he is truth it selfe nor be tempted of evill Jam 1. 13. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia and pâ—tâ—stas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is prâ—perly authority right to do a thing as a King hath over his Subjects a father over his chilâ—dren a husband over his wife a master over his servants of which Chriâ—t speaks John 17. â— Matth. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to doe something as some great King may have power to overcome his enemies over which he hath no authority A lay-man hath power to give Bread and Wine but he hath not potestatem a calling or right to doe it It serves both for a spurâ—e to doe well since God is able to save Gen. 17. 1. and a bridle to restraine from evill seeing he hath power to destroy we should therefore humble our selves under his mighty hand 1 Pet. 5. 6. Luke 12. 5. It reproves the wicked which care not for Gods power but provoke the Almighty God Matth. 10. 28. and so contend with power it selfe none shall deliver them out of his hand 1 Cor. 10. 22. and it condemnes the godly which distrust the power of God Num. 11. 21. John 21. 32. Remembring not that he hath unlimited power The Lords Prayer ends thus For thine is the power This ministers comfort to those which have God on their side they need not fear what man or devil can do against them He can strengthen them in spirituall weaknesses against sin and unto duty all the divels in hell are not able to plucke them out of his hands Matth. 16. 18. John 10. 28 29. If a people fall from him he is able to graffe them in againe Esay 44. 22. Rom. 11. 23. they are kept by his power through faith to salvation 1 Pet. 1. 5. He can protect them against their enemies though they be never so many Dan. 3. 17. Psalm 3. 6. He can and will make you strong in his power to beare patiently all afflictions God is able to raise them up againe when they are rotten in the grave at the generall resurrection Heb. 11. 19. We should not despise a weake Christian God is able to make him strong we should by this strengthen our faith in Gods promises as Abraham Rom. 4. 22. it is prefixed in the Creed as the prop of our beliefe in the Articles of our Christian faith That Commandement be strong in Christ and in his power includes a promise that he will give us his power if we seeke to him and rest on him for it were a very mocking to bid us be strong in him if he would not communicate his strong power to us if we have any strength either of body or mind to doe any thing we must returne to him the glory of it and be ruled by him in the use of it because we have it from him and hold it at his meere pleasure Oh saith God to Job can you doe this and that and then who made the clouds by which question he would cause Job to see his own impotency and Gods omnipotent power CHAP. XV. FRom all these before-mentioned Attributes ariseth the Glory or Majesty of God which is the infinite excellency of the Divine essence Heb. 1. 3. Exod. 33. 18. Psalm 29. 9. This is called the face of God Exod. 33. 20. and light inaccessible 1 Tim. 6. 16. which to acknowledge perfectly belongs to God alone yet the revelation and obscurer vision thereof is granted to us in this life by the ministery of those things which are seen and heard the clearer in the life to come where we shall see God face to face 1 Cor. 13. 12. Matth. 18. 10. God is and ever shall be exceeding Glorious Exod. 15. 11. Deut. 28. 58. Glory is sometime taken for outward lustre and shining as one glory of the Sunne sometimes for outward decking and adorning as long haire is a glory to a woman but the proper signification of it is excellent estimation by which one is preferred before others Glory is used metonymically for that which is the ground and matter of glory as Prov. 19. 11. 20. 29. Sometimes the glory of God signifieth the very essence and nature of God as Exod. 33. 18. Sometimes it is used to signifie some of Gods Attributes Ephes. 1. 12. that is his grace and good will by shewing forth of which he makes himselfe glorious Sometimes it is put for some worke of God which is great and marvellous John 11. 40. that is the grace and powerfull worke of God in raising up thy brother Lazarus unto life againe Exod. 25. 16. 40. 35. that is some extraordinary splendor as R. Moses expounds it which God created thereby to shew forth his magnificence and glory Glory is taken essentially as it signifieth the nature and attributes of of God or else respectively as it signifieth the acknowledgement and celebration of his Majesty and this is called properly glorification this may have more or lesse Or secondly much to the same purpose the glory of God may be taken two waies 1 For the inward excellency and worth whereby he deserves to be esteemed and praised 2 For the actuall acknowleding of it for glory is defined a cleare and manifest knowledge of anothers excelcellency therefore the glory of God is two-fold First Internall which is againe twofold 1 Objective that glory of God is the excellency of his Divine nature for such is his Majesty and excellency that he is infinitely worthy to be praised admired and loved of all 2 Formall is his owne knowledge love and delight in himselfe for this is infinitely more the glory of God that he is knowne and beloved of himselfe then that he is loved and praised by all creatures Men or Angels becâ—use this argueth an infinite worth in Gods own nature that an infinite love and delight is satisfied with it God hath this kind of glory objectiv and formall most fully even from all eternity therefore when he is said to make all things for himselfe or his glory it is not meant of this inward glory as if he could have more of that Secondly Externall and that againe 1 By way of object viz. when he made the Heavens and Earth and all these glorious creatures here below which are said to shew forth his glory Psalm 19. that is objectively they are the effects of his glorious wisdomâ— and power and so become objects of mens and Angels praises of him and as the glory of men consists in outward ornaments so Gods glory consists in having such creatures men and Angels to be his followers 2 Formall when men and Angels doe know love and obey him and praise him to all eternity The Scriptures every where extoll the Majesty and glory of God 1 Essentially when it cals God Great Most high Glorious Acts 7. 2. The God of glory
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
of peace yet they needed such a one as consists in the continuance of that peace which they had before The Lord hath now so fully reaveled himselfe and his excellencies vnto them and his love and favour the necessitie of their being obedient that they cannot but continue to obey and serve him they were not so farre inlightened and sanctified at the first creation but that thē in respect of themselves there was a possibilitie of sinning as well as of theirs that did sinne but now they are so confirmed by the cleare sight they have of God that they cannot be willing to sinne against him The Angels which abode in the truth are called good Angels not onely in respect of the righteousnesse which God bestowed upon them at their creation but also in respect of the obedience which they performed and their confirmation in that good estate The causes why they abode still in the truth are the firme and unchangeable decree of God 1. Tim. 5 21. his free grace Phil. 2 13. wherewith they were holpen and their owne free choise of will cleaving firmely unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18 10. By heaven there is not meant the place but their heavenly estate and condition now though thy goe up and downe doing service yet this hinders not their happinesse for they doe not this with distraction and these things are appointed as meanes for the end viz. enjoying of God and as the soule is not hindred in its happinesse by desiring the bodie againe so it is here 1. Wee should imitate the Angels 2. It shewes us how much wee are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who tooke our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shewes the wofull condition of the impenitent when Christ shall come with all these Angels when those great shoutes shall bee come thou swearer drunkard how terrible will this be The more potent God is in himselfe and in his ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum et officiorum in respect of the object and massage they goe about 2. They would have them worshiped but the Angell forbad John 3. They say every one hath his good Angell to keep him so Bucan thinkes in his common places 2. The Saduces who said there was neither Angell nor Spirit Acts. 24 8. but held good Angels onely to bee good thoughts and evill Angels to be evill lusts and affections There names offices actions apparitions shew plainely that they are not bare qualities but true substances It serves for instruction 1. To see the blindnesse erroneousnes of mankind in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acnowledged the five bookes of Moses to be divine should yet make a shift to winke so hard as to mainaine that there were no Angels What falsehood may not the Devill make a man entertaine and defend and yet seeme not to denie the Authoritie of Scripture If a man confessing Moses writings to be true will yet denie that there be either Spirits or Angels which are things so plainely revealed by Moses that a man would account it impossible to receive his writings and not confesse them But if God leave man to the Deuill his owne witte he wil make him the verier foole because of his wit he will erre so much the more palpably by how much he seems better armed against errour euen as a mans owne weapon beaten to his head by a farr stronger arme will make a deepe wound in him Se wee our aptnesse to run into and maintaine false opinions and let us not trust in our owne wittes but suspect our selves and seeke to God for direction Secondly Let us learne humilitie from this and by comparing our selves with these excellent Spirits learne to know how meane we be that we may be also meane in our owne esteeme So long as a man compares himselfe with those things and persons which are baser then himselfe he is prone to lift up himselfe in his owne conceit and to thinke highly of himselfe but when he doth weigh himselfe in the ballance with his betters he begins to know his owne lightnesse The Lord hath set us men in the midst as it were betwixt the bruite beasts and the celestiall Spirits we doe so farr exceed them as the Angels exceede us as for bodily gifts the beasts in many things goe beyond us some are more strong swift have more excellent sight smell then wee but in few things doe we equall the Angels They are swifter and stronger then we and their excellēt reason goes beyond ours in a manner as the understanding which is in us excelleth the fancie of the beasts they know a thousand things more then we doe or can know One Angell can doe more then all men can speake more languages repeate more histories in a word can performe all acts of invention and judgement and memorie farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are farre Inferiour to them be content also to serve him yea exceeding glad and thankfull that he will vouchsafe to admit us into his service Doth he need our service that is served with such ministers and messengers Let us frame our selves to obedience and doe Gods will on earth with all readinesse and cherefulnesse seeing there is soe great store of more worthy persons in heaven that doe it An Angell will not esteeme any worke too difficult or base why should wee Fourthly The Angels which waite about the throne of God are glorious therefore the Lord himselfe must needs excell in glorie Esa. 6 1 2. Ezek. 1 28. Of the Devils or evill Angells The Angels which persisted in the truth are called good Angels Luke 9 26. but those which revolted and kept not the law were called evill Angels or evill Spirits Angels of darknesse Luke 8 20. and 19 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called Spirits 1. King 22 21. Matth. 18 16. Luke 10 20. In respect of their fall they are called evill Spirits 1. Sam. 18 10. Luke 8 2. uncleane Spirits Matth. 10 1. Zach. 13 2. not so much because of their instigation to lust as because their natures are defiled with sinne lying Spirits 1. King 22 22. John 8 44. Devils Levit. 17
out of the company of the faithfull and so from all the good things that are appropriated unto that condition and therefore to the destruction of the flesh they expound to be meant of his corruption for so flesh is taken in Scripture 6. Whether the Devills may appear 1 Sam. 28. He which appeared was 1. subject to the witches power therefore it was not the true Samuel 2. If Samuel had been sent of God hee would not have complained of trouble no more then Moses did Matth. 17. 3. The true Samuel would not have given countenance to so wicked a practise to the Magicke art 4. True Samuel would not have suffered himselfe to be worshipped as this did 5. Saul never came to bee with the soule of Samuel in blisse yet he saith to morrow shalt thou be with me 6. God refused to answer Saul by Prophet vision Vrim or Thummim therefore hee would not answer him by Samuel raised from the dead 7. True Samuel after his death could not lye nor sin Heb. 12. 23. He said Saul caused him to ascend and troubled him if hee had beene the true Samuel Saul could not have caused him to ascend if not hee lied in saying he was Samuel and that he troubled him If God had sent up Samuel the dead to instruct the living why is this reason given of the denyall of the rich mans request to have one sent from the dead because if they would not beleeve Moses the Prophets they would not beleeve though one rose from the dead In so doing the Lord should seem to go against his owne order The soules of Saints which are at rest with the Lord are not subject to the power or inchantment of a witch but Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth that Samuel came not by the command of the witch but by the command of God and that rather impeached then approved Art magicke which he proveth because the witch was troubled But the Scriptsre expresly sheweth that her trouble was because it was the King who having lately suppressed Witches had now in disguised aparrell set her on worke and so deceived her Bellarmine objecteth the Scripture still calleth him that appeared Samuel as if it were not an ordinary thing in Scripture to call things by the names of that which they represent or whose person they beare the representations of the Cherubims are called the Cherubims And things are often called in Scripture not according to the truth of the thing or Scriptures judgement thereof but according to the conceite and opinion of others The Angels which appeared to the Patriarks are called men the Idols of the Heathen are called Gods 1. Wee must walke warily and watchfully against Satans temptations We should be sober 1 Thes. 5. 6. 8. strong 1 Cor. 16. 13. 1 Pet. 5. 8 9. Watchfull 2 Tim. 4. 5. Matth. 26. 41. Prov. 4. 23. Wise Heb. 5. 14. Prov. 2. 9 10. and of good courage Josh. 1. 9. 1 Chron. 28. 10. Taking unto our selves the whole armour of God Ephes. 6. 12 13 14. that wee may be able to stand in the evill day 2. Beleeve not Satan though he flatter 2 Cor. 11. 3. 1 Tim. 2. 14. feare him not though be rage 1 Pet. 5. 8 9. hearken not to him though he tell the truth 2 Cor. 11. 14. Acts 16. 17. for if he transforme himselfe into an Angel of light it is to seduce 3. See Gods great goodnesse who offers us repentance and Christ when he absolutely refused the Devills 4. See the exact justice of God no greatnesse can priviledg one from punishment none can be greater nearer holier then Angels yet if they sin they shall be tumbled out of heaven Therefore we must leave all sinne if wee desire to goe to heaven it would not hold the Devils when they had sinned no uncleane thing shall come thither 5. Be not like the Devils then thou art one of his children wicked men are called sons of Belial Certaine particular sinnes make us like the Devill a lyer or murderer is like him John 8. 44. 2. A slanderer or an accuser of another 3. Envious and malicious persons as witches 4. He that tempts others or perswades them to sinne the Devil is called the tempter Eve spoke for the Devill therefore she hath two punishments more then man sorrow in childe-bed and subjection to her Husband 5. He that goes about to hinder others from godlinesse as Elimas Acts 13. Thou child of the Devil 6. A drunkard 1 Sam. 1. 15 16. 7. A proud person especially take heed of pride in spirituall illuminations and gifts 6. See the folly of those who doe the Devill service how ill will he repay them Never did any trust in the Devill but he deceived him even for the base things of this life Witnesse all witches his most devoted and professed servants if ever he made any one of them wealthy all ages are not able to shew one 7. Satans great businesse in the world is to studie men hast thou considered my servant Job when he comes neare to us in his temptations there is something in us to take part with him 1 John 5. 6. there is abundance of selfe-love selfe-flattery and naturall blindnesse 2 Cor. 2. 11. He hath a strange power to make all his suggestions take with us they are called fiery darts fire will quickly take we are led captive to do his will He comes to us sometimes in the name of God and can transform himself into an Angel of light 2 Cor. 11. 14. he can raise up in mens Spirits strange ravishments and can swallow them up with joy as well as sorrow CHAP. VIII 2. Of Man WHen God had created heaven earth he rested not in heaven nor any heavenly thing neither in earth nor any earthly thing but only in man because he is a heavenly thing for his soule and earthly in regard of his bodie Man is a living creature made after the image of God Gen. 1. 26. The efficient cause of man was the Holy trinity God the Father Son and holy Ghost In the Creation of man 3. things are considerable 1. The consultation of the Trinity let us make man Gen. 1. 26. quia rationalis creatura quasi cum consilio facta videretur 2. The worke made not an Hermophradite as some would have it though Adam comprehended both sexes but hee is distinguished into both sexes thus it followes after male and female 3. The pattern of it the image of God 1 Cor. 11. 7. Col. 3. 10. Bellarmine distinguisheth between an age and similitude the first saith he consists in naturall endowments the other in supernaturall graces rather image and similitude represent an exact likenesse These two words are in an inverted order joyned together 5 ch ver 3 JAmes 3. ch 9. v. mentions only likenesse leaving out image which is a certaine
pro generibus singulorum p. 79. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 80. l. 16. Deut. 32. 11. should be l. 11. after them p. 85. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac p. 119. l. 22. because is wanting p. 121. however should be Homer p. 124. l. 18. soules In the Margent Lib. 1. p. 27. m. end Tomo 1â— p. 29. m. eos 33. m. after ubi put in Pontificis and make Pontificis after Pontificii 35. m. See M. Torshels 49 end 4 Sepher Ketubim 55 audiendam 56 exponenâ— 60 futura 63 later end enim p. 101. m. put out exercit l. 1. ib. m. end m. 183. perpetua 164. m. put out in absterrere Lib. 2. p. 10. m. salis 12 raise up 14 verbum Psal. 76. 8 8 82. ult Zâ—pâ—erus Lib. 3. 51 m. Judaea 73. m. non tam ad magnitudinem 79 m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. m. use the fourth should be fourthly 120. m. Evangelici contra Pontificios In the Prolegomena it should be Valentinus Gentilis peccare THE FIRST BOOKE Of the Scriptures CHAP. I. Of Divinity in generall IN The Preface or introduction to divinity six things are to be considered 1. That there is Divinity 2. What Divinity is 3. How it is to be taught 4. How it may be learnt 5. Its opposites 6. The excellency of Divine knowledge 1. That there is Divinity that is a revelation of Gods will made to men is proved by these arguments 1. From the naturall light of conscience in which we being unwilling many footsteps of Heavenly knowledge and the divine will are imprinted 2. From the supernaturall light of grace for we know that all Divine truths are fully revealed in Scripture 3. From the nature of God himselfe who being the chiefest good and therefore most diffusive of himselfe must needs communicate the knowledge of himselfe to reasonable creatures for their salvation Psal. 119. 68. 4. From the end of creation for God hath therefore made reasonable creatures that he might be acknowledged and celebrated by them both in this life and that which is to come 5. From common experience for it was alwaiâ—s acknowledged among all Nations that there was some revelation of Gods will which as their Divinity was esteemed holy and venerable whence arose their Oracles and Sacriâ—â—ces 2. What Divinity is The ambiguity of the Word is to be distinguished Theology or Divinity is twofold either first Archetypall or Divinity in God of God himselâ—e by which God by one individuall and immutable act knowes himselfe in himselfe and all other things out of himselfe by himselfe Or second Ectypall and communicated expressed in us by divine revelation after the patterne and Idea which is iâ— God and this is called Theologia de Deo Divinity concerning God which is after to be defined It is a question with the Schoolmen whether Dâ—vinity be Theoreticall or Practicall Vtraque sententia suos habet autores But it seemes saith Wendeline rather to be practicall 1. Because the Scripture which is the fountaine of true Divinity exhorts rather to practice then speculation 1 Tim. 1. 5. 1 Cor. 8. 3. 13. 2. JAmes 1. 22 25. Rev. 22. 24. hence John so often exhorts to love in his first Epistle 2. Because the end of Divinity to which we are directed by practicall precepts is the glorifying of God and the eternall salvation of our soules and bodies or blessed life which are principally practicall Wenâ—line meanes I conceive that the blessed life in Heaven is spent practically which yet seems to be otherwise Peter du Moulin in his Oration in the praise of Divinity thus determines the matter That part of Theology which treateth of God and his Nature of his Simplicity Eternity Infinitenesse is altogether contemplative for these things fall not within compasse of action that part of it which handleth of our manners and the well ordering of our lives is meerely practique for it is wholly referred unto action Theology is more contemplative then practique seâ—ing contemplation is the scope of action for by good works we aspire unto the beatificall vision of God Theology amongst the Heathens did anciently signifie the doctrine touching the false worship of their Gods but since it is applied as the word importeth to signifie the doctrine revealing the true and perfect way which leadeth unto blessednesse It may briefly be defined the knowledge of the truth which is according to godlinesse teaching how we ought to know and obey God that we may attaine life everlasting and glorifie Gods Name or thus Divinity is a doctrine revealed by God in his word which teacheth man how to know and worship God so that he may live well here and happily hereafter Divinity is the true wisdome of divine things divinely revealed to us to live well and blessedly or for our eternall salvation It is disputed whether Theology be Sapience or Science The genus of it is sapience or wisdome which agreeth first with Scripture 1 Cor. 2. 6 7. Col. 1. 19. 2. 3. Prov. 2. 3. Secondly with reason for 1. Wisdome is conversant about the highest things and most remote from sences so Divinity is conversant about the sublimest mysteries of all 2. Wisdome hath a most certaine knowledge founded on most certaine principles there can be no knowledge more certaine then that of faith which is proper to Divinity The difference lurketh in the subject wisdome or prudence is either morall or religious all wisdome whether morall and ethicall politicall or oeconomicall is excluded in the definition and this wisdome is restrained to divine things or all those offices of piety in which we are obliged by God to our neighbour The third thing in the definition is the manner of knowing which in divinity is singular and different from all other arts viz. by Divine revelation The fourth and last thing in the definition is the end of Divinity which is 1. chiefest the glory of God 2. next a good and blessed life or eternall salvation begun in this life by the communion of grace and holinesse but perfected in the life to come by the fruition of glory This end hath divers names in Scripture it is called the knowledge of God John 17. 3. partaking of the Divine nature 2 Pet. 1. 4. Likenesse to God 1 John 3. 2. Eternall salvation the vision and fruition of God as the chiefest good The next end of Divinity in respect of man is eternal life or salvation of which there are two degrees 1. more imperfect begun in this life which is called consolation the chiefest joy and peace of conscience arising 1. from a confidence of the pardon of sinnes and the punishments due to sinnes 2. From the beginning of our sanctification and conformity with God with a hope and taste of future perfection in both 2. More perfect and consummate after this life arising from a full fruition of God when the
thinke Ephes. 3. 20. that goodnesse which is in him is Infinite his love is infinite his mercies are infinite and so is his anger That which is of it selfe cannot be limited by any thing Every creature is limited and hath certaine bounds set to it by its causes especially the efficient and the matter but God is no way limited he hath not any bounds of any kind but is altogether infinite or boundlesse Isay. 40. 12. 15. 17. Every creature hath a threefold limitation 1. Of kinds of being 2. Of degrees of its being 3. Of circumstances of its being First each thing is set in its owne ranke or order with other things some being of one kind some of another some things are simple some compounded some corporeall some incorporeall some things living some things void of life some things sensible and some things senselesse and so in the rest The maker of all things hath as it were sorted them into divers kinds for the greater beautifying of the whole and demonstration of his wisdome in this varietie Againe things of the same kinde and of other kinds too differ in the degrees of being some have lower some higher degrees of what they have some a more lively life some a quicker sense some more power some lesse some greater degrees of wisdome God is not limited to any kind of being but hath in himselfe all kinds of being not subjectively but eminently He hath a being beyond all degree and measure whence all his properties are Infinite allsufficiency omnipotency omniscience infinite wisdome and truth and all in him incomprehensible and infinite He is unlimited in regard of time or duration and so is Eternall in regard of place and so is immense or omnipresent in regard of degrees of all things that are in him and so is perfect Infinite in stability immutable in his power omnipotent Gods infinitenesse makes all wonderfull his mercies are infinite his love infinite his goodnesse and excellencies infinite A thing may be said to be infinite either absolutely and in the whole kind of being so God all good is in him formally or eminently 2. In some certaine kind only as if there were infinite quantity it were only infinite in the way of a body it would not containe all other things in it From Gods Infinitenesse ariseth his All-sufficiency he is enough for himselfe and all things else to make them happy and perfect in their severall kinds his all-sufficiency is that whereby God is of himselfe all-sufficient for himselfe to make himselfe most blessed and to satisfie all other things and make them happy in their severall kinds God hath therefore taken this name upon him and by the commemoration of it did comfort Abrahâ—m and encourage him to be his servant But Dr. Preston hath written so largely and well of this Attribute that I shall not need to say any more of it Object The Angels and Saints see the Essence of God therefore it is not infinite Math. 18. 10. 1 Cor. 13. 12. 1 Joh. 3. 2. Sol. 1. We must distinguish between vision and comprehension God is seen of the Angels and Saints but not comprehended 2. The finite understanding knoweth God beatifically not by the force of nature but by a supernaturall illumination of the Holy Ghost and benefit of grace 1. This is a terror to wicked men his anger and hatred are Infinite therefore his anger is compared to all things terrible 2. serves to reprove their folly who will loose God to get any pleasure or profit infinite glory and happinesse for finite things 2. Exhorts us not to pronounce rashly of his decrees and attributes for this only can be comprehended of God that he cannot be comprehended we must not measure Gods infinite power and wisdome by our shallow capacities the endeavouring to measure the nature and decrees of God by our humane reason hath been one maine cause of many desperate errors in the world therefore Paul Rom. 11. silenceth high and inquisitive disputes by this exclamation Oh the depth of the wisdome and knowledge of God how unsearchable are his waies 3. What is a sinfull mortall man in comparison of God Esay 40. 15. 16. 17. therefore he should humble himselfe before him and acknowledge his nothingnesse All the whole world compared to the Infinite God is but as a point let us therefore stand amazed at the consideration of this Infinitenesse and say with David Psalm 8. 5. 86. 8. We should loue God intensively with our chiefest affection and extensively above all things He is an Infinite Ocean of all joy and happinesse he is a continuall object of joy and delight to the Saints and Angels in Heaven they are not weary of him our infinite desires are fully satisfied with him alone that is Infinite God is Immense or Omnipresent Psal. 139. 7. 8. 9. 10. Josh. 2. 11. Job 11. 8. Jer. 23. 23. 24. Immensity is taken 1. largely so it is the same with Infinitenesse signifying that God is neither measured by place nor time nor by any other thing but is in his owne nature and Essence Infinite and Immense Immensum proprie est quod non possis metiri 2. strictly so it differs from Infinitenesse as the Species from the Genus there being 2. kindes of Infinitenesse Immensity and Eternity Immensity is such a property of God by which he can not be measured nor circumscribed by any place but fills all places without multiplying or extension of his essence He is neither shut up in any place nor shut out from any place but is immense everywhere present he is without place and above place present everywhere without any extension of matter but in an unspeakable manner He is above all in all and through all Ephes. 4. 6. over all men by his power in all the Saints by his Spirit and through all the world by his providence God is every where by his essense presence and power Enter praesenter Deus hic vbique potenter 1. By his Essence because he fils all places and spaces with his Immensitie 1 King 8. 27. Isay 66. 1. Acts. 17. 27. 2. By his presence 3. By his power and operation because he workes all in all 1 Cor. 12. 6. This Immensity and Omnipresence of the divine essence is proved to be essentiall to God 1. From Scripture and that 1. Affirmatively when he is said to be everywhere present David proves it by a particular enumeration of places Heaven the Grave the farthest parts of the earth yea all things Psal. 139. 7. 8. 9. 10. He compares places most opposite together and shewing that God is present in them he understands that he is present in the places between Amos 9. 2. Iovis omnia plena 2. Negatively when he is denyed to be concluded and comprehended in a certaine place 1 King 8. 27. 2 Chron. 2. 6. and 6. 18. Act. 7. 48. and 17. 24. 27. 3.
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
Israel Esay 41. 20. 43. 14. that is Israels most eminently and incommunicable one or his God The holy one of Jacob Esay 49. 23. Holy is his name Luke 1. 49. I the Lord am holy and be you holy as I am holy Psalm 99. Holinesse in the generall nature of it is the morall goodnesse of a thing Holinesse in man is that vertue whereby he giveth and yeeldeth himselfe to God in doing all for and to Him in regard of which the actions he doth are acceptable to God Gods holinesse is that excellency of his nature by which he gives himselfe as I may say unto himselfe doing all for himselfe and in all and by all and above all aiming at his owne pleasure and glory or it is the purity of his nature and his abhorring of evill Exod. 34. 30. Revel 15. 4. He is holy without iniquity Psalm 5. 5 6. 145. 17. 1 Sam. 2. 2. Hab. 1. 13. Zeph. 3. 5. the Lord is said to sweare by his Holinesse Psalm 89. 35. Amos 4. 2. that is by himselfe Holinesse is in God essentially and originally 1 Sam. 2. 2. he is the Authour of all holinesse all the holinesse in Saints or Angels comes from God and is a quality in the creature He is holy of himselfe men and Angels are sanctified by him his holinesse is a substance in men it is an accident The essence of many Angels continues though their holinesse be lost most men never had holinesse and the man would remaine though his holinesse were lost 2 Holinesse is in him without measure in the highest degree mans may be limited it is in him immutable and infinite like himselfe and cannot be lessened or augmented 3 He is holy formally and subjectively holinesse is a conformity to the will of God how holy then must he needs be when his nature and will are all one 4 Objectively he is the object of all holnesse for there is no holinesse but what hath him for the object 5 Exemplarly Be ye holy as I am holy so Christ bids us learn of him for he was meeke and humble God is holy in Heaven holy in earth holy in hell it selfe holy in glorifying Angels holy in justifying men holy in punishing divels holy in his Nature Word Workes Glorious in holinesse Exod. 15. Reasons of Gods holinesse 1 This is the foundation of all his other excellencies for if he were not thus taken up with himselfe he could not be perfect in wisdome power justice mercy neither could he carry himselfe to the creature as were fit if he did not first carry himselfe to himselfe as were fit If a King doe not duly regard himselfe in his royall authority he can never duly governe his subjects 2 Else he could not be perfectly happy whatsoever thing lookes to somewhat without it selfe to make it be well and contented and enjoy it selfe that is but imperfectly happy because not happy without another That alone is capable of perfect blessednesse which hath all things in and of it selfe without respect to any other thing by which it enjoyes it selfe God is holy in these particulars 1 In his will whatsoever God wils is holy whether it be his secret will and purpose or his revealed will and word 2 In all his workes Ephes. 1. He hath predestinated us to be holy this is the end of all his graces to make us like himselfe this is likewise the end of his Ordinances his Word and Sacraments are to make us holy so his workes of justice Christs death 3 In his Lawes and Commandements Psalm 19. His Commandements are just and right and require holinesse of heart not suffering the least sinfull motion Thou shalt not covet Holinesse is the beauty of all Gods Attributes without which his Wisdome would be but subtilty his Justice cruelty his Soveraignty tyrannie his mercy foolish pitty This distinguisheth him from all Heathen gods which were wicked holinesse distinguisheth between Angels and divels Heaven and Hell Amongst the Turkes Jewes Indians Persians and the Papists themselves at this day the most zealous and holiest as they conceive them in their Religion are most esteemed and honoured and onely in the greater part of the Protestant Churches the most knowing and tenacious of the Evangelicall truth and the most strict and godly in their lives are hated nicknamed disgraced and vilified Sir Simonds D'Ewes primitive practice for preserving truth Sect. 17. 1 This condemnes the Pope who proudly arrogates the Title of the most holy and holinesse it selfe the high Priest was to be holy Numb 16. 7. but he will be termed most holy 2 Hypocrites civill honest men and prophane men who scoffe at purity and holinesse which is Gods excellency it was the Devils device to bring that slander on early holinesse A young Saint an old Divell Angelieus juvenis senibus satanisat in anhis Erasmus in his pietas puerilis saith that proverbe was devised by the devill himselfe it is contrary to that of Salomon Prov. 22. 6. It was a great commendation of Origen that he learned the Scripture of a child Eusebius The like Paul saith of Timothy 2 Tim 3. 15. 3 Confutes merits the Angels are impure in his sight 4 We should be holy like God not in degree but in resemblance 1 Pet. 1. 15 16. we should be holy in our affections actions Holinesse should be prized and admired the Seraphiâ—s sing one to another Holy holy holy Esay 6. 3. They choose this out of all Gods Attributes to praise him for We should pray to God with pure hearts worship him holily John 4. 24. Zach. 14 20 21. that is men should be holy in those ordinary naturall actions of eating and drinking 5 This ministers comfort to the Saints and assures them that they shall finde favour with him and is for terrour to the unholy which are altogether carried to themselves led by themselves and set up themselves and these things below They love that which God loâ—thes God must necessarily hate sinne because it is so contrary to him That he doth so it appears 1. In his depriving man of an infinite good Infinite glory and happinesse 2. In inflicting on him infinite torments 6 We should labour after holinesse 1. to goe quite out of our selves and all creatures and goe wholy as it were unto God making him the ground measure and end of all our actions striving above all things to know him esteeme him and set all our powers upon him This is the felicity of the creature to be holy as God is holy this is the felicity of the Saints in Heaven they care for nothing but God are wholy and altogether carried to him and filled with him He is all in all unto them as he is all in all unto himselfe In being thus carried to him they are united to him and enjoy him and are blessed 9 God is kind Exod 34. 7. Keeping kindnesse
hearts and blaspheming him with their tongues a sinner in sinning lifts up himselfe above God preferring his own wisdome before Gods and his will before his therefore David worthily concludes the 104 Psalme with an imprecation against sinners God will gaine glory of them in despight of their hearts by magnifying his justice 2 We should labour to partake of Gods Image that we might be partakers of his glory we must earnestly desire that Gods glory may be communicated to us that he would send forth his Spirit of glory to rest upon us by which meanes we shall commend our selves to God Christ the Angels and Saints and our owne consciences 3 We must learne to contemplate the glory of God with admiration by this one principally differs from a beast He hath not a capacity to behold the excellency of God the Saints in Heaven are even taken up and filled with beholding Gods glory set your eyes round about to behold Gods workes and his glory in them so as you may admire God this will make your soules to enjoy God Paul saith In the mystery of the Gospell we behold as in a glasse the glory of God be much in this exercise 4 We must long to goe out of this world to behold Gods glory fully Jobn 17. 24. raise up your hearts to heavenly desires wish earnestly to be in Heaven Every one would be willing to goe to Heaven when he dieth but we must desire to leave this life to goe thither 5 This should comfort us 1 Against reproaches and contempt in the world if God be glorified we must sacrifice our names as well as our lives to him 2 Against death then we shall no more dishonour God 3 The day of judgement should be longed for because it is Gods glorious day 2 Thess. 1. 10. we run to glorious sights on earth as the Queen of Sheba 6 We should ascribe all glory to God the fountaine of glory 1 Chron. 29. 11 12. Psalm 115. 1. God challengeth this from men Give unto the Lord glory and strength give unto the Lord the glory due to his name He is very jealous of his glory and will not suffer the least part of it to be given to the creature 7 Take heed of those Tenets which oppose Gods glory as 1 The lawfulnesse of giving religious honour to images the Popish Doctors have wearied themselves and wracked their braines to coine distinctions how divine worship may be given to Images but the second Commandement forbids Image-worshipping and God acknowledgeth himselfe a jealous God and saith he will not give his glory to another 2 Attributing too much to our free-will or setting up our merits this is robbing God likewise of his glory Let us first live to his glory and doe all for his glory 1. Because he intended it 2. He hath joyned our happinesse and his glory together 3. It is infinitely more worth then all the world 4. It is his condescending that he will take this for glory 5. He will have glory of us against our wils 6. The Creatures glorifie God in their way 7. How much glory doe we give to things of an inferiour nature 8. God will hereby give us glory We should doe all we doe for him and to him even to shew forth our apprehension of his name Doing whatsoever good we doe and leaving whatsoever evill we leave that we may declare our high esteem of him and make it appeare that we doe judge and repute him most wise good just excellent worthy all the service that we can doe and more too And whatsoever is not thus done with reference to the name of God as the motive and end of it doth want so much of goodnesse as it wants of this reference Nothing is good farther then it hath reference to God the chiefe good If we aime onely or chiefly and be moved onely or chiefly by temporall benefits and respects of this kind looking to our selves our deeds are hollow and seemingly good alone not reall If we looke to our selves alone even in respect of eternall benefits and not above our selves to him and to his name that also is but hypocrisie But this is truth to make our ends and motives the same with Gods and to have an eye still above and beyond our selves even to Gods name that we may cause it to appeare to him and our selves and others that we know and confesse his great name Omnibus operibus nostris coelestis intentio adjungi debet Aquinas God glorified himselfe John 12. 28. Christ glorified him his whole life was nothing but a seeking of his Fathers glory John 17. 4 the Saints and Angels spend eternity in setting forth his glory Esay 6 23. Reu. 4. 10 11. 7. 9 10. all the creatures doe glorifie God in their kind Psalm 145. 10. 148. the worme is not exempted therefore that man saith Chrysostome which doth not glorifie God is baser then the basest worme This is all the first table of the Decalogue and above halfe of the Lords prayer The three first Petitions concerne Gods glory and the conclusion likewise hath reference to it We should glorifie God in all conditions in adversity as well as in prosperity Psalm 50. 15. in all the parts of our bodies in our hearts 1 Pet. 3. 15. with our mouthes Rom. 15 6. in our lives 1 Cor. 6. ult Matth. 5. 16. Let us often thinke of the personall glory and excellency which the Saints shall enjoy when they come to Heaven 1 In Body 2 In Soule The bodies of the Saints in Heaven shall be 1 Perfect free from all blemishes and every way fit for the soules use 2 Incorruptible not liable to sicknesse weaknesse mortality 3 Spirituall 1 In regard of state and condition because they shall be upheld by the Spirit of God without the use of meat drinke and sleepe 2 In regard of quality and operation active and agile as a Spirit they shall move swiftly upward downward any way at the command of the soule 4 Glorious the bodies of the Saints shall then shine as the Sun and be like the glorious body of Christ. The soule shall 1. be totally freed from all Spirituall evils all reliques of sinne and all possibility of sinne the corruption of the understanding will affections conscience shall be quite taken away 2 From all apprehensions of wrath and eternall death 2 It shall perfectly enjoy all Spirituall good 1 The Image of God shall be absolutely perfect in every one of the glorified Saints Every faculty of the soule shall have all grace that faculty is capable of and that in the highest degree The mind shall have all intellectuall vertues the will and affections all morall vertues and that in the highest degree they are capable of 1 Cor. 13. 10. The understanding uno intiuitu shall know omne seibile the will shall be fully satisfied with God the conscience filled with peace the
our election sure by our calling Rom. 8. 29 30. and our effectuall calling by two things 1. by a new light 2. a new life 2 Cor. 4. 5. 1 Pet. 2. 9. John 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our miserie by sin and our inability to help our selves Rom. 2. 23. 2 of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 2. a new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 14. These three are put together faithfull chosen and called 2. By new obedience CHAP. II. 2. The Execution of Gods Decree GOD executes his Decree by Actions Creation and Providence Gods workes are in time 1. Past Creation of all things 2. Present Governement and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejasent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it selfe and all things in nature both substances and accidents in and with the substances and finished them in the space of sixe dayes both to his owne glory and the salvation of the Elect. Or it is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his name Or thus Creation is a transient or externall action of God whereby in the beginning He made the world by a meere command out of his owne free will in sixe dayes space to the glory of his name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personall actions they abide in himselfe 3. Of God The efficient cause of Creation is God the Father Son and Holy Ghost Creation is the proper worke of God alone so that He is God which created the world and he created the world who is God Jer. 10. 11. It is without controversie that the worke of creation agrees to God the Father the same is expressely given to the Sonne John 1 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. 4. In the beginning By the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning that notes not that there was time first and then God created the world for time is a creature and concreated but it denotes orde that is at first 5. The world that is the Heaven and Earth and all things contained in them Acts 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautifull and comely frame of heaven and earth 6. By his meere command as appeares Gen. 1. Let there be light let there be heavens wâ—ich argues his omnipotencie 7. Out of his owne free will for God did not need the world and therefore he created it no sooner 8. The finall cause to the glorie of his name Rom. 2. 20. Three Attrbiutes especially manifest themselves in this work of Creation Gods power wisedome goodnesse his power in that he made all thingâ— by a word and of nothing his wisedome is seene in the order and exceeding wonderfull and particular uses all creatures have his goodnesse in that he would communicate being to the creatures He needed not the world but was happie enough in himselfe without men or Angels The worke of Creation say some set out generally in a generall proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 and 39 chapters of Job and some Psalmes almost whole as 104. and 136. this also is the first Article of our Creede that the world was created in time by God The Apostle Paul Acts 14. 15. and 17. 24. doth point out God to the Heathen by this worke above others Secondly and probably the light of nature shining in these reasons 1. The originall of Nations laid downe by Moses Gen. 10. and else where which could not be fained by him since some memorie of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankind lived without arts and that in these last times they were all both invented perfected 3. The newnesse of all Heathenish histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy history it selfe is only of 4000. yeares or thereabout which neverthelesse iâ— the greatest monument of antiquity Now it would be a most unworthy reproach and contumelie cast upon all those men who had lived so many infinite ages agoe to say that they were so ignorant that they could not or so sloathfull that they would not deliver in writing what was done in their times 4. The decay of mans bodie and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwais in infinite ages it would by this time have been brought almost to nothing The certaine series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universall cause but first it is not unlesse it be one nor one except it be God 6. As a thing is so it workes but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implyeth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angels and soules of men are changeable by nature as appears by the
fall of the Devill and mans fall 10. Either the world was eternall or had a beginning it could not be eternall 1. Because it is compounded of divers parts those in nature contrary one to another which could not meete together in that order themselves therefore it was made by some-what and then either by it selfe which could not be for that which maks is before that which is made and the same thing cannot be before it selfe or by some creature which could not be because that is but a part of the whole and therefore meaner then it considered as whole and not able to make it 2. The world could not be eternall because it is limited in respect of place quantity power therefore it is not infinite in time That which is eternall is the first thing consequently the best therefore God is only so having no parts nor being subject to corruption By these reasons it is evinced that the world is not eternal but was created by the chiefe work-man of all things in time But concerning the time of the yeare when the world was made whether in Summer Autumn or the Spring wee will not raise any curious and unprofitable questions See Sarsons Chronologia vapulans page 123. Let it suffice to know that it was created by God in the beginning Gen. 1. 1. that is in the beginning of time or rather together with time then in time for the instant and moment of Creation was the beginning of all following but not the end of precedent time Hitherto concerning the efficient cause there followeth the matter of Creation Of the first and immediate Creatiâ—n there was no matter at all the Divine power drew out nature it selfe not out of any pre-existent matter but out of meer nothing Materiam noli quaerere nulla fuit Nâ—thing but nothing had the Lord Almighty Whereof wherwith whereby to build this Citie Thus were created all incorporeall and immateriall substances the Angels the reasonable soule and the highest Heaven as some say for those things which are void of matter cannot be framed out of matter 2. The mediate Creation is when a thing is brought forth of a praexistent matter yet so rude and indisposed that it may be accounted for nothing so Adams body was created of the Dust or Slime of the earth Gen. 2. 7. Beasts and Birds out of the earth Gen. 1. 19. which yet God did meerely of his good pleasure no necessity compelling him nor the matter he took any way helping him in working it was nothing privatively as they call it Divines observe foure things in Gods Creation 1. His command whereby he said Let there be light and there was light Gods words are things 2. His approbation whereby all things are acknowledged as good God saw they were good That is apt for the end for which they were made free from all defect and deformity or punishment Gen. 1. 31. 3 Ordination and appointment whereby He assigned unto all creatures their use Jeremy 52. 1â— He made nothing in vaine 4 A sanction of a Law and Decree which the creatures must alwayes observe called a Covenant with day and night Hitherto of the efficient cause and the matter there followeth the forme of Creation which may be considered either in respect of God or in respect of the things created 1 The manner of Creation in respect of God is this He did not create the World by a necessity of nature but according to the Eternall and Immutable yet most free decree of his will 2 By his word and bâ—ck alone without any change wearinesse or toyle He made and established all things 2 The forme of Creation in respect of the things created is two fold 1. Internall viz. the very force and power of nature imprinted by God both in all things in a common manner and respect and in the severall kinds according to the particular essence and condition of every thing by which they are made powerfull to proper or common operations 2. The externall forme is two-fold partly a suddaine and momentary production of all things partly a most beautifull disposing and excellent order of all things produced both in themselves and among one another The world hath its name in Greek from beauty God could have created them all at once but he made them in the space of siâ—e daies that he might shew 1. His power in producing whatsoever effects he would without their generall causes while he enlightned the world made the earth fruitfull and brought plants out of it before the Sun and Moone were created 2. His goodnesse and liberality while he provides for his creatures not yet made and brings the living creatures into the earth filled with plants and nourishment men into a world abundantly furnished withall things for necessity and delight 3. That we might thereby more easily conceive that the world was not made confusedly or by chance but orderly and by counsell and might not perfunctorily but diligently consider the works of Creation How should we deliberate in our actions which are subject to imperfection 〈◊〉 it pleased God not out of need to take leasure So much for the forme of Creation there remaines in the last place the end which is two-fold 1. The last and chiefest the glory of God the Creator in manifesting his goodnesse power and wisedome which excellencies of God shining forth in the existence order and wonderfull workmanship of all creatures and in the wise government and administration of them God would have acknowledged and praised by reasonable creatures Psal. 19. 1. and 10. 24. Prov. 16. 4. Rom. 1. 20. 36. 2. The next end for the worke it selfe that all things should serve man and be usefull to him especially to further the salvation of the Elect. Genesis 1. 20. Psalme 8. 4 5 6. 1 Corinth 3. 21. 22. It serves to confute sundry errors 1. The Arrians which said the world was made by Christ as the instrument and secondary cause that place Rom. 11. 36. doth not prove an inequality of persons 2. The Manichees which held two beginnings contrary to themselves God the authour of good things and the devil the authour of evil this is blasphemy against God and is contrary to what Moses saith Gen. 1. 31. 3. Aristotle that held the world was eternall though some say he did not Democritus who held that the world was made by a casuall concourse of atomes and that there were infinite worlds when the Scripture speaketh but of one God sent his Sonne into the world not worlds See the discovery of the world in the Moon Proposit. 2. Galene who having read the fifth Chapter of Genesis said that Moses said much but proved little 2. It condemes 1. Those which set their affections on the creature if there be beauty in that what is in the Creatour 2. Those that abuse the creatures by cruelty or pretended Lordship 3. Those which mock
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
not whether to referre it and God created not accidents without subjects The worke of the second day were two-fold 1. That most vast firmament viz. that space between the earth and skie the Hebrew word signifieth the extending of any thing or the thing it selfe 2. The division of the waters above from the Waters below that is of the clouds which are in the middle Region of the Aire from the Fountaines Rivers and Sea which remain under the lowest Region But by the name of Clouds and Waters above the firmament we may understand all the Meteors both waterie and fiery which were created then in their causes Jer. 10. 13. The approbâ—tion given of other dayes is here omitted in the Hebrew not because Hell was created on this day as the Hebrews say but because this work of distguishing the waters was yet imperfect and finished on the third day The worke of the third day was three-fold 1. The conflux or gathering of the waters below into one place in regard of the greater part of them called Sea that so they might not over-flow the earth and by this command of Gods they still continve so Luther said well that all a mans life upon the earth is as great a miracle as the Israelites passing through the red sea 2. The drying of the earth to make it habitable and fit for nourishing plants and living creatures 3. The producing of Herbes and Trees of all kinds The works of the fourth day were the Lights both greater as Sun and Moon and lesser as the other starres placed in the Heavens as certaine receptacles or vessells wherein the Lord did gather light which before was scattered in the whole body of the heavens 2. The use of them they were to give light to the world to distinguish the night from the day the day from the week as also to distinguish seasons Summer and Winter Spring Autumne Seed-time and Harvest They are Signes 1. Naturall by them we may guesse of the Weather Matth. 16. 2 3. from the colour and figure of the Moon some will conjecture what weather is like to be 2. Civill Husbandmen Gardners Fishermen Mariners gather observations from them 3. Ecclesiasticall to know the New Moons and spirituall stâ—ange apparitions in them are signes of Gods anger as extraordinary Eclipses Blazing-starres The works of the fifth day were The Fishes of the Sea and Fowles of the Aire divers iâ— nature shape qualities vertues and manners of living the fishes were appointed to increase multiply and fill the waters and the fowles to increase multiply and flie in the aire The worke of the sixt day is two-fold 1. All terrestriall bruite creatures Beasts Cattle and every thing which creepeth upon the earth in their kinde having vertue and power from God to increase and multiply 2. Man male and Female Adams body of the dust of the earth viz. that hee might have in his owne bosome an argument and incentive of humility left for his excellency he should waxe proud against God Eves body out of a rib of Adam for a signe of most neare conjunction and love betwixt man and wife The Creation ceased in man as in the Master-piece of Gods skil and as in the end to which all other things were destinate For all other Creatures by the bountie of the Creator were to serve Adam as their Lord and Prince CHAP. III. I Shall now insist more largely on the particular Creatures and draw some Consectaries from them saying little of the reasonable Creatures Angels and Men because I intend more fully to treat of them by themselves The Creation of the Heavens is a great and wonderfull worke of God the Heavens were not alwayes neither came they by chance or any other way but by the wonderfull power of God creating them So the Scripture telleth us often Psal. 102. 15. Esay 40. 12. and 22. and 42. 5. and 45. 2. and 48. 13. God frequently challengeth to himselfe the glory of this exceeding great worke alleadging it as an effect of his wonderfull power and greatnesse The excellency and greatnesse of this worke appeares in divers things 1. The abstrusenesse of the matter 2. The perfection of the forme 3. The exceeding hugenesse of its quantity 4. The height of it 5. It s swift motion Lastly the excellent usefulnesse of if for the Creatures here below and all other things contained in it First the matter of the Heavens is darke and hidden and goes beyond the power of mortall creatures certainly to determine of it Philosophers know not what to say here some of them doe thinke that the upper heavens are made of the same matter with these inseriour bodies and some againe do deny it and thinke it consists of another which they call the fifth Eâ—sence because they perceive it to bee of such different working and qualities front the things below 2. The perfection of the Figure of the heavens and all the Starres of heaven doth marvellously grace it for it is of an Orbicular or round forme a Circle encompassing the earth and waters round which is of it selfe also for the maine Orbicular and this concerning the Starres our senses do declare and concerning the whole Heavens the motions of the Starres which our eye doth tell us for the Sunne riseth every morning over against the place it did set the evening before and so evinceth that its course is round The round figure is the most beautifull strong perfect and capacions figure and this may minde us of Gods Infâ—â—itenesse Perfection and unchangeablenesse 3. Consider the hugenesse of its quantity for who can measure the back-side of heaven or tell how many miles space that mighty Circle doth containe the Globe of Earth and water is very great but all that is as it were an undiscernable Point compared to the whole Globe of heaven how incomprehenâ—â—bly great is he which hath made a building so great The whole circuit of the heavens wherein are the fixed Staus is reckoned by Astronomers to be a thousand and 17. millions of miles at least 4. It is a high and stately building Job 22. 1â— 160. millions of miles high from earth to heaven it is so farre by the Astronomers rules It is a wonder saith one that we can look up to so admirable a height and that the very eye is not tired in the way If this ascending line could be drawne right forward some that have calculated curiously have found it five hundred yeares journey unto the starrie heaven This putteth us in minde of the infinite mercy and goodnesse of God Psalme 103. 3. and of his Majestie the highest heavens are a fit Palace for the most High Psal. 104. 3. 5. It s admirable swift motion and revolution in 24. hours which our conceits cannot follow teacheth us that God is farre more swift and ready to helpe us in our need A Bullet out of a Musquet flies swiftly
made and adorned so it is probable that the Angels were made together in a great multitude After the Heavens their habitation was finished Chemnit in loc commun Gen. 2. 1. The Heavens and all the host of them It is plain from Job 38. 7. that they were made before the Earth When God laid the foundations of the earth and laid the Corner-stone thereof then the Sons of God that is the Angels Job 1. 7. Snouted for joy An Element is that whereof any thing is compounded and it selfe uncompounâ—ed Each element is superiour to other not more in place then dignitie The dry land is called earth which is a firme cold dry Element round and heavie hanging unmoveably in the midst of the world fit for habitation The Psalmist describes the creation of the earth Psal. 104. vers 5 Who hath laid the foundation of the earth or founded the earth upon his Basis that it should not be removed for ever The earth is the heaviest and lowest element It is so made that it doth stand firme in its place so that neither the whole earth is moved out of its place nor yet the great parts of it This is an exceeding wonderfull worke of God to settle the earth so upon certaine foundations that it is not shaken out of its place Take a little piece of earth not bigger then ones fist nay then ones eye or the apple of it hold it up in the aire let it fall it will never cease moving till come to lye upon some solid bodie that it may hold it up stay the motioÌ„ of it Now how is it that this whole lump of earth the whole body I say of the earth hangeth fast in the wide and open aire and doth not sway and move now hither and now thither what is it that holdeth it up so stedfast in the very midst of the aire It is Gods worke who hath founded it on his Basis that it cannot be moved This worke is often mentioned in the Scripture Joh 26. 7. There is nothing which might hold it up yet behold it hangeth still and quiet as if it had some pillar or base upon which to rest it selfe The Lord doth in larger words commend it to the consideration of Job when himselfe comes to speake with him Job 38. 4. 6. God there compareth himselfe to a builder that layes the foundation and then sets up the building by line and measure and convinceth Job of his weaknes that knoweth not how this earth should be set up or founded whereas the Lord himself effected this building long before Job was David telleth of it Psal. 24. 2. as a ground of Gods right unto it and to all things that are in it for saith he He hath founded it upon the seas and established it upon the flouds And Solomon mentions it Prov. 8. 29. and 30. 4. Eccl. 1. 4. This is a great work because it is both necessary and unsearcheable It is necessary for it is the cause of the order of things in all the world and of their not being jumbled and confounded together If the lowest part of any building be not firme all that is built upon it will totter and tumble and come downe quickly so if the earth this lowest part of the world should shake or reele and be apt to move hither and thither the things that be upon it by nature or that are built upon it by the workmanship of man could not possibly subsist or endure Rivers and Channels would be daily altered dry ground would ever and anon become Sea and Sea dry ground trees would often totter and fall or else be changed from place to place building and houses would still bee falling and tumbling down off the earth did it not keepe its own room nay heaven earth would come together utter confusion would overturne the face of the earth and men beasts and all things below would come to nothing So needfull it was for this great Architect to set the Corner-stone of the earth fast firm and immoveable But the cause of it is unsearcheable who can find out to the full the reason of this so necessary a work Every heavy thing we see must have something to keepe it up something on which to rest it selfe that it may goe no further but abide where it is but what doth this earth rest on How is it held so even in the very midst and sweyed neither one way nor another who can tell me a full just satisfactory reason in nature We must not thinke that God doth hold it up by an immediate violent supernaturall or miraculous working but in a naturall way by ordering the principles of nature so that they shall necessarily concurre to effect this setlednesse Philosophers give this reason of it they say the simple bodies were made some of a light subtill thin and spirituall nature and their propertie is to ascend to goe upward still so as the light still flies higher and some of a more grosse thicke and heavie nature and the property of these is to move downward and still the heavier to make it selfe a way through the lighter and to presse toward the Center that is the middle point of the whole round of the world for it must bee confessed that the world is round Wherefore seeing every part and portion of the earth presseth toward the very middle point of all it cannot be but that all must stand fast in the midst seeing each part thronging the other and leaning upon the other toward the very middle all will bee quiet if the parts be even poised But now how heavie things should be made so to move toward the Center and how each part should so evenly move and a number of other questions more let them answer that are able especially seeing the earth doth not carry in it selfe to sense a perfect even and smooth roundnesse it is hard then to answer to the question which God propounded to Job upon what bee the sockets of it fastned It is a worke of God exceeding our capacitie and must therefore quicken and call up our admiration We should blame our selves for so seldom putting our selves in mind of this great work to stir up our selves to magnifie the Author of it and make it an argument of our blessing his name for which David speaketh of it Psal. 104. or of humbling our selves before him in acknowledgment of his power and wisdome and of our weaknesse and follie to which end it is mentioned in other places or indeed to any good purpose of informing our selves the better either of his nature or our dutie Oh how brutish and blockish are we So strange so mightie a worke is done and continued in our sight here it was done before I was here and here it will remaine and bee continually done after I am gone hence I enjoy the benefit of it as well as any other and with all others and yet
did not make themselves They could not possibly be without any beginning at all for they are but parts of the whole world and no part of any whole can be eternall because there must be something before that did unite those parts together wherfore they were made by some superiour essence and more excellent then themselves and that is God How great how wise how good how infinitely excellent is He whose hand framed and ordered these things The Sunne ariseth to us constantly the Moone also keepes her course with like constancie Doth not that mighty armie of stars which in a cleare night shew themselves even speake to us as it were to consider of his incomprehensible excellencie which made and rules them Let us accustome our selves hereafter to these meditations if God had not beautified heaven with these excellent bodies light and heate could not have been equally and in due quantity conveyed into all the quarters of the world We must observe this worke so as to praise God for it to informe our selves of his nature and strive to worke more love feare obedience and confidence in our selves towards him The Apostle saith that in the times before the Gospell the Gentiles might have found God as it were by groping Acts 17. 27. Now we that have the Scripture to direct us as in the day-light shall not wee finde God out by these illustrious works of his CHAP. VI. THe fift dayes worke was the Creation of all living creatures which live and move in the two moist Elements the water and the aire viz. Fishes and moving creatures which live and move in the waters and all kinde of Fowles which flye in the open Region of the aire divers in nature shape qualities and manner of living The Hebrew verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated the moving creature is derived is used as here so in other Scriptures frequently first to signifie creeping or moving forward without feete as Genes 7. 21. and Levit. 11. 19. and secondly also to bring forth abundantly as here and also Exod. 1. 7. Fishes breed and bring forth young in great abundance more then any other creatures do by the multitude of spawn they would encrease beyond all measure and number if by one meanes or other the spawne were not devoured and consumed Who can render a reason of their ability to swim so in the waters to support themselves in the midst of the waters convey themselves up and down in it Fishes are in Scripture termed Reptilia Psal. 104. 25. In the great and wide Sea there are things creeping innumerable both small and great so called because things when they swim seeme to creep along in the water As birds have their wings and traines by meanes whereof they cut their way and make smooth passage through the aire so fishes are furnished with finnes wherewith they guide themselves in their swimming and cut the current of the streames aud waves for their more easie passage wherein their course is directed by their taile as shtps are conducted by their Helm The Sea gives more and greater dainties then the earth those that did most affect to please their pallate of olde set great store by fishes and paid dearer for them then flesh God hath furnished them with a strong power of encreasing Birds bring forth some foure or five in a nest some three and some but two the most but twenty as the little Wren for being so little the kinde would bee consumed by the things which devoure such weake creatures if those that be did not bring forth very many but every fish brings forth a great multitude many hundreds as we may see in their spawne That God should give unto these things a power to multiply so very fast is wonderfull and it is agreeable to reason too for the fishes doe more devoure one another then the beasts doe the greater being much more ravenous then any beast as being bigger and their stomacks by an antiperistasis of the cold water more vehement in digesting They are said to bee without number Psal. 104. 25. not simply but to us for wee cannot tell the number of them though God which made them doe know the particular number of them Hee can tell how many fishes there bee in the Sea though to us they exceed the power of counting yet he hath the precise and exact number of them We know not the kinds of fishes how much lesse the particulars There be saith Plinie of fishes and other creatures living in the Sea one hundred seventy and sixe severall and distinct kindes What Philosopher can tel how many Dolphins Herrings Whales sword-fishes there be in the Sea The Echeneis Remora or stop-ship but halfe a foot long is able to stay the greatest ship under saile Keckermannus humori frigido à Remora fuso adscribere videtur qui aquam circa gubernaculum conglaciet in Disput. Phisic The Cramp-fish Torpedo is able to benum and mortifie the armes of the lustiest and strongest Fishers that be by touching onely the end of any part of an angle-rod which they hold in their hands although they stand aloft and a great way from her hence it hath its name quod torpore manus afficiat because it benummeth the hands The Naturalists tell us of one fish which they call the Uranoscope which hath but one eye and that in a verticall point on the top of the head directly upward by which it avoids all rocks and dangers There have been known Whales sixe hundred foot long and three hundred 60. foot broad some like mountains some like Islands God himselfe speaking of his owne power of all the creatures rehearseth onely two the Behemoth Job 40. 15. to the end that is the Elephant and the Leviathan Job 41. per totum that is the Whale this being the greatest among the Fishes as that among the beasts The Sword-fish hath a beake or bill sharp pointed wherewith hee will drive through the sides and planks of a shippe and bore them so that they shall sink withall The Dolphin is said to bee a fish of such exceeding great swiftnesse as that oftentimes he outstrippeth a ship under sail in the greatest ruffe and merriest wind in swiftness of course In this fish is propounded to us an example of charity and kind affection toward our Children as Plinie in his description of the nature of this fish sheweth and Aelianus l. 5. c. 18 As also of his singular love toward man whereof Aelianus produceth strange examples It may seeme strange that it should please the Pope to forbid flesh to men rather then fish i. the lesse dainty and luxurious before the more for what is of some alleadged that the curse fell upon the earth and not the Seas is fondly affirmed seeing when it is said cursed bee the earth By earth is meant the whole globe of the earth consisting
1. natural which they had from the Creation John 4. Some abode in the the truth others fell from it 2. revealed 1 Pet. 1. 12. Eph. 3. 10. the Greek word signifies to look into it narrowly Piscator thinkes it hath reference to the Cherubims who did turne their faces to the propitiatory which was a type of Christ. 3. Experimentall which they have by the observation of those things which are done among us so they know the repentance of the godly Luke 16. 10. 2. The will of * Angels is to bee considered will in the good Angels is that whereby they desire good things known and forsake evill The Angels would never have sinned if they had not beene voluntary for although the good Angels be now so confirmed in holinesse that they can will nothing but good yet that hinders not liberty no more then it doth in God or Christ himselfe to be a free Agent is a perfection to sin is a defect and ariseth not from the liberty but the mutability of the will 3. Their motion and place That they are in a place is plaine by Scripture which witnesseth that they are sometimes in heaven and sometime on earth as their service and office doth require They are not in a place as bodies are they are not circumscribed by place for a legion of Devills was in one man they are so here that they are not there and therefore one Angel cannot be in many places although many Angels may bee in the same place and they move not in an instant though they move very speedily They continue in the highest heavens unlesse they be sent thence by the Lord to doe something appointed by him where being freed from all distractions and humane necessities they behold the glorious presence of God their understanding and will being pitcht upon him 4. Their society and communion for it cannot bee conceived that these glorious Spirits should not signifie to one another their meaning but how this should be it is hard to determine they say that the Angels make known their minds to one another by their meer will 5. Their multitude and order That there are many Angels appeares Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels But that is a foolish dreame that just so many Angels fell as there are men elected and they are chosen by God to make up their number againe Some say the good Angels exceed the number of the wicked Angels by how much evill men exceed the good the greatest number of evill angels that we read of is but legion the good very many as that place in Daniel and Revel 5. 11. will shew As for their order the Apostle indeed Coloss. 1. sheweth that there is an order among them so that one may be above another in dignity but not in power and command hence they are called an host which word signifieth chiefly what hath a compleat order Dyonisius Areopagita makes nine orders of Angels and distinguisheth them into threes The first containing Cherubims Seraphims Thrones The second Dominions Armies and powers The third Principalities Arch-angells and Angels Much more modest is Augustin qui fatetur se rationem hujus distinctionis ignorare cont Priscil c. 11. c. 57. Lau-See Doctor Prideaux on Matth. 18. 10. for their nature properties order and Ministrie The Scripture makes mention only of two orders of Angels Angels and Arch-angels Heb. 1. 4. 1 Thess. 4. 16. Seraphim is a common name unto all Angels they are all described to be flames of fire Psal. 104. 4. and all the Angels are Cherubims as is evident by the Curtaines of the Tabernacle which were set forth and garnished with Cherubims onely Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church as the Apostle expounds it 1 Cor. 11. 10. It is evident saith Mr. Cartwright that the Apostle Col. 1. 16. heapeth up divers words of one and the same signification thereby the more effectually to set forth the supereminent power of our Saviour Christ above all 6. The names of the Angels The first and most common name is that of Angel which name is common to the good and evill angels yet in a farre different sense The evill spirits are seldome called so simply though they be sometimes to note the excellencie of their originall because they fell from their blessed condition 1 Cor. 6. 3. Jude 6. In the first place to shew the prerogative of the Saints and in the second to shew the reason of Gods justice The evill spirits are called Angels the name which was first given them Otherwise they are not absolutely called Angels that name being peculiar to the Angels which stood but Angels of the Divell angels of Satan viz. because they are sent by the Divell their Prince Some as proper names are given to certaine Angels Michael Dan. 10. 13. which is compounded of 3. Hebrew particles Mi-ca-el who is like or equall to the strong God It signifieth the power of God because by him God exercised his power and Gabriel Dan. 8. 16. 9. 21. Luke 17. 19. that is the glory of God who executed the greatest Embassages in Gods name to men Vide Sculteti exercitat Evangel l. 1. c. 9 7. The Angels Ministrie and service Their service may be considered either in respect of God the Church or the enemies of the Church Respecting God and the Church and the people of God they have divers services The office of good Angels in respect of God 1. They enjoy God and glory Matth. 18. 10. 22. 30. This implieth their great purity and happinesse and withall their Ministrie what God bids them doe they are ready to doe They shall attend Christ when hee comes to judgement 2. They praise God and celebrate his Name cleave inseperably unto him and obey his Commandements Esay 6. Psalm 103. 20 21. 104. 4. Dan. 7. 10. Job 1. 6. they see the worth and excellencie of God that he deserves more praise then they can give 3 They praise and worship Christ as the head of the Church Apoc. 5. 11 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand alwaies ready to doe him service so in his agonie an Angel comforted him 2. Their service in respect of the Church and people of God 1. They are glad for the good which befalls the Elect so when Christ came into the world how glad were they Luke 2. they cryed glory be to God on high they further rejoyce at their conversion Luke 15. 10. 2. They reveale unto them the will of God Dan. 8. 9 Rev. 1. 11. 3. They keepe the elect from dangers both of soule body so far as is expedient Gen. 19. 16. 28. 12. 25. 7. 32. 1. 2. Psal. 34. 7. and 91. 11. Numb 22. 1 King 19. 7. 2 Kings 6.
Angels did appeare a little before or after mens death Calvin thinks that it was an Angel peculiarly destinated to Peter for that time of his imprisonment If it were a peculiar Angel then it would follow that he spake and had the same gestures that men have to whom they belong Therefore it may well bee rendred it is his messenger as the word is elsewhere translated But you will say then they thought the messenger spake like him No but it might fall out that they thought Rhode did mistake and when he said I am Peter they might thinke he said I am come from Peter and so it may bee answered If every man have one Angel why did more then one carrie Lazarus his soule to heaven and he hath given his Angels charge over thee that is many over one particular man Cameron tomo 2 do Praelect vide Rainold de lib. Apoc. tomo 10. cap. 61. The third question what is the meaning of that let her be covered because of the Angels Where the Apostle commands a woman in publike duties to have power that is covering in signe of her subjection to God and that because of the Angels Some understand this properly of the Angels the heavenly Spirits but differently some because they are present at our Assemblies and if you aske what need that seeing God and Christ are there they answer that hee mentioned God and Christ before and now addeth these as inseparable servants which are sent for the salvation of beleevers others as probably make it a new argument from the Angels Esay 6. as they covered their feet before God to shew their subjection so should these Others understand it of the Ministers who are called Angels because they are the Messengers of God and so they compare this place with that Eccles. 5. 6. before the Angell there is He notificative by which is signified the high Priest before whom vowes were made Levit. 27. 8. Some interpret it generally of all good men for we all ought to be as so many Angels The fourth is what is the meaning of those places Acts 7. 53. and Gal. 3. 19. Learned Junius renders the words Acts 7. 53. You have received the law in the midst of the rankes of Angels viz. who accompanied God to be their Soveraign Lord when himselfe came to deliver the Law The same answer may be made as it is by the same learned writer among Angels they attending God when he ordained and delivered it It seemes improper that Angels in the plurall number should have beene imployed in speaking of the Law For without extraordinary guidance of God many speakers at once would have bred confusion of sounds and by an extraordinary guidance one would haue sufficed There is no necessitie to ascribe the delivery of the law of the Decalogue to Angels Exod. 20. their is not so much as a word of the Angels in the whole matter The earthquake thunder lightening on mount Sina were raised by the Angels saith Cameron who can easily change the state of the elementary Region The fifth What is the meaning of that storie Jude 9 v. Michael striving with the Devill the Apostle aggravates the sines of those who speake evill of dignities by an argument from the greater to the lesse the Archangell durst not doe soe where you have the cheife cause Michael which is as much as who is like God and then you have the adjunct he is the Archangell that is a cheife among the Angels therefore it cannot be meant say some of Christ because Christ is expresly distinguished from him 1. Thes. 4 6. Now what this dispute is where the Apostle had it it is hard to say but that there was such a thing done is plaine The matter of the strife was Moses dead on mount Nebo Deut. 34 6. which is added either by Samuel Joshua or Esdras Some make this to be the bodie of Christ and therefore called Moses his because he prophesied of it very likely the dispute was that it should not be buried to occasion idolatry the Archangel rails not on him but leaves him to God Now Deut. 3 44. where it is said the Lord buried him that is to be understood by the meanes of the Archangell and no man knew his buriall that divine honour might not be given him and the Devill might say how fit it was such a man should be solemnly buried The sixt What is meant by the voyce of an Angell 1. Thes. 4. 15. where the Apostle discribes the great and glorious coming of Christ to judgement from some circumstancies which commend his power and majestie the Lord himselfe shall come downe in his onwne person with a shout 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that voyce which marriners and souldiers use when they call one another to put to their strength so that it is no more then a great command of God that all be ready Math. 25. like that there was a voyce behold the bridegroom comes or like that Joh. 5. all that are in their graves shall hear his voice Soe it shall be the instrument to raise them up as it was Lazarus for this may be compared with Matth. 24. the voyce and the trump of God are all one that is a great noise expressed by this metaphor so that it should go to all in their graves The 7th Whether they have any efficacie in our conversion Though they be sent 1. Heb. for ihe salvation of those that beleeve yet they have no efficacious power on the heart of man for it is God onely that can turne the heart and therefore it is a wicked opinion of some who give God no more efficacie in moving the heart to conversion then good Angels have which can be but by perswasion it is true in the Scriptures you may read of their admonishing and comforting so an Angell comforteth Elias and Christ himselfe as he was man Joseph was admonished in a dreame but then you must know this was a sensible appearance or like it viz. in dreames But now you may read of the Deuill tempting in Scripture Judas and David without such a way the change of our hearts is to be ascribed to God The eight whether the Angels neede Christ as a mediator Some say no they never sinned and therefore need not a mediator to reconcile them to God 1. Tim. 2 5. Heb. 2 16. A mediatour is where two parties doe disagree As for that place say they Ephes. 1 22. He hath reconciled all things in heaven and earth some doe meane by those things in heaven the soules of those departed the Greeke word signifieth briefly to recollect the things which were more largely spoken and so a sweete consent of all things together as by sinne God was angrie with us so were the Angels for they hated whom God hated but by his death it is otherwise But though Angels needed not such a reconciliation as supposeth a breach
omnia vivificat ut meritò sic ut vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita appellari possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vivere est esse actuosum in se perse singulari vi unde Latinis vivâ— Ã vi ut Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Deut. 30. 20. Act. 17. 28. Gen. 2. 7. God lives because life is originally in him Psal. 36. 9 John 1. 4. in him was life A man hath foure kindes of faculties in the exercise of which he liveth and life in him is an ability to exercise them He hath understanding will affections and a power to move and woâ—ke outwardly The living God sees it fit to ascribe all thâ—se to himselfe Their life hath a cause his none His life consisteth in râ—st and he possesseth all his life in one instant our life is a fluxe and succession of parts Consectaries from Gods lâ—fe Dan 6. 27. Heb. 9. 14 15. Rev. 4. 9 10. Psal. 18. 46. John v. 5. 21. * The Latine word for men is mortales ipso vo cabulo suae conditionis admonentur Erasmus in colloq Psal. 17. 15. Zanchius de immortalitate l. 2. C. 8. Col. 3. 3. Exod. 40. 12. 15. 17. Psal. 145. 3. Spiritu Iufinitus non corpore non inquam quantitate magnitudine mole sed qualitate virtute bonitate si quid praestantius ab homine de Deo dici vel cogitari potest Mornaeus Cap. quarto de veritate Relig. Christ. Infinitas absoluta est essentiae Dei proprietas qua neque causae neque mensurae ullim terminis finitur Gomaâ—us (*) Infinitenesse is that whereby God cannot be limited measured or determined of any thing being the first cause from whom and the end wherefore all things were made (a) All his properties are infinite b Nature triumpheth in nothing so much as in dissimilitude c All creatures have such a measure and degree as the authour of them would communicate unto them * Infinite power is that whereby God can doe more tben all creatures can doe yea more then all creatures can conceive he can doe infinite understanding by which he knowes more then all creatures doe know or can conceive that he doth know Gen. 17. This one Attribute of Gods all-sufficiency may answer all the scruples of a Christian. Consectaries from Gods infinitenesse See Gen. 18. 17. Esay 6. 2. a God is infinitely good therefore deserves all our love and obedience the best Angell in heaven cannot love God according to his excellency we should love him with a love 1. of vnion 2. complacency 3 friendship 4. dependance b This Attribute of Gods being everywhere is called Immensity Omnipresence or Vbiquitie c Immensitas est proprietas Dei qua omnes essentia terminos excludit vbique quoad essentiam simul in caelo in terra imo extra caelum est absque ulla tamen expansione vel multiplicatione Wendelinus Christ. Theol l. 1. c. 1. * The Jewish Doctors call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is place as containing all things himselfe being not contained of any thing * The Angels are in an ubi though not in a place properly in English we cannot so well distinguish these words They are limitted and confined to some space an Angell cannot be at the same time in heaven and earth God is said to descend and ascend two wayes Cameron praelect in Psal. 68. 19. Psal. 103. 49. and 115. 3. Matth. 6. 9. John 14. 2. Act. â— 49. Consectaries from Gods Immensity or Omnipresence Job 31. 14. * Boetius defines Eternity to be interminabilis vitae tota simul perfecta possessio l. 5. de â—onsol pros 6. The Schoolemen define it to be duratio interminabilis indivisibilis independens interminabilis quia excludit terminum à quo ad quem indivisibilis quia excludit omnem successionem temporis independens quìa excludit omnem imperfectionem mutationem Philosophi distinguunt inter aeternitatem aevum tempus aeternitatem principio fine carentem tribuunt soli Deo Aevum solo fine carens orâ—aturis nunquam desituris Tempus nec principio nec fine carens creaturis aliquando desituris Wendelinus Thou Lord remainest for ever say the Scrptures often Prov. 23. 25. He was said to be before the world Psal. 90. 2. Ephes. 1. 4. Of necessity there must be a first cause and therefore must be something without a beginning * Vide Augustine Confess l. 11. c. 12. Gnâ—lam from Gnalam because the beginning and end of eternity lyeth hid Consectaries from Gods eternity Psal 48 13. 14. Isay 46. 4. Hâ—b 1. 12. 13. Zeuxâ—â— the Painter was exact and curious because he did pingere aeternitati We are to pray live speake and doe all for eternity Crede stude vive aeternitati Cornel à Lap. in Evangel Psal. 117. 2. and 146. 6. Precious aâ—e the serious thoughts of eternity the treasures of eternity are are opened in the times of Gospell 2 Tim. 1. 10 Angels have an externall though no internall mutability * Geth loc commune Marimâ—us de Deo Wendelinus Christ. 1 â—el l. 1. C. 1. Psal. 120. 27. 28. Heb 4. 13. Matth. 5. 18. * Cum nos paenitet destruimus quod fecimus Sic Deus paenituisse dicitur secundum similitudinem operaâ—ionis in quamum hominem quem fecerat per diluvium à terrae facie delevit Aquinas quaest 19. Artic. 7. partis primae * Mutat facta non mutat confilia August Aliud est mutare voluntatem aliud velle mutationem Aquinas quaest 19. Artic. Septimo partis primae * Jer. 18. 8. and 26. 2. 3. Wenlelinus Christ. Theol. l. 1 c. 1. Câ—osectaries from Gods Immutability 1 Sam. 15. 18. 19. Gods promises are faithfull and firme words What good thing the Lord hath promised what grace or priviledge as Christians any ever received or succour found the same may the faithfull looke for Gal. 6. 9. â— Tim. 3. 14. 1 Cor. 15. ult Queene Elizabeths word was Semper eadem Deut. 32. 3. Nihil magnum nisi magnus Deus Of Gods Perfection Greatnesse is attributed to God metaphorically and denoteth an incomprehensible and unmeasurable largenesse of all excellencies The Apostle by an Hebrew pleonasme saith the same thing twice illustrating it by thâ— contrâ—â—y Reasons of Gods Perfection 1. That which is the chiefest being and Independent is most Perfect 2. That which is Infinite in essence can want nothing * Psal. 7. 10. and 7. 6. 8 and 137. 9. Psal. 56. 3. and 11. 1. 3. The more Simple a thing is the more perfect Rom. 12. 2. Perfect in the generall is that to which nothing is wanting therefore that is most Perfect to which agreeth no imperfection Little workes of nature and of providence have a greatnesse in them considered as done by God 2 Sam. 22. 31. All Gods workes are perfect Gen. 1. 31. Alphansus was wont to say if he had been of councell with God in the making of his
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
The Peripate ricks call them Immateriall substances Intelligences abstracted and separated forms The angels are materiall 1. They are perfect effects therefore must have all the 4. causes 2. Finite therefore terminated in their essence nothing terminates things but matter and forme Barlow in Hierons last farewell Zanchie others hold otherwise a Col. 1. 16. 2. 10. * Angels are a meane betwixt God and man as man was betwixt the Angels and the beasts God made the Angels Psalm 104. 4. Coloss. 1. 16. Their nature An Angel defined Wendelinus * They are spirits Heb. 1. 14. glorious Spirits Hebr. 9. 5. Heavenly Spirits Matth. 24. 36. Immortall Spirits lâ—u 26. 36. For their nature or substance they are called Spirits for their property or quality glorious for their place orabode heavenly for their continuance Immortall * The bread of the mighty or Angels foode not because they brought it but because it was most pleasant so that should Angels need food they could not feede on better See River Willet on Exod. 16. Their faculties Matth. 28. 5. * Angeli alas habere dicuÌ„tur propter velo citatem celerem in cuncta discursum Hicron in Jesai 6. vento alas quoque ad fingunt ob eandem causam Drus. in Observat. Sac. l. 4. c. 19. Acts 6. 15. Mark 16. 32. * Tum veteres patres tum etiam Doctores Scholastici triplicèm cognitionem tribuunt Angelis ex Patribus Augustinus triplicem in Angelis statuit rerum cognitionem unam quares in verbo in filio scilicet Dei vident alteram qua eas cernunt in earuÌ„ naturis Tertiam qua eas norunt in suis men tâ—bus Casmannis Angelographia Luke 8. 30. Matth. 18. 10. and 22. 30. Psal. 68. 1. Luke 2. 13. Mark 12. 25. Esay 6. They cry one to another Holy holy holy Mighty Princes are attended with many followers a Numerus lapsorum in Scriptura non est definitus Quod Scholasticicum Thoma definiuÌ„t ex 2. Reg. 6. 16. plures aâ—gelos permansisse in gratia quam pecrasse parum soliditatis habet Voet. Disput. de natura Daemo There are degrees of them Câ—l 1. 16. Rom. 8. 38. 1 Thes. 4. 16. Some are named Angels some Aâ—ch-angels 1 Thess 4. * That ancient and high soaring though counterfeit Dioâ—ysius describes the Hierarchy of Angels as exactly as if hee had dwelt amongst them delivering unto us 9 orders of them out of 9. words sound partly in the old partly in the new Testament and tells us the severall natures distinctions and properties of them all Master Mede on Zach. 4. 16. see more there Cartwright on Ephes. 1. 21 in his Annotat. on the Rhem. Test. a Quatuor ijs vocabulis thronorum dominationum principatuum potestatum Apostolus complexus est universam caelestem societatem Quid inter se distant quatuor illa vocabula dicant qui possunt si tamen possunt probare quae dicunt Ego mâ— ista ignorare confiteor August Enchirid. ad Laurent c. 58. Cameron tomo 2 do Praelect * They are called Thrones saith a School man because they doe attend on the Throne of God Heb. 1. 14. Psalm 68. 17. Exod. 34. 24. Gen. 10. 9. Matth. 4. 10. Joh. 13. Act. 5. They are present at our Assemblies Eph. 1. mysteries are made known to them and the woman must be covered because of the Angels An Angel defeated Senacheribs armie Revel 16. * Mr. Baylie on Zach. 3. 1. p. 43. See Doctor Preston on Prayer Origines angelos docet invocandos certamque invocationis formulam praescribit Homil. in Ezech Jelem Casmannus * Cultus fraternae societatis Scriptura piis tantum angelorum custodiam ministerium attribuit Psal. 148. 91. Heb. 1. 14. impiis non item Imo plures angelos indefinitè circa pios excubare docet non unuÌ„ Psal. 34. 8. Spanhemius Matth. 18. 10. Vnde concludunt tum Patres tum Scbâ—lastici singulis pueris atque adultis etiam certos angelos esse attributos Sic interpretati sunt hunc locum Chrysostomus Augustinus Hieronimus alii Casmannus It is greater both Dignity and benefit that every one of the faithfull have many Angels appointed by the Lord for his guard whereof the proofe is manifest Psal. 34. 7. 91. 12. an host of Angels pitch their Tents round about them As many reprobate Angels seeke the destruction of one onely man Marke 5. 9. and 12. 45. so the Lord encountreth them by a number of his elect-Angels Master Cartwright Luke 7. 24. 1 Cor. 11. 10. See the last large Annotations a Vnicus quod sciam ex veteribus Ambrosius ex Papistis Caietanus ex nostris unicus Beza angelos exponunt Sacerdotes seu pastores ecclesiae Rectissime omnes alij tum veteres tum recentes intelligunt ip sos angelos eosque bonos ac sanctos Laurentius Mal. 2. 7. Revel 1. 20. b Beza in loc Ministers saith Laurentius are not any where in the Scripture called Angels absolutely but alwayes with addition Jun. Paral. l. 1. par 92. a Ipse Deus locutus est immediatè ad Mosem praesentibus ac testibus angelis Laurentius See Willet on 19. of Exod. 37 quest Ordination is put for ministration * Master Palmer Master Cauderie of the Christian Sabbath part 1. ch 4. a Grotius and Rivet Doctor White say God spake not immediatly but by an Angel See Psal. 78. 49. Dan. 10. 13. b Cartwright on the Rhem. Test. interprets it of Christ. See M. Perkins on Jude * Angels are the best creatures yet they are mutable Creatures they were created blessed as the Schooles determine with a naturall blessednesse not with a supernaturall which consists in the vision of God for then they had never fallen The good Angells indeed have obtained by Christ a supernaturall blessednesse though he be not a Redeemer yet he is a confirmer a supporter of the holy Angells In reference whereunto he is called the heaâ— of all things Eph. 1. 22. and 3. 15. Col. 1. 20. and that last place is not to bee restrained to men but takes in all things both in Heaven Earth Mr. Carill on 4. of Job 18. * In bono confirmatio non tollit bonorum angelorum liberum arbitriam Bernardus triplicem ostendit è sacris literis libertatem quarum unam vocat libertatem à peccato 2 Cor. 3. 17. Alteram vocat libertatem à miseria Rom. 8 20. 21. Tertiam appellat libertatem à necessitate hoc est à coactione necessitas enim hic non opponitur voluntario sed coactioni Casmannus Consectaries from Angels Let us not by our ill carriage thrust away our guard One Angell would quickly destroy all the wicked if God should charge him to doe it Vse the 4th See Elton on Collos. 1. and Cameron on Act. 12. * Superbi sunt nec noverunt Moysi sententiam sed amant suam non quia vera est sed quia sua est Aug Confess l. 12. c. 25.