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earth_n	bind_v	key_n	loose_v	3,794	5	10.2737	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43607	Syntagma theologicum, or, A treatise wherein is concisely comprehended, the body of divinity, and the fundamentals of religion orderly discussed whereunto are added certain divine discourses, wherein are handled these following heads, viz. 1. The express character of Christ our redeemer, 2. Gloria in altissimis, or the angelical anthem, 3. The necessity of Christ's passion and resurrection, 4. The blessed ambassador, or, The best sent into the basest, 5. S. Paul's apology, 6. Holy fear, the fence of the soul, 7. Ordini quisque suo, or, The excellent order, 8. The royal remembrancer, or, Promises put in suit, 9. The watchman's watch-word, 10. Scala Jacobi, or, S. James his ladder, 11. Decus sanctorum, or, The saints dignity, 12. Warrantable separation, without breach of union / by Henry Hibbert ...	Hibbert, Henry, 1601 or 2-1678.; Hibbert, Henry, 1601 or 2-1678. Exercitationes theologiae.	1662 (1662)	Wing H1793; ESTC R2845	709,920	522

albeit he was his senior Apostle Both of them are called Eodem titulo fundatores Christiani nominis founders of the Christian name Peter among the Jews Paul among the Gentiles And one presumes to call Paul maximum or summum Apostolum the greatest or highest Apostle The reason may be this because he had more revelations than all of them And here the Rhemists because they would not have their foundation pul'd down upon such terms grow to that malapertness that they affirm that the greatest soveraignty in Gods Church Revel 3.7 attributed unto Christ is given to Peter in these words I have the key of David that openeth and no man shutteth and shutteth and no man openeth Whatsoever ye bind in earth shall be bound in heaven and whatsoever ye loose in earth shall be loosed in heaven It in truth is such blasphemy as a godly man of our Church saith as Peter would have rent his clothes if he had heard any man attribute so much unto him For Christ hath the key of David as the onely true Messias which openeth and no man shutteth shutteth and no man openeth This Key can no man have except he were a Messias Besides the words are in the Plural number whatsoever ye bind whatsoever ye loose And thus you have the true doctrine concerning these two false doctrines to my poor ability wherein you see not onely the absurdity of the doctrines but also the absurd grounding of them on these words I went up to Jerusalem to see Peter I would not be curious because saith the Philosopher Accurate refellere stultas sententias stultum est It serves first to teach us not to build our faith on a staggering foundation such as man is Christ was faine to pray to God that Peters faith fail him not Other foundation can no man lay 1 Cor. 3.11 than that which is laid which is Jesus Christ. To it let us cleave and not cleave it And secondly whereas Peter is called a rock and the Apostles rocks as they have the true rock in them Christ Jesus It teacheth us to put no difference in respect of authority between them but to give equal respect unto all of them Thirdly all of us are rocks as long as we make this confession Thou art the Son of the ever living God Aug. Sweet was St. Austins Application upon Peters confession which I apply unto every one Endeavour that thou mayest be a rock therefore seek the rock not without thee but within thee thy act is thy rock thy mind is thy rock Let thy house be builded upon this rock that it may not be beaten with any storms of spiritual wickedness Faith is this rock faith is the foundation of the Church if thou be a rock thou shalt be in the Church because the Church is upon a rock All Apostolick and Christian men are rocks saith another This Papists might see were they not rockt asleep on Peter and had not dreamed as a Pope had aut Caesar aut nihil for these words I went up to Hierusalem to see Peter To see him as a friend as a companion not as his Master not as King of the Apostles as Papists would have it but not as God would have it The last part and point here is the time o● Pauls residence with Peter he adode with him fifteen dayes Fifteen dayes to be better acquainted with him Ipse aspectus boni viri delectat Senec. Hierom. Gods children the children of light should delight in the company of one another Cursed is their company that takes pleasure onely in the company of the cursed But godly is their company that loves the company of the godly Fifteen dayes to conferre with him he had no need of great instruction and therefore tarried but a short time with him fifteen dayes Hence we learn that the most learned may not despise to confer with any of his rank albeit he should excel him in gifts This is a fault and must be mended This conference argues also a mutual consent That both of them were of the same mind and agreement This teacheth the Ministers of Gods Word to be always at an agreement in their opinion and albeit there may arise some difference in matters indifferent yet cleave to the foundation be sure that be not shaken or called into question for the foundation of God is sure How should their people ever be at quiet when their shepheards are at variance and ods No strife no wrangling must take place in Christian hearts lest their hearts be consumed in strife and wrangling Ministers as they are messengers of peace so Ministers of peace and therefore never to fall out Pulchrum est concordia cordis oris Moreover he sets down how long he stayed fifteen dayes to shew the absurdity of those false Apostles that thus vexed his soul For how was it possible that he could learn the Gospel of them in so short a space Where we may observe That it is no easy matter to be a Minister of the Gospel This learning is not so easily attained unto Therefore it is a grosse errour of some that no sooner put off the name of Sophister but puts on the name of Minister If they can reckon up Aristotles five Predicables on their fingers ends presently they fall to predication or preaching It were better wait a while hast makes wast saith the Proverb 〈◊〉 longer and fare better Rome was not built in a day no more can it be 〈◊〉 down in a day Thou mayest thunder against it è Rostris but it is not so soon wasted except thou come well provided Thy fourteen years and thy seven years is time too little to furnish thee be not therefore high-minded but fear but labour but wait a while Fifteen dayes Hierome observes a mystery in the fifteen dayes and if it can be found out in fifteen dayes or in fifteen years it is a mystery These are his words Hoc mysterio hebdomadis ogdoadis futurus Gentium Praedicator instruendus erat This mystery is comprehended under the number of seven and eight Seven indeed is called numerus sacer quietarius sacer because it consists of three which is numerus Dei and four which is numerus mundi numerus virtutum cardinalium quietarius because the seventh day is the Sabbath day the day of rest the seventh year the year of rest so in the seventh moneth the trumpet was to sound to the Jubile after so many Sabbaths as make up seven times seven years Levit. 25. which makes forty nine years So eight is called primus numerus and summus in harmonia Thus I have spelled put together who can I cannot And therefore rather than I will be vainly curious in seeking out a mystery where under correction I think there is none I leave this seven and eight at six and seven For all mysteries are wrought by Gods extraordinary and special providence But Paul's abiding here with Peter fifteen dayes

which the former was a dark shadow is the third Heaven which for the fulness of pleasure and joy is so called Hierom comforting a young Hermite bade him look up to Heaven Paradisum mente deambulare to take a few turns in Paradise by his meditations assuring him that so long as he had Paradise in his mind and Heaven in his thought Tamdiu in eremo non eris He should not be sensible of his solitariness To him that overcometh will I give to eat of the tree of life Rev. 2.7 which is in the midst of the Paradise of God Of the Sea Sea THE Sea is the seat and source of waters Mare quast amarum because the Sea-water is bitter and salt There are three things in it specially considerable viz. 1. The turbulency of it so stormy and turbulent that it threatneth to overwhelm all To overwhelm the ships sailing upon it to overwhelm the dry land encompassing of it and it would do both if God did not bound it saying Hitherto shalt thou come but no further here shall thy proud waves be stayed Did not God put an everlasting Law upon it it would be lawless 2. There is a wonderful capaciousness in the Sea the water they say is ten times bigger than the earth the Air ten times greater than the water and the fire than the Air. It is so big and broad so extensive and vast that it takes in all the waters that come off the land into its bosome and yet feels no access 3. The Sea is of mighty strength Though we say Weak as water water is a weak element in one sense yet in another water is a strong element so strong that it bears down all before it and bears all the storms that rage upon it Canutus confuted his flacterers who told him that all things in his Dominions were at his beck and check by laying his command on the sea to come up no higher into his Land but it obeyed him not Illi rebor as triplex Circa pectus erat Horat. Od. 1.1 3 Virgil. qui fragilem truci Commisit pelago ratem Primus nec timuit praecipitem Africum c. Tollimur in Caelum curvato gurgite Gen. 1.10 iidem Subduct â ad manes imos descendimus undâ Hence some have doubted whether Mariners were to be reckoned amongst the living or the dead But wisely said he Qui nescit orare discat navigare He that cannot pray let him go to Sea and there he will learn And the gathering together of the Waters Gen. 1.21 called he Seas Fish The power of God is great in forming the fishes of the Sea Especially if we consider three things about them 1. Their number Inter omaes bestias nibil est faecundius piscibus igitur tran●fertur ad multiplication● immensum as tous they are infinite Therefore how emphatically is their encrease exprest When God created them it is said The Waters brought forth abundantly No sort of creatures that multiply so fast as fishes Who is able to report the number of these Sea-inhabitants 2. If we consider their various kinds Naturalists observe that there is no creature upon the earth but hath as I may say its representative in the Sea besides those that have nothing like them on the earth 3. Many of these inhabitants of the waters are wonderful for the vastness and greatness of their bodies The greatest of all living creatures are in the Sea We will only instance in the Leviathan unto whom the Elephant is little Pliny tells of one taken that was 600. foot in length and 360. in breadth Plin. lib. 32. cap. 1. when they swim and shew themselves above water Annare insulas putes saith the same Author you would think them to be so many Islands so many Mountains saith another who also addeth that when they grow old they grow to that bigness and fatness that they keep long in a place Insomuch as ex collectis condensatis pulveribus frutices erumpere cernantur the dust and filth gathered upon their backs seems to be an Island which while shipmen mistake and think to land at they incurre a great deal of danger The great and Wide Sea wherein are things creeping innumerable Ps 104.25 26. both small and great beasts There is that Leviathan made to play therein Ships The use of ships was first shewed by God in Noah's Ark whence afterwards No art which helps more to enrich a Nation Audax Japeti genus Japhets off-spring sailed and replenished the Islands Of the Low-Countrey-men it is said Peterent Coelum navibus Belgae si navibus peti posset A ship is a fabrick for the Sea a house upon the Sea a moveable house and as it moveth variably so it moveth swiftly the inconstancy of the winds makes the motion of the ship unconstant and the strength of the winds makes the motion of the ship swift Whatsoever they do who are within the ship the ship moves on if they prepare it for motion Labitur uncta vadis abies Virgil. The ship seems willing to be at the Haven as soon as may be Let our souls be like a ship that is made little and narrow downward but more wide and broad upward Let them be ships of desire hasting heaven-ward and then let our days pass away as they can we shall be but the sooner at home Mortality shall appear to be no small mercy There go the ships They that go down to the Sea in ships Psa 14.26.107.23 24. that do business in great waters These see the Works of the Lord and his wonders in the deep c. Homo NVllum animal morosius est nullum majore arte tractandum Senec. quàm homo Nay which is worse Homo homini lupus homo homini Daemon Therefore saith David Let me not fall into the hands of men as though they were like Cadmus souldiers ad internecionem nati Yet man is magnum miraculum mundi Epitome imaginis image Imago mundi in corpore Dei in animâ In mans composition there is a shadow of the Trinity for to make up one man Ea fere bominum natura 〈◊〉 omnes sua mirentur aliena despiciant Julian there is an elementary body a divine soul and a firmamental spirit Here is the difference in God there are three Persons in one essence in us three essences in one person So in the soul there is a Trinity of powers vegetable sensitive and rational The former would only be the second be and be well the third be well and be for ever O excellent Nature in which Cabinet ten thousand forms may sit at once Vocabulum Homo est duorum substantiarum fibula Man is a heavenly thing for his soul though earthly in regard of his body Man being Lord of these graces should sit no longer in the vale of tears but ascend the Mountain of glory he should fly to the Trumpet calling to

that he might the sooner be out of his pain but he half in choler replied that he would not lose the least step of his gate for all the whipping in Paris That which in Christians deserves greatest commendations is an unmoved patience in suffering adversities accompanied with a setled resolution of over-coming them● Bishop Hooper seeing a Pardon lying by him to be given him if he would recant Act. Mon. cried to them that stood by If you love my soul away with it His answer to Master Kingston advisinghim to save his life by recanting is worth noting Life indeed is sweet and death bitter But alas consider that the death to come is more bitter and the life to come more sweet Therefore for the desire and love I have to the one and the fear and terror I have of the other I do not so much regard this death nor esteeme this life but have setled my self through the strength of Gods Spirit patienly to passe through the torments and extremities of the fire now prepared for me rather than to deny Gods Word and Truth 'T was resolutely spoken of Bishop Ridley to Latimer at the stake Be of good comfort brother for God will either asswage the fury of the fire or else strengthen us to abide it Newes being brought to John Philpot of his burning the next day he answered undauntedly I am ready God grant me strength a joyful resurrection I might adde abundantly Who puts to Sea for a long Voyage and at a great charge must resolve to hold on his course against all winds and weather or accidents that may offer to stop him So we in Christianity must wrestle with all difficulties rather than quit the enterprise Being once embarqued on we must with a Caesarean confidence and a Spartan resolution to go on with the sword or fall on the sword I am ready not to be bound only Acts 21.13 but also to die at Jerusalem for the Name of the Lord Jesus Vox verè Christianorum Martyrdom We must expect persecutions here for how should God wipe away tears from our eyes in heaven if on earth we shed no tears How can Heaven be a place of rest if on earth we find it How could we desire to be at home if in our journey we did find no grief How could we so often call upon God and talk with him if our enemy did sleep all the day long How could we elsewhere be made like unto Christ in joy if in sorrow we sob'd not with him If we will have joy and felicity we must needs feel sorrow and misery If we will go to heaven we must sail by hell If we will embrace Christ in his robes we must not think scorn of him in his rags If we will si● at table with Christ in his Kingdom we must first abide with him in his temptations If we drink of his cup of glory forsake not his cup of ignominy Can the head-corner-stone be rejected and the other more base stones in Gods building be in this world set by We are of his living stones be content then to be hewen thereby to be fitted to be joyned to your fellows that suffer We are Gods corn fear not therefore the flail the fan miln-stone nor Oven We are all Christs lambs look to be fleeced and slain Ignatius qui Apostolorum temporibus proximus fuit Quid hoc mali est cujus reus gaudet cujus accusatio votum est cujus poena feli citas Tertul. cum ex Syriâ usque Romam ad bestias duceretur inter alia scribebat O salutares bestiae quae preparantur mihi quando venient quando emittentur quando eis frui licebit carnibus meis De eodem scribit Irenaeus Frumentum Christi sum dentius bestiaerum molor ut mundus Dei panis inveniar King Henry the fourth deposer of King Richard the second was the first of all English Kings that began the unmerciful burning of Christs Saints for standing against the Pope And William Sawtree was the first of all them in Wickliff's time that was burned he suffered Anno Dom. 1400. saith Fox Bishop Hooper in a Letter to Mistris Warcope Dear sister take heed you shall in your journey towards heaven meet with many a monstrous beast Paul fought with some at Ephesus If there be any way saith Bradford to heaven on horse-back 't is Persecution Should we look for fire to quench our thirst Even as soon shall Christs true servants find peace in Antichrists regiment It was likewise his saying At God sent for Elijah in a fiery chariot so sendeth he for me for by fire my dross must be purified that I may be fine gold in his sight Queen Anne wife to King Henry the 8. led to the Tower to be beheaded said The King was constant in his course of advancing her For from a Private Gentlewoman to a Marchioness then to a Queen and when he could no higher then to a Martyr Cansa non poena Martyrem facit ait Cyprian Nam ut dixit Gregor Cum Christo crucem periturus latro suscepit sed quum reatus proprius tenuit pro crucifixo non absolvit Aug. Diverso fine fato Bucholc It is one thing to suffer as a Martyr and another thing to suffer as a Malefactor Ibi erat Christus ubi latrones Similis poena dissimilis causa Sampson died with the Philistins by the fall of the same house but for another end and by a different destiny Martyrdom is the lowest subjection that can be to God but the highest honour It brings death in the one hand and life in the other for while it kills the body it crowns the soul When one said to a certain Martyr Take heed 't is a hard matter to burn Indeed said he it is for him that hath his soul linked to his body as a Thiefs foot is in a pair of fetters And they loved not their lives unto the death Revel 12.11 Spiritual Warfare Our life is compared to a warfare The chief Captain General on the one side is the Mighty Lion of the Tribe of Judah the Prince of Peace the Conqueror of death hell and sin The grand Captain on our enemies part is the great red Dragon the old crafty Serpent the Governor of Darkness The Lieutenants of the fields are Fleshly Sensuality against Spiritual Reason The Serjeants of the Band are the cursed children of Darkness against the faithful children of Light The common souldiers are the Law of our Members warring against the Law of our Mind the effects of the Flesh against the fruits of the Spirit Sathans souldiers handle such like arms as these The Breast-plate of Injury the Girdle of Falshood the Shoos of Discord the Shield of Insidelity the Helmet of Mistrust the piercing Darts of Cruelty the Canon-shot of spightful Reproach●s the Arrows of lying Slanders the Sword of the Flesh c. On the contrary Scripture shews us the

of Orien Canst thou bring forth Mazaroth in his season Or canst thou guide Arcturus with his sons Seek him that maketh the Seven stars Amos 5.8 Job 9.9 Psal 136.9 and Orien Which maketh Arcturus Orion and Pleiad●s and the chambers of the South The Moon and Stars to rule by night Of a Year After God had created the Lights in the Firmament of the Heaven to divide the Day from the Night Gen. 1.14 He commanded also Let them be for signes and for seasons and for dayes and years The Year is a remarkable standard of time consisting of twelve Moneths about the quartering out of which there have passed especially two distinctions 1. The first in frequent use with Astronomers according to the cardinal intersections of the Zodiack that is the two Aequinoctials and both the Solstitial points desining that time to be the Spring of the Year wherein the Sun doth pass from the Aequinox of Aries to the Solstice of Cancer The time between the Solstice and the Aequinox of Libra Summer From thence unto the Solstice of Capricornus Autumn and from thence unto the Aequinox of Aries again Winter 2. A second division is observed by Hippocrates and most of the ancient Greeks establishing the account of Seasons from usual alterations and sensible mutations in the Aire discovered upon the rising and setting of divers Stars Accounting The Spring FRom the Aequinoctial point of Aries This is properly the pleasant Quarter of the Year being the Emblem of Man in his Youth Of this season the Song of Songs gives a most dainty description far past any of the Poets who yet have shewed themselves very witty that way The Winter is past Cant. 2.11 12 13. the rain is over and gone the flowers appear on the earth the time of the singing of birds is come and the voice of the turtle is heard in our land The fig-tree putteth forth her green figs and the vines with the tender grape give a good smell The Summer From the rising of the Pleiades or the several stars on the back of Taurus This is properly the hottest season in the Year and the Emblem of Man in his full strength Metaphorically it signifies opportunity or fit time to do things in Prov. 6.8 according to that The Ant provideth her meat in the summer and gathereth her food in the harvest Autumn From the rising of Arcturus a Star between the thighs of Bootes This is the proper season of gathering in the fruits of the Earth and the Emblem of Man in a declining condition Of this the Psalmist The time that corn and wine are increased Psal 4.7 Winter From the setting of the Pleiades It is a dead season in which the weather is cold ways foul days short and the air muddy the clouds commonly returning after the rain It resembles Old age It is figuratively taken for the doleful and dismal condition of such as are not effectually called by Christ Omnis illis dies hybernus est It is ever Winter with them no Spring of grace no Sun-shine of sound comfort The Day is thine the Night also is thine Psal 74.16 17. thou hast prepared the Light and the Sun Thou hast set all the borders of the earth thou hast made Summer and Winter Of the Lowest Heavens THe Lowest Heaven is distinguished from the Sky by waters as the Sky is from the Coelum Empyreum by the Primum Mobile This is the Air whereon we breathe and wherein birds flie clouds swim c. Fire Est elementum callidissimum siccissimum levissimum permeans per omnia omnia pervadens It is an Element dreadful painful sudden in eruption active mereiless and devouring It hath a strong stomack what will not Fire digest It will digest stones iron c. nay the sublunary world at last for 1 Pet. 3.10 the Elements shall melt with fervent heat Lightning and Thunder Fulgetrum seu corruscatio est splendor flammae emicantis per totum aerem uno momento transcurrens per intervalla vel cum nullo vel parvo sonitu ortus ex modicà tenuique exhalatione in nube accensa splendor est eminus apparens longéque sparsus Tonitru est sonitus in aëre aut exagitatione vaporis calidi sicci in nube frigida humida propter antiperista sui excitatus aut ex ejusdem vaporis è nube violenter fracta eruptione generatus aut etiam no●unquam ex nubium cavarum collisione coortus Tonitru à terrendo Thunder is so terrible that it hath forced from the greatest Atheist an acknowledgment of a Deity Caligula who dared his Jove to a duel yet if it thundred or lightned but a little would be ready to hoodwink himself Alladius King of the Latines striving to imitate the Thunder by an Engine made him justly perished by a Thunderbolt from heaven His house also where he attempted so to do was consumed with fire In Thunder and Lightning there is much of God to be seen and heard these being the harbingers as it were and officers to make room for him and to manifest his power which the Saints may take comfort in and the greatest must acknowledge He hath made a way for the lightning of the thunder Job 28.26 Psal 77.18 Psal 29. The voice of thy thunder was in the heaven the lightnings lightned the world the earth trembled and shook The voice of the Lord is upon the waters the God of glory thundereth c. Clouds Nubes est corpus velex copioso vapore è locis humentibus in sublime adscendens vel ex maximè humidis partibus aeris in media aeris regione concretum Breviter est vapor humidus adensatus qui in mèdia aëris regione à frigore circumstante constrictus quasi congelatus pendet Vapores enim in sublime elevati vel maximae humidae aëris partes condensatae quae gemina materia est ex qua nubes generantur constant caliginosum aërem efficiunt vapores autem copiosi ex mari adscendune unde aquae maris sunt velut radices nubium Job 36.30 A Cloud is a thick vapour Illi● enim fiunt miracu'a magna Vatab. Haec sunt sanè admiranda tremenda Mer. raised up by the heat of the Sun to the middle region of the Air and there by the cold condensed becomes so thick that it stops and intercepteth the Light so that Clouds and Darkness go together How the Clouds are hanged up even in the Air like Archimedes his Pigeon equally poised with their own weight how they are upheld and why they fall here and there and now and then we may well wonder but know not In these God bottleth up the Rain and there keepeth in by main strength though those vessels are as thin and thinner than the liquor that is contained in them Now that God binds up these heavy Vapours and keeps them in the Clouds as a strong man in a cobweb till brought by the Winds

whithersoever he pleaseth to appoint them and that they drop upon the Earth by little and little to make it fruitful this is a wonderful work of God This duly weighed were enough to convince an Atheist and should bring us to the knowledge of his power wisdom and goodness He bindeth up the Waters in his thick clouds Job 26.8 cap. 36.29 and the cloud is not rent under them Can any understand the spreadings of the clouds Rain Est fluxus humidae nubis Great rain is called Nimbus small rain Imber qu● à calore solis paulatim soluta aquam guttatins è media aeris regione demittit It is the flux of a moist Cloud which being dissolved by little and little by the heat of the Sun lets down Rain by drops out of the middle region of the Air. This is reckoned and rightly among the marvellous works of God 1. Marvellous power in causing and giving rain 2. Wonderful goodness in thereby cooling refreshing and nourishing all earthly living creatures So that we may say In every drop of rain there is an Ocean of wisdom power goodness and bounty The Rabbins have a saying That Rain is the husband of the earth because those showers foecundate the earth and make the great Mother of Plenty fruitful in bringing forth all things useful and comfortable for the use of Man Who giveth rain upon the earth and sendeth waters upon the fields Job 5.10 Cap 28 26. Cap. 36.27 28 He made a Decree for the rain For he maketh small the drops of water they pour down rain according to the vapour thereof which the clouds do drop and distill upon man abundantly Rain-bowe It is the effect of the Sun shining against a cloud Thauman is filiam dixere Iridem Poetae Colores ejus tam exacti ut vix artificis possit exprimer● manus and is Nuntius foederis serenitatis the Angel of Gods Covenant and of fair weather It is Signum gratiae foederis a sign of grace and of the Covenant of mercy and therefore alwayes fresh and green about Christs throne of grace Revel 4.3 c. 10.1 Ezek. 1.28 It is very likely that from the beginning it was in its causes which are clouds and the shining of the Sun and those causes did sometimes produce the effects before this time and so it is like it was often seen before the flood But now God made choice of it for a sign of his Covenant with the world that there should be no more an universal flood as before there was This Bowe was most proper to be a sign of Gods Covenant and in it there are many wonders For the former 1. Because of the place which is in the clouds of heaven whence came the rain that drowned the world before Ambros 2. It is there planted as if man were shooting at God and not God at man Besides of Gods bow we read but not of his arrows 3. It appeareth commonly with rain that so where men might begin to fear the judgement they may take comfort against it For the latter 1. The beautiful shape and various colours Plin. N. H. lib. 12. c. 24. The waterish colours signifying the former overthrow of the world by water The fiery the future judgement of the world by fire The green that present grace of freedom from both 2. Where it toucheth upon any shrubs it leaveth a sweet and fragrant smell behind 3. It hath in it two contrary significations Scaliger viz. of rain and fair-weather of this in the evening of that in the morning Adde whereas naturally it is a sign of rain yet it is turned by God into a sure sign of dry weather Let us learn to look upon it not only in the natural causes Tam Dei meminiss opus est quàm respirare Bern. but as a Sacramental sign of the Covenant of grace and a Monument of Gods both justice in drowning the world and mercy in conserving it from the like calamity I do set my how in the cloud Gen. 9.13 14. Job 37.15 and it shall ●e for a token of a Covenant between me and the earth And it shall come to pass when I bring a cloud over the earth that the bow shall be seen in the cloud He caused the light of his cloud to shine Winde Est exhalatio sicca copiosa à terrâ sursum tendens qu● ordinatione Dei repressa ab occurrente nube frigidâ in mediâ region● a●rit succedente novâ exhalatione per aërem oblique propulsâ lateraliter in locum opposi●um loco unde flare incipit fertur The wind in the nature of it is an exhalation arising from the earth drawn upwards by the power of the Sun and other heavenly bodies Ventus à violentiâ vehementiá nomen habet quòd veniat abundè magnâ vi i●●uat in unum aliquem locum Magir. Phys but meeting and conflicting a while with the cold of the middle region of the air is beaten back again And being so light that naturally it cannot descend and so resisted that it cannot peaceably ascend it takes a course between both slanting with mighty violence through the air Much of God may be seen in the winds for it is he alone who holdeth them in his fist hideth them in his treasures rideth upon them as his Chariot and checks them at his pleasure Yea God weigheth them in a balance and when they seem to blow where they list piercing through the air with their violent blasts God sets them their bounds and appoints them their proportion Hence is that phrase of making the weight for the Winds Job 28.25 He bringeth the Wind out of his treasuries Psa 135 7. Psal 104.3 Joh. 3.8 Who walketh upon the wings of the Wind. The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh not whither it goeth Nos motum sensimus modum nescìmus Hail Est pluvia in aëre inter descendendum conglatiata propter antiperistasin aëris calidi frigiditate naturali●sese contrahente The broad flowing water of the clouds by the force of the cold is narrowed up into hail Hast thou seen the treasures of the hail Job 38.22 23. Which I have reserved against the time of trouble against the day of battel and war Snow Many wonders there are in snow as that it should be made in the lowest part of the air and not above where it is coldest that it should snow upon the earth but never upon the Sea if Pliny may be believed that snow should lie continually not only upon the Alps but upon Mount Aetna where fire flames out that it serves for a cover to preserve earth's heat though it self be cold that being white it should sometimes bring forth red worms c. It is compared to wooll Psal 147.16 for whiteness lightness plenty softness warmth for though it be very cold yet by keeping in the vapours and exhalations