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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47629	A treatise of divinity consisting of three bookes : The first of which handling the Scripture or Word of God, treateth of its divine authority, the canonicall bookes, the authenticall edition, and severall versions, the end, properties, and interpretation of Scripture : The second handling God sheweth that there is a God, and what he is, in his essence and several attributes, and likewise the distinction of persons in the divine essence : The third handleth the three principall works of God, decree, creation and providence / by Edward Leigh ...	Leigh, Edward, 1602-1671.	1646 (1646)	Wing L1011; ESTC R39008	467,641	520

at the parts of any man if borne lame or deformed this is to despise the Workman to murmure at the Potter 3. It shewes that God hath first chiefe absolute and perpetuall soveraignty over all his creatures so that hee can use command and doe with them as in equity seems good to his heavenly wisedome 4. When we behold the Heavens the Earth Aire and Sea how they are filled what use and commodities they have we should contemplate God in these things we see with our eyes 2. We should learne what a one God is 1. Eternall Hee that made heaven and earth is ancienter than both 2. Almighty Great works cannot be brought to passe without great strength he must needs be Infinite in power which made heaven and earth and hangs the earth as a Ball without any pillar to support it 3. Most wise strength separated from wisedome is little worth God knowes all things the nature of the Heavens Earth Water perfectly because he put such a nature into them tell your selves that God is a wise understanding Essence can order all to the best 4. Exceeding good hee hath infused goodnesse into the Heavens Waters Earth they are helpfull and and serviceable to man how much more goodnes is there in God he is good and doth good 5. See his love in making man best of the Creatures here below we should honour God in our mindes account him the chiefest and onely good and his favour the chiefest felicity bring our wills to long after him to desire him above all other things chusing him as our happinesse loving him and desiring to enjoy himfully Learne to feare him above all not daring to offend him and obey and please him what more agreeable to reason then that the Maker of all should be Ruler of all we are more his than a childe his Parents a servant his Masters Wee should also acknowledge that he made us Psalme 100. and praise him Gods great workes call for great praise commend him with our tongues and speak good of his Name Psalme 19. 2. The heavens declare the glory of God i.e. give occasion to man of declaring it 5. This is a comfort to those who acknowledge God to be such a one as hee is is not he rich enough to maintaine them wise enough to direct them strong enough to protect them If thou want goodnesse he can create in thee a new heart it may comfort the godly in regard of the resurrection● God can raise them up at the last day 6. It is a great terrour to the wicked which doe not feare but despise him God will hate despise and destroy them God can doe it he made heaven and earth and he will doe it because he is true he hath threatned it oh the misery of that man which hath him for his enemy 7. We may learne from all the Creatures in generall 1. to bewaile our Rebellion against God which all of them reprove for they all stand in their kinde and station in which God set them at first The Sun rejoyceth to runne his course the Sea keepeth her bounds the earth stands upon her foundation the heavens keep their motion and declare Gods glorie the very windes and seas obey him 2. All of them teach the invisible things of God Rom. 1. 20. as was before shewed 8. We should make a right use of the creatures use them first devoutly 1 Tim. 4. 5. in faith Rom. 14. 14. and ult with Prayer and Thanksgiving Matth. 15. 36. Acts 27. 35. Secondly soberly 1 Cor. 10. 31. 3. thankfully 1 Tim. 4. 4. Having handled the works of Creation in generall I now proceed according to Moses his Method to a more particular enarration of each dayes worke The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Worke. 3. The approbation of it 1. verse In the beginning of time or being therefore the World was not eternall John begins so and took it hence but beginning there may meane from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noune Plurall and Verbe Singular saith Rivet signifieth not the mysterie of the Trinity but is an id●otisme of the Hebrew tongue in which such enallages are frequent as Numb 32. 25. How ever there is no difference in the thing it selfe for the name of Gods being taken here essentially not personally is common to the 3. Persons Gods created is as much as the Father the Son and Holy Ghost created for elsewhere it is manifest from Scripture that not onely the Father but the Sonne and Holy Ghost also created the world Created signifieth an act of infinite power and is not communicable to any creature 1. Ex nihilo fecit quidem potentissime ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roofe of the building Psalme 104. 5. Esay 40. 21 22. The worke of the first day was 1 Heaven under which name are comprehended partly the Empyr●an first and immoveable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4 10. 2 Chron. 6. 18. Acts 1. 11. partly the Celestiall Spheres which it is probable were made the first day but without those lights of the Starres with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Duall number may imply both The heavenly Intelligences or Angels the Inhabitants of the Invisible Heaven were then made as is probable saith Chemnitius Coelum id est extimum illum hujus universitatis ambitum cum super Caelestibus incolis illius spiritualibus formis atque intelligentiis Gen 2. 1. Job 38. 7. Junius in loc 2. The foure first simple things or elements as some think Earth Water Aire Fire and the fitting of them for use by making day and night Though other hold that the aire and fire are comprehended under Firmament the worke of the second day For the earth there is he emphaticall this earth which we dwell in though then unpolished The earth is described in the second verse it was without forme and void informitie and vacuity in the originall without inhabitants and without ornament the earth and waters were joyned together among themselves the waters at first did encompasse and cover the earth round about as it were a cloathing and garment Psalme 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves 3. v. There is an extraordinary light mentioned the ordinary fountaine of light is the Sunne which in what subject it did inhere is not certaine some say water in the thinner parts of the superficies some the Heavenly Spheres others say the Element of fire for that say they is either included under light or we know

description of a horse Job 39. 19. to 26. If Bankes had lived in elder times he would have shamed all the Inchanters of the world for whosoever was most famous among them could never master or instruct any beast as hee did his Horse That story of Androdus the Lion is commonly known Vide Auli Gellii noctes Atticas l. 5. c. 14. There is in some kind as much of the Creator in the Ant as in the Lion in the former excellent skilfulesse in the other power and majestie CHAP. VII AMong the works of Creation the principall are the reasonable Creatures Angels and Men. The name Angell comes of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Messenger sent forth from some superiour person or State to deliver a message and to declare the mind of him or them that sent him The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the name of an Angell in the Old Testament signifies also a Messenger but yet in a more full and large sense For it siguifies such a Messenger as doth not onely deliver and declare a Message by word of mouth but also doth act and execute indeed the will of him that sent him and doth performe his worke enjoyned as a faithfull Minister and servant First of all it signifieth that chiefe and principall Messenger and Ambassadour of God his Sonne Jesus Christ who is called Mal. 3. 1. The Angell of the Covenant 2. Pastors are called Angels Revel 2d. and 3d. Chapters being Gods messenger sent to the Church Thirdly this word is most frequently used to signifie the heavenly Spirits who are so called because they are both ready to be sent on Gods message and often are sent out to doe the will of God Gen. 19. 1. Psal. 103. 20. 21. Matth. 18. 10. That there are Angels is proved out of Scripture where they are often mentioned Psal. 68. 17. Dan. 7. 10. Col. 1. 16. and 2. 10. Hebrews 12. 12. and by the manifold apparitions of them Genesis 3. 24. Cherubims that is Angels appearing in the forme of flying men to keepe the entrance into the Garden Abraham entertained Angels unawares They were sent to destroy the filthy Sodomites and the Cities about them that ranne into the like exorbitancies An Angel stopped Abrahams hand which he lifted up according to Gods Commandement to slay his only sonne Isaac Abraham told Eleazar that God would send his Angel with him to prosper him in the businesse of taking a wife for his son Isaac An Angel of the Lord met Hagar and sent her backe to her Mistresse when through discontent shee had plaid the Fugitive An Angel appeared to Zacharie and foretold the conception and birth of John the Baptist. An Angel acquainted the blessed Virgin that she should conceive our Saviour in her wombe by the over-shadowing of the Holy Ghost A multitude of Angels celebrated the Nativity of our Blessed Saviour with an hymne of joy Angels Ministred to Christ after his temptation in the wildernesse and in his bloody agony in the Garden An Angel acquainted the women with his resurrection after he had terrified the men that were set to keepe the Sepulchre and rolled the stone from the doores thereof An Angel also set Peter at liberty when he was imprisoned betweene two souldiers An Angel shooke the foundation of the Prison wherin St. Paul and Silas were laid fast in the stockes An Angel shewed unto John the vision of the Revelation at the appointment of our Lord Jesus Christ. Now besides these and many more apparitions of the heavenly Spirits we read that the Angels of God are many thousands yea millions and of the company of innumerable Angels and of Angels pitching their tents about the righteous and holding them up in their hands and chasing the wicked and destroying them And besides the testimonie of Scriptures the Heathens also had some notions of them as appeares in their writings but indeed it was in some respect a false notion for they conceived them to bee a certaine kinde of pettie Gods and did performe worship unto them the evill Angels beguiling them and if there bee evill Angels there must needes bee likewise good The Angels are diversly called in Scripture Psalme 104. 4. to expresse their nature and Angels to their office as Messengers sent from God they are called Sonnes of God Job 1. 6. 38. 7. Yea Elohim Gods Psal. 8. Cherubims Gen. 3 24. Ezek. 10. 1. from the form they appeared in viz. like youths Seraphims Esa 6. 2. for their ardour and fiercenesse in the execution of Gods anger Watchmen or the watchfull ones Dan. 4. 10. 13. being in heaven as a watch tower and keeping the world Starres of the morning Job 38. 7. from their brightnesse of nature a flaming fire Psal. 104. 4. because God useth their helpe to destroy the wicked In the New Testament they are called Principalities for their excellencie of nature and estate and powers for their wonderfull force Reasons why God made Angels The will power of God therefore they are because God saw it fit to make them yet two reasons may be rendred of this worke 1. God saw it fit to raise up our thoughts from meaner to more excellent creatures till we came to him first things say some were made which had no life then living things without sense as plants and trees then sensible then reasonable 2. It was convenient that every part and place of the world should be fill'd with Inhabitants fit for the same as the aire with birds the earth with beasts and men the Sea with fishes and the heavens which we behold with Stars the highest Heavens with Angels God is the maker of Angels These glorious Creatures which shall have no end had a beginning as well as the silliest beast bird or fish and they are equally beholding nay more because they have received more excellent endowments unto God for their being with the silliest worme And though Moses mentions not in particular either the act of creating them or the time yet St. Paul saith that by him were all things made visible and invisible and it is evident by discourse of reason that the Angels were made by God For either they must be made by God or some other maker or else they must be eternall for whatsoever is not made by some maker cannot be made at all and whatsoever is not at all made is eternall Now if the Angels were eternall then were they equall with God in selfe-being they might bee called selfe-subsisting essences and so should be equall with God standing in no more neede of him then hee of them owing no more service homage and praise to him then hee oweth to them and so they were Gods as well as he and then wee should have multitude of Gods not onely one God and so should not God bee the first and best Essence there being so many others beside him as

Pastor in the Old Testament had such authority much more the chiefe Priest in the New Sol. This one pastor signifieth neither the High Priest in the old Law nor the Pope in the New but Jesus Christ the High Shepheard for our soules Ob. Matth. 16. 19. Christ saith to Peter to the● will I give the Keyes of the Kingdome of Heaven therefore the Pope hath authority to expound Scripture Sol. First by the Keyes here is meant Commission to preach the Gospell not authority of interpreting the Scriptures When the Gospell is preached the Kingdome of heaven is opened to the beleevers and shut to the unbeleevers 2. That authority of the Keyes was not committed to Peter onely but to the other Apostles also Matth. 28. 18. 19. There is a twofold judgement 1. Of discretion 1 Cor. 10. 15. 2. Of authority as the Parllament judgeth Capitall crimes If the Papists understand the word Judge to ●ignifie Discerning as when we judge of meates by the taste every faithfull person ought to pray unto God for grace to judge to discerne and to know the true sense of the Scripture But if by judging they understand to pronounce decrees definitive and infallible judgements touching the sence of the Scriptures thereby to bind other mens consciences there is no man in the world that hath that power See Moulin● Buckler of Faith We have a more compendious way to come to the understanding of the Scripture It were too long when we doubt of any place to stay till we have the generall consent of the Pastors of the Church or to expect a generall counsell or to goe up to Rome But the word of God is amongst us the Scriptures themselves and the Spirit of God opening our hearts doe teach us how to understand them And yet we say not as the Papists falsely charge us that we allow every private mans interpretation of Scripture refusing the judgement of the Pastors of the Church Panoruitan saith the opinion of one godly man ought to be preferred before the Popes if it be grounded upon better authority of the Old and New Testament 2 Pet. 1. 20. No prophesie of the Scripture is of any private interpretation Stapleton saith interpretation is private either ratione personae when the man is private or ratione medij when it is not taken out of the context and circumstances or ratione finis when it is for a false end Now private interpretation in regard of the person if it be publike in regard of the meanes is not forbidden for it is lawfull for one man with Scripture toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is that the Prophets were no Interpreters or Messengers of their own minds but Gods The Catholickes hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Jerome Chrysostome but not in a private sense that is in a sense arising from the braine of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private Spirit nor which is more of any private spirit nor yet of all private spirits together but onely of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident that the exposition of the Scripture ought not to be fetched from Ecclesiasticall either Fathers or Councels which speake not by inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same authority The interpretation therefore that is brought but of the Apostles and Prophets is not private although it be avowed by one man onely On the other side that interpretation which is not brought from thence although it have the allowance of whole Generall Counsels is but private This is a principall meaning of our Saviour Christ when he willeth that we should call no man father or Master in the earth that is in matter of doctrine we should depend upon the authority of no man nor of all men in the earth but onely upon Christ and upon God Our reasons by which we prove that the chiefest judgement and authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the Holy Ghost 1. That which onely hath power to beget faith that onely hath the chiefest authority of interpreting Scripture and of determining all controversies concerning faith and religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. the Holy Ghost onely can infuse saving faith into our hearts which is called by the Schoolemen infusa fides The faith which we have from the Church is acquired and sufficeth not to a certaine perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interpret it but so have all the faithfull 3. Christ himselfe makes the Scripture a Judge John 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers nay have all the men living read them nay can they shew them can they get them I had almost said can they name them In the exposition of those words Tu es Petrus supra hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they dis-agree themselves from the Fathers John 10. 16. by the title of one Shepheard Augustine Chrysostome Jerome Cyrill Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is there designed but Stapleton saith the Pope is there meant In the division of the Law they goe cleane contrary to the greatest part of the Fathers For they divide the Commandements as we doe but the Papists make the two first one and the tenth two 2. They have no Father to countenance them in this but Augustine There were no writings of the Fathers for a time many of them wrote 400 yeares after Christ but some 500 and 600 yeares after Christ what rule had they before that time of interpreting

King of glory Psalm 24 8. Father of glory Ephes. 1. 17. 2 Efficaciously when it affirmeth that all the earth is full of the glory of God Esay 6. 3. and propounds the glorious and wonderfull workes of God to be considered by us Exod. 32. 18. He meanes he will shew him so much of his glory as it is possible for a creature to behold and live we can not behold the fulnesse of it God is glorious in his nature 1 Cor. 11. 7. his glory obscureth all other glory Esay 6. 2. Gen. 18. 17. 1 King 10. 13. His glory is manifested 1 Extraordinarily in the cloud in apparitions and visions 2 Ordinarily in his word and workes The Law sets forth the glory of his justice and the Gospell that of his mercy 2 Cor. 3. 8. it is called his glorious Gospel Luke 2. 14. All his workes set forth his glory both those of creation and preservation or providence Psalm 19. the whole creation must needs shew forth his glorious power and wisdome the souud is said to goe over all the world that is al● creatures must needs gather that if the Heavens be such glorious Heavens the Sunne so glorious a Sunne how much more must that God be a glorious God who is the authour and worker of them God is glorious in all his workes upon the hearts of believers he puts a glory upon them so that in this sence he is effectually glorious Ephes. 5. a glorious Church and Psalm 43. The Kings daughter is all glorious within this glory is grace when God makes one holy heavenly-minded meeke zealous hereafter we shall have glorious bodies and soules God made all things for his glory for of him and to him are all things Rom. 11. All the unreasonable creatures are for Gods glory 1 In that they are serviceable to man for herein God is glorified in that they can accomplish those ends for which they were made and that is for man Gen. 1. the Sunne and Starres are for him as well as creeping things these creatures are for a twofold use 1 To give him habitation and to be meanes of his corporeal life 2 To be continuall quickners of him to praise Gods glorious power and wisdome God is said Acts 4. not to leave himselfe without witnesse the reasonable creatures are made chiefly for his glory because they know and love him That God is Glorious appeares 1 God hath made many of his creatures glorious Dan. 10. 8. so there is one glory of the Sunne another of the Moone the King clad with gorgeous attire and being arrayed with the Ensignes of his Soveraignty is glorious so Salomon 2 This glory shall continue for ever because God hath it from himselfe and derived it not from another He is a perfect being independent all things are under him the inferiour can not worke without the superiour There is a double glory in things 1 Inherent in themselves which is partly visible as that of the Sunne partly intelligible an excellency in a thing which affects the understanding 2 From without given by others so there is a kinde of glory and excellency in some precious stones which affect a man with a kind of wondering so in an Angell a great shining as in that which appeared to Zachary so in the vision that Paul saw and when God appeared to Moses There is an inward glory standing in being worthy of highest esteeme and an outward glory standing in being highly accounted of God is worthy to be esteemed above all and is so by the holy The chiefest and highest cause of any benefit shewd to us is not our selves but the name of God even his glory and the cleare declaration of his owne excellencies Ezek. 20 9. 14. 22. Psalm 25. 1. Ezek. 36. 22. Reas. 1 The thing which induced God to make all things must needs be the cause of all other benefits bestowed after the creation now he made all things for himselfe and his owne name for neither had they any being nor could they have any before and therefore could not be any moving cause to their owne creation therefore neither to doe any other thing 2 All creatures are nothing and lesse then nothing in comparison of God therefore he could not by them be moved to worke any thing but doth it for his owne names sake Things meane and triflng are not fit to be the highest end of an excellent worke God is most high and glorious and all creatures are lesse then nothing before him therefore himselfe must be moved by himselfe not by them chiefly to doe any thing for them For as God hath no efficient materiall or formall cause at all but is to himselfe instead of all these because he is of himselfe so neither can he have any finall cause but himselfe For if he have any other end then himselfe that is his own glory he were some way dependent upon some other thing which is impossible If it be objected how is it said then that God doth this or that for Abraham Isaac and Jacobs sake as often Moses presseth him in his prayers The answer is he lookes upon them still in subordination to his owne name so that they are motives but in reference to his name and no otherwise He glorifieth himselfe and aimeth at his own glory in keeping covenant and promise with them Gods glory is the end of predestination both reprobation Prov. 16. 1. and election Ephes. 1. 5 6. of the creation and administration of all things Rom. 11. 36. of all benefits obtained in Christ 2 Cor. 1. 20. and should be of all our actions 1 Cor 10. 35. Quest. Whether the infinite glory which God hath as God be communicated to Christs humane nature Answ. That being a creature can not have that glory which is due to the Creator It is true Christ is infinitely to be glorified because he is God and man but not therefore his humane nature Our Divines distinguish between a glory meerely divine and a Mediators glory which is next to divine far above all creatures Ob. Christ prayed for the glory which he had before the beginning Sol. Christ had it in decree and predestination and that was not Gods essentiall glory which is a property for he requires he may have it now which could not be if he had it from eternity We glorifie God not by putting any excellency into him but by taking notice of his excellency and esteeming him accordingly and making manifest this our high esteem of him There is a twofold glory 1 Essentiall infinite everlasting this is called gloria it receives neither addition nor diminution by any created power 2 Accidentall finite temporary called glorificatio this ebs or flowes shines or is overshadowed as goodnesse or gracelesnesse prevailes in the world It serves 1 To shew the vilenesse and basenesse of all wicked men which oppose Gods glory and strive to obscure it dishonour this glorious God setting light by him in their

when did I take it into consideration When did I once offer it to the serious meditation of my minde When did I say to my selfe how doth this great ball of earth remaine unmoveable in the midst of this wide and spacious Heaven Why doth it not reele or totter toward the North or South the East or West or now upward now downward What hand doth hold it up and that so stedfastly that for thousands of yeares it hath not moved surely some potent and intelligent workman hath in such a wonderfull manner reared up and founded this building That is he whom we call God why do I not fasten in my selfe a more sure and firme notion of his being and a more lively firme and effectuall acknowledgement of his excellencie We are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitfull meditation of this great act of God among the rest for any good spirituall and holy intent Schollers sometimes in their Philosophicall studies stumble upon these questions and set their witts on worke to find out the natural reason of them but alas in how unsanctified a manner so as not at all to inforce the thing upon their soules for making of them more thankfull and obedient But for the plaine man that is no Scholler though he have wit enough for all things else yet hee hath no wit to enter upon these cogitations and when he findeth the matter so farre above his reach yet to tell himselfe that this is one of Gods workes and so to call on himselfe to feare know and obey him this this is that we must every man lament in himselfe as a just and due cause why the Scripture should ascribe brutishnesse unto us and we unto our selves and why wee should present our selves before the divine Majesty with bashfull and lowly confessions of our wrong done to God in robbing him of the honour due unto him for his workes which our selves have the fruit of Secondly to our selves in depriving our selves of the best and most excellent fruit of them which is to be led by them above themselves unto him This may exhort every one of us to take this work of God from David and to make it as it were our theame or the object of our meditations Whosoever applyeth himselfe to raise up such thoughts shall finde a great unaptnesse in himselfe and a kinde of wearinesse to them with a vehement inclination to entertaine other fancies and the Devill will take occasion hence to disswade him from doing the duty at all as if it were as good omit it as performe it so weakly it is a false tale which Satan tells for God hath promised acceptance to the weakest endeavours in calling himselfe a Father but to accept of the non-performance he hath never promised for even a Father cannot do that Lastly we must learn to seeke unto God and trust in him for spirituall stability of grace in our soules and must thus importune him Lord when there was never an earth thou mad'st one and didst lay the foundation of it so sure that no force nor skill can move it O thou canst also create a frame of holinesse in my heart and soule and so stablish settle and confirm it that it shall never be moved I beseech thee and trust that thou wilt do this as thou hast done the former One prime use to which we must improve these naturall benefits is to quicken our prayers and confirme our faith in begging and expecting such as are spirituall When God will confirme the faith of his people and winne them to call upon him for good things he puts them in minde of these wonders in nature they must make use of them therefore for this purpose ●The second Element is water so necessary a creature as nothing can be more dangerously or uncomfortably wanting to the life of man It is an Element moyst in some degree and cold in the highest therefore it cooles the body and tempers the heate that it grow not excessive It hath manifold uses constantly 1. We and our Cattel drinke of it and neither can continue without water or something made of it our bread must be kneaded with it and our meate boyled with it 2. It serves to wash our bodies and the apparell wee weare if our hands and feete were never washt what an evill smell should we carrie about 3. It makes the earth fruitfull The Husband-man looseth his labour if after sowing there come no raine it is 1. Of large and common use no Countrey can want it neither rich nor poore man nor beast 2. Of constant use we must have it daily or something made of it and our beasts also 3. Very profitable we drinke it and wash with it and our meate is prepared by it and beasts drinke it It reprehends us that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God and praising him for it A secret Atheisme prevailes in our hearts which is the cause of this great blockishnesse and ingratitude and corrupts all things to us and forfeits them provokes Gods justice against us Say Lord thou mightst justly choak me for the time to come for want of water that have not been particularly thankfull to thee for this mercie Wee should bring in the parcels of Gods goodnesse for bread water fire when thou washest thy hands let thy heart be lifted up to God that made the Element Say O that I could praise love and obey him that hath done this for me The usefulnesse abundance and easinesse to come by doth highly commend this benefit and the giver of it shewing water to be very good and our selves much beholding to him that giveth it Aunciently in those warmer Countreys especially water was the usuall drinke of men therefore in the description of the cost of famillies in house-keeping when we read of so many Oxen and Sheep slaine and so much meale and fine flower we reade not of any wine which would have been mentioned if it had been usually drunke 3. The Aire or all the void place betweene the clouds and the earth giving breath of life to all things that breath this is the third Element light and subtill moving upward not downeward because it hath no heavinesse in it It is divided into three regions or stages The highest is said to be exceeding hot and also dry because it is neare the fiery Element and starres by the force of whose beames it receiveth the heate which also is much encreased by following the motions of the Heavens The lowest region is they say hot and moist hot by the reflection of the Sun-beames meeting with the earth and moyst from its own proper nature and by reason of the vapours exhaled out of the earth and water or rather it is variable now bot now cold sometime temperate differing according to times and seasons of the yeare and places also or severall climates The middle

region of the aire is cold in respect of the two other because it cannot follow the motions of the Heavens as the upper region doth being hindered by the tops of mountains 2. being free from the reflex beames of the Sun by which the lower region of the aire is made hot The Aire is most thin without light or colour but apt to receive heate light and cold heavier then the fire lighter then the earth or water placed in the midst of them fit for breathing seeing smelling and moving This Element also leades us to God For 1. It t●uly and really subsisteth though it be not seene So also the Lord the maker of it hath a reall but invisible existence 2. It is every where within and without us so is God every where present 3. It is the preserver of my life and we may say of it truly as the Apostle of God himselfe in it under God we live move and have our being 4. Fire which is some say to be understood in light an adjunct and quality of it Scaliger would prove a fiery Element because fire tends thither First God made the Elements of the earth and water which in Geography make one globe Others say light neither is that Element nor proceedes from it but the Sun however I shall handle it here among the workes of the first day Without light Gods other works could not have been discovered by men Light is an excellent worke of God tending to manifest his excellency to men it is a comfortable thing to behold the light Psalm 104. 2. Who coverest thy selfe with light as with a garment that is createdst the light thereby shewing his excellencie as a man doth by making and wearing a rich and glorious suite of cloths hee made and doth maintaine the light in its perfection God expresseth his greatnesse above Job in that hee could not make light nor knew not what it was q. d. Job thou art a meane Creature thou dost not create nor order the light neither dost thou know the nature and working of it The greatnesse of this worke appeares principally by two considerations 1. The hidden abstruse and difficult nature of it Philosophers cannot tell what to say of it whether it be a substance or accident and if a substance whether corporeall or incorporeall and spirituall it is a quality say they which makes other things visible that is the effect of it This word light in English signifieth both that which the Latines call lux and that which they call lumen which yet are two distinct things The first being in the Sunn● or Moone properly the second in the Aire and an effect of the other Some thinke that it is a substance one of the simple substances which they call Elements of which compounded substances are made by mixing them together and is nothing but the Element of fire which Philosophers speake of being more subtill then the Aire And as the water compassed the earth and the aire the water so did light the aire and was far greater then the aire as that was then the water and earth so as this is the highest of all the Elements 2. It is very usefull needfull and beneficiall For first it carrieth heate in it and conveigheth heate and the co●lestiall influences unto all other things 2. It distinguisheth day and night each from other without it what were the world but a dungeon 3. It is exceeding necessary for the dispatch of all businesse 4. To make the beautifull workes of God visible Heaven and Earth and dissipate those sad thoughts and sorrowes which the darknesse both begetteth and maintaineth 1. We cannot see light without light nor know God without his teaching 2. This serves to condemne our selves which cannot see God in this light though we see it with content and lament this blindnesse When the day begins to peepe in at your windowes let God come into your thoughts hee comes clothed thus attired tell your selves how beautiful excellent he is 3. It may exhort us to labour to raise up our hearts to God in hearty thankfulnesse for the light how mercifull and gracious art thou who givest me light and the sight of it take heed of abusing it to sinne and thy eyes whereby thou discernest it especially magnifie God that giveth you spirituall light and sight Christ is the light of the world naturall darknesse is terrible light comfortable what is spirituall Light is so pure faire and cleare that nothing can pollute it a resemblance of Gods infinite purity The creation of day and night and the distinction and vicissitude of both is the last thing in the first dayes work Day is the presence of light in one halfe of the world and night the absence of it in the other So that the dispute whether day or night were first seems superfluous seeing they must needes be both together for at what time the light is in one halfe of the world it must needes bee absent from the other and contrarily for all darknesse is not night nor all light day but darkness distinguished from light that is night light distinguished from darknesse that is day unlesse we wil take day for the naturall not the artificiall day that is the space of 24. houres in which the Sun accomplisheth hi● diurnall motion about the Earth Darknesse is nothing but the absence of light Night is the space of time in every place when the light is absent from them Day is the space of time in every place when the light is present with them it is not simply the presence of light but presence of light in one halfe of the world when the other is destitute of it and Night is not simply the absence of light but the absence of it from one halfe of the world when the other halfe enjoyeth it God made the Sun the chiefe instrument of continuing the course of day and night forever by its diurnall and constant motion This is a wonderfull worke of God and to be admired The Scripture notes it the day is thine and the night also is thine saith the Psalmist the ordinances of day and night cannot be changed The greatnesse of this worke appeareth in the cause of it the beneficiall effects First for the cause it is the incredibly swift motion of the Sunne which goeth round about the world in the space of 24. houres that is the space of 60. miles every houre in the earth but how many thousand 60. miles in its own circle or circumference for the Earth is a very small thing compared to the Sun The bodie of the Sunne is 166. times as it is thought greater then the Earth therefore the circumference that it goes must needs be at least so much larger then the compasse of the Earth therefore its course must needs be at least so much larger then the compasse of the Earth therefore its course