Hey which would without danger behold the Eclipſe of the Sunne, vſe not to fixe their eyes directly vpon that bright eye of the World, (although by this caſe darkned) but in water behold the ſame with more eaſe and leſſe perill. How much fitter is it likewiſe for our tender eyes in beholding the light of that Light, aa Iam. 1.17. The Father of lights, bb 1. Joh. 1.5. Qui ſcrutatur Maieſtatem, oppruactur a gloria.

Ne ſi forte ſuai repetitum venerit olim, Grex anium plumas, &c. in whom is no darkneſſe, to diuert our eyes from that brightneſſe of glory, and behold him (as wee can) in his workes? The firſt of which in execution, was the creation of the World, plainly deſcribed by Moſes, in the booke of Geneſis, both for the Author, matter, manner, and other circumſtances; Reaſon it ſelfe thus farre ſubſcribing, as appeareth in her Schollers, (the moſt of the Heathens and Philoſophers in all ages) That this World was made by a greater than the World. In prouing this, or illuſtrating the other, a large field of diſcourſe might be miniſtred: neither doe I know any thing, wherein a man may more improue the reuenewes of his learning, or make greater ſhew with a little, decking and pruning himſelfe, like Æſops Iay, or Horace his Chough, with borrowed feathers; than in this matter of the Creation, written of (after their manner) by ſo many, Iewes, Ethnickes, Heretikes, and Orthodoxe Chriſtians. For my part it ſhall be ſufficient to write a little, ſetting downe ſo much of the ſubſtance of this ſubiect, as may make more plaine way, and eaſier introduction, into our enſuing Hiſtory: leauing ſuch as are more studious of this knowledge, to thoſe which haue purpoſely handles this argument, With Commentaries vpon Moſes Text: of which, beſides many moderne Writers (some of which haue almoſt oppreſſed the Preſſe with their huge Volumes) there are diuers of the Primitiue, middle, and decayed times of the Church: a cloud indeed of Authors, both for their number, and the varietie of their opinions, the moſt of them couering, rather then diſcouering that Truth (which can bee but one) and more to beleeued in their confuting others, then prouing their owne aſſertions. Their ſtore through this diſagreeing is become a ſore, and burthen, whiles we muſt conſult with many, and dare promiſe to our ſelues no ſurer footing: yet cleauing as faſt as we can to the letter, imploring the aſſiſtance of the Creators Spirit, let vs draw as neere as we may to the ſenſe of Moſes words, the beginning whereof is, cc Gen. 1.1. In the beginning God created the Heauen and the Earth. Wherein (to omit the endleſſe and diuers interpretations of others, obtruding allegoricall, anagogicall, myſticall ſenſes on the letter) is expreſſed the Author of this worke to be God, Elohim; which word, as is ſaid, is of the plurall number, inſinuating the holy Trinitie; the Father as the Fountaine of all goodneſſe, the Sonne as the Wiſdome of the Father, the holy Ghoſt as the power of the Father and the Sonne, concurring in this worke. The action is creating or making of dd Nothing by Nothing had the Lord Almight, Whereof, wherewith, whereby to build this Citie. Du Bart. E nulla vel prima vel ſecunda matcria, quæ omnifactioni, fabricationi, generationi, opificio, artificio, ſubijcitur. Creatio fitciam citraomne temporis momentum, quippe à virtute infinita. Iul. Scal. Ex. 6. Hebrei ſatuunt diſcrimeninter creare, formare & facere, 1. ex nihilo facere, 2. enti Crecio formam inducere. 3. membra ſingula ordinare: quæ: amen indſcriminatim ponuntur. Eſ. 43.7. Oecolamp. in G. nothing, to which is required a power ſupernaturall and infinite. The Time was the ee ἒν ἀ?χῆ τῇ ϰατἀ χρόνον. Baſil. hom. 1. in principio temporis, id eſt, ſimul cum tempore. Eadem Ioan. Philopous in Hexam. ap. Phoium 240. Τὸ πρῶτον τȣ͂ χρόνου νῦν, &c. Tempus non tam menſura motus quam μονὴ permanentia & duratio corporum rerumq́, corporearum: aliorum eſt æon ἀι ὼν quaſi ἂει ὄν. Hermes ſic ſuum inſtituit ordinem, Deus, æon, mundus, tempus generatio. Deus æona facit, æon mundum, mundus Tempus, & tempus generationem. Thomas ait, ſimul cum tempore. Quatuor enim ponuntur ſimul creata, ſ. cœlum Empyreum, materea corporalus, quæ nomine terræ intelligitur, Tempus & Naturæ Angelica. Sum. p.1. q.47. art. 1. Fagius vertit, Quum Deus principiò cœlum & terram creauit, erat terra inanis & vacua. Nam ſimpliciter (ait) hov voluit Moſes non ſtatim ab initio expolitum fieiſſe mundum, vt hodie cernitur, ſedinane cœli & terræ chaos fuiſſe creatum. beginning of time, when as before there had neither been Time, nor any other Creature.

The worke is called Heauen and Earth; which ff Merula & Pererius interpretationem hanc Chryſoſt mo tribuunt. ſome interpret all this bodily world heere propounded in the ſumme, and after diſtinguiſhed in parcells, according to the fixe dayes ſeuerall workes. Some vnderſtand thereby the gg Caluin, in Gen. Munſter, Luther, Artoprus & Fag. ap. Marlorat. R. Natbmanni intelligit percœlum & terræ materiiam tenui ſſimam & impalpabilem diuerſe tamen naturæ i avt cœlum cœleſtis, terra terraſtris feurit. Iunius interpretatùr extimum illum huius vniuerſicalis ambitum, cum ſuper cœleſtilus incolis illus & ſpiritualibus fornis atq, intelligentÿs, tùm materiam illam primam ex qua terra ac resomnes cœleſtes ac terraſtres ſacte ſunt. De triplico cœ'ovid. Ar. Montan. Naturæ obſeruat. Firſt matter; which others hh Theodoret, Beda, Strabus, Alcuinus, Lyra, & pleriq́, ſcholaſtici. apply only to the word Earth, expounding Heauen to be that, which is called Empyreum, including alſo the ſpirituall and ſuper-celeſtiall inhabitants. Againe, others, whom I willingly follow, ii Zanch, de oper. Deip. rs. 1. l. 1. c. 2. Burzengſ. Polanus, Bucanus, &c. Paul. Merula Coſmogy. part. 1. l. 1. Pere. in Gen. interprets by Heauen, the heauenly bodies then made: and after perfected with light and motion; by Earth, the element of the Earth. extend the word Heauen to a larger ſignification, therein comprehending thoſe three Heauens, which the Scruptures mention: (one whereof is this lower, where the birds of the Heauen doe flye, reaching from the Earth to the Sphere of the Moone: the ſecond, the viſible Planets and fixed Starres, with the firſt Moueable: the third, called the Heauen of Heauens, the third Heauen and Paradiſe of God) together with all the Hoſt of them. By Earth, they vnderſtand this Globe, conſiſting of Sea and Land, with all the creatures therein. The firſt Verſe they hold to be a generall propoſition of the Creation of all Creatures, kk Col. 1.16. viſible and inuiſible, perfected in ll Gen. 2.1. Exod. 20.11. Iob. 38.7. fixe dayes; as many places of Scripture teſifie: which as concerning the viſible, Moſes handleth after particularly, largely, and plainly, contening himſelfe with briefe mention of thoſe inuiſible creatures, both mm Gen. 32.1. good and nn Gen. 3.1. bad, as occaſion is offered in the following parts of his Hiſtorie. In the preſent, oo Pet. Maryir in Gen. he omitteth the particular deſcription of their Creation, left ſome (as Iewes and Heretikes haue done) ſhould take occaſion to attribute the Creation to Angels, as aſſiſtants: or ſhould, by the excellence of that Nature, depainted in due colours, be carryed to worſhipping of Angels: a ſuperſtition which men haue embraced, towards the viſible creatures, farre in feriour both to Angels and themſelues.

Moſes proceedeth therefore to the deſcription of the firſt matter, and the creatures thereof framed and formed. For touching thoſe inuiſible creatures, both the Angels and their heauenly habitation, howſoeuer they are circumſcribed, and haue their proper and moſt perfect ſubſtance, yet according to the interpretation of Diuine, pp Zach. de operib. part. 1. lib. 1. cap. 4. their nature differeth from that of other creatures, celeſtiall or terreſtriall, as not being made of that firſt matter, whereof theſe conſiſt. Let vs therefore labour rather to be like the Angels in grace, that we may be like vnto them in glory, than prie to curiouſly into their qq As Dionyſ. & thoſe which Tritemius mentioneth, de Intelligent, cœleſt. which number 7. Oriſiel, Anael, Zachariel, Raphael, Samael, Gabriel, Mithnel, all which in courſe and ſucceſſion gouerne the world. Wach 354. years and 4. months, &c. Nature (to our vnderſtandings in manner ſupernaturall) and endeauour more, in heeding the way which leadeth to the Heauen of the Bleſſed, than buſie our wits boo buſily in deſcrying or deſcribing it. Onely thus much wee may obſerue thereof, that it is beyond all reach of our obſeruation: in regard of ſubſtance not ſubiect to corruption, alteration, paſſion, motion: in quantitie, rr Ioh. 14.2. many dwelling places, most ſpacious and ample; in quality, a Paradiſe, faire, ſhining, delightſome, wherein no euill can be present or imminent, no good thing abſent; a meere tranſcendent, which eye hath not ſeene, nor eare heard, nor the heart of man can conceuie. Where the ſſ Apoc. 21.3. Tabernacle of God ſhall be with men, and he dwell with them, and ſhall be tt 1. Cor. 15.28. all in all vnto them; where the pure in heart ſhall ſee him, and euen our bodily eyes ſhall behold that moſt glorious of creatures, the Sunne of righteouſneſſe, and Sonne of God, Chriſt Ieſus.

Embracing theſe things with Hope, let vs returne to Moſes his deſcription of the ſenſible World: who ſheweth, that that Heauen and Earth, which now wee ſee, were in the beginning, or firſt degree of their being, an Earth without forme and void, a darkned depth and waters: a matter of no matter, and a forme without forme; a rude and indigeſted Chaos, or confuſion of matters, rather to be uu Hebr. 11.3. beleeued than comprehended of vs. This is the ſecond naturall beginning. For, after the expreſſing of the matter, followeth that which Philoſophers call a ſecond natural Principle, xx Ariſt. Pbiſ. l. x. Iun. præf om Gem. Priuation, the want of that forme, of which this matter was capable, which is accidentally a naturall principle, required in regard of generation, not of conſtitution, heere deſcribed by that part next vs, Earth, which was without forme, as is ſaid, and void. This was the internall conſtitution: the externall was darkneſſe vpon the face of the deepe. yy By darkneſſe and deep, Philoponus vnderſtandeth the Aire and Water ap. Phot. 240 Which Deepe compriſeth both the Earth before mentioned, and the viſible Heauens alſo, called a Depth, as to our capicitie infinite, and pliant to the Almightie hand of the Creator: called alſo Waters, zz Gibbins on Geneſ. not becauſe it was perfect waters, which was yet confuſed, but becauſe of a certaine reſemblance, not only in the vniformity thereof, but alſo of that want of ſtability, whereby it could not abide together, but as the Spirit of God moued vpon theſe waters, to ſuſtaine them; and ** Hier. l. trad. Hebr. Trem. & Iun. Baſil. hom. 2. ex Ephrem. Syro. as the Hen ſitteth on her egges to cheriſh and quicken, as Hierome interpreted the word, ſo to maintaine, and by his mightie power to bring the ſame into this naturall order. Heere therefore is the third beginning or Principle in Nature, That forme, which the Spirit of God, the third perſon in Trinitie, (not ayre or wind, as ** Merc. de. Fab. mundi & aute eum Tertui. ad Hermog. Theod. q. 8. in Gen. Caietan. de Angelis interpretatur. R. Moſhen. Maim. Mor. Neb. l. 1. c. 39. is of that mind: but l. 2. c. 31. he findeth the foure elements in theſe foure words heere mentioned: Earth, Spirit, Deepe, and Darkneſſe. ſome conceiue, being things which yet were not themſelues formed) by that action framed it vnto, and after more particularly effected.

This interpretation of the Spirit mouing vpon the Waters, agreeth with that opinion which ſome attribute to the Stoikes. That all things are procreated and gouerned by one Spirit, Which Democritus called the ſoule of the world, Hermes and Zoroaſter, and Apollo Delphicus call aa Partricius numbreth the linkes of this chaine, in this order: Calor qui in terra, aqui, miſtis eſt, ab aereo pendet, hic à cœlesti, is à ſole & aſtris: hic vera ab Empyreo: Empyreus à luminis calore: hic ab animario: hic ab intellectuali: hic à vitali primario: hic quoq́, à primario eſſentiali: hic itidem ab ideali, quiin Deo habitat & à Deo tarre eſt deriuatus. Pancoſ. 1.5. The interpretation of this myſticall Phyloſophie yee may borrow of himſelfe in his Panaug, Panarc, Pamſyc. Pancoſ. more agreeing with Zoroaſter, Hermes, and ſome Platonikes, then the Scriptures which show that all things were immediately created in the beginning by God. Fire, the maker, quickner, and preſerur of all things; and Virgill most elegantly and diuinely ſingeth to paraphraſe on Moſes words:

bb Virg. Æneid. l. 6. on which words Seruius commenteth, Deus eſt quidam diuinus ſpiritus, qui per 4. infuſus elementa gignit vniuerſa. Principio Cœlum, ac Terras, campoſque liquentes
Lucentemque globum Lune Titaniaque aſtra,
Spiritus intus alit: totamque infuſa per artus
Mens agitan molem & magno ſe corpore miſcet.

That is,

Heauen firſt, and Earth, and Watrie plaines,
Bright Moone, of Starres thoſe twinckling traines,
The Spirit inly cheriſheth,
Loues, moues, great body nouriſheth;
Through all infus’d this All containes.

The firſt creature which receiued natruall forme was the light, of which God ſaid, Let there be light; a lightſome and delightſome ſubiect of our Diſcourſe, eſpecially hauing lately paſſed ſuch a confuſed and darke Chaos. But here (I know not how) that which then lightned the deformed matter of the vnformed World, hath hidden it ſelfe: ſome cc Vatab. & Marlorat. in Gen. interpretating this of the Sunne, which they will haue then created; ſome dd Baſ. hex. hom. 6. Greg. Naz. orat. 43. & Nicetas in eum. of an immateriall qualitie, after receiued into the Sunne and Starres; some ee Zanch. Hago Lumbard. Toſlatus, &c. of a cloud formed of the waters, circularly moued, and ſucceſſiuely lighning either Hemiſphere, of which afterwards the Sunne was compact; from which they ff Merul. p. 1. l. 1. c. 4. differ not much, which thinke it the matter of the Sunne, then more diffuſed and imperfect, as the waters alſo were earthie, and the Earth fluible, till God by a ſecond worke perfected and parted them. And (to let paſſe them which apply it to Angels or men) others gg Damſ. def. orth l. 2. c. 7. Hugo Annot. in. Gen. Gr. Nyſſen. Iuutus, &c. vnderſtand it of the fiery Element, the eſſential property of which is to enlighten. Yet are we not here paſſed all difficulties, whiles ſome hh Vid Plutar. de Place. Philoſ. l. 2. Patrit. Panaug l. 7. & Pancoſ. l. 15. & 22. (perhaps not vniuſtly) would perſwade the world that Fire, as it is ordinarily in ſchooles vnderſtood of a ſublunary element, is with worſe then Promethean theft ſtolne out of Heauen where it is viſible, & impriſoned in this their Elementarie World: whereas Anaxagoras, Thales, Anaximenes, Empedocles, Heraclitus, Plato, Parmenides, Orpheus, Hermes, Zoroaſter, Philo, and others, the fathers of the Chaldean, Ægyptian, Iewiſh, and Græcian Learning, account the ii ϰιζέριον πυρ; cuius partesco denſaiæ, flellæ, æther aurem dictus ab ἂθω to burne. Stoicorum opinionem vid. Aug. de Ciu. Dei. l. 8. c. 5. The Sunne ſaith Philo, is φλογός πίλημα πολλῆς, and Zanch. Sal. heb. שמש q.d. ibi ignis: and another, Cœlum igris influens שמים quaſi אשומים id eſt ignis & aqua. Heauens and heauenly bodies to be Ethereall fire, to which our ſenſe alſo will eaſily ſubſcribe. And Patricius affirmeth that Ocellus Lucanus, one of Pythagoras his Schollers, was firſt Author of that former opinion, from whom Ariſtotle borrowed it, if it bee not ſtealth rather, whiles hee concealeth his name. Diuers kk Cardan. de ſub l. 1. Merula Coſ. l. 3. c. 2. Io. Pic. Mirand. de element. c. 3. Tycho Brahe de Cometa 1577. c. vlt. & Kep’er de ſtel. №. c. 19. valla Fracaſtorius, Marpurg. Scultetus, &c. Deo Hebr. Dial. 2. Ignis negat anti quis norum elementum, & ſcitè interprētatur Poetarum illud Cœli patrem Ætherem, matrem eſſe diem vel lucem. late Philoſophers alſo ſeeme to haue conſpired to burne vp that fiery Element, or rather to aduance it aboue this ſublunary Region into the Æthereall or Elementarie, or both, or neither, as in diuers respects it may bee. For neither was this Light then (as it ſeemeth) locally ſeparated from that confuſed maſſe, and by expanſion (which was the ſecond dayes Worke) eleuated into her naturall place: and after that; it poſſeſſed the Sunne, Moone and Starres, faith our ſenſe, which thence receiueth Light, and there in the Æthereall Region ſeeth new Starres and ſuperlunarie Comets, compact of Ætherall ſubſtance (as the moſt diligent ll Tych. Bra. l. 1. de N. Si. & 2. de Comet. Kepler. & Bartholinus 4. numerant nouas ſtellas. vid. & Clau. in Sac. Eoſe. & Caſman. Ouranograp. & Coſmop. Hipparchi ſtellam. N. ap. Plin. &c. Obſeruers haue recorded) both procreated and periſhing: ſo that that which before was neither Æthereall nor Elementarie, whiles there was neither Æther nor Element perfected, after Æthereall-Elementarie, as beeing happily the matter of the Sunne and Starres of old, and of theſe later mm Such as the new Stars. Fire is one of the foure Elements of the World, but not placed beneath the Moone. Patris. Pancoſ. l. 1. & 4. hath foure infinite eternall (impious) Elements, Space, Light, Heate and Moyſture. appearances; and alſo filling the Æthereall World in the higher and lower Regions thereof, both aboue and beneath the Moone, with the Light here mentioned, and that vigorous heat, which as an affect or an effect thereof, procreateth, recreateth and conſerueth the creatures of this inferiour World. No maruell, if the Philoſophers are ſtill dazeled and darkened in this light, not yet agreeing whether it bee a ſubſtance or qualitie, corporeall or incorporeall; when the Father of Lights himſelfe thus conuinceth vs of darkneſſe; Where is the way nn Iob 38.19. Lucis Encom. (ſaith he) where light dwelleth? And, By what way is the light parted? And if we cannot conveiue that which is ſo euidently ſeene, and without which nothing is ſeene and euident: how inacceſſible is that Light, wherein the Light of this light dwelleth? Euen this light is more then admirable; oo Vid. M. Ficin. to. 1. de lum. & Patrit. Panaug. Lenem Heb. 3. dial. de Amore. De luce ſic cabaliſtæ, Lux in patre luminum vera lux: in filio, ſplendor illu ſrans: in S. S. ardens fulgor; in Angelis ſplendens intelligentis & gaudium: in homine ratio: in Cœleſtibus ſplendor viſibilis: in igne vitalis viger: in perspicuis corporibus color: in opacis vis generans: in centro calor exæſtuams. life of the Earth, ornament of the Heauens, beautie and ſmile of the World, eye to our Eyes, ioy to our Hearts: moſt common, pure and perfect of viſible creatures; firſt borne of this World, and endowed with a double portion of earthly and heauenly Inheritance, ſhining in both; which contayneth, ſuſtayneth, gathereth ſeuereth, purgerth, perfecteth, renueth, and preſerueth all things; repelling dread, expelling ſorrow, pp Iob 38.13 Shaking the wicked out of the Earth, and lifting vp the hearts of the godly to looke for a greater and more glorious light; greateſt inſtrument of Nature, reſemblance of Grace, Type of Glorie, and bright Glaſſe of the Creators brightneſſe.

This Light God made by his Word, not vttered with ſound of ſyllables, nor that which in the beginning (and therefore before the beginning) was with God, and was God: but by his powerfull qq Verbum Dei v. luntas eſt, opus Dei natura eſt. Amb. Hex. 1. c. 9. Verbum hoc ſignificat imoeriu, decretrum & Dei efficacem. Feror. effecting (calling things that were not, as though they were) and by his calling or willing cauſing them to be, thereby rr Gibbins in Gen. ſignifying his will as plainly, and effecting it as eaſily as a word is to a man. That vncreated ſupereſſentiall light, the eternall Trinitie, command this light to bee, and approued it as good, both in it ſelfe and to the future Creatures: and ſeparated the ſame from darkneſſe (which ſeemes a ſſ Sic B ſis hex. ham 2 & aly: at Parritius Panaug. l. 4. Diſtinguist corpore in lucida & ova cahav ſerie: à lucids corpore yady, hinclumen, inde ſplendor, iſthiue nitor: quitus opponit ſinfi ordine corpus opacum tenebras, obſcurationem, vmrbam, vmbrationem, adumirationem, &c. & tenebræ, ait, babent act onem, actis à viribus, vires as eſſentia, &c. meere priuation and abſence of light) in diſpoſing them to ſucceed each other in the Hemiſphere; which by what motion or reuolution it was effected trhe three firſt dayes, who can determine? Fond it is to reaſon, à facto ad ſieri, from the preſent order of conſtitution, to the Principles of that inſtitution of the Creatures, whiles they were yet in making, as Simplicius, and other Philoſophers (may I terme them, or Atheiſts.) haue abſurdly done in this and other parts of the Creation. And this was the firſt dayes Worke.

The Second Dayes Worke.

IN the ſecond, God ſaid, Let there bee a Firmament. The word Rakiah tranſlated Firmament, ſignifieth tt Iunius, Pagnine, &c. Fagius habet eo modo quo aulæa expanduntur, vel quo argentum malleo diducitur. Sic Mercer in Gen. exparſum or expanſionem, a ſtretching out; deſigning that vaſt and wide ſpace, wherein are the watery clouds here mentioned, and thoſe lights which follow in the fourteenth Verſe, bu him placed in expanſo: howſoeuer ſome uu Iun. Merula. Jo. Pic. Mirand. vnderſtand it only of the Ayre. The ſepararing the waters vnder this Firmament from the waters aboue the Firmament, ſome xx Baſ. & Amb. in Hex Du Bart, Muſcul. in Gen. Th. Aquin Beda Lumbard, & Scholaſtici. interprete of waters aboue the Heauens, to refreſh their exceeding heat, or of I know not what Chryſtaline Heauen: ſome of ſpirituall ſebſances, whom Baſil confuteth, Origen (after his wont) Allegorically. Moſt probably it ſeemeth, that Moſes intendeth the ſeparation of thoſe waters here below, in the Elementarie Seat, from thoſe aboue vs in the clouds; to which Dauid alluding, faith: Hee yy Pſal. 104.2,3 hath ſtretched out the Heauens like a Curten, and laid the beames of his Chambers in the waters. This ſeparating of the waters is cauſed in the Ayrie Region, by the Æthereall, in which thoſe forces are placed, which thus exhale and captiuate theſe waters. That matter before endued with lightning qualitie, was now in this ſecond day (as it ſeemeth) attenuated & extended aboue and beyond that myrie heape of Earthywaters; and both the Æther and Aire formed of the zz Sic Plato Plotinus vide in eos Ficin. 4. clementa ſtatuunt (non ſublunaria) ſed ipſius Mundu vniuerſi, cœlum eſſe ignem; in ſtellis vnà eſt quædam terra cœ’eſtis, in reliquo cœ’o aër vel aqua cœlestis, &c. de miteria Cœliconſule. Zanch. & Caſman. Ouranog. & Zabarel. ſame firſt matter, and not of a fift Eſſence, which ſome haue deuiſed to eſtabliſh the Heauens Eternitie, both Twins of the Philoſophers braines. And wherein doe not theſe differ from each other touching the Celeſtiall Nature, Roundneſſe, Motion, Number, Meaſure, and other difficulties, moſt of which are by ſome aa Patr t. Pan. coſ. lib. 7. 8, 9, 10, 11, 12, 13, 14. denyed.