Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	praise_n	praise_v	sing_v	3,149	5	9.2140	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47625	A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.	Leigh, Edward, 1602-1671.	1654 (1654)	Wing L1008; ESTC R25452	1,648,569	942

to God 1. The remainders of sin 2. The defect of graces 3. The Devils temptations 4. Outward affliction Matth. 14. To be weary of praier is to sin contra medicinam unicā contra misericordiam maximam Mr Hildersam on Psal. 51. 5. Dr Gouges Whole Armour Treat 3 Part. 2. Petitio duplex est secundum rationem objecti vel rei quae petitur est enim vel apprecatio vel deprecatio Apprecatio est Petitio de rebus bonis communicandis Deprecatio est Petitio de rebus malis amovendis Ames Medul Th. lib. 2. c. 9. Temporalia licet desiderare non quidem principaliter ut in eis sinem constituamus sed sicut quaedam adminicula quibus adjuvamur ad tendendum in beatitudinem in quantum scilicet per ea vita corporalis sustentatur in quantum nobis organicè deserviunt ad actus virtutum Aquin. 2a 2ae q. 83. Art 6. See 1 King 8. 33. and so in other verses there of Sa●●mons prayer 2 Chron. 7. 1● Gen. 2. 17. Domine hi● urc hic s●ca ●● ae●ernum parce Aug. 〈…〉 2 Thess. 2. 3. Rom. 12. 14. Vide Rainold de lib. Apoc. Praelect 163. Orate pro anima D. Tayl. Epist. Dedicat. to the Rule and exercises of holy dying The faithfull sometimes in their mourning proceed to expostulations which are vehement interrogations expressed from them by their grief whereby they do expostulate with the Lord concerning the greatnesse or continuance of their afflictions as Moses Exod. 5. 22. Josh. 7. 6 7 8 9. the Church afflicted Lam. 5. 20. and our Saviour Matth. 27. 46. But we are to take heed that it be a holy fruit of a lively faith least it proceed from want of patience and degenerate to murmuring against God B. Down Christian exercise of Fasting See Psal. 132. 2 3 4. Mat. 5. 44. It was not so much votum as vaticinium D. Hackwell on Judg. 5. 31. See D. Gouges Whole Armour part 2. p. 192 193. Vide Balduinum de cas ●nsc lib. 2. cap. 7. 8. We may wish them temporal evil that so they may be converted Fill them with shame put them in fear Psal. 59. 11 12. As in confessing of sin we should chiefly ●eep over the Attribute which in committing sin we have chiefly wronged So in confession of mercy we should magnifie that Attribute chiefly which God in giving that mercy hath honoured See D. Gouges Whole Armour part 2. Treat 3. God is to be praised Isa. 43. 21. 1 Pet. 2. 9. He is fearful in praises Thou that inheritest the praises of Israel Psal. 22. 3. in another Psalme Praise waiteth for thee and in another He is greatly to be praised above all gods See Psal. 33. 11. 10. 7 8. Nehem. 9. 5. David earnestly cals upon all creatures to praise God in Psal. 148. Heavens Earth Sea Angels Men Beasts Birds Fishes Trees all things because in and from all we are to fetch matter of praising him It is the constant exercise of the blessed Saints and Angels in heaven Love is the grace of heaven and praise the duty of heaven * Thanksgiving doth continue increase and sweeten and sanctifie benefits As the Husbandman will continue to manure that ground which fails not to yeeld him a harvest so the Lord will continue to bestow blessings on them that are thankful to him for them yea he will add● new mercies to the old and give more and more greater and greater still increasing his bounty as they increase their thanksgiving for what they have received It sweetens the mercies causeth them to be more delightful and comfortable in that it causeth the s●ul to taste Gods goodnesse in them by which a man receives more comfort from these terrene things then a beast Lastly these benefits are sanctified to us thereby made holy in the use so that we have Gods allowance to use them and shall be bettered by them It is a comfortable and pleasant duty we again enjoy the sweetnesse of those benefits which we give thanks for to be telling and thinking of the good I have received and of the excellencies of him from whom I have received it and most needful because it is so often earnestly required and in regard of the great danger which follows if we do it not * The Papists joyn God and the Saints together they say Praise to God and the Virgin Mary Omnibus propemodum libris Gregorii de Valentia subjecta est haec clausula quasi succentivum carmen Laus Deo beatissimae Virgini Iesu Christo. Et sic saepe Baronius claudit Tomos Annalium censent enim Matrem Filio debere praeponi An poterit in tota Italia dari Templum Christo consecratum quod sit tam multis donariis opulentum quod tanta devotione frequentetur quam Templum Mari● Lauretanae Nec puduit Baronium sic claudere secundum volumen Annalium ut Mariae solius intercessioni acceptum referat successum laboris sui omnia bona quae à Deo accepit nulla facta Christi mentione Molinaei Hyperaspistes l 1. c. 5. 1 Sam. 1. 13. Vide Aquin. 2a 2ae q. 83. art 1● Vide Robins Apol. Brownist cap. 3. Et Ames de consc l. 4. c. 17. Quaest. 5. Perkin sum lib. 2. de cas consc c. 7. q. 3. There were set forms of confession of prayer and praising God See 92. 102. 136. Psalms 2 Chron. 20. 21. 29. 30. Constantine the great prescribed a set form of prayer to his souldiers which is set down in Eusebius his fourth book In Origens time there were set forms of prayer used in the Church D. Preston The Book of Psalms was the Jewish Liturgy or the chief part of their vocal service wherewith they worshipped God in the Temple 1 Chron. 16. 7. See Ezra 3. 11. Mr. Mede on Matth. 6. 9. Habent Ecclesiae Reformatae passim ad Bibliorum aut Psalteriorum suorum calcem communes suas Liturgias confessiones quo suam in Fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cultu communionem ac unitatem publice contestantur Mares Quaest. Theol. Quaest. 11. Fuisse Liturgias formulas ordinarias precum in Ecclesia primitiva statim à temporibus Apostolorum colligi potest ex Iustino Martyre Tertulliano V. S. Id. ibid. Vide Balduinum de cas consc l. 2. c. 7. cas 13. Vides Ecclesiam incoepisse statim ab orbe condito semperque fuisse celebres ac solennes conventus hominum piorum quos quicunque negligunt contemnunt non erunt participes promissionum Dei quae tantum in Ecclesia valent efficaces ' sunt non extra Ecclesiam Quod certè veteres Hebraeorum tenuerunt hinc dixerunt qui contemnit solennes Ecclesiae coetus non habebit partem futuri seculi haec notent sectarii Paul Fag in Gen. 4. 3. Deus pluris facit preces in Ecclesia quam domi factas non ob locum sed ob considerationem multitudinis

of aire as winds 3. Watery which retain the nature of the water as snow and rain 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 storm do his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus vapor smoak is of a middle nature between earth and fire vapour between water and aire If it come from the earth or some sandy place it is fumus a fume or kinde of smoak if it come from the water or some watery place it is a vapour Vapours or exhalations are fumes raised from the water and earth by the heavenly bodies into one of the three 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 proceeds the tumbling noise which we call Thunder The earth sends out partly by its own innate heat and partly by the external heat and attraction of the Sun certain hot and dry steams which the Philosopher cals exhalations and these going up in some abundance are at last enclosed within some thick cloud consisting of cold and moist vapours which finding themselves straightned do with violence seek a vent and break through the sides or low part of the cloud 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 until it break forth into a loud and fearful crack Then the exhalation by its heat incensed in the strife proves all on a slame as it comes in the aire and that is Lightning Lastly the exhalation falling down upon the earth is so violent that sometimes it breaks trees sometimes it singeth and burneth what it meets with it kils m●n and living creatures and in the most abundance of it there is a Thunder-bolt begotten through exceeding great heat hardning the earthly 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 fearfulnesse 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 coming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Iob 40. 9. with this question Canst thou thunder with a voyce like God speak terribly and with as big and loud a voice as thou canst and if thy voice be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my self to be thy equal and Elihu reasoned for God by consideration of this great work David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this work not immediately but mediately using natural and ordinary causes according to his own good will and pleasure for the effecting thereof There do 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 heat and influence of the Sun and other Planets or Constellations partly breathed out of the earth by the natural heat thereof Whereof some are hot and moist being us 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 think of which two as of the matter are brought forth these strange things which we see in the aire and among the rest Thunder Though thunder be 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 we hear the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the ear This is done for the benefit of the world that by shaking of the aire it might be 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 thick grosse and unwholsome for our bodies for this is one special 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 rain because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it self such windy fumes as it meets withal 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 turn all this to a spiritual use viz. to instruct us in the fear of him that is Lord of Hoasts who shews his greatnesse in these mighty deeds of his hand to which purpose alwaies the Scripture speaks 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 minds to increase in the knowledge of his excellency and our hearts in the love and fear of him All his works are therefore exhorted to praise him because we by all should learn his praise and greatnesse How able is God to destroy sinners how quickly and in a moment can he bring them to ruine let him but speak to the thunder haile tempest and they will beat down and consume his adversaries before his face O 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 wonderful in making and ruling the clouds This is a work which God doth often alledge in Scripture to prove his greatnesse Iob 37. 26. He binds 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 be dissolved is a thing worthy admiration and greatly surpasseth our knowledge Iob 38. 34. Psal. 14. 78. and Prov. 8. 28. Psalm 104. 3. The

in this great work the winde cometh down unto us it is near us we feel the blasts of it and yet we feel not the power and greatnesse of God in it When God doth so plainly and so many wayes discover himself to us yet blinde wretches we perceive him not We are now to stirre up our mindes to the consideration of God in this his mighty work 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 powerful motion and efficacy which no man can hinder or resist 3. In the freedome of its motion Iohn 3. 7. 4. In the secresie of his working of mighty works the windes are invisible The consideration of the windes leads 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 own vanity Iob 7. 7. Psal. 78. 39. 2. Instruction Shall so fierce a creature be at a beck and shall not I See the miserable estate of wicked men on whom destruction and fear shall come as a whirle-winde Prov. 27. 18. They shall be as stubble or chaffe before the winde Psal. 1. Metals are mineral substances fusible and malleable They are commonly distinguished into perfect and imperfect perfect because they have lesse impurity or heterogeneity in them as gold and silver imperfect because they are full of impurities as iron copper tin and lead Gold of all metals is the most solid and therefore the most heavy It will lose none of his substauce neither by fire nor water therefore it will not make broth more cordial being boiled in it The second place is given to silver amongst metals because next to gold it is the most durable and least endammaged by fire 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 Those Pearls are preferred which are most white bright round light especially if naturally they be pierced Rueus l. 1. c. 13. de Gem. The Psalmist declares the great work 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 seen or could be seen in the world this was the first constitution of them as Moses relateth Gen. 1. 2. The deep was the whole Orb 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 appear and for that end 1. He drave the waters into one place spreading the earth over them and founding it upon them Psal. 104. 6 7. God by his mighty power compared there to a thundering voice did make the waters to gather together into the place that he had appointed for them under the earth and that by raising up hils and mountains and causing dales and valleyes then God appointed the waters their bounds that they should still continue in these hollows under the earth and not return to cover the earth as else of their own 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 banks 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 mix a great deal of dirt and water and let it stand a while and take its own proper course and the dirt will sink to the bottom leaving the water above it self 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 overslowing the Land whence he proves Gods providence but Vossius de Orig. Progress Idol l. 2. c. 67. and others deny that the Sea is higher then the earth Secondly 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 Thirdly Whether the deepnesse of the Sea doth exceed the height of the mountains It was a great work of God to make mountains and valleys hils and dales The Scripture often mentions it Prov. 8. 25. Psal. 65. 6. 95. 4. 90. 2. Psal. 104. 8. Amos 4. 13. Therefore are the mountains exhorted to praise God Psal. 146. 9. Isa. 40. 12. He is said to have weighed the mountains in scales and the hils in balances 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 work appears 1. In the strangenesse and hiddennesse of it How should so heavy a thing as the earth thus heave up it self into so great ascents to give place unto the waters under it The immediate power of God is the cause of it Psal. 24. 6. Psal. 136. It may be some hils were made by the fury and violent motion of the waves of the waters of Noah's floud but the most and greatest were created on the third day See Gen. 7. 20. 2. In the usefulnesse of it 1. For beauty and ornament it gives a more delightful Prospect to see hils and dales then to look upon all one even and flat piece of ground without any such risings 2. It conduceth to the fruitfulnesse of the earth The vales are much more fruitful then if they were flats without hils because of the dew and moisture that descendeth upon them from the hils and some things grow better upon the higher places on the sides or tops of the mountains 3. Without such hils and mountains there could not have been room for the waters which before did swallow up the earth in its bowels neither could the dry land have appeared 4. Without such hils and dales there could not have been rivers and springs running with so constant a course 5. Hils and mountains are the receptacles of the principal mines for metals and quarries for all kinde of useful stones Deut. 8. 9. 33. 15. They are for boundaries betwixt Countrey and Countrey Kingdome and Kingdome We should tell our selves how admirable and useful this kinde of frame and scituation of the

earth is 4. Whether Islands came since the floud See Dr Browns Vulgar Errors refuted by Mr Rosse c. 13. 5. What is the cause of the saltness 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 chief cause for it draws up the thinner and fresher parts of the water leaving the thicker and lower water to suffet adustion of the Sun-beams and so consequently to become salt two things chiefly concurre to the generation of saltishnesse drowth and adustion Therefore in Summer and under the torrid Zone the Sea is salter Our Urine and Excrements for the same reason are also salt the purest part of our nourishment being imployed 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 Vide Voss. de orig progress Idol l. 2. c. 68. The Sea is salt 1. To keep it from putrifaction which is not necessary in the flouds because of their swift motion 2. For the breeding and nourishing of great fishes being both hotter and thicker 6. 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 Magnus One said it was because the waters getting into certain holes of the earth were forced out again by Spirits remaining within the earth Macrobius said it was by meeting the East and 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 Moon which rules over all moist bodies Some attribute it to certain subterranean or under-sea fires The final cause of the Seas motion is the preserving and purging of the waters as the Air is purged by windes Isaiah alludes to the ebbing and flowing of the Sea chap. 57. 2. Coelius Rhodiginus Antiq. Lect. lib. 29. cap. 8. writeth of Aristotle that when he had studied long about it at the last being weary he died through tediousness of such an intricate doubt Some say he drowned himself in Euripus because he could finde no reason why it had so various a fluxion and refluxion seven times a day at least adding before that his precipitation Quoniam Aristoteles non coepit Euripum Euripus capiat Aristotelem Since Aristotle could not comprehend Euripus it should comprehend him But Dr Brown in his Enquiries seems to doubt of the truth of this story And Vossius lib. 2. de orig progress Idol cap. 69. denies that Decumani fluctus are greater then the other nine for he saith that he and his friends often observed it at the Sea that they were no greater then the others Other Questions there are concerning Rivers What is the original 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 far 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 run up and down within the earth and upon it in Springs and Rivers which Rivers are nothing but assembling of the waters into divers great chanels from the fountains and springs which the Psalmist describeth by its matter and use or effect Psal. 104. 10. He sendeth the springs into the valleys which run along the hils that is He made the Springs and Fountains to conveigh waters from place to place the use of this is to give drink unto the beasts even unto the wilde Asses who quench their thirst there vers 11. There be many other uses of Springs and Rivers but this is noted as the most manifest and evident Another use is for the Fowls which have their habitation in the Trees which grow near and by means of these Springs and there they sit and sing vers 12. These Springs bring up so much moisture to the upper parts of the earth as causeth Trees to grow also for Fowls to build and sing in * Some of the waters were drawn up into the middle region of the world and changed into Clouds that so they may be dissolved and poured down again from thence upon the hils 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 Iohn Baptista Scortia a Jesuite hath published two Books of the River Nilus Wendeline hath written a Book which he calleth Admiranda Nili It seemeth not without cause that the name Paper is derived from Papyrus growing in Nilus so much Paper hath been written thereof Purchas his Pilgrimage lib. 6. cap. 1. The soyl of Aegypt is sandy and unprofitable the River both moistning and manuring it Yea if there die in Cairo five thousand of the plague the day before yet on the first of the Rivers increase the plague not only decreaseth but meerly ceaseth not one dying the day after Id. ibid. The name Nachal a Torrent is given to this River in the Bible Numb 3. 5. Iosh. 15. 47. Isa. 27. 12. 2 Chron. 7. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the name Nilus is derived from it The Poets feigned that Iupiter 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 à nubendo from Covering because the Sea covers the earth and Pontus the Nations about Pontus thought no Sea in the world like unto their own and doubted whether there were any other Sea but that whence Pontus was used for the Sea in general The Sea is a wide and spacious place Psal. 104. 25. The great deep the womb 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 and therefore the earth in the 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 principal use of the Sea and waters thereof was that it might supply vapours for making of the Clouds by the attraction of the Sun and native heat of the Sea in respect of some fire which God