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
supreme dominion and power over all creatures to order them as he pleaseth Job 9. 12. Jer. 16. 6. Isay 45. 9. Dan. 6. 26. Dominion in the generall is two fold 1. Of jurisdiction whereby he ruleth all subject to him as he pleaseth 2. Of propriety whereby he having a right to every creature may order it as he pleaseth The first is implyed in that of JAmes there is one Law-giver who is able to save and to destroy The second in that he is called the Lord of the Earth and all the beasts of the field are said to be his Gods dominion is that absolute right and power whereby he possesseth all things as his own and disposeth of them as he pleaseth Reason The supreame excellencie of his nature whereby he is infinitely above not onely those things which are actuall but likewise possible Gods first dominion of jurisdiction hath these parts 1. To Command 2. To forbid as Adam the eating of the Tree 3 To permit thus he suffers sinne to be being Supreame Lord. 4. To punish or reward Secondly his dominion of propriety consists in these particulars 1. That he can order every thing as he pleaseth for his honour and glory Psal. 8. 1. the strange punishments laid on Pharaoh were for this God raised him up to shew his glory 2. He is bound to give none account of what he doth that is true of God which the Papists attribute falsely to the Pope none may say to him cur ita facis 3. He can change and alter things as he pleaseth Dan. 2. 21. as when he bid Ahraham kill his Sonne and the Israelites take the Egyptians goods 4. Can distribute his goods unequally to whom and when he pleaseth to one health sicknesse to another The adjuncts of this dominion 1. It is Independent he hath this dominion of himselfe as he is God of himselfe 2. Universall it comprehends all places times this kingdome is everlasting God rules in heaven earth hell 3. Full and Perfect 1 Chron. 29. 11. 12. His dominion is infinitely greater then all others 4. It extends to the soule and heart God is called the Father of Spirits the hearts of Kings are in his hand he can terrifie the conscience We should first preferre God abâ—ve all things the Greatest person in any society is set before the rest The Sunne is respected above other Starres the King above other persons we should highly esteem his favour 40. Isay 12. there is a lofty description of Gods Greatnesse Secondly We should performe all duties to him with the greatest care diligence and reverence and in the highest degree love him greatly feare him greatly praise him with all our might yeeld unto him a service proportionable to his incomprehensible greatnesse Great is the Lord and greatly to be praised in one Psalme and to be feared in another Thirdly It is a terrour to all those to whom this Great God is an enemy the wrath of a Great King is terrible he must needs inflict great punishments on such as rebell against him Fourthly Here is great consolation to those to whom he is a friend and Father he will do great things for their good they shall have great happinesse We should choose the Lord to be our Portion for in him alone is true happinesse and contendednesse to be found in our wants we should confidently goe to him for help he being Perfect can supply them We should place all our confidence in God alone expect all good things from him since he is an inexhausted fountain of all good things we should imitate him be Perfect as our Heavenly Father is perfect Let Patience have her perfect worke let us perfect holinesse in his feare Those which would be excellent Orators propound to themselves Cicero and Demonsthenes to follow Paul pressed on forward labour first to be perfect in heart Psal. 119. 80. then in your ways This may serve also to comfort the godly against their weaknesses God will make his workes perfect He that hath begun a good work in them will perfect it they should be comforted therefore against all their imperfections to which they are subject in this life and seek perfection from him He will supply all their wants beare with them here and make them perfect in the other life 1 Cor. 15. 28. the understanding shall have perfect sight the will perfect goodnesse the heart perfect joy We should not mutter under any affliction for he himself cannot doe better then he doth he makes all things perfect Eccles. every thing beautifull in its season this is the most perfect State and Condition for thee and so account it God hath perfect wisedom power love Let us not be puffed up with any thing we do to him the Papists abound in this when they maintaine merit for that supposeth some eminency as if God needed their graces obedience and service but let us walk more humbly say rather if I had no corruption in me if I could do every duty required with as much purity as Angels yet this would adde nothing to thee thou art a perfect God perfectly happy though I were not at all Gods works are wonderfull great farre exceeding the power of all creatures either to do the lik to them or to stop hinder them Let all the men on earth lay their hands heads together let all Kings unite their counsells and their forces can they make an Earth-quake a Whirle-wind can they make the thunder to roare can they cause the flashes of lightening to flame out It is not a mortall worm to whom the course of nature will submit it self And if God will that these effects be wrought what can any man all men do for the hindring thereof 2. Gods works are unsearchable and past finding out Job 5. 9. who can dive into the secrets of nature and tell us the true reason of the winde the Earth-quake the Thunder the raine the Snow We cannot dive into the bottom of Gods works nor find them out by any Study or Wisedome 3. We should so much the more honour dread and wonder at God by how much we can lesse comprehend his works 4. Let us learn often to contemplate God in his works see his goodnesse greatnesse wisdome power in them and so we shall profit much in the knowledge of him The exaltation of God is a terrour to those who will needs be his Enemies and slight and dis-esteem him as the greatest part of men do O how unhappy are they that have so high and so great a person to be their Enemie seeing they have nothing to save themselves from his wrath 2. We should labour to exalt him now by striving to form and fix in our selves a most reverent esteem of him and by exercising in our selves this vertue of honouring God often reviving in our minds these thoughts how high is God and making them familiar with him O how
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
signe that there is no difference betweene them but that the second is added to insinuate the perfection of the image There is a four-fold image or likenesse 1. Where there is a likenesse with an absolute agreement in the same nature and so the Son of God is called the expresse image of the Father 2. By participation of some universall common nature so a man and beast are like in the common nature of animality 3. By proportion onely as when we say the Governor of a Common-wealth and the Pilot of a ship are like 4. By agreement of order when one thing is a patterne or exemplar and the other thing is made after it now when man is said to be like God it is meant in those two last waies Christ was the essential image of God Mans was imago repraesentantis aliter imago imperatoris in nummo aliter in filio Augustine The Image of God in which man was cteated is the conformity of man unto God 1. In his soule 2. In his body for his soule 3. In the whole person for the union of both The soule of a man is conformable to God in respect of its nature faculties and habits 1. In respect of its nature essence or being as it is a spirituall and immortall substance The Scripture witnesseth 1. that the soule of man is a spirit Matth. 27. 20. Acts 7. 59 2. That it is immortall 1. Because it cannot bee destroyed by any second cause Matth. 10. 28. 2. Being served from the bodie it subsists by it selfe and goes to God Eccles. 12. 7. Luke 16. 22. 3. Because it is a simple and immateriall substance not depending on matter the minde workes the better the more it is abstracted from the body when it is asleep or dying 4. Because it transcends all terrene and mortall things and with a wonderful quicknesse searcheth after heavenly divine and eternall things There is an invincible argument for the thing secretly imprinted in the instinct and conscience of the soule it selfe Because it is every good mans hope that it shall be so and wicked mans feare 5. The foode of the soule is immortall 1 Pet. 1. 23. the evident promises of eternall life prove the soule to be immortall He that beleeveth in me hath eternall life and to day thou shalt bee with mee in Paradise Nothing can satisfie the soule but God 6. Man is capable of vertue and vice of immortall desires and affections 7. The soules of Adam and Eve were not made of any matter but came by immediate creation in whom God gave a specimen what he would perpetually doe with other men That is but a Cavill that Solomon Eccles. 12. 7. speakes only of our first Parents Children are called the fruit of their Parents body to note that that they are only fathers of their flesh they have another namely God which is Father of their Spirits Saint Paul teacheth it Heb. 12. 9. and the use of it And this checks their opinion who will have soules propagated no lesse then bodies Many collect the immortality of the soule and salvation of Jobs children because they were not doubled as the rest of his estate was 2. The soule of man is conformable to God in respect of its faculties in its understanding will and memory is like the Trinity 3. In the qualities graces and admirable endowments of it In the understanding there was 1. An exact knowledg of God and all Divine things Coloss. 3. 10. knowledg is a principall part of Gods image by reason hee was enabled to conceive of things spirituall and universall 2. A perfect knowledge of all inferiour things Adam knew Eve and imposed names on the creatures sutable to their natures He had most exquisite prudence in the practicall part of his understanding in all doubtfull cases Hee knew what was to be done 2. In the will there was holinesse Ephes. 4. 24. 3. His affections were under the power of grace From this image did necessarily follow peace with God fellowship and union He knew God to be his Creator and to love him in all good things he enjoyed God and tasted his sweetness Mans body also after a sort is an image of Divine perfection Observe 1. The Majesticall forme of it of which the Heathens tooke notice but the structure of the bodie a man should be taught to contemn the earth which his feete tread upon and to set his heart upon heaven whether his eyes naturally tend 2. Gods artifice in it Psal. 139. 15. Thou hast curiously wrougâ—â— me and I was wonderfully made Materiam superabat opus Of the basest matter dust God made the noblest creature 3. The serviceablenesse of every part for its end and use 4. There is matter of humiliation because it was made of the dust Gen. 3 19. Job 14. 18 10. and 5 15. The Greek name makes man proud cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bids him aspire looke up but the Hebrew and Latine humble him bids him stoop looke downe Adams bodie was mortall conditionally if he had not eaten of the tree there could be noe outward cause of his death for Gods protection kept that off nor noe in ward cause because originall righteousnesse was in his soule and for old age and weaknesse the tree of life would have preserved him from that 3. The whole person consisting both of soule and bodie was conformable to God in respect of his felicitie and dominion over the creatures Gen. 1. 26 28. The image of God doth not principally consist in this but secondarily therefore though the man and woman were created perfectly after Gods image in other respects yet in this respect the woman had not the image of God as the Apostle sheweth The power which Adam had over the creatures was not absolute and direct that God reserved to himselfe but it was for Adams use then the stoutest and fiercest beasts would be ruled by Adam this dominion since the fal is lost for a great part of our rebellion against God the creatures rebellion should mind us of ours we may see somtimes a little child driving before him 100. oxen or kine this or that way as he pleaseth for the infusing of the soul the time when it was infused it is most probable that the body was first made as the organe or instrument and then the soule put into it as God did make heaven and earth before man was made God did not create all the soules of men at once but he creates them daily as they are infused into the bodie There are these two Questions to be resolved 1. Whether immortalitie was naturall to Adam 2. Whether originall righteousnesse was naturall to Adam For the first A thing is immortall foure wayes 1. Absolutly soe that their is no inward or outward cause of mortalitie 1. Tim. 6. soe God onely 2. when it is not soe by nature but immortalitie is a perfection voluntarily put into the
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
aliquem sanctorum convertere hence the Papists would prove invocation of Saints whereas it should be translated voca quaeso seu voca jam an sit qui respondeat ad quemè Sanctis respicies q.d. ad neminem The vulgar makes it a simple speech without any interrogation the meaning of Eliphaz is q.d. Go to I pray thee call or bid any one appear or come that by his consent approves of thy opinion try whether any one is of thy mind which acknowledgest not that great calamities are inflicted by God for great sinnes to which of the Saints that ever have lived or yet doe live in the earth wilt thou turne by whose testimony thou shalt be helped in this thy complaint against God Psal. 2. 12. The vulgar hath Apprehendite disciplinam apprehend discipline or instruction whereas in the Hebrew it is Osculamini filium kisse the son Thus an evident place against the Jewes for the second person in Trinity is obscured and overthrown by the corrupt Latine Text. To say the sense is the same is in vaine for an Interpreter ought not to change the words and then say he hath kept the sense neither is the sense of the words the same who will say to kisse the Sonne is the same with lay hold of discipline We must needs embrace the doctrine of Christ if we acknowledge him to be our Messiah but hence it doth not follow that these 2 are the same for then all things which agree should be one the same which will not stand The Chaldee Paraphrast favouring that reading doth it to defend the errour of the denying the diety of the eternall Sonne of God Saepe Codices Hebraei magis Judaeos vexant quam Graeci aut Latini Certe in 2 Psal. Latini Graeci habent Apprehendite disciplinam ne irascatur Dominus ex quo nihil apertè contra Judaeâ—s deduci potest at in Hebraeo est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osculamini Filium ne irascatur id est reverentiam exhibete filio Dei ne ipse irascatur c. qui locus est invictissimus contra Judaeos Bellarminus de verbo Dei l. 2. c. 2. Psalmi videntur data opera versi in contumeliam Latini Sermonis Chamierus The vulgar Latine of the New Testament is no lesse corrupted then of the old Matth. 6. 11. The English Papists at Rhemes who translated the New Testament into English not out of the Greek Text but out of the vulgar Latine read give us to day our super-substantiall bread the Latine hath it panem super-substantialem for Quotidianum daily bread The Rhemists note upon the same is by this bread so called here according to the Latine and Greek-word we aske not onely all necessary sustenance for the body but much more all spirituall food viz. the blessed Sacrament it self which is Christ the true bread that came down from heaven and the bread of life to us that eate his Body Our Saviour Christ which condemned vaine repetition and by a forme of prayer provided against the same is made here of the Jesuits to offend against his own rule for that which is contained in the second Petition they teach to be asked in the fourth Secondly they lodge in one Petition things of divers kinds and farre removed in nature spirituall and corporeall heavenly and earthly yea the creature and the creator Thirdly hence it should follow that he taught them expressely to aske that which he had neither instituted nor instructed them of and whereof his Disciples were utterly Ignorant Salomon from whom our Saviour seemeth to have taken this Petition confirmes that exposition of things tending to uphold this present life Prov. 30. 8. Lechem Chukki the bread which is ordained for me The Jesuites will never be able to justifie the old interpreter which translateth one word the same both in syllables and signification in one place Supersubstantiall and in another viz. in Luke Quotidianum or Daily against which interpretation of his he hath all antiquity before that translation and some of the Papists themselves retained the words of Daily Bread Bellarmine l. 1. de bonis operibus c. 6. preferres Quotidianum and defends it against the other Tostatus applyeth it to temporall things The Syriacke saith Panis indigentiae vel sufficientiae nostrae Luke 1. 18. Plena gratia for gratis dilecta as Chrysostome renders it Haile Mary full of grace for freely beloved The word signifieth not any grace or vertue inherent in one but such a grace or favour as one freely vouchsafeth and sheweth to another the word retained by the Syriacke in this place is Taibutha and signifieth happiness blessednesse goodnesse bountifulnesse Tremelius turneth it gratia which may and ought to be Englished favour as the Greek word signifieth and is expounded by the Angell and the Virgin Mary themselves the Angell adding in the same verse the Lord is with 〈◊〉 meaning by his speciall favour and in v. 30. saying she had found favour with God The Virgin in her thankfull song magnifying the mercy of God toward her that he had so graciously looked on her in so meane estate as to make her the Mother of her own Saviour after so marvellous a manner They foolishly salute her who is removed from them by infinite space and whom their Haile cannot profit being in Heaven as the salutation of the Angell did and might doe whilst she was here in the vale of misery Their Alchymie also is ridiculous to make that a Prayer unto her which was a Prayer for her to make it daily that served in that kinde for one onely time to make it without calling which the Angell durst not doe unlesse he had beene sent Ephes. 5. 32. Vulg. Sacramentum hoc magnum est and the Rhemists This is a great Sacrament for great mystery Sacraments are mysteries but all mysteries are not properly Sacraments How can it be a Church Sacrament which hath neither element nor word of promise Secondly Sacraments are the peculiar and proper possession of the Church of Christ how can that be a Sacrament which is and lawfully may be used out of the Church amongst the Turkes and Jewes to whom the benefit of Matrimony cannot be denyed The old Interpreter Coless 1. 27. translateth the same word a mystery or secret Chemnitius reckons this place among those which the Papists abuse not among the corrupted for Sacrament is the same with the Ancient Latine Divines that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with the Greeks Chamier Heb. 11. 21 The vulgar hath Jacob adoravit fastigium virgae the Rhemists adored the top of his rod. whereas the words are he worshipped upon the top of his stasse and not as they have falsely turned it so also doth the Syrian Paraphrast read â—t The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used else-where in the New Testament for a walking staffe agreeth fitly unto Jacob who being both old and sick had need to stay himselfe thereupon whilst
descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture 1. In every Age of the Church the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation his wayes he made knowne to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace 2. The substance of all things necessary to salvation ever since the fall of Adam hath beene and is one and the same as the true Religion hath beene one and unchangeable 1. The knowledge of God and Christ is the summe of all things necâ—ssary to salvation John 17. 3. Col. 2. 2. but this knowledge was ever necessary Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically we more clearely distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as wee John 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himselfe to be one and unchangeable as in nature so in will Heb. 13. 8. Rom 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jewes so hee would justifie both the circumcision and uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Son Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the old Testament did before instruct Matâ—hew 5. 17 John 5. 39. Acts 10 43 Luke 24. 25 26 27 44. 45. Acts 18 28. 17. 7. 26. 22. 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are sâ—iled the children of faithfull Abraham being justified by Faith as Abraham was Whence wee may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happinesse The Word of God being uttered in old time sundry ways was at length made knowne by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his Will and Pleasure So long as there was any truth in any Age necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses it pleased God to stir up holy men whom he Divinely inspired and sufficiently furnished to make the Truth knowne unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the old Testament more clearely then it was before manifested in the Bookes of Moses the time and Age of the Church requiring the same The Church of the Jewes in the severall Ages thereof was sufficiently taught and instructed in all things necessary to salvation by the writings of Mâ—ses and the Prophets which appeares 1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life answered what is written in the Law and Prophets how Readest thou Luke 10. 25 26. and out of the Scripture hee declared himselfe to be the Saviour of the World foretold and promised Matthew 21. 44. 26. 31. Luke 4 21. 24 25 26 27 44 John 3. 14. 2. The answer of Abraham to the Rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation Luke 16. 29 30. by them they might learne how to obtaine Life and escape Death when hee saith Let them heare them he meaneth them onely as that place is meant Mat. 17. 5. 3. The Jewes themselves acknowledged the sufficiency of those writings to leade them unto life and happinesse John 5. 39. 5. The Prophets did expound the Law of God and speake more plainely precisely and distinctly touching the comming of the Messias then Moses did but the last full and cleare Will of God touching the salvation of man was not manifested by them that was together and at once to be published and taught by the Messias who also at his comming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to bee the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrin which he delivered 2. This was well knowne not onely among the Jewes but also among the Samaritanes in so much that the woman of Samaria could say I know when the Messias is come he will tell us all things John 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare Revelation of Divine mysteries then that which was then delivered 4. Christ is called a mediator of the New Testament or the new Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdome to reveale the Covenant of grace to the Church that she might not despaire but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seene of the Father which dispensation was needfull that the grace of God might not be contemned as haply it would have been if God had fully revealed and made knowne his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of doctriâ—e necessary to salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his doctrine but that which was in them more obscurely Enigmatically and briefely he explained more excellently fully and cleerely the Apostles proved their doctrine out of the Books of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. 6. All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places
be made by some thing which was capable of being from Eternity What is Eternall is of it selfe what is of it selfe is God the world is not God because the parts of it are corruptible therefore it is not eternall and what is Finite in quantity cannot be infinite in continuance It could not be made by any creature in it for the part cannot possibly make the whole because it is of farre lesse vertue then the whole and because it hath its being in and of the whole wherefore it must needs be made by some thing better then it selfe which is no part of it selfe and that is no other then God so the making of the world proves a God What Created the world is and is better then the world and before the world and above all creatures in the world God Created the world When we see the glorious frame of Heaven and earth the excellency magnitude and multitude of naturall things the beautifull order and harmony so great variety we cannot but conclude that there is a God who made and ordereth all these things 2. The Preservation and continuance of the world in that Order which we see maketh it manifest that there is a God which preserveth and ordereth it For either it must be preserved ruled and ordered by it selfe or by some more excellent thing then it selfe not by it selfe for what could not make it selfe cannot of it selfe keepe and uphold it selfe seeing no lesse power is required to its continuation then to its constitution for it could not continue if each of the parts did not so worke as to helpe and uphold the other in some respect or other Now these severall parts could not so worke for one Common end if they were not guided thereto by some common and understanding guide which were acquainted with and had power over each of them therefore it hath one ruler and upholder That which is effected by the constant orderly and subordinate working of innumerable particulars for one common end whereof no one of them hath any knowledge or acquaintance must needs be wrought by some common Ruler and Governour which knowes the motion and working of each and rules all and each to that end in their severall motions What upholds the world is but God upholds the world therefore he is 1. This is Aquinas his reason naturall bodies which want knowledge worke for a certaine end because they frequently worke after the same manner therefore there must be a minde understanding and governing all things and directing them to that speciall and chiefe end The whole world doth aptly conspire together for the attaining of one end the good and benefit of man All creatures incline to their proper operations the stone downe-ward the fire upward the seasons of the yeare constantly follow each other 2. Particular the framing and maintaining of each creature in the world the Heavens and Man especially these two were most artificially made as the Scripture shewes The Psalmist cals the heavens the worke of Gods Fingers Psal. 8. 4. because they were made with greatest ease and with exquisite Art Heb. 11. 10. whose builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex is God speaking of the Heavens Psal. 139. 14 I am fearefully and wonderfully made 15. v. curiously wrought in the lowest parts of the Earth The Hebrew word is very Emphaticall it signifieth Embroydered or wrought with a needle that is cunningly wrought with Nerves Veines Arteries Galen upon the contemplation of the admirable workmanship in the body of man breaketh out into an Hymne in the praise of him that made him 1. The Creation of the Heavens proves that there is a God The largenesse roundnesse purenesse solidnesse the continuall and constant motion of the heavens doth excellently declare the glory of God The very name of Astronomy whose object is the motion of the heavenly Orbes and Stars in exact signification importeth that the Starres observe a Law in their motion which Law is given unto them onely by God himselfe who is their true Law-giver Suidas affirmeth that even Abraham himselfe was first occasioned to seek after God by considering the motion of the Stars for he being by nation a Chaldean who as Aristotle observeth are naturally given to that kinde of contemplation and observing in their motion a wonderfull order and variety and yet no lesse a constancie he presently collected that these strange revolutions were directed and guided by some God 2 The Creation of man proves this truth that there is a God 1. A man may reason from his owne framing in the wombe and preserving in the world Man is framed in the wombe by some most noble wise and excellent workman The Parents frame him not there for they know nothing of his framing neither when nor how he was so formed therefore some more excellent thing then a man did frame him there and doth daily and hourely frame other men and that is a wise worker which is a like wise and potent in all places of the world at all times seeing there is something more excellent then man which hath set downe this Order for producing of men and so a God 2. The Nobility and Excellency of the soule sheweth plainely that it is of Divine Originall it being Spirituall and Incorporeall could not but proceed from that which is Incorporeall The effect cannot be toto genere better then the cause Divers workes are done by man arts invented Zach. 12. 1. 3. The being and preservation of each particular man Each particular man in the world may reason from his owne being thus either there must be an infinite number of men or else there must be a first man which was the beginning of all men but an infinite number of particular men is not possible seeing there can be no infinite number at all for every number begins with an unity and is capable of being made greater by the addition of an unity therefore there cannot be an infinite number of particular men Therefore we must come to some first man and that first man could not make himselfe nor be made by any inferiour thing to it selfe therefore it must be made by some thing more excellent then it selfe viz. One infinite thing from which all particulars had their Originall 4. God is manifested in the consciences of men as was touched before 1. By the Ministery of the word by which he powerfully worketh on their consciences 2. By the inward Checks of conscience after finne committed 1. In the godly 1 Sam. 24. 5. and 2. Sam. 24. 10. 2. In the wicked Matth. 27. 3. 4. 5. 2. Civill States and Kingdomes consist and the Governed by a few Magistrates and Rulers There are innumerable more men that wish and desire the overthrow and ruine of the State then that would live under Government and be subject to Order This effect must have some cause either the wisedome and goodnesse of the governed or of the Governours or
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
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
pleasant a place was Paradise and what made it so but the artificiall order fashion and growing of all sorts of trees fit for food and shadow Wee must observe our owne faultinesse with sorrow and humiliation for that we have not observed more seriously and usefully this worke of God Wee have perpetuall use of Timber and fuell we eate much fruit from these trees we reape the benefit of this work of God from time to time We sit upon wood we feed upon wood we dwell under wood under trees cut downe and fitted for our use wee cannot step out of doors but our eyes are fixed upon some tree or other great or small but we take not notice of God in this worke and praise his name that made all these trees Let us mend this fault and stir up our selves to consider God in this worke praise him for fruitfull trees and all other kinds of trees Let us acknowledge his power wisdome goodnesse in them his exceeding bounty tender care to man that hath so furnished the world with innumerable sorts of trees Let us bee carefull of preserving these workes of nature for our owne use and the use of Posterity let us set and plant trees for after ages CHAP. V. ON the fourth day were made the Sunne Moone and Starres which are as it were certaine Vessells wherein the Lord did gather the light which before was scattered in the whole body of the Heavens The Hebrew word translated Lights signifieth Lamps Torches or other things which shine forth and give light It was a great work of God in making and ordering the Sun Moone and other heavenly bodies This worke is often spoken of in Scripture Gen. 1. 14. Psalm 104. 19. 20. 21 22 23. Psalme 136. 7. 8. 9. Psalm 148. He calleth upon the Sunne Moone and Starres of light to praise God and Psal. 19. Hee saith of the Sun God hath set a Tabernacle for the Sun In another place he saith he guideth the stars and calleth them by their names The wonderfulnesse of these works of God is seene First in the very matter and substance of them which is wonderfull and inexplicable who can tell what the Sunne is made of 2. In their quantity both in respect of multitude greatnesse For multitude they be innumerable and for magnitude many of the starres are farre greater then the earth 3. In their qualities which are principally three 1. Their figure the fittest for motion and use round and orbicular 2. Their brightnesse and shining especially the splendour of the Sun and Moon 3. Their durablenesse they doe not change 4. In their motion which is very swift and regular 5. In their effects working so constantly and variously in the seasons of the yeare The most beautifull bodies of the Starres which we see fastned in Heaven are not Gods as Plato in Timaeo called the Starres by the worshipping of which the blinde Gentiles and the Jewes also horribly polluted themselves but excellent workes of God by the contemplation of which wee ought to be stirred up to acknowledge and celebrate the Majestie glory wisedome and power of the Creator Psal. 8. 3. 4. First for the Sunne that is called the greatest light and that most truly and properly both for the body and substance of it and also for the brightnesse and abundance of light which is in it For the most skilfull Mathematicians have demonstrated that the very body of the Sunne doth exceed the whole earth in bignesse 166. times King David did aptly compare the Sun to a Giant for strength refreshed with wine for the heate to run his course for his swift motion The Sun is the glorious servant of all the world therefore it hath its name in Hebrew from serving The continuall motion great swiftnesse exceeding heate admirable brightnsse of the Sun doth utter the praise of God Psal. 19. 3 4 5. The Sun is the fountaine of heate and light the life of the Universe the great Torch of the world and the Ornament of Heaven The Sun is fitly scituated being in the midst of the sixe other Planets neither too high nor too low Altins egressus coelestia tecta cremabit Inferius terras medio tutissimus ibis Ovid. lib. 2. de Metamorph. See Dr. Brownes Enquiries lib. 6. chap. 5. Secondly the Moone is also called a great light not for the bignesse of the body of it but because it is the lowest of all the Planets nearest unto the earth and therfore appears biggest of all next unto the Sunne and gives to the earth a greater light then any of the starres which are farre greater in substance and brighter in light Some say it is the cause of the ebbing and flowing of the Sea for it agreeth exactly with the revolution of the Moon it causeth it 1. by its motion as it brings its beames 2. by its beame as that brings the influence 3. by infusion as that stirs the waters It is called in Latine Luna à lucendo saith Tullie or because solâ lucet nocte saith Varro In Hebrew Jareach Jerech which words signifie a month because it is renewed every moneth A starre is the thicker part of Heaven round and full of light In the day the glistering light of the Sunne obscures all the stars but in the night how many hundred thousand of them doe we see besides those that are hidden from us in the other part of the Sphere which is not seene by us The number of stars set upon the Globe are 1025. and divers of them have proper names All the stars of the Heaven are not numbred nor cannot since divers of them are so small but these 1025. are the principallest amongst them and all that have ever beene accounted of Philosophers distinguish them into fixed stars and Planets The Planets are apparently 7. Saturn Jupiter Mars then the Sun in the midst as it were the King of all after Venus Mercury and the Moone Neither Moses Job nor the Psalmes the most frequent in Astronomicall observations mention any of the Planets but the Sun and Moone Of these stars some are greater then other and are distinguished into sixe sorts of bignesses Their proportions are thus delivered viz. A star of the first bignesse or magnitude is 107 times bigger then the earth A Starre of the second magnitude ninety times bigger then the Earth A Starre of the third bignesse 72. times bigger then the Earth A Star of the fourth bignesse is 54. times bigger then the globe of the earth A starre of the fift magnitude is 36. times bigger then the Earth A starre of the sixt bignesse is eighteene times bigger then the globe of the earth We are to bewaile our own great folly and blindness that wee have not more admired honoured feared loved that great worker to whom these Creatures doe point us We do not often enough tell our selves this Moone this Sunne these stars could not nor