Peripateticall institutions. In the way of that eminent person and excellent philosopher Sr. Kenelm Digby. The theoricall part. Also a theologicall appendix of the beginning of the world. / By Thomas White Gent.

A Theologicall Appendix.

Of THE BEGINNING OF THE WORLD.

CHAP. I.

A Philosophicall discourse, concer∣ning the Creation of Heaven and Earth.

1.SInce we find by universall ex∣perience, without any exce∣ption, that, not only the O∣perations, but, even the ve∣ry Subsistence of all bodily Substances is by continued steps brought from pos∣sibility to be in act; nor can we doubt that the parts and the whole are of the same nature; 'tis evident, the Beginning of the Universe it self, if we suppose it manag'd according to the nature of Bo∣dies, must proceed by the same rule; that, from the nearest power and possibility in

which it could be, it has been rip'ned by degrees to this excellent beauty, and did not by instantaneous Creation immediate∣ly start into perfection.

2. Because, therefore, God subsists by the very necessity of Being it self, and in Being it self there can be nothing of im∣perfection, 'tis clear, that His ultimate in∣trinsecall formality and free act preexists before, not only the existence, but even, the very essence of all and every Creature, as much as whatever is most essentiall in Him.

3. As also that this Being, which they have receiv'd from God, is the nature of the Creatures, nor can they otherwise flow from God then according to their na∣turall condition. Especially, since God acts not to attain an end prefix'd to him∣self; but this is His end, (if we may call a∣ny thing an end in respect of God) that the Creatures should be, so, as, in his Es∣sence, Science and Will, He has predesin'd their determinate nature fixed and inviola∣bly to be; that the whole Universe might emane His most beautifull Image, and, in a manner, a most adequate participation of Himself.

4. So that, all things that are to have

their most connaturall quality, as far as it can stand, impartially, with the perfection of their fellow bodies; this is that which God will'd, and what, in effect, he has brought to passe.

5. Be this, therefore, firmly establisht, that God not instantaneously, but by a congruous disposition of diverse degrees brought up the world from its deepest pos∣sibility, that is, its simplest and fewest princi∣ples, to its due perfection.

6. Again, because neither materia prima nor any other part of a Thing, but only Physicall Compound, is apt to receive Exia¦stence: and, of Physicall Compounds the most simple and, as it were, most poten, tiall, that is, next above mere possibility, are the Elements: and something must, of necessity, have flow'd instantaneously from God: It follows, that some one or more of the Elements were, by Creation, call'd by God out of the common Abysse of nothingnesse.

7. But not one only Element was crea∣ted. For, since Motion does not follow out of the sole vertue of Creation: nor could Motion be without Division; nor Di∣vision without a Substantiall difference of the divider from the divided; nor this be

made, even by Angelicall vertue, without time: it follows that more Elements were created immediately by God.

8. Yet not all the four: Since FIRE we call an Element that makes it self be seen, which implyes Action; but corporeall action is not without motion; nor moti∣on from pure Creation.

9. But, of the other three Elements no one could be conveniently omitted: For EARTH and WATER are those we see mixt by Fire through the whole course of Nature; and Fire is immediately genera∣ted and nourished by AIRE: If any one therefore, of these three had been want∣ing; the matter had been unfit for Ange∣licall operation.

10. Three Elements, therefore, were created; nor those confus'd in a Chaos: for such a confusion had not exhibited the most simple matter, but a disorder'd multi∣tude of mixt things; since mixt things emerge from a mere confusion of the Ele∣ments.

11. Earth, therefore, was the inmost, as the densest and of constant nature: Aire was the outmost, as the most opposite to Earth: the middle both Nature and Place water possess'd.

CHAP. II.

An Explication of GENE∣SIS concerning the same.

1. LEt's see, now, whether the Christi∣ans most ancient Theology, de∣riv'd from the Hebrews, speaks consonantly to this. God (saies it) in the Beginning created the Heaven and the Earth. The Beginning, saies, not so much a prece∣dency to things that follow'd, since it self was something of what was began; as that nothing was before it. Admirably, there∣fore, by this term, 'tis express'd, that the Creation of Heaven and Earth was, so, in∣stantaneous and, in a manner, before the rest; that neither any Time interven'd, nor was it self in Time. It shews, there∣fore, that they were created out of nothing; and that, instantaneously; and, that the rest immediately follow'd out of these once put.

2. Nor can it be doubted what it calles Heaven and Earth, since the name of Earth is immediately us'd afterwards: whence, 'tis evident, that, by the remaining name

of Abysse, is express'd what before was call'd Heaven; otherwise, the sacred Text is confused and imperfect.

3. 'Tis added, that the Earth was void and empty; according to the Hebrew ex∣pression, solitude and emptinesse, or rather, of solitude and emptinesse; for, so, the Hebrews often expresse their Adjectives. The sense is clear, that neither were there men upon the Earth, whose properties are fellowship and conversation, the privation whereof makes Solitude; nor Plants and Animals, which, as bodies and utensils, might fill the place and house of humane habitation.

4. It follows, that Darknesse was upon the face of the Abysse. The word Abysse, says a Gulph of waters whose bottom is un∣known, or not reach'd; and because the most simple manner of reaching is by Sight, it properly signifies such a depth of water, that Sight cannot reach its bot∣tom. Wherefore, the sense is most easie, that, what it had formerly call'd Heaven was a vast diaphanous body, upon which there was no Fire to enlighten it. It affirms, therefore, directly, that Fire was not crea∣ted.

5. But it subjoyns two parts of the A∣bysse, whilst it says, and the Spirit of the

Lord was born upon the waters. Clearly, therefore, it affirms three Elements, EARTH, WATER and AIRE, were Created by God; but not FIRE. And, that they were not confus'd is evi∣dent, in that, otherwise, it had not been an Abysse, that is, a capacity of Light, and a privation; since by the commixtion of Earth the other Elements had been rende∣red opake: Moreover, the Spirits being born upon the waters denotes a distinction of Places between the other two Elements.

6. But 'tis observable that the word, was born, according to the force of the O∣riginall term, speci••ies that motion where∣by Birds sustain themselves with open wings over their nests, least they should crush their young ones; and yet, to defend them from the cold. Whence, a certain per∣son amongst the Hebrews explicates it, not weighing upon, touching, but not striking: wherefore, the Aire cover'd the water, but press'd it not. 'Tis plain, therefore, that according to the propriety of the expres∣sion, 'tis specifi'd, there was as yet no Gra∣vitie, and that the Aire is the first of the E∣lements whose property it is to have any heat in it. 'Tis evident, therefore, ther's no gravitie in the Aire, of its own nature;

and consequently, that 'tis not an intrinse∣call Quality in the other Elements, but is in them from the operation of Fire and the order of Agents.

CHAP. III.

A Philosophicall discourse of the vvorks of the tvvo first daies.

1. THe Matter of the World being Created, it remains that we see what follow'd, by the additional o∣peration of Creatures. And because the ope∣ration of Angels is no other then rarefaction: & nature wanted its naturall instrument, viz. Fire; for This we see principally made use of for almost all naturall effects, espe∣cially, the generation of Substances: and This is not rais'd out of Water and Earth immediately without first becoming Aire: it must be, that the Angels or Angel whose task this was, by rarefying the Aire rais'd a vast Fire.

2. And since there are many sorts of Fire; and that, which, far from the fiery body, smoaks no longer, but shoots out directly with pure rayes, is, by a speciall

name, call'd Light: Light must needs have been made by the Angels, through the rare∣faction of pure Aire, as, from which no Smoak rises.

3. Nor is it lesse certain, this must be done in the very confines of Aire and wa∣ter. For, since the Angels could not in an instant convert Aire into Light; and a locall motion of the neighbouring bodies follows upon rarefaction; the Aire must needs have been mov'd whilst 'twas yet in the form of Aire: and since motion can∣not be without a plurality of Substances, 'tis plain that the Aire divided the water; and consequently, the first Fire was rais'd in the confines of both.

4. Since, therefore, the Fire being rais'd, of necessity, acted upon the water; it follows, that the Waters being stir'd, those particles to which the Fire stuck, (being rarer then the rest, and coveting still a larger place), by their own and the denser parts of the Water's motion, must needs be thrust out into the Aire, which is more yielding: and those excluded, be aggregated together, specially towards the Light, where, by reason of the more vehement action, there must needs be greatest abundance of them: and, more

flowing from one side then another, (since naturall causes work not rigorously e∣ven), the whole masse of Water, and Earth adhering to it, by little and little attain a motion towards the same Light; so that, successively and by parts, it rol'd in a Circle and was enlightned, having in some places Night in others Day.

5. Besides, another effect must evident∣ly have follow'd from this production of Light, viz. a vast abundance of Clouds be rais'd up into the Aire, which, by the cir∣culation of the Light about the inferiour Globe, must necessarily be remov'd a vast distance from the Globe it self and the Light: Whence, being no longer sensible of the Globe's attraction, they could not, by any order of Causes, be remitted back towards the Globe. Thus, therefore, ther's a vast space establisht, between the waters in the Globe, whence the Clouds were extracted, and between those very Clouds themselves; which may keep them from one another separate for ever or, at least, till the end of the World.

CHAP. IV.

An explication of Genesis con∣cerning the same.

1. WHat says Theology to this? It says, And God said, Let there be Light; and LIGHT was made. Speech and command are address'd to another: clearly, therefore, it reaches that, by the intermediate operation of An∣gels, Light was made.

2. And it was made, clearly shews that the making immediately and instantly be∣gan, viz. that there was no delay in the in∣termediate Instrument; wherefore, that 'twas an Incorporeall Substance which needed not be mov'd that it might move: Moreover, the word he said, which implyes Knowledge, declares it to have been an In∣telligent Instrument.

3. It adds, And God saw the Light that it was good. Goodnesse is perfection: name∣ly, because the nature of the Elements, by the addition of Fire, was compleat and perfected; therefore, Light is said to be good: Again, because the rest of the Ele∣ments

were passive, and Light active; therefore Light is call'd good or perfect: for, what has attain'd an aptitude to pro∣duce or make its like, is esteem'd perfect, in its kind.

4. It follows, And he divided the light from the darknesse &c. 'Tis plain, this division was made, not by Place but by Time, since Day and Night are parts of Time: and consequently, that motion or the diurnall conversion was now begun; which is de∣clar'd by those words, and he call'd the light Day and the darknesse Night. For, since, as yet, Man was not, to whom words might be significant; He call'd is as much as he e∣stablisht the Essence of Day and Night: for, a name or appellation denotes the essence or quiddity of the Thing nam'd.

5. 'Tis added, and the Evening and the Morning was made one Day: in the origi∣nall Text, and the Evening was made and the Morning was made, or, the Evening was and the Morning was. From which Phrase 'tis understood, that this motion had, for its term whence, the Evening, and for its term whether, the Morning; and conse∣quently, that the motion was made in a Subject to which it agrees to have Eve∣ning and Morning, that is, in the Earth;

and that it was from West to East, that is, towards the Light.

6. Again, And God said, let there be a FIRMAMENT in the midst of the Wa∣ters, and let it divide the Waters from the Wa∣ters: In the Hebrew, an Expansion. Either word is properly taken, since it was a Space unpassable for its vastnesse and ex∣pansion, and, by consequence, fixed, and fixing the division of the Waters.

7. But those words in the midst of the waters are to be noted; which teach, that no Substance was made a new, but only be∣tween the waters and the waters: which is evident, too, from the word, Heaven; which name he gave the Firmament; by which very word, 'tis express'd, that, be∣fore, God created the Heaven. The Etymo∣logy also of the word is to be noted; which, both in the Hebrew and Greek Idi∣om, signifies as much as whence the waters, or, whence or where it drops: that it may be evidenc'd, even from the name, that the Aire it self is the Firmament.

CHAP. V.

A Philosophicall discourse of the vvorks of the other four days.

1. FArther, by the operation of this vast Fire, not only the Water, but much of the Earth, too, with the Water must needs have been rais'd up. For, Chymists know that the intense heat of fire can raise up and carry away crasse Oyls and Oyntments; nay even Salts and very Gold it self. Since, therefore, the Earth, before the operation of Light, was dissolv'd in minutest parts and Dust, as, void of all Moisture: it must needs be that the Heat mix'd every where the Wa∣ter with Earth; and thus all muddy carry'd it up into the Aire; but, most of all, a∣bout those parts over which the Fire per∣pendicularly hung.

2. Whence, 'tis plain, two Effects must needs have risen: one, that the Earth in that Circle should become more hollow∣ed and low then in the rest of its Superfici∣es; the other, that the Water, from the remoter places, should flow into these hol∣lownesses:

whether by the attraction of the Fire; or by naturall connection; or by some power of Gravity, which, through the ope∣ration of the Fire, by little and little, at∣tain'd a force.

3. 'Tis plain, therefore, that, since the motion of the Earth was, of necessity, by the greatest Circle: the Earth, by the course of the foresaid causes, must be drain'd and dry'd first about the Poles of that Circle; and the waters gathered toge∣ther in the empty hollownesse under that Circle.

4. I said, by the course of the foresaid cau∣ses: for, if we consider what was likely to be done by accident, this consequence will not be universally necessary. For, 'tis clear, that the Earth by the boyling of the water, being unequally mixt and remixt, with continuall agitation; must, according to the law of contingency, have produc'd, by the meeting of different parts, as many kinds and species of Earths, as we see diver∣sities of Fossils; which we divide, gene∣rally, into four kinds, Stones, Metalls, Mold, and concrete Iuyces.

5. And, since, from the varieties, also, of those great parts of that masse now tem∣pered with water, a notable variety must

needs follow; the Earth, yet cover'd with Waters, may easily here and there have boyl'd up into Excrescencies; as Islands have often grown up in the Sea. By this irregu∣larity, therefore, some Mountains growing, may have appear'd before the Polar Re∣gions of the Earth.

6. From the same principles, it follows, that the Earth did not appear wholly squal∣lid and desart, but already impregnated with the Seeds of all things: nor with Seeds only, but with Plants, too; those especial∣ly which either require or can endure more moisture; the rest, by little and little, as the dryer Earth grew more apt and fit∣ly dispos'd for their birth, they, too, sprung out.

7. And, because an Animal is nothing but a more-compounded Plant: by the same reason, the Earth, then most aptly tempe∣red and dispos'd, brought forth perfect Animals; as it now being barrener, of its own accord, produces such as we call inse∣cta, as Mice and Frogs, and sometimes new fashion'd Animals.

8. But, because the waters must needs have been very muddy, even They, be∣fore the Earth, must have sprung into A∣nimals fit to inhabit them; viz. Fishes,

small and great; as also into certain middle Animals, which might fly up to the higher parts of the Earth, that is Birds: as, even now, we see all kind of Birds that are bred of Putrefaction, by the Sea shores and Lake's sides, grow out of the rottennesse of wood tempered with water.

9. 'Twas necessary, too, that, by the force of that mighty Flame, parts of Earth and Water of a vast bulk, carry'd up above the Aire, should, by naturall attraction and the power of the baking Fire, coagu∣late into many vast Bodies: whereof, some should more abound with fiery vertue, and therefore, both conceive and belch out abundance of Flames; so that being entirely lucid they should be apt to enligh∣ten other bodies, too, within a fit distance: and, that others, lesse abounding with fie∣ry parts, should be fit in a congruous order and method, to be concocted and enlightened by Them; and themselves, too, be able to reflect light from the former to the rest.

10. Wherefore, were they set & moved in a convenient site to the Earth now in∣habited, they might alwaies more or lesse enlighten it: nor would there be any lon∣ger need of that vast light made by the

Angels. And this formation of things the Aegyptians, Aethiopians, Empedocles and o∣ther naturall Philosophers, as it were, by the conduct of Nature, out of the very steps and order of Generation which they still observ'd in nature, have emulated and attempted, though not throughly attain'd.

CHAP. VI.

An Explication of Genesis concer∣ning the same.

1. THe sacred Commentaries, concer∣ning these things, tell us thus, And God said, let the Waters which are under the Heaven be gathered together into one place, and let the dry Land appear. Here is the first mention made of gravity, whose effect is said to be, to congregate into one place: that we may see Gravity is not a mo∣tion towards any particular Site, but to∣wards the unity of a body; and that it was made out of the Order of the Universe now establisht, after that, between the a∣cting Light and the Earth upon which it acted, a great distance full of Aire was interpos'd, wherein the motion of things

ascending and descending might be free.

2. Iob 38. 'tis said, that the Sea flow'd, as it were, out of a womb; whence 'tis un∣derstood that the Earth throughly moist∣ned with Water, sweat out on all sides, in∣to the lower Vaults, and increas'd the Wa∣ter, where, by the extreme force of the light, it had been too much suck'd out; and so left the Earth in its due temperament. Whence ther's evidenc'd, another cause, too, besides what we have expli∣cated of the Earths appearing, viz. because, by the permixtion of hot water, it swel'd into a far greater bulk.

3. It follows, and God call'd the dry, Land, and the gathering together of the waters he call'd Seas: For, it was not Earth in the same sense wherein, at the beginning, 'twas said God created the Heaven and the Earth; for, there, the Element of Earth was call'd Earth, but here a certain mixt body consisting of infinite variety. And, for the same cause, he call'd the Firmament, Hea∣ven: for, at the beginning, Heaven signi∣fi'd Aire and Water in the purity of their natures; but, here, a mixt body made of the Elevation of the Waters with the Aire.

4. We understand farther, because the

waters are commanded to be congregated into one place, and yet the effect is call'd Seas; the waters, which, from that mighty cele∣stiall fire, had contracted Saltnesse, though, to appearance, they possesse severall places, yet have a communion between them∣selves & truly constitute one place, though outwardly interrupted: as 'tis evident of most of them, out of Cosmographicall Hi∣story.

5. It follows, And God said, let the Earth bring forth the green herbs and which produ∣ces Seed &c. Whence 'tis understood, that the generation of Plants proceeded from the very springing fecundity of the Earth, through the activity of so much heat; with∣out any extraordinary and miraculous concourse of God. For, if, in fifteen daies, Plants ripen under the Equator, which, with us, require a three moneths space for their generation; what doubt, but, much more copiously and sooner they started out of the womb of the Earth justly tempered by the operation of Angels?

6. Nor need we believe, because the Plants were perfect, therefore Oaks and such like Trees must have been at the full strength which they attain not under an intire Age: for, it suffices, that the barren

Trees yielded Shade and the fruitfull their Fruits, against the sixth Day.

6. The Text goes on, Let there be Lights in the Firmament of Heaven, and let them di∣vide the day and the night. And, even from hence, 'tis evident that the office of Light created the first day, was to dry the Earth; which being done, there was no longer need of so mighty a Fire, and therefore the Angels ceas'd from that operation.

8. There appears, again, the difference between that Light and the Sun: for the Sun is not call'd light, but a light'ner, as a Candle or a Torch, wherein one part is flame and another fuel of the flame, or that yields the light. It appears, therefore, that the SUN is a concrete of combustible matter, and a certain Vulcanian Globe all o∣ver full of pits vomiting flames: and, that it receiv'd the office of the former light, which was to divide between the day and the night.

9. But, in that 'tis said, in the firmament of Heaven (the Originall expression has it, in the expansion of Heaven, or of that whence the waters) 'tis evident, these lights were plac'd in the Aire; and that ther's no dif∣ference of nature between the Firmament wherein the Stars, and that wherein the

Clouds and Birds are, and, consequently, that neither are there any Sphears in which the Fixed Stars should be, but they are mov'd as Fishes in the water.

10. Upon which grounds, 'twill not be hard to believe them made of Waters rais'd up out of the Earth; as the 103 or 104 Psalm clearly teaches: For, where our text has it, who covers with waters its upper parts, (viz. of Heaven), the Hebrew has, who framest its chambers of waters: Cham∣bers are lodgings or abiding places aloft; the Stars therefore (if indeed there are a∣ny People in them) are elegantly call'd the chambers of Heaven: and they are said to be fram'd of water, that is, built and compacted; the watry parts, commixt with which the terrestriall were rais'd up, partly being drain'd into the concavities, (as we said concerning our Sea), partly keeping a consistency about the globes to thicken the Aire, partly remaining in them, for a due mixtion sake, according to the variety of the parts of the Globes.

11. But, that the Angels, which before kindled the Light, were divided amongst the Stars; especially the Suns (whereof, 'tis evident, there are many) Iob shews by those words, when ask'd where wast thou

when the morning Stars marched triumphant∣ly, or, exulted alike or together; and all the sons of God sounded their trumpets? that is, when the morning stars began to be mov'd (as, in the Psalm, 'tis said of the Sun, he rouz'd up himself as a Giant, to run his course), that is, stars making morning or light; to which conjoining the sons of God, he teach∣es that each of them had its Angel, to ex∣cite their first motion, as it were sounding the Alarm and giving the sign for motion, or, making the start and first impression. And this interpretation is best accommo∣dated both to the Hebrew words and to the matter whereof He spake: and the word, together, shews that, in one day they all began their motion.

12. The holy Authour adds the End of these Lights, that they might be eminent day and night, for so the originall propriety has it, where our text saies to rule over; that is, that they might be very conspicuous: And, for Signs, or, according to the force of the originall word, Miracles or Prodi∣gies; that is, that they might make men admire; whence by little and little they might be elevated from terrestriall things, to know God and his works, and worship him.

13. Lastly, for days and years. Whence, 'tis deduc'd, that the Earth had been hi∣therto mov'd only about its own Centre; but, from thenceforward, began to be mov'd under the Ecliptick; viz. Because the motion made by the first fire was so violent, that the waters were only drawn towards the light, or if any mov'd any o∣ther way, they were so few, that they were in no measure able to alter the course to∣wards the light: But, the force of the Sun being far lesse, did so make the Waters move about the Earth, that yet the im∣pulse of the returning Waters was nota∣ble; whence the Earth was mov'd about the Sun in a line mixt, in a manner, of a Circular and a right.

CHAP. VII.

Some Animadversions about the Text of the first Chapter of Ge∣nesis.

1. FRom the whole Story 'tis evident that our Earth is situated in the very middle of the Universe. For, since all the rest of the World was form'd

by evaporation from the Globe whereof our Earth was the Centre; & this, by Fire intermediate between the Earth & the o∣ther parts of the World: 'tis evident, that the rest of the world is, with a certain equa∣lity, remote from it, and consequently, that it is plac'd in the midst.

2. Which I would not have so under∣stood, as if the Centre of the Earth were the very middle point; but, that the Great Orbe, (that is, all that Orbe, which the Earth makes with its circle about the Sun) has the notion of a Centre: for, that it scarce makes a visible Magnitude, in re∣spect of the rest of the world, Astrono∣mers find by experience.

3. Adde to this a conjecture from the Phaenomena's. For, the Zodiack is fuller of great and conspicuous Stars then the o∣ther parts of the Heavens; as it must of necessity have happened, if the World be∣gan, after the manner we have explicated: Besides, of all those Stars which are illumi∣nated from our Sun, the Earth alone is car∣ry'd under the Ecliptick, that is, through the middle of the very Zodiack, to whose course the rest seem to yield and give place.

4. In the middle, between the generati∣on

of Plants and Animals, the Celestiall bodies are reck'ned: because they are compacted of the crassest evaporations; and therefore, ought not to be counted, 'till the Earth had already shew'd it self, wherewith the generation of Plants was conjoyn'd; but, before Animals, because they are not animated themselves, but are only for animated things: And, because they are adventitious to the Earth, as helps; before that Animals were created, but especially Man, for whom the Earth was chiefly made, (who, yet, is but a kind of Animal, and therefore ought to be ge∣nerated together with the rest), 'twas ne∣cessary a habitation should be prepar'd, and consequently, furnisht with lights.

5. From the same order 'tis deduc'd, that Plants are not said to be animated or living, in the same sense as Animals: Since Animals have in themselves the principle of their encreasing; but Plants are fill'd from without, from the order of the Uni∣verse.

6. Now, three things are to be re∣mark'd concerning the explicated Texts. First, that God saw all things good, besides the Firmament and Man: the reason where∣of is, for the Firmament, that it had only

the notion of a Place, and (the Stars not being yet created) remain'd imperfect; whereas the name of good signifies perfecti∣on: but Man was the complement of all, and therefore, not in any speciall regard, but, looking upon the whole, he's com∣prehended in this, that all things were very good.

7. The second is, Why God, of all o∣thers should name Day and Night, the Fir∣mament, the Land and Seas, and lastly Man; but none of the rest? The reason is, be∣cause, of those things that are made, some belong to the Universe as formall parts, that is, without which 'tis no longer a Vni∣verse; others, as materiall parts, which may be chang'd without the destruction of the Universe: the first God nam'd, that is, fixt and establisht their nature; the rest he o∣mitted, as mutable.

8. The third is, Why God bless'd only the Fishes, Birds and Man; and not the Plants nor Animals? The reason is, be∣cause the blessing was to fill the Earth and the Sea: and, if he had commanded the Trees or Animals to fill the Earth, there had been no room for Man: These there∣fore were to encrease to such a degree only; whence, otherwhere, God said to his Peo∣ple,

that, by little and little, he would destroy their Enemies, least the Beasts should be multi∣ply'd against them; and 'tis a saying, too, a∣mongst us, concerning domestick Ani∣mals, that 'Tis a good land which nourishes more Men then Beasts: But, because the Sea was not the habitation of Men, 'twas said to Fishes, that they should multiply with∣out any other measure then that of the Sea it self; and the same reason is of Birds in the Aire.

9. Farther, we have the reason why the Creation of the World was distinguisht by Days. For, since all these works were perfe∣cted by means of fire or the Sun's heat; and that, not in one Quarter only, but o∣ver the whole globe of the Earth: by con∣sequence, the whole Orbe of the Earth was intirely turn'd to the Light, whilst every thing was made; now, we call a Day an en∣tire conversion of the Earth to the Sun.

10. It appears, too, that these days were unequall. For, since the Globe which was to be turn'd, at the beginning was vast (for Water and Earth were created of such a bulk, that all the Stars might be made out of them); 'tis plain it was a mighty Masse, and not to be entirely converted to the light under a long time.

11. The first three days, therefore, were very long, and the following still shorter then the former: but the later three were shorter and like ours or little longer; so that an Animal, at least in three of those days, might be brought to a con∣gruous bignesse, a Fish in two; but the Plants, even before the Earth was altoge∣ther dry'd, already sprung up.

12. But, 'twas necessary that those things which could not be produc'd at the same time and together, should be made in severall days: wherefore, three days were assign'd for constituting the orbe, other three for its adorning: and for establishing the Firmament, viz. that vehement suck∣ing out and elevating of the vapours, the second day; the first having been spent in acquiring, as it were, velocity; but the third day finisht the work▪ that we might look upon these three days, as it were, the be∣ginning, middle, and end.

13. In like manner, because some space was to be allow'd for breeding the Fish, the first day is assign'd to the Stars; in which whatever was to be wrought (at least, in respect to us) requir'd nothing but their being show'n in the Firmament, which is▪ perfected in once turning about: And,

because the procreation of the Water is more abundant and quick, then that of the Earth; the generation of Fishes is plac'd be∣tween that of the Stars and Animals. And thus, the necessity of twice three days is resolv'd.

CHAP. VIII.

A naturall Discourse of the Crea∣tion of MAN.

1. BUt, because all these things con∣sisted in Motion, nor could su∣stain the proper notion of an end, 'twas necessary a Creature should be made, which should so transcend and grow above Motion, as that, yet its beginning should be in motion: which, because, ac∣cording to its form it exceeded Motion and Matter, a pure and, as it were, casuall heap of Physicall indivisibles, and a Mixti∣on otherwise then particularly artificiall could not frame.

2. A Body, therefore, by Angelicall hands, was form'd, which God alone, be∣yond the power of Angels, could effective∣ly Animate; and so, by their joynt-labour,

MAN was made: with that capacity of Body and, particularly, of Brain, which should be most fit to polish his life con∣formably to Nature, according to the conditions of the Time wherein he was set.

3. In a little while, therefore, behold∣ing all kind of Plants, as also of Animals and Birds, he learnt the nature of things: but, when he would have told his thoughts in words; there was nothing among them all which could apprehend or answer him. Falling asleep, therefore, with much solli∣citude, God made a WOMAN to spring out of his side: To whom, at first sight; the Man joynd himself with extreme love; and taught her which fruits were whole∣some, which noxious and unwholesome.

4. She, believing her Husband, but not knowing, her self, as he did; being o∣vercome with the deliciousnesse of a cer∣tain fruit provocative to Lust, both eat her self & gave it to her too-uxorious husband: Whereupon, being out of countenance with the swelling of their naturall parts rais'd without their consent, they sought for coverings.

5. Mean time, by the command of God, the Sun, raising the Wind and the

Flux of the Sea, turn'd the Earth aside, which before had its Axes direct and even with those of the Ecliptick; and spoil'd the Country where Man liv'd, of all its beau∣ty: and introducing colds, brought in the mortall state of the World: and Man was forc'd to guard himself with Garments.

CHAP. IX.

An explication of Genesis, concer∣ning the Creation of MAN.

1. THese things are dictated out of Nature; concerning which, ther's an ampler relation out of the sa∣cred Records. For first, God is said to have spoken thus to the Angels, let us make Man to our Image and Similitude: the word, let us make, signifies a speciall con∣course of God and not a generall only, as to the other things.

2. An Image differs from a Similitude, in that an Image speaks a relation of a thing either measur'd by or deriv'd from a pattern; but, a Similitude neither: Be∣sides, an Image may be and, for the most part, is of a nature inferiour to its pattern;

but a Similitude falls so far short of the perfection of a Similitude, as it partici∣pates of another nature. Man, therefore, was created to the Image of God and to the Similitude of Angels; according to that, and they shall be like the Angels of God, and again, Thou hast abas'd him a little low∣er then the Angels.

3. The Creation of Man is describ'd thus, He form'd of the Mud of the Earth; the primitive propriety has, thinking to make, or, to frame as a Potter; whereby is ex∣press'd, that the work of Man was a great∣er task then that of other Creatures, and that it specially requir'd the operation of an Intelligence. Where our Text says, of the Mud of the Earth in the Originall 'tis, dust of red Earth: Now, of framable Earths, that the red are the best; Pots for Pleasure made of them witnesse, which yield a savoury rellish to the drinkers: And the force of the word Dust is, to make us understand the Earth was decocted into minutest parts; for, almost in all Arts, the more the matter is divided, the more exquisite the work proves.

4. It follows, And He breath'd into his Face the breath of life: in which words, ther's a clear expression of another operati∣on,

after the forming of his body; to shew that the production of a Rationall Soul does not adequately proceed out of second causes.

5. And the words which follow, And Man was made a living Soul▪ shew that there is no other but the rationall Soul in Man, since his vegetation proceeded out of that. That there are not, therefore, more subor∣dinate Forms in any Matter, appears from the propriety of the sacred Doctrine.

6. Again, the holy Writ says, God, there∣fore, took the Man, and placed him in a para∣dise of Pleasure, to work and keep it: and He commanded him, saying, Of every Tree, &c. Though it be not expressely taught that the knowledge of God was infus'd into Man; yet, in that 'tis said, He breath'd into his face, and again, that He took him and com∣manded him, 'tis apparent enough, that God was first known to him, and, by God, his science was deriv'd to other things. For, his first object, at the opening his Eyes, was his Inspirer before his face: Him, therefore, first he knew, ador'd, and lov'd; and being shew'd by Him the Herbs and Plants, the Beasts and Birds, he distin∣guish'd both the Vertue & natures of each, & received them of Him for his own Use &

Service; 'Tis plain, therefore, that he could not chuse but Believe God's sayings, Hope in his Promises, & Love him as his Father.

7. That he learnt of God the Vertue of Herbs and Plants, 'tis evident, out of those words, Thou shalt eat of every Tree, &c. for, whilst He puts both an Universa∣lity and an exception, he insinuates that Adam knew both. Moreover, those words, where he's said to be plac'd in Paradise, to work and keep it, (which he could not doe, unlesse he knew the nature of Plants,) ar∣gue that he knew them. Lastly, since 'tis expressely said of the Beasts and Birds, that, by only seeing them, he throughly saw into their nature, in those words, to see what he would call them, and again, what∣ever Adam call'd any living Soul, that is its name; since 'tis most certain that the names were fitted▪ to the natures of things, and consequently, were impos'd upon the knowledge of them: 'Tis clear that the in∣feriour natures, too, were as easily known to him.

8. The sacred Authour adds, But to A∣dam there was not found a helper like him: the primitive expression is, And to the Man he found not a help as it were before him, or, as others explicate, as it were against him. It

appears, therefore, that the WOMAN was made, not out of the necessity of nature alone, but by the consent and will of A∣dam: God governing Man, a Reasonable Creature, by perswasion and induction, not by force and command; that is, according to the nature which he had given him.

9. It appears, again, that the Man was not only in his Matter, but even in his Mind, the Authour and Superiour and, as it were, the Maker of the Woman.

10. But, since Adam had not yet felt the stings of the Flesh; neither knew he, as yet, the need of a Woman, as Woman: but only he desir'd one to discourse with, to whom he might declare his knowledge, and conferre about his doubts. This is that which was so grievous to the Man, that God said, 'twas not good for him to be a∣lone; and provided, not only for the pre∣sent but for ever, that he should have such as he might teach and converse with.

12. Nor makes it against this, that a Man may seem more proper for the con∣versation of a Man: for 'tis not true, nei∣ther in regard of his Mind, nor of his Bo∣dy: For, 'tis known, that, as to his Body, a Man chuses to converse with the beaute∣ous, and Beauty is proper to Women (as

they are condistinguisht to Men): And, as for the Mind, a knower chuses to con∣verse with one that will learn & acquiesce, ra∣ther then one that will be refractory; but Women are more credulous and obedient then Men: And, in respect to both Body and Mind, the conversation is more sweet and agreeable with such as reciprocate love; but Women are more obnoxious to love then Men.

12. And that she was requir'd for Con∣versation, the very genuine expression shews, in those words, a help, as it were, a∣gainst him: For, since the countenances of those that talk together are mutually turn'd towards one another; and Man is made to be mov'd forward; it appears, that the faces of those that discourse together are, as it were, of entrers by opposite and contrary ways, and consequently, the fa∣ces themselves, according to the same line, are opposite and contrary. Such a help, therefore, was not found amongst all the Animals: whence, 'twas ill with Adam.

CHAP. X.

An explication of the same, concer∣ning the Creation of WO∣MAN.

1. GOd, therefore, cast (the holy Text proceeds) a sleep upon Adam: the Propriety is, and He made a sleep fall: for, sleep begins from the Brain and the Head, & descends upon the rest of the Members: as also, the Cold of the Night (which proceeds from Vapours that, ha∣ving been rais'd up high by the Sun and, refrigerated by its departure, descend) is a cause of sleep: in both respects, there∣fore, 'tis more aptly express'd He made fall, then He cast.

2. Moreover, both Sopor and the primi∣tive word expresse a deep sleep and like to a Lethargy: the Septuagint interprets it, an Ecstasy; which so binds up the Senses, that the ecstatick person cannot feel any, under the intensest, pain.

3. Now, 'tis easie to observe, that this sleep, at least in part, proceeded from the

former great contention and travail of his Mind to discern the natures of all Ani∣mals, and from his pensivenesse that he found not his comfort or satisfaction in them all.

4. Adam lay down, therefore, on his right side: for Aristotle teaches, that this posture is the aptest for sleeping. And what did God? He took (says the holy Writ) one of his ribs, and fill'd up Flesh for it: In the Hebrew, the Letter is more obscure, but thus, with propriety, 'tis express'd, and He took one of his sides; and shut up flesh under it; and built the side, which He had taken from the Man, into a Woman. The word which we have express'd by He took is very large, and includes whatever manner of taking, for example, to lay hold on; and the word which we have interpreted He shut up, is taken largely, too, for He compass'd about: The very Letter therefore, in fine, yields this sense, God took to him one of Adam's sides and encompass'd it with flesh, and built, that is, fram'd or erected it into a Woman: So that the sense may be, that God multiply'd the flesh about one of his sides, and the flesh or side already swollen He, by little and little, distributed and fa¦shion'd into a Woman; so that, the Wo∣man

may seem to have proceeded out of the Man, as a Bough out of the Trunk.

5. For, as the Sun drawing up the moi∣sture of the Earth into the Trunk fix'd in the Earth, by percolation through the sub∣stance of the Trunk, makes the moisture assume the nature of the Tree, and increase the Trunk, & rise up and be distributed in∣to parts befitting the intire Plant: So God, straining that sleepy humour through the side of Adam, first made the side swell out with a great deal of flesh▪ then be distribu∣ted into all the similary parts, and lastly into the dissimilary.

6. And, besides that this Sense is very apt to the words, nothing is more agreea∣ble to the nature of things. For, to the three degrees of Man, the triple procreati∣on corresponds; Adam, as a Mixtum, was form'd; Eve, as a Plant, grew out of Adam; Abel, as an Animal, was born of Animals. Besides, reason requires, that, since in A∣dam there was the next & immediate mat∣ter of the Woman, she should not be made out of any other then that: but, like is made out of like by accretion, according to Nature.

Moreover, She is produc'd out of his Side, because ther's both flesh and bone

and, through the nearnesse of the Bowells, especially of the Heart to the left side, it ne∣cessarily participates more of the Vegeta∣tive Vertue then any other member of the exteriour Cataphragm. Bringing to, here, is, clearly, to be interpreted, not for a tran∣slation from place to place; but, for an Ob∣lation or exhibition. It follows in the Di∣vine History, This, now, is bone of my bones; and for, now, the Hebrews read this time: The force of both terms is the same, viz. that God otherwhiles offered him incon∣gruous things; but, now, something a∣greeable, and naturall.

8. Under the name of Bone and Flesh the whole Body is understood; that is, the rest of the similary parts whereof a Man is compacted.

9. She shall be call'd, &c. Since what A∣dam call'd every living Soul, that is its name, the term given the Woman must signify the proper notion of Woman; which is de∣sum'd, not from her Matter, but from her Form and End: how comes, therefore, this name which Adam impos'd (even himself being witnesse) to be taken from the Mat∣ter? It must be said, that those words, be∣cause she is taken out of Man, do not signifie because she is made of Man, which is com∣mon

with her to Lice and Fleas; but, be∣cause she is of the same nature with Man. And, 'tis to be observ'd, that the Hebrew word signifies prince, or chief, or fundamentall, or subsistent: so that the sense may be, Be∣cause she is of the nature of Man, to excell the Animals as He himself.

11. Adam says farther, that they should be two in one flesh, or, as the primitive rea∣ding has it, into one flesh, viz. three manner of ways; in the Issue, which proceeds from both; in the Woman, since Physicians af∣firm that the Seed of the Man disappears, being transum'd into the flesh of the Wo∣man; and lastly, by Consent for Copula∣tion: for, since that is perfect which is apt to make its like, neither the Man nor the Woman, without one another, is perfect; both, therefore, as they combine to the production of their like, integrate one, Physically-perfect, Animal.

11. Whence, 'tis understood, why God neither said let Woman be made, nor, let us make Woman; but, I will make; for, so, the truth of the holy language has it: namely, because the mixtion of the Elements into Flesh, which was the proper action of the Angels, was already done in the forming of Adam; and the augmentation of that

exceeded not the power of Adam's nature; the rest, therefore, was only the concrea∣tion of a Soul, which belong'd to God a∣lone.

CHAP. XI.

An explication of Genesis concer∣ning PARADISE.

1. THus, Man was entirely perfected: what misfortunes afterward befell him let's enquire out of the mysticall Book. It says, therefore, And the Lord God had planted a Paradise of Pleasure from the beginning, wherein he put the Man whom he had formed: The Hebrews read a Garden, which says the same thing; but, what is signifi'd by these names must be sought out of the description. First of all, therefore, we are taught, that, out of the ground, there was born in it every Tree fair to sight and sweet to eat; which, from the de∣scription of the Third day, 'tis clear, agrees to the whole Earth.

2. The next is, that the Tree of Life, and the Tree of the Science of Good and evil (as Eve

witnesses) were in the middle of Paradise; now, 'tis an Hebrew propriety to say in the middle, for that which is among or within: The letter has it thus, And God made to spring out of the Earth every Tree, fair to sight and sweet to eat; the Tree also, of Life in the mid∣dle of Paradise, and the Tree of the Science of Good and evil: that is, All kind of Trees pleasant to sight and tast; among which were good Trees and conducing to life, and some which were apt to make a Man expe∣rience evil things as well as good.

3. 'Tis added, that A river went out from the place of Pleasure; the force of the He∣brew word is, out of Pleasure; to water Paradise, & thence 'tis divided into four heads; in the Hebrew, and from there (that is, alrea∣dy in Paradise) 'tis divided and is into four heads. The sense is, that out of the abun∣dance and fertility of the Earth, water sprung in four heads or great Rivers: for 'tis incongruous that one river divided in∣to more, should be said divided into heads, but into branches or arms; nor are there any where found appliably to Paradise, four Rivers, which can ever be conjectur'd to have flow'd from one head; nor can a∣ny other place of Pleasure or a more fer∣tile place then Paradise be imagin'd, from

whence this river should flow to water Pa∣radise.

4. And what is here call'd fertility and a∣bundance, is describ'd to have agreed to the whole Earth, at that time; it being said, that a Fountain ascended out of the Earth, wa∣tring the whole superficies of the Earth: Where, the native Text, in stead of Foun∣tain, has a Vapour; whereof the Book of Wis∣dome seems to speak, when it saies that She cover'd the whole Earth as with a Mist; and, perhaps, the Psalmist, when, after the for∣ming of the Earth, he subjoyns, The Abysse is the vestment of its cloathing, waters shall stand upon the Mountains.

5. An example, too, of such like we have in some very hot and moist regions; in one of the Canaries, in the Island of Saint Thomas, and some others; that there issues a Vapour out of the Earth, which being refrigerated with the shadow of the Trees, descends in a Rain and feeds the Fountains and Rivers. And, it cannot be, but, out of the Earth yet moist, by the power of the Sun, for some time, such a Vapour must issue and water the Earth, and be deriv'd into Rivers.

6. But, now, the enumeration of the Rivers makes the matter manifest: for it

takes the four greatest Rivers known to the Hebrews, and which wash'd the whole world that they knew; and saies that Para∣dise was watred by them. But, those that labour to derive these Names to other Ri∣vers, run into mere and incoherent Conje∣ctures.

7. The Scripture adds, The Lord God took, therefore, the Man and put him in the Pa∣radise of Pleasure, that he should work and keep it. The Hebrew word for, he took, is the same with that above, when we spake of Adam's side, and signi∣fies the same as, take in the largest sense; nor, in this place, does it expresse any o∣ther thing then an application or conjuncti∣on of God to Adam, and not a locall car∣rying, as, before, 'tis said of the word He brought. But 'tis said above to Adam, that he should take the Earth for his matter to work on, and fill it: We have it, therefore, that the Garden which Adam was to cultivate and inhabite, is the same which he was com∣manded to fill and subject; and whereof 'tis said that, as yet, there was not the Man to la∣bour it, but a Vapour ascended and watred its universall superficies. Adde to these, that the whole Earth was cursed; that the whole, be∣fore the curse, was created for Adam and

his Issue; which, in a Garden only, could not have had room enough.

8. Consider the honour of Husbandry: both that, of all the Mechanicks, 'tis the work that's most proper to mankind: and 'tis a keeping or preserving of the Earth; for the Earth grows better by cultivation, but uncultivated it grows barren &, as it were, perishes.

9. Besides this precept, God added an∣other positive one for nourishing himself, and a negative one for not killing himself by intemperancy.

CHAP. XII.

The History of ADAM'S FALL, out of Genesis.

1. THe divine Authour begins the fol∣lowing History, saying, Moreover, the Serpent was more crafty then all the living Creatures of the Earth: the word which corresponds to Serpent, in the originall, is deriv'd from a Verb which signifies to ob∣serve or to pry into secrets; wherefore, à pri∣ori, it signifies, an Observer, a lier in wait and what in the Gospell, the Tempter: and

where the Latine Interpreter puts all living Creatures, the sacred Authour uses a very large word which comprehends Man too: So that the sense may be, the Tempter was craftier even then Man himself; as, also, it appear'd by the event.

2. He came, therefore, to the Woman and said, Why has God commanded you, &c. in the originall letter, even that God has said: as if it should say, was it not enough for God to have oblig'd you to keep his Garden, but even must he not-permit you to eat? To whom the Woman answer'd, Yes, we do eat of the rest, but should we eat of the Tree of the Knowledge of good and evil, we should die. 'Tis evident, therefore, this command was given by God, not as out of power and prerogative, but for the good of those to whom 'twas gi∣ven, and Man is govern'd by God alwaies for the good of Man himself.

3. The Tempter therefore reply's again, You shall not die, but you shall be like Gods: the Analogy of the two Temptations is to be no∣ted, Say that these stones be made bread, and, He forbids you to Eat: He has commanded his Angels concerning thee, and, Ye shall not die: lastly, All these will I give thee, and, Ye shall be like Gods.

4. 'Tis added, The woman, therefore, saw

that the Tree was good to eat, and fair and delightfull to behold, &c. The Tree is put for the Apple; or, certainly, in respect of the Apple, these things agreed to it. And whereas 'tis said, she saw the apple to be sweet to the tast, or good for food, as the ori∣ginall reading has it; it argues that the Woman, too, to some degree, from the sight of Plants, especially the earnest look∣ing on them, knew their natures. And the Authour, instead of this, delightfull to be∣hold, has, desir'd to look earnestly upon, or, to understand; and the sense is, that the Wo∣man saw her Appetite so to have encreas'd, that she could not turn away her Eyes: Or else the word saw signifies consider'd; and the sense will be, She consider'd that the Apple was desirable for the Knowledge that would follow it, upon the Tempter's words.

5. The Woman, therefore, eat, and gave, too, to the Man; who was not deceiv'd, that is, did not eat upon a false perswasion, but, as 'tis subjoyn'd, obey'd the voice of his wife: For, alas! he was effeminate, and durst not, through excesse of love, oppose his Wife.

6. 'Tis collected out of the circumstan∣ces, that the Tempter or lier-in-wait had ob∣serv'd

the Woman absent from her Hus∣band, near the forbidden Tree, at the hour when her Appetite to eat made way for his treacheries.

7. But, let us see the effect. The sacred Text, therefore, saies, that the eyes of them both were opened and they knew they were na∣ked. But 'tis plain that, not presently upon their eating, but after some time (suppose, when, by concoction, the poison of the Ap∣ple was digested into their bowells,) this ef∣fect happened: for, if, immediately as soon as the Woman had eaten, her eyes had been opened, she would have blusht and not dar'd to appear before her Husband; or, at least, being sollicitous and troubled about the change she felt, she would have told it him.

8. But, how their eyes were opened and how they knew themselves to be naked, appears by the following action, that they made themselves aprons or girdles, to cover with them the parts destin'd for generati∣on. Evident, therefore, 'tis that, by their eating the Apple, their flesh rose and was mov'd without their consent. The effect, therefore, of the Apple was immediately to provoke Lust; &, through the intoxicati∣on, as it were, of luxury, to shake off the use or command of Reason.

9. The very description, too, of the Fruit insinuates it to have this vertue. For, Physicians say that sweet is primely nutri∣tive, as consisting of hot and moist conna∣turall to the Animal; and that, whatever nourishes does it, in as much as 'tis sweet: Good, therefore, for food (when 'tis spoken by way of eminency) is, what is very nutri∣tive: but Seed is made of the superfluity of the nourishment: Good, therefore, to the tast, or, for food, shews it was provokative of lust. The splendour, too, of colour, since it proceeds out of a good commixtion of subtle and oily parts, is apt to follow the sweetnesse.

CHAP. XIII.

Of the Punishment of our first Pa∣rents: out of the same.

1. IT follows in the History, And when they had heard the voice of the Lord God walking in Paradise, at the cool, after noon; The Hebrew saies, when they had heard the noise of him coming into the garden at the aspiring of the day, or day-break: and the sense is, that God, in the Morning, with

the cool aire which goes before or accom∣panies the Sun, came into the Garden; namely, to be ador'd by Adam: whence, when Adam appear'd not, but had hidden himself in the middle of the Trees of Paradise, that is, among the Trees, which were very thick, He call'd him. And this sense seems the better: for, what could be the end why God should appear a-walking? besides, that the cool of the day is better understood the Morning then the Evening; whence, in the Canticles, 'tis said of the Morning, 'Till the day aspire and the shadows be inclin'd: for, not that which is done by the day re∣tiring, but what the day brings along with it, is properly attributed to the Day.

2. 'Tis added, how God examin'd Adam and Eve; but He punisht the Tempter without an examen, as being a profess'd e∣nemy and of a known malice. The first pu∣nishment is, that He should be cursed of all living Creatures; for so, the primitive ex∣pression has it, not among living Creatures. The second the Latine Interpreter puts to be, thou shalt go upon thy breast: but the He∣brew word derives from a verb which sig∣nifies to sigh, or, to burst out, as it were, the issue out of one in travail; so that, the sense may be, In sighing and grief as of one in

travail, that is, Thy whole life and all thy a∣ctions shall be full of grief and pain.

3. The third is, Thou shalt eat Earth, but the Hebrew saies, thou shalt destroy Dust all the daies of thy life; which seems the better; for Serpents corrupt the Earth with their breath, but do not eat it, that I ever read. Nor hinders it, that, in Isaiah we read, To the Serpent dust is his bread: for, That was not to be in the holy Mountain, which was the effect of Malediction: Better, therefore, 'tis explicated, to the Serpent ashes to warm him; that is, the Serpent shall be no longer an e∣nemy to Man, but shall dwell in the Chim∣nies, (as 'tis read of some domesticall ones); whence, 'tis immediately subjoyn'd, They shall not hurt nor kill in all my holy Mountain. In the text of Genesis, the same word is put for dust which was in the forming of Man: that the sense may be, Thy design shall not be against Angels, like thy self; but how thou maist undoe such as are made of Earth.

4. Out of what has been said concer∣ning the Tempter, it appears, ther's no ne∣cessity of interpreting that the Devil should have come to the Woman by the means of a reall Serpent, or in the figure of a Serpent; but in a form like that, in which he came to our Lord Christ: For, first, most

of the things that are said agree not to a reall Serpent; viz. to be craftier then any li∣ving Creature; to be able to speak, with∣out frighting the woman; to speak not of things they saw, but of Gods.

5. Again, his being cursed of all living Creatures, his being curst to eat Earth, a∣gree not to a reall Serpent: and that one only thing which agrees, viz. to go in upon his breast; since 'tis a naturall manner of creeping, was had by Creation. Wherefore, the opinion of a Serpent or a Serpent's fi∣gure seems to have proceeded from the e∣quivocation of the Hebrew word, or, a Me∣taphoricall use of a Serpent for the De∣vil.

6. The following Prophesy, too, con∣cerns the Devil, not a Serpent: For a Ser∣pent is no more an enemy to Man then to the other Animals; but the Devil is to Christ; and he bruises the heel of Christ, in as much as he debauches and masters the lowest rank of Christians, or the wicked; Christ too, breaks his head, both because He is to judge the Angels, as also because He takes away the power the Devil has in the world.

7. There follow, the Evils which seize on the Woman through sin; that She should

have more and harder labours; that She should be under the power of her husband, and be op∣press'd by him. And, that this violent Sub∣jection proceeds from sin, is plain enough; since it rises from the indiscretion of both parties: Bringing forth, also, with pain, evi∣dently, proceeds from the same; for, even yet, many Women under the Aequator, bring forth with little or no pain: now, the pain in Travail comes through the drynesse of the members, by reason where∣of the Bone cannot give place, which is ea∣sily conjectured to proceed from the in∣temperatenesse of the Aire and of Meats.

8. Lastly, that her Conceptions are more is manifest, in respect of Abortions and imperfect Conceptions: but, whether through the intemperancy of Copulati∣on; or the shortnesse of the time of going with child, which, may be, should have been longer; and lastly, whether, because in the immortall state of Paradise there should not have been requisite so copious an Issue, therefore the Conceptions should have been fewer, 'tis disputable.

9. Among the maledictions of Adam, the rest appear plainly to proceed from the sterility of the Earth; but this, that he should eat the herb of the field, seems, from

the beginning, to have been indulg'd him as a blessing, & here 'tis reputed amongst his punishments: But, the sense is, that he should be compell'd to lay up in Barns the herbs of the field to eat; because, some∣times, the Earth should yield none.

10. Moreover, those words, 'till thou re∣turnest into the Earth out of which thou art ta∣ken, &c. clearly shew that he should have been immortall; that is, have liv'd a long time, and afterwards, not be devested but cloathed-over, as the Apostle speaks.

11. It follows, how he was cast out of Paradise; and 'tis said, that, Adam being cast out, God plac'd, before the Paradise of Pleasure, a Cherubim & a flaming and turning sword, to keep the way of the Tree of life. To understand which, we must reflect upon the universall cause of the Corruption of all things, especially of Living Creatures. And, because Animals are cold in death, 'tis plain, that Cold is the cause of Death; whence, we see, that Winter is, as it were, the old Age of the Year, The years, there∣fore, had continu'd in one state of heat and cold in Paradise; and to introduce Winter, is to make life shorter, & to have brought Death nearer.

12, The cause, therefore, of the variety

of the year is the cause of Death: and this, Astronomers teach, happens, because the Earth keeps not still its same parts to the Sun, or in that it conforms not its Axis to the Axis of the Ecliptick, but alwaies turns it from the Poles of the Ecliptick to the Poles of the Aequator; & this, Naturalists teach us, happens through that motion, by which the Flux of the Sea turns the Earth; and, the Flux of the Sea, from a Wind which the Sun under the Aequator raises.

13. Let's see what the sacred monu∣ments expresse concerning this: First, therefore, They say, that which was to be done was, therefore, done, least, perhaps, he should reach out his hand and take of the Tree of Life, and eat, and live a full age, or a thou∣sand years: whence, 'tis evident, that the vertue of the Tree of Life was not wholy to exempt from Death, but to deferre it and make to live in seculum, that is, a long time; which vertue ther's no doubt is ta∣ken away by the empairing of the Fruits.

14. Then, that which our translation saies before Paradise, others render from the East to Paradise. If, therefore, (as we have said) the whole Earth was Paradise, and the motion of the Earth proceeds from the Sun, the cause of the conversion of the

Earth is from the East, and, to be from the East is, to be before the Earth and Paradise. Moreover, that which ours renders a Che∣rubim and a flaming and turning sword, in the originall is a Cherubim & the edge of a sword turning it self. The one Phrase shews that the force of Death proceeded from a Che∣rubim by flames and fire; and the other, by turning: Now, that the Sun's motion pro∣ceeds from a Cherubim or an Angel, Meta∣physicks demonstrate: If, therefore, that winding of the terrestriall Axis to the Poles of the Aequator, be deriv'd from the Sun; and, from that, the nature of Death, by the variation of light and heat; is it not evi∣dent (if a sword may signifie a killing pow∣er) how a Cherubim, with a flaming and tur∣ning sword, keeps the way to the Tree of life, least Man should live by it a full age.

15. And, he that thinks this interpreta∣tion, of a sword for a killing power, too hard; let him remember the Angel, in the threshing floor of Ornam, holding a drawn sword to bring the Plague upon Jerusa∣lem. Let him consider, also, if the name of Sword be taken materially, how disagree∣able the narration will be: for, the Angel should have been plac'd, not from the East, or, before Paradise, but round about: nor

would there be any need of a turning sword, but of a sharp one; for, the Angel could have turn'd it, as he pleas'd.

16. Lastly, the cloathing of Adam and his wife with Coats made of skins, mani∣festly insinuates that the Cold grew upon them; the Year, as it were, now inclining towards Winter: whence, it seems, 'twas Autumn in that Region where Adam was created. Yet, 'tis not necessary, that God must have given them those Coats of skins immediately upon the malediction, but after some time; when, having done Pe∣nance, they had sacrific'd Beasts to God: with whose skins God cover'd them, not so much for their nakcdnesse sake, which was cover'd with Aprons, as for the Colds, and therefore they were made of skins with which Beasts are kept warm.

CHAP. XIV.

Of the Evils deriv'd to posterity: out of the same.

1. NOne doubts, nor can, according to what we have said, but this state of infelicity and Death is deriv'd to us, the

Posterity of Adam, from his Sin: but, what evil or corruption we derive, as to the Mind, 'tis to be consider'd. And, first, 'tis evident, that the Understanding of Adam was most happy; which so easily attain'd the knowledge of things, that, at first sight, he could impose significant names upon every one.

2. Which is not so to be understood, that he perfectly saw through all things: for, from the deceipt of Eve, and both their hiding themselves from the face of God, 'tis clear, their discourse was short and imperfect at that time. Nor, is it be∣liev'd that they lost their naturall force: wherefore, by nature, their understanding was so hinderable by Passion, as to bring them to such Inconsideration.

3. But, we read, too, that they were na∣ked, and blusht not before their Sin, but af∣terwards: whence, we understand, there were before no inordinate Motions in them, since, in lust, the most vehement kind, they had none.

4. Now, for Man to have no inordinate Motions in him, may happen two waies: One, that we should assert there were in∣deed such Motions, but, as it were, rooted out by a long use and exercise of Vertues:

another way, that we should imagine his nature so temperate and equally ballanc'd between Passions; that it should submit it self intirely to Reason, out of its own e∣quability, and not out of an acquir'd domi∣nion of Reason.

5. And, since God might have created Man in the perfection of either of these; if we consider the circumstance of the new∣nesse of nature, we shall rather assent to the later description: for the former state is of one already proceeded from power to act; but this later is a certain species of po∣tentiality, or of Man, as to his Soul, exi∣sting in power: that, the state of Man grown good, of evil that he was; this, of Man not yet knowing good and evil, or, un∣taught by experience: To that Man 'tis now hard to Sin, and certain that he will not be separated from the love of Christ; to this, 'tis easie not-to-sin, but Sin is rather un∣known to him then hard, and consequent∣ly, his entrance to good or evil is doubt∣full: That state is more establisht in the Brain through the exercise of Reason; this more in the Body, through the good∣nesse of its Temperature; whence, this is more propagable to his Issue, though that be so, too, in some degree.

6. Since, therefore, Philosophy tea∣ches, that even that complexion of nature, which rises from acquir'd habits and exer∣cise, is apt to be deriv'd to the Issue; much more that, which was by Nature planted in Adam, would have pass'd into his Posteri∣ty. His Children, therefore, had he not sin'd, would have attain'd, from their Ori∣gin, a certain equability of Passions, where∣by they would have grown easily obedient to Reason; or rather, they would have had no passion more vehement then was just fit, so that they would have felt no difficulty in following right Reason: from which disposition he seems not to have St. Bernard▪ been far, of whom 'tis wonder∣fully said, that Adam, in him, had not sin'd.

7. Whence, the perverse motion of the will in our first Parents, was apt to pro∣ceed only from extrinsecall sollicitation: So, we see, in the answer of Eve, that she was content with the command; 'till the Devil, proposing a shew of fallacious rea∣son, which she could not see through, had fastened, as it were, her mind to the delecta∣ble form of the Apple before her; by which fastening, that naturall equality was cor∣rupted: which, too, in like manner, hap∣pened to Adam, through his amorous fix∣ednesse

to his wife; as may be collected out of his words, wherein ther's no praising of God the giver, but only a commemorati∣on of the lovelinesse of the woman. 'Tis evident, therefore, that the naturall prin∣ciples of motion and passion were corrup∣ted in both our Parents; and so, in Ge∣neration, an inequality was deriv'd to their issue: not one equall to Theirs, but one far greater; it being now corrupted from the change of site to the Heavens, and the quality of the Aire and Food: and so, ir∣recoverably their Posterity drew from the Womb of their Mother an Origin or incli∣nation to sin.

8. Which negation of equability, be∣cause 'tis in a subject to which an equality is due by its Creation, attains the nature of a privation: and, because the guilt of Adam is in it, or, because we derive our O∣rigin from him, 'tis, therefore, call'd O∣RIGINAL, not formall, SIN: and, because 'tis impossible that Man, infected with this, can live without sin, by the strength of nature & without new Grace; therefore Nature is call'd the Slave of Sin, and given up into slavery to the Devil. But, whether Originall sin comprehends, be∣sides an indisposition of the sensitive Soul, a

privation of Charity consequent from it, in the Issue, (because ther's nothing offer'd out of our text, spoken concerning that matter) I leave to the curious.

9. It suffices us that, out of what has been said, it may be understood, how Ori∣ginall Sin is singular in every one, how 'tis deriv'd by Generation, and how it proceeds from the fault of another.

10. Of these things that have been said, I know not whether we have not, in some measure, an Example in Cain and Abel: Cain being conceiv'd in Sin, (perhaps, the very night after eating the forbidden fruit, before God, by punishment, had provok'd them to Penance); Abel, in the time of Penance: whence, Cain contra∣cted, in the conception, his Mothers envy against God; Abel her humility and pie∣ty; wherefore, what our Interpreter ren∣ders I have possest a Man by God, may be more truly translated, I have loved a Man a∣gainst God.

CHAP. XV.

Of the Propagation of Mankind: out of the same.

1. AFter the Death of his Brother, Cain departed into the barrener parts (as appears, from his Curse): And, this was the first occasion of filling the severall quarters of the Earth. And, he is said to have sojourn'd towards the East from Eden; or rather, towards the West, for the originall letter has it, he sat down in a strange Country before Eden, that is, he dwelt in a far Country before Eden, that is, to which the face of Eden is turn'd, (Adam and his Family being suppos'd to look af∣ter him when he went from them), that is, to the West, or, having Eden Eastward. Now Eden seems to be call'd that Country in which Adam dwelt, in memory of the Pleasure he had there.

2. And the sacred Authour prosecutes the Generations of Cain to the seventh de∣scent; and tels us the Cities that were built, and the Arts both for use and pleasure in∣vented in them. But, how many years each

generation contain'd, he mentions not: but, 'tis likely, they were shorter then the generations assign'd to Seth; whence, in the time of Enos (which extends to about a thousand years after the nativity of He∣noch, the first-born of Cain) the children of Adam, on Cain's side, may have been exceedingly multiply'd, and that hap'ned which is written, that, in his time, The invo∣cation of the name of the Lord was polluted, viz. in most of the posterity of Seth and Adam, through their Marriages with the daughters of Cain.

3. For, since the Sons of Seth, and the rest that liv'd with Adam, may seem to have follow'd a Pastorall life, and to have liv'd temperately; but the Daughters of Cain to have been delicate and luxurious: there appears on the Male's side strength and virility; and, on the Female's, abun∣dance of Moisture, figurable by heat; whence, 'tis consonant, that a vast and ro∣bust issue was born out of their conjuncti∣on. And, out of confidence of their great forces, men are prone to fall to injuring and oppressing the weak: whence, Lamech call'd it a consolation, to kill all man-kind; according to the by-word that saies, 'Tis better to be alone then ill accompanied.

4. But, whether they were of a huge stature of body, such as we call Giants, ap∣pears not out of the sacred History; where nothing else is said, but that they were Op∣pressours, Strong, and such as got themselves a Name, or fame.

CHAP. XVI.

Of the FLOUD: out of the same.

1. WHen, therefore, they were impeni∣tent, whilst Noe built the Ark, to save the few just, that is, eight per∣sons; the waters began to poure down up∣on the Earth; which Genesis describing, saies thus. Such a year, moneth, and day, all the Fountains of the great Abysse were bro∣ken up, and the Cataracts of Heaven were ope∣ned, & there was made a Rain upon the Earth fourty daies and fourty nights. The originall text, for were broken up, has, slit themselves, and, for Cataracts, a word which signifies occult cavities, from a word which imports as much as, to ly in wait; as if it would say, that the Repositories of heaven, wherein God had plac'd, as it were, waters in am∣bush, were opened.

2. To these is to be added that place, in the Second of Peter, wherein 'tis said, there was of old a Heaven and an Earth, of waters and by waters consisting, by the word of God, by which that world, then, overflow••d with waters, perished: But, it cannot be under∣stood, as if the Earth consisted of Water; which is no where written, but rather the contrary, viz. that the Earth was created together with the Waters: the sense, there∣fore, is, that Heaven consists of waters, the Earth by waters, to wit, mingled together by that mighty fire (where∣of largely above): Consisting, therefore, is refer'd to both, though it be construed with the later.

3. It saies, then, that the old world was overflow'd by these two waters; whence, 'tis evident, those are distinct waters which are, here, call'd the Cataracts of heaven, from those call'd the fountains of the great abysse. Now, we find no more about Heaven, af∣ter the Fourth Day, but that, a vapour as∣cended from the Earth to water the universall face of the Earth: and, that the Earth was cover'd with a Mist: and as much concer∣ning the Sea; Iob speaking in the person of God, when I put it on a Cloud for its vest∣ment, & wrapt it in darknesse as in the cloaths

of Infancy. For, these signifie, that the Aire was thick, and misty; there sweating, by the Suns force, as it were, a perpetuall watry humour out of the Earth, whose thinner parts were of necessity continual∣ly rais'd up into Clouds: which could not fall, for a time, whilst the Aire, quite up to them, was thick and as heavy as they: but, after, the Earth being dry'd, the Aire be∣tween the Earth and the Clouds, became it self, too, more dry and subtile, the ter∣restriall humidity being spent; then, at length, with a mighty vehemence, the long-treasur'd-up waters in the clouds de∣scended; in such abundance, that the Fountains which broke out from the more eminent parts of the Earth were so over-charg'd, they slit their channels and, with open Torrents, roul'd into the Ri∣vers, and they, oreflowing their banks, all at once into the Sea. Thus, therefore, by the waters whereof the former Heavens con∣sisted, that is, the midst between the Earth and the Stars, and by which the Earth consi∣sted, viz. which lay hid in its bowels, the whole Earth was o'reflow'd in the time of Noe.

4. And the History tells, that the wa∣ters rose fifteen Cubits above the tops of the

Mountains: now, 'tis not incredible that some Men were so tall; so that this quan∣tity of water was altogether necessary; nay, if there had been strong Trees upon the highest Mountains, which could have resisted the water, this proportion of wa∣ter had been lesse then needed.

5. For, since, after the Deluge, Og may seem to have been nine Cubits high; before the Deluge, 'tis credible enough, there were some near fifteen: Though, to per∣swade one's self, there were ever Men of that vastness which is attributed to the Cy∣clops, and certain Reliques found in the New World, there needs a great faith; for, these stories depend on uncertain memories, or on conjectures of Men talking, according to likely-hood, of old Bones.

6. But, to return to the abundance of the waters. The severer Mathematicians, now adaies, do not believe any Mountain to be higher, perpendicularly, then one I∣talian mile: nor need we believe the Mountains, before the Floud, were so high as they are now the vallies are hollowed deeper with continuall Rains. If, there∣fore, fifteen Cubits be abated from the highest Mountains, make account the wa∣ter rose a Mile, perpendicular, about the Earth.

7. Whence, 'twill be deduc'd, that a∣bout an equall proportion of water out of the Clouds and out of the bowels of the Earth concurr'd to the Deluge: for, if a Pail set in the open Aire in a very violent rain, will be fill'd a cubits height in an hour; in fourty daies and fourty nights, a continuall and vehement rain from all parts of the Heavens, would o'reflow the whole Earth little lesse then a thousand Cubits high: as much, therefore, or more water was to be strein'd out of the Earth, that the Floud might rise to a thousand Paces high.

8. Which to render credible, reflect upon the artifice of Husbandmen, not unu∣suall amongst us, by which they draw some feets depth of water over their barrener grounds; with the weight whereof the superficies of the Earth being loaded, is press'd down & constipated with the low∣er Earth, & so fills those hollownesses into which the Air's entrance caus'd the barren∣nesse; whereupon they are rendred fruit∣full. From which experiment, 'tis evident, that a huge weight of water brought upon the Earth must compresse it, strein out the water which was hid in it, and represse its swelling; and consequently, constipate

the Earth and force it into a lesser Cir∣cle. Since, therefore, the power of the De∣luge may easily be believ'd to have exten∣ded it self three miles perpendicular within the Earth, (for the Sea is judg'd so deep, now, in the deepest parts): let the Earth but have contracted it self one sixth part of those three miles, and you have water press'd out of its own bowels to cover it five hundred paces round about. We have, therefore, a fit proportion of water for so great an effect, if we can contrive whence so much water may have ascended into the Clouds.

9. But, if the little lesse then two thou∣sand years space be reflected on, in which the Sun rais'd up perpetuall vapours to the very Sphear of the Moon, and perhaps higher; and kept them there, by reason of the continuall thicknesse of that Aire between the Earth and Heaven▪ It will be easily credible, that there were Clouds a∣mass'd together enough to pour down fourty daies and nights violent Rain; which, we have said, is sufficient for the effect.

CHAP. XVII.

Of the Cessation of the Deluge: out of the same.

1 THe inspired Writer prosecutes the abatement of the water; which he divides into four parts: to the resting of the Ark upon the mountains of Armenia, a hundred and ten daies; thence, 'till the appearing of the mountains tops, about seventy daies; from those, to the time when the superficies of the Earth shew'd it self; and from thence, to the in∣tire drynesse, almost as many daies as in he first part, divided almost equally.

2. The causes of so unequall decrease are two, deduc'd from the letter: a Wind which God rais'd; and a motion of the wa∣ter, proceeding from the Wind. As for the Wind, 'tis clear, when the Sun began, now, to shine bright, the Clouds being di∣spers'd, and there was nothing but water upon which it might act; there could no other wind be rais'd, then such as, even now, we experience in that vast Clime of the Pacifick and Atlantick Seas: though we

must needs think 'twas far more both ve∣hement and ample, when there were no Shores at all whence Contrary winds might blow, and contract its bounds.

3. The first part, therefore, of the a∣batement was made by this Wind, through the mediation of the Sun, which turn'd the Waters into Wind: and the Wind, now dry'd, dry'd the waters by adhesion, as we see it does Linnen cloaths, by carrying away with it the watry parts.

4. And the Ark is believed to have re∣sted upon the highest Mountain in those parts. The Hebrews say, that it sunk twelve Cubits into the water; still, there∣fore, by this account, the water was twelve Cubits above the neighbouring Moun∣tains: but, these Cubits by reason of the former contraction of the Sphear of the waters, were lesse, in proportion, then those whereof there were fifteen before above the highest Mountains; as also, then those which the water had abated, from the top of the highest Mountain to the top of that upon which the Ark rested: wherefore, to these Cubits, about seventy daies are as∣sign'd.

5. From the discovery of the Moun∣tain-tops, to the appearing of the Earths

superficies, about fifty five daies more are counted: both because every day the Sphear became more contracted, and the Sun more ardent through the reflection from the higher parts of the Earth; as al∣so, because the motion of the water, now, concurr'd; whereof the divine Book says nothing but and the waters return'd from the Earth, going and coming, and again, but the waters went, and decreased. There can be no doubt, but this motion of the wa∣ters, since it proceeded from the Wind, which rose from the Sun, follow'd, princi∣pally, Its course, that is, was from East to West; and consequently, that the water is said to have gone and come, because the wa∣ter which was mov'd under the Aequator, farther off from the Aequator return'd, by the force of gravity; because the wa∣ter was lower in those parts out of which it had been expuls'd by the Wind: And this, 'till the mountain tops appear'd, was regular; but, afterwards, by incountring the mountains and higher parts of the Earth, this course of the water, at least in those parts, was interrupted.

6. Whence, ther's no farther mention of it; though its effect towards drying up the water began then to be greatest: For,

by this flux of the water, the Earth, by de∣grees, was heap'd up towards the moun∣tains, and there was a more ample Chan∣nell dig'd for the waters, especially in that part which was to remain cover'd with them. Whence, the fourth book of Esdras witnesses, that, at the Creation of the World, there remain'd only a seventh part cover'd with waters; but, now, Cosmographers will have the Superficies to be half Sea.

7. Moreover, by this agitation, if any Cave remain'd empty within the Earth, there was a passage opened to it for the wa∣ters. Whence it appears, what became of such a mighty bulk of water: for no lit∣tle part of it was consum'd by the Sun in Wind, and to condense the upper Aire to that proportion which was convenient for the nature of things; another part was swallow'd up into the cavities of the Earth; the rest, having dig'd it self a vast Chan∣nell, remain'd in that part of the Earth, which we, now, call Sea.

8. But, I must not passe over this place, without advising that the Cause of the flux and reflux of the Sea is clearly taught to proceed from the Wind, as 'tis explicated in Physicks, the Scrip∣ture straight adding, and the wa∣ters

return'd from the Earth, going and coming, immediately after the bringing the Spirit upon the Earth. But, some may object, that, during the fourty daies rain, there was no such wind; and consequently, no Flux of the Sea neither; and, because the Diur∣nall motion follows from that, neither can there have been Daies and Nights.

9. 'Tis answer'd, Such vast Clouds and Rain could not happen without Tempests; and consequently, since this Rain was re∣gular, a regular Wind, too, accompany'd it; and this, according to the course of the Sun, since the greatest heat is not to be expected but under the Sun: The Wind, therefore, was more vehement those fourty daies, to roul about such a Masse of waters; whence the equality of daies and nights may have been preserv'd either wholly or very near. 'Tis a sign, too, of a Wind, that the Ark is said to be carry'd upon the waters, and to have rested upon a Mountain, whereas 'twas made in a Vally.

10. The sacred Historian seems to add two other causes of the decrease of the wa∣ters, viz. the shutting up of the Fountains of the Abysse, and of the Cataracts of Heaven, or the prohibition of Rain from Heaven: But, this later cause is clearly an effect of

the wind's being calm'd and of the Clouds being all spent, as already fallen down up∣on the Earth: And the former is an effect of the drying of the Mountains; for be∣cause the Mountains were dry'd, vapours began to ascend into their tops, which flow'd out in little channells and rivulets, as before the Deluge: whence, it appears that their reading, too, who interpret it the fountains of the Abysse were reveal'd, comes to the same thing.

CHAP. XVIII.

Of the Covenant made vvith NOE after the Floud: out of the same.

1. AT length, Noe and his family be∣ing gone out of the Ark, God made a Covenant with them, that he would overwhelm the Earth no more with waters: and plac'd for a sign of the Cove∣nant, His Bow in the Clouds. And that the Rainbow is, indeed, a sign there shall be no Deluge at that time, is evident from hence, that, unlesse the Sun shine otherwhere,

there appears no Rainbow; 'tis clear, therefore, that there is not enough Rain in the Clouds, to o'rewhelm the Earth.

2. But, since, these words were said to Noe, who had already liv'd six hundred years; if he had beheld the Rainbow so many years, and afterwards experienc'd the Floud; he could not but have wondred it should import such a signification: We must say, therefore, that, without doubt, the Rainbow was never us'd to be seen be∣fore the Floud; nor is it hard to render a reason on't, out of what has been said.

3. For, since Naturalists tell us, a Rain∣bow is made out of a double or triple re∣flection or refraction of light in every drop of a light show'ry cloud; whence pro∣ceeds this variety of colours: and light, so weak and scattered, or, the foresaid co∣lours, cannot reach our Eyes at such a di∣stance, unlesse the Aire be very clear and pure: and, through the humidity of the Earth joyn'd with heat, a thick Aire inve∣loped the Earth all that time: 'Twas abso∣lutely impossible a Rainbow should be seen.

4. Besides, it seems, that, for all the la∣ter years, a great masse of Clouds must needs have so cover'd the face of the Hea∣vens,

that the Sun was rather felt then seen; as we find 'tis, for whole weeks, some∣times, together, in Winter in those Nor∣thern Countries which, yet, are not exces∣sively cold. No wonder, therefore, the Rain∣bow had not shew'd it self before the Floud.

5. Next, 'tis to be observ'd how God contracted the Age of men, and with what he requited it. Now, 'tis evident, that the Earth, by means of the Deluge, became far colder and dryer: That 'twas colder, after such a Masse of waters, so long, not only covering and compressing it, but penetra∣ting into its very bowells, any one will believe.

6. But, that water should dry, will per∣haps hardlyer rellish: but, if we consider, that sodden things are rendred dry, through the extraction of their naturall moisture, when they are too much boil'd: if we re∣flect that Trees are thrown by Timber-men into water, least their native moisture should exuberate into rottennesse and worms; and after a convenient time they are taken out again dryer then at first: if we observe that Distillers, to extract the moisture of Herbs, besprinkle the plants they are about with water or some other proportionate liquour: if lastly, we re∣member

that Gold-smiths, to separate the Silver, mixt, in a little quantity, with other metalls, mix more Silver withall: 'Twill be evident, that, when the Earth redoun∣ded with well-digested moisture, there was no better way of drying it, then, by ad∣ding another moisture, to render that was in it more separable, and presse out both together; as Nature it self operates in rot∣tennesse.

7. Supposing, therefore, the Earth be∣came both colder and dryer, the Plants and Animals must of necessity have drawn a more malignant juyce & food out of it. For, since Vegetation consists in heat & moi∣sture; Death, and Old Age must be in their opposites, and out of them, be deriv'd to living Creatures: wherefore, since, after the Deluge, men sometimes liv'd 150 & 200 years, the long life of the Patriarchs before the Floud, mention'd in the Scriptures, is not incredible. Hence 'tis that Animals were now assign'd to man for food: and, 'tis not said, that he shall rule over them, as at the beginning; but the terrour of him shall be upon the other Animals: For, at first, they serv'd him as Instruments; but now they were to become fierce and wild, whence man would contrive to kill them,

and they, consequently, like perverse ser∣vants, fly and be affraid of him, as their chastizer.

8. And, these indeed God gave to man; but another thing far greater. For, be∣cause the Earth was become dryer, the Aire too round about man was made pu∣rer and thinner; and, both by his Food and by the Aire, his Body was rendred, as, not so vast and durable, so, more subtile-spirited and more apt to be subjected to his Soul, and fitter for the operations pro∣per to it.

9. Men, therefore, grew sharper wit∣ted and more addicted to Sciences and Arts; and, by consequence, computing all things, the World became better and perfe∣cter: since, there would, necessarily, be many more men, by reason of the little∣nesse of their Bodies, and such frequent changes, through the shortnesse of their lives; and yet, nay much the rather, more forward and riper for the eternall life of the future world.

CHAP. XIX.

Of the second propagation of Man∣kind into severall Countries: Out of the same holy History.

1. IT remains, for describing perfect∣ly the Beginning of the World, to de∣clare how the benediction, given to Noe and his Sons, to encrease and fill the earth, began to be fulfill'd. The divinely-deliver'd History, therefore, saies, that the first off-spring of Noe agreed perfectly to∣gether, and were very unwilling to sepa∣rate: which is collected out of those words, that, in the originall text, say the Earth was one lip and the same words: for, that a lip signifies the words of men, is found, by the sense, every where; as, when they are call'd Deceitfull lips, Our lips are from our selves, and in a thousand other pla∣ces; but, where 'tis taken for a Language, I know not.

2. But, because the sense of the follow∣ing terms must be different, and the same words; this Phrase will signifie that they

desired and sought how to remain united, as 'tis said more manifestly below. Whence, 'tis no light suspicion, that this mind in them proceeded from the instigation of some One that affected a Tyranny over Mankind; which some Historians, also, witnesse.

4. Proceeding, therefore, in this thought, they sat down in the fields about Babylon; and there, either mutually im∣pell'd by one another, or else by some one, as I said, they deliberated from the oppor∣tunity & commodiousnesse of Bricks and Pitch, to build themselves a City and a Tow∣er: for two reasons, To get themselves a Name, and to prevent their being dispersed over the Earth; for, so the Hebrew reading has it, least perhaps, or rather, least at any time, which ours renders before.

5. They imagin'd, therefore, that, fix∣ing their abode, by reason of the commo∣diousnesse of the vast City, and for the fa∣mousnesse of the Tower, which would have no fellow, all men would willingly stay a∣bout those places. Of the Tower 'tis said in the Hebrew, whose head in Heaven, that is, where the Birds fly, or even the Clouds; intimating, that they design'd to continue on this edifice even to the Clouds, which

Naturalists say, sometimes, are not rais'd more then 340 paces above the Earth: which height is not so vast and extrava∣gant that it might not fall into the thoughts of men, and even be perfected, too; according to what God said, that They would not desist, till they should have ac∣complisht them in deed.

5. But God turn'd their own very counsells upon their own heads: for the fond pains, and perhaps, (which some Hi∣stories insinuate) because the Tower, when it had been brought to a very great height, was thrown down by the winds and lightnings, (as it uses to happen to ex∣treme high Fabricks) made them weary of the work and its Authour, so that they would no longer obey him, nor even a∣gree together: but severall Companies, as they could agree among themselves, de∣parted into severall countries; the Au∣thour of the work, with those that con∣sented to him, remaining still in Babylon.

6. And, this explication is clear, nor in any sort violent to the letter; and accord∣ing to the nature of things: whereas, that which the most follow contains so vast a Miracle (and whereof we have no other ex∣ample, unlesse, perhaps, in the effusion of the

Holy Ghost); that it may seem violent to ex∣tract it out of words, in their ordinary sense, signifying another thing. For, to be of one lip, & lips to be confounded or Tongues, agrees with common sense to signifie, the one, consent, the other, dissention: but to transferre these to multitude of languages is lesse naturall: which yet, if otherwise there were a sufficient Authority, to shew the effect done, is no waies to be rejected; but, if the whole story draws its originall from this only Text, it will have no bot∣tome nor solidity.

7. But hence, perhaps, some may ground their belief, that 'Tis not easie to imagine whence Languages should have been divided amongst mankind, and have grown into so many kinds. To which we reply, that, whoever shall but observe what is usuall in his own City or Countrey, will easily discern how so great a variety of Dialects has grown into the world. For, 'tis evident, the perfection of a Language consists among the Better-bred; and the rude People corrupt the lesse usuall words, those that speak fast cut them short, the Countrey folks likewise make a speciall pro∣nunciation of their own. Adde to these, that divers Cities and Provinces have

form'd Dialects of their own; which yet, ther's no doubt, are contain'd all under one Idiome.

8. Consider, then, the minglings of di∣stinct languages; a Country sometimes being subdu'd by a Nation of a different Idiome; sometimes, by the frequent Tra∣vels of single persons, the words of one Idiome being deriv'd to another.

9. Lastly, let's reflect on the originall root of diversity: Which consists in this, That, words are compos'd of Vowels and Consonants; and the differences of Vowels rise from a wider or a more form'd and re∣gular opening both of the Mouth and Throat; but, that of Consonants proceeds from an interception of the Breath go∣ing out through the divers organs of the Teeth, Lips, Tongue; from its allision to them and the Palate of the mouth; with some help of the Nostrills and the shutting up of the Throat.

10. Now, 'tis evident, these members and instruments of Voice are compos'd of the Elements; and consequently, from their temperament, are more dispos'd to one motion then to another; and, which follows, that, from the Site of the Regions where men live, they are more inclin'd to

some Vowels or Consonants then to others: whence it comes to passe, that, without a∣ny farther pains, Vowels and Consonants are chang'd by little and little, and ther's such a diversity made, that they can no longer understand one another.

11. And, that the difference of Idioms grew after this manner, from the very be∣ginning; it may be hence conjectur'd, because the Chaldaick, Syriack, Arabick Tongues discover a manifest derivation from and affinity with the Hebrew. And, that the Aegyptian, too, of old sprung from it, seems hence conjecturable, that In all the Peregrinations of the Patriarchs, or even the commerces of the Kings with Ae∣gypt, ther's no where any mention that They did not understand one another: moreover, the Aegyptian names comme∣morated in Scripture, as Moyses, Pharao, Nechao, Putiphar &c. are Hebrew names, too. Farther, 'tis plain, that the very name Babel is Hebrew; which, yet, remain'd to the City from which the Family of Heber is believ'd to have departed, and to have gone and resided far enough off; if in∣deed Melchisedech was of that Family.

12. To conclude, it seems naturall to the Originall Tongue to be very short,

viz. of Monosyllables only, as much as con∣cerns the primitive words: and the primi∣tive words, of necessity, are of a determi∣nate number, since, we scarce find more then seven first-Consonants; for the rest are varied either in a greater or lesse aspira∣tion, or by the composition of more toge∣ther; whence, 'twould be no hard thing to find the number of all the primitive words: wherefore, 'tis clear, there cannot be many originall Idioms, whose primi∣tive words should be Monosyllables.

13. Some will object, the Hebrew is an Originall, and yet not all its primitive words are Monosyllables: v. gr. Adam, E∣va, Shamaim, (which name God impos'd upon Heaven) Abel, &c. and finally, Babel it self.

14. 'Tis answer'd, Adam, Abel, and Eva are monosyllables; for, in Adam, and A∣bel, the Article is joyn'd to the name: For, since God impos'd the name upon Adam, 'tis impossible he should have call'd him Adam from the name of the Earth: for, since Adama signifies primarily a speciall nature of Earth, which is red, and the name is transferr'd thence to the whole Earth; moreover, that sort of Earth took the name of its Colour, and the colours name

is from the primitive dam which signifies bloud; 'tis not credible that God gave such a derivative name to Man. Adam, there∣fore, is, as it were, ha-dam, that is, the like, viz. to God. In like manner the name of Abel is Bel, that is, confusion; as also Babel signifies not confusion, but in confusion. The name of Heaven is a derivative from the primitive mai, which is a monosyllable. But, the Dissyllables which constitute the Substance of that Language as 'tis amongst us, are compounded, though they seem to us primitives.

15 Thus, therefore, the second time, was the world, by division, replenisht with men: God turning our Evils and Vices in∣to Good to us; and His Providence so pu∣nishing our ills, and changing our goods into better, according to that of the Apo∣stle, We know that, to those that love God, all things cooperate for good, to those who, accor∣ding to his purpose, are called Saints.

Notes

• Chap. 5. N. 5.
• Ch. 10. N. 4.
• Chap. 3.
• B. 3. Les. 13.