made and adorned so it is probable that the Angels were made together in a great multitude After the Heavens their habitation was finished Chemnit in loc commun Gen. 2. 1. The Heavens and all the host of them It is plain from Job 38. 7. that they were made before the Earth When God laid the foundations of the earth and laid the Corner-stone thereof then the Sons of God that is the Angels Job 1. 7. Snouted for joy An Element is that whereof any thing is compounded and it selfe uncompounâ—ed Each element is superiour to other not more in place then dignitie The dry land is called earth which is a firme cold dry Element round and heavie hanging unmoveably in the midst of the world fit for habitation The Psalmist describes the creation of the earth Psal. 104. vers 5 Who hath laid the foundation of the earth or founded the earth upon his Basis that it should not be removed for ever The earth is the heaviest and lowest element It is so made that it doth stand firme in its place so that neither the whole earth is moved out of its place nor yet the great parts of it This is an exceeding wonderfull worke of God to settle the earth so upon certaine foundations that it is not shaken out of its place Take a little piece of earth not bigger then ones fist nay then ones eye or the apple of it hold it up in the aire let it fall it will never cease moving till come to lye upon some solid bodie that it may hold it up stay the motioÌ„ of it Now how is it that this whole lump of earth the whole body I say of the earth hangeth fast in the wide and open aire and doth not sway and move now hither and now thither what is it that holdeth it up so stedfast in the very midst of the aire It is Gods worke who hath founded it on his Basis that it cannot be moved This worke is often mentioned in the Scripture Joh 26. 7. There is nothing which might hold it up yet behold it hangeth still and quiet as if it had some pillar or base upon which to rest it selfe The Lord doth in larger words commend it to the consideration of Job when himselfe comes to speake with him Job 38. 4. 6. God there compareth himselfe to a builder that layes the foundation and then sets up the building by line and measure and convinceth Job of his weaknes that knoweth not how this earth should be set up or founded whereas the Lord himself effected this building long before Job was David telleth of it Psal. 24. 2. as a ground of Gods right unto it and to all things that are in it for saith he He hath founded it upon the seas and established it upon the flouds And Solomon mentions it Prov. 8. 29. and 30. 4. Eccl. 1. 4. This is a great work because it is both necessary and unsearcheable It is necessary for it is the cause of the order of things in all the world and of their not being jumbled and confounded together If the lowest part of any building be not firme all that is built upon it will totter and tumble and come downe quickly so if the earth this lowest part of the world should shake or reele and be apt to move hither and thither the things that be upon it by nature or that are built upon it by the workmanship of man could not possibly subsist or endure Rivers and Channels would be daily altered dry ground would ever and anon become Sea and Sea dry ground trees would often totter and fall or else be changed from place to place building and houses would still bee falling and tumbling down off the earth did it not keepe its own room nay heaven earth would come together utter confusion would overturne the face of the earth and men beasts and all things below would come to nothing So needfull it was for this great Architect to set the Corner-stone of the earth fast firm and immoveable But the cause of it is unsearcheable who can find out to the full the reason of this so necessary a work Every heavy thing we see must have something to keepe it up something on which to rest it selfe that it may goe no further but abide where it is but what doth this earth rest on How is it held so even in the very midst and sweyed neither one way nor another who can tell me a full just satisfactory reason in nature We must not thinke that God doth hold it up by an immediate violent supernaturall or miraculous working but in a naturall way by ordering the principles of nature so that they shall necessarily concurre to effect this setlednesse Philosophers give this reason of it they say the simple bodies were made some of a light subtill thin and spirituall nature and their propertie is to ascend to goe upward still so as the light still flies higher and some of a more grosse thicke and heavie nature and the property of these is to move downward and still the heavier to make it selfe a way through the lighter and to presse toward the Center that is the middle point of the whole round of the world for it must bee confessed that the world is round Wherefore seeing every part and portion of the earth presseth toward the very middle point of all it cannot be but that all must stand fast in the midst seeing each part thronging the other and leaning upon the other toward the very middle all will bee quiet if the parts be even poised But now how heavie things should be made so to move toward the Center and how each part should so evenly move and a number of other questions more let them answer that are able especially seeing the earth doth not carry in it selfe to sense a perfect even and smooth roundnesse it is hard then to answer to the question which God propounded to Job upon what bee the sockets of it fastned It is a worke of God exceeding our capacitie and must therefore quicken and call up our admiration We should blame our selves for so seldom putting our selves in mind of this great work to stir up our selves to magnifie the Author of it and make it an argument of our blessing his name for which David speaketh of it Psal. 104. or of humbling our selves before him in acknowledgment of his power and wisdome and of our weaknesse and follie to which end it is mentioned in other places or indeed to any good purpose of informing our selves the better either of his nature or our dutie Oh how brutish and blockish are we So strange so mightie a worke is done and continued in our sight here it was done before I was here and here it will remaine and bee continually done after I am gone hence I enjoy the benefit of it as well as any other and with all others and yet
make us deligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating Searching and Comparing the Scriptures 2. To remove disdaine from us we quickly slight those things that are easily 3. That we might more prize Heavenly truths gotten with much labour 4. To tame our arrogance and reprove our ignorance John 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travell the harder places may be opened to the people Heare the Lamb may wade and the Elephant may swim saith Gregory The Scriptures have hoth milk for Babes and strong meate for men saith Austin It is a note of a learned Interpreter that the benefit of knowing the prophecies concerning the Church Christ before hee was slain had it not so as Hee had after his death it was the purchase of the Blood of Christ to have those things opened We doe noâ— therefore hold that the Scripture is every where so plaine and evident that it needs no interpration as our adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists first that all points of Faith necessary to salvation and weighâ—y matters pâ—rtaining to Religion are plainely set forth in the Scriptures 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the meanes they may come to the understanding of Therefore I migh save that labour in answering the Arguments of our adversaries since they are of no force against us not indeed touch our cause proving only that some places in the Scripture are difficult which we deny not But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture and then refute their own Objections First when we urge divers places to prove the Scripture to be a light the use of which is to dispell darknesse which it would not if it selfe were obscure Bellarmine answereth that those places are not to be understood of all the Scripture but only of the Commandements and that these also are called a light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speakes not only of the precepts of the Decalogue but of all the Scripture of the old Testament which if it be light much more shall the Scripture of the new Testament and therefore the whole body of Scriptures which the Christians now have shall be light Secondly that place 119. Psal. 130 doth not speake of the precepts alone of thy words by which is signified the whole Scripture in the 19 Psalme David speaketh of the word of God in generall which he adorâ—eth with many titles the Law or Doctrine of the Lord the Testimony of the Lord the Statutes of the Lord the Precepts of the Lord the Feare of the Lord it is so called metonymically because it teacheth us the Feare and Reverence of the Lord hee saith this Doctrine is perfect converts the soule and makes wise the simple therefore he understands the whole Scripture the mistresse of true and perfect wisdome Secondly it is called a light because it hath light iâ— it selfe and because it ilâ—ightneth others unlesse they be quite blind or willingly turn away their eyes from this light Thirdly if the Commandements bee easy the rest of the Scriptures is likewise as the Prophets and Historicall Books being but commentaries and expositions of the Decalogue That evasion of the Papists will not serve their turnes that the Scripture is a light in it selfe but not quoad nos as if the Scripture were a light under the bushell for that the Scripture is light effective as well as formaliter appeares by the addition giving understanding to the simple It was a smart answer which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plaine then Thou shall not commit adultery The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture 2 Pet. 3. 16. Peter saith there that in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood which they that are unlearned and unstable wrest as they doe also the other Scriptures unto their own destruction First Peter reâ—traineth the difficulty of Pauls writings to that point himselfe presently wrote of touching the end of the World therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly even in that point he affirmeth that some things only are hard and not all Thirdly the understanding of the Scriptures dâ—pendeth not principally on the sharpenesse of mens wits or their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unlearnednesse of such as deale with them cannot thereby be understood to speake that of the body of the Church and of the people Laurentius in his Book intitled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explieatio locorum difficilium in Epistolis Paulinis reckons up 40 hard places in Pauls Epistles Rom. 1. 19. 20. 28. and 2. 12. 13 14 15. and 4 5. and 5 6. 12 13 14 15. 20. and 7. 9. 14. and 8. 3. 4. 19 20 21 22. and 9. 3. 11. 12. 13. 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1. 7. 10 11 12 13 14 15. 1 Cor. 11. 7. 10. and 15. 29. 51. 2 Cor. 2. 15 16. and 3. 6. 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alleage Psal. 119. 18.
our election sure by our calling Rom. 8. 29 30. and our effectuall calling by two things 1. by a new light 2. a new life 2 Cor. 4. 5. 1 Pet. 2. 9. John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our miserie by sin and our inability to help our selves Rom. 2. 23. 2 of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 2. a new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 14. These three are put together faithfull chosen and called 2. By new obedience CHAP. II. 2. The Execution of Gods Decree GOD executes his Decree by Actions Creation and Providence Gods workes are in time 1. Past Creation of all things 2. Present Governement and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejasent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it selfe and all things in nature both substances and accidents in and with the substances and finished them in the space of sixe dayes both to his owne glory and the salvation of the Elect. Or it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name Or thus Creation is a transient or externall action of God whereby in the beginning He made the world by a meere command out of his owne free will in sixe dayes space to the glory of his name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personall actions they abide in himselfe 3. Of God The efficient cause of Creation is God the Father Son and Holy Ghost Creation is the proper worke of God alone so that He is God which created the world and he created the world who is God Jer. 10. 11. It is without controversie that the worke of creation agrees to God the Father the same is expressely given to the Sonne John 1 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. 4. In the beginning By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning that notes not that there was time first and then God created the world for time is a creature and concreated but it denotes orde that is at first 5. The world that is the Heaven and Earth and all things contained in them Acts 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautifull and comely frame of heaven and earth 6. By his meere command as appeares Gen. 1. Let there be light let there be heavens wâ—ich argues his omnipotencie 7. Out of his owne free will for God did not need the world and therefore he created it no sooner 8. The finall cause to the glorie of his name Rom. 2. 20. Three Attrbiutes especially manifest themselves in this work of Creation Gods power wisedome goodnesse his power in that he made all thingâ— by a word and of nothing his wisedome is seene in the order and exceeding wonderfull and particular uses all creatures have his goodnesse in that he would communicate being to the creatures He needed not the world but was happie enough in himselfe without men or Angels The worke of Creation say some set out generally in a generall proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 and 39 chapters of Job and some Psalmes almost whole as 104. and 136. this also is the first Article of our Creede that the world was created in time by God The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this worke above others Secondly and probably the light of nature shining in these reasons 1. The originall of Nations laid downe by Moses Gen. 10. and else where which could not be fained by him since some memorie of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankind lived without arts and that in these last times they were all both invented perfected 3. The newnesse of all Heathenish histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy history it selfe is only of 4000. yeares or thereabout which neverthelesse iâ— the greatest monument of antiquity Now it would be a most unworthy reproach and contumelie cast upon all those men who had lived so many infinite ages agoe to say that they were so ignorant that they could not or so sloathfull that they would not deliver in writing what was done in their times 4. The decay of mans bodie and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwais in infinite ages it would by this time have been brought almost to nothing The certaine series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universall cause but first it is not unlesse it be one nor one except it be God 6. As a thing is so it workes but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implyeth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angels and soules of men are changeable by nature as appears by the
aloft in the aire Zanchius saith there are foure sorts of Meteors others make but 3. sorts 1. Fiery which in the Supreame Region of the aire are so enflamed by the fire that they are of a fiery nature as Comets Thunder 2. Airy which being begotten of dry vapours of the earth come neare the nature of aire as winds 3. Waterie which retaine the nature of the water as snow and raine 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storme doe his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus et vapor smoake is of a middle nature between earth and fire vapour betweene water and aire If it come from the earth or some sandy place it is fumus a fume or kind of smoak if it come from the water or some watery place it is a vapour Vapours or exhallations are fumes raised from the water earth by the heavenly bodies into one of the 3. Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceedes the tumbling noise which we call Thunder The Earth sends out partly by its owne innate heate and partly by the externall heate and attraction of the Sun certain hot and dry steames which the Philosopher calls exhalations and these going up in some abundance are at last enclosed within some thicke cloud consisting of cold and moist vapours which finding themselves straightned do with violence seeke a vent and breake through the sides or low part of the cloude There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud untill it breake forth into a loud and fearfull cracke Then the exhalation by its heate incensed in the strife proves all on a flame as it comes in the aire and that is Lightning Lastly the exhalation falling downe upon the earth is so violent that sometimes it breakes trees sometimes it singeth and burneth what it meetes mith it kills men and living creatures and in the most abundance of it there is a Thunder bolt begotten through exceeding great heate hardning the earthy parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearefulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his comming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Job 40. 9. with this question Canst thou thunder with a voyce like God speake terribly and with as big and loud a voice as thou canst and if thy voyce be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my selfe to be thy equall and Elihu reasoned for God by consideration of this great worke David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this worke not immediately but mediately using naturall and ordinary causes according to his owne good will and pleasure for the effâ—cting thereof There doe arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heate and influence of the Sun and other Planets or constellations partly breathed out of the earth by the naturall heate thereof Whereof some are hot and moist being as it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers thinke of which two as of the matter are brought forth these strange things which wee see in the aire and among the rest Thunder Though thunder bee first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before wee heare the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the eare This is done for the benefit of the world that by shaking of the aire it might bee purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thicke grosse and unwholsome for our bodies for this is one speciall end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much raine because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it selfe such windy fumes as it meetes withall in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turne all this to a spirituall use viz. to instruct us in the feare of him that is Lord of Hoasis who shews his greatnesse in these mighty deedes of his hand to which purpose alwayes the Scripture speakes of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our mindes to encrease in the knowledge of his excellencie and our hearts in the love and feare of him All his works are therefore exhorted to praise him because wee by all should learn his praise and greatnesse How able is God to destroy sinners how quickely and in a moment can hee bring them to ruine let him but speake to the thunder haile tempest and they will beate downe and consume his adversaries before his face ô then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderfull in making and ruling the clouds This is a work which God doth often alleadge in Scripture to prove his greatnesse Job 37. 26. Hee bindes
God doth so plainly and so many waies discover himselfe to us yet blind wretches we perceive him not We are now to stirre up our mindes to the consideration of God in this his mighty worke See him walking through the earth and visiting it in the swift wings of this creature It hath also an apt resemblance and image of God in it 1. In the subtilnesse and invisible nature of it the swiftnesse of the winde may note his omnipresence who is said to ride on the wings of the winde 2. In its powerfull motion efficacie which no man can hinder or resist 3. In the freedome of its motion John 3. 7. 4. In the secresie of his working of mighty workes the windes are invisible The consideration of the windes leades us into our selves and that 1. For humiliation for who knoweth the nature of the winde the place of the winde the way of the winde to see in it our owne vanity Job 7. 7. Psal. 78. 39. 2. Instruction shall so fierce a creature be at a becke and shall not I 2. See the miserable estate of wicked men on whom destruction and feare shall come as a whirle-wind Prov. 27. 18. They shall be as stubble or chaffe before the winde Psal. 1. Metalls are minerall substances susible and malleable They are commonly distinguished into perfect and imperfect perfect because they have lesse impurity or heterogenâ—ity in them as gold and silver imperfect because they are full of impurities as iron copper tin and lead Gold of all metalls is the most solid and therefore the most heavie It will loose none of his substance neither by fire nor water therefore it will not make broth more cordiall being boyled in it Silver is next in purity to gold but it is inferiour unto it Precious stones in Latine Gemmae are esteemed for their rarity or for some vertue fancied to be in them or for their purenesse and transparentnesse The Psalmist declares the great worke of God in distinguishing the waters from the earth and making Sea and dry land The waters at the first did encompasse and cover the earth round about as it were a garment and overflow the highest parts of it altogether so that no dry ground was seene or could be seene in the world this was the first constitution of them as Moses relateth Gen. 1. 2. The deepe was the whole Orbe of waters which inclosed the earth in themselves But then God pleased to divide the waters from the earth so as to make dry land appeare and for that end 1. He drave the waters into one place spreading the earth over them and founding it upon them Psal. 104. v. 6. 7. God by his mighty power compared there to a thundering voyce did make the waters to gather together into the place that hee had appointed for them under the earth and that by raising up hills and mountaines and causing dales and valleyes then God appointed the waters their bounds that they should still continue in these hollowes under the earth and not returne to cover the earth as else of their owne nature they would have done There are divers profitable questions about these things 1. Whether the Sea would not naturally overflow the land as it did at the first creation were it not with-held within his bankes by divine power The answer is affirmative and the reason is evident the water is lighter then the earth and heavier things are apt to pierce through the light and the light will take to themselves an higher place and give way to the heavier things to descend through them mixe a great deale of dirt and water and let it stand a while and take its owne proper course and the dirt will sinke to the bottome leaving the water above it selfe Aristotle and others say that the Sea is higher then the earth and they can render no reason why it being apt to runne abroad should be kept from over-flowing the land whence he proves Gods providence 2. Whether there be more Sea or Land The multitude of waters made by God at first did cover the earth and inclose it round the Sea therefore must needs be farre greater then the Earth The Mapps shew it to be greater in quantity then the Earth 3. Whether the deepnesse of the Sea doth exceed the height of the mountaines It was a great worke of God to make mountaine vallies hils dales The Scripture often mentions it Pro. 8. 25. Psal. 65. 6. and 95. 4. and 90. 2. Psalm 104. 8. Amos 4. 13. Therfore are the mountaines exhorted to praise God Psal. 146. 9. Esay 40. 12. Hee is said to have weighed the mountaines in scales and the hils in ballances that is to have poised them even so that the earth might remain unmoveably in the parts of it as well as in the whole The greatnesse of this worke appeares 1. In the strangenesse and hiddennesse of it How should so heavy a thing as the earth thus heave up it selfe into so great ascents to give place unto the waters under it the immediate power of God is the cause of it Ps. 24. 2. 136. Psalm It may bee some hills were made by the furie and violent motion of the waves of the waters of Noah's flood but the most and greatest were created on the third day 2. In the usefulnesse of it 1. For beauty and ornament it gives a more delightfull prospect to see hills and dales then to looke upon all one even and flat piece of ground without any such risings 2. It conduceth to the fruitfulnsse of the earth The vales are much more fruitfull then if they were flats without hills because of the dew and moysture that descendeth upon them from the hills and some things grow better upon the higher places on the sides or tops of the mountaines 3. Without these hills and mountaines there could not have been roome for the waters which before did swallow up the earth in its bowels neither could the dry land have appeared 4. Without such hills and dales there could not have beene rivers and springs running with so constant a course 5. Hills and mountaines are the receptacles of the principall mines for metalls and quarries for all kinde of usefull stones Deut. 8. 9. and 33. 15. They are for boundaries betwixt Countrey and countrey Kingdome and Kingdome We should tell our selves how admirable and usefull this kind of frame and scituation the earth is 4. Whether Islands came since the flood 5. What is the cause of the saltnesse of the Sea The water of the Sea is salt not by nature but by accident Aristotle refers the saltish quality of the Sea-water to the Sun as the chiefe cause for it drawes up the thinner and fresher parts of the water leaving the thicker and lower water to suffer adustion of the Sun-beames and so consequently to become salt two things chiefely concurre to the generation of
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
2. The cause and condition of the object hated is sinne for which God abhors the delinquent creature onely the reasonable creature hath left his station and defiled himselfe with the filth of sinne all the rest of the creatures whether brute beasts or insensible creatures persist in the state of goodnesse wherein they were created although perhaps not in the same degree of perfection and excellency for mans sinne But although God cannot hate the creature unlesse as sinfull yet not every degree of sinne but a high measure of it makes the person hated It is true that God abhors the least sin yet he doth not abhor the persons of the godly in which are the reliques of sinne as he doth those of the wicked in whom sinne raignes 3. The effect of Gods hatred is to punish the person whom he hates whom when once it is rejected by God troopes of evill doe invade God both permitting and commanding and this actuall hatred or outward manner of manifesting it may not unfitly be referred to the Divine justice Hatred in God is a vertue and fruit of his justice and not a vicious passion 1. We should hate sinne for God hateth it and that with the greatest hatred even as hell it selfe Rom. 12. 9. sinne is the first principall and most immediate object of hatred Paul mentioning divers evils saith God forbid I hate vaine thoughts saith David Our affections must be conformable to Gods He hateth nothing simply but sinne and sinners for sinnes sake 2. Sinne is as most injurious to God so most hurtfull to man therefore it is in it selfe most hatefull The ground of hatred of any thing is the contrariety of it to our welfare as we hate wild fierce and raging beasts for their mischievousnesse a Toade and Serpents for their poysonfulnesse which is a strong enemy to life and health Sinne is the most mischievous and harmfull thing in the world Just hatred is generall of whole kinds as we hate all Serpents so we should all sinnes Meanes to hate â—inne 1. Pray to God that his Spirit may rule and order our affections and set the same against evill 2. Exercise our selves in meditating of the infinite torments of hell which sinne deserveth and the fearefull threats denounced against it in the Word of God of all sorts of evils 3. We should labour to get out of our naturall estate for the unregenerate man hates God Psal. 81. 15. Rom. 1. 30. Christ John 7. 7. and good men eo nomine as Cain did Abell 1 John 3. 10 12. they hate Gods waies and Ordinances 1 Prov. 22. 29. This hatred is 1. Causelesse Psal. 69. 44. 2 Intire without any mixture of love 3. Violent Psal. 55. 3. 4. Irreconcileable Gen. 3. 15. CHAP. IX OTher affections which are given to God metaphorically and by an Anthropopathy are 1. anger and its contrary complacency or gentlenesse which are improperly in God for he is neither pleased nor displeased neither can a sudden either perturbation or tranquillity agree to God but by these the actions of God are declared which are such as those of offended and pleased men are wont to be viz. God by an eternall and constant act of his will approves obedience and the purity of the creature and witnesseth that by some signe of his favour but abhorres the iniquity and sinne of the same creature and shewes the same by inflicting a punishment not lesse severe but farre more just then men are wont to doe when they are hot with anger Exod. 32. 10. Now therefore let me alone that my wrath may waâ— hot against them and that I may consume them and I will make of thee a great Nation Gods Anger is an excellency of his owne essence by which it is so displeased with sinne as it is inclined to punish the sinner or a setled and unchangeable resolution to punish sinners according to their sinnes God is greatly moved to anger against all impenitent sinners especially the unjust enemies of his people Rom. 1. 18. 2. 8 9. 1 Cor. 10. 22. Ephes. 5. 6. Col. 3. 6. Deut. 32. 21. Psal. 106. 40. because such wrong God He cannot be hurt for that were a weaknesse but he may be wronged for that is no weaknesse but a fruit of excellency seeing nothing is more subject to be wronged then an excellent thing or person for wrong is any behaviour to a person not sutable to his worth And the more worthy a person is the more easie it is to carry ones selfe unseemlily Sinne wrongs God 1. In his authority when a just and righteous Governour hath made just and right Lawes then it is a wrong to his authority a denying and opposing of it to neglect dis-regard and infringe those Lawes Sinne is a transgressing of Gods Law and impenitent sinne doing it in a very wilfull manner with a kind of carelessenesse and bold disrespect of the Law-maker God should not have shewed himselfe wise just good carefull of mankinde that is to say of his owne worke if he had not made his Law for it is a rule tending to guide man to order his life most fitly for that which was the maine end of it the glory of his maker and that which was the subordinate end of it his own welfare 2. It wrongs him in his honour name and dignity it is a denying of his perfect wisdome and justice 3. In his goods abusing them 4. In his person sinne being offensive to the purity of his holy person Lastly the opposing of Gods people wrongs him in those that are neerest him The properties of Gods anger 1. It is terrible he is called Bagnall Chemath the Lord of anger Nahum 1. 5. His wrath is infinite like himselfe If we consider it 1. in regard of its intention for God is called a consuming fire Heb. 12. 29. it pierceth the soule and the inmost part of the Spirit 2. In respect of its extension it comprehends in it all kinds of evill Corporeall Spirituall in life death after death it reacheth to Kingdomes as well as to particular persons or families to the posterity as well as to the present generation 3. In respect of duration it continueth to all eternity John 3. 36. it is unquenchable fire 2. Irresistible compared to a whirlwinde God is most wise of great and perfect unsterstanding He is slow to anger never moved till there be great cause therefore he holds out in his anger Great persons inflict great punishments on those with whom they are displeased Ob. Fury is not in me Esay 27. 4. Sol. Take fury for unjust undue and excessive anger which riseth too soon worketh too strong and continueth too long so it is not in God but a discreet and well advised motion against any offender by which one is moved to punish him according to his offence anger so taken is in him Anger wrath and rage or fury are sometimes promiscuously put one for
5. It notes the eternall decree of God separating some men to holinesse and glory for the praise of his rich grace Ephes. 1. 4. 11. Election is the decree of Gods good pleasure according to Counsell whereby he hath from eternity chosen and determined with himselfe to call some men to faith in Christ to justifie adopt sanctifie and endue them with eternall life for the praise of incomprehensible grace and rich mercy Or it is an action of God ordaining some men out of his meere good will and pleasure to eternall life which is to be had by faith in Christ for the manifestation of his grace and mercy 1. The Generall nature of it it is an action of Gods ordaining 2. The impulsive Cause of his meere good will Ephes. 1. 6. Rom. 9. 16. 18. There can be no other reason given when men have wearied themselves out in disputes but onely Gods will Even so Father because it pleaseth thee Matth. 11. God will have mercy on whom hee will have mercy Gods meere free-will makes us differ in naturalls thou art a man and not a Toad how much rather must it make us differ in supernaturalls To flie to a scientia media or a congrua motio divina or to the preparation and use of Free-will is to wander and to say any thing in man makes a difference 3. The object of Election whether man absolutely considered or respectiuely as good by Creation miserable by sinne Some make homo condendus man to be made the object of Election some man made but not fallen some man made and fallen But these opinions may be reconciled for those who hold homo Condendus or massa pura to be the object doe extend Election further than the latter doe even to comprehend in it a decree to make man and to permit him to fall but as for that actuall Election and Separation Calvin and Beza hold it to be from the corrupted Masse of which opinion these reasons may be given 1. We are chosen that we might be holy and unblameable this supposeth that we were considered in Election as finners Ezek. 16. 6. 9. 1. Rom. 2. 9. Election is of God that sheweth mercy and wee are called vessells of mercy mercy presupposeth misery 2. We are elected in Christ as our head and he is a Mediatour and Saviour which presupposeth sinne he came to save sinners Matth. 20. 16. the meanes of salvation are given to few few are holy the effect of Election Matthew 7. 13. 3. Man simply considered is the object of Predestination in respect of the preordination of the end but man corrupted if we respect the ordination of the meanes which tend to that end or man absolutely in respect of the supreame or last end or in respect of this or that subordinate end 4. The end of Election is two-fold 1. neare and immediate eternall life 2. farther off and ultimate the glory of his name Ephes. 1. 3 4 5 6. 5. The meanes to bring about these ends Christs merits apprehended by faith Consider also the adjuncts of this Decree the eternity immutability and certainty of it There is a certaine and determinate number of the Elect which cannot be diminished or augmented Christ prayed to his Father that the Faith of his Elect might not faile Joh. 17. 16. 20. It is impossible they should be deceived Mat. 24. 24. The Papists thinke that the certaintie of immutable election begetts in a man a certaine carnall securitie and prophannesse but Peter thinks farre otherwise 2 Pet. 1. 10. God was not moved by any thing outwardly to choose us to eternall life but it was onely the meere will of God Some of the Papists say God did choose man to eternall life upon the foresight of his good workes and his perseverance in them 2. The Lutherans say for faith foreseene not because of any dignity in faith but for Christ apprehended by it Object If God should not predestinate for some thing in us he is an accepter of persons for all were alike Judas was no more opposite then Peter why then should one bee elected and not another Sol. 1. This makes the Doctrine of Election such a depth that God loveth Jacob and hateth Esau in the Angels some are elected and some fallen 2. To accept of persons is then when we preferre one before another and ought not to doe so now that God chooseth some it is of his meere grace for all deserve eternall damnation Arguments against the Papists and Lutherans That which is the effect and fruit of election that cannot be a cause or condition for then a thing should be a cause to it selfe but these are effects Ephes. 1. 4. It should be according to them he hath chosen us because we were foreseene holy Acts 13. 48. A man is not ordained to eternall life because he beleeveth but he beleeveth because he is ordained to eternall life Secondly then we should choose God and not he us contrary to that John 15. 19. Thirdly Infants are elected who cannot beleeve or doe good workes Fourthly if man were the cause of his owne election he had cause to glorie in himselfe election should not be of grace All the Sons of Adam without exception are not elected for election supposeth a rejection He that chooseth some refuseth others See Esay 41. 9. John 13. 8. Whom God electeth he doth also glorifie Rom. 8. 30. but all are not glorified 2 Thes. 1. 10. 2. 13. 2. Saving faith is a true effect of Gods election peculiar to the elect common to all the elect which live to be of age and discretion but many are destitute of faith for ever therefore they must needs be out of Gods election 3. The Scripture saith expresly that few were chosen Matth. 20. 16. Few saved Luke 13. 23. The elect considered apart by themselves are a numberlesse number and exceeding many in comparison of the wicked they are but few even a handfull Matth. 7. 13. 14. 22. 14. Luke 12. 32. Though some of the places of Scripture may be expounded of the small number of Beleevers in the dayes of our Saviour yet some are more generally spoken shewing plainly that only few do find the way to life At this day if the world were divided into thirty parts 19. of them doe live in Infidelity without the knowledge of the true God The Mahometans possesse other sixe parts of the world Amongst them which professe Christ scarce one part of those five remaining do embrace the true religion And many more do professe with the mouth then do with the heart beleeve unto salvation The Arminians say there is an election axiomaticall not personall they acknowledge that there is a choise of this or that particular meanes to bring men to salvation God say they hath revealed but two wayes to bring men to life either by obedience to the Law or by faith
the waters in a garment Prov. 30. 4. that is makes the Clouds How as it were by an even poysing of one part with the other God makes these Clouds to hover a great while over the earth before they bee dissolved is a thing worthy admiration and greatly surpasseth our knowledge Job 38. 34. Psal. 14. 78. and Prov. 8. 28. Psal. 104. 3. The cloud is water rarified drawn upward till it come to a cold place and then it is thicke and drops downe They are but nine miles say some from the earth but they are of unequall height and are lower in Winter then in Summer when the Sun hath the greater force then they ascend higher and in his smaller force they hang the lower Let us consider the causes of these clouds and the uses of them The efficient causes are thought to be the heate influence of the Sun and the Stars which doth rarifie the water draw thence the matter of the clouds as you shall perceive if you hold a wet cloath before the fire that a thicke steame will come out of it because the fire makes thin the thickness of the water and turns it into a kind of moist vapour and the earth hath some heate mixed with it through a certain quantity of fire that is dispersed in the bowels of it which causeth such like steames to ascend out of it and the coldnsse of the middle region doth condensate and thicken these steames or breaths and turne them againe into water at length and at last to thicke clouds 2. The matter is the steams that the waters and earth doe yeeld forth by this heate The uses of it are to make rain and snow snow is nothing but rain condensated whiâ—ened by the excessive cold in the winter time as it is in descending for the watering of the earth and making it fruitfull or else for the excessive moistning of the earth to hinder the fruitfulnesse of it if God see fit to punish The earth without moysture cannot bring forth the fruitâ— that it should and some parts of the earth have so little water neare them below that they could not else be sufficiently moystened to the making of them fruitfull God hath therefore commanded the Sunne among other offices to make the vapours ascend from the Sea and Earth that he may powre it down again upon the forsaken wildernesse or other places whether for punishment or otherwise Ob. How can it be conceived that the clouds above being heavy with water should not fall to the Earth seeing every heavy thing naturally descendeth and tendeth down-ward Sol. No man by wit or reason can resolve this doubt but only from the word of God which teacheth that it is by vertue of Gods Commandement given in the Creation that the Cloudes fall not Gen. 1. 6. Let the Firmament separate the waters from the waters by force of which commanding word the water hangeth in the clouds and the clouds in the aire and need no other supporters Job 26. 7 8. setting out the Majestie and greatnesse of God in his workes here beginneth that He hangeth the Earth upon nothing be bindeth the waters in the Clouds and the Cloud is not rent under them Philosophie is too defective to yeeld the true reason of this great work of God which commonly attributeth too much to natura naturata nature and too little to natura naturans the God of nature Now we must here also blame our own carelesnesse and folly which forbeare to consider of this worke that hangs over our heads The clouds are carried from place to place in our sight and cover the Sun from us They hinder the over-vehement heate of the Sunne from scorching the earth and yet wee never thinke what strange things they be and what a mercifull Creator is he that prepared them Not seeing God in the workes of nature shewes great stupidity and should make us lament Let us endeavour to revive the thoughts of God in our mindes by his workes When wee see the clouds carried up and downe as wee doe sometimes one way sometimes another swiftly then let us set our heart a worke to thinke there goes Gods Coach as it were here he rides above our heads to marke our way and to reward or punish our good or bad courses with seasonable raine for our comfort or excessive showers for our terrour O seeke to him and labour to please him that hee may not finde matter of anger provocation against us When the Clouds either favour or chastise us let us take notice of Gods hand in these either comfortable or discomfortable effects and not impute it all to the course of nature By meanes of the Clouds God waters the earth yea the drye wildernesse without moysture there can be no fruitfulnesse without Clouds no raine without that no corne or grasse and so no man or beast Raine is as it were the melting of a Cloude turned into water Psal. 104. 13. It is a great work of God to make raine and cause it fitly and seasonably to descend upon the earth It is a work often named in Scripture Deut 11. 14. and 28. 12. Levit. 26. 4. Jer. 5. 24. It is noted in Job divers times 36. 27. He maketh small the drops of water God propounds this worke to Job as a demonstration of his greatnesse Job 38. 25. 34. See Jer 30. 13. Psalm 137. 8. Now this work is the more to be observed in these respects 1. The necessity of it in regard of the good it bringeth if it be seasonable and moderate and the evill which followes the want excesse or untimelinesse of it 2. In regard of mans utter inability to procure or hinder it as in the dayes of Noah all the world could not hinder it and in the dayes of Ahab none could procure it 3. In regard of the greatnesse of the worke in the course of nature for the effecting of which so many wonders concurre First without this drinke afforded to the fields we should soone finde the world pined and sterved and man and beast consumed out of it for want of foode to eate It is the cause of fruitfulnesse and the want of it causeth barrennesse and so destruction of all living creatures that are maintained by the encrease of the earth As mischievous and terrible a thing as a famine is so good and beneficiall a thing is raine which keepeth off famine Secondly It procureth plenty of all necessaries when the Heavens give their drops in fit time and measure the earth also sends forth her off-spring in great store and fit season so both men and beasts enjoy all things according to their naturall desire this so comfortable a thing as plenty is so worthy a work of God is the effect of raine I meane raine in due season and proportion Lastly The greatnesse of the workes which must meet together for making and distributing of
raine doth magnifie the worke The Sunne by his heate drawes up moist steams breath from the earth and water these ascending to the middle region of the aire which is some-what colder then the lower are again thickned and turne into water and so drop downe by their owne heavinesse by drops not altogether as it were by cowles full partly from the height of place from which they fall which causeth the water to disperse it selfe into drops and partly because it is by little and little not all at once thickned and turned into water so descends by little portions as it is thickned So the Sunne and other starres the earth the water windes and all the frame of nature are put to great toile and paines as it were to make ready these Clouds for from the end◠of the earth are the waters drawn which make our showers God is the first efficient cause of raine Gen. 2. 5. It is said there God had not caused it to raine Job 5. 10. Jer. 14. 22. Zach. 10. 1. The materiall cause of it is a vapour ascending out of the earth 3. the formall by the force of the cold the vapours are condensed into Clouds in the middle region of the aire 4. The end of raine to water the earth Genes 2. 6. which generation and use of raine David hath elegantly explained Psal. 147. 8. The cause of the Raine-bow is the light or beames of the Sun in a hollow and dewie cloud of a different proportion right opposite to the Sun beames by the reflection of which beames and the divers mixture of the light and the shade there is expressed as it were in a glasse the admirable Raine-bow We should be humbled for our unthankfulness and want of making due use of this mercie the want of it would make us mutter yet we praise not God nor serve him the better when we have it Jer. 14. 22. intimating without Gods omnipotencie working in and by them they cannot doe it If God actuate not the course of nature nothing is done by it let us have therefore our hearts and eyes fixed on him when wee behold raine sometime it mizleth gently descending sometimes falls with greater drops sometime with violence this ariseth from the greater or lesse quantity of the vapour and more or less heate or cold of the aire that thickneth or melteth or from the greater or smaller distance of the cloud from the earth or from the greater purity or grossenesse of the aire by reason of other concurring accidents either we feele the benefit or the want of raine likely once every moneth· Let not a thing so admirable passe by us without heeding to bee made better by it Want of moisture from above must produce praying confessing turning 1 Kings 8. 35. 36. The colours that appear in the Rainbow are principally 3. 1. The Cerulean or watery colour which notes the destroying of the world by water 2. The grassie or greene colour which shewes that God doth preserve the world for the present 3. The yellow or fiery colour shewing the world shal be destroyed with fire Dew consists of a cold moist vapour which the Sun draweth into the aire from whence when it is somewhat thickned through cold of the night and also of the place whether the Sun exhaled it it falleth down in very small and indiscernable drops to the great refreshment of the earth It falleth only morning aud evening Hath the raine a Father or who hath begotten the drops of dew Out of whose wombe came the raine and the hoary frost of heaven who hath gendred it saith God to Job Ch. 38. 28 29. A frost is dew congealed by overmuch cold It differs from the dew because the frost is made in a cold time and place the dew in a temperate time both of them are made when the weather is calme and not windy and generated in the lowest region of the aire Haile and ice is the same thing viz. water bound with cold they differ onely in figure viz. that the hailestones are or bicular begotten of the little drops of raine falling but ice is made of water continued whether it be congealed in rivers or sea or fountaines or pooles or any vessels whatsoever and retaines the figure of the water congealed Though ice be not Chrystall yet some say Chrystall is from ice when ice is hardened into the nature of a stone it becomes Chrystall more degrees of coldnesse hardnesse and clearenesse give ice the denomination of Chrystall and the name Chrystall imports so much that is water by cold contracted into ice Plinie in his naturall Historie saith the birth of it is from ice vehemently frozen But Doctor Browne in his enquiries into vulgar errours doubts of it The windes are also a great worke of God he made and he ruleth the winds They come not by chance but by a particular power of God causing them to be and to be thus hee brings them out of his treasures He caused the winds to serve him in Egypt to bring Froggs and after Locusts and then to remove the Locusts againe He caused the winds to divide the red Sea that Israell might passe Hee made the winds to bring quailes and the winds are said to have wings for their swiftnesse the nature of them is very abstruse The efficient causes of them are the Sunne and starres by their heate drawing up the thinnest and dryest fumes or exhalations which by the cold of the middle region being beaten back againe doe slide obliquely with great violence through the ayre this way or that way The effects of it are wonderfull they sometimes carrie raine hither and thither they make frost and they thaw they are sometimes exceeding violent and a man that sees their working can hardly satisfie himselfe in that which Philosophers speakes about their causes the wind bloweth where it listeth wee heare its sound but know not whence it commeth nor whether it goeth It is a thing which farre surpasseth our understanding to conceive fully the causes of it They blow most ordinarily at the Spring and fall for there is not so much wind in winter because the earth is bound with cold and so the vapour the matter of the wind cannot ascend nor in summer because vapours are then raised up by the Sun and it consumes them with his great heate These Winds alter the weather some of them bringing raine some drinesse some frost and snow which are all necessary there is also an universall commodity which riseth by the onely moving of the ayre which ayre if not continually stirred would soone putrifie and infect all that breath upon the earth It serves to condemne our owne blindnesse that cannot see God in this great worke the wind commeth downe unto us it is neere us we feele the blasts of it and yet we feele not the power and greatnesse of God in it When
saltishnesse drowth adustion Our Uurine and excrements for the same reason are also salt the purest part of our nourishment being employed in and upon the body Lydiat attributes it to under-earth or rather under-sea fires of a bituminous nature causing both the motion and saltnesse of the Sea Aristotle affirmeth that the Sea in Summer toward the South is more salt then else-where and is fresher toward the bottome then top The Sea is salt 1. to keepe it from putrifaction which is not necessary in the floods because of their swift motion 2. for the breeding and nourishing of great Fishes being both hotter and thicker 7. What is the cause of the ebbing and flowing of the Sea There have been many opinions of the cause of the ebbing and flowing of the Sea De quo plura pro ingeniis differentium quam pro veritatis fide expressa Some say it is the breathing or blowing of the world as Strabo Albertus Magn. One said it was because the waters getting into certaine holes of the earth were forced out again by Spirits remaining within the earth Macrobius said it was by meeting the East West Ocean Cicero seems to ascribe it only to the power of God others for the most part ascribe it to the various light or influences of the moone which rules over all moist bodies Some attribute it to certaine subterranean or under-Sea fires The final cause of the Seas motion is the preserving and purging of the waters as the aire is purged by windes Coelius Rhodiginus Antiq. lect l. 29. c. 8. writeth of Aristotle that when he had studied long about it at the last being weary he dyed through tediousnesse of such an intricate doubt Some say he drowned himselfe in Euripus because hee could finde no reason why it had so various a fluxion and refluxion seven times a day at least adding before that his praecipitation quoniam Aristoteles non cepit Euripum Euripus capiat Aristotelem Since Aristotle could not comprehend Euripus it should comprehend him But Doctor Brown in his Enquiries seemes to doubt of the truth of this story Other questions there are concerning râ—vers What is the originall of springs and Rivers what manner of motion the running of the rivers is whether straight or circular As one part of the waters and the farre greater part is gathered into one place and much of it hidden in the bowels of the earth and there as it were imprisoned or treasured up by making the Sea and dry land so another part of them was appointed to runne up down within the earth and upon it in springs rivers which rivers are nothing but the assembling of the waters into divers great channells from the fountains and springs which the Psalmist describeth by its matter and use or effect He sendeth the springs into the valleyes which run along the hills that is He made the springs and fountaines to conveigh waters from place to place the use of this is to give drinke unto the beasts even to the wilde asses who quench their thirst there There be many other uses of springs and rivers but this is noted as the most manifest and evident Another use is for the fowles which have their habitation in the trees which grow neere and by meanes of these springs there they sit and sing These spring bring up so much moisture to the upper parts of the earth as causeth trees to grow also for fowles to build and sing in Some of the waters also were drawn up into the middle region of the world changed into Clouds that so they may be dissolved and powred downe againe from thence upon the hills also and other places which cannot be watered by the Springs that so the whole earth may be satisfied with the fruit of Gods works The Poets faigned that Jupiter Neptune and Pluto divided the Universe and that Neptune had the Sea for his part which is called Neptunus either à nando from navigation or a nubendo from covering because the Sea covers the earth and Pontus the nations about Pontus thought no Sea in the world like unto their owne and doubted whether there were any other Sea but that whence Pontus was used for the Sea in generall The Sea is a wide and spacious place Psal. 104. 25. The great deepe the wombe of moisture the well of fountains the great Pond of the world The reason of the greatnesse and widenesse of it is the multitude of waters which were made by God at the first which because they did cover the earth and inclose it round it must needs be farre greater then the earth and therefore when God saw fit to distinguish the dry land from the earth must needs have very great ditches cut for it in the earth and caverns made to hold it therefore the earth in Scripture is said to be spread out upon the Sea because a great part of it is so in respect of the waters that are under it Again the use the principall use of the Sea waters therof was that it might supply vapours for making of the clouds by the attraction of the Sunne and native heate of the Sea in respect of some fire which God hath mixed with the earth and waters that they may be more fit to give life to living things Now if the superficies of the Sea were not very large and wide the Sunne could not have power enough by its attractive heate and warmth by which it doth attenuate make thin the waters into vapours which after the cold of the aire when they come into the middle region of it doth againe thicken and turne it into waters I say the Sunne could not else have power to draw out of the Sea sufficient store of these vapours for watering of the earth with showers So the multitude of the waters and the necessity of having much of them drawn up for raine required that they should not have little receptacles but one so great and spacious a receptacle which we call the Sea Oceanus the Ocean is that generall collection of all waters which environeth the world on every side Mare the Sea is a part of the Ocean to which we cannot come but by some streight In the Sea are innumerable creatures small and great there walke the Shipps there play the Leviathans What living mountaines such are the Whales some of which have beene found 600. foote long and 360. foote broad rowle up and downe in those fearfull billowes for greatnesse of number hugenesse of quantity strangenesse of shapes variety of fashions neither aire nor earth can compare with the waters Another use of the Sea is that there goe the Ships as the Prophet speakes in a kind of wonderment The whole art of Navigation is a strange art the Lord sitted the Sea for this purpose that it might be usefull to transport men from place to place and other things
from countrey to countrey Men build moveable houses and so goe through the waters on dry ground they flye through the Sea by the helpe of windes gathered in fitly with sails as birds do through the aire and having learnt of birds to steere themselves in the Sea they have an helme at the which the Master sitting doth turne about the whole bodie of his ship at his pleasure The swiftnesse of the motion of a ship is strange some say that with a strong winde they will goe as fast and faster then an arrow out of a bow The Lord hath given understanding to man to frame a huge vessell of wood cut into sâ—t pieces and to joyne it so close with pitch and rozin and other things mixt together that it shall let in none or but a little water and it shall carry a very great burden within yet will not sinke under water and hath given wisedome also to man to make sailes to receive the strength of the winde and cords to move them up and down at pleasure and to make masts to hang on those sails hath given men a dexteterity to run up to the tops of these masts by means of a cord framed in fashion of a ladder that can but even amuze an ordinary beholder and all this for a most excellent use viz. of maintaining commerce betwixt Nation and Nation and of conveighing things needfull from one place to another that all places might enjoy the commodities one of another To this art of Navigation do Kingdoms owe most of their riches delights and choise curiosities a great part of Solomons riches came in this way it is the easiest safest and quickest way of transportation of goods How obnoxious are we to God therefore we should not be bold to offend him how much danger do we stand in if he should let the waters take their own naturall course and exalt themselves above the mountaines At the flood he gave leave to the great Deeps to break their bounds and permitted the waters to take their own place the waters were some 7. yards higher then the tops of highest mountaines He can doe as much now for the demonstration of his just wrath for though He hath promised that the waters shall never overflow the whole earth yet not that they shall never overflow England which stands also in the Sea 2. Let us praise the goodnesse of God which preserveth the whole world alive by a kind of miracle even by keeping the water from overflowing the earth God would convince us that we live of his meere favour and that his speciall power and goodnesse keeps us the waters if they were left to their own naturall propensity would soone overwhelm the earth againe but that God locked them up in the places provided for them This worke is mentioned in divers places Job 38. 8. and 26. 10. Psalme 37. 7. Prov. 8. 29. Jer. 5. 22. First it is absolutely needfull for the preservation of the lives of all things that live and breath out of the Sea 2. It is a strange and hidden work God effecteth it by some setled reason in the course of nature but we cannot by searching find it out Perhaps this may be it the naturall motion of every heavy thing is toward the Center and then it will rest when it hath attained to its own proper place Now the earth is stretched over the flouds and it may seeme that a great part of them doth fill the very bowells concavity of the earth in the very place where the Center or middle point of it is seated Hence it is that they will not be drawne up againe nor follow the upper parts which tosse themselves up and downe but rather pull down those rising graves againe especially seeing it is most evident in nature by many experiments every day that it is utterly impossible there should be any vacuum as they call it any meere empty place in which nothing at all is contained because that would divide the contiguity of things and so cause that the world should bee no longer an orderly frame of divers things together for the parts would not be contiguous and united together if such a vacuum should fall out therefore water will ascend aire will descend and all things wil even loose their own nature and doe quite contrary to their nature rather then such a thing should be Now it may seeme the Lord hath hidden the water in the earth with such turnings and windings some places in which it is being larger some lesse large that the larger places having no open vent for aire to succeed the water cannot be so soone filled from below as they would emptie themselves upward and so there must needs be vacuity if they should not returne back againe and stop their course and therefore they must needs stop as it were in the midst of their carriere And this also may seeme to be a great and principall cause of the fluxe and refluxe of the Sea which if it were not the waters having their course alwayes one way must needs by little and little returne againe to cover the earth If this be the cause as is probable it is wonderfull that God should set such an inclination into all parts of the world that they will suffer any crossing of their own particular natures rather then not maintain the generall course of nature in the close joyning together of things for if they might bee sundred one from another at length the whole must needs be quite out of frame and a generall confusion would follow We must even chide and reprove our selves for our extream stupidity that are so little if ever a whit affected with this worke so great in it selfe and so behoofefull for our very life and being How are we daily and hourly preserved from the swelling waves how comes it that in all this length of time the Sea hath not broken in upon us and overtopped the earth We doe not tell our selves of our debt to God for commanding the waves not to be so bold as to drowne us It may exhort us to feare him that hath appointed the Sands for a bound of the Sea and will not let the waves prevaile over us for all their tossing and tumbling He is of great power and can over-rule so furious an Element and feare not though the waters roare and though the mountains were cast into the midst of the Sea This commends unto us Gods greatnesse who doth so infinitely surpasse the Seas greatnesse and who hath made so much water for it and it a place for so much water Let us thinke of it in particular and dwell a little upon it that we may also know our nothingnesse What a great thing is the Sea in it selfe considerd What is this Island in comparison of the Sea and yet we call it Great Brittaine It must needs bee greater then the earth for the waters did round about involve and
pleasant a place was Paradise and what made it so but the artificiall order fashion and growing of all sorts of trees fit for food and shadow Wee must observe our owne faultinesse with sorrow and humiliation for that we have not observed more seriously and usefully this worke of God Wee have perpetuall use of Timber and fuell we eate much fruit from these trees we reape the benefit of this work of God from time to time We sit upon wood we feed upon wood we dwell under wood under trees cut downe and fitted for our use wee cannot step out of doors but our eyes are fixed upon some tree or other great or small but we take not notice of God in this worke and praise his name that made all these trees Let us mend this fault and stir up our selves to consider God in this worke praise him for fruitfull trees and all other kinds of trees Let us acknowledge his power wisdome goodnesse in them his exceeding bounty tender care to man that hath so furnished the world with innumerable sorts of trees Let us bee carefull of preserving these workes of nature for our owne use and the use of Posterity let us set and plant trees for after ages CHAP. V. ON the fourth day were made the Sunne Moone and Starres which are as it were certaine Vessells wherein the Lord did gather the light which before was scattered in the whole body of the Heavens The Hebrew word translated Lights signifieth Lamps Torches or other things which shine forth and give light It was a great work of God in making and ordering the Sun Moone and other heavenly bodies This worke is often spoken of in Scripture Gen. 1. 14. Psalm 104. 19. 20. 21 22 23. Psalme 136. 7. 8. 9. Psalm 148. He calleth upon the Sunne Moone and Starres of light to praise God and Psal. 19. Hee saith of the Sun God hath set a Tabernacle for the Sun In another place he saith he guideth the stars and calleth them by their names The wonderfulnesse of these works of God is seene First in the very matter and substance of them which is wonderfull and inexplicable who can tell what the Sunne is made of 2. In their quantity both in respect of multitude greatnesse For multitude they be innumerable and for magnitude many of the starres are farre greater then the earth 3. In their qualities which are principally three 1. Their figure the fittest for motion and use round and orbicular 2. Their brightnesse and shining especially the splendour of the Sun and Moon 3. Their durablenesse they doe not change 4. In their motion which is very swift and regular 5. In their effects working so constantly and variously in the seasons of the yeare The most beautifull bodies of the Starres which we see fastned in Heaven are not Gods as Plato in Timaeo called the Starres by the worshipping of which the blinde Gentiles and the Jewes also horribly polluted themselves but excellent workes of God by the contemplation of which wee ought to be stirred up to acknowledge and celebrate the Majestie glory wisedome and power of the Creator Psal. 8. 3. 4. First for the Sunne that is called the greatest light and that most truly and properly both for the body and substance of it and also for the brightnesse and abundance of light which is in it For the most skilfull Mathematicians have demonstrated that the very body of the Sunne doth exceed the whole earth in bignesse 166. times King David did aptly compare the Sun to a Giant for strength refreshed with wine for the heate to run his course for his swift motion The Sun is the glorious servant of all the world therefore it hath its name in Hebrew from serving The continuall motion great swiftnesse exceeding heate admirable brightnsse of the Sun doth utter the praise of God Psal. 19. 3 4 5. The Sun is the fountaine of heate and light the life of the Universe the great Torch of the world and the Ornament of Heaven The Sun is fitly scituated being in the midst of the sixe other Planets neither too high nor too low Altins egressus coelestia tecta cremabit Inferius terras medio tutissimus ibis Ovid. lib. 2. de Metamorph. See Dr. Brownes Enquiries lib. 6. chap. 5. Secondly the Moone is also called a great light not for the bignesse of the body of it but because it is the lowest of all the Planets nearest unto the earth and therfore appears biggest of all next unto the Sunne and gives to the earth a greater light then any of the starres which are farre greater in substance and brighter in light Some say it is the cause of the ebbing and flowing of the Sea for it agreeth exactly with the revolution of the Moon it causeth it 1. by its motion as it brings its beames 2. by its beame as that brings the influence 3. by infusion as that stirs the waters It is called in Latine Luna à lucendo saith Tullie or because solâ lucet nocte saith Varro In Hebrew Jareach Jerech which words signifie a month because it is renewed every moneth A starre is the thicker part of Heaven round and full of light In the day the glistering light of the Sunne obscures all the stars but in the night how many hundred thousand of them doe we see besides those that are hidden from us in the other part of the Sphere which is not seene by us The number of stars set upon the Globe are 1025. and divers of them have proper names All the stars of the Heaven are not numbred nor cannot since divers of them are so small but these 1025. are the principallest amongst them and all that have ever beene accounted of Philosophers distinguish them into fixed stars and Planets The Planets are apparently 7. Saturn Jupiter Mars then the Sun in the midst as it were the King of all after Venus Mercury and the Moone Neither Moses Job nor the Psalmes the most frequent in Astronomicall observations mention any of the Planets but the Sun and Moone Of these stars some are greater then other and are distinguished into sixe sorts of bignesses Their proportions are thus delivered viz. A star of the first bignesse or magnitude is 107 times bigger then the earth A Starre of the second magnitude ninety times bigger then the Earth A Starre of the third bignesse 72. times bigger then the Earth A Star of the fourth bignesse is 54. times bigger then the globe of the earth A starre of the fift magnitude is 36. times bigger then the Earth A starre of the sixt bignesse is eighteene times bigger then the globe of the earth We are to bewaile our own great folly and blindness that wee have not more admired honoured feared loved that great worker to whom these Creatures doe point us We do not often enough tell our selves this Moone this Sunne these stars could not nor
16. 8 9 10. Both in the curtaines of the Tabernacle Exo. 26. 1. and the wall of the Temple Cherubims were painted up and downe to signifie as judicious Divines thinke what protection the people of God have in serving him 4. They comfort them in distresse heavinesse and distraction Gen. 20. 17 18. 32. 1 2. Esay 6. 6. Luke 1. 30. and 2. 10. Matth. 28. 5. Acts 10. 4. 27. 23 24. Judges 6. 12. 13. 10. Dan. 10. 12. Matth. 1. 20. 2. 12 13. 5. They suggest holy thoughts into their hearts as the Devill doth evill and uncleane thoughts resist Satan as in Jude 6. They carry the souls of the elect into heaven at the end of this life Luke 16. 22. and at the day of judgment they shall gather the elect from the four winds separate between the elect reprobate Matth. 24. 31. 13. 27. 3. Their services against the wicked and all the enemies of the Church They are ready to execute vengeance upon the enemies of Gods people Esay 37. 36. An Angel smote bloody persecuting Herod Acts 12. At the last day the Angels shall hurrie the wicked to Christs Tribunall and cast the reprobate into hell Matth. 13. 40. 41. 42. 49 50. 8. The speech of Angels Angels and Devils communicate with God and one with another not by speeches for language requires bodily instruments which these Spirits want but as they apprehend every object without senses so they expresse it without language in a secret way We come now to some profitable questions about the Angels The first is this if the Angels be so beneficiall to us whether may they not bee prayed unto The ground and cause which brought in praying to Angels is laid down Col. 2. 13. where you have a generall prohibition of religious worshipping of Angels with the cause of it There are three causes why they attempted this 1. They entred into things which they did not know as the Papists how can they tell whether the Angels pray for us whether they know our wants 2. They follow their carnall mind because they see in the world that to great Magistrates we use Mediators and Intercessors they dare not goe of themselves so here 3. Humility for this they talk as Papists do now wee are unworthy to goe directly to God and therefore we need the help of Angels but this is vaine for Christ is nearer to us then Angels are Ephes. 3. 12. Tutius jucundius loquar ad Jesum quam ad aliquem sanctorum We say that all lawfull and moderate reverence is to be given to Angels which consists in these particulars 1. We acknowledge the great gifts of God in them and praise God for them We confesse it is his mercie that hee hath made such noble creatures to bee serviceable to us and then for themselves in our judgments 1. We honour them and judge them more noble creatures then man they have greater wisdome holinesse and power then man hath 2. For our will and affections we loue them because they love us and delight in our good being ready to helpe us every where 3. We should be carefull of our carriage because of their presence we should not sinne because of the Angels 4. Wee desire to make them examples of our lives that we may doe Gods will as they do 5. If Angels should appeare visibly to us wee should honour them as more excellent creatures but yet stll keep within the bounds of civill or fraternall honour as to our fellow servants but yet above us and not honour them with religious worship The Papists say a religious worship is due unto them but yet that wee may doe them no wrong not indeed such as is due to God but secondary yet stil religious and so they say they intercede for us not as Christ but in an inferiour way and in this sense they hold they may be worshipped and prayed unto Now we will refute their arguments and then confirme the truth with strong reasons For the first all lawful reverence is commanded by the first Table and that is religious or else by the second and that is civill but that manner and degree of their worship is neither therefore it is meerly invented 2. By generall consent religious worship is that whereby we doe acknowledge God to be the primum principium the ultimum finem and summum bonum now this is but one and we may as wel say there is a summum bonum secundariò as there is a secondary religious worship 3. There is the same reason of a religious worship as there is of a divine act of faith love and hope but if a man should say we may with a divine faith beleeve in God primarily and Angels secondarily it were ridiculous therefore here if religious worship were due because of supernaturall excellencies then every godly man were religiously to bee worshipped Our arguments in generall against this are these 1. Matth. 4. 10. Thou shalt worship the Lord thy God him only shalt thou serve Heb. 1. it is applyed to Christ. 2. The promise is to those onely which call upon him 51 Psal. 15. call upon mee 3. It cannot bee of faith for how shall I know whether they hear me whether they be present 4. Coloss. 2. 9. It is condemned for will-worshi◠so that Idolatrie is here committed that kind of it quando divinè colitur id quod non est verus Deus John was reproved for this Rev. 19. 10. and 22. 9. Now John might have distinguished I doe not worship you religiously as God but in the second place The second question is whether every man hath his peculiar Angel This is not a question of faith but yet the more to be suspected because it was generally held among the Heathens who did ascribe to every man born a bad angel to afflict and a good one to defend him a good ill Genius as they called thē Becanus brings places of Scripture to prove it but there is altogether silence in the Scripture concerning it for when the Angels are charged to have care over us it implyeth that it is all their care The chiefest place which most seems to favour that opinion is Acts 12. 15. where they said that it was his Angell Now to this some answer that the men spake according to the opinion of men then generally received not according to the truth as we may give an instance concerning the blind man when they asked whether he or his parents had sinned that he should be borne blinde how could hee sin before he was borne but some answer that there was an opinion generally received which all the Platonists held so Origen and many of the Ancients that the soule was created before it was put into the bodie and as it did good or il it was put into a well tempered or a maimed bodie especially they thought these
Angels did appeare a little before or after mens death Calvin thinks that it was an Angel peculiarly destinated to Peter for that time of his imprisonment If it were a peculiar Angel then it would follow that he spake and had the same gestures that men have to whom they belong Therefore it may well bee rendred it is his messenger as the word is elsewhere translated But you will say then they thought the messenger spake like him No but it might fall out that they thought Rhode did mistake and when he said I am Peter they might thinke he said I am come from Peter and so it may bee answered If every man have one Angel why did more then one carrie Lazarus his soule to heaven and he hath given his Angels charge over thee that is many over one particular man Cameron tomo 2 do Praelect vide Rainold de lib. Apoc. tomo 10. cap. 61. The third question what is the meaning of that let her be covered because of the Angels Where the Apostle commands a woman in publike duties to have power that is covering in signe of her subjection to God and that because of the Angels Some understand this properly of the Angels the heavenly Spirits but differently some because they are present at our Assemblies and if you aske what need that seeing God and Christ are there they answer that hee mentioned God and Christ before and now addeth these as inseparable servants which are sent for the salvation of beleevers others as probably make it a new argument from the Angels Esay 6. as they covered their feet before God to shew their subjection so should these Others understand it of the Ministers who are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. before the Angell there is He notificative by which is signified the high Priest before whom vowes were made Levit. 27. 8. Some interpret it generally of all good men for we all ought to be as so many Angels The fourth is what is the meaning of those places Acts 7. 53. and Gal. 3. 19. Learned Junius renders the words Acts 7. 53. You have received the law in the midst of the rankes of Angels viz. who accompanied God to be their Soveraign Lord when himselfe came to deliver the Law The same answer may be made as it is by the same learned writer among Angels they attending God when he ordained and delivered it It seemes improper that Angels in the plurall number should have beene imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would haue sufficed There is no necessitie to ascribe the delivery of the law of the Decalogue to Angels Exod. 20. their is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that storie Jude 9 v. Michael striving with the Devill the Apostle aggravates the sines of those who speake evill of dignities by an argument from the greater to the lesse the Archangell durst not doe soe where you have the cheife cause Michael which is as much as who is like God and then you have the adjunct he is the Archangell that is a cheife among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1. Thes. 4 6. Now what this dispute is where the Apostle had it it is hard to say but that there was such a thing done is plaine The matter of the strife was Moses dead on mount Nebo Deut. 34 6. which is added either by Samuel Joshua or Esdras Some make this to be the bodie of Christ and therefore called Moses his because he prophesied of it very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3 44. where it is said the Lord buried him that is to be understood by the meanes of the Archangell and no man knew his buriall that divine honour might not be given him and the Devill might say how fit it was such a man should be solemnly buried The sixt What is meant by the voyce of an Angell 1. Thes. 4. 15. where the Apostle discribes the great and glorious coming of Christ to judgement from some circumstancies which commend his power and majestie the Lord himselfe shall come downe in his onwne person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voyce which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Math. 25. like that there was a voyce behold the bridegroom comes or like that Joh. 5. all that are in their graves shall hear his voice Soe it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. the voyce and the trump of God are all one that is a great noise expressed by this metaphor so that it should go to all in their graves The 7th Whether they have any efficacie in our conversion Though they be sent 1. Heb. for ihe salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God onely that can turne the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion it is true in the Scriptures you may read of their admonishing and comforting so an Angell comforteth Elias and Christ himselfe as he was man Joseph was admonished in a dreame but then you must know this was a sensible appearance or like it viz. in dreames But now you may read of the Deuill tempting in Scripture Judas and David without such a way the change of our hearts is to be ascribed to God The eight whether the Angels neede Christ as a mediator Some say no they never sinned and therefore need not a mediator to reconcile them to God 1. Tim. 2 5. Heb. 2 16. A mediatour is where two parties doe disagree As for that place say they Ephes. 1 22. He hath reconciled all things in heaven and earth some doe meane by those things in heaven the soules of those departed the Greeke word signifieth briefly to recollect the things which were more largely spoken and so a sweete consent of all things together as by sinne God was angrie with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach
tempted Eve when shee was alone our Saviour in the wildernesse and being hungrie Hee hath varietie of temptations if one will not take another shall if not presumption then dsepaire and strives to prevaile by his importunity The Devill is very powerfull Ephes. 6. 12. the Devils are called principallities and powers Hee is said Ephes. 2 2. to bee the God of the world which rules in the Children of disobedience Hee is called the strong one Matth 12 29. Hee hath a strong power over every one by nature John 12. 31. the Lord represented this spirituall bondage by the Egyptian and Babylonish bondage But here is our comfort Christ is stronger then hee Hee hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devill is chained up as it were Jude he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the soules of men out of their place and vnite them to the bodie againe he cannot turne the will of man whether he would nor doe that which is properly a miracle The workes of the Devill are called lying wonders 2 Thes 2 9. In respect of the worke it selfe they are for the most part fained though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devill can 1. Hurrie bodies up and downe in the Aire Matth. 4 5. Luke 8 29 33. 2. Raise tempests Job 1 16 19. 3. Bring diseases both of bodie and minde Luke 13 16. and 9 31. 4. Overthrow houses and buildings Job 1 18. 5. Breake chaines and barres Marke 5 4. They are used as instruments by God to punish the wicked and exercise the godly as we may read in that storie where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2. Cor 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him goe and he goeth leave off and he leaveth That is a difficult place 2. Cor. 12 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed least I should be exalted above measure there was given to mee a thorne in the flesh the messenger of Satan soe we read it it may be rendred with Beza the Angell of Satan to buffet mee Some interpret this of a bodily disease others of the concupiscence of the flesh others thinke he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some questions concerning the Devils Question first Whether the Devils have all their punishment already No what art thou come to torment us before our time and they are reserved in chaines They have the begining of eternall wrath although the aggravation and increase of it shall be hereafter as mens soules damned are full of Gods anger yet shall have greater torment at least extensively when sovle and bodie are united at the day of judgement and while they are in the aire and goe up and downe tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be had into favour againe although Origen held otherwise 2d. Question How can they be punished with fire Seeing the fire is corporeall how can it worke upon immateriall substances Some therefore to answer this doe denie that there is materiall fire in Hell onely the torments thereof are set forth by what is most terrible and the worme is metaphoricall others say by Gods power it is elevated 3d. Question Whether the Devils shall torment the wicked after the day of judgement this is handled by the Schoolmen I see no reason saith Boetius why the affirmative may not be admitted although it is not to be made an article of faith The Scripture saith to be tormented with not by the Devill and his Angles 4th Question What is the meaning of those stories possessed with Devils More were possessed with them in the time of the Gospell then ever before or after The reason is because as our Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devill in the bodie one was demoniacke and lunaticke too because the Devill tooke these advantages against his bodie and this hath beene manifested by their speaking of strange tongues on a suddain The causes of this are partly from the Devils malice desire to hurt us partly from our selves who arâ— made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devill goe into Saul or out of grace that they may see how bitter sin is Fifthly The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devill carried Christs bodie upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seeme to be in an unanswerable argument when he bid him to throw himselfe downe headlong but now this was much for our comfort that we see Christ himselfe was tempted and that to most hideous things Satan was overcome by him Satans temptations may be knowne by the unnaturalnesse or violence of them or by the shew of piety hee can transforme himselfe into an Angel of light or by the so dainnesse of them although the best way is not much to trouble our selves about them The Devill tempts some to sin under the shew of vertue Job 16. 2. Phil. 3. 6. some under the hope of pardon by stretching the bounds of Gods mercie lessening of sin propounding the example of the multitude setting before men what they have done and promising them repentance hereafter before they dye The difference betweene Gods temptations and Satans they differ 1. In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandements by chastisements which from him are ever good but the matter of Satans temptations is evill he solicits us to sin 2. In the end the end of Gods temptation is to humble ns and doe us good but of Satans to make us dishonour God 3. In the effect God never misseth his end Satan is often disappointed 4. What is meant by delivering up to Satan 1 Cor. 5. 5. Some with Chrysostome thinke it was a corporall delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the uncleane spirits that is not only to expell them but to put them in whom they pleased but this is not approved therefore others make it to be a casting
Greenhill on third of Ezek. v. 14. p. 316. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Analysis 1. Grammatica quae proprias 2. Rhetorica quae tropicas dictiones excutit 3. Logica quae scopum qâ—ae antecedentium consequentium seriem prâ—bationumque vim indicat Altingius * Illum Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Latini post eos abijs Deum dixâ—re Galli Iâ—ali Hispani mutâ—â—to à Latiniâ— nomine Dieu Dio Dios appellant Germani Angli Belgae Goâ—t vel Godâ—um â—um nuncupant a Act. 17. 27. Rom. 1. 20. 21. * Ephes. 4. 18. There is no equall proportion between the facultie and the object Deum dignè aestimamus dum inaessimabilem dicimus Cyprian De Deo etiam dicere vera periculosum est Ruffin in exposit Symb. Things that excell in Scripture phrase usually are said to be things of God Psal. 36. 6. and 80. 10. John 3 3. * Some uâ—gâ— this what Moses was to the Jewes Christ in the new Testament that was Philosophie to the Heathens enough to save them Erasmus had much adoe to forbeare saying Sancte Socrates ora pro nobis But omnis doctrina Philosophorum â—ine Capite quia Deum ignorabant Lactantius extra ecclesiam nulla salus See Matth. 4. 16. 2 Cor. 4. 3. and Doctor Prideaux in his eighth Lâ—â—ure de Salute Ethnicorum To beleeve there is a God is the foundation of all Religion Caput est primum Divine legis ipsum Deum nâ—sse Loctamius It is a question whether â—man by the light of nature may know that there is a God Though this be denied by the Socinians yet those Scriptures Rom. 1. 19. and Psal. 19. heg seeme to prove it There are two kinds of Demonstrations or proofes 1. A demonstrating of the effects by their causes which is a proof â— priori Principles cannot be demonstrated à causa and â— priori because they have no superiour cause A demonstrating of causes by their effects which is a proofe drawne à posteriori So principles may be demonstrated All principles being Prima and Notissima of themselves are thereby made indemonstrable Quad sit Dâ—us * The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his own word None other in the world can have equall authority John 8. 13. 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. Nulla gens tam effera ac barbara qvae non cognoscat esse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus * Inveniuntur qui siâ—e rege sine lege vivunt qui sub diò degunt qui nudi serarum instar sylvas oberrant avia querunt obvia depascuntur Qui religionâ—â— specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli etâ—amnum inveniuntur Morneus de veritate Christianae relig C. 1. A Iove principium musae * The most pregnant and undeniable pâ—oofe of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sinnes Râ—m 2. 15. Isâ—y 57. 20. 21. Marke 6. 14. 16. So doth common experieâ—ce teach in Murtherers Theeves and the like Marke 9. 44. Act. 16. 25. Act. 12. 6. Psal. 3. 6. and 46. 1. 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitnesse to produce such an effect seeing nothing can doe nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be workes and effects he is of God there be workes and effects therefore there is a God As God is to be felt sensibly in every mans conscience so is he to be seene visibly in the Creation of the world and of all things therein contained Man the best of the creatures here below was not able to raise up such a Roofe as the Heavens nor such a floore as the earth Dâ—cter Preston Job 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cuius â—ria sunt fâ—lia Caelum terra mare The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheeles in a Clocke doe worke together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knowes the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdome of one Generall did not Command over all A number of Letters cannot all fall orderly together to make perfect sence without some Composer Protogenes by the smallnesse of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and â—ffigies of a man presently thinkes of a Painter * Hic compono canticum in Creatoris nostri laudem Si Humani corporla admirabilem constructionem intus extraque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte vero tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Grotius The Sunne is moved by another by whom he is tyed unto such a strâ—ct and unalterable motion that Astronomers can surely tell unto the very minute all the Ecclipses that shall ever fall out so long as the world it selfe shall last Psal. 148. 6. * The Heathens called the Soule of man divinae particulam aurae a parcell of the Divine essence but that speech must be taken â—um grano satis Civill Effâ—cts Politiae Leges probant mentemesse divinam intelligentem illas hominibus tum mâ—nstratem tum conervantem ne Diaboli impiorumodio machinationibus dissolutae corruant Deus enim est Deus ordinis Miraculous Effects Exodus 15. 11. 72. Psal. 18. and 136. 4. Isay 41. 23. A Miracle is a worke of infinite strength or omnipotency surpassing the whole power of created nature as to turne water into wine to multiplie seven loaves to the feeding and satisfying of 4000 men to give the use of sight to one borne blind to arise up a man indeed dead to cure a leprosie with the word The Brideling of wicked Spirits and men The Atheists third objection that Religion is but an humane invention Gen. 4. 3. 4. Gen. 3. 3. Matth. 15. 13. 2 Chron. 7. 5. * He spâ—nds his whole second Booke about this reason The Greekes insinuate that all Arts come from God in
grace of the sanctifying Spirit of God whereby the soule doth freely submit to the will of God in bearing its owne burden without inordinate sorrow or fretting discontent Pâ—tience is 1. Commanded Luke 21. 19. Jam 5. 7. 2 It is commended to us by speciall exampâ—eâ— 1 Of Christ Heb. 12. 2. Rev. 1. 9. 2 Of all the Saints 1 Pet 2. 20 21. James 5. 10. Periissem nisi periissem There is a twofold holinesse 1 Originall absolute and essentiall in God which is the incommunicable eminency of the divine Majesty exalted above all and divided from all other eminences whatsoever For that which a man taketh to be and makes an account of as his God whether it be such indeed or by him fancied onely he ascribes unto it in so doing a condition of eminency above and distinct from all other eminencies whatsoever that is of Holinesse Psal. 49. 18. Esay 17. 7. Habak 1. 12. 2 Derived or relative in the things which are his properly called Sacra holy things Mede on Matth. 6. 9. Our holinesse is terminated in him Exod. 28. 36. Why God must be holy God hath manifested his holinesse 1. In his word his precepts 2 By instituting the Sabbath to be kept holy Esay 58. 3. 3 By causing a holy Tabernacle and Temple to be erected wherein were all holy things 4 By instituting holy Priests 5 By inflicting his judgements on those which prophane holy things 2 Sam. 6. 7. 1 Sam. 6. 19 20. Gods Word will make holy persons and families Mr. Scudder Holinesse is as it were the Character of Christ Jesus the Image of God the beauty the strength the riches the life the soule of the soule and of the whole man It is a very beame of the Divine light called therefore by the Apostle the divine nature Consectaries from Gods â—olinesse * Qua de re lepida sabula accidisse narratur in Concilio Tridentino de quodam Episcopo quem offendit ille papae titulus propterea Nam si Deus inquiâ—bat tantum sanctus quomodo ejus vicarius dici potest sanctissimus Adiit magnumspericulum ea de causa Drusius in 15 num c. 64. We should esspecially think of the holinesse of God when we worship him 17 John 11 22 Psalm 3. because then we draw nigh to God Levit. 10. 3. If we may judge of the privation by the habits perfection how great an evill must sinne be when God is so great a good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Eâ—ymologists Holy is as much as not earthly Holinesse is a separation both from sinne and the world The will of God is the rule of holinesse as his nature is the patterne of it See Acts 13. 22. This Attribute of kindnesse is the same with goodnesse before spoken of viz. communicative goodnesse Esay 48. 11. 42. 8. Exod. 20. 5. Psalm 113. 5 6. Gen. 18. 1 Sam. 30. 8. God is Omnipotent 2 Cor. 6. 18. Revel 1. 8. Luke 18. 28. Matth. 19. 26. * Matth. 3 9. Ephes. 1. 19. Phil. 3. 21. a Psalm 135. 6. 115. 3. b Ephes. 3. 20. 1 In se per se quia idem est cum essentia divina Wendelinus * Potentia Dei infinita est respectu objectorum quia innumera sunt quae produci ab ea possint Respectu actionis infinita est quia nunqnam effectum producit tam praestantem quin praestantiorem possit producere Wendelinus Luke 1. 37. Revel 15. 3. Omnipotent is often put for God Ruth 1. 20 21. Job 21. 15. 27 10. 31. 2. There is strength in Angels Men beasts and all creatures in their kind therefore it is much more perfectly and eminently in God from whom they have it Power is Gods originally and pâ—imarily all power of all creatures is derived from him and continued and ordered by him God can doe all things quae â—abent rationem fallibilitatis quae contradictionem non implicam Titus 2. 2. 2 Tim. 2. 13. There are impossibilia naturae which excâ—ed natures sphere as to make a thing of nothing to raise the dead to life these God can doe and impossibilia naâ—ura those things which are by themselves simply impossible Gâ—d can not will the same thing at the same time to be and not to be nor cause that which hath been not to be this would argue inconstancy Propterea quaedam non potest qâ—ia omnipotens est There is impossibility ex parte Dei ex parte rei See Dr. Willet on Gen. 18. 12. * Matth 3. 9. Psam 148. 5. Consectaries from Gods power or omnipotency Whatsoever God hath promised or uttered we may be sure shall be fulfilled Acts 26. 8. Matth. 22. 29. Ephes. â— 20. Prov. 18. 10. John 10. 39. Rom. 8. 38. 2 Tim. 1. 12. This power of God is not idle but creates sustaines and governes all things Of all the Attributes of God this onely is mentioned in the Creed I believe in God the Father Almighty and sitteth at the right hand of God the Father Almighty because our faith is specially to be fixed on the power of God and Christ. Esay 6. 1. Ezâ—k 1. 28. Numb 12. 8 Exod. 33. 23. Non perceperunt vim gloriae qui eam defâ—â—erunt nâ—titiam claram cum laude nam si ita se res haberet ne ita quidem Deus gloriosus esset volo dicere praeditus gloria nam Latinâ—â— gloriosus superbus est Cameron de Ecclesia Gloria quasi claria saith Aquinaâ— it is the manifestation and shining forth of Excellency God is said to glorifie himselfe when he manifesteth his unspeakable and incomprehensible excellency Num. 14. 21. Psalm 72. 19. Levit. 10. 3. Angels and men glorifie him when they extoll his greatnesse and testifie their acknowledgement of his glory Esay 6. 3. Psalm 29. 1 2. Luke 2. 14. Rev. 4. 11. Exod. 16. 10. Ezek. 1. 28. * Exod. 9. 15. Fearfull in praises because Gods Majesty is so excellent that even with trembling we are to praise him but especially because he workes such miraâ—ulous deliverances and sheweth his terrible power Salomons glory was in part visible the shining of his Throne his glittering apparell but his wisdome and understanding were not God perceives his owne glory and that it shall continue for ever the Apostle beheld the glory of Christ as of the onely begotten Son John 17. 5. Consectaries from Gods glory Those that doe not take notice of Gods name lose the chiefe fruit of his workes * It is said of Fulgentius when he came out of Affrica to Rome that he said Quantum fulget Câ—lestis Hierosolyma cum adeo splendet â—â—â—estris Roma It is a comfort to Gods people when they goe to him foâ— any favour Let them not be out of heart because they finde nothing in themselves upon which to ground their prayers or faith There is enough in his own Name the Lord doth not looke upon any thing in us but upon himselfe for
potentiam quam instatu peccati Tunc subjectio animalium erga hominem fuisset perfecta quae nunc diffioilis est non obtinetur nisi adhibita cura maxima assiduo labore sunt nâ— quaedam animalia fera indomitv quae nunquam cicurantur See Gen. 2. 7. Affirmatiuam tuentur ci EvaÌ„geli Pontificios contra Rivetus exercitat 6. in Cap. 1. Genes See Sir Walter Raleigh in the History of the world page 1. Multi quia locum à Mose hic descriptum reperire nusquam potuerunt hortum arbores flumina aquas omnia haec in allegorias transformarunt quod rect August refellit quamvis ipse se idem sensisse fateatur Alij eodem decepti errore Paradisum finxerunt proximè sphaeram Lunae in aere suspensum Pareus in loc Mihi dubium non est terram Canaan fuisse delicias totius orbis terrarum itaque facile illis accedo qui eo in loco fuisse ante diluvium Paradisum putant Solus ille locus est in qâ—o postea Deus voluit EcclesiaÌ„ populum suum esse Lutherus in decimum caput Genes Paradise was a little modell of heaven and a sign of the great heaven assuring Adam that if he continued in obedience to God he should be translated in to heaven to enjoy God supernaturally as there he did enjoy him naturally for the Law saying Doe this and live means it of ever lasting life So Mr. Wheately held but Mr. Ball seemes to differ from him in his booke of the Covenant Pareus in capuâ— secundum Gen. â— 7. a The Poets from the tree of life tooke their Nectar and Ambrosia Nectar signifieth making young and Ambrosia Immortality therefore they are said to bee the meate and drinke of the Gods Pareus Pareus Corrrollaties from Gods goodnesse to man in his Creation 1. It serves to blame mankind for his wonderfull naughtiness in striving against God who hath bestowed so great and undeserved benefits upon him 2. Let us seriously consider of our selves and of our making that we may come to a due knowledge of God of our selves One saith the soule is not altogether immateriall for what hath accidents hath matter nothing but that is the subject of accidents 2. what is finite is materiall seeing finitenesse is the attribute of matter by which it is contained within its own limits but it subsists lives and workes being separated from the body it is immateriall Moses affirmeth Gen. 2. that God rested froÌ„ all the workes which hee had made that is from Creating new species but he creates individua daily and both governs preserves them and the species or kindes of things already made Joh. 5. 17 God by his Prophet infallibly foretold suture Contingents God observeth all our particular speeches actions seeme they never so small trifling God therefore pleaseth of purpose to put into writing things that seeme not otherwise worthy the registring See Psal. 104. 147. God is maximus in minimis Mat. 10. 29 30. See Psa. 147. 8. God is an understanding essence present in all places at all times with all persons therefore hee must needs observe and know all their motions 2. All things are spoken and done by an influence of power derived from him He is the most principall worker of every action without a speciall and immediate operation of whose might the secondary cause would be dead and powerlesse 3. God hath given us a law to order men in all their words and carriages little and great 4. Hee is the Judge of all the world he must judge certainly infallibly and perfectly Qui ordinat ad finem ordinat ad media To shew that hee is not tyed to second causes Gal. 1. 1. Nehem. 9. 6. Heb. 1. 3. Acts 17. 28. Tres sunt gradus divinae pro videntiae 1 Conservatio actio Dei qua essentias CreaturaruÌ„ quod species vel individua continuat eorumque agendi vires conservat 2. Gubernatio actio qua prae summa sua autoritate potentia sapientia de rebus omnibus disponit easque pro arbitrio suo regit 3. Ordinatio qua Deus pro admiranda sua sapientia potentia omnia in ordinem redigit fines certos bonos constituendo medâ—o ad fines disponendo disposita regendo Wendelinus God turnes the misery of the godly to their speciall good and the prosperous estate of the wicked is an occasion of their woe Consectaries from Gods providence Gods providence is like a well-drawn picture which eyeth each in the roome O tu bone Omnipotens qui sic curas Vnum quemque nostruÌ„ tanquam solum cures sic omnestanquam singulos August Confess lib. 3. cap 11. Eliz. Young * I trust God which hitherto hath preserved and led me by the hand will not now of his goodness suffer me to go alone Queen Elizab. Stow Chron. Psal. 106. 2. Psal. 92. 4 5. Psal. 107. ult Psal. 48. 8. Gods providence is most conspicuous in the managing of waters for contingences are no where more ticklish then in warre therefore hee is often stiled the Lord of Hosts