it will fly 180 miles an hour according to its motion The Sun moves swifter 1160000 miles in one houre the fixed stars some of them 42 millions of miles each houre 6. The use of it is admirable the motion of the heavenly bodies is the cause of generation and corruption here below if they should cease moving the being of sublunary bodies would cease The inferior heavens are fitted for the generation of Meteors Raine Snow Thunder Lightning by its fit distance as it were from the Earth and Starres Here is room for the making and shewing of them all The lower part of it also by reason of its thinnesse and subtilty is fit for the flying of Birds and for the breathing and the living of man and beast and it is fitted to be enlightned by the Sun-beames and to receive that illumination and heat without which the Creatures here below could not subsist and the starres câ—iefly the Sunne are placed at a convenient distance and it is fitted for the swift motion of the heavenly bodies in regard of its raritie and subtilnesse which if it were thick grosse could not have so speedy a passage through or about the same especially the highest heavens are fitted for the inhabitation of those immortall persons some of which doe and others shall inhabite a being so spacious bright and every way glorious that the multitude of those happy persons may have space enough to see the beauty of GOD. The Philosophers divide the Regions of the world into two Regions the Celestiall and Elementary Region The Celestiall they divide into divers Orbes or Globes for the Heaven of heavens sedes Beatorum the feat of the blessed Saints and Angels they had little knowledge of if any at all The first moveable as they termed it the highest Orbe by the unspeakable swift circumrotation of which they thought all the other Orbes were carried from East to West in the space of 24. houres This is the tenth Globe or Orbe the next they call the Chrystalline or watry Orbe because it is cleare bright and apt to to shine through as water The next is the Starrie heaven which hath eight Spheares one for the fixed Stars and seven other for the Planets each Planet having as they say his distinct Orbe Saturne is the uppermost next Jupiter then Mars in the middest the Sunne then Venus next Mercurie the laâ—t and lowest of all is the Moon So is the division of the heavenly Region the Elementary they divide into the region of fire next to the Moone and of aire next to that and that they distinguish into three Regions the highest middle and lowest then that of the Water and Earth compounded together so they But now the Scriptures divide the World into two parts Heaven and Earth as you read in the first words of the Bible In the beginning God made heaven and earth By Earth it meaneth this Globe of Earth and Water where men Beasts and Fishes are By Heaven all the space from the Earth upward and of this heaven it maketh three parts 1. The highest Heaven the heaven of Heavens 1 Kings 8. 27. the habitation of God himself and all his Saints Angels Job 14. where God reveals his glorious presence to them for ever This is called by Paul the third Heaven 2 Cor. 12. 4. for its scituation above the Aire and skie both which have the name of Heaven and Paradise 2 Câ—r 12. 4. because the earthly Paradise was a figure of it and because it is a place of endlesse joy pleasure 2. The Starry Skie where the Starres are it is described in Job to be firme as a molten Looking-glasse 3. The lower Heavens all that place above our heads to the Starrie Heaven Hence the Clouds are called the clouds of Heaven and the Fowles of Heaven and Birds are said to flie in the face of the Heavens Every one is to fall out with himselfe and blame himselfe for slighting and neglecting the consideration of this work that offers it selfe so constantly to our eyes even this so curiously wrought Curtaine which God hath spread forth especially let us blame our selves for not seeing God in the workman-ship of heaven that wee take not notice of him as the Author of it and raise our hearts higher than the heavens to him that measures them forth as with a Span we should beleeve that he is so Great Good and Wise as this Heaven proclaimeth him the Maker thereof to bee Let us see and bewaile this blindnesse there is no place in the earth which hath not the Heavens spread over it Oh that we could put our selves in minde of him that did spread out the Heavens and remember that he sees us every where for where any worke of his is to be seen surely theâ—e is himselfe to be seen and there he sees all things that are there especially let us learne to presse this knowledge upon our will and affections that it may beget in us obedience love feare joy confidence and other holy vertues without which all talking yea and thinking of God is idle and fruitlesse Let us presse our selves to become subject to him who hath the heavens at command because he made them to love him that hath formed for our use so excellent an house so richly vaulted above see the invisible things of him that made all in these things which you behold thy conversation should bee there where Christ is Col. 3 There is thy Fathers house thine owne Countrey thy inheritance It is a great deale of comfort to Gods people that have such a Father who can so easily stretch out Heaven trust in him for house-roome that can build a world with so much ease For the Angels because I intend to speak more largely of them afterwards I shall here only answer one question athem Why are they not spoken of in the Creation where man and beasts are mentioned and why is not the speciall day named wherein they were made Answ. Not so much for feare the Jewes a people prone to Idolatrie should have worshipped them for then by the same reason Moses should have forborne to have mentioned them in the whole story of Genesis which was publisht at the same time and to the same people that the first part of it but it may be to give us to understand that God did not use any of their help in the Creation and had no need of them at all but made the whole world without them or because hee relates the making of sensible things only but that they were created appears Coloss. 1. 16. The Scripture hath not so clearly expressed the precise time and day of their Creation therefore Ambrose and Danaeus confesse that they know not when they were created But it is probable they were made with the Heavens which some say were made the first others the second day As man was then first made after his habitation the earth was
aloft in the aire Zanchius saith there are foure sorts of Meteors others make but 3. sorts 1. Fiery which in the Supreame Region of the aire are so enflamed by the fire that they are of a fiery nature as Comets Thunder 2. Airy which being begotten of dry vapours of the earth come neare the nature of aire as winds 3. Waterie which retaine the nature of the water as snow and raine 4. Earthly which being begot of earthly vapours are also digged out of the Earth as metals stones The efficient cause is God according to that of the Psalmist haile snow ice winde and storme doe his will The remote matter of the Meteors are Elements the next matter are exhalations which are two-fold fumus et vapor smoake is of a middle nature between earth and fire vapour betweene water and aire If it come from the earth or some sandy place it is fumus a fume or kind of smoak if it come from the water or some watery place it is a vapour Vapours or exhallations are fumes raised from the water earth by the heavenly bodies into one of the 3. Regions of the aire whence divers impressions are formed according to the quality and quantity of the exhalations Thunder is a sound heard out of a thick or close compacted Cloud which sound is procured by reason of hot and dry exhalations shut within the cloud which seeking to get out with great violence rend the cloud from whence proceedes the tumbling noise which we call Thunder The Earth sends out partly by its owne innate heate and partly by the externall heate and attraction of the Sun certain hot and dry steames which the Philosopher calls exhalations and these going up in some abundance are at last enclosed within some thicke cloud consisting of cold and moist vapours which finding themselves straightned do with violence seeke a vent and breake through the sides or low part of the cloude There is first a great conflict and combate there of the contrary qualities a great rumbling and tumbling and striving of the exhalations within the cloud untill it breake forth into a loud and fearfull cracke Then the exhalation by its heate incensed in the strife proves all on a flame as it comes in the aire and that is Lightning Lastly the exhalation falling downe upon the earth is so violent that sometimes it breakes trees sometimes it singeth and burneth what it meetes mith it kills men and living creatures and in the most abundance of it there is a Thunder bolt begotten through exceeding great heate hardning the earthy parts of it God hath power over the Thunder He commands it rules it orders it for time place manner of working and all circumstances the Thunder in Egypt at the delivering of the Law proves this Therefore in the Scripture it is called the voyce of God and the fearefulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God that can at his pleasure destroy his enemies even by the chiding of his voyce in Egypt he smote them with haile lightning thunder and with stormy tempest At the delivering of the Law mighty thunder-claps made way to the Lords appearance and were his harbingers to tell of his comming and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him The Lord puts down Job 40. 9. with this question Canst thou thunder with a voyce like God speake terribly and with as big and loud a voice as thou canst and if thy voyce be answerable to loud thunder either in terriblenesse or loudnesse then will I confesse my selfe to be thy equall and Elihu reasoned for God by consideration of this great worke David Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound But it pleaseth God to effect this worke not immediately but mediately using naturall and ordinary causes according to his owne good will and pleasure for the effâ—cting thereof There doe arise from the ends of the earth as the Scripture speaks that is from all quarters of this inferiour part of the world consisting of earth and water certain steams or fumes partly drawn up thence by the heate and influence of the Sun and other Planets or constellations partly breathed out of the earth by the naturall heate thereof Whereof some are hot and moist being as it were of a middle nature betwixt water and aire some hot and dry being of a middle nature betwixt fire and aire as some Philosophers thinke of which two as of the matter are brought forth these strange things which wee see in the aire and among the rest Thunder Though thunder bee first in nature being by the violent eruption it makes out of the cloud the cause of fulgurations yet we see first the lightning before wee heare the Thunder because of the swiftnesse of the fire above the aire and because the eye is quicker in perceiving its object then the eare This is done for the benefit of the world that by shaking of the aire it might bee purged and made fit for the use of man and beast being cleansed from those ill and pestilent vapours which otherwise would make it too thicke grosse and unwholsome for our bodies for this is one speciall end of winds thunders and the like vehement works that are in the aire besides the particular work for which God assigneth them and therefore with thunder likely is joyned much raine because the cloud is dissolved at the same time and sometimes violent winds and tempests because the exhalation inflamed snatcheth with it selfe such windy fumes as it meetes withall in the aire and so by violent stirring the aire purgeth it and openeth the parts of the earth by shaking and moving it 1. We must turne all this to a spirituall use viz. to instruct us in the feare of him that is Lord of Hoasis who shews his greatnesse in these mighty deedes of his hand to which purpose alwayes the Scripture speakes of it exhorting the mighty to give unto the Lord glory and strength in regard of this 2. We must observe God so in this and all his great works as to cause our mindes to encrease in the knowledge of his excellencie and our hearts in the love and feare of him All his works are therefore exhorted to praise him because wee by all should learn his praise and greatnesse How able is God to destroy sinners how quickely and in a moment can hee bring them to ruine let him but speake to the thunder haile tempest and they will beate downe and consume his adversaries before his face ô then tremble before him 3. We must learn to put our confidence in God and boldly to promise our selves deliverance when he promiseth it God is wonderfull in making and ruling the clouds This is a work which God doth often alleadge in Scripture to prove his greatnesse Job 37. 26. Hee bindes
f The Beasts of the earth are here distinguished into three ranks 1. Catell that is all tame domestical Beasts 2. Creeping things whereby are understood those which have no feet as Serpents those which have but very short as Wormes Ants. 3. Beasts whereby are understood all wilde Beasts which have their name from life in the Hebrew All Philosophy is in the firstâ—Chapter of Genâ—sis Baâ—sil Ambrose Zanchie Polanus have drawn discourses of Philosophy hence Of the Heavens the Angels Elements and Light the Creation of days nights 1. Of the Heavens g Among all Geometricall Figures the sphaericall or the round is the most perfect and amongst all naturall bodies the heaven is the most excellent It was therefore good reason the most beautifull body should have the most perfect and exquisite shape Mr. Pemble h The earth is round but not precisely There are Hills like Warts and Vallies like Wrinkles in a mans body Exact roundnesse is not found in any body but the Heavens i How else could it containe the Sun Moon and Starres in convenient distance from the earth one from another k Mr. Greenhil on Ezek. p. 104. l Bishop Hall in his Contemplations on the Creation The Heavens for height Prov. Vide Fullers Miscellanea l. 1. c. 15. Insita à Deo vis quae in scripturis saepe appellatur praeceptum Domini est causa motus * Mr. Greenhil ubi supra Philosophers say the Heavens worke upon Inferiour bodies by three instruments viz. Light Motion Influence a Some say the Orbes are contiguous each â—o other cloâ—ely infold each other as the skinnes of an onâ—on containe one another and others thinke there is no such varâ—ety or maltitude of Orbes but alone one first moveabâ—e in which they conceive the fixed starres to be placed and they think the planets move not in Orbes but of themselves as birds flie in the ayre b It is called the Paradise of God Rev. 2. 7 c It is called by the Greeks â—ast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is altogether shining because of the great number of Starres in it a Psal. 104. 2. There he alludes to Gen. 1. 6. â—et there be a Firmament or stretching forth God made the heavens with as great ease as one can stretch out a curtaine when it is folded up How beautifull art thou that hast adorned the heavens saith Job Consectaries from the Angels * Quia Moses ruditatise nostrae accommodare voluit ideo quae aâ—tiora nostro captu erant praetermissis ea tantùm commemoravit quae sub oculis sunt Zanchius de Sâ—mb Apost Ego Mosen puto voluisse populo creationem rerum aspectabilium proponere nihil de invisibilibus dicere unde in toto sex dierum opere ne unius quidem invisibilis Creaturae mentionem fecit Mercerus in Gen. 1. 1. idem habet in caput secundum versum primum idem habet Pareus Of the four Elements 1. â—f the earth A Base is the lowest part of a pillar The dry land appearing firm above the waters God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erets of which our English name Earth is derived and hath the sound of it Nec circumfuso pendebat in aere tellus ponderibus librata suis Ovid met Carpenter in his first booke of Geog. ch 4. saith the earths circular motion is probable Copernicus said that the earth moved the heavens â—ood still See more of this after about day and night Aristotle would have Earth-quakes to proceede from a spirit or vapour included in the bowels of the earth 2d. of his mereors 7. ch which finding no way to passe out is enforced to tutne backe barred any passage outseeks every corner and while it labours to breake open some place for going forth it makes a tumultuous motion which is the Earthquak It is 1. universall which shakes the whole earth in every part at least in the upper face the cause whereof is not naturall but the immediate and miraculous power of God such a one hapned at our Saviours passion 2. particular that which is limited to some one or more particular places What Thunder is in the clouds the Earthquake is in the Earth Exod. 17. 6. Numb 20. 2. 2 King 3. 16. 20. The qualities and use of the Aire Acts 17. 28. Fire is a most subtill Element most light most hot most simple immiâ—t Therfore the Persians worshipped fire as a God the Chaldeans adored Ur and the Romans worshipped holy fire Job 38. 19. 24. See Sir Walter Ralegihs history of the world l. 1. c. 1. Sect. 7. If this light be not spirituall it approacheth nearest unto spirituality and if it have any corporality then of all other the most subtil pure for as it is of all things seen the most beautifull and of swiftest motion so it is most necessary and beneficial Sir Walter Raleigh It is a great paradoxe to think light to bee a bodie which yet is maintained by Sir Kenelm Digbie in a Booke lately set forth But that light should be a spirituall substance is much more absurd for how then should it be visible Consectaries The eye cannot see any thing without a double light Lumine innato an inward light in the Christalline humour of the eye 2. Lumine illato an outward light in the aire and on the object Gen. 1. 4. 5. * The daâ— is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle or tame because it is appointed for tame creatures or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I desire because it is to be desired In Latine it is dies à Deo of God as a divine thing The night is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strike as in latine nox à nocen do of hurting Dies Diem docet Alpham Beta Corrigit * It runs say Astronomers aâ—ove a 1000. miles within the compaâ—e of every minute this incredible swiftness gave occasâ—oâ— to Copernicus and others to conceive the globe of the earth did rather move the Sun stand still See Dr. Hackwels Apologie and Carpenters Geography Some thinke there is a greater probability the earth should move round once a day then that the heavens should move with such an incredible swiftness scarce compatible to anâ— naturall bodie Others deny it grounding their opinion upon Scripture which affirmes the earth to stand fast so as it cannot be moved and upon sense because we perceive it not to move and lastly upon reasons drawn from things hurled up and let fall upon the Earth Masteâ— Pemble in his briefe introduction to Geography page 12. * The night easeth the burthen of the day the day driveth away the terrour of the night Consectaries from day and night Night is the time of rest Sleepe is the paranthesis of our troubles Psal. 104. 20. 21 22 23. Spiritual blindness Sol exprobrat dormientem Erasm. Esay 40. 5. * Meteora à loco quia
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 resurrectionâ— 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 idâ—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 Empyrâ—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
be made by some thing which was capable of being from Eternity What is Eternall is of it selfe what is of it selfe is God the world is not God because the parts of it are corruptible therefore it is not eternall and what is Finite in quantity cannot be infinite in continuance It could not be made by any creature in it for the part cannot possibly make the whole because it is of farre lesse vertue then the whole and because it hath its being in and of the whole wherefore it must needs be made by some thing better then it selfe which is no part of it selfe and that is no other then God so the making of the world proves a God What Created the world is and is better then the world and before the world and above all creatures in the world God Created the world When we see the glorious frame of Heaven and earth the excellency magnitude and multitude of naturall things the beautifull order and harmony so great variety we cannot but conclude that there is a God who made and ordereth all these things 2. The Preservation and continuance of the world in that Order which we see maketh it manifest that there is a God which preserveth and ordereth it For either it must be preserved ruled and ordered by it selfe or by some more excellent thing then it selfe not by it selfe for what could not make it selfe cannot of it selfe keepe and uphold it selfe seeing no lesse power is required to its continuation then to its constitution for it could not continue if each of the parts did not so worke as to helpe and uphold the other in some respect or other Now these severall parts could not so worke for one Common end if they were not guided thereto by some common and understanding guide which were acquainted with and had power over each of them therefore it hath one ruler and upholder That which is effected by the constant orderly and subordinate working of innumerable particulars for one common end whereof no one of them hath any knowledge or acquaintance must needs be wrought by some common Ruler and Governour which knowes the motion and working of each and rules all and each to that end in their severall motions What upholds the world is but God upholds the world therefore he is 1. This is Aquinas his reason naturall bodies which want knowledge worke for a certaine end because they frequently worke after the same manner therefore there must be a minde understanding and governing all things and directing them to that speciall and chiefe end The whole world doth aptly conspire together for the attaining of one end the good and benefit of man All creatures incline to their proper operations the stone downe-ward the fire upward the seasons of the yeare constantly follow each other 2. Particular the framing and maintaining of each creature in the world the Heavens and Man especially these two were most artificially made as the Scripture shewes The Psalmist cals the heavens the worke of Gods Fingers Psal. 8. 4. because they were made with greatest ease and with exquisite Art Heb. 11. 10. whose builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex is God speaking of the Heavens Psal. 139. 14 I am fearefully and wonderfully made 15. v. curiously wrought in the lowest parts of the Earth The Hebrew word is very Emphaticall it signifieth Embroydered or wrought with a needle that is cunningly wrought with Nerves Veines Arteries Galen upon the contemplation of the admirable workmanship in the body of man breaketh out into an Hymne in the praise of him that made him 1. The Creation of the Heavens proves that there is a God The largenesse roundnesse purenesse solidnesse the continuall and constant motion of the heavens doth excellently declare the glory of God The very name of Astronomy whose object is the motion of the heavenly Orbes and Stars in exact signification importeth that the Starres observe a Law in their motion which Law is given unto them onely by God himselfe who is their true Law-giver Suidas affirmeth that even Abraham himselfe was first occasioned to seek after God by considering the motion of the Stars for he being by nation a Chaldean who as Aristotle observeth are naturally given to that kinde of contemplation and observing in their motion a wonderfull order and variety and yet no lesse a constancie he presently collected that these strange revolutions were directed and guided by some God 2 The Creation of man proves this truth that there is a God 1. A man may reason from his owne framing in the wombe and preserving in the world Man is framed in the wombe by some most noble wise and excellent workman The Parents frame him not there for they know nothing of his framing neither when nor how he was so formed therefore some more excellent thing then a man did frame him there and doth daily and hourely frame other men and that is a wise worker which is a like wise and potent in all places of the world at all times seeing there is something more excellent then man which hath set downe this Order for producing of men and so a God 2. The Nobility and Excellency of the soule sheweth plainely that it is of Divine Originall it being Spirituall and Incorporeall could not but proceed from that which is Incorporeall The effect cannot be toto genere better then the cause Divers workes are done by man arts invented Zach. 12. 1. 3. The being and preservation of each particular man Each particular man in the world may reason from his owne being thus either there must be an infinite number of men or else there must be a first man which was the beginning of all men but an infinite number of particular men is not possible seeing there can be no infinite number at all for every number begins with an unity and is capable of being made greater by the addition of an unity therefore there cannot be an infinite number of particular men Therefore we must come to some first man and that first man could not make himselfe nor be made by any inferiour thing to it selfe therefore it must be made by some thing more excellent then it selfe viz. One infinite thing from which all particulars had their Originall 4. God is manifested in the consciences of men as was touched before 1. By the Ministery of the word by which he powerfully worketh on their consciences 2. By the inward Checks of conscience after finne committed 1. In the godly 1 Sam. 24. 5. and 2. Sam. 24. 10. 2. In the wicked Matth. 27. 3. 4. 5. 2. Civill States and Kingdomes consist and the Governed by a few Magistrates and Rulers There are innumerable more men that wish and desire the overthrow and ruine of the State then that would live under Government and be subject to Order This effect must have some cause either the wisedome and goodnesse of the governed or of the Governours or
Symbolically Isay 66. 1. Act. 7. 49. 2. From Reasons 1. From the Simplicity of the Divine essence God is a pure act therefore altogether indivisible and therefore he is in every thing and in every part of every thing whole and undivided 2. Whatsoever is in its essence infinite that also is every where present else it should be terminated in place God is infinite in his essence and being therefore also of an infinite presence Each creature is limited by place though spirits doe not fill up a place by commensuration of parts yet they have a certaine compasse as I may call it beyond which their essence extendeth not they are so here that they are not there so in heaven that they are not the same time on earth But God is altogether above place he is omnipresent not by any materiall extension but after an incomprehensible and unexpressible manner He is quite above all place wholy without and within all and every place and that without all locall motion or mutation of place He is everywhere totally and equally he was as well in the Jewish Synagogues as in the Temple of Jerusalem or Holy of Holies as well in earth or hell as in the heavens in respect of his essence Gods being in every place is not first by multiplication there is not a multiplication of his being as loaves were multiplyed so that they held out to doe that which otherwise they could not for then there should be many divine essences nor secondly by division as if part of his nature were in one part of the world and part in another but he is wholy wheresoever he is Nor thirdly by commixtion as if he came into composition with any creature He is not the aire or fire but he is every where effectively with his essence and being repletively he fils all places heaven and earth Yet he fils not up a place as a body doth but is present everywhere by being without limitation of place so that he coexists with every creature Where any creature is there is he more then the creature and where no creature is there is he too all the sinnes that we commit are done in his presence and before his face Isay 65. 3. Psal. 51. 4. as if a thiefe shold steale the Judge looking on We should set the Lord therefore alwayes before us as David Psal. 16. 8. We should be comforted in troubles and patient Phil. 4. 5. a Child will not care so long as he is in his Fathers presence Psal. 23. 4. Ob. God is said to descend and ascend Sol. This hinders not his being every where 1. He is said to descend as often as by any visible shape objected he testifyeth his presence as Gen. 18. 21. Exod. 3. 8. when God withdrawes that presence he is said to ascend as Gen. 35. 13. 2. When God by the destruction of his Enemies and deliverance of his owne testifyeth of his Church that he is with it on earth Isay 64. and the contrary Psal. 68. 19. Ob. If God be everywhere how is he then said to dwell in heaven Psal 2. 4. Sol. In respect of his essence God is every where and in every thing as well as in heaven but he doth more manifest his glory wisedome power and goodnesse and bestowes his grace more liberally on his Angels and Elect in heaven then he doth here below Ob. How can God be said to depart from man if he be every where Sol. He departs not in respect of his essence but in respect of the manifestation of his presence The Schoolemen say God is five wayes in the creatures 1. In the humanity of Christ by hypostaticall union 2. In the Saints by knowledge and love 3. In the Church by his essence and direction 4. In heaven by his Majesty and glory 5. In Hell by his vindicative justice 1. This may teach the godly to be sincere and upright because they walke before God Gen. 17. 1. he is present with them understands their secret thoughts and imaginations Psal. 139. 7. 8. Jer. 23. 23. 24 This should curbe them from committing secret sinnes and incourage them to perform private duties Matth. 6. 6. approving themselves to their Father who seeth in secret Solitarinesse should not imbolden us to sinne nor hinder us from well-doing It was Josephs reason to his Mistresse how can I doe this great evill though they were alone God was present Two religious men took two contrary courses with two lewd women whom they were desirous to reclaime from their ill course of life the one came to one of the women as desirous of her company so it might be with all secrecy and when she had brought him to a close roome that none could prie into then he told her that all the bolts and barres which were could not keepe God out The other desired to accompany with the other woman openly in the street which when shee rejected as a mad request He told her it was better to doe it in the eyes of a multitude then of God 2. This serves to confute the Lutherans who hold Ubiquity to be communicated to Christs body and therefore they say his body is in the Sacrament and every where else because it is assumed by God but this is false for the reason of Gods omni-presence is the infinitenesse of his nature and therefore it can be no more communicated to the body of Christ then the Godhead can for his humane nature might as well be eternall as everywhere Christs body is a finite creature and though it be glorified yet is not deified It is an incommunicable attribute of the Deity to be in many places at one and the same time 3. Let us esteeme God a greater good then any creature friends are distant one from another God is with us in our journies and families He onely is the object of Prayer for he is everywhere to heare thee and so are not Angels God himselfe comforts his people by promising his gracious presence Gen. 46. 4. Exod. 3. 12. Josh. 1. 9. Isay 43. 1. 4. No man by wit or policy flight or hiding himselfe can escape the hand of God for he is everywhere present Amos 9. 1. 2. 5. This is a terrour to the secret devisers of wickednesse their Plots are discovered God is Eternall Eternity is a being without limitation of time Time is the continuance of things past present and to come all time hath a beginning a vicissitude and an end or may have but Gods essence is bounded by none of these hedges First he is without beginning he is before time beyond time behind time as it were and above all circumscription of time From everlasting to everlasting thou art God He is what he is in one infinite moment of being as I may speak I am Alpha and Omega Rev 1. 8. In the beginning God made all things and he that made all things could not have a beginning himselfe What
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 tâ—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 Sunnâ— 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 coâ—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 hiâ— 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
of Sea and dry land Some fishes are exceeding small and for their smalnesse workmanship bestowed upon them admirable In the Sea the Cockles a little kinde of shel-fish yet in its kinde very artistciall some-what resembling a Cre-fish which are dainties for rich men Those little and small things are made with so many joynts and parts and turnings such a proportion and shape and every thing so exact and suitable as would stirre up astonishment in any beholder Gods power is likewise in the greatnesse of some fishes as the Whale some of which are 80 yards long their eyes are as bigge as an hogshead and their mouth so wide that a man sitting on horse-backe might bee held in it God hath created the Fowles of heaven among other creatures Psalm 104. 12. Gen. 1. 20 21. The things wherein the Foules differ from other creatures are 1. That they be winged having feathers and wings by which they are covered and by which they doe passe through the aire and the place wherein they flye viz. in the open firmament in this lower heaven Their creation is wonderfull in divers respects First their making is wonderful far differing from that of beasts fishes and men 2. They have great variety of kindes some wilde some tame some great some little some Sea or water birds some land birds 3. Their manner of breeding they lay egges and hatch them out of a kind of confused substance that to us seems void of life by the heate of their bodies they doe bring forth their young naked at first which after by the same cherishing of warmth do bring forth feathers to cover them Many of them are so beautifully adorned with their feathers for colour and are so glorious as a man cannot but looke upon them with wondring and delight for where doth nature shew more variety and a pleasinger composition of colours then in Doves necke a Peacocks taile and some other like birds 4. For their swiftnesse of flying that they can with such celerity passe through the aire 5. They are many wayes serviceable to many they are a dainty foode for weake stomacks they pull up many kindes of wormes and vermine that else would bee very harmefull to us Fowles or birds are more worthy than Fishes because they do more participate of aire and fire the two noblest Elements than of water and earth All birds are mustered under the name of Fowles as under their Genus There are examples of vertues in the fowls propounded for us to imitate and of vices for us to shun In the Phaenixe an example of the Resurrection in the Storke of loving affection in the Dove of innocencie conjugall faith in the Crows and Estridges of unnaturalnesse We should imitate the Stork Crane Swallow in acknowledging the seasonable time of our repentance The Storke hath her name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love the * Hebrew word is neer of kin with another which signifieth bowells of compassion as which indeed are most tender in her A story whereof wee have in the description of the Netherlands viz. of a Storke that when the house was on fire where her nest was kept the fire off from her young ones with her owne bodie and wings so long till she was burnt her selfe It is loving to mankind delightfull to build in the tops of houses and chimneys as is usuall to be seen in Germany It is the embleme of a gratefull man for at her departure from the house where she builds as some report she usually leaveth a young one behinde her Aelian writeth of a Storke which bred on the house of one which had a very beautifull wife which in her Husbands absence used to commit adultery with one of her base servants which the Storke observing in gratitude to him who freely gave him house-roome flying in the villans face strucke out both his eyes The Eagle is reckoned the Soveraigne Queen of all Fowls as the Lion is reputed the King of all beasts It is Altivolans avis an high soaring bird that sometime flyeth so high a pitch as she transcendeth the view of man she hath a tender care of her young when they be flush and ready for flight then she stirreth up her nest and fluttereth over them yea she taketh them on her wings and so soareth with them through the aire and carieth them aloft and so freeth them from all danger In that she carrieth her young ones rather upon her wings then in her tallons she sheweth her tender care and love that she beareth unto them The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Fowle Gen. 1. 26. signifieth in generall every living thing which by helpe of wings flyeth above the earth in the aire so that not only birds but also bees wasps hornets and all other winged things may here be understood Bees are notable Deut. 32. 11. 1. For their good husbandry she is very painfull shee flies to every herb and flower and seekes and searches into every corner of the same Shee so abhors idlenesse that she punisheth the idle drone and will not give it any quiet harbour in the hive 2. She is thrifty which is another part of good husbandry what she hath gotten in the Summer she charily laies up in her Cells and doth not spend it till she must needs 2. For their care of the common good she is an admirable lover of that she labours eates fights in common and all her paines is directed to the common good she will with unresistable courage assaile any enemie though neuer so strong which shall offer to wrong the common body 3. For their concord Bees of the same hive are linked together in the bond of amity though they be many of them yet they know love each other keep peace among themselves and flye domesticall sedition unless the rulers be multiplyed and by their disorders set the rest of the Bees at variance 4. For their dutifulnesse to their King or Prince they are most loyall subjects to him they labour for him build him more then one palace and that more large and staâ—ely then their owne they fight for him and goe abroade with him Wee see and use the fowles and eate their flesh and lye upon their soft feathers and yet contemplate not the goodnesse of God in them We have divers kinds of tame fowle in our back-sides they bring us young and we kill and dresse them and set them upon our Tables and feast with them They lay egges and we eate of them they sit and hatch and cherish their young and we see that admirable manner of drawing actuall life out of a potentiall life by the working of heate And we have many wilde fowle but who seeth Gods wisedome power bounty in giving them to us Let us stirre up our selves to give God his due glory in respect of this kinde of creature Amongst other creatures the
tempted Eve when shee was alone our Saviour in the wildernesse and being hungrie Hee hath varietie of temptations if one will not take another shall if not presumption then dsepaire and strives to prevaile by his importunity The Devill is very powerfull Ephes. 6. 12. the Devils are called principallities and powers Hee is said Ephes. 2 2. to bee the God of the world which rules in the Children of disobedience Hee is called the strong one Matth 12 29. Hee hath a strong power over every one by nature John 12. 31. the Lord represented this spirituall bondage by the Egyptian and Babylonish bondage But here is our comfort Christ is stronger then hee Hee hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devill is chained up as it were Jude he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the soules of men out of their place and vnite them to the bodie againe he cannot turne the will of man whether he would nor doe that which is properly a miracle The workes of the Devill are called lying wonders 2 Thes 2 9. In respect of the worke it selfe they are for the most part fained though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devill can 1. Hurrie bodies up and downe in the Aire Matth. 4 5. Luke 8 29 33. 2. Raise tempests Job 1 16 19. 3. Bring diseases both of bodie and minde Luke 13 16. and 9 31. 4. Overthrow houses and buildings Job 1 18. 5. Breake chaines and barres Marke 5 4. They are used as instruments by God to punish the wicked and exercise the godly as we may read in that storie where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2. Cor 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him goe and he goeth leave off and he leaveth That is a difficult place 2. Cor. 12 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed least I should be exalted above measure there was given to mee a thorne in the flesh the messenger of Satan soe we read it it may be rendred with Beza the Angell of Satan to buffet mee Some interpret this of a bodily disease others of the concupiscence of the flesh others thinke he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some questions concerning the Devils Question first Whether the Devils have all their punishment already No what art thou come to torment us before our time and they are reserved in chaines They have the begining of eternall wrath although the aggravation and increase of it shall be hereafter as mens soules damned are full of Gods anger yet shall have greater torment at least extensively when sovle and bodie are united at the day of judgement and while they are in the aire and goe up and downe tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be had into favour againe although Origen held otherwise 2d. Question How can they be punished with fire Seeing the fire is corporeall how can it worke upon immateriall substances Some therefore to answer this doe denie that there is materiall fire in Hell onely the torments thereof are set forth by what is most terrible and the worme is metaphoricall others say by Gods power it is elevated 3d. Question Whether the Devils shall torment the wicked after the day of judgement this is handled by the Schoolmen I see no reason saith Boetius why the affirmative may not be admitted although it is not to be made an article of faith The Scripture saith to be tormented with not by the Devill and his Angles 4th Question What is the meaning of those stories possessed with Devils More were possessed with them in the time of the Gospell then ever before or after The reason is because as our Saviour had spiritually so he would corporally or externally manifest his power over Devils This possessing was nothing but the dwelling and working of the Devill in the bodie one was demoniacke and lunaticke too because the Devill tooke these advantages against his bodie and this hath beene manifested by their speaking of strange tongues on a suddain The causes of this are partly from the Devils malice desire to hurt us partly from our selves who arâ— made the slaves of Satan and partly from God who doth it sometime out of anger as he bid the Devill goe into Saul or out of grace that they may see how bitter sin is Fifthly The meaning of Christs temptation by Satan and how we shall know Satans temptations Matth. 4. The Devill carried Christs bodie upon the pinacle of the Temple It is hard to say whether this were done in deed or vision only although it seeme to be in an unanswerable argument when he bid him to throw himselfe downe headlong but now this was much for our comfort that we see Christ himselfe was tempted and that to most hideous things Satan was overcome by him Satans temptations may be knowne by the unnaturalnesse or violence of them or by the shew of piety hee can transforme himselfe into an Angel of light or by the so dainnesse of them although the best way is not much to trouble our selves about them The Devill tempts some to sin under the shew of vertue Job 16. 2. Phil. 3. 6. some under the hope of pardon by stretching the bounds of Gods mercie lessening of sin propounding the example of the multitude setting before men what they have done and promising them repentance hereafter before they dye The difference betweene Gods temptations and Satans they differ 1. In the matter the matter of Gods temptations is ever good as either by prosperity adversity or commandements by chastisements which from him are ever good but the matter of Satans temptations is evill he solicits us to sin 2. In the end the end of Gods temptation is to humble ns and doe us good but of Satans to make us dishonour God 3. In the effect God never misseth his end Satan is often disappointed 4. What is meant by delivering up to Satan 1 Cor. 5. 5. Some with Chrysostome thinke it was a corporall delivering of him so that he was vexed of him by a disease or otherwise and that they say is meant by destruction of the flesh and so expound that Mark 6. They had power over the uncleane spirits that is not only to expell them but to put them in whom they pleased but this is not approved therefore others make it to be a casting