cloud is water rarified drawn upward till it come to a cold place and then it is thick and drops down They are but nine miles say some from the earth but they are of unequal height and are lower in Winter then in Summer when the Sun hath the greater force then they ascend higher and in his smaller force they hang the lower Vide Vossium de orig progress Idol l. 2. c. 83. Let us consider the causes of these clouds and the uses of them The efficient causes are thought to be the heat and influence of the Sun and the Stars which doth rarifie the water and draw thence the matter of the clouds as you shall perceive if you hold a wet cloth before the fire that a thick steame will come out of it because the fire makes thin the thicknesse of the water and turns it into a kinde of moist vapour and the earth hath some heat mixed with it through a certain quantity of fire that is dispersed in the bowels of it which causeth such like steams to ascend out of it and the coldnesse of the middle region doth condensate and thicken these steams or breaths and turn them again into water at length and at last to thick clouds 2. The matter is the steams that the waters and earth do yeeld forth by this heat The uses of it are to make rain and snow snow is nothing but rain condensated and whitened by the excessive cold in the winter time as it is in descending for the watering of the earth and making it fruitful or else for the excessive moistning of the earth to hinder the fruitfulnesse of it if God see fit to punish The earth without moysture cannot bring forth the fruit that it should and some parts of the earth have so little water near them below that they could not else be sufficiently moystened to the making of them fruitful God hath therefore commanded the Sun among other offices to make the vapours ascend from the Sea and Earth that he may poure down again upon the forsaken wildernesse or other places whether for punishment or otherwise Obj. How can it be conceived that the clouds above being heavie with water should not fall to the earth seeing every heavie thing naturally descendeth and tendeth down-ward Ans. No man by wit or reason can resolve this doubt but only from the word of God which teacheth that it is by vertue of Gods Commandment given in the Creation that the Clouds fall not Gen. 1. 6. Let the Firmament separate the waters from the waters by force of which commanding word the water hangeth in the clouds and the clouds in the aire and need no other supporters Iob 26. 7 8. setting out the Majestie and greatnesse of God in his works here beginneth that He hangeth the Earth upon nothing he bindeth the waters in the Clouds and the Cloud is not rent under them Philosophy is too defective to yeeld the true reason of this great work of God which commonly attributeth too much to Natura naturata Nature and too little to Natura naturans the God of nature Now we must here also blame our own carelesnesse and folly which forbear to consider of this work that hangs over our heads The Clouds are carried from place to place in our sight and cover the Sunne from us They hinder the over-vehement heat of the Sunne from scorching the earth and yet we never think what strange things they be and what a merciful Creator is he that prepared them Not seeing God in the works of nature shews great stupidity and should make us lament Let us endeavour to revive the thoughts of God in our minds by his works When we see the Clouds carried up and down as we do sometimes one way sometimes another swiftly then let us set our heart a work to think there goes Gods Coach as it were here he rides above our heads to mark our way and to reward or punish our good or bad courses with seasonable rain for our comfort or excessive showers for our terror O seek to him and labour to please him that he may not find matter of anger and provocation against us When the Clouds either favour or chastise us let us take notice of Gods hand in these either comfortable or discomfortable effects and not impute it all to the course of nature By means of the Clouds God waters the earth yea the dry wilderness without moisture there can be no fruitfulness without clouds no rain without that no corn or grasse and so no man or beast Rain is as it were the melting of a Cloud turned into water Psal. 104. 13. It is a great work of God to make rain and cause it fitly and seasonably to descend upon the earth It is a work often named in Scripture Deut. 11. 14. 28. 12. Levit. 26. 4. Ier. 5. 24. It is noted in Iob divers times ch 36. 27. He maketh small the drops of water God propounds this work to Iob as a demonstration of his greatness Iob 38. 25 34. See Ier. 30. 13. Psal. 137. 8. Now this work is the more to be observed in these respects 1. The necessity of it in regard of the good it bringeth if it be seasonable and moderate and the evil which follows the want excesse or untimelinesse of it 2. In regard of mans utter inability to procure or hinder it as in the dayes of Noah all the world could not hinder it and in the dayes of Ahab none could procure it The Hebrews say God keeps four Keys in his own hand 1. Clavis Pluviae the Key of the Rain Deut. 28. 12. 2. Clavis Cibationis the Key of Food Psal. 145. 15 16. 3. Clavis Sepulchri the Key of the Grave Ezek. 37. 12. 4. Clavis Sterilitatis the Key of the Womb Gen. 38. 22. 3. In regard of the greatness of the work in the course of nature for the effecting of which so many wonders concur First Without this drink afforded to the fields we should soon finde the world pined and starved and man and beast consumed out of it for want of food to eat It is the cause of fruitfulnesse and the want of it causeth barrennesse and so destruction of all living creatures that are maintained by the increase of the earth As mischievous and terrible a thing as a famine is so good and beneficial a thing is rain which keepeth off famine Secondly It procureth plenty of all necessaries when the Heavens give their drops in fit time and measure the earth also sends forth her off-spring in great store and fit season and so both men and beasts enjoy all things according to their natural desire this so comfortable a thing as plenty is so worthy a work of God is the effect of rain I mean rain in due season and proportion Terra suis contenta bonis non indiga Mercis Aut Iovis in solo tanta est fiducia Nilo Lucan Egypt no
and praise him Gods great works call for great praise Commend him with our tongues and speak good of his Name Psal. 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 he is Is not he rich enough to maintain them Wise enough to direct them Strong enough to protect them If thou want goodness he can create in thee a new heart it may comfort the godly in regard of the Resurrection God can raise them up at the last day 6. It is a great terror to the wicked which do not fear but despise him God will hate despise and destroy them God can do it he made Heaven and Earth and he will do it because he is true he hath threatned it Oh the misery of that man which hath him for his enemy 7. We may learn from all the creatures in general 1. To bewail 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 Sunne rejoyceth to runne his course the Sea keepeth her bounds the Earth stands upon her foundation the Heavens keep their motion and declare Gods glory 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 1. Devoutly 1 Tim. 4. 5. in Faith Rom. 14. 14. ult with Prayer and Thanksgiving Mat. 15. 36. Act. 27 35. 2. Soberly 1 Cor. 10. 31. 3. Thankfully 1 Tim. 4. 4. Having handled the works of Creation in general I now proceed according to Moses his Method to a more particular enarration of each dayes work The whole first Chapter of Genesis may be thus divided 1. The Author of the worlds Creation God 2. The Work 3. The Approbation of it Verse 1. In the beginning of time or being therefore the World was not eternal Iohn begins so and took it hence But beginning there may mean from Eternity or as here Christ did not begin then but was then Prov. 8. 22. Bara Elohim Gods Created That difference between the Noun Plural and Verb Singular saith Rivet signifieth not the mystery of the Trinity but is an Idiotism of the Hebrew Tongue in which such Enallages are frequent as Numb 32. 25. Most of our men take the joyning of a Singular Verb with the Plural Elohim for a mystical expressing the holy Trinity But the Jewish Grammarians make it an Enallage of number chiefly to expresse excellency in the Persons to whom it is refer'd Mr Seldens Titles of Honour part 1. chap. 6. However there is no difference in the thing it self for the Name of Gods being taken here essentially not personally is common to the three Persons Gods created is as much as the Father the Sonne and holy Ghost created for elsewhere it is manifest from Scripture that not only 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 i. Ex nihilo fecit quidem potentissimè ac magnificentissimè Junius Heaven and Earth In the first day were created Heaven and Earth as it were the foundation and roof of the building Psal. 104. 5. Isa. 40. 21 22. The work of the first day was 1. Heaven under which name are comprehended partly the Empyraean first and immovable Heaven which is called in Scripture the third Heaven and Heaven of Heavens Ephes. 4. 10. 2 Chron. 6. 18. Acts 1. 11. and partly the celestial Spheres which it is probable were made the first day but without those lights of the Stars with which at length in the fourth day they were adorned the Hebrew word for Heaven being of the Dual 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 coelestibus incolis illius spiritualibus formis atque intelligentiis Gen. 2. 1. Job 38. 7. Iunius in loc 2. The four first simple things or elements as some think Earth Water Air Fire and the fitting of them for use by making day and night Though others hold that the Air and Fire are comprehended under Firmament the work of the second day For the Earth there is He emphatical this Earth which we dwell in though then unpolished The Earth is described in the second verse It was without form and void Informity and Vacuity in the original 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 Psal. 104. 6. Darknesse was on the face of the deep that is the waters which inclosed the earth in themselves Vers. 3. There is an extraordinary Light mentioned the ordinary fountain of light is the Sunne which in what subject it did inhere is not certain 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 works of the second day were twofold First 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 self Secondly The division of the waters above from the Waters below that is of the clouds which are in the middle Region of the Air from the Fountains 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 watery and fiery which were created then in their causes Ier. 10. 13. The approbation 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 distinguishing the waters was yet imperfect and finished on the third day The work of the third day was threefold First 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 overflow the Earth and by this command of Gods they still continue so Luther said well that all a mans life upon the Earth is as great a miracle as the Israelites passing thorow the red Sea Secondly The drying of the earth to make it habitable and fit for nourishing plants and living creatures Thirdly The producing of Herbs and Trees of all kindes The works of the fourth day were the Lights both greater as Sun and Moon and lesser as the other Stars placed in the Heavens as certain receptacles or vessels wherein the
Lord did gather light which before was scattered in the whole body of the Heavens Secondly 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 and Autumne Seed-time and Harvest They are Signs 1. Natural 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. Civil Husbandmen Gardners Fishermen Mariners gather observations from them 3. Ecclesiastical To know the New Moons and strange apparitions in them are signs of Gods anger as extraordinary Eclipses blazing-stars The works of the fifth day were The Fishes of the Sea and Fowls of the Air divers in nature shape qualities vertues and manners of living the fishes were appointed to increase multiply and fill the waters and the fowls to increase multiply and flie in the air The work of the sixth day is two-fold 1. All terrestrial bruit 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 he might have in his own bosom an argument and incentive of humility lest for his excellency he should wax proud against God Eves body out of a rib of Adam for a sign of most near conjunction and love betwixt man and wife The Creation ceased in man as in the Master-piece of Gods skill and as in the end to which all other things were destinate For all other Creatures by the bounty of the Creator were to serve Adam as their Lord and Prince CHAP. III. Of the Creation of the Heavens the Angels the Elements Light Day and Night 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 wonderful work of God the Heavens were not alwayes neither came they by chance or any other way but by the wonderful power of God creating them So the Scripture telleth us often Psal. 102. 15. Isa. 40. 12. 22. 42. 5. 45. 2. 48. 13. God frequently challengeth to himself the glory of this exceeding great work alledging it as an effect of his wonderful power and greatness The excellency and greatness of this work appears in divers things 1. The Abstruseness of the matter 2. The Perfection of the form 3. The exceeding hugeness of its Quantity 4. The height of it 5. It s swift motion Lastly The excellent Usefulness of it for the Creatures here below and all other things contained in it First The Matter of the Heavens is dark and hidden and goes beyond the power of mortal Creatures certainly to determine of it Philosphers know not what to say here some of them do think that the upper Heavens are made of the same matter with these inferiour bodies and some again do deny it and think it consists of another which they call the fifth Essence because they perceive it to be of such different working and qualities from the things below Secondly 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 form a circle encompassing the earth and waters round which is of it self also for the main Orbicular and this concerning the Stars our senses do declare and concerning the whole Heavens the motions of the Stars which our eye doth tell us for the Sun 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 beautiful strong perfect and capacious figure and this may minde us of Gods Infinitenesse Perfection and Unchangeableness Thirdly Consider the hugeness of its Quantity for who can measure the back-side of Heaven or tell how many miles space that mighty Circle doth contain 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 incomprehensibly great is he which hath made a building so great The whole circuit of the heavens wherein are the fixed Stars is reckoned by Astronomers to be a thousand and seventeen millions of miles at least Fourthly It is a high and stately building Iob 22. 12. an hundred and sixty 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 eye is not tired in the way If this ascending line could be drawn right forward some that have calculated curiously have found it five hundred years journy unto the starry Heaven This putteth us in minde of the infinite mercy and goodness of God Psal. 103. 3. and of his Majesty The highest Heavens are a fit Palace for the most High Psal. 104. 3. Fifthly It s admirable swift Motion and Revolution in four and twenty hours which our conceits cannot follow teacheth us that God is farre more swift and ready to help us in our need A Bullet out of a Musket flies swiftly it will slie an hundred and eighty miles an hour according to its motion The Sun moves swifter 1160000 miles in one hour the fixed Stars some of them two and fourty millions of miles each hour Macrobius saith by Hercules the driver a way of evils is meant the Sun whence Porphyry interprets those twelve labours of his so often celebrated by the Poets to be the twelve Signs of the Zodiack yearly run thorow by the Sun The Philosophers have ascribed certain intelligences to the Orbs to move them but there is no warrant for it in Scripture they say the Orbs move regularly which cannot be without some understanding mover there is the same order in inferiour creatures and that which worketh by nature worketh equally alwaies Archimedes the great Mathematician did make Sphaeram automatam a Sphere to move it self which many yet imitate Poterit ergo sine angelis movere sphaeram suam homo non poterit Deus saith Ludovicus Vives Vossius also denies it Lastly 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 inferiour heavens are fitted for the generation of Meteors Rain Snow Thunder Lightning by their fit distance as it were from the Earth and Stars 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
receive heat light and cold heavier then the fire lighter then the earth or water placed in the midst of them fit for breathing seeing smelling and moving This Element also leads us to God For 1. It truly and really subsisteth though it be not seen So also the Lord the Maker of it hath a real but invisible existence 2. It is every where within and without us so is God every where present 3. It is the preserver of my life and we may say of it truly as the Apostle of God himself in it under God we live move and have our being 4. Fire which is some say to be understood in light an adjunct and quality of it Scaliger would prove a fiery Element because fire tends thither First God made the Elements of the Earth and Water which in Geography make one Globe Others say light neither is that Element nor proceeds from it but the Sun however I shall handle it here among the works of the first day Without light Gods other works could not have been discovered by men Light is an excellent work of God tending to manifest his excellency to men it is a comfortable thing to behold the light Psal. 104. 2. Who coverest thy self with light as with a garment that is createdst the light thereby shewing his excellency as a man doth by making and wearing a rich and glorious suit of cloths he made and doth maintain the light in its perfection God expresseth his greatnesse above Iob in that he could not make light nor knew not what it was q. d. Iob thou art a mean Creature thou dost not create nor order the light neither dost thou know the nature and working of it The greatnesse of this work appears principally by two considerations 1. The hidden abstruse and difficult nature of it Philosophers cannot tell what to say of it whether it be a substance or accident and if a substance whether corporeal or incorporeal and spiritual it is a quality say they which makes other things visible that is the effect of it This word light in English signifieth both that which the Latines call lux and that which they call lumen which yet are two distinct things The first being in the Sun or Moon properly the second in the aire and an effect of the other Some think that it is a substance and one of the simple substances which they call Elements of which compounded substances are made by mixing them together and is nothing but the Element of fire which Philosophers speak of being more subtil theu the aire And as the water compassed the earth and the aire the water so did light the aire and was far greater then the aire as that was then the water and earth so as this is the highest of all the Elements See Sir Kenelmâ— Digb Treatise of Bod. c. 7. 2. It is very useful needful and beneficial For first it carrieth heat in it and conveigheth heat and the coelestial influences unto all other things 2. It distinguisheth day and night each from other without it what were the world but a dungeon 3. It is exceeding necessary for the dispatch of all businesse 4. To make the beautiful works of God visible Heaven and Earth and dissipate those sad thoughts and sorrows which the darknesse both begetteth and maintaineth 1. We cannot see light without light nor know God without his teaching 2. This serves to condemn our selves which cannot see God in this light though we see it with content we should lament this blindnesse When the day begins to peep in at your windows let God come into your thoughts he comes cloathed and thus attired tell your selves how beautiful and excellent he is 3. It may exhort us to labour to raise up our hearts to God in hearty thankfulnesse for the light How merciful and gracious art thou who givest me light and the sight of it take heed of abusing it to sin and thy eyes whereby thou discernest it especially magnifie God that giveth you spiritual light and sight Christ is the light of the world natural darknesse is terrible light comfortable what is spiritual Light is so pure faire and cleare that nothing can pollute it a resemblance of Gods infinite purity The creation of day and night and the distinction and vicissitude of both is the last thing in the first daies work Day is the presence of light in one half of the world and night the absence of it in the other So that the dispute whether day or night were first seems superfluous seeing they must needs be both together for at what time the light is in one half of the world it must needs be absent from the other and contrarily for all darknesse is not night nor all light day but darknesse distinguished from light that is night and light distinguished from darknesse that is day unlesse we will take day for the natural not the artificial day that is the space of 24 hours in which the Sun accomplâ—sheth his diurnal motion about the earth Darknesse is nothing but the absence of light Night is the space of time in every place when the light is absent from them Day is the space of time in every place when the light is present with them it is not simply the presence of light but presence of light in one half of the world when the other is destitute of it and night is not simply the absence of light but the absence of it from one half of the world when the other half enjoyeth it God made the Sun the chief instrument of continuing the course of day and night for ever by its diurnal and constant motion This is a wonderful work of God and to be admired The Scripture notes it The day is thine and the night also is thine saith the Psalmist and the ordinances of day and night cannot be changed The greatnesse of this work appeareth in the cause of it and the beneficial effects First for the cause it is the incredibly swift motion of the Sun which goeth round about the world in thes ace of 24. hours that is the space of 60 miles every houre in the earth but how many thousand 60 miles in its own circle or circumference for the earth is a very small thing compared to the Sun The body of the Sun is 166 times as it is thought greater then the earth therefore the circumference that it goes must needs be at least so much larger then the compasse of the Earth therefore its course must needs be at least 160 times 60 miles every houre that is almost 16000 miles every houre that is 166 miles every minute The celerity of this motion * is incredible it goes beyond the thoughts of a man to conceive distinctly of the passage through every place if a man should divide the circumference of the circle of the Sun into certain parts he could not so soon have thought of them as
the Sun runs through them God doth this great work it is thought to be caused by the turning round of the highest Sphere or the Firmament which pulling along with it self the inferiour Orbes makes them to move according to its course but who can give a reason why that Sphere it self should go so swiftly even much more swiftly then the Sun because it is far higher then the Sun as much as that is higher then the earth but the immediate power of God who doth move all in moving this one But that God should make the Sunne fulfil such a daily race to make day and night it highly commends the work Again the usefulnesse of it is great for if it should be in any place alwaies night what could they do how should they live How would any thing grow seeing the nights are cold light and heat being companions and cold and darknesse companions If no light had been in the world the world would not have been a place fit for living things But if one half onely of the world should have had light with it alwaies it would have caused excessive heat and so would have burnt up and consumed all things and been no lesse harmful then the defect of heat but now the succession of one of these to the other viz. light and heat to darknesse and cold doth so temper them by a kinde of mixture that it is in such proportion in every place as is necessary to bring forth all sorts of living things especially the fruits of the earth So God hath assigned such a way and race to the Sun which by his presence makes day and by his absence night as was fit and onely fit for the quickning enlivening and comfort of every kinde of living creature so that upon this course the wel-being yea the very being almost of all things doth depend We should lament and bewaile our exceeding great blindnesse that live day after day and night after night and yet busie not our selves about this work nor seâ— God in it though it be so constant as it was never stopped but twice sâ—nce the beginning of the Creation viz. in Hezekiah's time by going back of the Sun and in Ioshuah's time by stopping of the Sun for a certain time by the immediate power of God We have the profit of the day and of the night but neither in one nor other do we mark the wisdome goodnesse and power of God In the night men rest and refresh their bodier with sleep wilde beasts then wake and hunt for their prey In the day men and tame creatures make and dispatch their businesse and eat and drink and wilde beasts then rest in their dens God is still working for us our thoughts are still idle towards him thir is a proof of our Atheisme and estrangement from him this is the blindnesse of our minds a not being able to discern of things by discourse of reason and the power of understanding for the conceiving of which just and plain reasons are offered unto us There is a natural blindnesse of the eye when it is unable to discern things by the light of the Sun this is felt and complained of but spiritual blindnesse of minde is when it is unable to discern supernatural truths which concern the soul and another and better life by the use of reason and help of those principles which are as light unto it this is not felt nor lamented but it is therefore not felt because it is so natural to us and because we brought it into the world The beginning of the cure of spirituall blindnesse is to see it let us see it therefore and be troubled at it why do not I see Gods great work in making night and day to succeed each other Let us look up to God in this work and meditate on it at fit times in the morning so soon as we are awake and begin to see the darknesse vanquished and the light conquering and that the Sun is raised above our Horizon and is come to visit our parts again it were a fruitful thing to think thus How great a journey hath the Sun gone in this little time wherein I have been asleep and could observe nothing and now returned again as it were to call me up say Lord thou hast made night I have the benefit of it and now light visits me O that I could honour thee and magnifie thy power and the greatnesse of thy hand and use the light of the day to do the services that are required at my hand in my place Again in the evening a little before we sleep we should think of the great work of making day for these many hours the Sun hath been within our sight and shewed its beams and light unto us and hath run a long race for our good bringing with it lightsome cheerfulnesse the companion of the day Now it is gone to the other part of the world to visit them that God might shew his goodnesse to one place as well as to another Where a multitude of things concur to one effect with which none of them in particular is acquainted there we cannot but know that one common wisdome ruleth them all and so it is in the working of the Sun Moon and Stars to make the Seasons of the day and night and of Summer and Winter therefore some common wisdome must over-rule all of them There is a spiritual light in our Horizon whereas Judaisme and Turâ—isme is darknesse and Popery a glimmering light We should pray to God to give us spiritual light and be thankful for it He makes day and night also in respect of prosperity and adversity weeping may continue for a night this vicissitude keeps the soul in growth in good temper as the other is profitable for the body pray to God to send Christ to them which sit in darknesse and in the shadow of death and vouchsafe to make it day with them as well as with us He hath said in his word that he will discover the glory of his Son and all the earth shall see it together CHAP. IV. Of some of the Meteors but especially of the Clouds the Rain and the Sea the Rivers Grasse Herbs and Trees BY the name of Clouds and Waters above the Firmament Gen. 1. We may understand all Meteors both watery and fiery which were then created in their causes and so by clouds and winds Psal. 104. 3. must be understood all the Meteors the great works of God by which he sheweth himself and worketh in this lower Heaven They are called Meteors because they are most of them generated aloft in the aire Zanchius saith there are foure sorts of Meteors others make but three sorts 1. Fiery which in the Supreme Region of the aire are so enflamed by the fire that they are of a fiery nature as Comets Thunder 2. Airy which being begotten of dry vapours of the earth come near the nature
rains nor merchandize doth need Nilus doth all her wealth and plenty breed The Romans accounted it their Granary Lastly The greatnesse of the works which must meet together for making and distributing of ram doth magnifie the work The Sunne by his heat draws up moist steams and breath from the earth and water these ascending to the middle region of the Air which is some what colder then the lower are again thickned and turn into water and so drop down by their own heavinesse by drops not all together as it were by cowls full partly from the height of place from which they fall which causeth the water to disperse it self into drops and partly because it is by little and little not all at once thickned and turned into water and so descends by little portions as it is thickned So the Sun and other Stars the earth the water windes and all the frame of Nature are put to great toil and pains as it were to make ready these Clouds for from the ends of the earth are the waters drawn which make our showrs God is the first efficient cause of rain Gen. 2. 5. It is said there God had not caused it to rain Iob 5. 10. Ier. 14. 22. Zech. 10. 1. 2 The material cause of it is a vapour ascending out of the earth 3. The formal by the force of the cold the vapours are condenâ—ed into clouds in the middle region of the Air. 4. The end of rain to water the earth Gen. 2. 6. which generation and use of rain David hath elegantly explained Psal. 147 8. The cause of the Rain bow is the light or beams of the Sun in a hollow and dewy cloud of a different proportion right opposite to the Sun-beams by the reflection of which beams and the divers mixture of the light and the shade there is expressed as it were in a glasse the admirable Rain-bow We should be humbled for our unthankfulnesse and want of making due use of this mercy the want of it would make us mutter yet we praise not God nor serve him the better when we have it Ier. 14. 22. intimating without Gods omnipotency working in and by them they cannot do it If God actuate not the course of Nature nothing is done by it let us have therefore our hearts and eyes fixed on him when we behold rain sometime it mizleth gently descending sometimes fals with greater drops sometime with violence this ariseth from the greater or lesse quantity of the vapour and more or lesse heat or cold of the Air that thickneth or melteth or from the greater or smaller distance of the cloud from the earth or from the greater purity or grosnesse of the Air by reason of other concurring accidents either we feel the benefit or the want of rain likely once every moneth Let not a thing so admirable passe by us without heeding to be made better by it Want of moisture from above must produce praying confessing turning 1 King 8. 35 36. The colours that appear in the Rain-bow are principally three 1. The Cerulean or watery colour which notes they say the destroying of the world by water 2. The grassie or green colour which shews that God doth preserve the world for the present 3. The yellow or fiery colour shewing the world shall be destroyed with fire Dew consists of a cold moist vapour which the Sunne draweth into the Air from whence when it is somewhat thickned through cold of â—he night and also of the place whether the Sunne exhaled it it falleth down in very small and indiscernable drops to the great refreshment of the Earth It falleth only morning and evening Hath the rain a Father or who hath begotten the drops of Dew Out of whose womb came the rain and the hoary frost of Heaven who hath genared it saith God to Iob Chap. 38. 28 29. A frost is dew congealed by overmuch cold It differs from the dew because the frost is made in a cold time and place the dew in a temperate time both of them are made when the weather is calm and not windy and generated in the lowest region of the Air. Hail and ice is the same thing viz. water bound with cold they differ only in figure viz. that the hail-stones are orbicular begotten of the little drops of rain falling but â—ce is made of water continued whether it be congealed in rivers or sea or fountains or pools or any vessels whatsoever and retains the figure of the water congealed Though Ice be not Crystal yet some say Crystal is from Ice when Ice is hardned into the nature of a stone it becomes Crystal more degrees of coldnesse hardness and clearness give Ice the denomination of Crystal and the name Crystal imports so much that is water by cold contracted into Ice Plinie in his natural History saith The birth of it is from Ice vehemently frozen But Dr Brown in his Enquiries into Vulgar Errors doubts of it The windes are also a great work of God he made and he ruleth the windes They come not by chance but by a particular power of God causing them to be and to be thus he brings them out of his treasures he caused the windes to serve him in Egypt to bring Frogs and after Locusts and then to remove the Locusts again He caused the winds to divide the red Sea that Israel might passe He made the winds to bring quails and the winds are said to have wings for their swiftness the nature of them is very abstruse The efficient causes of them are the Sun and Stars by their heat drawing up the thinnest and driest fumes or exhalations which by the cold of the middle region being beaten back again do slide obliquely with great violence through the air this way or that way The effects of it are wonderful they sometimes carry rain hither and thither they make frost and they thaw they are sometimes exceeding violent and a man that sees their working can hardly satisfie himself in that which Philosophers speak about their causes The winde bloweth where it listeth we hear its sound but know not whence it cometh nor whether it goeth It is a thing which far surpasseth our understanding to conceive fully the causes of it They blow most ordinarily at the Spring and fall for there is not so much winde in Winter because the earth is bound with cold and so the vapour the matter of the winde cannot ascend nor in Summer because vapours are then raised up by the Sun and it consumes them with his great heat These windes alter the weather some of them bringing rain some drinesse some frost and snow which are all necessary there is also an universal commodity which riseth by the only moving of the air which air if not continually stirred would soon putrifie and infect all that breath upon the earth It serves to condemn our own blindnesse that cannot see God
hath mixed with the earth and waters that they may be more fit to give life to living things Now if the Superficies of the Sea were not very large and wide the Sun could not have power enough by its attractive heat and warmth by which it doth attenuate and make thin the waters into vapours which after the cold of the air when they come into the middle region of it doth again thicken and turn it into waters I say The Sunne could not else have power to draw out of the Sea sufficient store of these vapours for watering the earth with showrs So the multitude of the waters and the necessity of having much of them drawn up for rain required that they should not have little receptacles but one so great and spacious a receptacle which we call the Sea Oceanus the Ocean is that general collection of all waters which environeth the world on every side Mare the Sea is a part of the Ocean to which we cannot come but by some strait In the Sea are innumerable creatures small and great there walk the Ships there play the Leviathans What living monntains such are the Whales some of which have been found six hundred foot long and three hundred and sixty foot broad rowl up and down in those fearful billows for greatness of number hugeness of quantity strangeness of shapes variety of fashions neither air nor earth can compare with the waters Another use of the Sea is That there go the Ships as the Prophet speaks in a kinde of wonderment The whole art of Navigation is a strange Art the Lord fitted the Sea for this purpose that it might be useful to transport men from place to place and other things from Countrey to Countrey Men build moveable houses and so go thorow the waters on dry ground they flie thorow the Sea by the help of windes gathered in fitly with sails as birds do thorow the air and having learnt of birds to steer themselves in the Sea they have an Helm at the which the Master sitting doth turn about the whole body of his Ship at his pleasure The swiftnesse of the motion of a Ship is strange Some say that with a strong winde they will go neer as fast as an arrow out of a Bow The Lord hath given understanding to man to frame a huge vessel of wood cut into fit pieces and to joyn it so close with pitch and rozin and other things mixt together that it shall let in none or but a little water and it shall carry a very great burden within and yet will not sink under water and hath given wisdom also to man to make sails to receive the strength of the wind and cords to move them up and down at pleasure and to make masts to hang on those sails and hath given men a dexterity to run up to the tops of these masts by means of a cord framed in fashion of a ladder that can but even amuze an ordinary beholder and all this for a most excellent use viz. of maintaining commerce betwixt Nation and Nation and of conveighing things needful from one place to another that all places might enjoy the commodities one of another To this Art of Navigation do Kingdoms owe most of their riches delights and choise curiosities a great part of Solomons riches came in this way it is the easiest safest and quickest way of transportation of goods How obnoxious are we to God therefore we should not be bold to offend him how much danger do we stand in if he should let the waters take their own natural course and exalt themselves above the mountains At the floud he gave leave to the great Deeps to break their bounds and permitted the waters to take their own place and the waters were some seven yards higher then the tops of highest mountains He can do as much now for the demonstration of his just wrath for though he hath promised that the waters shall never overflow the whole earth yet not that they shall never overflow England which stands also in the Sea 2. Let us praise the goodnesse of God which preserveth the whole world alive by a kinde of miracle even by keeping the water from overflowing the earth God would convince us that we live of his meer favour and that his special power and goodnesse keeps us the waters if they were left to their own natural propensity would soon overwhelm the earth again but that God locked them up in the places provided for them This work is mentioned in divers places Iob 38. 8. 26. 10. Psal. 37. 7. Prov. 8. 29 Ier. 5. 22. First It is absolutely useful for the preservation of the lives of all things that live and breathe out of the Sea Secondly It is a strange and hidden work God effecteth it by some setled reason in the course of nature but we cannot by searching finde it out Perhaps this may be it the natural motion of every heavy thing is toward the Center and then it will rest when it hath attained to its own proper place Now the earth is stretched over the flouds and it may seem that a great part of them doth fill the very bowels and concavity of the earth in the very place where the Center or middle point of it is seated Hence it is that they will not be drawn up again nor follow the upper parts which tosse themselves up and down but rather pull down those rising graves again especially seeing it is most evident in nature by many experiments every day that it is utterly impossible there should be any Vacuum as they call it any meer empty place in which nothing at all is contained because that would divide the contiguity of things and so cause that the world should be no longer an orderly frame of divers things together for the parts would not be contiguous and united together if such a vacuum should fall out therefore water will ascend air will descend and all things will even lose their own nature and do quite contrary to their nature rather then such a thing should be Now it may seem the Lord hath hidden the water in the earth with such turnings and windings some places in which it is being larger some lesse large that the larger places having no open vent for air to succeed the water cannot be so soon filled from below as they would empty themselves upward and so there must needs be vacuity if they should not return back again and stop their course and therefore they must needs stop as it were in the midst of their career And this also may seem to be a great and principal cause of the flux and reflux of the Sea which if it were not the waters having their course alwayes one way must needs by little and little return again to cover the earth If this be the cause as is probable it is wonderful that God should set such an inclination into all
parts of the world that they will suffer any crossing of their own particular natures rather then not maintain the general course of nature in the close joyning together of things for if they might be sundred one from another at length the whole must needs be quite out of frame and a general confusion would follow We must even chide and reprove our selves for our extream stupidity that are so little if ever a whit affected with this work so great in it self and so behoveful for our very life and being How are we daily and hourly preserved from the swelling waves how comes it that in all this length of time the Sea hath not broken in upon us and over-topped the earth We do not tell our selves of our debt to God for commanding the waves not to be so bold as to drown us It may exhort us to fear him that hath appointed the Sands for a bound of the Sea and will not let the waves prevail over us for all their tossing and tumbling He is of great power and can over-rule so furious an Element and fear not though the waters roar and though the Mountains were cast into the midst of the Sea This commends unto us Gods greatness who doth so infinitely surpasse the Seas greatness and who hath made so much water for it and it a place for so much water Let us think of it in particular and dwell a little upon it that we may also know our nothingness What a great thing is the Sea in it self considered What is this Island in comparison of the Sea and yet we call it Great Britain It must needs be greater then the earth for the waters did round about involve and encompasse the Earth what then is the whole Globe of Earth and Water and yet that whole Globe is a thing of nothing in comparison of Heaven and yet all that is nothing in comparison of God Oh how great is he and how much to be admired Great not in quantity and extension of dimensions but in perfection of Essence How great is he that is beyond Earth Sea and World and all more then these are beyond Nothing And let us a little compare our selves with this great and wide Sea The Sea is but part of this Globe yet hath in it water enough to drown all the men that are in the world if either it were suffered to overflow as once at Noah's floud or else they were cast into it so that all men are but a small trifling thing in comparison of this Sea and then What am I must every one say to himself and what compared to God the maker of the wide Sea and this wide world Oh how nothing is man am I my self among other men and why am not I humble before God Why do I not cast down and abase my self in his presence and carry my self to him as becometh so poor mean and small a creature to so infinite and great a Creator Let us morally use the things we see else the natural knowledge will do us no good at all We may see in the Sea a Map of the misery of mans life it ebbeth and floweth seldom is quiet but after a little calm a tempest ariseth suddenly So must I look for storms upon the Sea of so troublesom a world For the great work of Navigation and so of transportation of things by Sea and for the fitnesse of the Sea to that use we must praise God every man hath the benefit of it By vertue of it we have Pepper Cloves and Mace Figs and Raisms Sack and Wines of all sorts Silks and Velvets and all the Commodities of other Kingdoms distant a thousand of miles from us and by this they have from us such Commodities as our Land affords above theirs There is no art which helps more to enrich a Nation and to furnish it with things for State pomp and delight And yet how is it abused by Mariners who behold Gods wonders in the deep being the worst of men and never good but in a storm and when that is gone as bad or worse then ever The materials of a Ship are wonderful First It is made of the strongest and durablest Wood the Oake and Cedar Now it is a strange work of God to make such a great Tree out of the Earth Secondly The Nails in it are made of Iron that the pieces may be closely compacted Thirdly Tarre and Pitch to stop every crevise that no water or air might enter this they learned of God himself who bid Noah to plaister the Ark within and without with pitch Fourthly Cords made of Flax a multitude of strange things concurre to this work What pity is it that Souldiers and Mariners as was said who are so subject to dangers and have such frequent experience of Gods goodness and mercy to them in their preservation should generally be so prophane and forgetful of God For the Souldier it is an old saying Nulla fides pictasque viris qui castra sequuntur And for the Mariner Nautarum vota is grown into a Proverb In the third dayes work were likewise created Grasse Herbs Plants and Trees The first is Grasse or green Herb which is that which of it self springs up without setting or sowing 2. Herb bearing seed that is all Herbs which are set or sown and encrease by mans industry The third Trees and Plants which are of a woody substance which bear fruit and have their seed which turns to fruit in themselves God by his powerful word without any help of mans tillage rain or Sunne did make them immediately out of the Earth and every one perfect in their kind Grasse and Herbs with Flowers and Seeds and Trees with large bodies branches leaves and fruits growing up suddenly as it were in a moment by Gods word and power The great power of God appears in this He is able to work above nature without means the fruitfulnesse of the Earth stands not in the labour of the Husbandman but in the blessing of God He also caused the Earth to yeeld nourishment for such divers Herbs and Plants yea Herbs of contrary quality will grow and thrive close one by another when those which are of a nearer nature will not do so The Herb was given at first for mans use as well as beasts Gen. 1. 9. Psal. 104. 14. Herbs are one wonderful work of God The greatnesse of the work appeareth in these particulars 1. The Variety of the kinds of Herbs 2. The Variety of their Uses of their shapes and colours and manner of production and of their working and growth Some come forth without seed some have seed some grow in one place some in another some are for food some for medicine and some for both That out of the earth by the heat of one Sun with the moisture of one and the same water there should proceed such infinite variety of things so differing one from another is
4. That it hinders their acceptation Revel 9. 20. 2. By the Minister 1. A spirit of uncleannesse works in the Prophets Zech. 13. 2. 2. A great deal of pride Col. 2. 18. 3. A vehement desire of drawing proselytes after them Gal. 6. 13. 4. Horrible hypocrisie Matth. 23. 13 14. 5. Worldly wisdom and fleshly ends 2 King 16. 11. 6. A constant ignorance and idlenesse in them While they slept the envious man sowed tares 7. Cowardise Gal. 6. 12. 3. By the people 2 Thess. 2. 10 11. Hos. 5. 11. Amos 4. 5. Three things about the worship of God are to be considered 1. The kindes of it that is as was before said certain orders of actions to be performed 2. The parts of it that is each action of each kinde so receiving the Lords Supper is a kinde of worship the action of giving taking eating drinking with the things hereby represented are parts 3. There are certain circumstances and solemnities for the manner of celebrating those parts and kindes Now the two former must be expressely commanded The later must not be forbidden nor condemned onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it and a spiritual efficacy conceived to be annexed unto it as appears in the Priests garments in the Law Thus for example Prayer is a kinde of Gods worship the confession of sins Petition and Thanksgiving for benefits be parts of this kinde of worship and so are the person to whom and the person in whose name necessary things for the matter of the worship But now whether I pray in such or such a place whether with eyes lift up or cast down whether kneeling or standing whether with mine head covered or uncovered these are certain points of solemnity as it were adjuncts of the exercise And here it is sufficient that I use no such circumstance as is condemned nor neglect any that is commanded but if I do esteem it a matter of religious necessity to God-ward to pray in such a place rather then such and conceive that my prayers shall be more effectual for my good there rather then elsewhere not having any such warrant from God I do now turn the circumstance into a part of worship and seeing it is not from God of false worship The several kindes and parts of Gods worship are either Ordinary or Extraordinary I. Ordinary 1. Publick 2. Private 3. Indifferent First Publick such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place as being open and publick professions of our allegiance to God Such are two alone 1. Preaching of the Word which hath two main parts 1. The Explication and Declaration of any part of holy Writ or any point of Doctrine contained in holy Writ 2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach admonish exhort correct comfort for which things it is most fit and convenient The second publick worship is administration of the Sacraments that is of the seals of the new Covenant of Grace which are two alone 1. The seal of ingraâ—fing into Christs body called Baptism where the parts are outward washing with water inward bestowing the bloud of Christ to wash and purge the soul. 2. The seal of our nourishment in Christ whereof the parts are outward on the Ministers part taking blessing breaking distributing bread and wine on the receivers taking eating and drinking bread and wine inward certain works of God in giving his Sonne and of the receiver in receiving him This is publick worship Secondly Private two 1. Meditation by ones self alone of the Word of God or the parts of it in any particular matter the parts of which are consideration of the truth thereof and application of the same to ones self 2. Conference with a few others which is a mutuall propounding of mens judgements of any part of Scripture or point of Religion for their mutuall edifying as Paul went up to conferre with Peter and with the chief Apostles Thirdly Indifferent which may be done both publickly and privately yea which must be done both in private by each person and family and also may be done and most of them must be done by the whole Assemblies of men professing true religion These are ordinary which must be of constant and continual practice day by day as occasion serveth which are four 1. Reading the Scriptures and good Books or hearing them read which is an intentive observing of the things contained in the Word or such godly Books as tend to make the points of doctrine in the Scripture contained more plain and usefull unto us 2. Catechizing which is a particular teaching the principles of Religion by Question and Answer necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish For the Housholders it is apparent in that Commandment that they should whet these things upon their children for Ministers Let him that is catechized in the Word make him that catechizeth him partakers of all good things Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him 3. Prayer Pray continually saith the Apostle for private prayer Enter into thy closet and pray saith our Saviour Christ and Mine house shall be called a house of prayer saith the Lord himself for publick worship 4. Singing of Psalms whether Scriptures or other conformable unto Scripture made by godly men ones self or others it is not material as some think for so saith David Sing unto the Lord a new song and so saith the Apostle Edifie your selves with Psalmes and Hymnes and spiritual Songs the word translated Hymnes signifieth such a Song as is uttered with voice alone but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick but must be so performed as may be for edification And these are ordinary services The extraordinary services are such as are to be performed upon particular and special occasions either publick or private such are 1. Fasting which is the setting of an artificial day at least apart to the work of humiliation and reconciliation 2. Feasting which is the setting of so much time apart to the work of rejoycing 3. Vowing which is a tying of ones soul by Gods name unto Gods self to do or not to do a thing lawful for his furtherance in godlinesse These be all the kindes of worship which God in his Word requireth and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment so that each man and woman stands bound in conscience constantly to perform the publick and private as God gives ability and the extraordinary upon such extraordinary occasions as fall out to require the performance of them
1. p. 60 Vertue what in God what in men l. 2. p. 172 Violence l. 4. p. 382 Virgin The Virgin Mary why called Deipara the mother of God l. 5. p. 404 Visiting two-fold l. 9. p. 768 Unbelief l. 4. p. 383 384 Vivification l. 7. p. 537. to 540 Understanding What Gods Understanding is l. 2. p. 160 161 Differs from ours many wayes l. 2. p. 161 What our Understanding is and its sanctification l. 7. p. 540 541 Union Union of two natures in Christ described l. 5. p. 403 〈…〉 04 Our Union with Christ l. 7. p. 486 487 Not only relative nor essential or personal l. 7. p. 487 488 Three mystical Unions l. 7. p. 488 Marks of our Union with Christ and Means to preserve it l. 7. p. 488 489 Unkindeness l. 4. p. 385 Unsetledness ibid. Unthankfulness ibid. Vocation or effectual calling l. 7. p. 489. to 492 Vow What a religious Vow is l. 8. p. 740 How it is distinguished from an Oath ibid. Its ends and uses l. 8. p. 741 Rules to be observed in Vowing and the manner of it l. 8. p. 740 The Popish Vows of perfection continence and poverty condemned l. 8. p. 742. to 745 Uranoscope what l. 3. p. 262 Usury l. 4. p. 386 Vulgar The Vulgar Latine Edition not authentical l. 1. p. 76. to 80 W WAter a necessary element its nature and use l. 3. p. 239 Whales a great work of God l. 3. p. 252. 262 Will. What it is l. 2. p. 164 Its properties and how distinguished l. 2. p. 165 The meaning of that Petition in the Lord Prayer thy Will be done in earth as it is in heaven l. 8. p. 644 645 The Will of man is desperately evil l. 4 p. 309 310 A double Will in Christ l. 5. p. 430 The sanctification of the Will l. 7. p. 542 543 Willet commended l. ◠p. 116 Windes a great work of God l. 3. p. 248 Wisdom Wisdom what l. 2. p. 〈…〉 Wherein seen 〈…〉 Godlinesse is true Wisdom l. 2. p. 163 164 The grace of Wisdom l. 7. p. 589 590 Witchcraft a great sin l. 4. p. 387 Witness-bearing False-witnesse against ones self or other evil l. 7. p. 845 846 Whether the use of Witnesses be necessary in Baptism l. 8. p. 672 673 Word Why the Scripture is called the Word and why the Word of God l. 1. p. 5 Why the Word of God was written l. 1. p. 84 Works Works of God distinguished l. 3. p. 216 Whether Works without faith merit grace ex congruo and with faith ex condigno l. 7. p. 516 Good Works flowing from the grace of Gods Spirit in us do not merit heaven l. 7. p. 516 517 Protestants no enemies to good Works ibid. World how divided by Philosophers and how by the Scriptures l. 3. p. 235 Worship Worship what is required to it l. 9. p. 769 What to the matter and manner l. 9. p. 770. to 773 We must not Worship God under any form or picture l. 9. p. 771 How humane inventions in Worship have been brought in l. 9. p. 771 772 The several kinds and parts of Worship l. 6. p. 573 The manner of Worship l. 9. p. 774. to 780 Preparation to Worship wherein it consists l. 9. p. 775 776 To the Word Prayer Sacraments Vows ibid. False Worship what l. 9. p. 781 782 True Worship abused l. 9. p. 785 786 Worship solemn and common l. 9. p. 789 Z ZEchary when he wrote and who best interpret him l. 1. p. 40 Zephany when he wrote and who best interpret him ibid. ERRATA REader I suppose if thou hast published any thing thy self thou art not ignorant that it is almost impossible though one be never so carefull and diligent to free a Book wholly from errours in a large Treatise consisting of many Marginal Quotations it is more difficult to avoid them I might apologize likewise for my self my absence twice while the Book was printing my reading much of it by Candle-light and my having but one Copy the making use of divers Books besides my own for the composing of it must needs render it a harder province also to observe those faults that have passed I do not approve of all those things I alleadge as viz. p. 731. It cannot then be called the Lords Supper since it is rather a Break-fast By this reason it should be necessary to eat before we receive the Sacrament yea to receive it in the evening Nor that p. 757. in the sixth and seventh Commandment are otherwise c. Nor that p. 861. of the Jews being called by Vision I mention not false Interpunctions figures misplacing of things or the omission or change of a letter Some things are twice in the same page p. 124. à Jove principium p. 482. IN Epist. Dedicat. p. 2. l. 23. and our Deborah Epist. to the Read p. 1. l. 13. I treat not l. 25. fewer p. 2. l. 7. dele the last Sanctification p. 4. l. 28. wolves and asses p. 5. l. 7. last labour Prolegom p 3. l. 27. dele first most l. 42. Apostles m. Protectori p. 10 m. controversam p. 12. m. Statut. 10. l. 10. errours and discover the danger of them and that he termed heresie c. l. 21. Tort Tort. p. 13. l. 35. nec nos l. 42. Roffens m. called Masters or Heirs Judg. 18. 7. IN the Book p. 4. m. scavoir p. 9. l. 30. conversatio mel m. alius aliqua p. 11. m. non persuadent sed cogunt p. 27. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 20. Talitha p. 67. l. 37. osculamini m. splendidius p. 67. l. 27. that which follows after possessed me dele p. 80. l. 2. the Interpretation p. 86. m. ordinatè p. 96. l. 19. necessary p. 1◠12. m. annis Mayerus in Philol. Sac. ut sciunt qui in Commentariis Hebraeis versati sunt sacris c. p. 125 m. determinatur à sagittante p. 142. m. dele non p. 161. l. 47 the object of the last is all things possible of the first only c. p. 164. l. 42. Gods will is taken c. p. 178. l. 45. dele Iob 35. 8. l. 46. make it 1 Sam. 24. 19. p. 179. l. 4. dele Mark 6. 3. p. 183. m. eluceat p. 201. m. fruenda p. 205. m. respiciens p. 217. m. Ames coron p. 222. m. dele Electio completa c. p. 251. l. 14. disserentium p. 257. m. susi ineri p. 260. l. 15. dele Ierech p. 263. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 268 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 273. m. not more p. 281. m. bono p. 288. l 35. out p. 304. m. Vide plura ibid should be after cap. 2. p. 306. m. eramus p. 313. m. sin◠hoc p. 329. l. 18. dele Rom. 1. ult p. 334. m. dele Amos 9. 3. p. 344. l. 4. one hath written a book of 3 c. p. 354. l. 16. all men p. 357. m. log p. 359. l. 10. that he might be able
temper of Spring and Autumn Job 37. 1. to 6. Plutarch in the life of Flaminius reporteth that there was such a noise made by the Grecians after their liberty was restored that the birds of the aiâ—e that flew over them were seen to fall down by reason that the aire divided by their â—â—y was made so thin that there was no strength in it to bear them up therefore the thunder must needs rarifie and make thin the aire If it be a great cloud it is called nubes if but a little one it is called nubecula ab obnubendo operiendo coelum The clouds are called the bottles of heaven Iob 38. 37. The windows and flood-gates of heaven Gen. 7. 11. Mal. 3. 10. the fountains of the deep Prov. 8. 28. and the watery roof of Gods chambers Psal. 104. 3. The pavilion chariot and treasure of the Lord Psal. 18. 11. 2 Sam. 32. 12. swadling bands for the Sea Iob 38. 9. The cloud is a thick moist vapour drawn up from the earth by the heat of the Sun to the middle region of the aire and by the coldnesse there further thickened so that it hangeth until either the weight or some rosolution cause it to fall down Mr. Perkins on Jude 12. Consectaries Job 37. 11. to 〈…〉 17. Job 36. 32. Psal. 91. 1. Psal. 104. 3. a Great rain is called Nimbus small rain imber Amos 4. 8. b Though all men should unite all their wits purses and hands together to make or to hinder one showr of rain they are unable Rich men great wise men have not these waters at command The lesse a creature can do to effect it the more doth the greatnesse of God shine forth in it In Aegypt there is seldom rain it is made fruitfull by the inundation of Nilvs In Iudaea rain is not so frequent as with us Ierome saith He never saw rain there in the Moneths of Iune and Iuly hence rain in Harvest was there unusual Prov. 26. 1. 1 Sam. 12. 16. * As they do in the Indies Verbum Dei comparatur pluviae Deut. 32. 2. Ideoque Hebraei uno verbo Jorah doctrinam pluviam efferunt Mollerus Thaumantis filiam dixere Iridem â—oetae Colores ejus tam exacti ut vix artificis possit exprimere manus Confectaries from the Rain and Rain-bow Job 5. 8 9 10. Jam. 5. 17 18. See Gen. 9. 13. Hos. 14. 5. Valesius de sacra Philosophia The Art of Glasle-making is very highly valued in Veâ—â—ce for whosoever comes to be a master of that profession is reputed a Gentleman ipsa arte for the Art sake and it is not without reason it being a rare kinde of knowledge and Chymistry to transmute the dull bodies of dust and sand for they are the only main ingredients to such a diaphanous pellucid dainty body as we see crystal-glasse is which hath this property above gold and silver to endure no poison Howel of Venice p. 38 39. a Lib. 37. ch 2. * Lib. 2. c. 1. b Psal. 104. 24. 135. 7. It is a dry and hot fume ascending upward and beaten back again by the coldness of the middle region and some comes downward again sideling with more or lesse violence as the fume is larger or subtiller and the cold more or lesse Ventus à violentia vehementia nomen habet quòd veniat abundè magna vi irruat in uaum aliquem locum Mag. Ph. Some think the Angels cause the winds to blow Rev 7. 1. but that is but a conceit Prov. 30 4. Amos 4. 13. ' The profit of the winde Dr Fulk of Meteors It made Adam tremble when God came in the winde 1 Cor. 12. 11. Matth. 8. 26. Jer 18. 17. * Metalla i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which is ingendered or bred about or with some other thing as gold about silver and silver about brasse Pliny lib. 33. chap. 6. Metals naturally grow as some observe in Lands most barren Nature recompensing the want of other things with these hidden treasures Purchas his Pilgrimage l. 8. c. 1. Sect. 3. See more there Of Metals gold is esteemed most precious as most enduring both age and fire and least subject to rust Latini uniones vocant non quia nun quam duo simul reperiantur ut Solino proditum Isidoro verùm quia ut melius ait Plinius Nulli duo reperiantur indiscreti Voss. de orig progress Idol lib. 4. cap. 47. Third dayes work Psal. 104. 8 9. * It is called Mare either from the Latine Amarum or the Chaldee Marath fignifying also bitter because the Sea-water is bitter and salt For the use of man and all other living creatures God made a separation of the earth and water causing the water to sink down into huge hollow chanels prepared to receive it that so the dry Land might appear above it We must consider the earth and waters 1. Absolutely as they are Elements and solid bodies so the water hath the higher place being â—â—â—nâ—er 2. In respect of the superficies of either so the superficies of the earth is higher Carpenters Geography If we campate the Coasts and the nearest Sea then the Land is higher then the Sea But if we compare the Land and the main Sea then the Sea is higher then the Land and therefore the Sea is called Altum where ships flie faster to the shore then from it Nos vivimus in ipso mari sicut aquae diluvii quiâ—decim cubitis superiores fuerunt altissimis montibus Ita etiam num Oceanus superat terram trium ulnarum altitudine Sed quare non obruit nos Quia Deus posuit terminum mari Idem videre est in omnibus furoribus mundi tumultuantis adversus Ecclesiam Lutherus in Genes 35. * Carpenter in his second book of Geography cap. 10. saith the perpendicular height of the highest mountains seldome exceeds ten furlongs See Sir Walter Rawleighs History of the World l. 1. c. 7. Sect. 11. and Purchas his Pilgrimage lib. 5. cap. 13. Sect. 1. Nothing is to be seen but snow at the top of the Alpes which hath lain there beyond the memory of man and as some say ever since the Floud Raymunds Mercurio Italico p. 252. * Insâ—â—lae portiones terr sunt Oâ—â—ano â—â—nâ—lae ortus varia haâ—ent principia Emersere quaedam ex mari ac continenti avâ—lsae quaedam aggesta nonnullis ortum dedit materia Johnston Thaumatographia naturalis Duo maxima quae Mari tribuuntur mira saâ—â—câ—o reciprocatio Johnstoni Thaumatographia naturalis Aâ—â—â—â—alsedine quidem salum vocatur Poetis ob amarâ—rem autem dictum est mare Naâ— mare amarus veniunt ab Hebraeo â—â—â— quod notat amarum esse Vossius de origine progress Idol lib. 2. cap. 68. * It is called Reciprocatio aestus maris because it is caused by a hot exhalation boyling in the Sea or because the Sea suffers as if it boiled again with heat Brierwood de