from the Darkness: neither are they of an Elementarily-aethereal Classis, but have a separate distinct existence from the Heavens, from the expanded. They are not like studs fixed in solid Spheres, externally moved by Intelligences or Angels.Colos. 2. 18. They are not Deities, as the Heathenish Worshippers by their gross Idolatry would make them. They are not fluid Orbs circularly perpetually moving, butPsal. 19. 1—6. Mal. 1. 11. Isa. 59. 19. they sometimes come out and at other times they go in, according to their Creator's appointment for designed ends. They do not move round about an Earthly Center, nor about an Axis of the World. I have shewn before, that the middle of this Earth is not the common center of this visible World.

They are not of Magnetical Verticity, which must be only Polar; and if this were, would reduce them to their Polar rest, which then also would contradict a pretended perpetual motion. They are not carried about by the imaginary Rapture of a first mover, as if they had a second moveable of Renitency, contrary to the Rapture of the supposed first moveable. Magicians, Judiciary Astrologers, and Genethliacks, who do undertake by inspection of Stars to foretell future things, the Fate of men, imposing a necessity upon Mens Wills, and declaring events, and telling fortunes, as they Ethnickly call it, have no firm footing in holy Scripture or created Nature. It is a great wrong done unto these creatures and unto their Creator, when such conjecturers pretend to prophesie by the Stars, and especially by Comets, the Fates and Fortunes (in their Paganish Language,) of men: even their very imaginations, affections, and inclinations, and which is yet more, the counsels and intentions of the LORD himself with respect to particular persons and contingencies: as if by their influences these Luminaries did so govern the bodily humours as by them to govern the mind and spirits of rational voluntary creatures: their prognostications of future contingent things at so great a distance, are generally false and always groundless.Jer. 10. 2. Isa 47. 12, 13. Deut. 18. 10, 11, 12, 14. Mic. 5. 12. Jet. 27. 9. We are expresly forewarned against this heathen artifice. Such Planetarians or Contemplators of the planets, were not to be tolerated amongst the people of Aelohim: Yet were the Israelites themselves given to this, contrary to his Interdict, herein imitating the Ethnicks, who had their Planetarians, and did hearken to them, seeking to them, believing of them, trusting to them, and obeying of them, as their great pretended infallible Oracle. Such were the Canaanites. How unsound is their Doctrine of Genethliacal positures of the Heavens and the coelestial Luminaries to precise points and to minute differences of place and of time? As also of the distributions of the Houses and Horoscopes? How Scriptureless, and Natureless are these? As if mens Fatalities were influenced thus by the hour of their Nativity or Birth, or else of their conception? And as if the hour of what shall befal men were determined by the hour when the question was asked of them? Where doth the Word warrant any such Science of Nativities, Elections, and Questions, and fatal necessities? Where doth it speak of such predictions, by any natural causality or created efficiency from the Locations of Planets and Stars, their Conjunctions, Oppositions, and other Constellations, and commixtures of Rays? Where doth it counsel us to take a benevolent Scituation or Aspect of Stars in a Seal or Signet-Ring (of Metals or Gem capable of such impressions) to arrest the felicity of that hour which otherwise for that punctuality of time would swiftly pass away, and soon fix it, notwithstanding its volatilousness? Whence have these [Page] Men their power to call Time back again that was flown away? To revive an hour that was dead and gone? Where doth the Word teach us how to set these Astrological Figures? O what Superstition and Imposture is there here? Isa. 41. 13. doth it not belong to Jehovah Aelohim only, to know and reveal these Future things? Was it not one of the presages of the Jews Captivity,Isa. 2. 6. when they were replenished with the South-saying-Art like the Philistines? In Nabonassar's Reign above two thousand four hundred years ago, or soon after, they write, that they divided the Heavens into twelve spaces, called Signs, unto which the Judiciary Astrologers did ascribe certain vertues or powers over the several parts of Man's body, and over the several Countries and Nations of the World, especially by reason of the qualities they supposed to be in the fixed Stars, which then did take up those spaces. Their Rules are still observed, though the Stars are removed into the succeeding spaces. The fixed Stars they say do pass through an whole Sign, in two thousand one hundred and eighteen years: from the Creation then in about five thousand six hundred years they have changed their places and spaces, twice and one half at least, which therefore must quite alter their Rules. Astrologers do scarce look beyond the Zodiack for their Aspects: Whereas the Stars, which they miscal fixed, may have as operative configurations with the Planets, as the Planets one with another. Astrologers do differ much about the dividing of these Houses: Those Stars, Which, according to Ptolemy (who wrote as they reckon, above one thousand five hundred years ago,) are in one house, and are said to signifie thus, after Regiomontanus (who is now most followed) are in another house for the same time and place, and so do signifie otherwise. As for the Geuethliacal part, what sound reason can there be assigned why the Influences of the Stars should make more impression upon the child in the moment of his Nativity, than they did at any time before in the Womb? At the first conception matter is fluid, and apter to receive impression, then when the child is shaped and the temper more confirmed. There was an old Astrologer who framed a Table to discover to a minute of Time when the conception first began: But what man can certainly know that? There have been thousands of people of both Sexes of all Ages born in sundry places, and under sundry configurations of the Stars who have perished and dyed in the same hour and moment, by the same common calamity, as shipwrack, War, Pestilence, Earth-quake, fall of Buildings. Some who seem most successful in setting of Figures for the discovery of things that are lost, or for prognosticating of Life or Death, are such as scarce know any Planet but the Sun and the Moon. The practitioners in this Black-Art do usually call for Men's Faith to be given up to them, which is a devilish Artifice, and a secret acknowledging of and compacting with Satan, calling and taking off such as seek unto them from Christ, and from his Word. Astrologers in Scripture are calledIsa. 47. 13. Consociators, Conjoyners of the Heavens; Either such as are in association and fellowship with evil spirits in these Contemplations, and Speculations of the Stars, or else making of Constellations a pretended combination of Stars, undertaking to discern and judge of future events, to be Prophets of the Stars, fore-seeing after contingencies, fore-telling by the Moons and Kalends, monthly prognosticators, Almanack-presenters; I have compared some of them, who in the same year and month do differ in the time of their Full and New Moons, neither can they themselves satisfactorily answer, whether the same Planet have one effect when in one house of a Figure, and another specifick effect when in another house? And so of the fixed Stars and Signs in the Zodiack: Whether in the same house or Figure, the Sun by himself hath one effect, the Moon another, Saturn another? And so of the fixed Stars and Signs of the Zodiack, whether the same point of Heaven, if it be the place of the Sun, in any Genesis retain a solar force and influence in respect of that Nature as long as he liveth? So Saturn's place a Saturnine vertue, &c. Whether the same point of Heaven which to one Native is the place of the Sun, to another may be the place of Saturn, Jupiter, Mars, Venus, Mercury, or the Moon? Whether no Planet have the same effect in divers signs of the Zodiack, at least not both Elementally and Influentially? Whether the hour of the Nativity do not oftentimes, through many natural occurrencies [Page] eithes accelerate or defer? and how then, if so, can that govern the fate and fortune as they call it of the whole life? And how the hour of the Question should be co-fatal with the thing it self which is sought? What demonstrative evidences can any man give me from the Word and Works of God, to resolve and to quiet the mind of a Believer about these Inquiries? And many more that might be propounded? How can these Men with all their Humane Wisdom by their un-scriptural Art inform me where the proper seat of Knowledge and of Understanding is in Man, whether in the Head or in the Heart? They generally affirm it to be in the Head, and they constitute Mercury to be the Influential Governour, having determining Dominion over the Head and Brain, and so over Knowledge and Understanding.

Whereas, if it can be proved, to be in the Heart, as by scores of Scriptures, I can argue it so to be, What then do become of all their mistaken apprehensions and misplaced Judgements in this particular case? O that Jehovah Christ would once remove South-saying and Witch-craft out of the Land! How much is it to be lamented, thatNumb. 23. 2 [...]. the God of Nature who is Soveraign LORD over all, and who doth in those Heavens, and in this Earth whatsoever pleaseth him, is thus dishonoured! When Christ was born, such an Infant was born whose Geniture or Generation is unutterable, on whom the Influences of the Stars have no power or force; Who himself doth govern by his power the vertue and efficacy of all the Heavenly Luminaries. Then such a Star appeared, as was destitute of all Elementary influences out of and off from all the pretended supposed Sphenes.

Because, this Judiciary Astrology has such a malign bewitching influence, on many in the present day, and its Artists and professors, and practicers have taken up this plea for it, that the name of Astrologers and of Astrology is not found any where in the holy Scriptures, and that, therefore its Science and Art is not condemned by them: let me further examine, whether the thing at least set out by that Name, be not found condemned there; (although it be no such commendation for them, in that, they say, their Name is not found in Scripture.)

Gnonenim and Megnonenim, say they, do not signifie Planetaries. Whereas if the root be, Gnun, which both in the Scriptures and with the Rabbins doth denote, opportunity, or stated time, then Megnonen is such a one, as doth profess himself by Art to foreknow, and to be able to foretel to those who do consult him, what those constituted seasons and definite times are, of good or of evil, of joyful or of sorrowfull; of prosperous, or of calamitous, event in every affair and business that is undertaken, in ordering a man's life, in taking of a Journey, in contracting of a Marriage, in sending of an Embassy, in waging of a War, and in the rest of so many and such various cases, both publick and private (which are wont to befal miserable mortals:) Now seeing the Astrologer doth boast (For, to this purpose they openly hang up their Tables at doors in London, and privately put their Printed papers into the hands of some as they walk in the streats) that he can foreknow all these things by the motion and positure of all the coelestial bodies, especially of the Planets, from which he doth also contend, that they are chiefly effected; how can any ingenious Lover of truth deny with fairness and justness, but that Megnonen doth aptly set out an Astrologer, and a Planetary; seeing he doth soGal. 4. 10. observe hours, days, months, years, and times, fit and opportune for the doing of business? TheDeut. 18. 10, 12. 14. Mic. 5. 12. Jer. 27. 9. 2 Kin. 23. 5. Israelites were not to tolerate such; Hence it was, that the idolatrous worshipping of the Planets came in. If the Root be Gnajin, an eye, then Megnonen is such a jugling cozener as deceiveth and deludeth, inchanteth and bewitcheth the eyes of others with his eye: If it spring from Gnanan, a Cloud, then, he is such a one as is a Soothsayer, as doth divine, foretel, and guess conjecturally from the Clouds: the Astrologers eyes are intent to these; the Augurer and the Astrologer, are very near of kin, for the conjecturer foretelleth future events by the contemplation of the Heaven and of the Clouds, and by their colour and motion, Nabulo he properly is, and so let him pass2 Kings 21. 16. Deut. 18 14. Lev. 19. 26. Isa. [...]. [...] [...]er. 27. 9. under Scripture-condemnation.

Jidegnoni say these Men, is a Divine, a Gnostick, a wife knowing Man.

[Page] It is properly in the Scripture-sense and meaning, a Diviner, a Wizard, a Sooth sayer, or Prognostick, or Fore-teller of future things: These amongst us are called Wizards, Cunning men, such as pretend to be wise, where they have no Word for their warrant: This Prognostick Art is [...]ev. 20. 6, 27. & 19. 31. one kind of Divination which is expresly prohibited. The usual companion of this Wizard, is Ob, in Hebrew, that is such a one as doth prophecy and foretel things to come, by a devilish spirit that is in him, promising Divination by colloquies with ghosts, with walking spirits of the dead, with the spirits and souls of Hell, and from Stars, and from Planets.1 Sam. 28. 13. This is the Necromantick and Astromantick, Magick Art, one part whereof doth consult with evil spirits below, the other with those in the Air. As this Prognosticator hath a devilish spirit going before him, so in some Scriptures, he hath Teraphim following close2 Kings 23. 24, 25. after him, which were certain Images, according to whose inspection, the Gentiles did either do their work, or leave it undone. Some Astrologers are wont to make these kind of Figures and Images under certain constellations, thinking that those Figures and Images are capable of heavenly influxes.Gen. 31. 19, 30, 34. Laban had such Teraphim, who was a Chaldean by Birth, Kindred and Nation, and the Chaldeans were some of the most given to Astrological vanities; they accommodate their Images to constellations, to foretel future events, and to cure Diseases.1 Tim. 4. 1. Daimon, in Greek, that Mantick-spirit, or divining foretelling spirit, doth agree with this Hebrew word:Deu. 18. 10, 11. this also is forbidden.

They further contend that,Dan. 2. 2, 10. & 4. 7. & 5. 7, 11. Casedim, doth not denote Astrologers.

The Chaldeans had a sect that did spend their time and labour in Astrological predictions of future contingencies thorow the whole of Man, and to this they referred all their study and consideration of the Astronomical Science; and these were they, who are reported to have been the inventers of judicial Astrology, or rather Satan himself; For, there are who give this to be the true meaning of Casedim, from, Caph, as like, as, and Shed the Devil, so that, they are as Devils, pretending to skill in starry influence, in constellation, influx, knowing future things in their Art by the contemplation of the geniture, Genethliack divinators, shewing from the hour and day of a Man's Nativity, what shall befal him in his after life.

They deny also those periphrastical Names inIsa. 47. 13. Isaiah to signifie Astrologers.

Babylon there spoken of, was the most ancient Metropolis of judiciary Astrologers: and who, or what are they but so many kinds of Astrologers, who are set out by, Chobere, Hashemajim, and Hachozin baccocabim, and Modignim echodashim, observers of the Heavens, gazers on the Stars, Prognosticators to the Moons, making Men believe, that by looking on the Stars, they can foretel good or evil things to come to Persons, Families, Cities, and Kingdoms? This andDeu. 18. 10—14. Lev. 19. 31. & 20. 6, 27. 2 King. 21. 6. 2 Chr. 33. 6. Esai. 8. 19, 20. & 19. 3. other Scriptures by several names declaring against the several parts of this Black-art, that none might escape. The seventy two Greek Interpreters do render Chober Hashshamajim, an Astrologer, and so Kimchi shews the Arabick Idiom doth hold forth, one who assumes a kind of art unto himself of deciding, discerning and judging from the contemplation of the Heavens and of the Stars, what shall befal every Man, and what is this but judiciary Astrology, professing divination by Stars, here then asked counsel, &c. and doth not the Astrologer vauntingly brag, and proudly boast, as if he were [...] Heavenly Arbiter, and Judge given of nature, unto whom the many and various distinct cases of this lower World, are deferred or referred, that by his Apotelesmatical Science and sentence (or by his declaration of the signification of Stars, and of the power of Planets at one's Nativity, or by the calculation of Mens Nativity) these cases might be decided, by every Man's decretory and critical Star, and by the constitution, and conformation of the Heaven? Chober is properly, one who associating like things together, such as are of the same kind and condition, as Star to Star, Planet to Planet, such is the present case.Deut. 18. 11. Ps. 58. 5. Isa. 47. 9. These kind of Conjoyners, or as we commonly call them, Conjurers, are condemned in the Word; they are in association and consederacy with devils, by their incantations, conjuring many animals or living creatures, as serpents, toads, poysonous reptils, or other creatures [Page] to be together at once, making them tame and familiar that they hurt not, or else binding, or tying bands about the body to heal or hurt by sorcery. Here the Astrologers do wrangle and say, that it is not Chober, but Hober, with [...] not with [...]: if this were admitted, yet all our Lexicographers do generaly render it, an Astrologer or Sooth-sayer, or cutter or divider of the Heavens, from Habar, he parted, he cut, in Arabick, because he doth decide and define by the indication of the Heaven, or because he doth divide the Heaven into several parts when he doth divine or foretel things. These Augures did at the first use a crooked staff in pointing and designating the quarters of the Heaven in their divination, and they gave names to these several spaces in the Firmament, the first was called the fore part toward the East, the hinder part was toward the West, the Right part toward the South, the Left part toward the North, and so according to these spaces did they use divination: Afterwards they divided the Heavens into Houses, placing the coelestial Luminaries in twelve parted habitations. Aben Ezra doth interpret Hober, an Astrologer, one pretending skill in the coelestial Signs, by which to judge of future events and contingencies, from Habar he observed, he contemplated, one who diligently beholdeth the Face of the Heaven, and considerately views it round about, such a Practitioner in the Astrological Science, as doth labour and endeavour to fetch and draw future things out of the motions of the Stars. This word inIsa. 45. 1. Isaiah, according to the points is read Hoberei, and according to the Letters, Habbaru, those who have looked round about the Heavens on every side. Schindler doth render it Astrologers, Prognosticators, such as do foretel future things by the Stars. In Chaldee, Habac, is, he was obscured, he was clothed with black garments, it is a dark Science and a Black-art.Fuller in hi [...] miscell. p. 113. A very learned Critick, doth call such a one, an inchanter or charmer of the Heavens: as an inchanter or charmer by some fictitous, or counterfeited words, doth imagine that he, can change the natures of terrestial things, thinking that thereby he can put new vertues into them, for the bringing forth of some stupendious effects, apprehending that by certain Characters and Images excogitated by himself and formed into this or that shape or Figure, some wonderful energy, some notable power will follow thereupon; thus also the Astrologer, from a vain tradition of curious Men and by new-devised, invented and sained rules, such as have no proper causality, at all that way, he being deceived with the errour of an opinion thinks and supposeth, that the heavenly bodies are endued with new and unusual properties, and not so congruous to their own nature; he attributes to the coelestial Images, chiefly to the twelve Signs of the Zodiack Orb (all which are the sigments of Men's own brain) a wonderful efficacy for the distinct producing and prenunciating or foretelling of particular events So that, both the Augures and the Astrologers are conversant and employed about the Heavens, those in the acrial Heaven, these in the Aethereal Heaven: and as those by Fowls, so these by Stars, abase those creatures to bring about their own predictions: also both of them do divide the Heavens into certain parts or segments, by the aid and help whereof they foresee future things, hither tends, refers, and belongs, that singular artifice of Astrologers, of making or setting in order a coelestial figure, of setting or erecting a Scheme, which figure they would have to contain the state of Heaven and the Planets at that certain time, an Horoscope, the consideration of the time of one's Nativity, or birth under this or that Planet. Thus by these segments of the Heavens, which they divide, some into four quarters, others into twelve houses, some others into sixteen parts, they curlously seek and confidently say they find, hidden significations of future things. This Prophet Isai [...]h, exegetically or by way of exposition, doth add, Inspectors, or contemplaters of the Stars, Star gazers pretending hereby to a fore-knowing of future contingencies, to a feeling of them before they come: they have one word of that name, by which a true Prophet is called, Chozeh, in Scripture, yet not absolutely as he, but there is added for distinction sake, Cocabim, they are contemplators of Stars, who though they pretend as a true Prophet to foresee future particular contingencies, yet they differ in the means used and had, For a true Prophet is God-inspired, knowing future things only by divine Revelation, whereas these [Page] Astrologers do it by their black Art, and by the aid of Creatures, by which Art the Heavenly Bodies are feigned to be indued with certain rare properties, such as these men do counterfeit, who have not therefore their knowledge of God, they may be called Star-Prophets.

Another Epithet, or addition to an Astrologers name in this true Prophet Isaiah, is such a one as is making known his predictions to the Month, or to all and every of the Calends, forIsai. 47. 13. 2 King, 4. 23. so doth Chodesh here, and in other Scriptures properly signifie. This is the ancient Praxis of Astrologers, by which they are wont to divulge and publish their elaborate presentions of future things, digested into certain spaces of times, chiefly monthly: they think they have attained to a prognostick skill in the power of the Stars to prenunciate futurities, such as the scarceness and dearness, or plenty and cheapness of Corn, Wars and Peace, the death of Princes, and of other great Men, Universal Health, or Epidemical Diseases, and such like various cases, both private and publick, that doth befal the life of man with great uncertainty of contingency, as to us: From these Monthly Pronosticators do proceed so many popular Ephemerides, Calendaries, and Almanacks, in which they undertake to be Interpreters of the Heavens, and of the Luminaries there; and most of the buyers of these Books of imposture, do look upon the foretelling part, as the most desireable part of their Almanack: Some attempts have been made by some to correct, and to rectifie these abuses about computations of times, and predictions of futurities, to bring all to Scriptural Accounts and Prophesies, upon which so many other Truths and Duties do depend, but the honour of perfecting of this, as well as of other such good work is like to be reserved for another generation, the more grown in the present age being generally either cold and careless about it, or averse from it, or opposing of it. All our Hebrew Lexicographers do generally agree in condemning both the Art and the Praxis of Astrology, which would impose upon men a Star-word of Humane Invention without a written word of Divine Inspiration.

O how much is it to be lamented, that as of old, even in Israel, so now even in England, those Sooth-sayers and Wizards, these Diviners of future things are so consulted with,1 Sam. 28. 7, &c. 1 Chron. 10. 13. Isal. 8. 19. Zech. 10. 2. Lev. 19. 31. & 20. 6. Deut. 18. 10, 11, 12. 1 Sam. 28. 3, 9. 2 King. 23. 24. & 21. 6. 2 Chron. 33. 6. even by the LORD's professing people; which is directly contrary to Aelobim's express interdict and prohibition! These kind of men were not to be tolerated in a truly Religious Commonwealth, but by Jehovah's Law were to be put to death, and to be exterminated: It is charged upon Manasseb, a King, as his sin, that he tolerated and used such. [...] is a Prognosticator, according to the Hebrew Idiotism, having the force of a compound: These were they, whomDeut. 18. 11, 12. 1 Sam. 6. 2. Isal. 19. 3. & 47. 12, 13. Gen. 41. 8. Ezek. 21. 16, 21. Dan. 2. 2. & 4. 6, 7. & 5. 7. & 2. 10. the Heathenish Pagans so much resorted unto, as if they had consulted with an infallible Oracler.

There is a sort of divining conjecturers, who would be foretelling of omens, or the good or bad luck or fortune, as they Heathenishly phrase it, by foretokens of things to come from Serpents:Deut. 18. 10, 12. 2 King. 17. 17. & 21. 6. 2 Chron. 33. 6. Lev. 19. 26. Such a one is called [...] from [...], they did abjure a Serpent, and use him in their Sooth-sayings; they were observers of conjectures, and so they passed a foretelling judgement; which is condemned by the LORD in his Word.

Reader, art thou willing that I should pursue and apprehend more of these? there is one of them called,1 Sam. 6. 2. Josh. 14. 22. Ezek. 21. 18, 19, 21, 22, 23. Deut. 18. 10—14. 1 Sam. 28. 7, 8, &c. Jer. 29. 8. Zech. 10. 2. Lev. 19. 31. & 20. 6, 27. Esal. [...]. 19. & 19. 3. Hos. 4. 12. and in ether places. Kosem, who also exercised himself to know future things, foretelling them; which word when it is taken in all ill sense, is also much condemned; for such did exercise their divelish art by jugling, legerdemain, crafty sleight, and wily delusions, and abominable witchcrafts: These Diviners by clean Knifes, by consulting of Idols, by inspection of the liver, and of the bowels, inwards and intrals of Sacrifices would prenunciate future things: sometimes they did use a staff or rod in their divinations, otherwhile they would peep and mutter, with muchDan. 2. 27. & 4. 7. & 5. 7, 11. more; but none shall escape a Scriptural arrest. Gazerin, in Chaldee, were some of this sort, which word Schindler doth render Astrologers; these also undertake to foretel future things by inspection of the intrals of those Sacrifices which they did diffect; it was one of the curious Arts of the Chaldeans.

[Page] Psal. 58. 5. Jer. 8. 17. Esai. 8. 19. Deut. 18. 11, 12. Numb. 23. 23. & 24. 1. 2 King. 17. 17. Esai. 47. 9—15. Exod. 7. & 8. chapters. Choberei Shamajin, somewhat spoken of before, were Planet-housers, or Star-housers, or Constellators, Consociators of the Heavens; such as had fellowship and compact with the Devil in their wicked Art, Mutterers, Inchanters by mussitation; some of them sometimes would utter their verses to inchant Serpents, that they might not bite nor hurt.

Psal. 58. 5. Melachasim also were one sort of such Mutterers with a submiss voice, with a low hollow sound, which is usual with Inchanters and Exorcists, Conjurers, secretly sibilating, or hissing like Serpents or Snakes, with their conceived words. Exod. 7. 22. & 8. 7, 18. [...] are Clandestine conjurings.Exod. 7. 11. Lehatim, are submiss, low, admurmurings or hissings, waggings of the fingers, and quick gesticulations, or gesturings, or movings of the hand, like the shining vibrations of a brandished Sword, holding and deceiving of the eye with jugling delusions, and crafty sleights.Dan. 1. 20. & 2. 2. Gen. 41. 8, 14. Exod. 8. 7, 18, 19. & 9. 11. & 7 11, 12, 22. 2 sim. 3-8. Dan. 4. 7, 19. & 5. 11. & 2 10, 17. Acts 8. 9, 11. & 13. 8, 10. Chartummim were one sort of these, such cozeners and juglers, as did deceive and delude the sight with legerdemain, dazeling and misting, blinding, and binding the eyes of by standers with their Inchantings, Bewitchings, and Sorceries, and Magick devices, that their deceits might not be discerned and discovered: The word seemeth to be compounded of Cheret, an Instrument to write in Tables, and Atam, he shut up or stopped, because these juglers, were wont to draw circles and many Characters with such a Pen or Pencil, whereby to demonstrate, or to make men mad with their witchcrafts, circumventing of others with circulating figures and discourses.

Doresh ael. hammatim, is another kind of them,Deut. 18. [...]1, 12. Esai. 8. 19. & 65. 4. Psal. 106. 28. Numb. 25. 3. 1 Sam. 28. 7, 8. a Necromancer, a consulter of the Dead: This sort of Magick Art the Scripture also doth condemn. These Necromancers are wont to sit by Sepulchres, by Graves in places of Burial to call and to fetch out departed Souls, and to consult with them, and they use to spend Nights in desert places: the sacrifices of the dead, were the sacrifices of those idols, which were images or pictures of dead men, which yet they asked counsel of, as if they had been gods.

Lev. 20. 6, 27. & 19. 31. 1 Sam. 28. 9. Deut. 18. 11. 2 King. 21. 6. & 23. 24. Isai. 8, 19. & 19. 3. Jiddegnonim, somewhat spoken of before, if it be a compound word of Jad, an hand, and Jadang, to know; or of Jad an hand, and Gnanah to answer; then it sets out, that sort of Fortune-tellers, as they call them, who pretend to an Art of Palmestry, and of Physiognomy; as if fates were inscribed on the hands, and they could know by the lines there, what should befal man, and give answers to secret Questions about future contingencies by Chiromantick divination; as if a Ship be at Sea, whether it be safe or no? If one be absent, whether dead or a live? if alive, when he shall return? Whether life shall be long or short, happy or unhappy? In what part of the World, Country or City, is best to live in? Whether one shall be rich or poor? if rich, when and by what means attain it? A Journey, if good to go or no, and when it may be the time to set forth in? If good to buy Houses, Lands or Leases? when and in what place most profitable? Reports concerning Husbands, Wives, Children, Friends, Ships at Sea, or other things, if true or false? Whether a Woman be with child or no? if with child, whether a Male or Female? Whether a man shall fall into the danger he fears or no? or how he may escape it? What kind of person one shall marry, and when they shall see them? if marry the person desired, and the time when? whether the Portion be small or great? or may be attainable? If good to remove, and which way? Money owing, if recoverable, and when? Suits at at Law, who shall overcome, and in what time? A voyage to Sea, if good or no? If one may profit by his Trade or no? If one may attain the Dignity, Office or Preferment he desires, and when? A Friend whether real or no? Whether one sick may live or die? what their Disease is, and when recover? Oh what bold daring attempts are these, thus to intrude into the hidden Secrets of the Soveraign LORD?

Magnonem, and Megnonenim, wereDeut. 18. 10, 12, 14. Mic. 5. 12. Jer. 27. 9. 2 King. 23. 5. Planetaries, such as by the contemplation of the Planets professed, that they could know and foretel future things. The Israelites were not to tolerate such: from hence came in the idolatrous worshipping of the Planets.

Jer. 27. 9. Mal. 3. 5. Exod. 7. 11. Deut. 18. 9. 9—15. Isal. 2. 6, Numb. 23. 23. Isai. 47. 9, 12. 13. Dan. 2. 2. Nahum. 3. 4. 2 King. 9. 2 [...]. Lev. 19. 26. Exod. 22. 18. 2 King. 17. 17. Mic. 5. 12. Isai. 57. 3. 2. King. 22. 6. [...] is a Jugler, a deluder of the eye-sight. Cosheph, by a transposition of the Letters is, Auspex, Auspicium, a Sooth-sayer, Sooth-saying; and hence by conversion of the radical Letters is [...], fascino, fascinum; to transform or disfigure [Page] figure by Enchantment, to Bewitch. These do exercise Jugling, and by Magick Arts they do mischievous acts, changing somewhat natural to the beholding of the eye, that it may appear somewhat else than it is. Cocceius on this word doth confidently affirm, that without doubt by these were noted the Prophets of Devils amongst the Heathen, boasting of society and instinct, or such as under the name of Natural Science did exercise diabolical Arts, Exorcists, Witches, devilish Artizers. They are expresly condemned.

2 King. 21. 6. 1 Sam. 28. 3, 7, 8. Acts 16. 16. 2 Chron. 33. 6. Deut. 18. 11. Lev. 19. 31. & 20. 6. Esal. 8. 19. & 29. 4. 1 Chron. 10. 13. 2 King. 23. 14. Psal. 58. 5. [...] is one, who doth prophesie and tell things to come by a devilish spirit that is in him, swelling with it like a bottle, when he uttereth his Oracles, one that has an evil spirit speaking inwardly from his Belly. Hence [...], a Serpent, the Devil speaking in the Serpent, so it was in his tempting of Eve; this is a kind of Divination, or a sort of Magick Art, when a man had an evil spirit in him, giving forth answers, whom some did worship as their God, when the Devil out of a swollen big Belly gave forth answers to those who asked him concerning some past, present or future things: These Magicians or Witches being possessed by an evil, unclean spirit, spake his Oracles with an hollow voice, as out of a Bottle, sometimes in Statues, othertimes in Caverns, Dens, or hollow places of the Earth, and in the swollen bellies of men, or in the joynts, or armholes, or armpits, making the Devil to come up out of the Sepulchres of the dead, or some underground place. This is condemned in Scripture, the Hebrew, Pethen, is Python, Asp, a kind of a very venemous Serpent, which cannot be perswaded by Inchantment.

ThoseIsai. 47. 13. Monthly Prognosticators, spoken somewhat of and against before, do very much impose upon the credulity of the ignorant and superstitious: such are the foretelling Almanakers.See Minsheus, Guide into Tongues on Almanack. The word Almanack in Low Dutch, is said, as it were, Al-maen-acks, that is a consideration or observation of all the Moons of an whole year; or according to the opinion nf some others, is said to signifie in the Arabick, Chaldean, and Hebrew Tongues,Vide Schindl. in suo pentag. [...] nempe cum Puncto supra [...]. a Number or Numeration. Joseph Scaliger affirmeth, that the Arabians called a Calendar so, adding their Article, Al; for some are perswaded, that it is not a mere Arabian word, but only received into custom with the Arabians, Calendries; thoughMiscel. sac. lib. 1. cap. 16. Vide etiam Mat. Mar. tinii Lexicon Philologium, in Almanacum. Nicholas Fuller doth apprehend it to be more ancient from the Egyptians, who were famous for Astrology: The Roman Senators and Nobles were so bewitched by these Astrological devices, that they would scarce do a common action, without scrupulously consulting their Ephemeris, about the Signs, Planets and Stars; and the Christian Emperours ran into the same guilt, who would not attempt any change without first asking counsel of the Stars, in their publick and private affairs, resorting to the luminary Tables of Astrologers.

The Judiciary Astrology, or Divination by Stars hath so far extended its prognosticating black Art, as that it undertakes to determine, not only probably, but also certainly, every man's Lot, Portion, Fortune (as they Paganishly speak) issues, events and ends; whereas, there are no true necessary causes of these to be found in the Stars; so that, implicitely at least the practitioners therein do oblige themselves to the Devil, and daringly fight against plain prohibions in Scripture. How can they answer that expostulation of Jehovah withJob 38. 33. Job? knowest thou the Ordinances of Heaven? Canst thou dispose the Dominion thereof in the Earth? These Artists do not know the certain moment of a man's Nativity at so great a distance of years, when they were not present at it: the arising of the Signs has a Latitude, and a small difference in time they themselves do acknowledge doth make a great difference, and some Astronomers do affirm, that the same Aspect of Stars hath scarce returned from the beginning of this World: Astrologers are yet at an uncertainty among themselves, how the Houses are to be divided, how far their influencing forces do reach, and what Signs they should use: How great a variety is there amongst them about the diffance of Planets between themselves? with much more, that might be added; though Gaffarellus hath feigned an Hebrew Alphabet in the Coelestial Figures, and that the putting of Letters together, gives a certain meaning: Thus the Devil abuseth them, to whom as to a Doctor and Interpreter, Judiciary Astrologers do apply themselves. This consulting with such Diviners is very pernicious, [Page] both in respect of its Original, which is wicked, as also of the event, which doth often torment and vex men before the time; for, if evil be foretold shall befal a man, the fears of it do sadden the spirit, and make him miserable before the evil actually come; and if it be some good that is promised, the frustrating, vain, disappointing, expectation thereof, doth so bind up their deceived imagination, that it leaves them in a sluggish distemper, and they do not make out after better things; and however, what is so foretold, doth sometimes come to pass; yet it should be remembred, that often times they miss: Divers by the perspicacity of their Nature, and by long experience may conjecture many things, which they would have their disciples to ascribe to Stars, Planets and Signs: and the force of imagination is such, that those who ask counsel of Astrologers, do sometimes fall into the evil they fear, and sometimes attain the good they pursue: Sometimes the LORD in just judgement doth suffer Satan to inflict such evils, as he foretold should come to pass: Sometimes it is merely providential as to God, and wholly conjectural as to men: Thus some young men feigned themselves to be Mathematicians, and they conjectured and foretold what was true and came to pass [...] and if they sometimes so fall out to be, as is divined, such consultings therefore are the more to be avoided; for, where there is neither institution in Scripture, nor causality in Nature, there is the greater suspicion of some latent diabolical fraud. The Pythoniss in theActs 16. 16 [...] 19. Acts was a true Witness in that particular, yet was she possessed with a spirit of divination: Society and compacts with Devils, both explicit and implicit, are very formidable, and altogether to be abhorred: Consulting with such evil spirits, is full of dangerous curiosity, of tormenting solicitude, and of deadly slavery▪ 2 King. 1. 3. 1 Sam. 15. 23. Lev. 20 6. Esai. 8, 19, 20. Acts 16. 16—19. Esai. 29. 4. To consult the Devils Oracles in doubtful cases, is Apostacy from, and denying of, the true God; and to resort for divining unto one that hath a Familiar, is a seeking to, and a worshipping of the Devil: So is Sorcery and Necromancy,1 Sam. 28, 11, &c. where the Devil is sought unto in the form of some dead man; the Devil appeared in the likeness of Samuel; it was not the true Samuel, but mere illusion of Satan; for God had refused to answer Saul by Prophets, such as Samuel was: Saul is said to have died for his1 Chron. 10. 13, 14. Transgression, principally in that he sought and asked counsel of a familiar spirit. Sooth-saying by the flying and noise of Birds is also condemned; usually the care of persons in this case is to avoid the seeing or the hearing of such kind of ominous signs, which would signifie nothing as to good or evil in themselves in this matter, were it not for the consent of the observer: they have no force, efficacy, or operativeness at all this way, were it not for the superstitious conceits of the mind, when it is diligently bended, and intentively turned to them, whereby divers things do befal divers men, according to the diversity of their thoughts and imaginations. Of the like Nature is divination byEzek. 21. 21. looking into the entrails of Beasts; so did the King of Babel, who consulted with Idols, and looked into the Liver; so is star-gazing, charms, mumbling of words, for such an end, casting of Figures for this purpose, and the like. There should not be any found among us,Deut. 18. 10, 11. Lev. 20. 6. that useth witchcraft, or is a regarder of times, or a marker of the flying of Fowls, or a Sorcerer, or a Charmer, or that consulteth with Spirits, or a Sooth-sayer, or that asketh counsel of the dead. To a seeking unto these, the holy Spirit doth opposeDeut. 18. 10—15. Isai. 8. 19, 20. & 19. 3, 12. & 44. 25, 26. Jer. 27. 9. 29. 8. a Prophet, as the only lawful Minister of God, to know his Will by: To ascribe such a special foreknowledge or foretellingness indicated by the positure of Stars, which might rule over the consciences and wills of voluntary Agents is contrary to that Soveraign Authority, which the LORD doth exercise over the wills of men, bowing and bending, moving and directing them, which way he pleaseth; and therefore such a power is not to be arrogated by any mere Creatures. Angels themselves, whether good or bad, have not such an innate Light in them, as of themselves to know future particular contingents before hand; neither can the intellect of man so foreknow: Astrologers therefore, not having their pretended prescience, and prognosticating skill, either by Divine Revelation, or by Natural Causalities, they have it by diabolical suggestion. That knowledge of determinate future things, which any really have by Divine Revelation, is Prophesie, and not Divination. Such prying curiosity as [Page] has neither Scripture or Nature to bottom upon, is experienced and bewrayed to be the common disease of the vain itching mind of fallen unquiet man; from hence has sprung this troublesome question about Judiciary Astrologers, who would bind men to fatal Stars, as if the body of man were composed and fashioned according to the twelve Signs of Heaven, as if the Moon had dominion in man's body, under the twelve Zodiacal Constellations, placing Aries in the Head and Face, Taurus in the Neck and Throat, Gemini in the Arms and Shoulders, and from thence running through the other Signs, into the other parts of the body, even to the very soles of the Feet, which they ascribe to Pisces. Did the Authority of Christ, and of his Word, take more sensible hold of mens hearts, they would tremble more, and not dare to adventure upon those prohibited evils, which the LORD hath so dreadfully threatned with suchLev. 19. 26, 31. & 20▪ 27. sore judgements, that the soul, which turneth it self unto Diviners and Prognosticators shall be cut off from the midst of his people. Man or Woman, when there is in them a familiar Spirit, or that is a Wizard, they shall be surely put to death, they shall stone them with stones, their bloods shall be upon them, their death shall be upon their own head, their own sin is the just cause of it: and theSee Daltons Justice of peace, chap. 107. the fifth Edition. Statute Law of England doth make many of those practices to be Felony, which yet are commonly used in this Nation. In the day, when the LORD will honour himself by reviving of his Judicial Laws, and by raising up of such as Josiah was, a None-such for reformation in this kind,2 King. 23. 24 [...]26. Mic. 5. 12. to put those Laws in due execution, when these evils are espied out, one such Example, in such an age of speculative and practical Atheism and Infidelity, may be a more forcible argument with some, than ten Scriptural reasons now are. The certain knowledge of future particular contingents, is thatIsai. 41. 21, 22, 23. [...] veri [...] dognoscendi ab idolis. Isai. 47. 12, 13. & 44. 25, 26. Dan. 2. 27. 28. by which the true God is differenced, & distinguished from Idols. The LORD doth nippingly touch and sharply check the vanity of this Art, and the cheatingness of its Arrists, and the ignorance and credulity of those, who do yield themselves to be deluded thereby: He doth sttaitly charge, and sorely threaten, such confident boasters of their Astrological skill. In the Apostles time, when the Doctrine of the Gospel did more obtain and prevail, these black Arts, were condemned, and the Books that treated of them were burnt: Those kind of evil practitioners are described by a Act. 19. 19. [...] Acts 8. 9. See Schindlers pentaglot, on Charash. and Hottingers E [...]ymol. Orient. on the same word, and Dr. Castels Heptaglot. Syriack word, and so is the word in Chaldee and Samaritan too, which doth designate and denote, not only such Magicians as are plainly and evidently given to diabolical arts, but also to such arts of Inchantment, of Jugling, deceiving by slight conveyance, deluding the eye-sight with Legerdemain, such curious illusory Arts, which though to the ignorant and vulgar may seem to be otherwise, yet really are wicked Artifices, such are the feigned devices of Planetaries, and Casters of Nativities: and the Constitutions of some of the Christian Emperours have ordered, that such Books of such Astrologers should be burned. A large Volume might be quickly written on this subject matter: but if the Word of the LORD be not submitted unto, Who am I, that I should think to silence these Adversaries by the force of my reasoning with them? I therefore leave it with the LORD to plead his own cause, in his own way, in his own time. If I have Instanced in some evil Arts, which the Reader may apprehend do not so properly belong to Judiciary Astrology, let him consider, that this black Art doth spread it self wide and far, and besides, when I was upon this, I was willing to bring in my Testimony against all that evil which sought for some protection from Judiciary Astrology, and had some ways a Relation to it.

I now proceed to the Scripture discovery; The Darkness, Evening and Night were divided more generally before, as to Time, Place, and Nature, from the Light, Morning and Day, in their created Beings, and successive courses, and now they were further specially distinguished and pointed out by the Heavenly Luminaries. Time was not first measured by the Sun, for, there was Time before the Luminaries were created, which were to stated pre [...]ite certain seasons, and those Heavenly Lights do now point out all Instituted times which have foundation in Scripture and in Nature: particularly the Evening and Morning of every day, and the Seventh-day Sabbath, every Week,Mar, 2. 27. For [...]d [...]m, for mankind [Page] generally, and was so appointed in this one week at the first, and is still to be kept and observed by vertue of that first command. The Sun and the Planets, and the Stars are not the centers and foundations of all the Vortices and motions of matter and corpuscles about them. For the center is supposed to be the lowest, whereas these Luminaries are above and do shine over this Earth:Isa. 55▪ 9. The Heavens are high above the Earth. The Sun and theGen. 1. 16. Ps. 136. 7. Moon are the two great Luminaries, so called in respect of the lesser lights, which are not so great, either in visible appearance, (and whether in real quantity or not, doth deserve a more thorow disquisition?) or in diffused light, or in Influential operation and efficacious Vertue. And so are of more1 Cor. 15. 41. glorious excellency than the rest. The Moon is a great light, really, positively, so, the standing still of the Sun and MoonJosh. 20. 12, 13, 14. in Joshua's time was a great wonder. If the Sun had naturally as the common center, stood still, and the Moon and the Earth had moved, how had it been proper and true to say Sun and Moon stood still? Or if it had been spoken popularly and falsly, as some boldly and untruly affirm, must it not then have been said only, Sun stand thou still? What absurdities would these Philosophers conceive the Scriptures or the God of Truth in the Scriptures, to speak both properly and improperly, really and popularly, truly and falsly at the same time and in the same words?Ps. 19. 4, 5, 6. Mal. 1. 12. The Sun is a strong one running his Race, he goes in, in the Evening, and he goes forth in the Morning. The Sun doth not make or constitute the day,Gen. 1. 16. Psal. 236. 8. but he hath dominion over the day, having his being and use assigned on the fourth day, and therefore also was not created on the first day, when the Primeve light was made. The Moon has an Innate light of her own,Gen. 2. 14. 18. Ps. 136. 7, 9. having both the Name and the Nature of a Luminary, and was so created at the first. A lesser Luminary doth not deny but affirm the lesser to be createdly, existingly, actually, really, a Luminary, or Lightner, or Lighter, as well as the greater, though not altogether as great, synony mously and univocally such; she is a Luminar not a Specular, having seasons of walking in her ownJob 31. 26, Ezek. 32. 7, 8. 1 Corinth. 15. 41. Isa. 60. 19, 20. In almost all Longuages and Tongues the Moon has its names from Lucidness splendor and light. In Hebrew Lebanah, from its whiteness and fairness. So in Arabick. [...] in Greek Luna in [...] quasi Lucina. Urania is often used for the Moon from Aour light. Mark 13. 24. It is one of the [...] Gen. 1. 14, 16. glorious brightness which our eyes do see. Even when Eclipsed she is visible to us in her whole disk, which Astronomers do suppose not to be illustrated by the Sun. Have any of these Philosophers satisfactorily proved as yet, that the Eclipse of the Moon is indeed caused by the supposed shadow of the Earth, cast upon some part of the Moon, and stepping between the Sun and the Moon? For, besides that, such a shadow at such a great distance, according to their common placits and traditioned suppositions, could not darken so great a part of the Moon, yea the whole of the Moon, were the Moon of so great a bigness as they also affirm; Darkness and shadow they say are no real things, but only absence of Light, and how can that obscure a lightsome body, if darkness have no positivity or existence of it's own? All the darkness in the night cannot hinder a Rush-candle from shining. Further, if such a shadow were the cause, then why is not the whole opposite Hemisphere illuminated by the direct Rays of the Sun in the Night at such times, when the Moon doth not so shine? the Moon hath not all her Light from the Sun according as that part of the Moon in its increases and decreases which is nearest the Sun is illustrated according to it's more or less opposite position. This they assign to be the cause, but if it were so, then that Diameter of the Moon, which doth cut the enlightned part of the Moon into two equal parts must also in a right line pass into the Diameter of the Sun. Which is not so: As any discerning eye may observingly conclude by ocular demonstration. If the Moon as they suppose, do move about fifty miles in a minute, how then can some Eclipses of the Moon last so long as they do, if it were caused only by the shadow of the Earth? And how small a proportion is that part of the Hemisphere which the body of the Moon doth take up when it is Eclipsed at its first arising, if you compare it with the Compass, that it goes from her going forth to her going in? The Eclipse also of the Sun, they assert may be total to some in some parts of the Earth by the Moon's being in conjunction and stepping in between the Sun and the Earth: But how can this be, if as they say, the Sun be one hundred sixty and six times bigge [...] than the Earth, and the Moon be forty and six times less then the Earth.

[Page] Astronomers therefore must enquire after some other cause of Eclipses, let it be searched after,Rev. 9. 1, &c. & ch. 8. 9, 10, 11. If Philosophers assigned the true causes of Eclipses how can Sun and Moon be Eclipsed at once. Whether Satan who by his Fall having lost his Luminariness, and being become darkness, and the Prince of darkness, be not at least one cause? It is further a Philosophical errour, to affirm the Moon to be an Earth. Gen. 1. 2, 5, 14, 19. For, the Earth was made, and perfected before that the Heavenly Luminaries had any created being. These had their existence three days after that. Neither is there dry fruit-bearing Land in the Moon,Gen. 1. 12. for the Earth and not the Moon doth by the Creator's Ordination bring forth Grass, Herbs, and [...] Trees. Neither are there Seas in the Moon,Gen. 1. 8, 9, 10, 14, 15, 16, 17, 18, 19. For the Seas were created and put into their proper places here below before the Moon had a being. Neither is the MoonGen. 1. 2, 14, 15. 16, 17, 18. Opacous, nor the Earth Luminous. The Histories of the Creation are evident confutations of these and many other human inventions.Gen. 1. 16. Ps. 136. 9. The Moon doth not make or constitute night, but hath Dominion over it:Ps. 89. 37. She is a faithful witness in Heaven. The Stars arePs. 148. 3. burning shining bodies, having their own inherent burning flame, as well as the Sun, and Emanant without his Collustration. If Stars were of such a magnitude as Ethnick Philosophers do assert, how couldMat. 2. 2, 7, 9, 10. that Star in Christ's time point out to the Wise men, that particular House in Bethlehem, when Christ was new born? andRev. 6. 13. & 9. 1. how could the Stars of Heaven fall down upon the Earth, like as the Figg-tree casteth her green Figgs, when she is shaken of a mighty Wind?Esa. 40, 12. Jer. 31. 37. & 33. 22. It is too great boldness in Earthly man to assign the magnitude, altitude, distance, of the Heavenly Luminaries: can a dusty Worm measure the Heavens above, or number the Host of Heaven? art thou able to mete out the Heavens with a span: No meer Man can exactly tell the number of the Stars. Though Astronomers have been over confident this way, as if they could give a particular punctual account of all and of every one of them. One of them reckons one thousand two hundred forty and one, visible to us. Another of late, has added one hundred thirty six Stars more, which make up one thousand three hundred seventy and seven. A third has observed some few more. Johovah Aelohim Adonai has the peculiar honour ofPs. 147. 4. numbring and of naming the Stars, which to Man is impossible. Abraham was esteemed no mean Astronomer, Gen. 15. 5. yet he could not number them. There is not one day of the week for the Sun, a second for the Moon, a third for Mercury, a fourth for Mars, a fifth for Jupiter, a sixth for Venus, a seventh for Saturn, as the Ethnick Philosophers do un-scripturally, anti-scripturally name them and assign them their several days in the week. For Sun, Moon, and Stars were all created on the Fourth day of the one Week of the created World. There was not a several distinct Planet made on each several day of the Week. Neither is the fourth day of the week unlucky or unfortunate, as they call it; It is not a curse,M [...]rah. as if Infants were more taken with the squincy on that day than on any other day of the week, whence the superstitious custom of fasting upon that day. And now, O my Soul, what was Adam, and what is the Son of Adam, that Jehovah Aelohim has created such a spangledIsa. 40. 22. Tent for Man to have it so spread over his Head! If the out side pavement that leads the way to the new City, and to the Holy of Holies be so shining, O then, how glorious is Christ's Father's House, within, and the many Mansions there! If the purer Churches in the latter-day Glory, will beSong 6. 10. fair as the Moon, and clear as the Sun, how beauteous then will the Church of the first-born be in Heaven! If Pastors shall shine asDan. 12. 3. Rev. 1. 16, 20. & 2. 1. & 3. 1. Stars, and the new created people luster forth as the Firmament, if what is yet more, all and every of the Righteous shall shine forth asMat. 13. 43. the Sun in the Kingdom of Christ's Father, O what a perfect day will it be, when all these Suns shall shine together? and what is yet more than all this, when the Lamb shall beRev. 21. 23. the Light of the new City, and all those other lights almost dis-appear at the presence of the out-shining over-coming brightness of the LORD Jesus Christ himself there! O, blessed be Jehovah, who giveth unto anyPsal. 36. 9. [...] John 1. 5. in this Light to see, to walk in, and to enjoy, any of this Light whilst they are here! O, for that day, when [...] Pet. 1. 19. Rev. [...]. 28. the day-Star may more arise in the hearts of Saints, as the Fore-runner of the arising ofMal. 4. [...]. the Sun of Righteousness with healing in his wings!

TheGen. 1. 20—25. Fifth Days Work doth afford us this Inquiry.

[Page]

Q. Whether that part of Natural History, which doth concern Fowls, Fishes, Beasts, and Worms, can ever be completed into a Natural Art in the way of Ethnick Philosophy? or must we search after it only in the Word of Truth, where alone it can be advanced and perfected by a due and diligent comparing of their Created beings in their proper Natures.

Answ.

THis Natural History, and Natural Art above these living Creatures can never attain to any considerable growing Augment, much less to a through full discovery, in the way of Ethnick Philosophy; The restoring and finishing of this is no where else to be found but only in the Holy Scriptures, by a due and diligent comparing of their created beings, in their proper Natures. An art when it is discovered aright is but Nature opened. This art must be natural, made up of Existencies and of Realities according to the truth of things, in the Being of these Creatures. That which is proper Art, is not a Supplementary addition of somewhat to Nature, which was not Nature before by the Law of the first Creation; For, that were to make a created man to be a creating Artificer of what was never made before, which we all explode. But it is a revealing, and a drawing forth of that secret which did lye hid in Nature. The art of man may call out the wonderful productions of many great effects, but still these are wrought in the orderly course by Natural Causalities, and by Created Efficiencies. The rarest Artist can but co-operate with Natures Powers, which doth their own work, only man puts them together, or severs them asunder, according as he would have some products by Motions to be. However yet, the mysteries and wonders of Art must first be sought where they may be found, in the mysteries and wonders of Scripture, declaring those mysteries and wonders to be in Nature. Practice of Arts is a disclosing of secrets of Nature in creation of Causes. Art doth sometimes give a provocation to Nature, whereby she doth bewray her self ere she is aware, and doth expose her self to view in the light in some of her agen [...]ies which kept close in the dark before; and therefore Nature and Art in Scripture Language do set this out.Melaacah. Aaman. Toushijah. That word which doth signifie Art, exercising it self industriously about any thing or substance, comes from a word which doth import a delegated Officer, one imployed in such a Function, as is put upon him by creating Aelohim; and that Function must always be sought for in the Word, as revealed there: and another word which doth denote one excelling in Art, nourishing of it, and being nourished by it, doth spring from a word which doth include Faith and Truth. And where can those firmly bottom but upon the Word of Truth, and the Word of Faith? And the same Word which doth signifie Essence, Existence, created Being (by which I understand Nature in this Discourse) doth also import Virtue, Law, Doctrine. They are the only true Vertuosi in Learning, who receive Doctrine about all Entities from Jehovah Aelohim's Law in his Word. This doth teach substantial knowledge, and doth give essential Science, and doth skill in the Art of Realities. There are several [Page] Writers who have undertaken to give us an accouut of these Creatures, in their Elaborate Histories of them; one of the largest and learnedest upon Animals has this great errour running through much of his Book, that though he refers much of this discovery to the Scripture, yet he would have Original Hebrew, which is the Mother Tongue, to go to School, and to learn to speak of Daughter-Languages, such as the Samaritan, the Syriack, and the other Oriental Tongues: As if the proper significancy of her words could not be rightly understood, but by their Sense, and Etymologies, and Phrasiologies, whereby he carries the Reader off from the Word of God (which yet he doth undertake to translate, interpret and apply) unto the Authorities and Histories of Philosophizing men, and the Opinions and Customs of Nations; that from these, and not so much from that, we might fetch our knowledge of these Creatures. A cognation of other Languages to, and a collating of them with the Original Hebrew, hath its great use, and may be put to a more growing and profitable improvement; only special heed must be taken, that they be all drawn to side with the Hebrew, but not to put the Hebrew violently by force to be of their party against its own natural meaning. In whatsoever Author you meet this disconsonancy to the Scriptures, that would bring an alien sense to the Scriptures, and doth not receive a genuine meaning from the Scriptures, look upon it as one great cause of error; these appositions and additaments from men are detractions and substractions from the Word. Let the Learned, in all their studious artificial Expatiations, and liberal scientifick walks in these Fields of Nature, gather and bring in as much of choice created Excellencies as they can, whereby to contribute to the augment, of this Art, and the perfecting of this Science; only let this be learn'd by reading in Scriptures Book, and in Natures School. For the rectifying of some common Philosophical mistakes, let us by an inquiring Spirit, make a deeper research into the Scriptures about this question.Gen. 1. 20. The creeping living Creatures were not formed out of the Waters, as their Pre-existent matter; for they were, and are distinct Creatures from the Waters, of a different make and kind. This doth but set out the manner of after productions in the watery places. They have been some of the generally received mistakes, that [...]here was a common pre-existent Matter of the whole Creation: That Matter and Motion are the Essences of things: That the four Elements are the Original causes of things, which have a mixtion of Elements in them: That beaten axiom of Ethnick Philosophy, that of nothing it is impossible any thing should come, as if therefore there were a necessity of fore-existent matter to work upon, because the ordinary course of Nature is now so, doth discover in the assertors thereof their ignorance of the Scriptures. For although out of absolute Nothing, Nothing can be extracted, converted, or made to be, yet that doth not necessarily infer that therefore there must be a first Matter, and a Potency thereof to be the common Principle of all material things; for Almighty Power can create that unto a Being, which had no Being before. That Ethnick Rationalist who maintained and defended this corrupt Tenet, did reject all matters of Faith, not only Humane, but Divine also, and examined all things only by his own Reason, whose Writings therefore can afford no true, good Commentary uponGen. 1. 1. Psal. 33. 9. Rom. 4. 17. Heb. 11. 3. Scripture, which doth not at all speak of any such pre-existent Matter. The Scriptures of Truth do not assert any such prime confused Chaos, out of which afterwards all Created Beings should come forth distinct, neither can any man's Reason evince this to him who doth stand in awe under the Authority of God's Word; was it not altogether as easie to Omnipotency, and more glorious to all Wisdom, at the first to create the several kinds of all Created Beings, distinct and perfect, than to frame and to form them afterward of matter made before hand? is it not against the dictates of Natural Reason and Light, that such a pretended first Matter should subsist separate by it self, and there rest a while under some common and general Form, yet so as withal to have in it such a multitude of specifical Forms of Natural Beings, and after-created Essences, of all future Bodies, not distinct, but in a confused lump, and mingled heap, all jumbled together one with another? God is not the author of confusion: and how can a rational Intellect understand that any one common Form could make specifically distinct [Page] Forms out of such a fancied first matter of corporal things? The internal Forms of created Beings is that primitive force and original Nature, which Aelohim did speak into, and fasten in the several kinds of created Beings on the several days of the first Weak, according to the particular Essence and specifick Being, and different condition of every thing, whereby they are some ways disposed and fitted, strengthned and enabled, to put forth their proper vertues, and their special operations, by the exercise of which natural powers, they were orderly to move towards the right end in subserviency under and conformity, to the will of their Maker, which was their goodness and their perfection. The Creatures could not cause themselves to be from Not-being; neither was natural Generation the first Original of these Creatures, but Creation, or creating Causality, or primitive and proper Creation: Neither were their created Potentialities latent in a first Chaos, produced into their Actualities on the six days, but all and every of the Creatures were immediate distinct Works of Aelohim's Power. He created in every one of the six days. Any created Original or primary Womb, out of which other Creatures were extracted; or the material stuff whereof all things were framed, which one Ethnick Philosopher calleth the first Matter, as the Potential Principle of all: Another names it Hyle, a darkness somewhat invisible and without Form: A third intitles it, a fearful Shadow; A fourth makes it a symbolical Unity; A fifth doth stile it a deformed Chaos, or universal troubled Mass, without form or shape: These and such like fancied Images of Humane Invention have no firm footing in Scripture. All and every of the Works of the foregoing six days of the Week are proper Creatures, each of them were new Creatures of distinct Essence or Entities: There were no former Phaenomena, or appearance of them. Had there been any such one universal Body of Matter, or Corps of the World, and an universal created spirit, as the soul of the World; then all had been perfected in one day, both the whole Body, and the whole Spirit of the Universal World of Creatures; and all this had been one Individuum, Physically, Really, Naturally. Not only was the first Creation in one day by the supernatural Power of Aelohim, as if the after productions were by the Power of instituted Nature, or application of Art: But also, all the Created Beings on the second, third, fourth, fifth and sixth days; which were then Essences, when they were Existences, and not Essences in Potentiality on the one day, and Existences in Actuality on the other days, as if only productions out of a former Essence. (If the Reader do observe any Phrases or Lines in this Treatise, word for word in other Authors, let him know, that these Collections were made some years go, when the Author made use of some Books, as he could then be suffered to come at them; which Books he had not then by him, when he first framed this Treatise; neither doth he readily know whither to go for the finding out of those citations or transcribings, now that he hath most of these Books by him. Sometimes he useth their own words, where he apprehendeth the writers mind and expressions to be according to the Word, and in several places he confutes their mistakes by the Original Text. Let the grand design be promoted of advancing of useful Knowledges, and personal reflexions be laid aside.) The Creatures were of several kinds, and being Heterogeneous one from another; they must consequently all of them be also Heterogeneous from the pretended pure primary Matter: For this Matter being supposed by the Asserters of it to be one Homogeneous Substance in it self, can never produce so many Heterogeneous Substances. If the very Matter of Creatures were one and the same substantial principle in all Creatures, and not different, how could it produce contrary Entities, and Activities, and exercise contrary Operations?Heb. 11. 3. The Word of Truth doth expresly confirm, that the things which we see were not made of such things as do appear: And we have need and use of special Faith to believe, and to improve this aright:Gen. 1. throughout. As that the Heavens and the Earth, were not this first general confused matter, out of which after Creatures were made, the Expanse was not made of the more refined part of this; the Herbs, Plants and Trees were not made out of the Earthy Matter; the Luminaries were not made of the former Light; Fishes, Fowls, Beasts, Worms, were not made of the [Page] Waters or Earth; the first Adams Male and Female were not made of former Earth: TheseGen. 2. 1, 2, 3, 4, [...]. were after Generations and Productions in the ordinary way, yet of the same kind, and it is a new Prooem beginning a new Narration.Isai. 40. 13. 1 Cor. 8. 5, 6. Aelohim did not need as men do, Stuff or matter to work upon, not Tools or other Instruments, neither used he the aid or help of any assistant. It is by Faith that we come to have right apprehensions of this; it is not wrought and attained by the strength of our natural reason, but it doth shine in upon the mind from that credibility which is in, and from that credence, which is given to the Word of God, and from the holy Spirits perswading of the heart that this word is the Truth: Thus were all manner of Creatures fully and perfectly finished without any want, defect, or imperfection in them, so far as concerned that state and condition the Creator made them in: The Author or Efficient was Jehovah Aelohim; the means of creating them was by the word of his Power, whereby he manifested his Mind and Will: Though all these were created and made, yet not out of any thing that did or could appear; there was no pre-existent matter whereof they were made. The Essences and formalities of all Vegetative and Sensitive Natures, are not only matter and motion: Aelohim gave primitive Natures, and different Beings to his several Creatures. Universal Nature is both an empty name, and an atheistical conceit. If only matter were created in the first instance of Time, as is pretended and pleaded, how could this Matter diversifie it self in the Beginning into Heaven and Earth? For local Motion, being from one place to another, which are several distant Terms, must necessarily be in several instants of Time; if several Local Motions were the Formalities, or formal beginnings of all Spirits and spiritual Qualities, then they should not be before, nor after, nor any longer than that Local Motion doth continue. For the Formality of any thing is the very Specifick Being thereof, and nothing can be without the Specifical Being of its self, otherwise it should not be what it is, or be what it is not. It wasGen. 1. 2. Psal. 33. 6. Job 26. 13. the Spirit of Aelohim, and not the first Matter, that moved more especially upon the waters. Created Beings may and actually do exist without any actual Local Motion; and therefore they must necessarily, really be different from it. The Beginning of all things was not Water; as one Ethnick Philosopher mis judged: neither was infinite Air the first cause or original of every existence, as another affirmed: neither was this pretended Catholick Air, God, as a third esteemed: neither did all things take their beginning from Fire and Light, as a fourth would have it, nor as another says, that there is one Universal Fire in and over all things in this World: neither is the beginning of all things the substance of the Fire by the Air converted into Water, as was the opinion of one: neither are there such Radical Principles of all things, whereof two are Agents, and two Patients, as he asserts the Elements, which was the imagination of another. Creating AElohim was before any created Beings;Act. 17. 24. Gen. 2. 1, 4. Heb. 21. 3. Rom. 1. 20. 1 Cor. 8. 5, 6. He alone was the Creator: All things were made essentially, solely, immediately by him, there was no help of secondary causes. They had their Original and Being from him; and they have still their dependence upon him: and therefore isGen. 1. throughout, and Ch. 2. 1, 2, 3. AElohim in this short, yet complete History of the Creation expresly named above thirty times in the seven days of this one Week. No mere Creature has Power of Creating. It isNehem. 9. 6. Isai. 44. 24. Eccles. 12. 1. Rom. 1. 24. 1 Pet. 4. 19. Jer. 10. 10, 11, 12. the sole Prerogative of Jehovah AEtohim. If created Beings, and their substantial Spirits, and all their spiritual Activities and Operations were only various Motions of the Matter, or only Matter moving variously, then Local Motion, one way or other, or any way whatsoever should be not only an instrumental causality or effect of these Bodies, and their Qualities; but also the very Essence and Formality, as hath been said, or formal cause of them. Whereas, all created Beings are formal every one of them, such as they were severally created in their different kinds, and as they are naturally distinguished from other Creatures in themselves in their own proper Being. The Creatures may, and several of them do exist, and they are such as they are created, without any actual Motion, being more for rest.Gen. 1. 2, 6, 7, 8. As the blew expanse, and the Earth; T [...]hu and Bohu Gen. 1. 2. were not Matter and Form. The Jews and the Christians have learn'd this wrong conceit in the Schools of Ethnick Philosophers, and then afterwards laboured to [Page] defend it by this place of Scripture. I have on the work of the one day shewn the meaning of those words and things. The four Elements, as some name them, called the simple Bodies; were not fetch'd, one contrary out of another, as out of former Matter, as neither Light out of Darkness, nor the Firmament out of Emptiness, nor dry Earth out of Waters. Neither were the compound Bodies out of the same Elements, nor for the most part of all, four unequally mingled together. Not every one principally out of the same Element, which they garnish or inhabit: As not Herbs and Trees out of the Earth: Not the Sun, Moon and Stars, wholly or specially out of the Expanse: Not Fishes out of the Waters, not Birds out of the Air, not Beasts out of the Earth; all and every of the created Beings are of distinct Natures, and of several kinds. We must put a difference between the first Creation, and the after propagation. Those four great Bodies, Aether, Air, Earth and Water, are still locally and essentially separate one from another, and do exist Pure: They each of them have their proper Bodies of Matter, their peculiar subsistences, pure and unmix'd in the beginning of the Creation. The several Creatures were created an Whole and Entire several Substance and Quality, Matter and Form, as they call them, all and every of them on the several days of their being created; at least this is very well worthy of a more through inquiry and deeper disquisition than hitherto hath been made: I return now to the particular created Beings on the fifth day.Gen. 1. 20. Nephesh, In Hebrew hath its significancy of soul, from breathing, and it is applyed not only to mankind, but to all Creatures that do live & breath, there is a Power and force in thīs breathing soul which makes the Creature to live, Rev. 8. 9. Creatures in the Sea, there [...], which having breathing soul. Fishes do breath in and out, though Ethnick Philosophy do contradict. For, Fishes are some of the Reptils, which have a living Soul, a vital Spirit, breathing to and fro. The swimming of Fishes is one kind of creeping and sliding. So an Eel swims in the Water, as a Snake doth creep on the Land. And though other Fishes in swimming do shoot forth more directly, and do not altogether make such crooked in and out lines, yet they only slide in a streighter manner, having bodies of a direct and oblong Figure fitted for that purpose, being born up, and partly carried by an Equidans fulciment of transpassable Waters, through which they move by a Breathing Vital Potenty.Gen. 1. 20, 21. The flying Fowl was not made of the pre-existent Matter of Waters, as some learned Christians, some whom they call the Fathers, and others did misapprehend, but were a distinct Creature both from Waters and Reptils, from Fishes, from what else doth live in the Waters. This is a new production in a certain and different place. The precedent Atha [...]h. Hebrew Accent did absolve the former Paragraph, from which this is distinguished both grammatically in sense and distinction; and also physically in being and in place.Gnuph. The one word is as proper to Birds, asSheret [...]. the other is to Reptils. They were neither of the same make with Fishes, neither were Fishes created of Water, nor Fowls of Earth; but immediately of the adored Almighties, severally put into their proper natural places; the Fishes into swimming in the Sea, the Fowls into the Air over the Earth, flying there. Some flying Fowls do more delight in watery places; others of them are more for Earth, as the place of their choice; some others are Terraqueous, being well pleased both with Earth and Water, as a place either of them proper, and fit enough for them: So that, this doth but set out their places, not the first Matter of their being, and how it would be in their after production, distinguished into Land-fowls, Sea-fowls, and Sea land-fowls, Amphibious Ones, such as do live and generate in both. The Creator doth assign his Creatures their proper localities and places of abode, as before he had put the Luminaries in the Heavens and Expanse; so here the Fishes to the Waters, the Fowls to the Air, and so afterwards other Creatures to the Earth. The appointed places of Habitation, of Motion, and of Working, are proper and natural, and the Bodies of created Beings have a suitable conformity fitting them for their several abode. The Creator first finished the Theatre or Habitacle of the World, and then Creates the Inhabitants thereof, and puts them into their several dwellings and mansions. Time and Place were some of the first things created: they are therefore to be accounted great things, being the foundation of many after-institutions. Mar. 13. 19. 2 Pet. 3▪4. Heb. 1. 10. out of Psal. 102. 25. Mar. 19. 4. Mar. 10. 6. The Creature had a beginning when it was created, Time then began. This World was not from all Eternity; for it had a beginning in Time. One part of the Created World was after another part of it, by temporary succession of [Page] nights, and of days in a most direct line by established Order, and immutable Law. The first beginning of Time, was not the moment or measure of the first Heavenly Motion. They are mistakes, the supposal of the first moveable Heaven, or compassing Sphere that doth wheel about all the other pretended Spheres; and that this first Mover was first created; which have no foundation in Scripture, but are the feigned inventions of men high in their own eyes, and fond of their own conceits. The first moment of the first created Evening, was the beginning of Time, as to the created World, when the Darkness was first made to begin. Time is not the measure of duration, according to a pretended Motion of the Heavenly Luminous Bodies, for three several days were past before the Creation of these. Time, Place and Number, are of the Nature of indifferent things that may be, or may not be, but are necessarily things in their several circumstances. These were concreated, and did actually exist with other created beings in the beginning, and without which no created Entity whatsoever can actually exist. There was in the one day of the World successive Duration, every Creature that was made on that day was durable temporary, made and existed in time: There was consistent extension, one part beyond another, there where another part was not. All the created Beings of that day exist in some places. They were where they were made, and no where else at that same time, and several Creatures were in several places, then and afterwards: There was then discrete numbring; for every created Being, whatsoever it be, must always be numerable. The several distinct days also, in which the Creatures were made, are distinct in Numeration. Thus for Family or Churchworship, once every day is not enough, but twice a day is necessary, Aelohim having instituted the Evening and Morning Seasons, and not lest this to our liberty or appointment. There is an aptitude in Nature for these; fitting the time to the Work. Thus for more publick Church-assemblies, once in a Month, or Quarter, or Year, is not enough, it must be weekly on the seventhday-Sabbath; for so is the Doctrine of Weeks in the first Creation. Those who are ingaged in the Controversie about Non-conformity untoMatth. 15. 9, 13. Mar. 7. 1—13. Tit. 1. 14. national Plantations or establishments in the matters of publick Worship, such as is of Humane Invention, Institution and Imposition, especially when exclusive of all other Worship that is according to the Word-Warrant, and Scripture-Institution, have greatly wronged and hurt their own cause, by their concessions and assertions, that the Civil Magistrate has the Power in the Nation to appoint humanely-invented Modes of Worship, what forms to use. The number in Worship, how often it shall be, what holy days as they call them, and how many of them in an year; the time of worship, when his will and pleasure is; and the place of worship, where he will assign. As if these were Adiaphorous matters, left wholly to our Governours prudential consideration and determination, which all subjects must comply with, and conform to, that there may be, as they say, Order, Unity and Peace in the Church, by a national uniformity in these things: For, under a colour of this, all the Christian Religion almost is degenerated into indifferents, and those who are most and best Christians, most spiritual and heavenly in worship, according to the Laws and Institutions of Christ's house, and who have their conversation most adorning and becoming the Gospel, are most hated and opposed; this being the ground of persecution in all ages, but more towards the latter days, as the servants of, and witnesses for Christ, do bring in and finish their Testimony against allRevel. 42. last. Antichristian, and Anti-Scriptural Usurpations, not in any tumultuous way of rebellious insurrection, but by a patient suffering, and quiet bearing. All things whatsoever in the matters of Worship are determined by the LORD, and mens prudence doth consist in this, not in prescribing to their fellow Creatures, Time, Place and Number, but in finding out, and in observing, what of every one of these the Soveraign only Lawgiver hath decided and stated. Those who have a delegated Authority, under Christ over others, should use and exercise their power to inforce Christ's Laws and Orders, and to make constitutions of their own against or beside the Word. Every action of rational Creatures, especially in the matters of Worship, take it in all its circumstances, is, when done,Eccles. 12. last [...] Cor. 5. 10. either well or [Page] ill done, it is either sin or duty; these two do decide all. O who will give▪ that Superiours would revive the Law of the ten Words, as the one and only rule of Faith, Worship and Life, as to all duties to be performed, and as to all sins to be forborn! Upon which Law the rest of the Scriptures is the one and the only Lawgivers own Commentary, judging of all cases according to this, whereby either to approve, acquit, and justifie what is an holy conformity to it, or to reprove and condemn whatsoever is a transgression of it! and that the Judicial Laws, which are perfectly exact, holy, just and good, might be the Rule of procedure in all Courts of Justice, for the distributing of due rewards to the obedient, and for the executing of just sentences upon offenders! 1 Cor. 1 4. last. Natural Decency, and Scripture Order, have determined, do and will determine, all Cases of Worship, for Time, Place and Number. To open somewhat more yet about the Works of the fifth day, contrary to vain deceitful Philosophy. The Tunies, the Dragons, or Whales, were not made of fore-being Waters, but wereGenes. 1. 21. created into their own Existences without previous matter, out of which to make and form them. There was not force nor power in the Waters to bring these Creatures forth, which also doth prove, that the rest of the like kind had their Existence, and being by the immediate creating Word of Aelohim: Unto allShoretzim. the creeping living Creatures ought this Word,Baraa. created to be referred: which word is absolutely used in this place, and is not so restrained to the particular matter of some one of these kinds only. The end of applying it here being, to set out Aelohim's mighty Power in CreatingJo [...] 40. 15—24. & 41. throughout Jo [...]. 1. last & ch. 2. vers. 1, 10. some of the greatest and wonderfullest living Creatures, with his bare Word. That fruitfulness Gen. 1. 22, 28. which Fishes, Fowls, Beasts, Creeping things (which are Heterogeneous in their kinds, severally differing one from another) in propagating of their kinds, in that way in which Aelohim has appointed, as also to any other Creatures, whose kinds are preserved and multiplyed by Generation and Increase, by Propagation and F [...]tification, Fecundity and abundance, it is a Blessing, his Blessing to his Creatures. It should be well and distinctly observed, that the Blessing here particularly promised to these Creatures, Be ye fruitful, &c. is a word drawn from the Fruit of Trees, mentioned before in the third days Work, in this History of the Creation, which doth evidence, that the fruitfulness of Trees, is Aelohim's blessing upon the Trees. It is his Benediction that doth give unto his Creatures a Physical or Natural Power of Procreating to it self its like, which yet it cannot exert, or put forth, or cause to attain its end, without his Power, and Blessing, and Faithfulness, to whom and to which those especially who are Christians, and Believers should ascribe and give all the Honour and Glory, not to mere Nature or Natural Causality, as some of those have done, who would be counted high Rationalists in Ethnick Philosophy. It is further Gen. 1. [...]1. observable here, that a Prophesie of what shall be hereafter, doth sometimes speak in the past time, to denote the certainty of fulfilling. As these Waters where the crawling tredders with lift-up-creeping feet are placed, are said to have movingly brought forth in great abundance to their shaped conditions of distinguished kinds; Aelohim's Decree and Purpose in his own Mind and Will, and his Promise and Blessing in his Word, resolved and covenanted, that so it should be. Scripture History hath this besides many other Prerogatives over Humane Stories, that the Record and Narrative may be before, as well as after the matter of Fact: From whence I would commend it to the consideration of the learned in the Hebrew, and of the skilful in the Scriptures, whetherVau. that copulative particle, which doth signifie, and should not every where, in the word of Jehovah Aelohim, be rendred with its adjoyned future, futurely, and with its appointed Praeterit, preteritly, in the Translation, leaving the Interpreter, Opener, and Applyer of the Word, to give forth to others what he judgeth to be the true proper genuine meaning of those words in themselves, and in construction with other words in the Text and Context, and other collated Scriptures? There are many exceeding great and precious Promises quite lost to our vulgar Readers and Hearers, who as yet do not understand the force and significancy of the Hebrew Language. Look we a little into this History of the Creation:Gen. 1 3. Jeh [...]. Va [...]i. when the adored Almighties did create the Light, it runs thus: [Page] He will actually say (by declared foretelling, and express appointing) it shall be truly subsisting the Light; Aelohim's saying is doing, his word is a work, his speaking is his acting: It doth denote his efficacious Decree concerning his Creatures, and the execution of that Decree expressed by speaking of suitable words. Thus the appellation of theGen.▪ 5, 8, 10. Names put upon the Creatures by their Creator, do note this Decree and Constitution, that so they should be called by men. Thus also his Benediction of his Creatures is a real Procreation, Multiplication of them in their proper kinds. It makes it also further conspicuous, thatPsal. 107. 20. & 147 15, 18. Heb. 1. 3. Joh. 5. 17. his Word of Power, and of Promise, is that which doth still conserve his Creatures, as it did create them. This is one great Reason why,Joh. 1. 1, 2, 3, 10, 14. 18. the Word, is one of Christ's Names, because the manifestation of his Fathers decreeing and speaking about Creation and Redemption is made out significantly, and held forth expresly by Christ. When David saith in2 Sam. 7. 21. Compared with 1 Chron. 17 9. one place, For thy words sake, another recordeth his speech, For thy servants sake, which doth evidently prove that David's meaning was, for thy Christ's sake; for Christ isRev. 19. 13. & Matth. 12. 18—21. out of Isai. 42. [...], &c. both the Word, and the servant of Aelohim. Now this Scripture doth, as many others, run in a way of Prophesying; foretelling, that there should be light in its after-seasons. The whole Scripture is therefore called the whole2 Pet. 1. 20, 21. Prophesie of Scripture. Jehovah sets himself out, as he whoIsai. 45. 7. forming the Lights. It denotes a continuedness of the Act in the successive courses of the Light, and this is a way of his fulfilling of that first Promise of his; and believers should enjoy it as a Covenant Mercy; when ever our eyes do behold the Light, we may see there are more substances, and fewer accidents (as they name them) than Ethnick Philosophers do own: What was the first created Light according to their own descriptions? Was it not an Entity of Nature? Did it not truly subsist? Doth not theGen. 1. 3. Scripture affirm this? Did it not subsist in it self? VVhat substance did this Light naturally flow from, or originally subsist in? Did it spring from Heaven, or from Earth, or from VVaters? Or from the gulphy space, or doleful place? The Expanse was not created till the Seventh-day: As for the Air, neither was that extended, expanded, or made so diaphanous, or created on the one day: And as for the Heavenly Luminaries they had not a Being till the fourth day: If you imagine it to be inherent in the highest Heavens, and transmitted thence; why then is not the Light always sent forth, to make it continual day? What substance was the Light adventitious to, in its first being created? Was not the specificial Essence thereof in it self? What other substance did the Light affect or perfect? Was not the Light an actual Entity, specifically differing from all other created Beings, in the Time and Nature of it? This Light is a stated, solid, substantial Entity, always actual since its first Creation, without continual sensible variations: The Light has corporeal quantity of extension, and corporeal Motion in coming and in going. What was that pretended lucid Body, in which this Light is supposed to be inherent, to which to adhere, and in which as in a Subject to be? It is an essential and substantial Creature, in its own Nature and Being, which Aelohim gave unto it. The Light was not gathered into the Sun, not placed in the body of the Sun, not affixed unto the Sun, not sent into, and inserted in it after its Being diffused and shed abroad, not bound to any certain body. the Light doth cast no shadow, because it doth surround Bodies, whereas the Sun doth cast shadows, because its shining is in direct Beams. It is a real thing, and not only a notion: all and every of the created Beings are truly subsisting Entities. This created Light was not Christ: though in another sense Christ is called Light. For somewhat was created before the Light, as the Heavens, the Earth, the Waters, the empty space, the doleful place and darkness; whereas Christ is the Rev. 3. 14. Prov. 8. 22, 31. Coloss. 1. 15, 16. beginning of the Works of Aelohim, he was before all created Beings. For a close of this fifth days VVork, I apprehend the creating of the Beasts and VVorms to appertain to the fifth day for several weighty Reasons agreeing with the VVord. All those Creature are here put together. Such as have a sensitive Soul and Life: So nobly formed a Creatures as Man, who was to have the RoyalGen. 1. 24. 25—2 [...]. Dominion over these sensitive Creatures, and was endued with a Religious Rational Soul and Life, he had the honour of a distinct day, the sixth [Page] day, for his Creation, apart from other Creatures. The cause why it is said twice, that Aelohim will foreseeingly look on because good, what he created on the fifth day, may be this: there doth appear some need of such a subdivision, because there were two such divers kinds of Creatures made on that day: Some in the place of the Waters, the other in the place of the red Earth, the goodness of both, and of each of which, doth the more clearly shine forth, and is the better understood by this Spiritual Narration of doubling the Testimony. There is a special Blessing given to Religious, Rational Adam, distinct from Bruit Animals. Observe well also this further Reason, here is a distinct Creature from tame Animals, and wild Beasts particularly mentioned, the creeping one,Remes, Gen. 1▪ 24, 35. the Reptil; a word which was mentioned before in the Gen. 1. 21. Haromeseth. Participle concerning the Fishes, and therefore this kind of Creature must be created on the same day of the week, on which the Fishes its Fellow-creepers, were; and so also the other mentioned here, as the tame Animal, and the wild Beast: Thus also I judge, that the gathering together of the lower Waters from other places, with expecting desire into the Seas, as its appointed place, did belong to the Creation-work of the second day: because to every one of the six days of this one week of the Creation this is expresly ascribed, that Aelohim will foreseeingly look on, because good; whereas, if this be carried on to the third day, then the second day will be left without this approving Testimony from its Creator. Further they are much a part of the same subject-matter, spoken of in the second days Work, which was, that these Waters below might have a distinct place, from those Waters above by an out-spread partition between them. They were both of them Waters. This Work about the severing of the Waters was begun upon the second day, and there finished on the second day. For, as a wise good Worker, Aelohim reserves the approbation till he had perfected that Work, and put it in its proper place, so discharged, as it were, his hands of it, as to what concerned the Creation of it, though as to its continued preservation, it be still in his manutenancy. How large and complete an History of the Fishes, of Fowls, of Beasts, and of VVorms, might there be composed and compiled for the perfecting of this Art, and the polishing of the Science of Sensitive Souliness, if all those VVords and Phrases were orderly put together, that do treat of this subject matter in the Scriptures of Truth!

TheGen. 1. 26▪ 31. Sixth Day, towards the true Advance of useful Learning, doth give us the hint of this profitable Inquiry.

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Q. Whether Anthropology, or the Doctrine of Created Adam, or knowledge of Man, or the Science of the Humane Nature, be sufficiently taught in the Schools and Lectures of Ethnick Philosophers? Or, is it only contained in, and augmentable, and restaurable by, the Word of Truth, and the holy Spirits teaching of serious Inquirers this Art according to these Holy Scriptures?

Answ.

IT is not by Ethnick Philosophy, and the Readers or VVriters of it, but by the Scriptures of Truth, and the holy Spirits instructing in and by these. Man! what is this man, that the Creator has so crowned him with so signal an Honour! Man, how noble is his make! Man is the Articulate Trumpeter of the Creators Praises, the lingual Glory of the VVorld, sounding forth the shining excellencies of Jehovah Aelohim in his glorious self, in his good VVord, and in his great VVorks! How useful a Knowledge is this, the true Knowledge of our selves! VVhat profit would it be to me, and to the Reader, though we understood all other Mysteries, and all other Knowledges, if thou and I were ignorant of our selves! How Royal Prerogatives hath the LORD dignified Man withal! Unto how high a pitch hath he raised the ultim summities of the Humane Nature in all its created Perfections of Spirit, of Soul, and of Body! How full of admirable VVonders is this! How rare its accomplishments! How vertuous its Powers, both in the inner and outer Man! How mysterious are the Communications of the several parts in Man to each other! How secret their Operations upon each other! How fearfully, how marvellously was this Man made!Gen. 1. 26. Aelohim did attribute the special making of Man immediately, and expresly to himself, to set out the dignity and excellency of Man, and to assert the Truth, Reality and Certainty, of the History of Adam, against those who dreamingly fancy other Origins of the VVorld. Man was not from Eternity, but was made in Time. Man was not compounded at his first Creation of the four pre-existent Elements of VVater, Earth, Air and Fire, as some affirm, nor of Salt, Sulphur and Mercury, as others assert; but is a distinct Creature of a quite different kind, from other of his fellow Creatures, particularly from Beasts: So that, we may not with some credulous admirers of Bruits to the disparagement of our selves, and the reproach of all Humane Nature, adopt Bruits into the Family of Mankind, and as one doth express it, claim kindred of Apes, Baboons, Marmosets, Drils, Bestial Fauns and Satyrs, as if they were but one degree removed from our selves. Aelohim did not consult with other Creatures about the Make of Man; neither were Angels co-workers with him in this. That, he created Adam a Man, and not a Beast, was merely the Grace and Beneficence of the Creator: It was not the VVork of Nature, nor the influencing Operation of the Stars. Man's Industry and Art contributed nothing towards the creating of the VVorld; For, Man had his being one of the last of all the [Page] Creatures. How exactly was this man made at the first?Gen. 1. 26. 27. according to the Primitive Pattern, Exemplar, Type and Model, coming very near unto it! In Adam man may acknowledge, that self same Archetype, unto whose Effigies, or Shape, or Figure, or Likeness, or Fashion, he was made. This doth more denote the quality of resemblance, which did follow upon the former portraicture, resemblance, formed shape, or expressed representation. How glorious, how comly, how uniform, was that appearance of Majesty, which did shine forth in Adams inner and outer Man, wherein he differs from the lower Creatures, and is made like unto his Maker,Phil 2. [...]—8. Heb. 1. 2, 3. Col. 1. 15. 2 Pet. 1. 4. Ephes. 4. 24. Col. 3. 10. resembling Aelohim, as he manifested himself to be seen in those Visions which are recorded in the Scriptures: very much like unto the LORD Jesus Christ himself, chiefly in Holiness and in Righteousnes! Man is called the Image of Aelohim, because he is like to Aelohim: and he is like Aelohim, because he was efformed in creation to Aelohim's likeness, as to his Nature, Rectitude and State; the Image of Aelohim doth carry with it the very likeness to him.Tzelem, & Demouth, Gen. 1. 26, 27. There are two words, which as to their grammatical distinction do spring from two distinct Roots: Otherwise they well agree, to set out man's excellent resemblance of his Maker, as the Etymology of both the words doth shew.Gen. 1. 26, 27. & 5. 1. & 9. 6. 1 Corin. 15. 49. Ephes. 4. 24. Col. 3. 10. Jam. 3. 9, Rom. 12 1, 2, 3. Image is sometimes referred to Grace, no less than likeness: As likeness is also to Nature. To reconcile all differences about this, I judge, that these two words do set out the exact proportionable resemblance of created Adam unto Creating Aelohim in Christ, both in the inward make, and outward shape, in the whole Man, as Christ did often appear of old in the Old Testament, as a Man to aspire and confirm his peoples Faith, that in the appointed time he would take to his Godhead the Nature of Man by a wonderful Incarnation, born of a Virgin, and be God manifest in the Flesh. It is one of the most alike Images that is, coming the nearest of any to the Prototype. So that here is no Pleonasm or Tautology, but a comprehensive significancy, and a full sense, expressed in two words. Man in his Spirit, Soul and Body, in his whole suppositum, the intire Man is every way like his Maker, so far as Man's created Capacities were. For there is somewhat in Jehovah Aelohim, which is incommunicable to mere Man, as particularly infiniteness, and self existency, unchangeableness of holy Nature: which last, I desire may pass under further disquisition, whether unchangeableness of holy Nature be not one part of Holiness comprehended in the perfect Law of the ten Words, which Adam in his Uprightness, and the blessed Angels in their Purity, being but mere Creatures, were not capable of? If so, then whether this would not discover the need and use, that even the Elect Angels themselves have of Christ (though they do not so need him, as now fallen, sinning, sinful man doth need him)? in regard, that although they have an unchangeableness of State, yet not of Nature: For, some of their fellows do fall by transgression: and the standing, and the safety of those of them, who remain in the Primitive Integrity and Happiness, is not their perfection in Grace, but their relation unto Christ their Head. And the same will hold true also with respect to the glorified Saints in Heaven, Elect Men and Women; their continued felicity will not be solely in themselves, even when they pass into an unsinning State, a State of complete Purity and Bliss; but, as they are living Members of the Mystical Body of Christ. There is somewhat peculiar in this Image, wherein man is like unto his creating Mediator, so as other Creatures are not. Though man were created in the Image, according to the likeness of Aelohim in Christ, yet is not mere man to be adored, or to be worshipped; Aelohim himself alone hathDeut. 6. 13. & 10. 20. Matth. 4. 10. Luk. 4. 8. comparod. adorability properly belonging to him. The Woman as well as the Man did share in this holy happy Image and likeness. The Name,Gen. 1. 27. Mar. 16, 15. Col. 1. 23. Creature, is more especially given to Adam, as one of the most excelling of Creatures, because of this resemblance:Ha. Gen. 1. 27. & 2. 11. The notificative Particle is sometimes put before a proper name. As here in this part of the History of the Creation, and elsewhere, contrary to the common Grammar Rule composed by men: Grammar should be fitted to Scripture, and not Scripture suited to Grammar. The different Sexes, Male and Female, Man and Woman were created at the first in the Humane Nature by Aelohim. Gen. 2. 21, 22. That after History of the Womans being [Page] taken from the side of Man, and given unto him in Marriage by Christ, should also be further inquired into, whether it were not distinct and different, both in Nature and in Time, from the first Creation of the Man, and of the Woman? The Woman was of distinct Creation by Aelohim as well as the Man; and when the1 Tim. 2. 13. Man was created, for this is not by Anticipation; both of them were made, not out of any pre-existent matter, though in Christ JesusGal. 3. 28. there be not Male and Female: but they are esteemed both one in him, in the matters of Justification, Sanctification, Acceptation and Redemption, the one sharing in these benefits as well as the other. The Man and the Woman were created several distinct persons. We have read, that he who made them from the beginning made them, (that is, the first married Couple) Adam (who wasRom. 5. 12—19. 1 Cor. 15. 21. the Adam, the common Head, and Representative of all Mankind, which proper name to make him more known, hasHa. Gen. 1. 27. & 4. 1. vehaadam, the same who was married and united to Chavvah. a demonstrative notificative Particle before it, I say he made them Adam) and Eve, one Male and one Female.1 Cor. 7. 2. See Hutterus's Hebrew on that place. Every Adam or Aish, is to have his proper Wife, and every Aishah is to have her proper Husband: In all the New Testament through, Wise in the singular number is mentioned about fourscore and four times, and always referred to one Husband in the singular number. A fair occasion being here ministred unto me, I shall plead the cause of holy Marriage, which is the lawful conjunction of man and woman into one flesh, against the practisers and defenders of Polygamy, and of Divorces: Digamy is the having of two Wives, or of two Husbands, at one and the same time, Polygamy is the having of more Wives, or of more Husbands than one at once: that, both these are unlawful, I shall prove from the Scripture, out of the Book of Moses, out of the Book of the Prophets, out of Christ's recorded sayings, and out of the writings of the Apostles.

The Scripture Record hasGen. 2. 18, 20, 21, 22, 23, 24, 25. very early given us an account of the first Institution of holy Marriage, which doth by divers weighty Arguments closely condemn Polygamy: For Jehovah Aelohim did bring and joyn together but one Adam and one Eve into, and in this honourable Estate of Marriage; so the LORD Christ himself doth interpretMatth. 19. 4, 5, 6. this, he who made them from the beginning, made them (one) Male and (one) Female: What was of old said, they, that is, this Adam, and this Eve, shall be in one flesh, has an explication added unto it by Christ, they two shall be into one flesh; they are no more two but one flesh; that expression in Genesis, they both, or they two, were naked, Christ doth refer to the foregoing sentence, and they two into one flesh; and that it might have the greater emphasis, or express signification of his earnest intention, whereby a tacit significancy is couched, and more is signified than one bare word seems to hold forth, he hath added an [...], Illi duo, so the 72 interp [...]on Gen. 2. [...]. Hieron. uter (que) so Gen. 3. 7. [...], Hieron. Amborum. Article, those two, and then doth infer, therefore they are no more two but one flesh: That then which doth follow, what God hath joyned together, do refer to this, the what, is those two, one man and one woman; but more of that in its place. One great end in Aelohim's instituting of this Matrimonial Ordinance was, that man might have [...] such an united help, as might be a subsidiary aid ready at hand, like as before him; a singular help of the singular number, such an help as might coalesce into one with him, such a one as might be always upon all necessary useful-occasions before him, present, ready at hand, a compeer, a second self, even and like, every way fitted to all good conjugal purposes; for the Procreation of Seed, of Issue, of Off-spring, one is from one, from those who are loving partners and companions in one flesh: For the Education of Children man needeth such an help, and who is so fit as the one Wife (who is the Mother) one with the Husband (who is the Father) in conjugal union, which hath going along with it many powerful Arguments of Love; and for the lessning of sorrows, and for the doubling of joys, and for the communication of counsels: no conjunction of Mankind in Nature primigenious can so adaptedly and successfully promote this, as that which is Matrimonial between two, for here is the closest and nearest union and conjunction, the sweetest and dearest communion and fellowship: This Eve was such an helpCamohu Rege [...]do. as was like Adam himself, and before him; the Hebrew sometimes have such compositions, where the conjunction is understood; for [Page] [...]. the relative of the third person put in the last place, is referrable to both the words in the composition, belonging to the one and to the other also: Eve was such an united help as was exactly conformed to Adam's Nature, one who by her constant love, care, and diligence, by her familiarity, by her bed and board [...] conversation, might be always serviceable, such a well suited Auxiliary, as thatProv. 31. 11, 12. 2 Cor. 6. 14. Adam's heart might sweetly acquiesce and safely confide in such an equal yoke-fellow, one that would do him good and not evil all the days of her life; a yoke is but for two, and those equal ones, especially when they two are in one: if Eve do prove a draw back, an hinderer, a tempter, she breaks the primitive Law, of Matrimonial order; Adam should have bewared of forbidden fruit, when presented to him by the hand of beauteous Eve. By this Matrimonial conjunction, the Woman was a companion, and assistant, as was not to be divided from the Man, they were as one flesh [...] glewed together, infixedly cleaving, it doth denote a glutinous juncture; between two, and two only, must this be, of the same nature and kind, of the same heart and mind, the same will and affections, differing only in Sex; not two Eves to one Adam, nor two Adams to one Eve, only one Woman was adjoyned to one Man, and only one Man glewed to one Wife,Beishto, in uxore ejus. The Hebrew Grammarians call it [...] Adhaesionis, five accessionis. There should be cohabitation▪ an Housing together; though they do depart from their Parents yet they may not thus depart from each other. Gen. 2. 22, 23, 24. & 24. 58, 59. Ps. 45. 10, 11. Mark 10. 7. 1 Cor. 7. 10, 11, 12. 1 Pet. 3. 17. in one flesh, by an, In, of adhesion and of accession: the whole speech here is of two, and of two only, not of more, Adam was to adhere to his Wife, not his Wives; neither in propriety of word and of phrase, can two Women be fitly and lawfully adjoyned in the same Matrimonial yoke at the same time, to one and the same Man: how can one Man and more Wives than one, be one flesh? For, the flesh of one Woman, is not the flesh of another Woman at the same time, how then can the Man be divided between several Wives? This straitest union cannot be between more than two, the Husband cannot give and exhibit himself equally, alike, intirely to all, if at once he have more Wives than one; before the Matrimonial Covenant, and declared Espousals, the Man and the Woman were two, and not one, but now that they are lawfully Husband and Wife, they are in the sense and interpretation of Scripture-Law counted and called one's own Flesh;Gen. 22. 2, 23, 24. thus hath Aelohim himself conjoyned them in marriage, one true Eve, and no more Women to one Adam. Prov. 18. 22. & 19. 14. A Wife in the singular number, not Wives in the plural, is a special favour of and from Jehovah, it is the nearest conjunction:Gen. 2. 24. 1 Cor. 7. 10, 11. Man and Wife may not depart one from another, by marriage the Woman doth become his Wife, his, and no other Man's, and he is her Husband, hers and no other Womans: All other Women whatsoever are in this respect calledProv. 5. 3, 18, 20. Strangers to him, and so should they all be treated withal, by him as strangers, no other but only his own and only Wife, must have his conjugal familiarity and fellowship,Deu. 6. 13. Hi [...] shalt thou serve. Mat. 4. 10. Luk. 4. 8. Him only. So Mark 2. 26. But for the Priests Mat. 12. 4. But for the Priests, only Rom. 5. 1. Justified by Faith. Gal. 2. 16. By Faith exclusively as to other pretended ways. The singular number is sometimes restrained unto one only. such restraints are implyed in the old Testament, expressed in the New by the discretively exclusive particle, only. One Man must adhere to one Wife, being conjoyned with her, without taking any more compeers into his Marriage bed: How raving and unmortified would Mens lusts be, if they were left to make the largestRom. 13. 13, 14 provision for their flesh by multiplying of Wives? such an indulging of wanton sensuality would degenerate rational Animals into bruit Beasts. Voluptuous Arts have sought to gain some reputation and countenance in this defiling defiled Age, and they have obtained too far, so that Mens lusts are grown unruly in licentious courses, modesty and shamefacedness are become a jeer; that, which sin hath made shameful, many now do glory in, a moderate temperance, a seemly sobriety, a chast use of the Marriage-bed is now scoffed at, Men will satisfie the cravings of their itching flesh; and though God in his Word do require them1 Thes. 4. 4. to possess their vessel in Holiness and Honour, yet they will take false an unbounded, loose, and uncurbed liberty.

This primitive Law in created Nature, wasLev. 18. 18. afterwards revived by the LORD in the hand of Moses in the book of the Law of Jehovah; where he doth expresly prohibit this, with which he doth close the interdicted unlawful marriages; of which when he had given an enumeration of particulars in several instances, he shuts them up with this, And a Woman, or Wife, unto her Sister, thou shalt not take, to vex, to uncover her nakedness upon her, in her Life. The Conjunction Copulative, And doth prove, that this is a part of this one entire Law [Page] of unlawful incestuous forbidden marriages. A Woman, or Wife, or a Woman-Wife, For, of such doth this Scripture here speak, such a one, a Man is prohibited to take, who is already the Husband of another Woman, and this other is still alive; such a Woman unto this Sister he may not take in marriage, not any other Woman whatsoever, who in a large sense is some ways a Sister, but especially if in a more strict narrow natural proper sense, she be a Sister by con [...]anguinity or by affinity: That, this is much of the genuine meaning of this place, forbidding the taking and the having of more Wives, than one at once, the reason here annexed and expressed, which is assigned as that which doth inforce and confirm the prohibition, doth shew; seeing, evidently from the Nature of it in it self in its causaulity of production, it will be found in experience to beGen 30. 8. 15. 1 Sam. 1. 4, 5, 6, 7. Gen. 16. 4, 5, 6. & 21. 10. Deut. 21. 15, 16, 17. a vexing; a vexing to the Wives, when one thinks, that she has too little, and the other too much of the Husband; a vexing to them, if the one be fruitful and the other barren, the fruitful Woman will be prone to despise the barren; the barren is under temptation to envy the fruitful, if they be both fruitful, a vexing will follow about their children; one of their Wives will imagine, that the Children of the other Wife are better cared and provided for than hers are; the stewarding of Family-affairs will pass into vexing, when one of them will be more Mistress than the other, a vexing unto the Children and Servants, when they are under cross commands, and when they are more desirous to please and to serve one Mother or Mistress than the other, which also will be vexing unto the two Wives: a vexing to the Husband, when he sees such disorders in his Family, a vexing to him, when he discerneth, that his kindness to one of his Wives doth beget jealousie in the other Wife, a vexing to him when they both urge him to gratifie them in that, which he cannot: a vexing to him because of the troubles, discontents, and differences that hereby are occasioned to his Relations, and to the several Relations of both his Wives: a vexing also to those Relations of his and of theirs, upon the account of contrary interests, who on each side will be leaning more in their judgement and affections to their own nearer kindred and alliance: who can express the whole of the vexing, that followeth hereupon? and still, the more Wives be taken, the more vexing will follow thereupon. The first Wife will be provoked to jealousie, judging that she is deprived of that which is her peculiar right and proper due, and that, her Husband's superinducing of a second Wife is Treachery and falseness against the first. The Law of Jehovah▪ Aelohim must be our Rule in this as in all other cases: If the contrary practice of some holy Men in Scripture be objected, their example is no further in any thing to be followed by us, than as they themselves walked by the Rule of the Word. These Hebrew Interpreters, and Commentators, who were called Karoei, Scripturarians, such as kept close to the Scriptures, as opposed to the Talmudists, or Traditionaries, such as set up Men, and the inventions and Canons of Men in the room of the LORD and of his Word rule, they have so given forth this to be the sense and meaning of this forbidding, that the taking of a Woman, or Wife, untoGen. 26. 31. Exod. 26 3. Ezek. 1. 9, 23. & 3. 13. & 16. 45, 48, 49. Joel 2. 8. Exo. 16. 15. & 32. 27, 29. Esai. 3. 5. & 19. 2. The words Brother and Sister, are in several Scriptures any other Man, or any other Woman. The name of Sister is sometimes applyed to things which in propriety of speech come not near such a natural title or consanguineous denomination, so [...]ings of a beast in the Hebrew Phrase are said to touch, [...] Woman to her Sister. a Sister, is the taking of any other Woman to Wife, the Husband's former Woman-Wife being still alive; which Interpretation by several other Scriptures warranted, where the name and word, Sister, is any other Woman (as the name and word, Brother, is any other Man) and to interprer it otherwise, would offer violent force to the particular special reason which is here expressed, as one great cause of this prohibition: For, it would no less afflict, grieve, and vex the first Wife, if her Husband did marry any other Woman, as if he married his former Wives natural Sister, and took her to him to be a second Wife: if Polygamy, or the having of more Wives than one at once, were lawful and there were no injury done thereby, to the first Wife, by which, vexing might be caused and contention kindled, then the propinquity, the nearness of the relation of two Wives to one another, and to one and the same Husband, should rather beget, encrease and confirm love, than beget jealousie and enmity: for all such hatred and vexing would be causless, were this taking of a second Wife [Page] whilst the former living, lawful: This being provoked to jealousie, and being put into a vexation, doth fall out not only betweenGen. 30. 1. 14, 15. natural Sisters, as Leah and Rachel, but also between those,1 Sam. 1. 6. who are not near of kin, as Hannah and Peninnah: As for two natural Sisters, for them to be married unto one and the same Man, more especially both of the Sisters living at once, this was forbidden before in those Laws of prohibited marriage in that place ofLevit. 18. 16. Leviticus: the marriage of the natural Brother's Wife is expresly forbidden; by an Analogical rule therefore a Woman may not marry her natural Sisters Husband; so that two Sisters were already forbidden to be married unto one Man, and thereforeLevit. 18. 18. in this place, it must be a new case which has this new prohibition. In these prohibitions of such incestuous marriages as were, and are, and will be ever unlawful to contract, there is no difference between the Masculine and Feminine Sex; because Levit. 18 7. 8. in the first special prohibition Marriage of the Daughter with the Father is expresly forbidden, as much as of the Son with the Mother, whereby the LORD doth declare, that, though in the following prohibitions mention be made what Males ought not contract with what Females, yet by necessary consequence of that first prohibition, and by the same Analogy and proportion, the prohibition is also given to the Female; As it is forbidden to the Man to marry the Sister of his Father or Mother,Levit. 18. 12, 13, 14. by the same reason it is forbidden to the Female to marry the Brother of her Father or Mother, because it is in the same equal degree: which is also further here confirmed, because the Sister of the Father is equally prohibited as the Sister of the Mother: thusLev. 18. 10, 11. the Daughter of his Son is equally prohibited as the Father, as the Daughter of his Daughter; there is no difference in this as to the Sex: As the Sister is prohibited to the Brother:Lev. 18. 9. by the same rule and reason, the Brother is prohibited to the Sister, of the whole or the half blood, and whether born in lawful Wedlock, or otherwise: for, there is equal propinquity; and therefore,Lev. 18. 12, 13. as the Sister of the Father is prohibited, so the Brother of the Father is understood to be forbidden.Lev. 18. 18. Upon the same ground, it is unlawful for one Woman to be married unto two Men at once, seeing it is unlawful for one Man to be married unto two Wives at once: and I would know by what new name, these two Wives can call themselves in this new Relation: for all marriages do bring on new names of new Relations: if they do call one another Sisters, then it is either only more large as all Women whatever in that sense are Sisters: thus they were before their Marriage to one Man, and what new Relation is there contracted by this marriage? if they call one another Sisters, in a restrained proper sense it is either by consanguinity or by affinity: by consanguinity it cannot be, for they are not of the same blood either by the Fathers or by Mothers side, neither is it by affinity: For neither of them can call the Husband Brother rightly; and yet, if it were soLev. 18. 16. it were unlawful for a Man to marry a Sister by affinity: Two Sisters may not marry the same, though successively, one of the Sisters being dead, much less may they marry one and the same Man, whilst both the Sisters are alive.

Doth the Scripture give any such new special name of new special Relation unto such? Whereas unto all lawful marriages it doth. In this place of Leviticus, when the LORD had shewn what was not an holy marriage, nor a lawful conjunction, because, and when it was within the degree of consanguinity, or affinity, prohibited to contract, for otherwise those who did so, were guilty of Incest: He then closeth these forbodes with one special instance, where there was not such a Relation of either consanguinity or affinity, and that was, when a Man having a former Wife living, becomes a Digamist in marrying of a second Wife, or a Polygamist in marrying of more Wives, which unlawful marriages are more expresly prohibited to Magistrates, and to Ministers: Plurality of Wives would render a Magistrate effeminate, a King would be less apt for the governmentDeut. 17. 17. 17. 1 Tim. 3. 2. 12. Tit. 1. 6. 1 Tim. 5. 9. of publick affairs, it would much un-man him,1 Kings 11. 4. Prov. 31. 1, 3. Nehem. 13. 26. it would encline him to luxury, sensuality and Idolatry; Solomon, as wise as he was, was a sad instance of this bruitish folly: When he multiplyed Wives they turned away his heart from Jehovah after other gods, and his heart was not perfect with the LORD his God. Did not Solomon King of Israel sin by these things, yet among many Nations was there no King like him, who was beloved of his God, and God made [Page] him King over all Israel: Nevertheless, even him did out-landish Women cause to sin, though his Mother had better instructed him, Give not thy strength unto Women, nor thy ways unto that which destroyeth Kings.

So bad an example would have a malign influence upon the people, to run them into the same irregular practice, the Subjects would hereby be oppressed by being over charged to maintain so many Wives and Children united to and sprouting from the Royal stock. Adam was the first, and greatest King, yet had he but one Wise at one time, so Noah after Adam, though Heir of the World, yet had he but one Wife; in both which instances much more could have been colourably pleaded for the propagation of mankind had the practice been lawful. And as for a Minister, a Bishop, an Overseer, a Presbyter or Elder, and Deacon, how much it would unfit him for the wise, faithful, discharge of his function and office, how much it would blot his Doctrine, how much blemish his Life, how much disorder his Family, how much corrupt the people, with many other evil consequences and poysnous effects, he who hears them but named may soon discern them, whether or no he be forbidden to have any other after that Wife is dead, let them further consider in Scripture, whose case is more concerned herein, and who would advance this sort of word Learning. A Diaconess was to be a Widow, not under threescore years of age, who has been the Wife of one man. These Laws of prohibited Marriages in Levitiens, and the Rules about them, were not only for the Israelites under that dispensation of Grace, but were always, now are, and ever will be, universal and perpetual to all people:Lev. 18. 24, 25, 26, 29, 30. They are confirmed by the Law of Nature; tran [...]gressions of them are in the very Nature and being of them defiling: these breach of these Laws and Rules are reckoned among theLev. 18. 27, 28. abominations of the Heathenish Pagans;Lev. 18. 27, 28, 29. for these abominations, the Land of Canaan did vomit out her inhabitants; and all other whosoever that are guilty of such abominations, their souls are under a threatned judgement to be cut off from among thei [...] people;Lev. 18. 5. Adam. Ezek. 20. 11. Luke 10. 28. Gal. 3. 12. Rom. 10. 5. Ezek. 22. [...]0. Amos 2. 7. Mark 6. 13. Lev. 18. 16. 1 Cor. 5. 1. Lev. 18. 7, 8. Adam had a promife, and all his Posterity in him, to live in these Laws and Judgements, if he and they kept and did them: The Prophets in their Doctrine do reckon these Laws to belong to the ten words; John the Baptist reproved Herod from these Laws; to have the Brothers Wife was unlawful, one of the prohibited degrees; so also Paul condemned the having of a Step [...]mother, as that which was scarce so much as named among the Gentiles. Natural Right and Reason, its Law and Light, doth dictate the equity of these Laws, which the Imperial Laws, the Civil Laws, and the Rescripts of Counsellors at Law, have established in their Common-wealths, they being Principles of Truth in the Minds and Hearts of those who are sound, the very Lev 20. 11—24. Deut. 27▪ 20. Gentiles abstained with abhorrence from such abominations and defilements. Were it requisite, I could heap up many such Authorities out of their Historical Records, among the Pagans, Germans, Athenians, Romans, Aegyptians, and Christians in their Councils. By these Laws of Jehovah must we judge and walk: not by any contrary examples to those Laws; we must inquire for our pattern and rule, not what either this or that Saint hath done, but what the LORD hath revealed and enjoyned in this word, and hath either commanded or forbidden;Mat. 19 3—-9. Christ calls us to the first Institution in Paradise, not to what the Patriarchs did, who by being conversant with the Pagans were in divers matters corrupted with their errours and vices, whereby they also corrupted this holy Ordinance of lawful marriage in particular by their illegal copulations in several instances: besides what there might be further in that of extraordinary, either Typical or otherCalled therefore Chesed. Lev. 20. 17, which properly doth signifie Grace or Mercy, which they render an haino [...]s crime, a very oppr [...]bious wicked thing. dispensation under the administration of Grace, neither doth Christ refer the determination of this case to the toleration granted in Moses's time, because of the hardness of the heart of the Israelites.

Malachi being one of the last Prophets under the Old Testament administration, let it now be considered, what TestimonyMa [...]. 2. 14—-17. he doth bring in towards the true stating of this case, as to the matter of right? He doth put together several Arguments, all which do witness against Polygamy, or Divorce. Jehovah Aelohim [Page] in the first Institution of holy marriage did make one, he brought and joyned together but one Adam and one Eve into and in this honourable state of conjugal conjunction, when yet all other spirits were his also, when there was an abundance of the spirit in him; the Prophet doth refer to the Primitive Creation of man and woman, and to the Original Ordaining of lawful Matrimony between two, one man and one woman, when yet there was no want of Spirit in the Creator, which he could have breathed into many, but he afformed but one Eve into a Wife for Adam: Hence comes the excelling Seed, a Seed of Aelohim; other Seed, is not issue, generation, or off-spring worthy of so glorious a Maker, when it is begotten, and brought forth of promiscuous, and of wandring lust by nefarious copulation; so that by instinct of Nature, such so born of Polygamy, or of divorce, have a mark of contempt put upon them; the LORD seeks an holy Seed, a Seed of Aelohim, a Seed of Acceptation with him, a Seed whom he will bless, which in those other ways would not, neither could be so expected; for this cause therefore made he one, not ten, or twenty, or an hundred or a thousand, for one man at once; no more but one Adam, and one Eve were to be Matrimonized into one flesh: thus was the primitive Law of lawful coupling; had Jehovah's will been such, he could have brought more women to one Adam; yet one Eve must be the Mother of all living, of all mankind descending from her Loyns; he could have inspired more women, Power was not wanting, but his holy righteous Will and Pleasure was not to have many Wives joyned at one and the same time to one and the same man. Further, Jehovah is a witness of the Matrimonial Promise made in his presence, with invocation of his Name: Lawful Matrimony rightfully contracted, isProv. 2. 17. the Covenant of Aelohim; he is Surety on both sides, undertaker for both, recording the contract, andMal. 3. 5. compared with ch. 2. 14—17. testifying against the violation of it, ranking Ploygamists amongst the Adulterers; he is ready to bring in evidence against, and to execute judgements upon Marriage-breakers, Covenant-violaters of the conjugal Promise; such are treacherous and unfaithful, who do divorce and put away one and take another, or who take one to another, and do multiply Wives; Jehovah's Name was interposed in the first Marriage, the very companionship and confederateship of the first Wife doth confirm this Truth. The weightiness of the forementioned Reason, the Holiness of the intent, the greatness of the end, why but one woman for one man, doth inforce this, even that,Zerang. Aelohim, est metonymia materiae, & genitivus efficientis. he might seek a Seed of Aelohim, such a Seed would he find, an holy Posterity born in lawful Wedlock, in chaste conjunction, according to his Ordination and Institution; all other Seed is illegitimate Seed, perverting of the Order and Ordinance of holy Marriage, and thereforeDeut. 23. 2. he doth brand such Seed with disgrace. Observe further, what a solemn strict charge the LORD here doth give unto his people, bidding them toMal. 2. 15. (Deut. 4 9, 15. [...]. 17. 81. Dent. 2. 4. & 23. 9. Josh. 23. 11.) in the conjugation, Niphal. take good heed unto their Spirit in this Matter once and a second time, to look well to it, as they would answer it at that last day of Judgement: It is as much as your Souls and your Salvation is worth, now that you are brought under the conviction of your guilt; though the word be in the Passive Voice, be thou kept, yet the force and use of it: hath somewhat in it reciprocal and reflex. It will be a vanity here in anyDeut. 24. 1—4. Mar. 5. 31, 32. & 19. 3—91. & Mar. 10. 5, 6. to pretend a law for Divorce, for the putting away of a lawful Wife; For AElohim doth hate such putting away, the very word and phrase of it relating to the present matter is odious to him; and the words of that permission by Moses, which are a consequent disgrace following upon a foregoing Transgression, do imply and intimate it, and Christ doth plead against it: It is violence and injuriousness done to the Wife, and to the Marriage-covenant, and unto Jehovah's Law; do not think to cloak and to cover it with such palliation, by Moses's sufferance of it in your hard hearted Forefathers, it is an heinous crime; the place doth speak of the matter of Fact what was done, not of the matter of Right what ought to be done; For Pollution is said to follow upon it. Jehovah dothMal. 2. 13. compared with v. 14, 15, 16, 17. threaten, not to accept of the persons or services of such Polygamists and Divorcers. The Bond of Mattimony is perpetual and indissolvable till death, sancited and established by the infallible authority of the unchangeable Jehovah. The Wife is the one half part of the man, and he cannot lawfully have any more half parts at one and the [Page] same time; it is against both Scripture and Nature. The Prophet Malachi doth prosecute his argumentation from the nearness of Christ's coming in the flesh in that day; though Aelohim have hithertoAct. 13. 18. tolerated your evil manners, yet now Mal. 3. 1, 2, 3, 4. the nearer you are come to the New Testament glorious ministration of Grace it behoves you to conform the more to the commands of the LORD Jesus Christ: and so it doth under the present providence much concern the people of this age to abstain from the like provocations, now that Christ is about to appear the second time, without sin unto Salvation: OtherwiseMal. 2. 17. the LORD will avenge himself on those who do abuse his long-suffering: God doth not therefore approve, though he did a while forbear the execution of vengeance upon every Polygamist and Divorcer, their murmuring, contradicting words did even tire and weary Jehovah.

Let the Reader now collate and compare theMat. 19. 3—9. Mar. 10. 2—12. New Testament, and observe the well concordant harmony, and agreeing oneness of this with the old. Those right words of Christ are very forcible, Whosoever putteth away his wife, except it be for fornication (in which case it was to beGen. 26. 11. & 38. 24. Jer. 29. 22, 23. Lev. 20. 10. Deut. 22. 21, 22, 23, 24, 25. Ezek 16. 40. & 23. 47. death) and marrieth another (the former being alive) committeth adultery, and he who marrieth her so put way, committeth adultery; so that, it seems evident, that for a man to marry another, the former being alive, is adultery; and how could putting away of one be pretended, if marrying of many were warranted? The conjunction of a Man with his Wife, is the highest and chiefest conjunction; it is above and beyond, and doth exceed and excel the conjunction of Parents and of Children with each other, which yet has a very close tie by the bond of Nature, yet must this yield to the former; so that conjugal conjunction is by much the nearer and greater; and this is the Reason of the highest [...], significat. arcti [...]mane coniunctionem, and [...] Hebrza, [...]. and closest conjunction, that it be individuous, such as may not be divided, or cut in pieces whilst both remain alive; it is a being glewed together into one: it is not said simply, the man and the woman shall cleave, or be glewed, but in composition and conjunction, they shall cleave unto, or adheringly be glewed together unto each other, which is one great end of their Marriage, Union and Conjunction, and their conjugal communion and fellowship; which words seeing they do not go before, but do follow that which Christ had said, from the beginning of the Creation, God made them Male and Female, for this cause shall a man leave his Father and Mother, and shall cleave to his Wife, it must therefore of necessity obtain that force which the Reason of the sequel doth express and require; that therefore which went before, that God made but one woman to be a Wife, at one and the same time to one man, the consequent reason doth require, that the conjunction of two only, of one man, and of one woman be understood; for thus is it brought in illatively, or by way of causal, rational inference. It is against Nature to abscind, or to cut off one part from another, where the two parts make one; for this is the Nature of two parts, that from the union of them both together, the health and safety of the whole doth depend; it is not a promiscuous conjunction of many, but of two only between themselves; so that Christ's reasoning is strongly and clearly convincing, inferring the perpetual unlawfulness of putting away from the nearness of Union between the two married persons, only one man and one woman together. Christ did not make or prescribe any new Law in this case, but he doth revive those material causes which the Jews had wrested and wryed, perverted, crookned quite off, from, and contrary to the primeve Rule, and he doth reduce, and he doth call back those Marriage cases to the first Institution, From the beginning of the Creation, saith he, it was not so, as you have corrupted it; and from that first ordination, he skilfully proveth and sheweth, that holy Marriage is the lawful conjunction of but two only, one man and one woman; between two such he appointed the conjugal Union; he did not say the man shall glewedly cleave to his Wives, in the plural, but to his Wife in the singular number, that particular Eve whom he himself had built, and formed, and brought, and joyned to the man Adam; that which to them was thus only said, and they shall be in one flesh, is by way of additional explication declared in the New Testament by Christ, to have this meaning, and they two shall be unto one flesh; Christ doth refer that expression [Page] in Genesis, they two or both of them, were naked unto the foregoing sentence, and they two shall be unto one flesh, and for the greater emphasis sake, he doth add the [...]. Article, they two, or these same two, and doth repeat it, therefore they are no more two but one flesh; that therefore which doth follow upon this, [...]. what God hath joyned, the word what doth touch or concern these two, one man and one woman. If the Jews do object, that the practice was anciently otherwise among the Fathers, which Moses himself did afterwards tolerate: Christ doth answer to this, from the beginning of the creation it was not so; contrary examples of men ought not to prescribe to the primitive Institution by the adored Almighties: However the God of patience did bear with some things for a time, which were dissentaneous from the first Institution, yet now Christ hath restored them to their primitive order; however somewhat was indulged to the peoples perverse froward manners a while, yet Christ doth bring men back to the first declared, determined leading commanding Will of God, unto that which first, and in it self, in its own nature was pleasing and acceptable to him, and unto this all his Marriage-Offices and Cases must be referred, that an end may be put unto all strifes of disputation about them: It is emphatical, and very significant, which Christ doth here say, from the beginning, that is to say, then at the first Creation, when Jehovah Aelohim did accommodate his Institutes, these Matrimonial appointments, not to the depraved judgements, and corrupt affections of lustful men, but according to the very true Nature of what is just, equal and right, then God made this conjugal Union and Conjunction, to be only between two, one man and one woman; which is also judged to be the meaning of those words, andMat. 19 5. he said, referring them to the Creator of Adam and of Eve, and to the Instituter of Marriage, the Lawgiver himself saying so, not Adam; for although Adam may seem to fix and to establish the Law, because what he did was by the afflation, inspiring, and instinct of the Spirit of God, yet God himself was he to whom the Authority and Right did belong, and he was the Author of this Institution and Law, and the Speaker of these words; it was Jehovah's Law by the Ministery of Adam. There were but two yoke-fellows conjoyned at the first, not more Eves to one Adam, nor more Adams to one Eve; and the same reason still holds for all their Posterity, the whole race of Mankind: GodMat. 19. 6. [...]. inde con [...]uges dicti, & conjugium, Elegans metaphora desumpta à jumentis & iugo, 2 Cor. 6. 14. Phil. 4. 3. yoked one man and one woman together; they are but two that can fitly and well yoke together; they are to draw heavenward together, that they may be Heirs together of the Grace of Life, and their prayers may not be hindered; thus it was appointed by Christ, the Head-Captain of all the Hosts of his Creation, he conjugated one man and one woman by inviolable Ordination, by the way of Creation: [...]. Mat. 19. 5. For this cause, or for the sake of this, here is the force of Christ's argument, therefore these two have the Reason of Parts; to put them or divorce them asunder one from another is very wicked, an heinous crime, and besides Nature, for this is the reason, the consideration, the cause, the state, the order, the frame, the nature of two parts, that the whole doth depend upon their mutual Union: He at the first created Male and Female, and gave but one Eve to one Adam, therefore from the beginning he appointed Monogamy between two married ones, by an Union undissolveable, but by death or Adultery, and therefore also prohibited Digamy and Polygamy; there is express mention made of two only, and of no more in this Marriage-conjunction: one man, and two or more Wives cannot be one flesh, for the flesh of one is not the flesh of another, and the flesh of man is divided between two or more Wives, neither can this closest Union be between more than two; the man cannot give himself alike unto more than unto one in this case, those two who before the Matrimonial Covenant were naturally two, are now in the sense of God's Law morally one, conjugally one: no man therefore may separate them, or unjoyn, or unyoke, or disunite them: [...] Mat. 19. 6. Man is without an Article, neither the Husband, nor the Wife; neither their civil Judge, nor pleading Counseller, not Moses himself, not Aaron, by right: in case of death the man is free; and in case of Adultery, the guilty person, when known and convicted, and legally sentenced for this crime, ought to be put to death: Antichristian infusions, and popish mixtures have much corrupted the Laws in this case, in the English Government, for if [Page] the woman become an adulteress, and be proved so to be, all and the only, and the utmost remedy, the wronged Husband can come at, is to sue out freely a Divorce in the Spiritual Court, as is suited to a corrupt heart, a Divorce from Bed and from Board, allowing a lustful liberty to marry another: whereasMat. 19. 9. this word of our LORD is express, that, Whosoever shall put away his wife, except for fornication (in which case her life ought to go for it by the holy just good Law of Christ) and shall marry another (the former still alive through the sinful indulgence of Humane Laws) committeth adultery: and who so marrieth her which is put away (her former Husband still living) doth commit adultery: it is adultery both in the one and in the other, if whilst they are both alive, they take another, the man another woman, or the woman another man: to which other Scriptures do accord,Rom. 7. 2, 3. 1 Cor. 7. 39. The woman which hath an husband, is bound by the law to her husband, so long as he liveth: but if the husband be dead, she is loosed from the law of her husband. So then, if while her husband liveth, she be marryed to another man, she shall be called an adulteress (that is her proper right name in this case) but if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man, she may marry to whom she will, only in the LORD. The Matrimonial Bond brought her under the Husband, to which living Husband she is bound by the Law, and she is not made empty of this obligation, not set loose and free from this conjugal tye, till his death; for, if before his death, during his life time, she yoke her self to another, Rom. 7. 3, [...]. there is a Divine Oracle, a direct answer given forth from the LORD himself, which should be so received as from him, and accordingly should Civil and Ecclesiastical Judges pronounce a sentence, when such a one upon sufficient witness is accused to them, and found guilty by them; but whatever men do judge of it, that Oracle or Answer, which Christ doth return from the propitiatory covering or Mercy Seat (for Christ's Judicial Laws and Sentences, and Judgements according to those Laws have mercy in their design towards his Covenant People) it is this, her true right Name is, she is an Adulteress, and should be proceeded against as such: The same is applicable unto the Husband, if he on his part do marry another woman, whilst his former Wife is still alive; for, the Husband is bound by the Law of Marriage as long as his Wife liveth, but if his Wife be dead, he is at liberty to be married to whom he will, only in the LORD. They are Christ's own sayings,Mar. 10. 11, 12. Mat. 5. 32. Whosoever (there is no man excepted, neither King, nor Minister, nor People) shall foresakingly put away his Wife, thereby seeking to unloose, or to dissolve the Marriage Knot, the Matrimonial Bond, and marry another, committeth adultery against her, he doth adulterate, or act adulterously in and upon her, to whom he is new married, and against her whom he first married, whom he hath forsaken: and if a woman (let her be what she will, Queen, or any meaner woman subject) shall put away her Husband, hereby indeavouring to give her self a loose from the conjugal tie, and be married to another, she committeth Adultery: the same guilt on the mans part, as on the womans, and on the womans part, as on the mans; and they cause one another to commit Adultery by this unjust Divorce; and he that doth marry such a divorced woman is thereby an adulterer; and she who doth marry such a divorced man, is thereby an adulteress: So that, if Polygamists and Divorcers will stand to this Scripture-judgement, it is unlawful for the man to marry another woman, his former Wife being alive; and also for the woman to marry another man, her former Husband being alive; as also for either of them to divorce the other, anMat. 19. 6. [...]. Article were altogether required to be put to man, if any certain individual were noted; Man for the Humane kind, let him be what man soever he will, Moses, or any man, not any one of all mankind, has rightful Authority to dissolve, that Matrimonial Bond between Husband and Wife, of which Bond God himself is the Author, even the head Captain of Creation, when at the beginning he conjoyned but one Male and one Female; the man is to continue as inseparably with his Wife,Mat. 19. 4, 5. Ephes. 5. 28, 29. Mar. 10, 6, 7, 8. as with another part of the same flesh, of his own flesh; God united two into one, this must not be altered, it ought still to continue, as it was established at the first; it is utterly unlawful to do otherwise; the prime Law at the Creation must obtain, the Marriage Union may not be violated, Husband [Page] and Wife are to cherish and sustain, to assist and comfort one another, as if they were members of one and the same flesh and body; no man that is in his right wits and sober sences ever hated his own flesh, but nourisheth it: he will not rend and tear his own flesh from himself. [...] Cor. 7. 1, 2, 3, 4, 5. Let Paul's judgement upon the case be now weighed in the Scripture-balance: he was written unto about it, and he doth expresly declare concerning married ones, that every man is to have his own proper Wife, and every woman her own proper Husband; and how could this be, if Polygamy were allowable and warrantable? for if every man must have her, that is properly his own, and no other mans, and as exclusive of all other women, who are not so properly his own; and if every woman must have him, who is properly her own, and no other woman, as shutting out all other men, who are not so properly her own; then Marriage must be between one man and one woman, and between two such only. If one man had ten, or twenty, an hundred or a thousand Wives (for, where will you set the bounds of restraint, if once you allow more than one at once?) there could not be an equal distribution; neither would there be enough to suffice for every man, who cannot contain to have one, and so the remedy by Marriage would not reach to all men, which yet doth belong to all, as the disease of of proneness to Fornication is general to all: and the like inconvenience and mischief would unavoidably follow, if one woman might have ten, twenty, an hundred, or a thousand Husbands: Whereas, the LORD in the way of his providence doth bring forth, and breed up near about an equal number of men and of women, of Males and of Females in all Nations, of the inhabited Earth. Where there is but one Wife allowed by the LORD to one man, yetLev. 15. 19—25, 29, 30. & 18. 19 & 20. 18. Ezek. 18. 6. & 22. 10. & 36. 17. even in that case there are seasons, when he would have the man forbear to know his Wise by Seed of Copulation, as when her monthly sickness is upon her, or when the Wife is known to be with Child, thereby to evidence, and to manifest purity of mind, and chastity of body, and mortification of inordinate lusts: or when for a time they consentingly so agree for higher and holier ends, that they may be the better at leisure for fasting and prayer. How can this be, where so many Wives call upon the Husband at once, and so all the year long? wandring lusts in their unbounded desire are belluine and bruitish, impetuous and unsatisfied; how could burning be cured, and how could this afford a sufficient help against temptation to uncleanness.1 Cor. 7. 2. unus (que) habeat [...], propriam & legitimam, non [...], non [...]. It is only one Wife at once, that is the proper, the legitimate Wife, no other woman at that time is so; and it is only one man at once, that is the proper, the legitimate Husband, no other man at that time is so: The man hath not the authority or right of his own body, but the Wife; and how can this interest and propriety be preserved, where many women do at one and the same time challenge such a pretended Right? for, but one can have it at once:1 Cor. 7. 3. when the man doth give his body to another Wife, or to more Wives, the first, who is the only lawful Wife, has that benevolence, which is a due debt owing only to her, given and derived to another, or to more; and so1 Cor. 7. 5. she is wronged, and suffereth loss; she is injuriously defrauded of her Right, which her Husband doth detain, or take way from her, and doth dispose of it to one or more besides, who have no lawful claim to it. When men are so much believers, and so far Christians, as to tremble at the word of Jehovah Aelohim, and to feel their hearts to stand in awe of it, and to find their judgements and wills throughly to submit to his Authority who gave it, they will then acknowledge a forceabless in these Scripture-argumentations, against those two heinous crimes, and scandalous sins of Polygamy, and of Divorce: where God hath coupled an Husband and a Wife, they must so remain joyned, till the same God do dis [...]joyn them by death. That Doctrine which our LORD Jesus Christ did preach, is expreslyMat. 5. 3 1, 32. & 19. 3—9. Mar. 10. 9, 10, 11, 12. against Divorces; however, a contrary practice had much and long obtained, which did put the Disciples upon asking of Christ of the same matter, it was so great and so weighty a cause. Whatever Moses said, by way of permission about giving a Writing of Divorcement, and so to put away a Wife, yet this, was no original Saying or Precept from our LORD; Christ spake otherwise: (As in another instance in this Nation, about37 Hen. 8. 9 Usury, the same Laws of men, that do tolerate the vice [Page] of Usury, suffering a certain sum of gain yearly for the loan of a hundred pound, yet doth withal condemn it as a thing unlawful.1 Cor. 11. 3, 8. & 7. 10. 11. The woman is of the man, and must still be subject unto him as her head; what man can dispense rightfully with the subordination, and subjection of the body to the head, and under it, or sever the head from the body, to make them depart from one another, till death do part them? When therefore, Reader, thou meerest any where with any Laws in the Scriptures, that do relate to divorces and puttings away of a Wife, look upon them,Mat. 19. 8. Deu [...]. 4. 1, 2, 3, 4. as Permissions by Moses, not as Precepts from Jehovah; understand me, not from Jehovah, as they are Divorces, but only a Law by consequenr upon a supposition: If they were resolved to put away a Wife, then this or that was to follow upon it; if the case of the blind-minded, and hard-hearted Husbands were such, that they would be and were divorced from their Wives, when such a fould matter came to pass, then the LORD appointed, that if another man had married the divorced woman, or if that later man were dead, that then she was not to return to her former Husband; because she had defiled her self by and with another man; the first great cause whereof was from her first Husband, who thrust her out upon this temptation: the first Divorce was unjust, and the second Marriage was unlawful, the first Husband being still alive, and sin was thereby brought upon the Land, which was punishable for this guilt; for, not only were the guilty persons themselves, the man and the women, liable and obnoxious to judgement for this crime, but all the inhabitants also, who knew it and suffered it, if they did not in their places appear against it. This shameful consequent was on purpose to deter them from the other sinful Antecedent: And therefore that expression in Deuteronomy, before cited in the Margin, should not be rendred imperatively, let him write her a Bill of Divorcement, and give it in her hand, and send her out of his house; as if Jehovah Aelohim gave his Direction and Command, that this man was in Duty, or by any lawful rightful allowance, to deal thus with her in this case: But it expresseth,Deut. 24. 1, 3. [...] what the man had done, and would do, the three first verses of that twenty fourth Chapter, do declare the hard hearted mans purpose and practice; it is the fourth Verse that doth open the mind of our LORD, that if the man was resolvedly set upon such a sinful course, that then it was not lawful for him to take her again, which doth plainly shew Jehovah's utter dislike of that illegal Divorcement, they were irregular miscarriages, the LORD gave no countenance to such licentious practices. We do not read of any express law and direct command of Aelohim, for the jealously-suspitious, unhumane Husband so to deal with his Wife. Aelohim, in this case,Mal. 2, 14, 26. doth hate that word, put her away; the man cannot lawfully break that Covenant, which the LORD was called in to witness that he made with the woman, when he took her first in Marriage, nothing can justly loose the Matrimonial Bond but death, or a case of adultery, which was aLev. 20. 10. Deut. 22. 22. Job 31, 9, 11. John 8. 3, 4, 5, 6, 7. capital crime, and to be punished with death by the Judges. One such example of Justice in this Island were more likely to terrifie the inhabitants thereof, and to prevent any further guilt in principle, or in practice about this foul sin, than ten other arguments in such an age of monstrous bodily uncleannesses; of speculative unbelief, and of practical Atheism. Whatever success upon the hearts of Readers, this paper Testimony has or shall have, is with him, in whose hands the hearts of men are: In this I rejoyce, that the LORD hath not left me to be ashamed of Christ, nor of his Words in thisMar. 8. 38. Adulterous and sinful Generation. They are the Scripture-Rules and Precepts of our LORD Christ, which we must walk by, and whom we must obey,Heb. 5. 9. if we would have him to be the Author of eternal Salvation,Heb. 13. 4. and who will judge Whoremongers and Adulterers, all whosoever they be, who are profane corrupters of Holy Marriage.

Whether thorowout the Scriptures, where ever Adam is found in the Original it should not be so rendred in the Translation into other Languages leaving it to the expounder, in the help and supplies of the holy Spirit, to shew, when it is meant properly of the The-Adam, and when collectively of more? This I judge greatly useful, to be far inquired into, and seriously to be considered of. It is scarce imaginable till proof be made of this, what variety of choice discoveries [Page] would shine forth from hence. That all the Old Testament thorow we can find Adam but twenty times, or about that small number, in our English Translation; Whereas, it is expressed in the Original many scores of times, let the vulgar Reader think and consider, whether much of this useful Learning about Man's Nature and State have not been hereby hidden from him; And let the Judicious and experienced in the Hebrew words and phrases say, whether many controversies in Religion about Adam and his fall, and his conveying of guilt and corruption to his Posterity, with much more of profitable practical Doctrines and Duties, Graces and Privileges, would not be evidently demonstrated hereby? Adam was not created at the first Androg ynous, with two distinct several Faces, and with a double body, afterwards to be divided and pulled asunder one from another to become two: Aelohim createdGen. 1. 26, 27. Eccles. 7. 29. them, in the plural, Male and Female, severed ones, sundred Personages.Gen. 5. 1, 2. The Male and the Female-Adam were bothGen. 1. 28. & 5. 2. blessed together, and therefore at that time they had both of them a created distinct being. Aelohim's benediction which he gave to Adam, the Male and the Female, is more large and ample in expressions and in things, than those words of blessing, which before he uttered to other Creatures, they had propagation as other living creatures made on the fifth day, though not so numerous as the most of them; and further they were endowed and enriched with many a good perfect gift, of Spirit, Soul, and Body, beyond them. We must learn and know, mind and consider, That the Creation in the whole and in every part thereof; together with all the Honour and Glory of that Power and Wisdom, and other glorious Excellencies which did so manifest themselves therin, is wholly and only to be ascribed, and attributed to Aelohim, whose name isAbove 30 times in Gen. 1. & 2. 1, 2, 3. so often, as hath been observed, used in this History. Adam was bound actually to believe in Aelohim, and in his Word, as soon as he was created: For he hadGen. 1. 26—31. & 2. 1, 2. 3. 1 Tim. 4. 3, 4, 5. a Word and a Promise from Christ in this History of the Creation. Adam was to believe Aelohim's sanctifying of appointed Meats created for his Food, to be received of them who being believing ones, and acknowledging ones of the Truth: (to mention no more particulars now) So that Faith in the creating Messias has a Foundation in created Nature: Adam had a power in created Nature, to believe in Christ, and his Holiness, and his Righteousness were a perfection suitable and con-natural to him. Thus the sum of the Decalogue was imprinted in Adam's heart: Faith in Jehovan Aelohim is the substance of the first word, or command, which was enjoyned to all the World of Mankind in Adam, and so Faith in Father, Son, and Holy Spirit; It was always a Truth from the very first creating and forming of Man, and was actually a Law and command upon Man and Mankind, that, without Faith it is impossible to please God, whom to please as well as to believe in was a plain duty (accordingly Abraham believed in God, who accounted it to him for righteousness; and all the Children of Abraham must be of the same Faith and Practice) For he that cometh to God, must believe, that he is, and that, he is a rewarder of them that diligently seek him. The eleventh Chapter of the Epistle to the Hebrews, in several instances doth relate, that the Saints and people of God under the Old Testament-administration, did actually rely upon Christ by Faith, for which Faith they are there commended.

This original concreated Holiness and Righteousness in Adam, being such a Law of Nature, as whereof the ten Words are a perfect Transcript and an exact Summary, it were a matter well worth a further re-search and a deeper Inquiry, whether the Doctrinal-part as well as the Duty-part of true pure Religion be not to be found in the Decalogue.Ps. 1. 2. & 19. 7. and in a multitude of other places [...] 2 Sam. 7. 19. [...] The Law of that Adam, Eccl. 12. 13 Thorah, is one of the Names of this Law, often used in the Old Testament; The Native signification of which word is, Doctrine; It is a Doctrinal Law cast before the Disciples of the LORD, teaching and instructing us concerning his will towards us, and about our Office towards him and our Neighbour, in what we are to believe, as to the credends, and to do, as to the Agends, of Religion, informing us in the Truth of the premises as well as directing us in the practice of the conclusions. Faith and obedience in their large comprehensive notation do take in the whole of Religion, they areEccles. 2. 13. 1 John 3. 22. 23, 24. Gen. 25. 6. Gal. 3. 5—9. Heb. 11. 6. Rom. 3. 19—31. & ch 4. all Adam, as to this: For Adam was under a Law, under this Law. The Articles of our Belief, are within the bounds of the Laws of the Decalogue: He, that [Page] would be regular in his obedience, must also be found in the Faith. These are the Essential constitutive parts of an entire perfect Holiness and Righteousness. The LORD Jesus Christ confirmed the Truth of his Doctrine from the Authority of his own Law, and in asserting the Doctrine of the Resurrection (which is one great particular instance) he fetcheth the force of his Argument from the first Word, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob: God is not the God of the Dead, but of the Living. To assent unto revealed Truth is as necessary a part of our Duty as to perform commanded service: And if it be narrowly looked into and duly pondered, it will be manifest that all the Acts of our obedience do as naturally result from some Act of Faith, as all the Acts of Faith do naturally resolve into some Act of obedience: as a general subjection of our whole Man to the will of this Soveraign LORD doth bottom upon a general belief of his Truthfulness; So also are particular Acts of this Subjection (where they are distinct and clear,) built upon some particular Belief of that Truthfulness, as this veracity and goodness of Word Revelations do include and teach, direct and hold forth; The more we recover and are restored to those endowments which were concreated principles in Adam, the more shall we discern and acknowledge the exactest obedience to be the highest equity, and the best dutifulness to be the rightest reason. Whether Adam's Faith whilst he continued and stood in his uprightness had or could have any eye to a Messiah, for the rendring of his obediential Acts acceptable to Aelohim is one of those deep things, which it may be even the most learned among Believers, are not yet gone to the bottom of. However this be, the discovery here doth evidence the vanity, insufficiency and unprofitableness of Ethnick Philosophy, which doth run so many of its empty notions into unpractical Theories: Whereas, Word-Revelations in the most mysterious of its credibles is influential upon obedience and doth pass into Active doingness; Which the Philosophick Schemes of Ethnick Systems, have been are, and will be, defective in. There is another [...] Prov. 4. 2. Deut. 22. 2. (Eccles 12. 13.) Deut. 33. 2. 3, 4. Hebrew Word, describing the Law of Jehovah, taken from a root which doth signifie, he took, or he did receive, and its proper meaning is Doctrine, Perception, Reception, Discipline, or a Law received, which the Disciples of the Messiah sitting at his Feet do receive from him, teaching them thier duty in his own words. Let this be further improved by the diligent and discerning. The fruitful propagating of Mankind byGen. 1. 28. Heb. 11. 11. Lev. 1 [...]. 2. 1 Cor. 7. 2, 3. &c. conjugal generation is still a fruit and effect of this first blessing from Aelohim upon Adam: Holy Marriage, (being the lawful conjunction of one Man and of one Woman into one Flesh, that there may be a seed of Aelohim.) wasGen. 2. 18, 20, 21, 22, 23, 24. instituted by Christ himself. This World was created muchGen. 1. 28. & 2. 16, 19. Ps. 8. 6. Heb. 2. 7, 8. 1 Tim. 4. 3. 1 Cor. 3. 21, 22. Rom. 8. 28. 32. Hos 2. 18. 21, 22. Job. 5. 23. for the good and for the use of Man, the lower Earth and Seas whereof are more subjected to him, especially for the good of the chosen and believing. That Royal Dominion by large free grant from Aelohim, which Adam had by gracious Donation, wasPs. 115. 16. & 8. 4—-8. over the whole Earth, Jehovah hath given this Earth unto Adam and unto Adam's Sons. Adam as an invited called guest, found suitable provision prepared for him. Amongst the rest he hadGen. 1. 28, 29, 30. Ps. 104. 14. 15. Gen. 9. 3. 4. Herbs, seeding seed, and Fruit-trees, which did direct him, and it doth still direct us in our choice of this kind of Food. ForDeshe. Gen. 1. 11, 12. there was a third sort of somewhat different kind created on the third day, a sort of green buddings (not so growing by sowing their seed or by Planting) which is more properly the Food of other Animals. This should be well considered, that Man may well understand his Grant, and may discern what is fit food for him of the Creatures made on the third day, as well as those made on the fifth day: For, evenGen. 1 28. 29, 30. 1 Tim. 4. 3, 4, 5. Gen. 9. 3. 4. living creatures mentioned before, whether, they were appointed not also to be Meat for Man (many of them, so they were need in a Scriptural orderly way, their lives and bloods being first regularly taken from them, and so prepared for meet Aliment) as well as Herbs and fruit, so that, both these are to be taken into this grant of Food, some Animals being naturally in their created essence clean wholsom Food, as others are naturally in their created being unclean, unwholsom food, though otherwise useful for the good of Man, yet not proper nutriment for him? This also doth call for further search after it in the Scriptures. As Aelohim would [...] have Mankind propagated so also he would have individuals of that kind to be conserved; For which end he [Page] appointed unto Adam suitable sustenance, and well-agreeing nourishment: Which singular Providence and special goodness of his, is thankfully to be acknowledged, and duly to be considered; Seeing that they are not these creatures only that Man liveth by;Deut. 8. 3. Mat. 4. 4. Luke. 4. 4. but, by every word proceeding out of Aelohim's mouth: His Word of power giving forth a command to such creatures to be nourishing unto the Religious Rational creature, and his Word of promise speaking this Covenant blessing over the hearts of the believing ones. And1 Tim. 4. 3, 4, 5. Luke 22. 17. 19. 1 Cor. 10. 30, 31. John 6. 11. 23. Mat. 14. 19. Mark 6. 41. Luke 9. 16. Acts 27. 35. Isai. 62. 9. Act [...] 2. 42, 46. Rom. 14. 6. therefore before our Meals we should seek him in the Word and Prayer, to bless and sanctifie his good creatures to our use. And1 Tim. 4. 4. 1 Cor. 10. 30, 31. Joel 2. 26. John 6. 11, 23. Mat. 26. 26, 27, Mark 14. 23. Rom. 14. 6. Eph. 5. 20. Col. 3. 17. Psal. 14. 4. 1 Thes. 5. 18. Isa. 62. 9. Mat. 15. 36. Mark 8. 1, 7. Luke 24. 30. Deut. 8. 10. 1 Sam 9. 13. after our Meals we should close with Thanksgiving unto this God of Bounty, to the Father who has freely given us their use, to the Son who has dearly purchased this, and to the Holy Spirit who sealingly applyeth this. When Aelohim took a view ofGen. 1. 31. all that which he had made on this sixth day, made adornedly really to exist as preparedly perfected, he beheld it as good, greatly, abundantly, vehemently, validly good. The Universal particle, All, seems here to be put for the number, not of multitude of kinds, so as to comprehend all, and every of the several sorts of Creatures, but of Unity, relating to that one special eminent kind of Creature, Adam: all which, in the singular Number, as appears by the Adjective of the Singular Number, good: This being in the Singular Number not Plural Number. There was much said and done on this sixth day, yet all this Universal is restrained to Adam that excelling one of Creatures. Who of us knows the all of that which was created in, and con-created with Adam? There is a great deficiency amongst us in this Science about Man: So little do we understand of our selves: Neither are we likely to grow any thing considerably in this knowledge of our selves as to our make, either our first created-make, or a new created-make, as long as there is a reforting to vain Philosophy and its Ethnick Schoolmasters to be taught the knowledge thereof. Although the Doctrine of Adam, of Man, as Man, have but one peice and part of the created Works of Aelohim for its subject-matter, Man being the product of the sixth day only, and so, as to days, but one part and work of six, a small portion of whole created Nature: Yet this Man Science, this Anthropological Art, or the knowledge of a Man's self, is one of the great designs of all other useful knowledge, they do much aim at this, and they have a tendency towards the promoting of this, and without this, how can other Sciences receive an advance by Man! How is he in an hopeful way of improving of other sort of Learning, who has not as yet attained to any considerable growth in the knowledge of himself? The more we know of our selves the more shall we know of Jehovah Aelohim, and of his Word and Works: and then will these have reflexive Influence upon that, for the more that we know of these, the more shall we know of our selves. And therefore let not the Reader misjudge this to be a subject too low for a Minister of Christ to treat of: 2 Cor. 13. 5. Gal. 6. 3, 4. Lam. 3. 40. 1 Cor. 11. 28. For, we are commanded and required to examine our own selves, to prove our own selves, that, we may know our own selves, whether Jesus Christ be in us, unless we be unexperienced, unapproved ones. Man has such created faculties and Abilities, whereby he can turn inwardly upon himself; he can reflect upon himself. The last of the Hebrew conjugations is self-reflexive, which should have been more and better observed by Translators in their rendring of the Original significancy into other Languages. Man canPs. 4. 4. commune with himself, as he walks with himself, so he can talk also with himself, he can treat with himself, and entertain himself. You may find Man in some Scriptures bespeaking himself, evpostulating and reasoning the case with himself, conferring with his constitutive parts particularly and distinctly,Ps. 42. 5. 11. & 43. 5. & 116. 7. Isa. 26. 9. Ps. 103. 1, 2, 22. Job 32. 8, 18. & 21. 4. Ps. 31. 5. & 77. 3. 6. Luke 1. 47. Acts 7. 59. Ps. 35. 3, 9, 10. often with his own Soul, and about his own heart, both in colloquies with himself, and in his speech to God. Which is one ground and reason both in Scripture and in Nature of the warrantableness of using the plural number, of you, and ye, when we speak to a singular person, or individual subsistence, only to one, there being more constitutive intelligent parts in Man, than only one, as his Spirit and his Soul particularly, and therefore are not so justly reproveable, if we do not always Thou it, and Thee it, to a single Man: For, sometimes others do speak distinctly to [Page] some particular constitutive part of us, as to thePs [...]. 11. 1. & 3. 2. Soul in special. Reader, if thou be serious and considerable, dost thou not see cause, why thy Face should be all in a blush, and thy Spirit be covered with shame, who hast lived so long with thy self, who hast gone up and down, and hast sat and lodged, so often with thy self and yet all this while hast so little acquaintance with thy self? For the promoting ofJo [...]. 42. 5, 6. Ezek. 36. 31. Soul-humbling, and of self-emptying in thee, (which is a singular Art.) O know thy self aright, study thy self much, observe thy self narrowly, try thy self diligently, examine thy self impartially, judge thy self righteously; report the whole state of thy self to thy self, truly and faithfully, make thy appeal to an Heart-searching God, sincerely according to what thou dost [...]ind, brought in by way of evidence, and of sentence upon the whole of the Matter, whether it be for or against thy self. There is great reason and need why thou shouldest know thy self, examine and prove thy self in order unto the discovering and evidencing of this, whether Jesus Christ be in thee or not? For, without this, either Christ is in thee or not? If he be not in thee, and yet thou think thy Spiritual State safe, then thou wilt deceive thy self, and put a fallacy upon thy self; thou wilt be in danger of living and dying under Soul-undoing mistakes; thou wilt then some ways be the further off from getting Christ to be in thee; thou wilt be most to seek of a Christ, when thou shalt have most use and need of him: Thou art like to be little owned and imployed by Christ: And thy disappointment will be the more overwhelming at the last, when it may be too late to remedy it: and it will be too late, if thou pass from hence into the other World in a Christless condition: and for the present whilst thou art such as not to have Christ in thee, then reigning sin is in thee, then ruling, domineering Satan is in thee; then thou art not as yet in Christ, then as yet thou art without Spiritual [...]saving-good, exposed to all kind of evil, dreadful wrath is over thee: and then whilst severed from him thou canst not do any one thing spiritually, acceptable. If Christ be in thee, yet without this self-knowing, self-examining, self-proving, thou wilt not have so clear an evidence of this, thou wilt not have so sweet a comfort, and so sound an enjoyment of it: Thou wilt not make so growing an improvement of it, in Duties, under Crosses, by Priviledges; Thou art not so likely in a dying day to discern, whither thou wilt be going; whether to be with Christ, or to be driven from Christ: Whereas with this self [...]knowledge; if hitherto thou have not Christ savingly in thee, (yet thou wilt be in the hopefuller way to make out after him, and to get him into thee: and if he be found in thee, thou wilt then the more to thy fulfilling satisfaction injoy both him in thee, and thy self in him. Then will Christ more manifest himself to be by thee, with thee, and for thee: All suitable good will be thine, a full Christ, and a full Covenant of Grace, will be thy Portion: The hope of Glory will then be in thee: Christ and thou shall be ever together. O the happy Progresses of that Believer between whom and Christ, there is actual, Mutual in-being, in-dwelling, in-abiding!

This Adam▪ Art, or Man Science, is very spreading and fruitful, very useful and profitable, and it is to be considered, either as man is made a sociable Creature, and so fitted for congregated Fellwoship, or as man was created, a several Individunm, and so is of a distinct segregating; and accordingly the various knowledges of Adam, of Man, do widen, and distribute, and distinguish themselves: Into so many sorts is this partition of Sciences, that a long life might to advantages dwell upon them, and make such Collections from out of the Word about them, which if oderly disposed, and freely communicated, would be one rich Treasure in the Common-wealth of Learning. If Adam or Man be considered as in society, related unto other men in a way of Humane Fellowship, so here might pass under disquisition and examination divers Arts and Sciences: For, if we look upon Adam, as he that was in times after his first Creation, an Husband, a Patient, a Master, a Converser, a Negotiator, a King, a Prophet, a Priest, a Church-Officer and Member; so here might be brought in the Marriage-Art, to know how to discharge the Duties, and injoy the Priviledges of a conjugal relation; the paternal Art, what the carriage of Parents, and of Children should be towards each other; the Magistral Art, what the Offices of Masters [Page] and of Servants are towards one another; the whole oeconomick Art▪ the conversation Art, to have practical understanding, and prudential skill in treating, and in conversing with others; the Art of trading in the World with and amongst men, so as to negotiate all our Affairs with Humane discretion: The Art of Government, or the Science of Empire; to discern how to Rule over inferiours according to the Word: The Art of teaching, or the Prophets Science, to be able in Office, for the instructing of others: The Administrators Art, to be well versed in the carrying on of all the parts of Instituted Worship, after a spiritual manner, so as to find acceptation of the LORD: The Art of right constituting of a Church, according to the Scripture-pattern, in all the holy Laws, and comly Orders thereof: Of having all necessary Church Officers gifted, graced, called, according to the Word-rule, of wise, faithful discharging of all Church-Relation, of all the Duties of Gospel-Fellowship, of orderly admission of Church-members, of regular exercise of Church Discipline. And now, if we further consider Adam or Man, as to his own singular individual person, how many advantageous Arts and Sciences might here pass under further inquiry? The whole Adam and intire compositum of Man, as to spirituals, doth in its comprehension call for much skill in several Mysterious Sciences; as of the excelling Prerogative of man's Primitive created Holy, Happy, Healthful State: Of man's miserable condition under his fallen sinful state: Of man's restaured Felicity, in the New Created Converted State: Of man's unexpressible summity of Happiness in his glorified Estate: And as for Adam, for Man, in his Naturals; the body of Man takes in, the Art of Cookery for nourishment; the Art of Medicine for Curing; the Art of Chirurgery for Healing; the Art of Anatomy for Dissection; the Art Cosmetick, for Clothing, for comliness, for cleanness, for due-bounded Decoration: The Art of Activity for all bodily, lawful Exercises: The Art of patient suffering: And if I would crumble this into a multitude of particulars, respecting the inward and out parts of the body, how many under Arts do these contain, Ear-art, Eye [...]art, Tongue [...]art, Heart-art; besides many that I could mention about the Humours, the Blood, the proper Offices and Functions of every part, with a multitude of more: Get we into the soul, or into the spirit of Adam, or of Man: Very profitable disquisitions might here be made; what the specifick Natures and Differences of these are: what their several Offices, Functions, Facuities, Motions, and such like: What the several Objects of them are: And how that these would take in many Arts and Sciences: the Intellect of Man doth lead to the Art of Scripture-Logick: His will and affections to the Art of Scripture Ethicks: His invention and Judgement, when it steps into Elocution, to the Art of Scripture [...]Rhetorick: What shall I more say? If the particular Arts and Sciences do so muitiply, and there be so much in the holy Scriptures about every one of these, as I could, had I time and a call thereunto, evidently demonstrate to any Spiritual Discerner and Judicious Inquirer; is it not then clear, that he who has a Purse, and a mind proportionable to so great an undertaking, might imploy scores of the most Learned men in the World, about much of the most useful work in the World? And now I could pity the great princely, noble, wealthy ones of this World, who have so much, and yet do so little; who are intrusted with many Talents, and yet do Trade so little with them, for the promoting of so choice good in the Common-wealth of Learning. How many thousands and Millions of pounds are there sinfully wasted and vainly expended about sensual Arts and voluptuary Sciences to the corrupting and undoings of hundreds of Souls! One whereof is of more true, solid-worth than an whole World: Which, if it were laid out, and improved for the advancement of Scripture-Learning, would pass both comfortably upon account at the last Judgement-day, and in the mean time forward and spread some of the rarest Excellencies and choicest Fellcities that rational Creatures; and Humine Intellects are capable of on this side of the heavenly glory: But though I should even break my loyns with sighing, and blind my eyes with Writing, yet when once will it be otherwise, till the LORD himself do open the Eyes, and irradiate the minds, and change the hearts, and incline the wills, and ingage the Spirits, of some of the great ones of the Earth to appear [Page] more in so righteous a Cause? At the present, because it is a prosecuting of that subject matter which I am upon, let me present somewhat to the view of men conversant in the Art and Practice of Medicine with respect to man; which may, if the LORD will bless it to that end, ingage them to be more in the studious research into the Scriptures for the promoting and advancing of the Medicinal-Science, which Ethnick Philosophy can never perfect.

In the general, let it be pondered upon, whether those who have a name to be great advancers of Learning, particularly of this part of Learning, the Medicinal Art, [...]have ever laid this Science upon a sound bottom, who affirm, that Medicine not grounded upon Philosophy is a weak thing: and that the knowledge of Medicine has this wanting, a true and active Natural Philosophy, upon which the Medicine should be built? That there is a defectiveness in this Art, as commonly studied, professed and practised, is confessed by the Discerning and Ingenious: So that some further Maturation and perfecting of it, is much desired: But that ever either old Ethnick Philosophy in Principles, or new Experimental Philosophy in practice, by Christians can attain this compleating augment, without fetching of it out of the Scriptures of Truth, that I deny. For these being Philosophizings, or vain affected Humane Reasonings, according to outward senses, (which are very fallible, in two great cases especially, when either Objects are at too great a distance, or when Objects are very secret and hidden, at least in their inward Springs, and Causes, and Combinations, shewing themselves outwardly only by some darker symptoms and deceitful signs) These, I say, cannot give so right a judgement in many cases. There are divers diseases of the Soul, and of the Spirit in man, which do also influence to the diseasing of the body, which mere natural Philosophy cannot discover or remedy, without the Word: And there are several Diseases of the body, which for the new kinds, the unseen causes, the complex [...]combinations of them, the undiscerned Seat and Root of them in some of the inward bodily parts (with more that might be added) are neither knowable nor curable by mere Humane Wisdom. It is only a Scriptural-thread, that can lead into the cause and cure of these, by a quick and piercing judgement given by the holy Spirit.Jer. 15. 18. & [...]0. 12, 13, 15, 17. Mar. 5. 25—34. & 6. 13. & 16. 18. Jam. 5. 14, 15, 16. Deut. 28. 27, 35. 2 Chron. 21. 18. Job. 34. 6. Mic. 1. 9. Hos. 5. 13▪ Mat. 17. 16. Jer. 46. 11. Are there not some Diseases which the most learned Philosophers, in the Medicinal Art, do count and call incurable, which yet may find a remedy in the Word? Here is an Al-Heal, where the Patient has Faith in Christ, and in his Word. Let this also be considered, whether those Philosophizers can or will ever restaur, and consummate the Medicinal Art who make the body of man to be the subject of Medicine? Whereas, there is a multiplicity of Maladies in the Soul of Man, and deep wounds in the Spirit of Man, both which by natural causality do distemper the body; and how can Ethnick Philosophers, or other vain affecters of Humane Wisdom, reach these, or understand the right Methods of apt Remedies, when without the Word they neither know what the Soul of Man is, nor what his Spirit is, nor what the specifick difference is between the Soul and the Spirit in man, nor by what Medium of contract, the Spirit and Soul in man do operate upon each other, and both upon the body, nor which way, by what applications to come at them; or what specifick Remedies are adapted to them?

Give me liberty to be a little more particular and distinct yet, with respect to the Body, the Soul, and the Spirit, which are the1 Thess. 5. 23. Luk 1. 46, 47, 48. three essential constitutive parts of Man. How can the Medicinal Art in the Old or New Philosophical way be so satisfactory to any deep, piercing, serious Inquirer, whilst in that way it is a mere conjectural deceiveable Art? How many of their Recipes are there, which when taken inwardly they understand not how they work upon the inward parts, by what kind of causality and efficiency? How it doth take hold of one part, and not of another; How it doth seize upon this humour and not upon that; How any of the inwards parts do co-operate with the Medicine; What the Faculties and Functions of the several inward parts are, to promote the efficacy of the Recipe? How many various commixt, concurring, unobserved accident, as they call them, may quite change and alter the operation and the effects of the Ingredients? With much more that might be instanced in. How great variety is there in a little space of time in [Page] [...]he humours and temperament of one and the same body, occastoned o [...] a sudden by some distempered passions or ungoverned affections, or mis-s [...]apen apprehensions, or transporting phrensies, or deep imaginations, which the most skilful and observing Physitian can neither prevent nor remedy! And although som of the more wise and faithful of them do in their Methods and Rules about this Art treat of the effects of the inner Man, of the unexpected changes suddenly befalling the mind, as having an alterative affectiveness upon the outer Man, either to speed on, or to hold back the cure. Yet how can their Counsel and Prescriptions be proper and pertinent here for the governing of the passions and for the ordering of the affections of their Patients, without resorting to Scripture directions in particular Scriptures to enforce obedience, to call forth Faith, and to encourage prayers? which the common exhortations from meer Philosophical Ethnicks cannot so do. How many inward cases of Spiritual maladies are there, which none of the common Medicinal Prescriptions can remove and remedy? This kind of Patients the practicers of Physick do, either send to the Minister for spiritual Cordials, and healing Counsels, or else sometimes they dismis [...] them to the Bedlam, when it is outragious Phrensie, or wol [...]ish Melancholy, or diabolical possession: and for a veil of their ignorance, and a cover of their shame, they conclude many Diseases to be obstinate against all remedies: Whereas if the Scriptures were searched into about this, much more would there be discovered of a Directory; And if all else should fail, the LORD would often effect cures even to wonderment, were Faith acted aright upon a suitable Word. There was a sick Maid given over by a Learned Practitioner in the Medicinal Art, as gasping and dying, and when a Pastor being present, had drawn the Physician aside into the next Room, the Physician told him that she had two or three mortal Diseases so far gone upon her, that either of them would be her Death. And yet when the Minister had cleared the Chamber of other by-standers, himself and some few others in Church Fellowship with him, acted according to that prescription and promise inJam. 5. 14. 15, 16. James, and the LORD immediately raised her up: and a short time after she was seen walking in the streets healthful and well: All the praise belongs to Jehovah Aelohim. There is a Scriptural Art of Cure, when the Shops of Apothecaries do afford no help.

There are many latent operations of Nature, which meer Ethnick Philosophy cannot find out;Acts [...]2. 23. 2 Sam. 24. 16. Mat. 17. 28. Mark 9. 25. Luke 4. 35, 39. Mark 9. 17. Mark▪. 23—26. and there are divers unseen Inflicters of Diseases, (sometimes by good Angels, other times by evil Spirits,) which must receive a Word cure, if ever they be rightly cured. The Holy Scriptures do expresly mention several particular Diseases, as running Sores, flowing Issues, Boyls, Feavers, Consumptions, Inflammations, extreme Burnings, Botch, Emerods, Scab, Itch, Leprosie, the falling of the Thigh or Womb, and divers others; And they speak of Diseases in particular members of the Body, as in the Feet, in the Legs, in the Knees, in the Bowels, in the Kidneys or Reins, in the Loins, in the Sinews, in the Bones, in the Liver, in the Gall: From the sole of the Foot unto the Head no soundness, Wounds, Bruises, putrefying Sores: And when the judicious and industrious of the Medicinal Art will make Scripture collections about this, they might find out many particular Rules there, which do direct unto proper specifick remedies. If I should cull out this one particular inward part of Man's body, the heart, how many diseases and distempers is it subject unto, the which no Philosophick Art can cure, such as the Passion or the Palpitation of the Heart, the Wounding of the Heart, the Breaking of the Heart, the Piercing of it, the Faintings, the Desolatings, the Wastings and Minishings, the Throbbings and Beatings about of the Heart, so that it is even forsaking of a Person, leaping awry and leaving its place and going out; the Languidness of the Heart, the Frettingness of the Heart, the Troubles, the Terrours, the Tremblings, the Despondings of the Heart; Its Dissolvings and Flowings away as water, its sinking and falling: Its being moved as the Trees of the Wood are moved with the Wind: Its melting as Wax, and softning through fear, its making a noise like Pipes, its dyingness or perishing, its Astonishment or Stupor, its Smiting or Striking of him or of her in whom it is: Its Madness, its sorrowful Overwhelmings, its Leavenings, and Imbitterings, and Swellings: Its Groanings with a rumbling roaring Noise, its [Page] excessive Heats as an Oven, and as a burning Fire within it: Its being covered over with Grief: Its being blasted as withered Grass: Its Wandering: Its staggering, its fluttering too and fro: Its pains in its Walls, its being beset, straitned, and besieged: its unquietness as the raging restless Sea: its boiling and working as Waters, that become thick and miry when they are much stirred and troubled; Its heaviness; its stooping as under an oppressing burden: Its astonishments and amazements, its being struck as with an Hammer: Its being changed like as the heart of a Beast; Its overgrownness, and oppressedness with Fat; Its Anguish; Its Despair; Its Out-cryes, Its Plagues, Its Stonyness.Lam. 3. 65. [...] Let me give one particular instance of an Heart-malady, which is one of the most lamentable cases in all the book of the Lamentations: It is such a complex distemper of heart, as has these dreadful things in it: grief and sorrow; such grief and sorrow as doth cover the heart all over; A cincture and compre [...]ion of Heart with deadly trouble and pain: such a covering grief and sorrow of Heart, as is totally overwhelming and quite discouraging: It makes them even quite to give over all hope. It is such an overwhelming grief; and discouraging sorrow of Heart as has Obduration and obstinacy going along with it: It further sets out the Hearts giving over of it self to its own overwhelming grief and discouraging sorrow, with terrible fear of God's giving over of such to the obduration and obstinacy of their heart, and of their being shut up under all this, when such an Heart like a Buckler or Shield doth keep off any blow or stroke from the LORD's Word or hand, shutting it self up as within a Fence, so that no counsels or comforts from Men can come at it. Whither can the diseased send to any so skilful in the Medicinal Art as to open the Nature, Causes, and Remedies of this one disease of the Heart? What shall I more say, if I can fill up so many Lines with such a long Induction and large enumeration of particular Heart maladies, which are so common in experience, and which no counsels and prescriptions, but what are Scriptural, wisely applyed, and duly received, and well improved and followed, can either prevent or remedy: Is is not high time for such as are serious in the Art Medicinal and are tender of the health and lives of their Patients, and would lift up their Faces before a righteous Judge at the last, when they must stand or fall for their Eternal Estate according as they have walked by the Rule of the Word or not, I say, is it not high time for them to study their Art and to practice it, in a Word-way? The Heart sick ones might be referred to apt, pertinent, proper, Scriptures speaking directly to a multitude of such cases. Shall I open a little of the maladies of the Soul in Man? The Scriptures can inform us of the discouragement of the Soul: the grief of the Soul; its bitterness; its outcryes; through wounding; its pouring out; its Anguish, its sore vexings; its drawing nigh to the Gulphy empty space; its afflictedness; its weariness; its being torn; its Consumptiveness; its being spoiled; its need of healing; its being cast down; its making a tumultuous stir, within a Man, its sinking; its being bowed down; its having of overwhelming Waters to come into it; its refusing to be comforted; its being filled with troubles: its being cast off; its breaking; its cleaving to the Dust; its melting for heaviness: its faintings; its Imprisonments; Its being bereft of good, its being removed far off from peace; its exceeding sorrowfulness, its troubledness and drying away, its bowing down, its being destroyed, its being pierced thorow, its being utterly cut off, its being dispossest or turned out of possession, its being devoured, its being perverted, with such like evil effects of the Soul, this breathing part in Man. And what can Philosophick Recipes do in these cases? Whither can we go for a proper cure but to Christ in the Scriptures of Truth? Shall we consider the spirit of Man a little, That Candle or Lamp of Jehovah in Man searching all the Inner Chambers of the Belly? Oh how many are its distempers! In the Word we may read of the trouble or shortnedness of the Spirit: the hardning of the Spirit, its sadness, its being drunk up by poison, its unsteadfastness, its hastiness: its having a breach in it [...] or its brokenness: its haughtiness, its unrulyness, its sleepy distemper, its grievedness, its failing, or fainting, its deep sighingness, its pressures, its being bound, its weaknesses, its restless disquieting raging, its jealousies, its anguish, its overwhelmedness, [Page] its perversness, its Pride, its erringness, its vexing, and more such: Whither now, to what Apothecaries Shop, to what Philosophical Doctor, will you send for a cure of these? you must come to the word, and to him in and through the Word, one of whose Names is,Exod. 15. 26. Deut. 28▪ 29, 35, 59, 60, 61. Ps▪ 147. 3. & 107. 20. the Healing [...]one of his people. In his Word there are not only spiritual directions given about these inner distempers of Heart, of Soul, and of Spirit, holy prescriptions and Heavenly counsels, but also divers apt remedies are pointed to from the con-created vertues which the LORD hath put into several of his creatures, when those who are reputed to be very learned in this Art, are so far honoured and used by the LORD, as to be made humble enough to be willing to be better taught, and believers enough to judge God to be wiser then Man, and Word-wisdom, and Truth to excel Philosophick Follies and falsities: the Medicinal Art will then advance and flourish. There are many original words and phrases, which do in a more general way direct unto health and to the recovery of it out of sicknesss besides a distinct particular enumeration of several diseases with their causes and curses, and several proper useful directions about the choice of Meats and of Drinks, relating to the Regiment of health. That distinction and division of Animals, of Fowls, of Beasts, of Fishes, into clean and unclean, although it had a furtherLev. 20. 25. 26. Acts 10. 12, 13, 15, 28. & 11. 6, 7. &c. Typical shadowy figuring meaning under the Old Testament administration of grace, leading them into an holy seperation from unclean peoples, from Communion with such they were many ways to abstain; yet withal a skilful Artist in the History of Animals may find out natural natural reasons and causes for such a discrimination: When spiritual reason doth wisely exercise it self about this discovery by Scripture, Nature, and Experience, it may discern clean Animals to have a proper nutritive vertue, more wholesome and continuing and increasing of health [...]ness, whereas, the unclean do more breed diseases, at least they are not so healthful, whereby the All-wise Physician, the faithful Creator hath instructed his rational Creatures, and graciously at once provided both for the health of Mens bodies, and for the salvation of their Souls: for Meats do dispositively operate upon the mind, who may not see that hath any thing of a piercing eye, that some Animals are more ravenous and rapacious, others are more luxurious and wanton, or more cruel and bloody, or more gluttonous, or more fearful, or more filthy, or more muddy, or more cholerick and adust, or more excessively moist, with much more that might be added? and do not these malignly influence upon those who make them their usual food? How few are there of mankind, who do study their own complexions, constitutions, temperaments, or what that is which is suitable food for them? Insomuch, as that the most are even going into the other World before they know how to make one good meal? but every thing is counted good with some that will fill their belly, and any thing with others that will gratifie their distempered ungoverned appetite: whereas, he who hath not due regard to his dyet, for kind, measure and season, will in time overturn his strength, overthrow his health, and disease himself; and then the sick do feel theMat. 9. 12. need of a Physician or Surgeon; in which cases the Scriptures are not silent, but would make them Medicinal Artists, and teach them practical skill. I have not abilities and accomplishments for it, neither is it my profession to undertake to set before the Reader an exact Treatise of the Medicinal Art, though I question not but that it may be found out in the Holy Scriptures, and in created Works according to those Scriptures. Let the principle be admitted and pursued; and then much more would be discovered. As for the conservation of health, the Learned in the Medicinal Art should search the Scriptures about the use of some, and about the forbearing of other creatures, for Food, about the kinds of bodily exercises, about the choice of Aromaticks, of Spices, of Olys, of Wines, and many more, about the Regiment of passions and of affections, with more directions that might be given; Such as the actings of suitable graces, the enjoying of proper comforts, the improving of Holy Fellowship with Jehovah, in Father, Son, and Holy Spirit, and more might be added, if advice from so mean a one be received in the Colledge of Physitians. There is a further part of the Medicinal Art, which doth respect the prolongation of days and the lengthning along of Life, of which there is much in the Scriptures, both by way [Page] of direction and of promise. He, that will industriously seek out where and how often in the Word that expression of [...] length of days, or prolongation of days, or long of days, and such like phrases, that do set out this, is used, and will wisely observe, to whom and in what way this is covenanted, may find much to this purpose and end: Then how should we be under Christ, beholden unto such wise and faithful Physicians, as would direct their patients for a cure to word prescriptions, where we might pursue and follow their counsels in obedience and saith, expecting Jehovah Aelohim's blessing thereunto▪ and therefore for the augment and advancement of this kind of Learning, let it be yet farther inquired, by men skilful in the Original, and acquainted with the Giver of his Word, how that knowledge may be perfected by a Scripture-discovery, which doth respect the body of Man? For, hereby many other useful Arts would receive a great increase, as the Art of Medicine for the prolong [...]ng of the days of man, and for continuing on of his life, in the conserving of his health, and in the preventing or curing of Diseases; the Art of Chirurgery, the Art of the Apothecary and Compounder, the Art of Opticks and Perspectives, the Art of Sounds, the Art of Gust, the art of Odors, the art of Tangibles; to mention no more: which a discerning eye may look somewhat deep into at the very naming of them. Let a more narrow research also be made into the Soul of man; Its Essence and Nature; Its Substance and Operations; Its Offices and Products: How great its specifick difference from the Soul of Beasts. Let the Spirit of Man be more studied in the Word of Truth: What its proper Existence is; what its specifick Difference; what its Faculties; what the Objects of those Faculties, 1 Thess. 5. 23. wherein differenced from the Soul, whether separable from the Soul for some time, yet so as the Body still lives, what its work is; what are the peculiat seats in Man, for all the Faculties of the Soul and Spirit. How many those Faculties are, what their Original, what their connaturalness; what all the inward parts of Man are; what their league of amity and friendly commerce is, one with another, and all together with the whole compositum? and a multitude of other rare parts of this great Knowledge. I wait, if the LORD give me to live to see, this glorious design to be received, promoted, and improved by others: If so, I expect, that he will give men an heart willing to contribute, what this way may be judged useful by such abler undertakers, who would severally labour in a distinct handling of some particular Art and Science. O how rare is the skill, how choice the Priviledge, so to improve this part of Experimental Christianity, as even here to pass more into growing beginnings of that blessed State of the heavenly Glory, by a more holy and healthful transforming likeness to the Humane Nature of Christ, in Spirit, in Soul, and in Body! In every one of these to feel a suitable conformity in Holiness unto Christ, as our great Exempar! John 6. 53, 54, 63, 64. Phil. 3. 20, 21. It is a great thing to believe aright, that the Humane Nature of Christ is then, and not till then actually profiting when quickened by the Spirit, making Christ's Words to be Spirit and Life.Heb. 2. 16, 17, 18. & 4. 14, 15, 16. Gal. 4. 19. 2 Cor. 3. 18. 1 Cor. 1. 30. How great an Honour h [...]th he put upon Man, and how highly hath he advanced the Nature of Man, who has laid hold on the Seed of Abraham, and taken that to his Godhead! He is one in Nature (as to his Humanity) with Believers; he has had experience of all the Cases of Believers (sin only excepted): There is that in him, that is suited to all the parts of Believers, in his Spirit, in his Soul, in his Body, in his Nature, in his Life, for their Regeneration, Wisdom, Righteousness, Sanctification, Redemption, Acceptation, Strength, Joy, Comfort, and every other Good: and his Humane Nature is a fitted Instrument of conveyance of this spiritual suitable good to Believers, when so quickned by the Spirit. There was a proper, a peculiar Testimony given by the Creator to the Work of the sixth day: a special owning and commendation of that excelling Master-piece, Adam: ThereforeGen. 1. 31. Me [...]od. there is a significant word added to Good, here, whereby is set out the singular Good of this Part of the Creation: If this particular approbation were given to all the Works of the Creation, in common to all the six days put together, then the formation of Man will want its distinguishing Honour, and its signal Remark: This special note of singular observation here doth affirm, and confirm it, as spoken of that which is well known, and evidently manifest: [Page] As in all the Creatures, both singly and apart, collected and put together, there was an excellency of Perfection in them, according to the capacity of their Natures, and for the usefulness of their ends; so more particularly and especially in man.Gen. 1. 31. [...]. There is an emphatick Note of Demonstration prefix'd to this Sixth day, pointing out the Work of that Sixth day to be somewhat more remarkable, and that the adored Almighties had perfected all his Works, which he propounded and purposed to create in the foregoing six days of this one Week of the created World: It doth shew a thing known, and signally illustrious and commendable, and that, that day only was the sixth day in the weekly Revolution, and no other day of the Week: And that the weekly Sabbath must be reckoned, in order of created Time, the immediately next succeeding day, after that sixth, which weekly Sabbath day was when created, the seventh, the last day of the week, that and no other day of the same week;Exod. 16. 11, 27, 29, 30. which note of demonstration is remarkable in other Scriptures, to point out the certian weekly Sabbathday in all the following Weeks of the World, in the successive courses of Weeks, even the seventh, which is the last; for there is but only one seventh day in one Week, progressively going on in the due order, and according to the established Law of the Creation. All the Creatures were not made at once, and in a moment; but there were distinct several days of their being created, which Order should not be confounded, but well observed; as one good help to profitable Meditation on Aelohim's Works. Particularly the sixth day must not be forgoten, as the day of Man's creation; and as preparatory to hisExod. 20. [...] [...]. remembring, and sanctifying of the seventh day, as the weekly Sabbath-day. There was a separate Creation of things on several days, that man might, with more stayedness of Spirit, and prosperingness of Soul, consider of them distinctly. And now Jehovah Aelohim declares,Gen. 2. 1, 2, 3. that, this▪ shall be the absolute perfecting, in the whole and in every part of them, of those Heavens, and of this. Earth, and of all the congregated Military Host of them, in their Order, Place and Function. Thus do all the Creatures, both in the Heavens and in the Earth, stand as an Army in Order, or an Host in BattleIsai. 45. 12. Psal. 119. 91. Isai. 6. 3. Gen. 14. 19. Deut. 10. 14. Job 14. 11. Psal. 24. 1, 10. Psal. 50. 12. array; ready to serve their Makers, their Creators, who is their Commander in chief, he is the LORD of Hosts, and the Empire over them is his: They go forth or come in at the word of their Head-Captain, Jehovah Christ, as he will arm and commission them, for his Friends, or against his Enemies.

In the order of my pursuit after the refining and raising of useful Arts, and profitable Knowledges, I am now led to that day, the seventh, which is the last Day in the first created Week, which first Week is, the just standing measure of all after Weeks, in their successive courses, by the established Law of the Creation; on which seventh Day Aelohim the Creator himself did Sabbatize: on this Day he rested to contemplate his own Works: For, having now framed and disposed the glorious Fabrick, and the goodly Structure of the whole Universe, and having put it into its beautious oeconomy, and regular Government, he closeth the whole of his Work with a Day Blessed above all the other foregoing Days of the Week.

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The Great Design of this Treatise, being the Advancement and Augment of useful Arts, and of profitable Sciences in a Scripture-way, I shall propound some serious Inquiries to ingenious, studious Believers, to ingenuous, diligent Saints: Especially to such faithful, humble Ones, as have through Mercy and Grace attained to larger growing measures of holy Skill in the Original Languages, and of excelling eminence in Inner Religion, about the improvement of Experimental Christianity.

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Inquiries concerning Jehovah Aelohim, in Father, Son, and Holy Spirt.

Q. WHat is the true proper significancy of this great and glorious Name Jehovah? And whether ought it not to be used? And what is there in those Prophesies and Promises that do speak of the freer acknowledgement of this Name in the later days? And how may a discerning Believer improve this Name, as for many other holy uses and ends, so particularly to make his presence more real and sensible, for continuedness to the Believer?

Q. What is the true import of all the other Names of God in the Scriptures, particularly of Aelohim? And how may those be particularly improved.

Q. What are some of the most clear Testimonies, and convincing proofs of the Doctrine of Father, Son and holy Spirit, and the Old Testament, which is so fully and frequently taught in the New?

Q. What are the visional appearances and manifestations of Jehovah Aelohim, in Father, Son and holy Spirit, in Heaven? And how may these be improved by a Believer?

Q. Whether may the Father, the Son, and the Holy Spirit be distinctly prayed unto? And if so, how should a Believer suitably make his application to each of them distinctly; and to all of them joyntly?

Q. What are the several Offices of the Father, as Father; of the Son, as Son; of the holy Spirit, as holy Spirit, with relation to the Covenant-people of Jehovah Aelohim? and whether is a Believers Union and Communion to and with the Father, and the holy Spirit, as well as to and with the Son? and how is this? and which way may it be better improved?

Q. VVhat is the holy Spirits indwelling in a Believer? and what are the Believers Dwelling in God? and how are these more improveable?

[Page]

Concerning the LORD Jesus Christ Jehovah-man, the Mediator.

Q. WHen was it that Christ did first pass into his Mediatoral Office? and after what manner was it? and of what good use is it to find out and improve this?

Q. How may a Believer so injoy Christ's Jehovah-presence here on Earth, as withal at the same time to injoy his Man-presence above in Heaven?

Q. Whether may a Believer actually resort in his spirit unto Christ's humane glorified Nature, in any certain definite, circumscribed local Place, in the highest Heavens?

Q. How is the humane glorified Nature of Christ a fitted Instrument, when quickned by the Power and Life of the Eternal Spirit, for the actual conveyance of all suitable good to Believers, according as their cases and capacities are? And how may Believers apply what is in Christ's Spirit, Soul and Body, to their own spirit, soul and body for proper supplies?

Q. How may a Believer so walk with God in Christ here, as if Christ were visibly corporally present on Earth with the Believer? and how may a Believer clear up, and improve a mutual in-being, in-living, in-dwelling, and in-abiding between Christ and him?

Q. How is a Believers Life hid with Christ in God? and how may the Believer injoy and improve this, for his natural, spiritual and eternal Life?

Q. What are all Christ's Names, as Mediator in the Old Testament, as well as in the New? And how may this be improved?

Q. How was Christ the first born of every Creature, or of the whole Creation, and the beginning of the Creation of God?

Q. What is there improveable by a Believer in the order and connexion of those four things, when Christ is of God made to a Believer, Wisdom and Righteousness, and Sanctification, and Redemption?

Q. Whether this be not one great truth of the present Age, that Jesus Christ is the one and the only LORD and Lawgiver over and to the Spirits, Souls and Bodies of his people?

Q. Whether are not these amongst others some of Christ's Royal Prerogatives, by his Mediatoral Authority, to grant and to pass acts of Grace, to seal and to deliver particular Pardons, to speak Peace, and to give Comfort? and how may this be practically improved.

[Page]

Concerning the Word of God, the Word of Christ.

Q. VVHere is the true Authograph, or the Divine own first Writings of the Original Scriptures? and where is the exact Apographs, or transcribed Copies of this? And what Scriptures are there that do foretel and promise the restoring of this wholly uncorrupted? And whether were not this a noble Work well becoming the greatest, holiest Prince, to search out this, that he may write him out a complete Copy of its Law?

Q. In what Language was the New Testament originally spoken and written?

Q. How may the Original Scripture-Language be made the Universal Character, all the inhabited Earth over?

Q. Whether would not an exact literal version of the holy Scripture, word for word, as they are in their order, into the several Mother-tongues, without any the least adding to, or substracting from it, open much of many useful Truths, and necessary Duties, and of experimental Christianity, as well as many other ways be very profitable for the promoting of peace and purity in the Churches of Christ?

Q. Whether is it not a Duty for the people, especially such of them as have more opportunities and advantages for this, to be able to read and to understand the Word in its Original-tongue? And whether it would not be of singular use to have the young capable Children in all places to be taught this?

Q. How may such an Hebrew Lexicon be so composed, for words and for phrases, as to make Scripture knowledge to be much more easier and familiar to out common people? in which they may find out all sorts of little Bibles well fitted to all particular cases? where they may quickly see over, what the whole scripture doth speak to any subject matter, carrying Truth through all the Word?

Q. In what order of time, in exact Chronology, are the several Books of Scripture, and the several passages in every such Book; And how may such Geographical Tables of all the places of the inhabited Earth, mentioned in the Scriptures, be so suited, as that time, and place, and inhabitants, may be made obvious to every plain understanding?

Q. What is the New Testament, spiritual signified part of all and every of the [Page] shadowy Figures, Ceremonial signs, and Typical patterns, through the Old Testament?

Q. What is the Urim and Thummim? And whether is there any Prophesie or Promise of either restoring of that, or of setting up any thing else in the room of that? How may we have such an Oracle revived, as to have a certain, visible, audibles; sensible, answer from the LORD, in weighty cases?

Q. Whether it be not one evidence of the fulness and perfection of the Word of Truth, that even there where its speeches seem to be somewhat broken and abrupt, it carries with it a secret supplement in experience, directed to all practical cases concerned therein, which nothing else of man's word can fill up? And whether would it not be very profitable and acceptable to put together some of the more eminent remarkable Scriptures for the better evidencing of the Truth and usefulness of this discovery?

Q. How may a Believer get and keep life, and power in the Word continued upon his heart.

Q. What Scripture grounds are here, upon which to bottom Faith and Prayer, that if there were a spirit of believing, the LORD would still give miraculous access from Heaven, whereby to give sensible demonstrations of the Truth and Goodness of his Word? And how may the Doctrine and Practice of Miracles be revived?

Q. What is the method whereby to evidence the oneness and sameness, the well agreeing consentingness, and uniform harmoniousness of the Christian Religion throughout the whole Scripture, for Truth, for Laws, and for Priviledges; For Doctrines, for Duties, and for Graces?

Q. How may the plainest Scripture-Truths be raised to a greater height of spiritual advancement?

Q. Whether now that Scripture-knowledge is so abounding, any one be so competently well gifted for, and called to the Ministerial Office, who doth not understand the Scriptures in their Original Language? And how may hopeful growing young men be so bred up in the Scripture Arts and Sciences as thereby to be fitted for the Ministerial Office? And what Scripture grounds are there to expect a more able, faithful, successful Ministery, than is yet at this day?

Q. VVhether it be not one great Truth of this age, that the holy Scriptures are the one and the only Rule to judge by in all cases? And whether there be any other boundary to be set to mens pretended liberty of conscience.

Q. VVhat is there of the Doctrine-part, as well as of the Duty-part, contained in the Law of the ten VVords?

Q. In what Method and Order may the Holy Scriptures be best read to most spiritual profit?

[Page]

Concerning present Providences, and Works of Jehovah Aelohim.

Q. WHat may the Reasons and Ends be, why the LORD in the present day, doth seem so much to with hold his Spirit, and the gifts and graces of that Spirit, now that the longings and petitionings of his Churches and people are so much heightned, and drawn out with expectations, of his larger pourings out of his Spirit and Blessing upon his new Covenant people?

Q. What is more especially that Work which the LORD hath been, and is still carrying on upon the Wheels of his providence in this Age?

Q. What is there of Prophetical Scripture fulfilled in the present day, which doth make way for the further accomplishment of what Propheties are yet behind? And what are those after Prophesies? And in what order of Time are all these Prophesies?

Q. Whether though there have been some partial fulfillings of the Revelation, in all Ages of the Church since John's time, yet will not the whole of that Book of the Revelation be gone over in the latter days, visibly and sensibly fulfilled, what John had in Vision, and by Voice? And whether are there any beginnings of this in our Day and Time? At least whether Christ's Calls and Counsels from his Father by his Spirit in that Word of the three first Chapters of that Book, be not more especially and particularly to those gathered separate Churches, who have someways withdrawn from the corruptions of the Romish Way, more thorowly to Reform and to Refine, and to be at perfecting Work; As that which must lead the way to the bringing about of all the rest, which doth follow after?

Q. What and how doth the LORD Christ in the way of his present Providential Acting, reveal of the pattern and platform of his new spiritual House of the latter day-glory, and of the Laws and Orders of that House? And, how is he now with his golden measuring reed and rod and line in his hand, to try whether particular Churches, and Disciples of his, do square well and exactly to his Word-rule? And how would he have such societies to be rightly constituted, gathered, admitted, disciplin'd, and orderly walking in all things, that such Churches may be able to evidence to all the World, that they are the true, owned, and approved Churches of Christ?

Q. How is Christ at work under this Providence, to bring every Institution and Ordinance of his unto its Scripture purity and perfection, that they may be felt and enjoyed more in the lively efficacy and saving power of them?

Q. How is Christ at work in this day, to frame his Churches and people to be more of one heart and mind, and lip and way, in the Truths and things of God, and to set them righter in the way of Sisterly association, of such purer Churches? And how may a Believer see full home to this, thorow so much as is quite contrary unto it, namely, the Heresies, Errours, Schisms, Divisions, Apostasies, scandals, of the present Age?

[Page] Q. Whether is not Christ manifestly at refining perfecting Work under this Providence? in regard that he doth ingage some of his servants in the same Work, according to the Word, as their Generation work, to be purging out whatsoever is corrupt, and to be bringing in whatsoever is pure, that is yet defective, in principles or practice, among the Churches, more particularly, to be perfecting those six principles spoken of in the two first Verses of the sixth Chapter of the Epistle to the Hebrews? And whether this work have not been too much hindred by some of Note, and of Name, in their expressing and interpreting of perfecting, perfect, perfection, by sincere and sincerity, whereas sincerity is but one Work of one of the ten Words?

Q. How would Christ under this Providence, have Nations, Cities, Parishes, Villages, Families, and Persons, to be modelled as to the Rule of governing?

Concerning Duties and Priviledges.

Q. HOw may a Believer now, have every duty and priviledge to grow up into the spirituality and heavenliness of the duties and priviledges of the latter-day glory?

Q. How may a Believer improve some special passage or other in that Prayer of Christ recorded in the seventeenth Chapter of John, in order to the attaining and promoting of the ends of every duty?

Q. How should a duty be well filled up?

Q. How should Bills or Papers of Cases be wisely and edifyingly managed that are brought into our Congregations? And what is there in the Old Testament of bringing suitable sacrifices to the Priest, according to particular cases, which may give light to this matter? that it may be spiritually managed, under this new dispensation of Grace?

Q. Whether may and must a Believer, pray, rejoyce, and give thanks, not only in all Cases, in all Places, amongst all Persons, but also at all Times, and not only this, in state and in frame, but in acting also? And if so, how is this attainable, practicable, and improveable? So to meditate upon Jehovah's Word all the day? How is this, with such like expressions concerning other duties, reconcilable with the finite Spirit of Man, who seems unto many to be able to do but one Work at one time? Or, has Man a capacity of doing several things at once? And if so, how may this be proved, and improved? Whilst the Spirit may enquire, the Soul may desire, the Body may act and work, at the same instant?

Q. How is the Truth in Jesus? and how should a Believer so learn the Truth as it is in Jesus?

Q. What are the gradual differences in the matters of duties and of priviledges, between the several Ages of Saints? Some being little Children, and others young Men, some others old Fathers, in Christ and in Grace?

Q. What is the proper season of every duty? And how may we discern and improve it?

Q. Whether, is not Scripture Prophecying in a publick Congregation, still [Page] a duty? And if so, by whom? And what are the Laws and Rules by which it is to be carried on in Preaching, in Praying, in Singing, and in other holy Services.

Q. How may Tzijons Blessings and Priviledges, Joys and Comforts, Peace and Purity, be antedated by a Believer, so as actually to injoy them before they are fulfilled?

Q. How may a Believer improve Mystical Membership; with respect. To Christ as the Head? To blessed Angels? To the Spirits of just men perfectly sanctified? To sound Believers, and excelling Saints, that now are, and that shall hereafter be, as the Fellow-members?

Concerning other practical experimental Christanity?

Q. HOw may a Believer know distinctly, when it is, that it is his Spirit, or his Soul, or his Body, which doth long after Jeho [...]ah Aelohim? And of what use would this knowledge be? And how may a Believer speak distinctly, and severally to his Spirit, to his Soul, to his Body? And which way is this improveable?

Q. How may Convictions be kept alive, and improved?

Q. How may Christ in his Life, Suffering, Death, Resurrection and Ascension, and in all his Offices, as also his Word, in the whole of it, and in all its parts, commanding, prohibiting, prophesying, promising, threatning, and the rest of it; how may these he used and improved,

For the more through mortification of corruptions, in all their secret, deceitful, [...]lie motions?

For the more triumphing, overcoming of Temptations in all their Methods, and Devices, and Assaults?

Q. How may a Believer carry pure Religion and practical Christianity through the whole of the conversation in the particular, as well as the general Calling? And how may all the Acts of our particular Functions be performed as acts of Worship, in obedience to a command, in faith on a promise, so as to expect and to have assistance, acceptance, and a blessing?

Q. What is a Night-Religion? And how may that be improved, in the void spaces of the Night? and even in Dreams?

Q. What is the right method of governing the Thoughts, of ruling the Tongue, and of ordering the Actions?

Q. How may a Believer make inward spiriritual Meals, upon outward and common Meats and Drinks?

Q. How should Christian-visits be improved?

Q. How should Journeys and Travels in the way be improved?

Q. How should time be redeemed?

[Page] Q. How may the Christian Religion be made easie, familiar, delightful and spiritually natural?

Q. How are slanderous reproaches, persecutions, banishments, confiscations and other crosses, to be born, and improved, that when we suffer for Christ, it may be a suffering with Christ, and as Christ suffered? And how may we in all other things so walk as Christ walked, and so be in this World, as he was in this World?

Q. How may we both give full time to our worldly imployments, and necessary business, and yet spiritualize it too?

Q. How may we get cut of deep-plunging distresses of spirit?

Q. How are we to treat our selves, and to converse with our selves, night and day? And whether a translating of Hebrew Verbs of the self reflexive conjugation, would not promote these self re [...]lecting meditations and acts?

Q. What are the Rules and Laws of Writing, especially in matter of controversie?

Q. What may be the cause or causes of so much darkness and deadness, doubting and distress, and of the holy Spirits with-holding and withdrawing, in Professors of Religion, generally in this day, that when they are discovered, they may be removed?

Q. How may we know, when we have audience and acceptance in the Court of Heaven? And when a receit of Mercy is in answer to Prayer?

Q. What is the Art of Holy Silence, in its proper seasons? And how may it be improved?

Q. How may man's working out his own Salvation, and God's in working of it, be reconciled and improved?

Q. How may spiritual objects be made as evident to spiritual senses, as outward objects are to outward senses? And how should these spiritual senses be exercised? And how should spiritual truths and things be made real, and future ones present?

Q. What is the inner part of experimental Christianity? And how may a Believer be led into it, and abide there?

Q. Whether is there not something in the cases of an experienced Believer, which doth more or less directly answer to all the cases all the World over? And if so, how may this be improved?

Q. How may a Believer rightly distinguish, and wisely difference between the motions of the holy Spirit, the impulse of his own spirit, and the suggestions of the evil spirit?

Q. What is the right method of mutual Espousing and Covenanting, between Christ and the Believer?

Q. What is the holy Art, and the Skill of Believers through submission to, and contentful acquiescence in, the Soveraign Will of our LORD, when the Believer is much oppressed by a body of Death, and by indwelling sin, and is held somewhat short, under greatly inlarged desires, and very importunate endeavours after abounding measures of excelling Graces, and after eminent [Page] serviceableness and after the glorious Liberty of the Sons of God?

Q. Whether that Wisdom, Righteousness and Sanctification, which the LORD Jesus Christ is made of God unto Believers, be not specially specifick, and of a distinct kind, from that which was concreated with and in the first Adam, and from what is but the common work of the Spirit of Grace now? And how may this be improved?

Concerning saving-Grace, and the sound evidences thereof.

Q. HOw may it be yet further cleared and proved, that saving and sanctifying Grace in believing Christians, doth specifically differ from the common vertues of the civilized Heathen? And how is this to be improved?

Q. What is the spiritual Science of putting of saving Graces upon contributing of mutual help to each other? And how doth this call for all diligence, to be brought over unto it? And what is the distinct Office, and the proper Work, of every such grace in a Believer? What is the manner of their Influence upon each other? What their Order, Goverment and Discipline?

Q. How should Graces wisely and suitably act towards Christ? and towards the Word of Christ?

Q. Whether is it not enough for the clear sound evidencing of an holy State, of saving and of sanctifying Grace, that we love nothing in preference, in predominancy before Christ, or in equality with Christ, unless also we love not any Creature at all inordinately, though inferiourly, as to any the least competition with Christ? So that there must be a loving of the LORD with our whole Mind, our whole Soul, our whole Heart, our whole Strength, and so too, that he may not only have all our Love, our Loves, but we must also hate whatsoever else it be, that would take off or hinder our through Discipleship to Christ?

Q. Whether to chuse God alone for our God above all; and to chuse Christ for our only LORD and Saviour, which are very great, and largely comprehensive Truths, Duties and Acts, have all other evidences of Grace, resolved only into them, seeing that they both are properly but a part of one, even the first of the ten Words?

Q. Whether is there any other general comprehensive sound, satisfying evidence of Grace, but only an universal holy growing conformity in Knowledge and Obedience in all things, for more continuedness, to an whole Christ, and to the whole VVord of Christ?

Q. VVhen is Grace in its exaltation and triumph? And how should a Believer get it up to this high pitch, and there keep it, use it, and advance it?

Q. How may and ought a Believer still, to grow up into Grace here, as the glorified Saints are above; who are perfected into Grace? And will there be [Page] every Grace in Heaven someways acted and exercised? And what is that obedience; which will be to every one of the ten Words in Heaven?

Concerning Heaven and its Glory.

Q. HOw may a Believer on Earth, converse in his Spirit in Heaven with the glorious inhabitants there, as if he were actually there?

Q. How may a Believer be in a continued readiness, and preparedness for Death, and for Judgement, and for the coming of Christ? And how is he, as to his Spirit and Soul, to be directed in his passage into the other World, after that these do depart from out of the Body?

Q. How hath a Believer eternal Life now in this life, actually in possession? And how may he, and ought he to improve this?

Q. How may a Believer through Grace and Mercy, so work up his spirit, soul and body here, into that transformation unto more of an holy healthful likeness of the Spirit and Soul of glorified Ones, and as the Body will be at the last Resurrection, and as the Spirit, Soul and Body of Christ is?

Q. How may the purer Churches of Christ on Earth, walk in that order here, as the glorious Church in Heaven doth?

Q. How may a Sabbath be so kept on Earth, as the Sabbatism is in Heaven.

Concerning such Scripture-Principles, which if admitted and improved, might have a direct tendency towards the healing and uniting of the broken and divided Churches and People of God.

Q. VVHether LORD Jesus Christ be not one and the same, and the only Head of Peace and of Purity?

Q. Whether the holy Scriptures of Truth be not one and the same, and the only Rule of Peace and of Purity?

Q. Whether the Christian Religion for sum and for substance, be not one and the same, both under the Old and New Testament administrations of Grace, the Difference only in the manner of dispensing, being duly observed?

Q. Whether should not the whole Scripture be brought as profitable, for Doctrine, for convincing Reproof, for Correction, for Instruction?

[Page] Q. Whether the Law of the Ten Words be not a standing unalterable Rule of Faith, Worship and Life, commanding all good, forbidding all evil, under the several dispensations of Grace?

Q. Whether the Analogy of Faith, under the New Testament must not have somewhat proportionably answering to it out of the Old? And must not all and every of the Types, under the old, pass into the Anti-types in the New?

Q. Whether perfecting work be to be asserted, promoted and practised, especially as to those six Principles, Heb. 6. 1, 2? and particularly, as to the perfecting of Baptism in grown Believers?

Q. Whether the purer Churches of the later days should conform to the Prophetical Pattern shewn to Ezekiel, and to Christs Directory, in his Epistles sent to the seven Churches of Asia, revealed to John, as that which will make way for the fulfilling of other Prophesies and Promises?

Q. Whether Christ always had, now have, and still will have a Church and People somewhere or other in this World on Earth?

Q. Whether there be not different ages, degrees, forms, sizes, in the same state of saving Knowledge, sanctifying Grace, and holy Experience? And whether therefore those, who are in this holy State, must not be received, though they be not as yet come up to the height of others?

Q. Whether it be enough, barely to be a true Church? Or should we not work up to be such a Church, as Prophetical Scriptures relating to the purer Times of the late days do call for?

Q. Whether Church-cases (as to Officers, and such like) in a time of necessity, when better provision could not be made nor had, should still be pleaded for, and born with, when there is no such necessity?

Q. What are these evils and corruptions, more especially to be watched against, mortified and disciplined, which are the make [...]bates amongst Churches? And what are those holy Frames and Duties, which would make much for the peace of Churches?

Q. How may we so look upon all the late, and the present Church-divisions in the glass of Scripture, as to discern spiritually how through the LORD's wise gracious over-ruling, they shall issue into the Churches growing Purity and Peace?

Q. Whether the Epistles to the Churches in the New Testament, do not contain in them peculiar matter, wherein they are more especially concerned as Churches, and not only as particular professing Believers and Saints?

Q. What is severally meant by the word, Law, and what doth relate thereunto, in the several passages of Paul's Epistles, where that subject matter is treated of?

Q. Whether there be not some passages in Paul's Epistles, wherein he takes upon him the person of an objector? And if so, what are those particular passages? And when and where is it in the context of those places, that he speaks as an answerer and asserter?

Q. Whether an exact literal version of the holy Scriptures, from their Original [Page] Language into the several Mother-tongues, word for word without any additions or substractions of men, would not through the LORD's blessing of it, carry an healing uniting vertue, and efficacy along with it?

Q. Whom and what should Churches, Church-officers, and Church members, bear with, and whom, and what should they not bear with, according to the Rules, Laws, Orders and Discipline of Christ's new spiritual House?

Q. In what a large sense is Christ the Head of every man? And in what a special the Head of the Church?

Q. Whether are not spaces of duration to be warily and wisely distinguished and divided? And how so? as what Jehovah's foreknowledge and Prede [...]erminations were in and with himself, relating to his Creatures? When the Fathers transactions were with his Son concerning his Sons great undertakings in the Mediatoral Office? When and where, and in what order these great Mysteries were revealed in the Word to Angels and Men? How all this is brought forth in time, impressed on Hearts, and manifested by other Works of Aleohim?

Q. Whether if the same action be done, though upon different Principles, yet should not the Peace of a Church or Churches be so far preserved? Or whether in order to Church peace, is it not necessary to indeavour a nearer agreement in Principles by those who coalesce in associated Church-societies? And whether should not Principles be regulated by Scriptures, and not Scriptures interpreted by Principles?

Q. VVhether should there not be some peaceable meetings by agreement of messengers, from the several divided Churches to debate how far they can walk together in a brotherly association, and help one another by their mutual advice and counsel in particular cases, without usurping of jurisdiction one over another?

Q. VVhether should not the Churches of Christ more especially keep close unto Scripture Names of persons, and of things?

Q. VVhether should not that due order of superiority, and of subjection, which the LORD hath established in his word, be more and better observed?

Q. VVhether should not the proper place of the several links in the Golden Chain of Love to God, to our selves, and to our neighbour, be duly and diligently eyed for the stating and determining of practical Cases.

FINIS.

Information about this book

Title statement

All in one, all useful sciences and profitable arts in one book of Jehovah Aelohim, copied out and commented upon in created beings, comprehended and discovered in the fulness and perfection of scr[i]pture-knowledges / by Francis Bampfield ...

Bampfield, Francis, 1615 or 16-1683.

Edition statement

1677

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Text Creation Partnership,

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Date

2007-01 (EEBO-TCP Phase 1).

ID [DLPS]

A30661

ID [STC]

Wing B619

ID [STC]

ESTC R5686

ID [EEBO-CITATION]

12190967

ID [OCLC]

ocm 12190967

ID [VID]

55870

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Early English books online.

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(EEBO-TCP ; phase 1, no. A30661)

Transcribed from: (Early English Books Online ; image set 55870)

Images scanned from microfilm: (Early English books, 1641-1700 ; 119:14)

Source

— All in one, all useful sciences and profitable arts in one book of Jehovah Aelohim, copied out and commented upon in created beings, comprehended and discovered in the fulness and perfection of scr[i]pture-knowledges / by Francis Bampfield ..., Bampfield, Francis, 1615 or 16-1683..

Extent

2 v.

s.n.],. [London :: 1677.. (Partial title in Hebrew and Greek at head of each t.p.) (Part 2 has separate t.p. with title: Septima dies, dies desiderabilis, Sabbatum Jehovae. The seventh-day-Sabbath, the desirable day, the closing completing day of that first created week.) (Place of publication from Wing.) (Includes errata.) (Reproduction of original in British Library.) (Marginal notes.) (Imperfect: pt. 2 lacking on film.)

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