IN the beginning God created the Heaven and the Earth. Which directs me to contemplate this World is a great Machine, or an Engine-royal, adapted for Motion by the Power of Him that created the Creation; that not so much as an Atom can move or stir, save only by a derivative Vertue from him that thro Wisdom and Providence gave a Being to the Whole; who knows all the Parts and Particles of his Work. How can he then be thought ignorant of its Motion, or in any thing be defi­cient? when he that made the World, knows how to influence the hidden [Page 2] Springs and Parts thereof; he knows for what End and Duration he design'd its Motion, and the time when all things shall pass away: So that when the Divinest withdraws the Springs of Life, ( viz.) his supporting Provi­dence, from any Creature in the Cre­ation, or from the Elements, or the whole World it self, it must sink into a state of Inactivity, consequently be­come a meer Annihilation.

Now, That Heaven and Earth are Corelates, who doubts it?

That they sprung spontaneously from one Principium, who disputes it?

And that they had in themselves (by Divine Ordination) Ends and Begin­nings most properly adapted and insi­nuated into them, who so Impious and Atheistical to suspect it?

That the World had a Beginning, is manifest.

That Eternity preceded Time, is most manifest.

And that every End terminates in its own proper Beginnings, nothing more manifest.

[Page 3] Every End therefore, separable from its native Principium, is subject to Mortality: but Death is the Destructi­on of all Elemental compounded Mixts: All Compounds therefore are subject to Mortality; which Nature endeavours with all her might to pre­serve, if possible, from the Periods of Death, and whose Champions to pur­chase this heroick Victory, Fire and Water are instituted and appointed the most proper and immediate Agents and Instruments; the last to discharge by immersive Calcination, all exteriour and superfluous Adustion, whiles the first by Sublimation claims a Superio­rity, because when to separate by the intense Action of Fire whatever Re­crements and Impurities adhere to the Center.

These, and no other, are the lineal Tracts that Nature has trod in since the nonage of the Universe; whose Seeds, void of Form, and confusedly mix'd in a Hoil or Chaos, were dis­solved in Water, but rarified and sub­limed [Page 4] by pure Argument of Fire. Cal­cination and Sublimation therefore were purposely invented to purge and separate the Pure from the Impure; as is Solution and Distillation the more terrestrial Dregs that stiffly adhere to the Parts extraneous.

Now whatever remains without any beginning, that Subject is altoge­ther uncapable of end: But all Be­ginnings sprung up from Eternity, as is Eternity the Ray of the Majesty. Eternity therefore is the Parent of Time, from whence Generation line­ally descended; and Generation, be­cause the Infant and the Child of Time, has its Periods lock'd up in the Prisons of Death: and doom'd and predesti­nated by the Law of Sin: the Apostle tells us, is Death in the abstract; yet improperly the End of any thing save Elements, whereby to remonstrate their true Beginnings but now to bud, and to blossom forth, because di­recting towards an eternal State; which I call the new Breathings from [Page 5] a State of Corruption, precedent to Putrefaction; the immature Offspring and imperfect Birth of infirm Ance­stors and Elementary Principles.

For the Body no sooner dismantles it self of the exteriour Form, and Ele­mentary Faetor, when the indivisibili­ty of the more purer Parts begin at once to display themselves: for the Treasures of Life are most strictly lock'd up, and which also begins to perspire and breath forth by the glo­rious Ray of God's Soveraign Power; whose refulgent Beam illuminates the World, and stirs up the hidden Life therein, which before seem'd to sleep passively perdue in the silent Sepulcher of Divine Contemplation.

If therefore debasing our selves by Sin, be Argument of Death, and God's eternal Displeasure; a Regenerate state implies the Sanctity of Renovation, which is a clear Demonstration of a real Conversion. Otherwise, how comes it to pass, that the unbelieving Wife is sanctified by the believing Hus­band? [Page 6] Now if Husband and Wife are constipated one Flesh by the Conjugal Celebration and Law of Matrimony; why not Heaven and Earth under the like Divine Ordinance, since by a Su­pream Law from the Sovereign Legis­lator (whose powerful Edicts are for ever irrevocable) made and established Synonima Regalia.

Thus th [...] Celestial Sun in the clari­fied Firmament influenceth and im­pregnates this embellish'd Creation; as do's the Supercelestial Son of the Majesty of God most illustriously shine in every Believers Soul, and is the true Light that illuminates the Universe, and every Man that cometh into the World. So that in this short and com­pendious Paragraph you may read the Divine Progeny of the whole Creati­on; the Exaltation and Dignity of the Micro, as the Macrocosm; the great End why the World and Man was made; the Reason also why the Di­vinest made Man, and drest up so beau­tifully this stupendious Creation: All [Page 7] which was only but to see himself and Sovereign Majesty by way of Reflecti­on; wherefore he built up a Taber­nacle in Man for his Divine Residence, and Man's Redemption.

Now Adam was made this Supream Monarch, whom his Maker dignified with such eminent Qualifications, as not only to see, because having the fa­culty of Sense; but to inspeculate and admire the Majesty of his Maker that hung up aloft in the Firmament of Hea­ven, so many Luminous and Beauti­ous Bodies, impregnating every one with the Blessings of Vegetation: but Moral Reason (and barren Apprehen­sion) because uncapable to exalt it self to these eminent, sublime, and super­lative Elevations, of necessity sinks un­der them.

And here Moses tells you, That in the beginning, the Divinest created both the Heavens and the Earth: Now creating or making, what implies it more than manifesting Invisibles by Visibles; or discovering such things as lay hid in [Page 8] the Chaos, occultly concealed from oc­cular view; which in time appeared, but not until such time as the Waters, by the Fiat, were separated from the Waters, and then the purer matter as­cended upwards, because disintangled from its impure Fecula; which Cele­stial, Clarified, and Pure Crystalline Body, is by the Scriptures interpreted the Firmament?

And Hermes tells you in his Sma­ragdine Table, That the likeness of that which is placed above, is also beneath, coinhabiting below, to work the My­racle of one single thing. There must therefore of necessity be some assimila­tion in Earth, Soveraignly qualified with the same existence of Celestials; otherwise, pray tell me, where's the harmony betwixt them? And why should God select the little World, cal­led Man, for his Divine and Glorious Reception, rejecting, as I may so say, the more copious or great one, as the more commaculate and impure habi­tation; had not he divinely dignified [Page 9] the less by Soveraign Wisdom for his Royal Entertainment?

There is therefore not only the like­ness of Superiours; but the same Ver­tue, Beauty, and Excellency also in In­feriours: Christ in you the hope of Glory. This is that Magnet of Vertue and Swa­vity, whose illustrious Ray attracts the Soul to those transcendent Mansi­ons of Beatitude and Immortallity; For the Kings Daughter is all glorious within, because made glorious by the King of Heaven; where note, by way of Digression, when to admit of a faint comparison; the Anima, or Sul­phur of Sols beauteous inside, when duely examined by a sedulous Adept, a Celestial Corporiety displays it self, whose glorious appearance gratifies the solicitous with Wisdom's Oracle, and the Treasures of Art, by every one acquirable, and by most admired.

But the Hoil or Chaos presents un­to us a subject matter as yet indigest­ed, when macerated, mingled, or jum­bled together; and such we are to con­sider [Page 10] it in the Act of Fermentation; when nothing but darkness had its Re­gion in the Deep, nor did any thing appear upon the Face of the Waters, until Darkness by the Divinest was ut­terly separated by the glorious Beam of the Majesty of Light; for till then the Stars roll'd not in their Orbs, nor did the Fluctuating Ocean move its Vital Pulse, till actuated by the Law of its Soveraign Maker, which daily remon­strates the Flux of the Ocean. Nor till then did the Earth, nor the Barren Mountains know any thing of the Law of Life, and Vegetation. Nor was there any Prolifick Vertue, or propa­gating Quality hitherto as yet incor­porated into them; when at once the Fountains of the great Deeps broke up, out of whose exuberant and miraculous Womb, not only those innumerable and inexhaustible Treasures, as the Principles, and Elements, but also whatever besides them was made vi­sible, was by Wisdom drawn forth out of this immense Deep: And to [Page 11] whatever had Sense by Life and Mo­tion, Nature by Ordination gave it a beginning; but Light and Life she had not power to give; for that sprung spontaneously from the Divine Fiat; which great work with the great Crea­tor took up but seven days, tho seven times seven is adjudged too little; nay, had I said Months, are supposed little enough, if when attempting to com­pleat a Philosophick Operation.

So that now the Darkness because disappearing, the glorious and beauti­ful Ray of Light suddenly and at once invades all the Universe; for after Se­paration by Divine Ordination, every individual as to Vertue and Purity in its innate Quality arose up from obscu­rity: And because relinquishing its Earthy fecula, elevated it self according to Dignity, correspondent also with the Purity of Matter. The Sun there­fore with the Moon, and the Stars ex­alted themselves; and surmounting the Aether, were supreamly ranged in a Divine Order. The Elements also [Page 12] they separated themselves into four Divisions, or distinct Classes, whereby to illustrate this imbellish'd Creation; and the Principles because lock'd up in every individual, whereby to make permanent by the Law of Perfection, began to ferment, which the Vulgar un­derstand not; for should they be sepa­rated, purified, and reconjoyned, a new Creation would inevitably ensue in the Microcosm, or the little World; as by Divine Appointment it never ceases daily to influence and operate in the Macrocosm.

From whence all Celestials appear immortal; most fiery, luminous, subtile and bright; and by the Divinest made distant, and remote, were separated from all impure and immund dregs: and because excavated into Rotundity, they elevated themselves, and flew up at once; for which cause also Nature of her self desires a round form for things Eternal, as being most perfect, permanent, and indeficient.

On the contrary, it follows, that [Page 13] Terrestial things are subject to corrup­tion, mutation and death; because contrarieties are joyned in their ele­mentary Composition; and where­with the dreggs, and impurities of matter were mixed, as at first with what was impure; otherwise the produce that had proceeded from them, would have been beyond dis­pute Subjects immortal. Nor could there ever have been any Generation; for without contrariety of qualities in Elements, there had never been alte­ration, nor mutation of form; and all would have had but one Face without distinction, remaining equally in pu­rity and subtilty: And tho cloathed with its own Ornament of Beauty and Swavity; yet wanting matter where­on to impress formation, would be­come deficient, indigent, and destitute of Creation.

It was necessary therefore to mix subtilty of substance with the gross and impure faecula of matter; for where nothing but Clarity and Purity [Page 14] remains, there of necessity can be no Action; and where no Action is, there can be no Patient, seeing what is pure wants act of Power over that also which is as pure; and this End and Operation is Natures Work of Se­paration for preservation of its Essence, and Vital Encrease; For if the Earth and her Fruits were as pure as the Hea­vens, all Animals would live as long as Celestial Incholasts.

But Nature by the Divinest has or­dained a Law, that whatever partakes of Matter, or Corporiety, should dwell about that which is also Corporial; and that which is most corruptible and inquinate, about that which is also likest unto it: but the Earth, as subordinate, is the most precipitant of Bodies; con­sequently most gross, and of all things most corruptible: nothing therefore can proceed, or be deducible from it, but what is naturally most agreeable unto it; wherefore its Corruption, Sor­dities and Impurities must also be rari­fied by progress of Separation. When [Page 15] therefore its more pure Substance is ex­tracted, and exalted by a true and Magnetick Philosophical Medium; Na­ture of necessity begins there all her Actions, and in separation all is found.

And the Spirit of God moving upon the Face of the Waters, was by Incubati­on (or supream Act of Power) by the determinate Wisdom and Counsel of God, the immediate and proper cause of Separation; for here you may read, that the Spirit of God divinely moved upon the Face of the Waters: And here also you may consider, and deli­berately understand, that the Spirit of God inspired them with Vegetation; otherwise of themselves how could they bring forth? For the Chaos had a Passive, but no Active Spirit in it, till God by Wisdom roused up the Ferch, or the hidden Life therein concealed; and illuminating or kindling the Com­massated Matter, by the Ray and Ma­jesty of his Divine Spirit that separated the pure from that that's impure, which could be no otherwise, since no [Page 16] impure thing can enter, nor center where the whole is pure.

And thus the Angel Gabriel salutes the Blessed Virgin with Hail Mary, full of Grace, God is with thee, the glory of Females. Now this Virgin was a Na­tive and true Israelite, and had not hi­therto known her Husband; which Virgin conceives by the Holy Ghost, and was a Miraculous and a Spiritual Birth; so that we may consider, there's nothing impossible with God the Crea­tor that made the World; when in love to incarnate himself to redeem it.

And Moses he tells you, That when God had breathed into Adam, our Pro­toplast, the breath of Life, he then be­came a living Soul; not that Adam was destitute of a Natural Soul, but of a Di­vine and Spiritual Life, which also implies a supernatural state; in which excellent state our Protoplast stood, when God had transformed his Earth into Heaven; and in which pure state he for ever had stood, had he stood in simplicity, and the Will of [Page 17] his Maker; for what we sow, that shall we reap; and nothing is quickned except it die. Mortification therefore precedes Regeneration; we must all die to Sin, to live to Righteousness.

But the Spirit of God moved upon the Waters; which Act of Power was no sooner performed, but the Waters of themselves incessantly brought forth; and every created thing that God had made by a Divine and Soveraign Act of Power, began to Operate, Vegetate, and Fructuate; who surrounded the Constellations with a Crystalline Fir­mament; and cloathing the Principles which stood naked before him, with a Body suitable to their necessity, gave Laws and Ordinances to Nature, as Substitute, immediately to let loose the Universal Spirit, whereby to vegetate, encrease, and multiply; to form also, to animate, and impregnate Bodies; but Nature of her self, because bound­ed with periods, admits Death inevi­tably to invade all Compounds; for were it otherwise, there needed no Se­paration; [Page 18] and Nature, preadventure, would become sloathful, and idle: Consequently the Fabrick of the whole Creation would again redact, and re­sult in a Chaos.

Separation therefore is of absolute necessity, whereby to distinguish the pure from the impure; the fair and immaculate from the most pollute and unclean; which after Purgation to rectify and conjoyn, and then advance, if it could be, to a plusquam perfection, whereby to imitate Nature, as she by president imitates the Creator; what admirable thing would the Ope­rator bring forth?

Wherefore the Apostle he bids you be perfect, as your Heavenly Father is also perfect: And what can advance to a state of Perfection, but that which separates from Sin and Impurity? Thus the Heavens are pure, and infinitely clarified; yet much more pure is he that created them; which state to know, is never to know Death. Where­fore as by imitation some Bodies are [Page 19] made always to live in the Phyloso­phick World, which the Adeptest in­titles and superscribes Transmutation; but the Theologist in the Super-celestial, that of Regeneration. And as one is the period of Principles and Elements; such also is the other of Corporification, leading Death into Captivity, and transforming every impure Being into a Celestial Clarity and Purity; and the Souls of Righteous Men into end­less Glory; but this Operation is per­formable only by the Heavenly Arca­num, or Medicament of Life: which Sa­cred, Soveraign, and Divine Elixir, is the Christ of God, the Wisdom of the Father: to whom devoutly be ever­lasting Praises.

And as Christ is called the Light of the World, &c. Light may properly there­fore be asserted the Manifestation of God, and the Oracle of his Truth; for if what visible Light is, or appears unto the Bodily Eye; the same, but infi­nitely more glorious, is the invisible Light that illuminates the Understand­ing [Page 20] in the Eye of the Mind: The want of Light, it's true, makes Man deplo­rable; so is Ignorance of the Mind to be lamented: And as Generation that sprang out from Corruption of those things which were esteemed the best, so the Light that shines in Man when it becomes eclipst by the shades of Sin, how dreadful and dismal is that Darkness? As Light therefore of all things is accounted most desirable, the want of it to the Mind makes the Man most miserable: So of all Ignorance, that Ignorance is the worst which hath reference to the most Noble and Subli­mest Object, and by how much the subject of Knowledge is better, by so much is the deprivation of that Know­ledge intollerable: As any one there­fore, by putting out a Mans Eyes, whereby to intercept him the injoy­ment of Light, is reputed cruel; so he that prevents the means of Know­ledge, is no less, if not infinitely more (by a Scriptural Authority) adjudged condemnable.

[Page 21] Light therefore, because exalted a­bove all Created Beings, it confirms it the Standard of Wonder and Admirati­on, whose beauteous Beam displays it self, the uncreated Being before the Creation, consequently superexcelling all the rest in Dignity; but the created luminous Ray of the Sun, that strikes the Poles from East to West, nay far­ther its possible, could we apprehend it; is sacredly held forth as the Al­mighties Taper, whereby to illustrate the Visible World, as do's the Light of his Sovereign, All-glorious Son invisi­bly shine in the Souls of Saints, to con­vince the World of Sin and Unbelief: And tho Laban usher Leah unto Iacob's Bed, by introducing her instead of his beautiful Rachel; so every designing Imaginarist do's, when describing on­ly exteriour things, but states nothing essentially. Such I may say dwell meer­ly in the Face, or at the best, on the superficial parts of the Body; never aspiring after the fulness of Beatitude, which Philosophy in my Opinion looks [Page 22] like to a Church that's drest up with Discipline, when wanting sound Do­ctrine.

So that if when to consider the exte­riour form of complicated mixts shall melt away, probably we arrive at the fiery principium, whose Elevations lead on to a state Immortal, co-uniting us to that invisible Nature, that admits not of any thing save Purity intense, by the continued ardency of a Pious Devotion. As in Operation it's evi­dent, and egregiously true, that the Elements themselves assume all Co­lours before the Beauty of those colours egrede; wherefore they begin with Blackness first, because the Anteces­sour and Parent of Putrefaction; after it passes thro other middle Colours, till at length it arrives at a Celestial Whiteness, which then is Air, from whence it ascends to a fiery Complexi­on, in which the Power of Art, and Dominion of Fire, when to speak Ae­nigmatically, is compleatly termina­ted, and beyond which, in my Opinion, there's no natural progress.

[Page 23] And God no sooner divinely said, Let there be Light; but immediately there was Light, so that his Commands were in a moment answered; for how soon did the Light spontaneously spring up, and amounting aloft, fill the Universe with Splendor? So that now the Creation became altogether visible, and every concealed Treasure that lay hid therein, exposed it self un­to occular view; whereby to discover the Chaos commaserated, and Water and Earth by previous digestion (with­out contention, or strong ebullitions) began of themselves distinctly to sepa­rate; and the Earth as rejected to pre­cipitate downwards, by reason of its Gravity, and solid Ponderosity; so that these two Elements were only made visible, but the Fire and the Air, they fled our sight, which by reason of Purity became also invisible; whose Sublime Bodies by the Creators Will, elevated themselves to influence the Earth, whereby to impregnate it with Prolifick Vertue.

[Page 24] This was, and is that beautiful Or­der, wherein the Divinest so divinely placed things, when the Earth as an Embrio lay hid, and concealed in the Exuberant Womb of the unweildy Waters: And this is that great and stupendious work of Separation, which Act or Operation was fit only for God, who separated the Light from the mists of Darkness; which glorious Operation the Prophet Moses points at, as a thing principally to be minded and considered, if provided any one would imitate the Creator, when in the be­ginning he created the Universe; but the end of the Creation stands still in the Ternary, of which, more at large in its proper place.

Christ therefore is our Soveraign and our Saving Light, that compre­hends the Darkness, yet the Darkness knows him not, whose beauteous brightness illuminates the World, and is that Glory and Majesty of Light that was from God, that never had begin­ning, which Incomprehensible Light [Page 25] shined before the beginning to illumi­nate the Throne of the Majesty of God, and is the true Essential Word of God, and the Word is God, the Wisdom of the Father, as is manifested to us by Moses and the Prophets.

But the created Luminaries, as Sun, Moon, and Stars, these are but Ele­mentary, subject therefore to corrup­tion, when God shall please to extin­guish their Light, by withdrawing the Beauteous Ray of himself; and as the Light of the Sun is the Beauty of the Creation, how much more beautiful is the Son of God, the All-glorious Beauty of the Majesty of God? The Created World therefore was made to discover visible Objects, and things Corporeal; but the Increated and most Sovereign Being, to make obvious to us things Invisible; the Natural, to in­spect both Elements and Principles; but the Supernatural, to reveal the Glo­ry of the Father, in the Face and Ful­ness of Jesus Christ.

And God saw the Light, and behold it [Page 26] was good; the consequence follows, for God he made it, and God divided the Light from the Darkness, as by his Wis­dom the Day from the Night: Sepa­ration therefore from adust impurity, makes it Sublime, Immaculate, and Pure: So Divine out of a Moral, and a Celestial out of a Terrestrial State, is a transmutation by the Grace of God; for if nothing that's impure can sub­sist in his presence, whatever comes there must be spiritually pure: and such are Invisibles separated from Ele­ments, the Waters above the Firma­ment of a pure Nature, existent with Life, but the Waters beneath, Elemen­tary and Fluctuating: The Univer­sal Spirit therefore inspiring Life and Motion, the whole Creation began to breath, and bud forth.

And God after separation of the Light from the Darkness, of the pure and sublime from that that's inquinate, of Heaven from Earth, of the Waters from the Waters, of the Translucid and Diaphanous Bodies from Corrupti­ble [Page 27] Recrements, and Sordid Impuri­ties: Then was there a Noble and Di­vine Separation, because when to raise an immortal Seed out of the Principles and Rudiments of Elements. And such also is the Regenerate state in Man, when born of the Royal Seed from Heaven; for Flesh and Blood, because Transient and Elementary, are in­consistent with the Eternity of God, uncapable therefore to inherit the Kingdom: This is that Divine and Heavenly Transmutation, by which Christ Jesus, the Wisdom of the Fa­ther, with one regal grain transmutes our Nature, and our Mortal Bodies, in­to an Immortal State; and is that Elixir of Life and Vertue that defends it for ever from torture and destruction, and eternally delivers it from the periods of Death.

But some will object, What Body is this? And Paul solves the Doubt by a Scriptural Explanation, telling us, its a Body increate and incorruptible, consequently uncapable of any mutati­on, [Page 28] and because impregnated, and a­nimated with Life, is under protection, divinely blessed, absolved, and ac­quitted the assaults of Death. What Body then, some will say, must it be? and he tells you, It's a Body as it pleas­eth God. But this you'll object is also insufficient. To speak more plainly then, it's a Regenerate Body, born from the Spirit, and not from Elements, but of a pure and immaculate nature, that never knew nor consented to Sin: Such a Birth will triumph over Death, because it can never be made to die, nor subject it self to the periods of Death, since bound up in the Volume of the Infinite Eternity.

But Darkness is the Vmbra, or pro­miscuous shadow of the beautiful and amiable Glory of Light: And because separated from the Beam of Light, and gathered to its self, is the Repre­sentation of Death. Where note, we may call it the Mantle or Covering of some solid Substance, or some mate­rial thing; and such is the Night by [Page 29] Earth's Interposition, retirements of Light, or the Suns bright absence: Corpulences also are Stellat Ecclipses, because from Globical Bodies interme­diating; for Night is only the Suns bright absence, when deprived the beautiful Beam of his Light; and the Day (as I may so say) the Infant of Light, because it sprung up from Light Original. The created Light therefore pray tell me what is it, if not the beautiful Aurora of Eternity, as is Eternity the Ray of the Majesty? Thus the Light, as appears, shines still in Darkness, and yet the Darkness comprehends it not.

Now what is this Darkness but the shades of Death? and what is Death but a separation from Life, and Life it self the amiable Infant, that sprung from Eternity, as Generation from Time? But Darkness abhors the lustre of Light, lest peradventure fearing the Light should inspire it. Gold there­fore, like the Salamander, lives eter­nally in Fire, without detriment, de­struction, [Page 30] or diminution of parts; whiles imperfect Metals, when exami­ned by the test, evaporate and vanish, so become imperceptible which dis­plays some impurity in their natural Composition; for were they of a re­gal stamp and condition, no force of Fire would be Argument strong enough to make in them the least sepa­ration; so Darkness, when made pure by the Beam of Light, it then becomes a natural brightness; and Mortality, transchanged by the Grace of God, be­comes Immortal by Divine Transmuta­tion.

The Day therefore sprung natively from Light, as a Legitimate Heir from the Loins of his Parents; nor could it do otherwise, because by the Divinest desti­nated and determinated to such an end by the Counsel of God. And thus the Beam, or Ray of the Sun, as its Integer Light, can be no otherwise, because the proper Effect from that efficient Cause; for the Celestial Sun, if sedately to con­sider it, was kindled by a virtual spark [Page 31] of invisible Light: And this invisible Light, the Son of God, is the Essence, Wisdom, and the Beauty of the Father, and is that Soveraign and Saving Light of the Divinity and Majesty of God himself.

As pure Religion therefore is such in it self as it pleads Precedency long be­fore Error; consequently it's a bright and most illustrious Taper that directs to the standard of Divine Truth, in whose Frontispiece Devotion displays Christianity, and which truly is the most Eminent, and Divine Encomi­um that ever was attributed to Men, as Mortals, and is in a Scriptural sense the new way of Conquering, because through Christ we are more than Con­querours, and fight in this Field with­out Carnal Weapons; for no Gladiators arm here to Combat, nor is there any Banner but the Cross of Christ, and whose Enemies are Abaddon, and the Hierarchy of Hell; and whose Engins are Sin, and the Toils of Death, endea­vouring therewith to obstruct our pas­sage, [Page 32] when attempting the triumphant Joys of Heaven.

But a Nominal Christian (with grief I speak it) which signifies no more than a formal Professor, if when wanting the Vital Power of the living Act of Faith, such a profession makes no Man a Christian any more than read­ing the Alcharon compleats a Saint; nor is every Professor a true Minister of God, except of God ordain'd to preach: For the Gospel is free, and the love of God free, and it was the free Act of Christ to give himself freely for the Sins of the World. Christs Re­demption therefore was a free Act of Grace, to blot out Sin, and usher in Repentance; and all that's required for so great a suffering, is only confor­mity to a Holy Life, and sanctified O­bedience to that Living Power, in whom the fulness of the Godhead dwells: He therefore that prays, and pays not his Orisons to this great Ora­cle the Wisdom of the Father, stands still indebted for his Life and Freedom, [Page 33] and proclaims himself an Alien to the Court of Sion, as also a Stranger to the New Ierusalem.

Now in opposition to Light stands this formidable Darkness, a Figure of a Creature that was found folded up after the Divine Act and force of Sepa­ration; not improper therefore to in­title it Darkness, since separabel from the beauteous Beam of Light: and such is Sin, and such also is Death, since by Adam's Transgression, who consenting to Sin, violated Gods Di­vine and Regal Command, so wounded himself with his own Sting. Death and Sin therefore, Van Helmont calls Accidents, or some impious malignity that lurk'd about the matter, whereby to lessen Light, and abscond or ecclipse its beautiful Lustre; which when re­moved by the Divine Grace of God, the Body then seems to appear Celesti­al: Nor can it be otherwise, since if when to consider there's no difference, nor distinction betwixt Heaven and Earth, save Clarity of the one, and Im­purity [Page 34] of the other: and this is a State we daily discourse of, nay, we hourly wish for't, and long to enjoy it; yet so great is our Zeal to these ambiguous uncertainties, that we dare not trust our selves to entertain it.

And because so adhering to the World, and its allurements (kind an­swering kind) whose Luscious Breast seems sweet and pleasant, and whose surprizing Charms luxuriously satia­ting, we gulp down Avarice, and drink down Oppression: so like Diana with the Ephesians, cry, Gain is sweet; thus tainting our selves, become infecti­ous to others; for a stinking Breath, tho loathsome to the Company, yet is it to it self a natural perfume; so Sin and Impiety in its habitual dress, tho ugly, seems amiable; and tho faetid, smells fragrant, and knows no impedi­ment. Thus Paul by Faith fought with Beasts at Ephesus; and Philan­thropus with Monsters in the Desarts of America.

'Tis true, and as true as the Sun's [Page 35] the great Luminary, whose luminous Body illustrates the Creation; yet is not the Sun that Soveraign Light that adorned the Throne before the Creati­on, when the Divinest said, Let there be Light, and immediately the Light of it self sprung up; which Light by his Wisdom he called Day, and dignified it also with the Title of Good; nor could it be otherwise than good in the Abstract, since the Divinest had called it Good, and because proceeding from the Fountain of Good, its Original can be no less than God.

Now the Day had its Original, as has the Sun its Aurora; and the Sun, tho the Major Luminary of the Uni­verse, whose refulgent Ray illustrates the Creation, by Rapidity Circulating and Patrolling about it; yet is it by Wisdom and the Guidance of God ano­ther Aurora of the increated Light, which never ceaseth invisibly to shine, when the Sun withdraws from our oc­cular view, as imaginarily supposed to­wards the Western Fountains, whiles [Page 36] this pure Light never ceaseth to shine in the Heart of Man, and the Throne of the Majesty, tho to the World and ignorant it appear invisible: and be­cause too sublime for the weak Vision of Sight, whereby a dimness seems to overshadow it, as gazing too much at the natural Sun, in some measure a­stonisheth the Purlue of Sight; so the Soveraignty of the Glory of the Son of God, whose excessive brightness seems to cause a blindness, when as indeed it's the Purity and Soveraignty of Light, we are therefore to reduce it under this consideration, that nothing that's im­pure can behold what's pure, nor Car­nality partake of what is Spirituous.

There is therefore this difference be­twixt Natural and Supernatural; as also betwixt Celestial and Terrestrial things; that all Spirituous Bodies can pass the Purgatory of Fire without any detriment, or diminution of parts; when as Corporeals, if but to touch the Flames, are at once in a Moment destroy'd and consumed. Purification [Page 37] of Bodies must therefore necessarily precede, whereby to dignifie and make them Celestial. Natural things therefore are in one distinct state, but Spiritual things are found in another: and by how much our Nature is made more spirituous, by so much are we nearer to the Nature of God. And as the Sun shines naturally more bright and distinctly, more pure than our Cu­linary Fires; how infinitely brighter, and much more pure is the Majesty of that Light that invisibly shines from the Son of God: But our new Philoso­phers (or Erra Paters) are much of the Cast with Figure-flingers, that pre­sume to step into the Prerogative of Prophets, and antedate events in Con­figurations, which is a Consequence I perswade my self of as much Reason, and for ought I know, to as great Sa­tisfaction, as to see the Auxiliaries draw out and exercise, and the Spectators to read their designs by their postures.

But I proceed to discourse the Firma­ment of Heaven, the Fluctuating O­cean [Page 38] also, and the Waters in the Crea­tion, which presents to our considera­tion matter of Admiration, conse­quently a suitable Subject for every Philosopher, if sedately to contem­plate their admirable separation, when God divided the Waters from the Wa­ters, and the Firmament of Heaven stood stationary between them; which denotes those rarified and invisible Waters Moses points at above us, are an Act of Faith, because of Invisibili­ty, whilst these below us are demon­strable to us: which Argument as for­merly confirms our Philosophy, that the likeness of that which is remotely above, is also beneath, co-inhabi­ting below, to work the Miracle of one single thing, so that the same Act of Power and Providence that made them separable, made them also invisi­ble, as by the Law of demonstration these are made visible to us.

But what are these Waters, these in­visible Waters, that surmounting the Aether, and because above us perpe­tually [Page 39] fly our sight, what are they, and what were they in the Fiat of the Crea­tion, more than the pure and spiritu­ous part, separated from impurity and all aquosity, whiles the pinguous moist faecula, and indigested Vapours stifly adhere to the visible form, which by reason of inconcocted crudities and indigestions, when celebrated to warmth, lie fermenting in themselves, and are the daily cause of Natural Pro­duction, animating and exerting the Earth to Vegetation.

These Invisible Waters therefore a­bove the Firmament, must of necessity be a Rarefaction of Air; and the Fir­mament, because intermediating be­twixt them, remonstrates it Celestial, and a clarified Earth. For if to consult the Creation and created Beings, we are to consider them in a two fold Ca­pacity; the Visibility of the one, and the Invisibility of the other; Elemen­tary Bodies, and Bodies Celestial; where note, sublunar things are influ­enced by Celestials, as are Celestials [Page 40] governed by super Celestials. As the Sun in his progress, because ruling the Day, is by Divine appointment the Parent of Vegetation. So has the Moon her Nocturnal Government, whereby she also operates the Ocean, influencing Fluidity and the Female Sex: Nor are the Stars and Constella­tions deficient or destitute, whereby not to effect and influence Inferiors; so that a perpetual motion is continu­ally maintained, and a constant rotati­on perpetually continued, otherwise the Compound would admit of decay, and a defect in any one part of the Creation would inevitably draw on an inconveniency upon the whole.

Thus the great Frame and Fabrick of the Creation was ranged into a most excellent and beautiful order, which the Creator foresaw in the Idea or pro­spect; nor rested he there until the final Complement of his Divine Coun­sel and Determinate Purpose: And then it was that Adam was made, which the Divinest created no less than a Mo­narch, [Page 41] and intrusted by the Creator with the Creatures in the Creation, inraged Lucifer, that infernal Prince to emulate the Dignity of this new Fa­vorite, who reflecti [...]g on his Ambiti­ons that so lately dethron'd him, which obliged him to forfeit his Regal Pos­session, he therefore undermines to blow up this Favourite, who tainting our Protoplast, infects his Posterity.

And thus the bright and beautiful Morning is sometimes sullied with a louring Sky: For did not the Sun's ear­ly blazing smiles shine upon Sodom, and her accurst Inhabitants that soon after ended in a fatal Tragedy: what must we call this if not a dismal Eclipse? nay, altogether a deprivation of life, save only to Lot, and his preserved Family, on purpose kept alive by the meanes of Miracle, when all the rest were made most miserable Morts. Whiles there­fore we live here in this Natural State, we only reap supplies of Aliment from Elements: but when we shall be dis­charged the Manicles of Sin, and re­least [Page 42] from the horrour and amaze­ments of Death; we shall then appear under a more spirituous form, and where we shall see things as they really are in themselves; by which we may know till then we knew nothing: Nor are these Moral Beings, or Natural Ap­prehensions any other than signitures or the deliniated Figure of that super-excellent Beauty we shall see here­after.

And God by Wisdom divided the Waters from the Waters, the Celesti­al from the Terrestrial, Heaven from Earth, the Invisible from Visible things, and so disposed them by the Law of Providence, appointing to every one Dominion and Operation, in order to bring about his determinated Creation. And who knows but that these eleva­ted and invisible Waters, are the Wa­ters Moses speaks of that Bathe the Banks of the New Ierusalem; and that the spangled Firmament is the Pave­ment of Heaven, or the solid part thereof, if not improper to say so; nor [Page 43] is't impertinent to think so, when Invisibles are pointed at by Visible Objects, otherwise I understand not the design in the Text, which suppo­sing I do, I am unwilling to be refuted, if when only to hear another Mans con­tradiction.

But that there was, and still is a Division or an Interposition betwixt Su­periours and Inferiours is past dispute; Moses asserts it, and the Text affirms it; where note as a Christian it concerns me to enquire, and as a Philosopher as gladly desire to be advised, and in­formed the Nature and the Quality of these divisional Waters; the Vertue and the Office of that that's Elementa­ry, as the Dignity and Operation of that that's invisible: the first, because Elementary we daily converse with, and frequently apply it unto servile uses; but the latter, since invisible we assign that to Moses, except other­wise the Divinest by Oracle from Hea­ven be pleased to inspireus as the Pro­phet was inspired.

[Page 44] Faith therefore is the evidence of things invisible, as is demonstration of visible things. The Waters above the Firmament we have supposed them Celestial, because of Sublimity, Puri­ty, and Rarification, which in the great and admirable work of this stu­pendious Separation, the Chaos no sooner felt the Examen of Heat, but Water began immediately to operate, and presently became convertible into Air, and this I call Aetherial Rarifica­tion, by reason its not only separated from Aquasity, but apparently be­comes to the World invisible.

Why not then by the same Argu­ment all the Fountains and Aquoducts (nay the Ocean it self by the Law of Necessity evaporate into Air, since minutely it operates without inter­mission, (this is obvious to every one) but the Sours of the Sea you'll object is so deep; her Springs and Supplies so manifestly numerous, that it's almost impossible to exhaust her Treasures, whereby to render her barren or im­poverish'd; [Page 45] to that I answer, God has placed such a Magnet in the very Bow­el and Center of the Waters, of that attractive and magnetick Vertue, that were not the Waters bounded by the Law of Limitation, the Earth perad­venture would soften and melt; con­sequently become convertible into Water, and for ought I know, resolve at last into a moist, and a soft thin Air.

But God the Creator has placed such a Bar betwixt the Visible and Invisible Waters: He, I say, it is, that by Wisdom and Providence hung up a Spangled Vail or Covering betwixt them, and calls it the Firmament, which intersects, or divides betwixt Celestials and Terres­tials; yet so, that a sympathy and con­tinued harmony is by the Divinest cor­respondent betwixt them; and the Text tells us, that Heaven it self forbears not to sigh, if at any time the Sinner be sadned to mourn; but is filled with A­lacrity and Heavenly Joy, even at the Conversion of one single Penitent: [Page 46] Nay so great is the triumph among the Saints and Angels when a Sinner be­comes victor over Sin and Impeniten­cy; that all our Faculties as if Divine­ly exirted, muster up themselves in o­pen Hostility, to oppose the Invador of our everlasting Tranquility: but I in­tend not to common place upon this Divine Subject, otherwise than to elu­cidate the Mysteries of the Creation: And where Rabbi Moses has drawn the Curtain, I shall modestly by permissi­on endeavour to withdraw it (provi­ded it be thought neither Sacriledge nor Impiety) since to confider behind this Mystical Interposition the Magi have concealed the Sanctum Sanctorum, nor Prophane I, when to say, The Beauty of Holiness.

So that we may read, and begin to understand the Firmament by Inter­pretation is called Heaven, which certainly is the Basis and Celestial Su­perstructure of this most admirable and stupendindious Creation; tho to us and our Ancestors seemingly invisi­ble: [Page 47] wherefore let us resort to Hea­vens great School, where Christ him­self is Dictator and Pilate to conduct us, and chief Rabbi to instruct us, for the Divinest himself will become our Interpreter; so that God in due time will certainly manage us to that Sera­phick Society of Saints and Angels, where we shall Daily be Divinely taught, and by Jesus Christ the Son of God made so Prophetical and Evangel­lically Intelligeable, that the Alphabet of Heaven will be the Christ-Cross-Row, whiles about these Sublunar Orbs, our Modern Didacticks and Learned Academicks are hourly so im­pinged that they sore no higher than Custom, and President of Profest Arts; and if without offence I may freely speak it, rather of Litteral than Libe­ral Science.

Where note, some Anti-Scripturist's have been lately so Prophane as to ima­gine God like to a Country Mechanick that builds up with Stone, and finishes with Timber, without any Infusion of [Page 48] Life and Motion; as if the whole Creation was a Creature inanimate, when the voluminous World which is Gods great Library, is filled full of Life, Activity, and Motion, which Life is Spirit, and the cause of Multi­plication, and the natural Production of all created things, that by Copula­tion are engendred, or otherwise by Pu­trefaction have received a new State through Fermentation; all which Pro­ductions are manifest Arguments of Life and Spirit, as also of Vegetati­on.

The Texture therefore of this great World clearly discovers, and demon­strates its animation; where the Visibi­lity of Earth manifestly represents the Impure, Gross, and Natural Basis; and the Elemental Waters because circula­ting about it, assimilates also the Ve­nal Blood, actuating and fermenting in every Body, where the vital Pulse al­so operates as is seen in the admirable Flux and Reflux of the Ocean; and the Air of necessity the Vehickle for Spirits, [Page 49] wherein this vast Creature (meaning the Creation) breath's invisibly; tho peradventure not altogether, nor in any part insensibly, and the Interstel­lar Skies, and Aetherial Waters, the Vital Parts; whiles the Sun, Moon, and Stars are the animating Spirits, and supersensual Fires that warm the Creation.

But this kind of Philosophy will puzle the Putationer, as the Primitive Truth of the Apostles confounded the Romans. So Moses's Philosophy in the Rudiments of the Creation, will be as little understood as the Tracts of Her­mes, the T [...]mudist's, Cabalist's, Calde­ans, Egyptians, aud Arabians, if when to consider the possibility of Nature, which is impossible without superna­tural discoveries; and should we o­therwise conclude than by Divine Au­thority, we lick up the Froth of every sottish Generation, so usher to posteri­ty that Atheistical Opinion calculated by Imaginarist's, that the Creator slept whiles the Chaos of it self with­out [Page 50] Divine direction fell into this beau­tiful Order, as we now behold it; which, if but to think so is a Sin of Impiety, and an Error so enormous never enough to be lamented.

But all such Inquietudes we remit them to their destiny, since to carry such, and so many Furies in their own Bosoms whereby to hurry and tor­ment themselves; whose unwholsome Principles, because nautious to them­selves would stamp their impression on those that suck them in; so that one would think such Souls mingled with Clay, and because in the limit and cir­cumstance of Time are i [...] some mea­sure confin'd to Earth's sublunar mixts, and by the World so severely intangled, that like Birds in Limetwigs, the more they flutter the faster they find them­selves intangled; in such a state I per­swade my self there's no Divine Specu­lation, nor Visional Faith whereby to see the invisible state of things as they stand nakedly, simply, and purely in themselves, of which these Visible Ob­jects [Page 51] are but Natural Representatives. This perswasion directs to me an unre­generate state, because when not to partake of a Supernatural Birth: the Soul therefore that's immerged with Sin, Darkness conducts it to a dismal destiny, deeply shadowed under the decays of Elements, and impossible without a Miracle to make a flight a­bove the World, since by innate inhe­rency its partaker of the World.

But the Stars if when to consider them the Almighty's Library, where every Star is the Volumn of a World, and every World a sumptuous Globe, divinely held in the Hand of its Maker, for such they were, and such they are; not that these sublime and eminent E­levations were only made for Mortals confusedly to gaze at; no, I'me per­swaded rather to excite and stir up ad­miration, whereby to elevate and quicken our Devotion above our selves, when to behold such Majesty fixt in the Creation; for are not these Lumi­nous and Illustrious Bodies (which [Page 52] we behold hung up in that great Vor­trice of Heaven) Celestial Lamps, to illuminate the Universe; and not on­ly to illuminate, but animate and ve­getate, so in conclusion, influence and impregnate the Creation.

'Tis true, that Heaven is a Paradise for Souls, and a Divine Reception for the Divinity it self; but not that I prophane to term it a Habitation, when alluding that Heaven contains the Divinest, since Heaven is every where where ever God is, whose Ho­ly Presence institutes it Immutable, Im­measurable, and Eternal like himself: whose Nature transmutes it into his own likeness, and puts it into such a Divine Capacity, that for ever its un­capable of the periods of Death. Heaven therefore is the Divine Habita­tion of God, and the Light of Heaven the Divinity of God; the blessed Socie­ty there, Saints and Angels; and there it is that the Prophets and Pro­phetesses, with Apostles and Evange­lists daily Prophesie; for there every [Page 53] Day is a daily Sabboth, and Elohim be­twixt the Cherubs is the Lord Ieho­vah.

But the Evening and the Morning were the second Day, so that twenty four Hours, nor more nor less, do but compleat a Natural Day; when as the whole Tract of Time in its Natural Progress, appears to me but one Day Super-natural, of which our Ance­stors, as also our selves from Sacred Authority had these Divine Speculati­ons: so that if to consider that two Days natural could operate such a change in the great Creation; we may rationally conclude, and as mo­destly determine the residue an Argu­ment to evince the Generations: For could I but seriously point out to the Creature the Blessed Creators mystical Operation (which is altogether impos­sible) I might then peradventure prove an Instrument to some whereby to moderate and disintangle Passion, pursuant only after perishing Objects, and for ought I know, blot out the [Page 54] Prejudice and Animosity of others, meaning such as seditiously sow Discen­tion among the Brethren, endeavou­ring thereby to reap the fruits of their own conjectural Imaginations; which to do, but undoes one another, by vio­lating the Sacred Laws of God, as that also of Nature, and of true Religion, since the Scriptures by a Divine Autho­rity require that every one examine himself, and seriously and sedately stu­dy a Reformation.

Then were the Waters beneath the Heaven by Divine Appointment ga­thered together; and those Invisible Waters above the Heavens rallied themselves, and separated apart; which admirable and wonderful Act or Operation occasioned a trepidation all over the Chaos; for till then the Waters intermingled with the Waters, and the Elements as Inmates spread themselves among them, till God in his Wisdom stirred up the Magnet, and then the Waters immediately attract­ed, so by Collision broke the Bond of [Page 55] Unity; for when so great a change happned in the whole, of necessity eve­ry individual separated apart.

In which admirable progress every one had its station, yet was it by ap­pointment, and the Providence of God; so that the more sublime the matter was, by so much the higher it ranged it self, removing more re­motely from its own Faecula: when on the contrary, to admiration, the more Gravity it had, by so much the closer it adhered to its Recrement; and in this Operation the Fire claim'd the Pre­cedency; but next the Fire the Air pleaded Succession; so that these two Elements become as it were invisible, and which also by reason of a Spiritual­lity, administred only to the Vital parts: But Water and Earth, when to con­sider their Corporiety, their Gravity, their Unity, and more Consubstantial Parts; and because also Synonimous with the Creature, it cloathed and fed it with Prolifick Vertue: for whatever any thing is of it self, of the same like­ness [Page 56] it naturally produceth; and such as are the constitution of Elements and Principles, such also are our Native and Corporial Constitutions.

To consider things therefore as they are in themselves, we need not to bor­row Spectacles from others: for if when to consider the Sun universally shines, notwithstanding the Blind Man he seeth it not: and so of Eclipses, tho some have seen them; what then, their natural Reason and Understand­ing can't reach them, however Credit go's a great way in the case. The Blind-man perhaps he swallows a Fly, and if he do and feel it not, what pre­judice is there in it, when a Fly in the Glass to him that hath Eyes, is not on­ly disturb'd, but in some measure ter­rified, because fearing to surfeit if not to suffocate. Circumspection there­fore, and the Vertue of Temperance circumscribe to us the Mediums for long Life, when excess of any thing o­verthrows the whole, and would even do so to this stupendious Creation, [Page 57] should it in any thing exceed with in­temperance.

The Vertue therefore, and the Of­fice of Water is to cleanse, to moisten, to mollific, and dissolve; to wash also and purific the the outside. And this peradventure was Iohn Baptists Ordi­nance, when only to blot out the Cha­racter of Circumcision, which indeed was then prevalent among the Iews till the Baptism of Jesus, of more Ener­gy and Vertue took place to purge out Sin by Internal Purification, and which also is that Baptism of the Holy Ghost which Iohn proclain'd was the Bap­tism of Fire; so that these two Ordi­nances and Divine Operations were vastly different, and distinct from one another, for the one only washes, but the other purifies; the first to brush off the outward defilements; but the latter to blot out Internal Pol­lution. Consider it therefore, you Christian Professors, and live not by Profession, but the life of Christiani­ty.

[Page 58] And the Divinest said, Let the dry Land appear; which was no sooner said but it immediately appeared. Now dry Land which is the solid and fix'd part of the Creation: all Inter­preters agree that its literally Earth; and properly is such, and generally so received, as is by Expositors and others concluded. And this dry Earth I have also considered was that only which was left after separation of the Ele­ments: to which also was added the dignity of an Element; and because ranged and superscribed in the fourth Clasis of the Macrocosm, is confirm'd the most solid, and most fix'd part of the whole, concentring it self upon its own proper Basis, and impending on nothing by a Divine Ordination, but its own equal Poize and the Will of God; so that neither upwards nor downwards, Extension nor Demension can any ways remove, displace, or un­lodge it; because God through Wis­dom has inspired into it the Magnet of Fixation, Gravity, and Station which [Page 59] confirms it a central and fixt residence, and the Waters to rowl perpetually a­bout it. The Air also to incircle and surround it; and the Fire above all to surmount above it, yet every of them is restricted by Providence, within the Circular Globe or Firmament of Hea­ven. But where are we now, got a­bove the Elements? no probably, but as far as our Eyes will carry us; no mortal sees farther.

Our Basis I perceive then will be un­derstood the Earth, and Earth and Water compleat but one Globe; so that of the whole, and visible appea­rance, here seems to remain but one moity left: and the rather to confirm it, it's obvious to every one, that the Firmament of Heaven intersects be­twixt them; for the Elements of Fire and Air disappearing, they become in­visible; so that what remains now save only Earth and Water, which are Sub­jects most solid and visible to us: Not that I impose this Doctrine upon any [Page 60] Man, nor do I offer it as a noval of my own: since therefore of it self it is so demonstrable, let it carry its evidence in the Frontispiece of Time.

Earth therefore and Water are con­stipated Corelates, as hitherto we have observed them visible Elements; and the difference betwixt them is easily reconcileable, when to consider the Gravity of the one and Fluidity of the other; yet both impregnated with Vi­tal Faculties, and to each is super ad­ded a Prolifick Vertue: and because daily influenced by Stars and Planets, are by the Divinest inspired with Life and Vegetation. But Earth is the Nurse and Supply of Elements, as is Wa­ter the Sister and the Mother of Earth: and because both filled with Vertual Production, they fail not to send forth their daily encrease; whose Prolifick Breasts minutely sprung up, naturally replenished to supply the Universe. But I must caution my self what I say now, least peradventure there are [Page 61] some will decry any Hypothesis; and what if they do, I matter not much, since to leave behind me Proselites e­nough after my Death to assert and maintain,

That the World had a beginning, this is undeniable.

That Time sprung from Eternity, this is also indisputable.

That Generation succeeded Time, this is beyond all dispute unquestiona­ble.

And that Generation terminates in Death, is altogether infallible.

That the Elements and Principles were lodg'd in the great Mass of the Chaos, is true.

That Fire because of its Dignity su­perceeded the rest, is most true.

[Page 62] And that Air because of its purity climb'd up after the Fire, is certainly as true: leaving the Waters rolling too and fro, fluctuating, incircling, and inspiring the Earth; and the Earth as Central to all the rest, by Wisdom and Providence was concen­trate on its Basis. Now tell me (if you please) what false Doctrine's here? and I'll tell you, that our Mo­dern Philosophers will allow it Ortho­dox, as the precedent Generations and Philosophers before them, so govern'd themselves as to assert and vindicate it. So that as I design no Captivity by my Discourse, nor intend I any Conquest or Triumph over others; only the ex­ercise of every Man's Reason, compel­ling no Man to the dictates of my con­clusions: Give me leave therefore, such to advise as converse with Scrip­ture, or correspond with Reason, and the possibility of Nature; such I mean as profligate those Fictious Notions of Heathens, and Infidels, and Atheisti­cal Antiseripturists, whose suggestions [Page 63] are only of an imaginary Being of that Superlative Being, whose real Essence is existent in himself, pre-existing Time, and is the God of Nature. God blessed for ever.

And the Earth brought forth Grass; Here's Natural Production, and this Natural Product spreading it self a­broad, in a very short progress run in­to multiplication; and because the Creator destinated it to the Creatures use, it became Nutritious and Salubri­ous to them; consequently agreeable and convertible to their Nature. But the Apostle tells us, That all Flesh is Grass; and as the Grass fadeth and withereth away, so Flesh and Blood, our daily Morts, prognosticate them al­so in a state of Corruption; and in process of time to admit of Solution: Every thing therefore that is in a ca­pacity of being dissolved, that thing most certainly becomes invisible; and such a posture stands the whole Crea­tion in, since daily to admit of Trans­mutation.

[Page 64] And the Herb yielded Seed, and the Fruit-tree his Seed, and the Roots and Fruits also, after their kind, which are radicated and impregnated in every individual; nor are they found in a­nother Specie. And Sandivogius tells us before the separation of Elements, that every individual had then in it self Vertuality but one single primor­dial Seed, yet denies not that this pri­mordial Seed had the Specimen Ver­tue of all the rest, vertually and pri­marily radicated in it. However there be some that will oppose this Doctrine, and lead by a perverse Biass, would gladly refute it; but blessed is he that receives and believes it; for it is a se­cret, and the gift of God sealed up from ignorant and obstinate Men; not only in this, but in every Genera­tion.

Nor can any Man, I perswade my self, know God in the Abstract, except otherwise by the Work of God in the Creation; which Commissions me al­so to say in the Creature as Paul says, [Page 65] Christ in you the hope of Glory. If therefore another Man's knowledge profit me nothing except he enforms me the Measures he knows; he but exposes my Faith to a rambling search, to find out the truth by a dubious Exa­mine: How miserable therefore, and much to be lamented is that implicit Putationer, whose Zeal truckles un­der every form of Religion, and bows his Knee to every new model of Con­formity.

Let us therefore but examine this stupendious Creation, wherein God has made himself obvious to the Crea­ture, and which ought to be the Study of every Enquirer, when because to read Lectures in the Stars and Ele­ments: The copious Volumns, and visible Folio's of God the Creator, that gave then a Being, and are his Ora­cles, that by Divine Interpretation are made visible, conspicuous, and in­telligible to us: For here we may read, that Generation it self presents unto us the Marginal Notes; and Genus [Page 66] and Species, the Vowels and Conso­nants, the Magi of old learnt us to spell by; so that the Letters and Sylla­bles of this blessed Alphabet, points out unto us the Manuscript of the Uni­verse; over which great School, God himself is chief Rabbi; whose Stu­dents and Prosolites are Nature and Religion; and their daily Lectures, and solemn Declamations, the Visibi­lity and invisibility of this Voluminous Creation, wherein God makes mani­fest himself in the Creature, which teacheth us to live by the Vertual Act of Faith, whereby we may hope, what at present we cannot enjoy; so labour to find out the hidden Mystery of Truth, and the unfrequented Tracts of Wisdom and Experience; which is, or ought to be the study of every Man born into the World; more especially to Christians: For truly to know God is to know Life Eternal; for he that knows him but as he is told, I can hardly perswade my self he knows him at all. Search well within therefore, perad­venture [Page 67] thou wilt find him; and if thou look without, there is he also to be found. So that in every thing, and in every place, is his Mercy, or his Justice: where his Power is also, and the Majesty of his Presence; for no­thing is, nor can subsist without him.

Is not this enough to enamour the Creature, whose dependance is whol­ly upon the Creator; for if when to inspect Heaven by Divine speculation, with confidence we may assure our selves, his habitation is there: and if we dive into the Center of the Earth; there also is his Instrument, by which Nature operates. The Superficial parts also, and the Soil of Earth; visibly, and manifestly declare his Vegetation: and the celestial Incholists, as Planets, and Constellations, do not they influ­ence this blessed Creation. So that the whole, and every part thereof de­clare him admirable; therefore to be admired, till led by admiration to the Corona of Beatitude, which to the Reli­gious seems a pleasant short Stage; [Page 68] since the Life of Man is measured but a Span. Earth therefore must to Earth, and Elements to Elements; and all compounded mixts submit themselves to solution; which properly termi­nates in the periods of Death; but Eternity, stands for ever in the pre­sence of God; and is therefore most permanent, durable, and everlasting.

But the Earth budded forth, because fill'd with Vegetation; and every Tree, from the Cedar, to the Shrub; so the Oak, the Asp, the Poplar, and the Ash, had its Seed radicated, and inated in its self; Plants and Herbs al­so in due time producted, and vari­ously multiplied to adorn the Creation and not so only to the praise of him that made them; but to sustain, re­fresh, and gratifie the Creature: the mighty God, the Lord Iehovah, his mighty Arm has wrought this Crea­tion; and who shall compensate for so Divine a Work, if when to consider that we are but Earth, and our earthy Ornament but the blossom of Vegeta­tion; [Page 69] and Vegetation it self, what is it more, than the antecessor, or forerun­ner of Mortification; and Mortificati­on what is it but the prospect of pu­trefuction, which leads on directly to the prisons of Death.

Every thing therefore that is natu­rally produced; results, and termi­nates in its native beginnings: For whatever thing is Elemental, or had inicience from thence; falls under the same predicament, and destinated to die; whose ends because fliding into the periods of inactivity, partake of the common destiny of all compound­ed mixts. For such are the Elements, and all Elementary Beings, ever since they had a Being, and Birth in the Crea­tion: But here to Philosophize, when duely separated, and afterwards co­united, and re-conjoyned again; it represents the invisibility visible to us; which then resulting in an Astrum, or Quintessentia, is in a capacity to dignifie other Bodies, and make them glorious, as it self is transcedent.

[Page 70] But who has considered this great Conservator, besides him that reads daily lectures in the Orbs, and makes it his business to consult the Creation: that makes the Host of Heaven his dai­ly Common-place-book, and he that made Heaven, his hourly Contempla­tion: which priviledges me to say, he that made Man, made not Man for himself, but to admire his Maker: till then we shall never be truely devoted, nor know what God is, nor what is his truth, notwithstanding so often by o­thers reminded: but like to the World, and pratling Parots, talk to others those things we understand not our selves. In this kind of Zeal I was morally Educated, and suckt my Re­ligion in with my Learning, too co­pious Theams to be taught in one Aca­demy, when the Universe it self is too compendious for a University. I grant its true, that the Press made a noise, but you must grant me the Pul­pit made a greater, till to me there seem'd a defect in both: the first be­cause [Page 71] I found in a great measure im­practible; and the latter peradventure as unexperiental.

This conducted me to search after the wisdome of him that alone is the Divine Miracle of wonder; and my daily Speculations were animated with discovery, when every Signature un­folded it self; and every Classis brought forth a Clavis, wherewith to unlock the Meanders of Nature. Diana in this Vision seem'd almost unvailed; and every thing naked, in its native simplicity: This represents somewhat an Admical state, but unsatisfied in mind as to these discoveries, I was led to contemplate the Mysteries of the Incarnation; how the Divinity when cloathed with Humanity, took not on­ly our Nature, but our Infirmities up­on him; and was a bright and shi­ning Light, illuminating the World, and every thing therein, and is that Light which saveth the World; that shines in darkness, yet the darkness knows it not: a Light of that Beauty [Page 72] that illustrates Eternity, and regene­rates us Plants in the Paradice of God, to legitimize us Heirs of the New Ie­rusalem: which if duely considered, here's a prospect of Life; when at a distance stands hovering the issues of Death: So that Good, and Evil seem to stand in a Poiz' till Earth be found lite by the counterpoiz of Heaven; and here it was also I see my self naked, waiting for a change, for God is all.

This leads me on to a farther consi­sideration, if when to contemplate what's more visible than Earth; and Earth, and Water to compleat but one Globe; whilst the Air is drest up with the blessings of Vegetation, whereby to inrich and impregnate the Earth: As may be seen in the very front and surface of the Soil, since dekt, and a­dorn'd with such beautiful Greens; as Ornaments of Superiours, illustrating inferiours: So that the Earth was spread with prolifick Vertue, and production from thence immediately ensued, by discovering the prodigious plenty of [Page 73] Grass; a word large enough to express it universal, had not some laboured tho' to little purpose, because when to shroud it under the denomination of Herbage.

Grass therefore admits of a large ex­tension, when because to comprehend both Animals and Vegetables: and is peradventure the Original word, not­withstanding the various interpretation of Expositors, because directing it self to the level Paul speaks of, as two inter­secting Angles direct to the Centre of one and the same single gnomen. So that we need not to cavil about the word Grass, where the property of the thing is so well understood. Herbage therefore is Grass, and Paul tells us, Flesh is Grass: and Grass by interpreta­tion is the most universal Vegetable.

Trees and Plants also are of the same Linage, save only from a larger size of more maturated Grass. Stones, and concressions also what must we call them, if not coagulated, and petrefied Grass. So that Grass in one respect is every thing that Earth vegetates, tho [Page 74] modified after various Formations, and Figures; differently drest up by the hand of Nature. And because have­ing respect to time, and place; by supplement of Air, and moist sove­raign Vapours, causeth it to grow, and spreading It self on the Superficies of Earth, spires out into Grass. Which when otherwise concealed in subter­ranean Cavities, grows up into Metals, and the race of Minerals. As for Ex­ample, have not all Trees their Roots in the Earth, when their loaden Boughs hang burdned with Fruit. And are not all Metalline Roots radicated in the Air, when the Centre of the Earth is burdened with their Fruits; what's more intelligible.

Now there is but one universal Spi­rit in Nature, from whence things O­riginally have all their supplies; and the three Clauses also of Animals, Ve­getables, and Minerals; are they not so many Marks, Sigels, and Characters, which the Creator has imprinted, and stampt upon them, whereby the Crea­ture [Page 75] might read, and know them. But Man above all, because Lord of the Creation, is made most intelligible, whereby to understand them: where­fore he calls them by Names, for di­stinction; when as the rest of the Crea­tures know them only by instinct. And this vegetating Spirit has its Seed in its self, and the Air is plentifully reple­nished with it; which Seeds scatter'd, and spread about the Vniverse, furnisheth the Creatures in all parts of the Creation.

The Americans can tell you that Trees grew naturally where the Native Indians never had a being; and were it not for Europes agriculture, and in­dustry; her florid Fields, and flourish­ing Pastures, would soon feel the fatal stroke of disorder; so become Forrests, and barren Desarts, fit only for beastial, and salvage inhabitants. For God ne­ver made nor sent any thing into the World that was either indigent, de­fective, or imperfect; every Creature, nay, the Plants themselves were fur­nished with prolifick, and seminal qua­lifications; [Page 76] sterility was a thing utter­ly unknown, till disobedience disinheri­ted our royal Protoplast; which had for ever so remained to the periods of time, had not the Cross obliterated the Curse.

Our Ancestours oft laboured to strike out the Eyesore, which the succeed­ing Generations have thought no im­pediment, because to study new Modes of Sinning, whereby to improve impie­ty by consent; which has rarely ceas­ed to follow every Generation, as na­turally (in my opinion) as Rust attends Copper; fretting, and corroding the natural Body, till time, and other co­modes blot out its Character; so per­mits the compound to slide into A­tomes, and yield it self Captive to the Prisons of Death; waiting from the Artist a Resurrection. But such Bodies as these we call imperfect, because of a Leprosie impendent on them; when as indeed there are other dignified Bo­dies, that fear not to die, because unca­pable of Death: whose peluced anima like Stars in the Firmament, make glad [Page 77] the Adepti, and solicitous in Art.

In the next place, I purpose to speak something of Light; and since Light by the Text is the Oracle of God, it was by his Wisdome apparently made manifest, when undressing the Hoil of this beauteous Creation; which Light also leapt out of the bosome of Eternity into the Vision, and per­spective of Time; and because expa­tiating it self in the Chaos was the Cause of this admirable Separation of the Waters, when by Divine Ordina­tion they divided themselves; and then it was that dry Land appeared: Nor could it be otherwise because then the purer parts immediately began to feel the force of Separation, so let the recrements subside to the bottome, be­cause of their feculent and impure Centre, and thus by the Fiat were all impurities Separated, from that which of it self was altogether pure; and this Act of Separation we attribute to God, who substituted Nature daily to o­perate: For should there happen but the [Page 78] least Cessation, the whole Compound would annihilate, so become invisible.

But every Separation of separable Things creates the Unity, and perpe­tuates the Harmony; since the Life of one Element is dependent on another; nor lives the one without the breath­ings of the other. The Waters perpe­petually moistening the Earth, whiles the Earth inspires, and ferments the Water; but the soft sweetnings, and breathings of Air impregnates both; as do the Stars in their station, and Celestial Rotation, actually influence, and penetrate the whole. From whence we morrally and rationally conclude that Earth made dissoluble converts into Water; and Water by heat is ra­ [...]ified into Air. Air consequently by circulation is convertible into Fire, and this I call Motion, and the perpe­tual rotation of this admirable and imbellished Creation, notwithstand­ing Copernicus asserts the Contrary, when to tell us that the Earth of it self has a motion: however, I know [Page 79] none, except that of Vegatation.

And now the great Creator that made the Light commands that Lights appear in the [...] Number; and di­vinely ranging them in the Frontispiece of Heaven, it denot [...]s unto us the afore­said Separation of that which is pure from that that's im [...]ure. Fo [...] [...] Firma­ment at once [...] with [...] whose Bodies were innumerable, [...], and luminous, and [...] made to shine all over the Universe [...] [...]hey also illuminate and impregnate the Creation▪ and that to admiration, he hung the [...] [...]word in his sublime Sanctuary, to discrim [...] [...] Day from the obscurities of [...] and to mark out the Winter [...] Sum­mer Season: For they [...] made Signs, and Expositors of Seasons to re­monstrate days, [...] [...]imes to prog­nosticate: Thus we [...]ad, and as con­stantly we observe the Heavens adorn­ed with these beautiful Bodies, so that their operations we feel, and some­times their effects; but their ends as hitherto are not generally understood, [Page 80] tho frequently th [...]ght [...] and des­canted by putatio [...]rs; who fancy it Sacriligious when to mediate on them, or if but to enqui [...] into the order of the Creation; supposing the Creator like thems [...]ves but nigardly, when to conceal such an excellent and admira­ble [...]; least peradventure eve­ry [...] should p [...] into the Model, so [...] Maker by the Mediums of Art [...]

But Gods divin [...] Oracles surpasseth mans reason, [...] wisdome instructs us the [...]ods of the Creation; nor was [...] ignorant of these Celestial [...] who pointed out to us the Divin [...] [...] of Stars, how some of them [...], and how some move themselves: who cites to us the mo­tion of [...] Constellations; the forms, and [...]nfigurations also of the Signs of the Zodiack; with the blazing. Meteo [...]s, and formidable Ap­paritions; the beauty of Orion, and the splend [...]ur of the Pliades: the lustre of Bootes [...]ubulus, or Arctophylax: the [Page 81] celerity of Mercury, and the Rotation of Ursa Major, incircling Ursa Minor, in opposition to the Crosiers, Directors to Artick, and the Antartick Poles. But what edifies all this to an illiterate Person, any more than a Clerum at the Com­mencement in Cambridge: ignorance I must confess is an o'rgrown Infant, and the greatest Enemy and Opposer of Art, which ought to be shun'd as a Monster in nature; and above all things abhor'd as some mortal Contagion; or thing worse, could worse be supposed: For ignorance, and impudence they poison our Faith, and of future hope would have us to suspect the enjoy­ment of the excellency of those di­vine things whereof now we know lit­tle more than part.

For to read in the beautiful face of the Firmament, we discover the invisi­billity of things made visible, which manifests to us the end of the Creation: So that I prophane not, nor would I be thought erronious, when if only to assert that the Stars made visible are [Page 82] Angels only explicated (and the Saints shall shine as the Stars in Glory) con­sequently that Angels are Stars com­plicated; and as the Star Hesper is the Suns Aurora, so the day Star of Rege­neration is the Son of God, to light us up to his glorious habitation: it is true, that as the Night is opposite to the Day, so Sin interposeth betwixt God, and the Creature; we must carry the Cross to purchase the Crown, and di­vide the Day from obscurities of the Night: which without a Metaphor is the Light from Darkness, Sin from Sanctity, Death from Life; and which indeed are sublime operations, fit only for him that divinely operates.

The frontispiece therefore or visibi­lity of the Firmament, God noted out to us for Signs, and for Seasons; so for Days, and for Years; whereby to pro­phesie of those fatal Events, frequently impendent ore impenitent people: but the Seasons declaratively make demon­strative of heat, so do they of cold; as at other times of rain, and [...]lso of fair [Page 83] weather; because visibly read in the face of the Stars, Exhalations, Corrusca­tions, and Embodied Clouds. The days also numerate the date of the Crea­tion, and the Nights direct us to read Lectures in the Heavens. Thus we see that we see nothing, except we see and understand by the Wisdome of God, the excellency and beauty of those sublime things, pointed out to us in the mysteries of the Creation, viz. how the Ray of Light profligates Darkness; and the Glory of the Majesty mortifies Death; the consideration whereof sweeteens all difficulties; but the blessed fruition ravishes the Soul, and makes it infinitely more pleasant and dilectable, than temporal sweets affect the sence.

And God the Creator made two great Lights, the Sun and the Moon; whose different progress directs unto us a different appointment: the Sun as abovesaid, to rule the Day, but the Moon by reflection to govern the Night. So that the Sun by Divine or­dination, [Page 84] and the Providence of God superceeds the Moon; but the Moon by a peculiar virtue influenceth the Ocean, and adorns the Universe: The Majesty of the Sun is admired by the Persians, so is that of the Moon a­dored by the Indians. Now the Suns warm body moderates the Earth, and would peradventure in some measure callifie it, did not the moist Air gene­rously intermediate. And the Moon perhaps would frigidate the Ocean, did not the Suns soveraign warm Beams mildly, and sweetly by influence nou­rish it. What illuminates the Orbs, and what inspires the Ocean, if not Sun, and Moon by the Providence of God▪ that vegetates, and impregnates the Creatures in Creation.

So that if when to consider the Ma­jesty of the Sun, that incessantly moves without intermission, in the Central Orbs, and every Angle of the Uni­verse; whose defused Ray spreads up­wards, and downwards; and every way to influence with heat and mo­tion: [Page 85] and because enricht, and adorn­ed with such eminent qualifications, as the majesty of Light, and the excellen­cy of Beauty; it might probably in­vite Sandivogius the Philosopher to su­perscribe him the Vehic [...]lum, or Taber­nacle for God: which Hypothesis is re­futed by Basil Valentine, and contradict­ed by Scriptural Authority. For I will build my Tabernacle, and dwell among men; and the Saints they shall shine as the Stars in Glory. But the Sun beyond dispute is the most glorious Creature that God has Created in this stupen­dious Creation, because of its purity, and superlative Clarity; since totally separated from all its dregs: whose inside and outside we made Synoni­mous, formd out of pure Principles of Life and Heat; whose rapid motion gives action to the Orbs, and cloaths all the Stars with his Lustre, and Splen­dour; making them shew beauteous by the lustre of his brightness: and because by the Divinest deckt, and adorn'd with Glory; he lives without com­peer, [Page 86] nor has he any Corival; where note he's a Monarch, and the Parent of Vegetation.

And such is the Moon, tho a faint flat­tering Ray (if when compared with the Sun) yet she illustrates unto us from the same Original: and because adapted from adequate primordials, in her oc­cidental Cressant she naturally displays a Lunar clarity; when in her Oriental purity an incomparable brightness: and tho' by reason of distance She wants a natural warmth, yet in her Progress she spreads forth of splendour, whereby she sends Beauty to the ends of the Ocean. The Tides themselves also are a Lunar flux, and such is the frail im­bicility of Females: For the Moon has a Monarchy within her self, yet directs She by the generous Beam of her So­veraign, who by Wisdome and Pro­vidence of the Supreamest Good that governs the whole, and also the parts; is made to nourish, and refresh the Creation: so that to make things plain, by explaining my self, perad­venture, [Page 87] may bring my Discourse into suspition, were the Vulgar my Judges; who, I fancy by this have already doomed, and brought me under the calamity of a Lunatick.

The residue of the Stars, the Di­vinest also he placed them in order by particular classes, and gave to every one by a grant from Heaven, a pecu­liar vertue, and different operation: one to dignifie Earth into the purest Gold, another to make Silver shine in the Mines: a third to scatter Iron Stone, underneath the Surface; a fourth to discover Quick [...]silver fluid; a fift lays open the Mines of Tin: and a sixth the beauteous Mettalline Copper: but the seventh creates the Earth into Oar, which by smelting at the Mills, is con­vertible into Lead: but there are O­ther, and various coagulations, besides these seaven; as allowed by Philoso­phers, the product and progeny of Erratick Stars: and such is Cat-silver, Mine Oars, and Minerals; mixt Metals also, with various complications. Then [Page 88] their's Talk, and Realgar; with Zink, Bismuth, and Cobolt; and the regal Ce­ments of Hal, and Malk, besides Mar­kasites, and Pierites; with innumerable concressions of opacous Bodies, enough to astonish the Reader, if to name them.

Precious Stones also are of the same progeny, and legitimate heirs of Stars and Constellations: and tho' some coagulations out-lustre one another, as the Cristal, because having a polite and shining face; so has the Crisolite a Dia­phinous-body: but the Saphir, the Hia­cinth, the Smaragdine and Emerald, to­gether with the Amethist, Diamond, Ruby, and the Carbuncle, are all glori­ously tinged with a Mettalline Tin­cture: but there are other, and Opa­cous Bodies, directing to the Topax, beside the Turchas; and such is the Onix, and admired Granat; with the Cornelian, needless to nominate, in re­gard by the Mobile so generally un­derstood. All which have their Offi­cine, and Shops in the Earth, where Il­liastes, [Page 89] and Archeus, are Rector, and O­perator; the one to find stuff and the other labour: but Demogorgan assists both by the help of Vulcan. Thus in brief I have given you a short view of Celestials, and how they are adapted Parents of Terrestials.

Now these glorious and luminous Lamps, the Stars, were kindled by the Divinest to illuminate the World: and God lifted them up, and set them in the Firmament as Oracles, and Orna­ments to adorn the Universe: whose signature and impressions are perpe­tually imprest upon Earths soft Table, to influence and impregnate it with prolifick vertue: For the Sun and Moon, shews us Heaven and Earth in a lesser Character than most men dream of: and because having a mag­netick vertue, and principle in them­selves; the first fills the World with heat, and activity, but the latter because immerg'd with passive qualifications, influenceth fluidity, and the race of Females. The Sun therefore we super­scribe [Page 90] him Masculine, but the Moon every one intitles Feminine: where note, as these Luminaries are made to move, consequently so moves the Wheels of Generation and corrupti­on, which mutually dissolves all com­pounded Bodies.

But the Moon most properly is the Organ of Transmutation, as is the Sun the Parent of Generation: and these two Luminaries multiply and fructifie every individual as to generation, and multiplication; for what compound ever was, or is there to be found in whole nature that holds not in it self some proportion of the Sun, and so of the Moon, whereby to confirm it with life, and motion; so that what Offices soever are performable by these two Luminaries, either for preservation of the whole, or conservation of part; as is the performance for one, such also and after the same manner is the like office for all. Since therefore such Vertue shines from Celestials, what may be expected from Super-Celestials [Page 91] is not Christ the Wisdome, the Beauty, and the Glory of the Majesty, whose admirable amazi [...]g and astonishing brightness shines in the Tracts to the new Ierusalem.

The holy men of God in former Ages read daily Lectures in this Di­vine Manuscript; and the same Starry Folio since the beginning of the Crea­tion, has lain unfolded to this very Generation: So that wanting Solomons wisdome, and Iobs inspection; very few, or none do read in it now. Sure­ly our Rabbies have lost the Clavis. Hermes its true, and the Egyptians be­fore him understood, and stiled God, Minos Solitaria; but our great Pro­phet Moses; Iehovah, and Elohim; so the Cabalists intitled him Aleph Tenebro­sum, from whence some conjecture the Delphians in their inscriptions direct their Orisons to the unknown God. But the Arabs—their Orisons: but the Arabs and the Caldeans marks him out Aleph Lucidum. So that doubtingly the Key of Knowledge in some mea­sure [Page 92] may be lost, otherwise the Alphabet would not seem so unintelligeable; un­less we have made new Heavens of our own, so study them only, and forget the old one. But the Creation of Harmo­ny who can forget, and not forget him that adorns the Universe: so fill up his Lamp with Foetid Oyl, whose stinking Empyruma instead of Aroma's, infects the Altar, and offends the Omnipotent.

But man by the Divinest was Creat­ed twofold, Visible, and invisible: Cor­poreal, and Celestial: his Elementary Body, or visible part of a pure fixt Earth; or a deep red Clay: but his Soul or Invisibility of an Essence Roy­al, not to be found in the Texture of the great World, more intellectual therefore, and more supernatural; from whence Montanus that great Pan­theologist, calls Man a small or little In­carnation, in which work God was pleased to multiply himself.

Nor was Man the primitive Work in this blessed Creation, but the great World was, out of which Man was [Page 93] made: whose Principles, and Practice ought to be well examined; should we resolve to take part for the whole; so guess at the frame by a regular pro­portion. And as Man was taken out of this copious World, so was the Woman also taken out of Man. For God in his Eternal Idea foresaw that whereof as yet there was no material Copy. The Goodness and Beauty of which invit­ed him to Create Man like unto him­self; and beholding that divine and lively Image of his own, inwardly to shine in the Tabernacle of Man; he became therewith enamoured with divine Ardency; and so loved the Creature, that when Sin had defaced it; he again restored it by the suffering of that Power by which Man at first was made and created.

But the Sun and the Moon were made to operate, and man in a sence was made to imitate; whose Masterpice is Invention, and whose Study should be that to repair which Nature because interrupted left somewhat imperfect: [Page 94] but not that Nature cannot perfect her Operations; rather we are to consider all scientifical Artists but dull Opera­tors, and Imitaters of Nature, who works by her own Copy, slighting all Artifice, and artificial Presidents; since such seem useless, and altogether im­proper to her, that of her self, can per­fect the whole.

Health craves no method for Phi­sick, nor Diet; 'tis Disease only that claims the priviledge of Medicine: then why so preposterous to seek sick­ness in health, and daily enquire the state of new Worlds, when the old one by Providence is still so good, and upheld by his Power can never die. The wise Creator has put therein such a renovating faculty, that of it self by attraction and repercussion, it receives what's suitable, and agreeable to its nature, rejecting whatever is unagree­able to its resentments, as a thing that's loathed by a disdainful appetite: let every student therefore study the knowledge of that which God in his [Page 95] Wisdome has already made; since Man with all his Art can make nothing like it.

And now since the Stars are com­missioned to Rule, Saturn as Superiour, and Lord of the Universe, assumes the precedency: and who because of his ancient and paternal Dignity, claims a prerogative above all the Planets; ex­alting himself in the supreamest Orb: whose Wife by allusion of Poetical Fixion was surnamed Ops, the Daugh­ter of Caelas; of whom is begot the fair Androginas, as also the beautiful and the Florid Vesta: to whom the Vo­taries, and the Vestal Nimphs in the days of Numa Pompilius, offered up their Orisons. Of Metals, therefore Saturn is Lead; of Minerals Antimony, but of Stones the Granate.

Next unto Saturn's Superiour Orb, benevolent Iupiter assumes the Throne; who sways the Scepter in a peaceable Dominion, and himself as his Govern­ment is also peaceable: a Monarch that's surrounded with Senators and [Page 96] Statesmen; made happy in his choice when celebrated to Iuno, had not his Royal Consort been wounded with jea­lousie. Now this fair Goddess as the Poets have conceived sprung from the loins of Saturn, and Ops: whose Me­tallick progeny was only Tin: and of Minerals Zink, but of Stones the Iacinth.

Now Trinus Magnus or Valorous Mars, he mounts the Chariot; who by Poetical Fixion is the Son of Iuno. This great Martialist and Champion of the Gods, ascends his triumphant Throne next unto Iupiter, and Rules by the Sword: whose Law as is asserted, is the force of Arms: however the Poets have prescribed him no Wife, but inamoured with Venus, some suppose her his Paramour: rich in no Child but Iron, and Vitriol, save only the Soveraign and Medicianal Heliatrope: whose Markasite is Bismuth, and whose Minera is the Magnet.

Most illustriously adorned, Sol him­self advanceth: whose dazling Ray [...]ills all the World with Lustre: but his [Page 97] Consort is known by the name of Lune, whose fair beauty some say equalizeth his brightness; yet no Child he had but Gold, and the Carbuncle; excepting the Ruby, and Lapis Luzuli, with some Mi­nerals, and Markasites tinged with his Lustre: otherwise of themselves they could never shine.

But Venus succeeds, and because the Queen of Heaven, She's reputed the Speculation of all the Philosophers. Who was thought as by Fiction the fair Daughter of Caelus but her Mother the Ancients have prescribed the Ocean: if so, this fair Goddess she sprung from the Sea, and was the supposed Wife of Vulcan, Master of the Cyclops: she had no Child indeed excepting Copper, yet is she rich to excess in Vitriol, wherein lies her Treasure: whose nativity of Stones is the beautiful Emerald; but her Markasite is Cobolt.

Mercury next to Venus he ranges himself, and among the Planets is stiled Intelligencer: a universal lover of Me­tals, and Minerals; principally all those [Page 98] of a regal condition; we read of no Wife that ever he had, because an He­maphrodite, and compleat in both Sexes; whose progeny is Quick-silver, and the sparkling Diamond.

Next to Mercury the Empress of the Orbs Lune's Silver Horns they polish the Sky. But we have told you already whose Wife she is, tho' some among the Philosophers superscribe her Masculine: whose native Child is the burnisht Silver, and the beautiful Saphir: but her Artificial, as hinted by Basil Valentine; is the first born Daugh­ter of all the Philosophers.

But the Stars, I have considered, ought not to be thus discourst, nor ought we to discipher them after this manner; nor was it indeed my primi­tive intention; however since so blunt­ly to blab it out: let it serve only therefore to commode the ingenious, and direct the Sons of Science into the Tracts of Philosophy; making the E­lements Natures Common-place-book; in whose legible Index if well examin­ed, [Page 99] you may there find all that ever she did, or for the future intends to do. And in this thin tiffeny she wraps up her Principles before she embark them into coagulation: and which also re­tains the Species of things, and is the immediate receptacle of Spirits after solution of their natural Bodies: from whence, and through which the good ones pass to a Superiour Limbus, or Em­peroeal Heaven; where all pure Essen­ces have their eternal Residence.

And thus we have determined by a Philosophical Liberty to liken Nature to a beautiful Lady, shaded sometimes under a Cyprus Vail; metaphorically interpreted a thick Mettallick Mantle: or rather a complication of Elements, and Principles: which when it shall please the Divinest to unvail, and draw it off from before the Creation; we shall not only see Nature really naked; but the very beauty of things them­selves, whereof these we now behold are but representatives: when on the contrary should ignorance invade us; [Page 100] how an outward dimness, and an in­ward darkness would presently ensue: from which we pray, Libera nos Domine. But all complicated Bodies are Elemen­tal, and Spiritual; which by medium of Celestials become magnettically u­nited: and is the true, and the only cause of Production, and also Vegetation: Natures Fundamentals, and the Philo­sophers Speculation.

And the Evening and the Morning were the fourth Day, but every day since the beginning of Time is Gods Day only, and properly his; and so will remain the whole progress of Time; and will be so when Time is no more. But the Divine harmony of things in the Crea­tion were manifest in Time, in which all ends and beginnings have their natural period. The beginning there­fore was in creating; and creating was an act of making things manifest. The periods also, or results of which, are manifestly discovered, by solution of parts. Thus the World and all therein had a beginning in Time, when [Page 101] the Divinest undrest the Hoil or Chaos; and then invisible things were made visible to us: which by Reason of an Elementary composition, are in time lockt up in the periods of death. This is all the Philosophy hitherto I have known; or it may be shall ever be known by another.

In the next place we discourse the Element of Water, imagined by some a solution of Earth, or a moist coagulum of ambient Air, made fluid only by an internal flux; which surrounding the Earth compleats but one Globe: and which aquous fluidity separates only the impurities from the more extraneous and superficial parts; but cannot reach to the Core, or Centre, whereby to ex­amine the internal impurities; which an intence Fire naturally purgeth forth, by reason of its ardent activity (and not improper to say its vulcanick na­ture) where the Waters of themselves can never reach.

Two Elements therefore are desti­nated to putrification; and as the mat­ter [Page 102] to be purified is visible, or invisible; consequently such are the Agents for purification. Since the Fire therefore is an invisible Agent, and that other of Water most obvious and visible; the visible and invisible parts of things are therefore so mended, and cleansed by subtile Operation; whereby they se­separate the more inquinate impurity, that stifly adheres to the immaculate nature, and prestine state of Virgin pu­rity.

But as the Soul within the Body is not bett'red by the Corporiety of all, or any of the natural composition (or impendent matter hovering about it) but is rather stained, poluted, and in­fected with noxious Sapors arising thence from: So you are to consider that the Vessel has its honour from the dignity of the Arcanum (or glory of the Subject matter) therein contain­ed. And as the Scripture instructs us, that Gods surprizing Light illuminates every pious act of the Creature; it ob­ligeth us to consider that the Goodness [Page 103] of God is as great to forgive; as by his Clemency and Bounty he is just to par­don. Where note we observe God made things proportionable, and in all respects, suitable to himself. The great World he made therefore to con­tain the less, but the lesser World he made to contain himself that contains the greater. And thus you have the Mystery of the Creation, the Majesty of Reason, the Divinity of Scripture, and authority of Philosophy.

But the Waters brought forth every moving Creature, because in them was the Spirit of Life: For the Spirit of Life by Divine incubation made ingress into them, filling them with a prolifick vertue: and the first form'd Creature that the Waters brought forth, was the great and unweildy body of Earth; most recluse, and solitary, because in­wardly concealed; which till then ne­ver felt the operative fo [...]ce of Fire. Nor did the luminous Ray of the Sun, nor the vertual influence of Stars, nor the Divine order of Constellations, [Page 104] nor the treasures of Hail and Rain, of Lightning and Thunder; nor the Sea­sons of Heat and Cold, Frost and Snow (besides innumerable living Creatures to whom Heavens plentiful Breast daily administred) till then none of them knew the potency of Life, nor the force and energy of the universal Spirit which God by Wisdome inspired into them.

But some will object, and peradven­ture say, how, and after what manner does the Earth vegetate. Shew us al­so the rationallity and probability whereby the Earth and the Water be­come living Creatures: to which I readily and briefly answer; the Soul of the Divine World is God himself; but that of the Created the universal spi­rit of Nature: and this Soul lives by vertue of the Divine World, but acts by imagination only in the Created, whereby the Earth conceives, vegetates, and buds up; so does the Waters pro­trude, and bring forth even to the pe­riod and perfection of its predestinated [Page 105] end. Nor can they otherwise do; be­cause the Law of Providence and Ne­cessity is by Divine ordination imposed upon them. And that which enriches them are the sublime treasures of Ele­ments, and Principles. For wanted they those active, and ingressive in­struments, they were of all things in Nature most imper [...]ect; and would be altogether void, and unprofitable; so become as it were a meer annihila­tion; and not improper should I call it, a Caput Mortuum.

For it were impossible that any Created Being, if when wanting the Vital Faculty of Life, could be any ways at any time in a capacity to live; consequently to move, vegetate, and protrude. But the great and the lesser World is fill'd with animation, where­by it daily and hourly buds forth: All which are signal and demonstrable to­kens of the Spirit of Life that animates, and actuates in every Creature. Life therefore is that active and universal Spirit of Nature wherewith she infus­seth, [Page 106] the whole Creation, impregnat­ing every individual therewith; whereby the Character of Life is no sooner stampt, infus'd or imprest up­on any material Subject, but it inward­ly lives, as does the invisible World; which no sooner appears to move for­ward into act, but the model and frame of the Subject matter at once admits of exteriour Motion.

Life therefore as it is the Radix of e­very thing, so it acts demonstratively in every Body. The motion of the Sun we daily observe is necessarily oc­casioned by this active spirit of Life. And such is the vital pulse in Man, as also that large and greater pulse of the Ocean. Earth vegetates only from this operating Spirit, and the Air is reple­nished, and fill'd full of it: Every thing that is, lives not without it; nor can any thing subsist deficient of it. O won­derful Nature the Miracle of the Crea­tor, how intelligeable art thou in all thy Operations; and tho' so simple, naked and demonstratively plain, yet [Page 107] how difficult is it for the Artist to find out.

So that were we minded to imitate Nature in her solitary Operations, and Fermentation of Elements; we ought first to consider in order to what Na­ture in her daily progress points out un­to us, whereby to manidge and intro­duct us: whose mediums because pri­marily separation, and solution of parts; therefore from thence begins manual Operation. Let solution therefore be the first step, since in separation all is found. Then proceed to Filtration, Evaporation, Congealation, Cristali­zation, Distillation, Digestion, Putre­faction, Ceration, Albification, Rubifi­cation, and Fixation. Then will Diana appear from under her Vail, which none but the Eyes of a true Philoso­pher, since the beginning ever yet saw.

But now I suspect I'me beyond the Paraphrase of the Text, when only designed to discourse the Creation; so of Elements and Principles, Natures [Page 108] own Rudiments. How that Elements subsist not without previous Fermenta­tion of their complicated com [...]xture of invisible Parts; so that a compleat separation is no where found whereby to unlock, and disintangle the unity of Bodies, without a Philosophical Clavis to display their Principles; which o­therwise are limited, and by Nature confined to submit to the law of co­agulation. Of all which I cease far­ther to disclose; lest peradventure this secret be already too manifest, when because to devulge it to the root of in­gratitudes: so we leave that Subject to discourse the Leviathan.

And, God made great Whales, &c. Iob calls him Leviathan, who after his Creation by the permission of God, rolls to [...] and fro the fluctuating Ocean: Whose unctuous Scales pollish the Sea, that [...]o amaz [...]ment it shines like a Pot of Oyntment; and whose magnitude amazes his fellow Creatures. Whose Empire is the spacious and bottomless Ocean, but himself a Monarch over [Page 109] all in the deeps, whose Subjects are the several Clases of Natatiles, that pay tribute to him with the loss of their Lives. So that what to say of this prodigious Creature, I know not; nor is any Pen capable to discourse his con­cealments, or fathom the unfathomed depths that conceal him. Is not he one of the wonderful Mysteries of the ways of God? Whose shining paths discover his ways, and whose motion terrifies the eyes of his beholders; [...] Creature he is that lives void of fear, and is as Iob says, a King over all the Children of Pride.

Leviathan therefore if thought re­quisite to describe him, I shall rally him under three several distinctions; and the rather because to make him yet more obvious, give me leave to ru­midge the Ocean, and dress up my method whereby to illustrate him in the following order. First, then by Tradition we entitle him Grampus, when because to consider him in his prestine Minority; but successively in [Page 110] his Peregrination he assumes to himself that dignity and magnitude, that some call him Iubartas. When in process of time, and becoming yet more for­midable, some are pleased to super­scribe him the Whale or Leviathan; whose motion upon the slippery tracts of the Ocean, represents him as it were a floating Island. And whose excessive bulk, and incredible bigness is enough to astonish every beholder: when otherwise to consider him on the silty Owse, his own weight perad­venture hazards to sink him; where­by he becomes a prey to the Merchant, or otherwise must lie till death release him.

But of this admirable and eminent Subject, there are some so precipitant to preconjecture Iob too copious; whiles othersome of a contrary opi­nion have determined him too brief, and altogether concise, when because as to their apprehension not to enlarge enough upon him: wherefore to re­concile them which is not without [Page 111] difficulty; the ignorant and unlearned think he has said too much, when by reason of their ignorance they cannot understand him: but to the Wise and more Judicious he has said too little, and the rather in regard they'r desirous of knowledge; for Wisdome is always known of her Children.

But Iob that humane Oracle of Learning and Eloquence; and as learn­ned as any man in the study of Astro­nomy, has given such eminent and con­vincing Encomiums, with such solid Arguments of this admirable Crea­ture; that every description save that of his own strikes a Discord in the Rea­ders ear: whose Mute I confess my self to be, and am unwilling therefore to attempt to encounter what neither my Language nor Experience can boast of, otherwise, than that I have seen this formidable Creature sporting himself in the vast wide Ocean; yet this wont priviledge, but rather precaution me (with reverend submission) to a sedate taciturnity, and to affix no more Ar­guments [Page 112] upon this invincible Subject: But rather with my Author lay my hand on my mouth, and remembring the battle, do so no more.

Since therefore to consult him with­out any compeer, and a Monarch of such a magnitude, and vast Domini­ons; should we rumidge all the Ele­ments for a Mate to match him, none but his own is found to contain him. Wherefore we represent him the Ma­jesty of Mortals, whose search we re­linquish to correspond with inferiours; such are the Porpus, the Bottle-Nose, and the Shark, the Selk, Boneto, and the Albi­core, the Moura or Sea Serpent, with the Conger, Bass, Remora Torpedo, and the American Snite. There is also the Tur­bet, Scate, Dolphin, Grooper, and Cavalla; besides the Sturgeon, Salmon, Trout, Lu­cit, Mullet, Umbar, Barble, Tenche, &c. and thousands more in Salts and Freshes. Moreover there are Shell-fish, as the Turtle or Tortoise, Conct, Lobsters, Oysters, Crabs Cockles, Mussels, Craw­fish, Prawns, and Shrimps; but these [Page 113] are arm'd all over. Another Brigade are Alegators, Crocadiles, Guianas, Be­vers, Otters, and Manitees, with many other, but such are Amphibious, whom I care not to converse with.

Living Creatures therefore, and such as move, and have their motion by the mediums of Water, are our Subject matter. And that God creat­ed every invidual, made it to live, and gave it motion, is the strength of my Assertion; And that the Waters were the cause of their Life and Motion, is the Argument of the Text: but that God gave Life and Motion to the Waters that gave Life and Motion to the Crea­tures therein, is my positive and final Conclusion. Life then as naturally attends the Creation as the Ray of Light follows the Sun. Nor can any Life issue but what flows from Light, as Light it self flows from the Divine Fiat; which immaculate Light sprung up from Eternity, as Eternity it self shines from the Majesty.

But since the determinate and origi­nal [Page 114] end of Water was not generally understood, its nature and office but imperfectly considered, its wonderful Vertue and Operation intelligeable only to such whom Wisdome and Na­ture have duly Educated in God's great School, where nothing is taught without wonder and astonishment; so that all I can offer relating to this admirable Subject, is little more than to say nothing, since if I speak any thing, I say too much; and silence peradven­ture would better become me, rather than so publickly declame, and devulge to the World these my Notions, and it may be by some thought barren ap­prehensions, that like a Chase in Arra's figurates only the design, but wants real power of Life to prompt forward into Motion. Which implies, such Phae­nonima's discover nothing where the genuine truth of any thing admits of a doubt; and who will be so presump­tous to determine possitives by his own own hesitant and imperfect Conclu­sions.

[Page 115] But the Sea as one great and copious Body is acted only by the spirit of Life, that in the beginning inspired the Crea­tion: and all the Rivers and Rivulets that fluctuate in Islands, consequently all those that spread themselves on the Continent, what are they but such and so many Meanders running up and down in every Angle, representing the Arms, Boughs, and Branches of this prodigious and Miraculous Creation; whose Trunck or Bole is the Ocean it self: whose Radix or Root in the Non­age of Time lay conceal'd among the admirable Mysteries of the Creator. So that after what manner the Fountains and the Rivers, with the Springs and Rivulets became incipid, whiles the Ocean it self is impregnated with Salt; is another Mystery, till serioussy to con­sider the Quellem or Sand, and the mul­tiform variety of Soils in the Earth, as also to examine the Bottles of Heaven, the burdned and impregnated Clouds that fall, and daily distil to replenish the Earth, with Aerial Spirits, and Pro­lifick [Page 116] Vertue. These also were once one Saline substance; when in the great Mass or Volumn of the Ocean; whose Texture was alienated in the act of Separation because rarified and purified by Mediums of Air; which more properly admits of an explana­tion, directing to a ra [...]efaction and transposition of Elements: whiles we direct our intention to the Progress of multiplication, by Divine grant and praeordinate Council.

And now the Heavens shine a bles­sing upon the Creation, as also upon all Elementary Constitutions; for God himself looked down upon the Ocean, not only to bless it, but all her Inhabi­tants. Thus were they blest, and all that was in them were also blest, when God bid them fructifie, grow up, and encrease. Now how can they otherwise than pro­pagate and multiply, since his Divine Word has already commanded it. We therefore conclude the Creation blest, and the Creatures in the Creation, be­cause being blest, become a blessing to [Page 117] every partaker. For the Bounty of the Creator can know no limit, tho' the Creation it self is bounded with li­mitation. He therefore that made it had power to confine it, but being himself eternally unmade, neither Art, nor Power, nor can any thing confine him.

Where's Peters objection now to raise a scruple, because when to eat what's common or unclean, since what God has cleansed is undoubtedly clean: but this was a Trope or Type of Reli­gion, whereby to denote God no re­specter of persons; nor relates it to any thing if I Calculate right than variety and distinction of judgements and opinion: For probably Peter thought none but the Iews were wor­thy the dignity and honour of Chri­stianity, when God thought otherwise; because having chosen the Gentiles as a people approved more worthy than the Iews; who not only betrayed the Lord of Life, but barbarously and inhuman­ly they murdered their Messiah.

[Page 118] Be fruitful, says the Word, encrease, and multiply; here's a Commission large and great enough, Sealed and Signed under Heavens great Charter: So that now the Rivers, the Lakes, and the Ri­vulets, nay the Ocean it self is fill'd with variety. And every Classis strives to exile sterility, and obliterate if possi­ble the fate of barrenness. Can any Element in the Creation excepting the Ocean proclaim such multitudes as there are of Fish, which surpasseth the Art of Arithmetick to number them. For who has not seen that the Belly of one Female was enough of it self to accommodate a River, and has not also considered that if every individual had the Ray of Life shine in it, and com­mon Providence attend it for its natural preservation; to admiration so great would be the encrease, that the Waters themselves would even suffocate.

But as there is a magnetick quality, and a sympathetick harmony in the Creation; so is there a natural antipa­thy in the Ocean, as there is the like in [Page 119] other Elements. The Falcon in the Air, the Shark in the Ocean, and the Angler to bait with a Fish, when design'd to catch a Fish (but such we call Troling) so some sets Fellons to [...]rapan Thieves. Its usual for the great ones to prey upon the little ones, as the Grampus upon the Surai, the Shark upon the Boneto, the Sturgeon upon the Shad, the Porpus upon the Salmon, the Pike upon the Dace, and the Pearch upon the Minue, &c. This I call Antipathy; but Simpathy if I mi­stake not is the mutual Concordance, and Harmony among the Creatures.

I have read in Helmont of a prodigi­ous Pike, that lived as he says to an a­mazing bigness, and not then to have died a natural death; when if to consi­der the whole progress of Life, what tribute would such a Smelter (supposing this to be such) bring to the Waters. But lest I fall into a Piscatorian Error (which vanity since my youth I can hardly withstand) let me therefore commend you to my Contemplative Angler, where at large you may read [Page 120] the Historical part of Angling. For in the high Sea there's no soundings, what Art then must be used to catch Fish? And so profound is this Subject that I plough but the Surface, whiles others more Mathematical measure out the Circumference, and dive into Na­tures more hidden Mysteries by a secret and pious profound Speculation, the Eye of Faith and Reason introducting.

But we shall put ashore now, to tread on Terra Firma. And God said let the Earth bring forth the living Creature after his kind; Cattle, and creeping things; and the Beast of the Earth after his kind. Then the Earth brought forth in great abundance, since by the Divine grant of Wisdome and Providence it had now in it self the three distinct Clases of Ve­getables, and Minerals; besides innu­merable and various forms of Insects, and Animals, surpassing the Art of Nu­meration. Every Cave now was fill'd with Concressions, and the Surface of the Soil was covered with Herbage. The Florid Meadows also were per­form'd [Page 121] with Odorates, and the flourish­ing Fields were scattered with Corn. The Banks also that bounded the mur­muring Streams, were strewed with Arbories. The Mountains with Mines, the Valleys with Herds, the Plains with Flocks, and the Pastures with Cattle; but the moist and more boggy Swamps in Vallies, were crouded and covered with Amphibious Creatures: besides innumerable Fowl of all sorts, and kinds hovering in the Air, under the Canopy of Heaven. Fish also they floated in the brinish Streams, whiles some others contented themselves with freshes; so that every place, and every thing was fill'd with plenty whereby to enrich this stupendious Creation. Nor was any part of Earth, as well as the Ocean, exempt or denied those primary blessings from her great Bene­factor that had blessed every thing: who not only made her, but such pro­vision for her, that to the periods of time she can know no want: Who commissioned Nature also by an eter­nal [Page 122] decree, as a Supream Governess not only to govern; but also to labour the Elements accommodation.

The Lion and the Lioness roar'd then in the Desart; and the Ass with the Mule bray'd in the Common; but the Hart with the Hind bellowed in the Forrest: and the Leopard with the Pan­ther, besides the Wolf and the Tigre were heard to howl in the barren Wil­derness. But the Grey or Badger he yelpt in the Earth, whiles the subtle Fox in his obscure Den lay Barking conceal'd in cavities under ground: The Horse he neighed in the open Field, and the Cattle lay lowing in the Florid Meadows: But the Sheep and the Lambs, true patterns of Innocency (poor Animals) they lay bleating in every Pasture. Chantecleer in those times he rose with the day, and the ear­ly Lark took Wing with the Morning; who admiring the beauty of the rising Sun, mounts the fair Welkin to partake of his splendour; whiles the Black-Bird and Thrush, with the Winters in­telligencer [Page 123] (little Robin-red-breast) mannage the Consort till almost even­ing; and then pritty Philomel or the Summer Oracle, closes up day with sweet Epithalamiums.

Thus the Creation in a perpetual har­mony melted the Air with melodious Consorts of unterrified Quires of inno­cent Birds, that as well as they could, exprest their gratitude, for the bounty and generosity of their great Benefa­ctor; who gave them a being, and the blessings of accommodation; the Earth to nourish, and gave them food; but the Windows of Heaven were set open, to refresh and gratifie their thirsty appetite. And thus the Creation was unacquaint­ed with fear, whiles our Ancestor stood in a state of Innocency; and had for e­ver so remain'd without contradiction (by authority of the Text) had not Sin struck out the Character of simplicity.

The timerous Hare fled not then for fear, nor did the Cunney shelter her self in the burrough. The Hind calv'd na­turally without corruscations; claps of [Page 124] thunder were then no help to disbur­den her. Nor did the Bear lick her Cubs into shape or form, for in the be­ginning was no deformity. The Pelli­can in those days I perswade my self pickt not those wounds in her tender breast infeebling her self to relieve her young ones. Nor did the Ostridge conceal her Eggs, dreading or fearing the crush of the Elephant. Nor can I hardly perswade my self in these halci­on days that the Swan as now sang a la­crimy to her Funeral; nor the Phenix fire her Vrn to generate her Species. A­ligators surely in the minority of time were not so ravenous as to prey upon Passengers. Nor did the Crocadile dis­semble his tears to moisten the Funerals of his fellow Creature. The Plover I discover flew then with the Tassel; and the Pheasant I fancy kept flight with the Falcon. Nor did the Partridge know Engin, nor Noosie-thread; nor dreaded nor feared he the flight of the Goshawk. Nor can I think otherwise than to say in those days the Lark [Page 125] was any time dared with the Hobby

Surely Nature in those days was di­vinely exercised to preserve in Unity, and unite in Harmony the Creatures God had blest, in this blessed Creation; because then to know no other Law but that of Sympathy, which is natu­rally of kind: but so alienated now, and in a sense so degenerated as if no other Law was ever established. Now the Generations past, and our worthy Ancestors; as the vertuous in this Age will labour to abolish this unnatural antipathy, if when mutually to streng­then one another in the doctrine of Christianity, which ought to be the standard among the pious in profession; lest peradventure we relinquish our so­veraign health, so draw on our heads the Curse of Disease: For to fly from Sanity to seek a cure in Sickness; is to run head-long into the Water to pre­serve our selves from drowning.

In the beginnings of time (as it was of old) no noise of oppression allarm'd the Land, nor dreaded any man the [Page 126] sence of invasion. Then it was that priviledges were as sacred as life, and the whole Creation seem'd all in com­mon. Ianus I fancy liv'd not in those days when the inside was made legible and intelligible by the outside. Modesty and innocency were then alamode, and simplicity with piety the newest dress. For Heaven was pleas'd then to dwell upon Earth, but Earth must now be rari­fied into Heaven. God then immediately converst the Creature, as by Mediation Christ interceeds the Father. And were it not that Christ is our Saviour and Advocate, we should be left without a Plea, and Sentence denounc'd beyond dispute against us. But Christ is risen, in whom we hope to rise; and lost Adam is restor'd by the Redeemer of the World: So that what Adam lost on the one hand in Paradise: Christ our Me­diator has redeemed on the other.

Thus was the Beast and the Cattle made; and thus every Creature made after its kind, knew no other Law than the Law of kind: for instinct of kind [Page 127] was naturally inated and ingrafted in­to all, as into one: and if so, it were impossible for the Creature to degene­rate, where a command as hitherto was never violated. Then it was that the Divinity of the Majesty of God most splended and gloriously shin'd on the Creation; for how could it be otherwise when the beauty of the Creator like a new risen Star reflected on the Creature

In Edens fair Field no Brambles grew, nor was sterility known in her borders: The Trees then lookt big because bur­d'ned with Fruit, and their blushing heads bowed down themselves to the courteous hand that endeavoured to reach them. The Earth knew nothing but fulness and plenty, since every thing was supplied with prolifick Vertue; and nourish'd in it self by the primar cause, Nature directs the ends of Ger­mination. No Cankers nor Caterpillars bred out of putrefaction, nor were Northern blasts injurious to any thing; nor was there any fatal stroke of Diseas, for eve­ry thing stood in its primitive purity; [Page 128] and Death was out-lawed, and Sin an Exile, or at leastwise a rerrour un­known, or unthought of; nor do I err when to say at that time uncreated.

O blessed Creation, because God had blest it from the beauteous Ray and Beam of Himself. Whose radient Morning could scarce raise a blush be­fore Titan was ready to unvail his face. Whose pleasures were boundless because then unlimited, for excess and intempe­rance were strangers in her Courts. And whose Garden full frought with Flowers and Aroma's, flourish'd with encrease since hitherto the Serpent had not tainted the Fruit. And the Earth of it self brought forth in abundance, whose Womb was the Storehouse, and Factory of Treasures. Gold grew in Ophir as naturally in those days, as Lead is drawn up in the Peek of Derby-shire. And Cattle by kind were raised and en­creased, as putrefactive Excrements convert into Insects. But I cease not to wonder since thy Works are so won­derful and to admire thy ways because so miraculous.

[Page 129] Thus Heaven and Earth were seem­ingly united; and the Creation bend­ed no Knee to any Government, save that of its Soveraign Lord and Maker. Nor was any thing made that knew any Lord, excepting the Lord of Heaven and Earth. Nor had the Creator as yet made man a King or Vice-Roy of the Crea­tures in the Creation. All the World all this while was but one Common-Weal, and the Tree of Life in the midst of the Garden: and nothing as hitherto that God had created, had tasted the bitter effects of Death. Oblessed and sacred Government upon Earth, when Go­verned by the Royal Law of Heaven; which certainly had remained in that blessed State, had not Sin by consent eclips't and defac'd it, almost to extin­guish this beautiful Aurora.

But let's tack about now, and begin to examine the genuine nature and com­plication of Animals; together with the natural composition of Man, whom we find at this day complicated of Ele­ments; of all which he consists if when [Page 130] to consider his material parts. And as Adam was abstracted from the Womb of the great World; so was Wo­man her self an abstract from him: whose Soul as an Astrum, or an Essence Royal is no where to be found in the Texture of the Universe. Wherefore we have considered Adam super-natu­ral, whose Creation to me seems a small incarnation (as Montanus says) as if God in this Work had multiplied Him­self. And tho' Adams Original keep not time with the Creation; however we are Children of Adams Generation.

But the World because daily fill'd with revolution ever since the fatal Act of Sinning; and that every Man because subject to Sin, and the slavish Law of his lustful Appetite, becomes captivated by the man of Sin; so yields himself cap­tive to the Prisons of Death: whose out­ward progression is actually moved by irregular motion of the desires inward.

But the Heavens we see, and the Ce­lestial Incolists, how they never since the Creation consented to Sin: and as [Page 131] they were, so are they still carried about with a rapid motion. The reason whereof must necessarily spring from an internal cause, and intrinsick principle (since intelligences are so ambigious) and what is this principle if not the Soul of the World; or the Universal Spirit God has put into Nature, where­by as a Magnet it retains the matter; which labouring to re-assume its former liberty, frames to her self a habitation in the Centre: and branching into the several Members of the Body makes more room to act, and bestir her facul­ties. No wonder therefore that na­tures are compounded, since nothing but the Almighty is without composition.

Nor is it the great or the lesser World that which transmutes nutrition into blood; but the active Spirit of Life, and transmutation is that which is in­deed the Life of the Body. Since ma­terial principles therefore are only pas­sive, and can neither alter, nor purifie the parts; we find them in a state to be altered, and purified; tho not to com­municate [Page 132] or dispose themselves to ano­ther substance beyond their native in­tention. Wherefore we have consider­ed them altogether finite, and therefore have concluded them also determinate. Now if this be a secret, you may call it so; but, as truth needs no voucher its a substantial truth. Wherefore to con­clude this philosophick Hypothesis; let us throw away if possible those two celebrated crutches of pretended mo­dern sanctity, and the solemnity of Ce­remony: and what results but primi­tive purity, which since the Creation has known no deformity.

And God said (in the Text) let us now make Man; in our own Image let us make him, and after our likeness: and let them have dominion over the Fish in the Sea, the Fowl in the Air, (over the Cattle also) and over all the Earth; and over every creeping thing that creepeth upon the Earth. By this the Creation seem'd to want a Head, and less than a Prince is too little to govern it. Adam must therefore be a Universal Monarch, and [Page 133] sway the Throne, and the Regal Scep­ter. And Adam must not only wear Heavens Livery; but personate the King of Heaven himself. Here the Divinest seems to Summons a Councel, and God said in himself let us now make Man, not like to any thing already made; but let us make him in likeness like our self: in our own similitude and likeness let us make him; and enlarge his Empire by giving him dominion over all the Fish that swim in the Sea, and over all the Fowl that fly in the Air, over the Cattle also that move on the Earth, and over every living crea­ture that creepeth and moveth; the Wis­dome of God so divinely ordered.

This was a large and copious Com­mission that God intrusted a single Sub­ject withal; yet such was the good o­pinion the Creator had of the Creature, that God intrusts Adam with the Stock of the Creation, and all the Creatures, and every complicated Being that was made, comprehended, and contained in it. And Adam drew all his supplies from above, since enricht with the Stock and [Page 134] the Treasures of Heaven; nor converst he with any inferiour Subject, nor any thing in any respect unsuitable to him­self; whereby he might indignifie or di­minish his Authority. In the cool of the Evening he walked with God, and in the heat of the day the Aquaducts refresht him. Aurora sent him Sum­mons of approach of Day: but the Night, nor was darkness dreadful to him. The Celestial Sun was his daily Tapour, and the Catalogue of Stars his hourly Contemplation; but the Son of God his perpetual Lamp. So that his outside was bettered by his inside, and because richly adorned and divinely beautified, he saw no darkness, nor the shadow of Death; whiles he stood in this innocent State of Perfection.

For God in the Idea beholding a shape, or as I may so say a representati­on of himself, became therewith ina­mour'd; and extreamly loving it, would cohabit with it: when immediately up­on the resolution the operation ensued; and then was this great Image the beau­tiful [Page 135] World (or rather the representa­tive of his Maker) brought forth, and created. And God said to himself (or the holy Word) increase in increasing, and multiply in multitudes. But to Man only because Lord of the Creation, I have endowed him with mind, and made him immortal. So that if he die, the cause of death must necessarily proceed from excess of the body, and inequallity of Elements; and pray tell me what death is? if not a cold icy touch, or a dismal darkness of the com­pounded moist nature, adhering only to the sensible World.

Let no Man wonder therefore that the light of God which illuminates the World is unlike the Beam or Ray of the Sun, that by reason of its fiery, and ex­cessive brightness, immediately and at once strikes the eye with blindness: but rather to the contrary, Heavens brigh­ter Glory never at any time dazles the mind, since the mind is the Souls ingres­sive eye, that soars up aloft to those ele­vated Mansions, where that light shines [Page 136] that enlightneth every Man, already come, or to come into the World: and is the beauty and glory of light, and our saving health, that influenceth, illu­minates, and beautifieth the Creation; and every Creature, and created Being. But Man above all, because made a Mo­narch; and capable to receive this bles­sed influence proceeding from God, the Majesty of Light, and superexcellent brightness, that diefies the Soul whiles yet in the Body: its he that's only blest to contemplate this divine beauty; and live up to the Vertue of Piety, and Holiness. So that Adam in a state of in­nocency represents (as Montanus says) a Mortal God; and our Heavenly Re­deemer an immortal Man, if when to consider the blessed Incarnation.

And thus the things that are, were made manifest in time; but the things that are, and not yet made manifest; lie hid, and conceal'd in the Divinest himself; who is all things in all, yet subsists without them: manifest only in the mind of Man, but invisible to [Page 137] the World, and the visible eye, except in the act of creating only. And as the eminency of all appearing beauties are in the Essence much more pure; so great and greater is the disproportion of beau­ty betwixt this of Earth and the Beauty of Heaven. All things therefore subject to the Eye, represent to us only things subject to sence! or more fully to ex­plain it, visible operation; whiles the Fabrick of the Body needs and requires those similar things that it cannot with conveniency live well without them. But the Beauty, and Majesty of invisible Beings, are inspected only by intelle­ctual Converse: since the Angles of God are made ministring Spirits; and the Spirit of God the Divine Comforter that leads us spiritually into the Vision of Glory.

And Adam was the favourite God only converst with, in whom the Divi­nity divinely shin'd, when our Proto­plast stood in a State of Innocency; then it was that no impure thing could approach unto him, because then in the [Page 138] favour, and presence of the Majesty, our Progenitor, in Paradise was admitted to stand. For Adam was constituted with a Divine Soul, like to the likeness of him that infus'd it; which was the likeness of God himself, whose glori­ous Aspect shin'd then on the Creature; otherwise the Creatures had never con­tributed so great humility, and venera­tion to Adam; when flocking about him as some sacred thing, whereby to honour and give them protection: so that to what place Adam was pleased to direct, his Life-guard of the Creatures continually went with him.

But Adam too remiss in this great concern, becomes negligent and care­less to examine his affair, notwithstand­ing Emulation follows at the heels of Prosperity; for can favourites be with­out the peoples frowns, tho' under the umbrage of their Princes smiles? No surely, the Hierarchy of relapsed Angels had an ambitious Emulation against his present State; that if not counterplot­ed by the Wisdome of his Maker, they'l [Page 139] conspire his ruine, and perpetual over­throw. For revenge against the Will of God carries a kind of sweetness with it ( solamen miseris) and thus sorrows seem to extenuate sorrow, when o­thers as our selves are in a suffering state. It is true that Adam was adorned with more inward Lustre than the outward beauty of the whole Creation. For in his Temple the bodily Fabrick, the Ho­ly of Holies inhabited therein. For it is the residence of the Divinest himself, in whom alone dwells the Beauty of Holiness. Let us stand in this station, we shall see our Salvation: for he that made us, knows how to deliver us. Then shall we find a holy Guide to direct us the Tracts to the Paradice of God.

The Soul therefore whiles yet in the Body, represents a Candle conceal'd in a Lanthorn; or a glance of Fire in a manner stifled, when because wanting the benefit of Air. Who in extremity strugles with her Elemental Chains, yet spans the World with a single thought; and enjoys that inwardly she's dismist [Page 140] of outwardly: that in a moment flies to the uttermost parts of the Earth, and what ever is absent she at once makes present; and dead things by imagina­tion she restores to life: nothing can conceal or hide any thing from her, who in an instant surmounts the Stars.

Thus Adam by his Maker was made a Monarch, and one of the Creators holy Senators; who read Lectures in the Heavens, the Almighties Common­place-book; and conducted the Crea­tures created in the Creation: to whom God gave Voice, and the ornament of Speech, but above all the glorious in­tellect of Mind; which Angellical State our Protoplast stood in so long as he stood in opposition to Sin: which gift was ungiven to the rest of the Creati­on; yet none of them denied the bene­fit of Sence, lapt up only in this thin Tiffeny Web of Mortality; for Sin is but a bulk of emptiness, and impiety; that like a Pageant does nothing it self, but hinders others from doing good; seducing by the lust and pleasures of the [Page 141] Body, whiles the Soul is meerly starv'd with penury.

Innocency was then the best guard of our Ancestor, when he stood in the presence of his God in simplicity; for the more pure that any thing is, the more sublime is that thing also. Where­fore we consider Adam in an Angelical State, when cloathed with Piety, and adorned with Purity; then he stood his ground like a Heavenly Champion, for God had made his Earth Celestial. This answers something to the Doctrine of Hermes, that God inhabits in the Mind of Man; the Mind in the Soul, and the Soul in the Body: and that he is all things in All, both Act and Power; for he is God. From the matter there­fore the subtilest part is Air; of the Air the Soul; of the Soul Mind; of the Mind God. And the Soul of Eter­nity is God himself; but the Soul of the World is Eternity; and Heaven as he saith is the Soul of the Earth: So that nothing, nor part is deficient of Soul; nor is the Soul deficient of God.

[Page 142] Thus in innocency and simplicity o [...] Protoplast stood, in this Divine posture without sensual guards, when his Ma­ker selected him a representative at the great Assembly of the blessed Creation; where all the Creatures were convoca­ted together. Then it was that Adam like a Magestrate; and a Legislator (for such then he was) gave forth his Edicts unto all the Creatures his natural Sub­jects. The Golden Rule was kept then amongst them, when every one did ju­stice by kind; and not that the dread of punishment compell'd them. For the Ray of Justice was so generally distri­buted, that it naturally shined in every individual.

The Earth in those days was un­burdned with Tillage, nor do we read it was wounded with Culture: the Creatures in the Creation liv'd purely by instinct; not making their Bodies Sepulchres to bury dead Carcasses in. There was no Temple in those days to prophane; but now we have Temples, nor want we Prophaners. Wherefore [Page 143] let's consider the glorious Work of the Creation, that by the hand of God was no sooner made, but by the will of Man was endeavoured to be unmade. Crea­tion is not therefore Generation, nor have we considered Generation is Life, but by way of allusion it may be called sence. Nor is Change Death, though commonly so asserted; but rather a for­getfulness, or obliteration of Elements. Generation therefore is improperly cal­led a Creation; but rather a producti­on of things only to sence, in time made manifest: nor is Change Death, but an occultation or hiding of that, that in it self seemed once to live.

Here methinks I see both Sexes in our Ancestor shine through the lustre and beauty of Adam; for Male and Female God created them, so that both Sexes liv'd under one Species; and Adam in appearance was then Hermaphrodite, because having both Natures and Simi­litudes in himself. And whatever Adam listed should then be done, was accom­plished before the desire could grow in­to [Page 144] act: in so great subjection was every thing to him, that obedience was held more Sacred than Sacrifice. All the Beasts in the Field came to him for Names, so did the Fish, and the Fowl of Heaven; and whatever he called them, that was their Name. God gave him Wisdome, and he wisely improv'd it; till the Tempter by a temptation leudly de­prav'd him: so that whiles he steer'd both Sexes in one bottome, his success in every thing was more than miracu­lous; but to Pilot the Helm of two di­stinct Vessels, and both at once in a storm under Sail; surpasses the skill and methods of Navigation.

And God blessed them with blessings in bidding them be fruitful; which bles­sing was doubled by multiplication: this was a token of Love to the Creation, when God daily renewed his blessings upon the Creature. For the blessing upon Adam was by divine appointment transferred to succession upon Adam's Generation: which afterwards in time perverted through corruption, by a [Page 145] passive neglect in Adams Posterity. Now as every good thing is the Gift of God, and since whatever God gives is certainly good; the Fruit of Para­dice could be no otherwise than good, because the Gift of God that gave it: and the Fish in the Sea, and the Fowl in the Air which God gave unto Adam, were supreamly good. So that every thing in the Creation, and created being, had the tincture and sweetness proceeding from God; who through Wisdome or­dain'd it, and by Providence maintains it; the consequence therefore must needs be good. Yet above all the bles­sings that ever God gave us, was in giv­ing unto us himself in his Son; the glo­rious Mystery, and Revelation of God; which Gift of God was greater than the World, and was the Gift of him that gave himself for the World.

To all the Creatures in the Creation, God bid them be fruitful, and in multiply­ing multiply, and replenish the Earth. But in Adam peculiarly as in a Divine Garden-Plot, God sowed there the Seed [Page 146] of Everlasting Life; from whence by cultivation, and the Goodness of God, he might expect to reap an ever-living Crop; for the Seed was the Seed of E­ternal Life, and not the effects of Sin, and Dead Works. No Brambles grew up in this heavenly Vintage, whereof God himself was the Vine-roon. This is the new and the holy Ierusalem, wherein Paul may Plant, and Apollo Water; yet if the Sons of Adam be barren Sciens, how can they produce this soveraign Fruit, without the hea­venly Dews of the Son of God. Adam may multiply, and replenish the Earth; yet if wanting the blessing of God his Benefactor, what profits it. To be good therefore is to be like unto God, and likeness in every thing creats love; since every thing naturally loves its like: and this love in Man is the abstract of God, in as much as God is Love origi­nal. Whatever goodness therefore shines in Man, is really a derivative from God himself.

So that should we trace the dimensions [Page 147] of Adam with the extent of his Monar­chy; how large his Commission runs, over the Earth and the Ocean; it would be endless; for his limitation was bound­less: the Fowl of Heaven knew no Lord but Adam; and the Fish in the Sea no So­veraign but himself: and every created thing that had breath, and moved; and every moving thing that breathed, and was created; had no Supream, nor Su­perintendent but Adam. For Adam as a Star shin'd then upon Earth, and made great by him thats all goodness, and greatness; was blest in his Posterity, and glorious Nativity, or heavenly Birth; since two Divine Natures shin'd splendidly in him: For God had im­planted both himself, and his Son, to make Adam beautiful, as himself is glorious: the nature of the one was to live and never die; but the nature of the other was to die to live. This seems a Paradox, I'll therefore explain it.

That Power that lives and never dies, is the Divinity of the Majesty of God; when the Almighty before the [Page 148] Creation divinely calculated the Nati­vity of Life; for God said in himself, let us now make man, like unto our self; in our similitude let us make him: which likeness or similitude was uncapable of death, consequently of diminution, or division of parts; because the simili­tude of God himself; for God breathed into Adam the breath of Life, and he be­came a living soul: who therefore so vain, precipitant, and idle as to ima­gine the Breath of God can extin­guish. Time shall wear out, and Ge­rations walk off, and Death it self be­come an Exile; and all things termi­nate, and drop into decay: but the Breath of God which is that illuminat­ing light that enlightens the World, and the Soul of Man; when that glorious light shall co-unite with darkness, which is altogether improbable, and utterly impossible: then shall that hidden life God breathed into Adam be capable of death, and not before.

So that two Lives liv'd at once in our Ancestor; a created Life, and a Life re­generate: [Page 149] a created Life, as from a hea­venly Birth; which sprung Originally from the Womb of Eternity; and be­cause made like to the likeness of his Maker, it gave him Victory to triumph over Sin; putting into his custody the secrets of Life, and placing in his hands the Keys of Death: So that he knew nothing but absolute freedome; and un­prohibited the use of the whole Creati­on, one Tree only by the Divinest ex­cepted; in which God had placed a pe­culiar property, fit only for himself in wisdome to know: God therefore im­posed his commands upon Adam, not to taste thereof, lest peradventure he die.

The other Life was that of Regenera­tion, which is Christ incarnate, God in the Creature; this Life liv'd invisibly before the Creation, and is that hidden Life in Christ (manifest by the Apostle) Christ in you the hope of Glory. Which remains a mystery to this very day, as in former Ages a secret to our Ancestors: which Life is the Power of God to Salvation; and was in the beginning [Page 150] with God himself: and it was God, and was made Flesh, and by the Will of God dwelt among men.

This is that Word that spake in the beginning, and moved in the Patriarchs our Ancestors to speak; that liv'd im­maculately in the blessed Virgin, that was made Flesh, and dwelt among men; that bore our infirmities, and was Crucified at Ierusalem; that in spight of Death took captivity captive, and in despite of Hell captivated Death: and which also is that Eternal Word that now is, ever was, and for ever shall be to convince the World of Sin, Impenitency, Incredulity, and Ingrati­tude; which Monster of a Sin is worse than Witchcraft: and tho' a Witch be superscrib'd a Rebel in Physicks; yet reversing the Point, a Rebel is a Witch in Politicks. The one because acting against the Law of Nature; but the o­ther because striving against Order, and Government.

But God gave unto Adam a Charter Royal, that was sign'd and seal'd with [Page 151] those glorious Characters of Sun, Moon, and Stars; and all the Host of Heaven to witness to it. This was that great and superlative Grant that God gave unto Adam when he placed him in Paradice: and wherewith to refresh him, he gave him every Herb, and of e­very Tree that was burd'ned with Fruit; whereof he might eat, and live before him. These Royal Priviledges God gave unto Adam, and Heavens Benefactor con­firm'd them unto him.

Now Adam may freely eat and live, or he may eat, and assuredly die; for Life and Death stand as it were in a poiz; and because to our Protoplast seemingly mingled, they seemingly pre­sented one single Existence, as if Pro­perty and Quality were intirely one: 'tis true one Mantle overshadowed both, till God out of compassion made more visible discoveries. And as light shin'd forth by reason of purity, unmasking or unveiling the scenes of darkness, that lay hudled up in the hoil of obscurity; light as a thing strangely surprized, [Page 152] seem'd suddenly to startle, because then not to know such a horrid deformity, as this we call darkness, was in the begin­ning co-inhabitant with it; or conceal'd beneath it: for the light of it self was most pure and immaculate, in as much as it never entred into unity, nor into any association with obscurity or dark­ness.

But darkness represents the solitary shadow of some Elementary thing, or something substantial; wherefore we shall want some solid substance where­by to form our darkness out of; and what is more solid than the fixity of Earth, or more copious than the bulk of the great Creation; when as yet in the Hoil or confused Chaos, it lay inter­mingled, and blended together. Light must necessarily therefore appear a most glorious Creature, which by Divine Act operated in the Separation: For God no sooner said Let there be Light, and obe­dient to the Command it immediatly sprung up; which by reason of its purity, and sublime clarity, exalted it self, and [Page 153] fill'd all the Universe; so made visible discovery of things that lay conceal'd in the commassated mixture, or Mass of Elements.

And this miraculous Work was ac­complisht for Man that he might ad­mire the excellency of his Maker, and raise his speculations to such a divine pitch, that by visibles he might conclude since such ornaments of beauty and swa­vity hung about them, that greater ex­cellencies, and diviner curiosities of ne­cessity must adorn the more invisible part; by reason what's circumferated and made visible to us, is only the sha­dow of that more glorious invisibility▪ visible only to Seraphins, and Cherubims; Arch-Angels and Angels; together with the Saints, and the Sons of God.

Farther yet to comfirm these Royal Priviledges, Adams prerogative seems infinitely enlarged; for all the Beasts on the Earth, with the Fowl of the Air, and the Fish in the Sea, were given him for Food, by a Royal Grant from Hea­ven, to eat of; but not to riot, so disho­nour [Page 154] his Creator: and every Vegetable, besides the Race of Animals, were not only allotted him; but given for nu­trition. So that in effect the whole Creation, consequently every individual production, by Commission from the Divinest, was given him for sustentati­on. And so great a favourite was Adam in Paradise, and such great kindness had his Creator for him, that he made him Lord over all the Creation; and every thing that was, was made serviceable to him; nay in such veneration he stood with the Creatures, that all the Crea­tion doubled their obedience.

Here I fancy the innocent Lamb (be­cause then not knowing the terrours of death) proffered his Throat to the Shrines of the Altar; and the fatted Calf was so far from fear, that he dread­ed not the formidable stroke of Sepa­ration: the Kids with the Flock sport­ed then with the Wolf, and ran about the Bear sometimes for diversion. Thus the Creatures made sport and pastime with danger, as if Death and Destructi­on [Page 155] were sanctuary to them; so natu­rally was Innocency implanted in Eden (or the Suburbs of Heaven) that no­thing knew its enemy, because no ene­my to know. Unity and Harmony were inseparable Companions; and e­very individual knew no Argument but Love; whose Law was alike forcible to others, as the Law of Harmony was united in it self.

The Mallard in those days soar'd with the Falcon, and the timerous Hare lay down with the Hound: The Leopard, and the Tigre sported with the Herds; and the Herren with the Shad swam without dread of the Porpus: the Dove and the Lark took flight with the Tassel, nor was any thing of Emulation known then in the Creation: Innocency shin'd natu­rally in every thing, and its excellency in the beginning knew no limitation: for nothing could sorrow, nor any thing grieve; in as much as there was no real cause of suffering: Nor could any thing languish, nor be sensible of smart; [Page 156] because as hitherto pain was uncreated. Fear was a thing altogether unexperi­mented, and Death and the Grave such eminent strangers, as never to be ap­prehended. What a pure State the Creation then stood in, worthy our con­templation, and the admiration of all Men.

But Adam too niggardly he consults the Elements; and Elements because having periods of their own (by praedestinated Ordination) are lockt up in death. Adam therefore mixing simplicity with impu­rity, which of it self stood in the limit of disobedience, cojoyned himself with finite adherences, so drew down upon himself the shortness of Life, and on the succeeding Generations the issues of Death; which in time diminished, so by degrees extinguished the beau­teous and luminous Ray of Life, that shined gloriously within him, and was sanctuary without him; and would e­ver have gloriously shined in his Poste­rity, had not [...]e remisly by one single [Page 157] consent, complyed with his Consort so vainly to extinguish it.

Now when God had made a survey of the Creation, the Workmanship of his hands, and divinely blessed it; he placed therein the likeness of himself, the single identity of his Divine Good­ness; which could not go forth, be­cause the everlasting Arms of the Ma­jesty of God so sacredly limited, and so sweetly confined it; that in this Divine, and Cristalline Coagulum, the Majesty of Heaven beheld himself: who viewing the several Classes of the Creatures, which by Wisdome he di­vinely had foreseen in the Idea; it so greatly renewed the ardency of his Love, which continued and augment­ed the blessing upon them: for Love has that singularity to shine in it self, and in its operation always to reno­vate. Thus God so loved the World he had made, that he gave us Him­self in giving us his Son; that whoso­ever believed and persevered in him, [Page 158] should never die, but have Life ever­lasting.

Thus God made the World to pro­trude, and vegetate; and because it should conceive, and daily bring forth; he placed an appetite, and an immortal Soul therein; and fill'd it as Hermes says, with Divine imagination; so that the Sun, and Celestials fell in Love with the Harmony; and because it was beautiful, they married with it: and this great Solemnity was Celebrated at first, when God laid his Ordinance of Multiplication upon it. Which Divine Institution has been punctually observ­ed, and kept inviolable ever since the beginning; and will undoubtedly so long remain, and so long continue, till Generation and Time shall be no more.

And now the Deeps began to break up, when the Rivers and Rivulets with murmuring Streams silently in­vaded the florid Plains. The Moun­tains, and the Hills also look'd big [Page 159] with Flocks, whiles the Valleys and Savannas, with the fragrant Mea­dows were abundantly crowded with Herds of Cattle. All the Birds in the Air now turn'd Serenades; and every Flower, and flourishing Blos­som perfum'd the Air with delicious Aroma's. The lofty Cedar then lift­ed up his head, and the Martial- Oak, and the Ash stood by him; so did the Poplar, and the spreading Elme; but the trembling Asp shak'd his Palsie Head. The Vine in those days embraced the Olive, and the Eglan­tine intangled himself with the Rose. Thus every thing whilst naturally in­amoured with its like, the Woodbine or Hony Succle tied knots about the Hedges.

The Bee return'd home with load­en Thighs, and the Flocks of Sheep laid down their Fleece. The Oestridge deplum'd his feathery Crest, and the Stork retaliated kindness with grati­tude. The Horse in those days spurn'd [Page 160] not at this Rider, nor did the Lion know the Tyranny of Invasion. A­legators in the beginning were not de­vourers; no [...] were there known any Birds of Prey. The Vulture, and the Tigre liv'd not then upon Vermine, for Morts were altogether unknown; nor was any thing infectious that might nautiate the Elements: every thing God had made stood in the beauty of Harmony: and whatever was made, and by wisdome created; that thing beyond dispute was most certainly good.

Adam was invited to this great Solemnity, which was then of it self but one single Family: nor had he any compeer, nor was there any to controul him except the Divinest, that great Oracle of Heaven that breath'd Life into him. And every Act that Adam made, was registred by the Creatures in this blessed Crea­tion; and most sacredly and inviola­bly kept in Paradice, till Sin, and [Page 161] Impiety spoil'd his Principallity: And then it was this great Parliament broke up, and the Members discon­tented began to withdraw; so by degrees refused his Protection: And Adam considering himself neglected, and uncapable any longer to main­tain his Prerogative; folicits new fa­vourites, but they forsook him, or rahter Adam forsook himself, but did not know it; for Sin had so strangely disfigured and disguised him, that none of his Subjects could remember to know him, or think, or believe him their natural Prince; suspecting him rather some forreign Invader, previously insinuated to di­vest them of Community; and sup­plant them of those supernatant Pri­viledges, granted them in the begin­ning from their Soveraign Donor. So that the Creatures at once desert him, and not him only, but his Government also; which look'd but little now, when formerly so great, that all the Creatures in the [Page 162] Creation paid servillity unto him.

Thus Adam amaz'd to find him­self forsaken, makes a League with the Elements to reinforce his Authori­ty; but they when examin'd could not cement the breach, nor in whole nor in part re-establish, enthrone, and eternize his grandure; because having ends, and periods of their own: he therefore complies to walk the shades of Death; and Deaths frigid Zone, and cold Icy touch no sooner approaches, but in­vades the Elements, so lets the com­pound crumble into dust; which is the ultimate period of all Elementary mixts that ever was, that at present is, or ever shall be in the progress of time.

Thus the Heaven and the Earth were finished, and all the Host of them; and on the seventh day God ended his Work, the Work which he had made; and rested on the seventh day from all his Work which he had made; and blessed, and sanctified it. [Page 163] So that now the great Work of the great Creator, was by the word Fiat determined, and finished; when the beauteous Earth most sumptuously a­dorned with Celestial Ornaments, like the Queen of Honour came splendidly forth with Virgin purity to celebrate her Espousals; whose Bride-maids were Nature, and the Celestial Incho­lists: but the Spectators, and Relati­ons were the various sorts of Ani­mals; together with the multiform generation of individuals, that with general applause, and unanimous con­sent, gave an approbation suitable to the present occasion.

Here might be seen all the Beasts in the Forrest, hand in hand as it were coupled together (if not improper to say so) and ranging themselves into an excellent order, came forth to illu­strate this great Solemnity. And here also all the Fish that swam in the O­cean, embodied themselves as if they were but one Fin; and with the Fowl [Page 164] of the Air, so exactly moved; and with such a reserv'dness so equal was their order; as if all of them had but one single Wing to accilerate, and celeritate their admirable mo­tion.

In this excellent posture all the Creation stood, when attending the approach of this admirable Union. At length the Sun appears, her amia­ble beloved; who came cloathed with Lustre, and excessive Beauty; and all the Host of Heaven his illu­strious Convoy: Whose Harmony was the Spheres; and every thing that had Life exirted it self to move by measure; as if all the Creation by gradual motion, with a reserv'd gravity mov'd the Orbs at once. Thus the Creation was compleatly finished; and Heaven and Earth be­came Husband and Wife; and God himself Divinely blessing them, bid them go forth, encrease and mul­tiply.

[Page 165] And on the Seventh Day when God had ended his Work; He con­stituted a Sabbaoth, or a day of Rest, exempt from Labour, and other Ser­vilities: but upon the Elements were no such imposition, nor were they under any breach of Command, as legibly construed by this Divine In­junction. Read Rabbi Moses in Sa­cred Writ, and you'l find it extends to Man, and Beast only; if when to consider the Minority of Time, with the Earths inhabitants that knew no Servility; but Agriculture, and Graz­ing. Wherefore to look back on the Nativity of Affairs, you'l meet Cain, and Abel intrencht in this toil; when as the residue of the Creation knew no Limitation: but stood in­tirely as hitherto unconcern'd; as if all days were but one day, or the Almigty's great Holy-Day; wherein every Creature, nay all the Creation with humility rejoyced, and with elevated Praises exprest their thank­fulness to the great Creator.

[Page 166] It was then by Proclamation, and a Royal Command from Heaven, that Man and Beast only should Rest from Labour. For did not the Sun continue his course, and all the Stars move in their proper station. Did not the Orbs, the Elements, and the Heavens turn round with a Rapid Motion then as now; and were they not then, as they now are in a perpetual, and cir­cular Rotation. Did the Tides seem to stop their natural Flux, or the sullen Waves lay down their brinish Heads. Had the Fountains no issue, did the Winds cease to hover in the ambient Air, and grow remiss in transporting embodied Clouds. Did the Pulse of the great World neglect to beat, Sea-Monsters to roar, Hurecanes to invade, Earth, Hail, and Rain, Thunder and Lightning, did they associate together, and pro­clame a Sabbaoth, or a Universal Ces­sation. None of these things we read of hapned since the Creation; [Page 167] and what's the reason? God in his Wisdom governs the Creation, but unreasonable Man was to Pilot the Creature. We therefore consider that this most sacred Ordinance relates more peculiarly to Man, and Beast▪ and that the residue of the Crea­tures in this stupendious Creation stand intirely exempted, and acquitted from it.

And God blessed the Seventh Day as a Day of Sanctity, who through Wisdome and Providence divinely hallowed it; which to consider, is a manifest Proof to confirm the excel­lency of a Sabbaoth unto us. For God by Ordination appointed six days for Labour; but the Seventh he set apart for Man and Beast to Rest in. The Mind and the Body therefore seem under different exercises, by which I conclude ought to have dif­ferent entertainments; the last if we consider solicites temporals, but the first if well observed she contemplates [Page 168] Eternals: Where note the one re­lates to our present State, but the o­ther if I mistake not to our future Felicity: wherever therefore the trea­sure is, the desire of the Soul will also be there.

But Heaven contents it self with a small allowance: is one day in Seven such a great exaction? What a slen­der Service is required of us Mortals for so great kindness from so good a God; how shall, or dare we detract from our selves, whereby to violate the Commands of Him that so sweet­ly by his Wisdome puts a Divine force upon us: and because unwilling to do our selves good, the Divinest is pleased to do good unto us. It's true at the best we are but formal Pe­nitents, that slash our own sides to raise a pity in others; so wounding our selves make the Spectators cry. O where's the Vision of Piety, and the Mediums of Charity; when to run and embrace a veneal Polution, as [Page 169] if so sweet and luscious were the sence of Sin, that we'l choose to die, rather than live without it: so sacrifice our selves to the fury of Flames, fancying thereby we burn the World, when as indeed, we but scorch our selves in the fiery Trial of a self-will Devotion.

And God rested from his Work of finishing the Creation, which he made, and adorn'd for the good of the Crea­ture; which points out to us the Alpha and Omega, the beginnings of Time, and the end of the Creature. For when to say the Creator rested, it im­plies that Nature began then to Ope­perate; after the Divinest had put bounds and periods to every Creature, and created Being. To the Stars, and Constellations; so to Elements, and Principles; the Sea exceeds not her natural Course, nor does her swel­ling Flux prevail. Nor the luminous Sun tho' incircling the Heaven with a rapid Motion, what does he more than illustrate, vegetate, and illuminate the [Page 170] Universe: and the Stars which by Wisdome he made to shine, what do they but inspire, and influence the Earth? And did not he also impreg­nate the Air, with the conceal'd trea­sures of Rain, and Hail? whereby the Earth as the Air is fill'd with Life, consequently the Ocean, as the Earth with Vegetation. What can I say more? Nor indeed offer less; where­ever therefore God is said to be, of necessity Heaven must also be there: And the Apostle tells us, God is All in All, and the fulness of all dwells abun­dantly in him; to whom for ever be e­verlasting Praises. Amen.