A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

THE THIRD BOOK. OF Gods Works (Book 3)

CHAP. I. Of Gods Decree, and especially of Predestination, and the Parts thereof, Election and Reprobation.

HAving spoken of the Scripture, and God; the works of God in the next place are to be handled, which some make two; the Decree, and the Execution of the Decree: others, three, Decree, Creation, Providence. The works of God, whereby he moves himself to his Creatures, are three; De∣cree, Creation, Providence; not three individually; for so they are innumerable, but in the species and kinds of things.

The works of God, are,

1. Before time or eternall, his Decree.

2. In time.

1. Past, Creation of all things.

2. Present, Gubernation and Sustentation, Government and Preservation. Or thus;

Gods Works are,* 1.1

1. Internall, which are in the very will of God from eternity, and they are cal∣led the Decrees of God, by which God determined from eternity, what he would do in time: We follow the received Phrase of Divines, when we call the Decrees, the works of God, and speak of God after our capacity. Therefore we call Decrees of God, his Works; because the Decrees of man are Works, or Acti∣ons from man, and really distinct from his understanding and will, by which we conceive the Decrees of God, or rather God decreeing.

2. Externall; Creation, and Providence.

1. Of Gods Decree.

Decree is a speech taken from the affairs of men, especially Princes, in the de∣termination of causes between parties at variance, whose sentence is called a De∣cree:

or secondly, it is a resolution of things consulted of, either negatively, or affirmatively, according to the latter use of the Phrase, it is applied to God, Esay 46. 10.

Decretum in the Latine is indifferent, to signifie either in the Abstract, Gods* 1.2 Decree; or, in the Concrete, a thing decreed.

Gods Absolute Decree a 1.3, is that whereby the Lord, according to the Counsell of his own Will, hath determined with himself what he will do, command, or forbid; permit, or hinder, together with the circumstances of the same, Acts 2. 23. and 4. 28. Luke 22. 22. Iohn 7. 30.

Or, Gods Decree is an eternall and infinite act of the Divine Essence, by which he doth determine to do, or not to do, whatsoever is, or shall be done, from the beginning to all eternity, that good is; and to permit or suffer whatsoever evil is done, or shall be.

Gods Decree is called Counsel b 1.4, because it is done most wisely; all things being so ordered, as is most agreeable to truest reason; as if things had been long de ba∣ted, or consulted of before; though the Divine Nature be free from all need of consulting; and it is called the Counsell of his Will; because his Will doth de∣termine all things agreeably to that Counsel.

It is an eternall determining of all things which have been, are, or shall be, so as* 1.5 himself saw fittest to have them, upon best reasons known to him, though not to us.

The Decree of God extends to all things good and bad; and the rule of it his own wisdome, and good pleasure guided by his wisdome: the end is for his glory; that is, the manifestation of his excellencies. His mercy moved him to decree, his wisdome orders the Decree, his power perfects it, and brings it to passe.

The Properties of Gods Decree.

• 1. It is compleat, that is, it comprehends the determination of every thing, whatsoever the Creature it self works, or God concerning it, that was decreed from eternity so to be, Mat. 10. 29. it reacheth to greater matters; the Incarnation and coming of Christ, Psalm 40. 6, 7, 8. Compared with Heb. 10. 5, 6, 7. the King∣dome of Christ, Psal. 2. 2. to lesse matters, in things which befall the Church, as the ordering of things in Egypt, when the Israelites were in Captivity. Nothing comes to passe but what God hath decreed shall come to passe; and nothing comes to passe otherwise then as he hath decreed it shall come to passe, we do not onely subject res ipsas, but modos rerum to the Will and decree of God. Neither hath God decreed onely good things, but even justly the evil works of evil men; for evil in respect of Gods ordering it, habet rationem boni. * 1.6 viz. that by it the glory of God may be revealed in his Justice and Mercy. He doth order, determine, and direct the sinfull actions of men, but not effect them.
• 2. It is most wise, Ephes. 1. 11. 1 Tim. 1. 17. Rom. 11. 33. In decretis sapientum nulla* 1.7 litura.
• 3. Just. Rom. 9. 13, 14.
• 4. Free, Rom. 9. 18. Nothing moved the Decree of God without, or beyond himself: Even so, O Father, saith Christ, because it pleaseth thee.
• 5. Certain, firm, 2 Tim. 2. 19. infallible, unchangeable, Matth. 18. 14.
• 6. Eternall, Acts 15. 18. Ephes. 1. 4. 2 Tim. 1. 9. It was one of Vorstius prodigious Doctrines, to maintain, that Gods Decrees are not eternall; then he would be changeable.
• ...

• 7. Absolute; not so as to exclude means, but Causes, Merits, and Conditions.* 1.8

The Decree is two-fold.

• 1. Common and Generall, which concerns all Creatures, the Decree of Crea∣tion, and Government, or Providence. So that nothing comes to passe unawares, but it was ordered by an eternall Decree, Zach. 6. 1. Mountains of brasse; that is, stable and eternall Decrees.
• 2. Speciall, which belongs to reasonable Creatures, Angels and Men; and or∣ders their eternall estate. It is called the Decree of Predestination, Psal. 135. 6. and it consists of two parts; viz. of a Decree of Election, about saving: and of Re∣probation about damning some Angels and Men.

The Execution likewise of the Decree is two-fold.

• 1. Common; the execution of the Decree of Creation, which is Creation: and of Government, called Providence.
• 2. Speciall: 1. the execution of the Decree of Election, in good Angels, their confirmation in that state, and in elect men. Redemption, and Restauration, and all the gracious works of God. 2. the execution of the Decree of Reprobation, partly in evil Angels, casting them out from their state and condition, and their punishments in Hell; partly in men, viz. their rejection, obduration, and all ef∣fects of Divine anger upon them.

But I shall handle the speciall Decree first, called Predestination, and speake briefly concerning the two parts of it, Election and Reprobation; and then pro∣ceed to treat likewise of Creation and Providence.

Of Predestination.

To Predestinate * 1.9, is to Decree the attaining of some end, by such like means as counsel shall prompt us with. It differs from Election; Election is in the Will; Predestination in the understanding, Act. 4. 28. Election is onely of the end, this is of the means also.

By Divines, Predestination is used to signifie the Decree of God concerning the* 1.10 eternall and supernaturall estate of Angels and men, or of men elect and repro∣bate: although predestination concern Angels and men alike; yet the Scripture especially inculcates to us men the Predestination of men.

Predestination in Scripture (say some) is all one with Election almost every* 1.11 where, as Rom. 8. 30. When they are distinguished, Election is especially and pro∣perly referred to the End it self, Predestination to the Means. With the ancient Latines, Destinare, is used of punishment as well as reward; and ancient Divines make a Predestination to punishment, as well as to glory.

Predestination is the Sentence, or Decree of God, according to Counsel, de∣termining* 1.12 with himself from all eternity, to create and govern man-kinde for his special Glory, viz. the praise of his glorious Mercy, or excellent Justice.

Or thus;

Predestination is the secret and immutable purpose of God, whereby he hath decreed from all eternity, to call those whom he hath loved in his Son Christ, and through faith and good works, to make them vessels of eternal glory. Or thus;

Predestination is the * 1.13 infallible purpose of God, whereby he hath made choice of some, and rejected others, according to the pleasure of his own will.

It is part of Providence, 1 Pet. 1. 2. There is a double difference between Pre∣destination and Providence; 1. In respect of the Object; all things are the object about which Providence is conversant; reasonable Creatures onely are the object of Predestination: 2. In respect of the End; Providence directs all things, as well to natural as supernatural ends, but Predestination onely directs reasonable Creatures to their supernatural ends.

The Lord hath not onely decreed in general, that he will save some which be∣lieve,* 1.14 and condemn those which continue in infidelity: but he hath determined whom, and how many he will bring to holinesse, and life eternal, for the praise of his Grace, and how many he will leave to themselves, and punish for sin, for the praise of his Justice. The ancient Fathers call that Verse, Rom. 8. 30. the golden chain of our salvation.

The parts of Predestination are two; Election, and Reprobation.

This Doctrine of Election is profitable to be taught in the Church of God; for it sets forth the profound depth of the Lords love, the glory and riches of his grace and mercy, ascribing the whole praise of our Vocation, Justification, Adop∣tion, and Glorification, to the Mercy of God; it holds forth the wonderful Wis∣dom of God, Rom. 11. 33. It sets out his Power and Soveraignty, Rom. 9. 20.

The word Election signifieth.

• 1. The chusing or taking of one into some office, 1 Sam. 10. 24. Luke 6. 13. and 17. 12. either in the Common-weale, Psal. 78. 70. or Church, Iohn 6. 70.
• 2. The making choise of a Nation to be Gods peculiar people, upon whom (passing by others) he will bestow his Laws, Ordinances, and singular pledges of his love, D••ut. 4. 37. and 7. 7. and 10. 15. and 32. 8. Rom. 11. 5. 25.
• 3. It is put for the Elect themselves, as Rom. 11. 7.
• 4. It notes Electionem & salutem, the eternal Decree of God, separating some men to holinesse and glory, for the praise of his rich grace, Ephes. 1. 4. 11. 2 Tim. 1. 9. 1 Tit. 1. 2. Particularis & completa electio, neminem spectat nisi morientem, say the Arminians.
• 5. It is taken for the execution of Gods eternal Decree, or the separation of certain men in time by effectual vocation, Luke 18. 7. Col. 2. 12. Apoc. 17. 14.

Election is the Decree of Gods good pleasure, according to Counsel, whereby he hath from eternity chosen and determined with himself to call some men to faith in Christ, to justifie, adopt, sanctifie, and give them eternal life, for the praise of his incomprehensible grace, and rich mercy.

Or, it is an action of God ordaining some men out of his meer good will and pleasure to eternal life, which is to be had by faith in Christ, for the manifestation of his grace and mercy.

Or it is an unchangeable Decree of God, whereby he hath out of his own Free-will in Christ appointed some Angels and men to holinesse and happinesse, for the praise of the glory of his Grace. 1. A Decree of God in Christ, Ephes. 1. 4. and 3. 11. Christ is first elected as the Head, we as the Members. 2. Of certain Angels and men, they are called elect Angels; Iacob have I loved; Moses his name was written in the book of Life, Rev. 13. 20. and 8. 17. It is unchangea∣ble, Zach. 6. 1, 2, 4. It is to the Means as well as the End, Ephes. 1. 4. 1 Pet. 1. 1, 2. a Decree founded on Gods free-will, Ephes. 1. 11.

1. The general nature of it, it is an action of God ordaining.

2. The impulsive Cause, of his meer good will, Ephes. 1. 6. Rom. 9. 16, 18. There can be no other reason given, when men have wearied themselves out in disputes, but onely Gods will, * 1.15 Even so Father, because it pleaseth thee, Matth. 11. God will

have mercy on whom he will have mercy. Gods meer free▪will makes us differ in na∣turals; thou art a man, and not a Toad; how much rather must it make us differ* 1.16 in supernaturals? To flie to a scientia media, or a congrua motio divina, or to the preparation and use of Free-will, is to wander, and to say any thing in man makes a difference.

3. The Object of Election, whether man absolutely considered, or respective∣ly, as good by Creation; miserable by sin. Some make homo * 1.17 condendus, man to be made, the object of Election, some man made, but not fallen; some man made and fallen. But these opinions may be reconciled, for those who hold homo Condendus, or massa pura to be the object, do extend Election further then the latter do, even to comprehend in it a decree to make man, and to permit him to fall; but as for that actual Election and Separation, Austin, Calvin, Beza, Rivet, hold it to be from the corrupted Masse; and so doth B. Carleton and others; of which opinion these reasons may be given.

1. We are chosen, that we might be holy and unblameable; this supposeth that we were considered in Election, as sinners, Ezek. 16. 6. 9. Election is of God, that sheweth mercy, and we are called vessels of mercy; mercy presupposeth misery.

2. We are elected in Christ as our head; and he is a Mediator and Saviour which presupposeth sin; he came to save sinners, Mat. 20. 16. the means of salva∣tion are given to few, few are holy, the effect of Election, Matth. 7. 13.* 1.18

3. Man simply considered is the object of Predestination, in respect of the preordination of the end; but man corrupted, if we respect the ordination of the means which tend to that end; or man absolutely, in respect of the supreme or last end, not in respect of this, or that subordinate end.

4. The end of Election is two-fold: 1. near and immediate, eternal life. 2. far∣ther* 1.19 off and ultimate, the glory of his Name, Ephes. 1. 3, 4, 5, 6.

5. The means to bring about these ends, Christs merits apprehended by faith.

Consider also the adjuncts of this Decree, the eternity, immutability, and cer∣tainty of it. There is a certain and determinate number of the Elect, which can∣not be diminished, or augmented.

Christ prayed to his Father that the Faith of his Elect might not faile, Iohn 17. 16, 20. It is impossible they should be deceived, Mat. 24. 24.

The Papists think that the certainty of immutable Election begets in a man carnal security and prophannesse: but Peter thinks far otherwise, 2 Pe∣ter 1. 10.

God was not moved by any thing outwardly to choose us to eternal life, but it was onely the meer will of God.

Some of the Papists say, God did choose man to eternal life upon the fore∣sight of his good works, and his perseverance in them.

The Lutherans * 1.20 say for faith foreseen, not because of any dignity in faith, but for Christ apprehended by it.

Object. If God should not predestinate for some thing in us, he is an accepter of persons, for all were alike, Iudas was no more opposite then Peter; why then should one be elected and not another?

Ans. 1. This makes the Doctrine of Election such a depth, that God loveth Ia∣cob and hateth Esau; in the Angels, some are elected, and some fallen.

2. To accept of persons is then when we prefer one before another, and ought not to do so; now that God chooseth some, it is of his meer grace, for all* 1.21 deserve eternal damnation. Vide Dav. Dissert. Praedest. p. 132, 133.

Obj. Predestination or Election is grounded on Gods foreknowledge, Rom. 8. 28, 29▪ 1 Pet. 1. 2. Ergo, say the Papists, God out of the foresight of mans good works, did elect him. And the Arminians say that God elected them out of the foresight of mens faith and perseverance; so Election and Predestination shall be grounded on the will of man.

Answ. The foreknowledge of God is, 1. Permissive, so he foresaw all mens sinnes, the fall of Angels, Adam. 2. Operative, so he foreknows all the good that is in men, by working it: God foresees to give men faith, and then they shall be∣leeve; perseverance, and then they shall hold out. There can be no difference till elective love make it: When God hath decreed to give grace, he foreknows that man which beleeves.

2. Predestination is not onely an eternall act of Gods will, but of his under∣standing, Ephes. 1. 5. Act. 2. 23.

3. There is a twofold foreknowledge of God, 1. Generall, whereby he fore∣knew all things that ever were. 2. Special, a foreknowledge joyned with love and approbation, as 1 Pet. 1. 21. Mat. 7. ••8.

Arguments against the Papists and Lutherans.

That which is the effect and fruit of Election, that cannot be a cause or condi∣tion, for then a thing should be a cause to it self. But these are effects, Ephes. 1. 4. It should be according to them, he hath chosen us because we were foreseen holy, Acts 13. 48. A man is not ordained to eternal life, because he beleeveth, but he* 1.22 beleeveth because he is ordained to eternal life, Acts 2. 27. and 13. 48. Rom. 8. 30. Secondly, then we should choose God, and not he us, contrary to that Ioh. 15. 19. Thirdly, Infants are elected, who cannot beleeve or do good works. This argu∣ment (saith Rivet, Disputat. 4. de causa electionis) although it be puerile by reason of the Subject, yet it is virile if we respect its weight; for the Adversaries can∣not avoid it, without running into many absurdities, by denying that Infants are saved, against that of Matthew 18; and by affirming that some are saved which are not elected, against Rom. 11. Fourthly, If man were the cause of his own ele∣ction, he had cause to glory in himself, election should not be of grace. See Ma∣ster Bailyes Antidote against Arminians p. 26. to 46.

All the sonnes of Adam without exception are not elected; for election sup∣poseth* 1.23 a rejection. He that chooseth * 1.24 some, refuseth others. See Esay 41. 9. Iohn 13. 8. Whom God electeth he doth also glorifie, Rom. 8. 30. but all are not glori∣fied 2 Thess. 1. 10. & 2. 13. Chosen out of the world, John 15. 19. therefore he chose not all in the world, but some.

2. Saving faith is a true effect of Gods election, peculiar to the elect, and com∣mon to all the Elect which live to be of age and discretion, but many are destitute of faith for ever: therefore they must needs be out of Gods election.

3. The Scripture saith expresly, that few were chosen▪ Matth. 20. 16, Rom. 11. 5, 7. Few saved, Luke 13. 23. The Elect considered apart by themselves, are a num∣berlesse number, and exceeding many; in comparison of the wicked, they are but few, even a handful, Mat. 7. 13, 14. & 22. 14. Luke 12. 3••.

Though some of the places of Scripture may be expounded of the small num∣ber of Beleevers in the daies of our Saviour, yet some are more generally spoken, shewing plainly that onely few do finde the way to life.

At this day, if the world were divided into thirty parts, nineteen of them do* 1.25 live in Infidelity, without the knowledge of the true God. The Mahometans possesse other six parts of the world. Amongst them which professe Christ, scarce one part of those five remaining do embrace the true religion: And many more do professe with the mouth, then do with the heart beleeve unto salvation.

The Arminians say there is an election axiomatical, not personal: they ac∣knowledge that there is a choise of this or that particular means to bring men to salvation. God (say they) hath revealed but two waies to bring men to life, either by obedience to the Law, or by faith in Christ. But they deny that there is an election of this or that particular man. God hath set down with himself from all eternity, not onely how many, but who shall lay hold on Christ to salva∣tion, and who not, •• Pet. 1. 10. speaks of an election personal, Rom. 9. 11, 12. of both elections, axiomatical and personal. See Iohn 10. 3▪ 2 Tim. 2. 19. Some hold that Gods election is so uncertain and changeable, as that the elect may be∣come reprobates, and the reprobate elect. There is (say they) a constant and frequent intercourse of members between Christ and Satan, to day a member of Christ, to morrow a member of Satan. Rom. 8. 28. All things work together for their good, then nothing shall work for their greatest hurt, that is, their damnati∣on. And ver. 30. he saith, Those whom he predestinated, he hath called, justified, glo∣rified; not others, but those whom he hath predestinated, these he called and ju∣stified. Gods election is most firm, certain, and unchangeable, Iohn 6. 37. & 10. 28. Matth. 24. 24. By the Arminian Doctrine there can be no certainty of ele∣ction, for they hold that absolute election onely follows final perseverance in faith, and that faith may be totally lost, and faile finally. So much concern∣ing Election.

In the Scriptures reprobate, and to reprobate are referred rather to the present conditions of wicked men, then Gods eternal ordination concerning them. But the decree of reprobation is exprest in such tearms as these, God is said not to have given them to Christ, not to shew mercy on some, not to have written the names of some in the Book of Life.

Reprobation is the purpose of God to leave the rest of men to themselves, that he may glorifie his justice in their eternal destruction. Est decretum aliquod quo destinavit alicui Deus damnationem. Twiss.* 1.26

The Schoolmen and others distinguish between a negative, and positive or af∣firmative act of Reprobation. The negative act is called preterition, non-election, or a will of not giving life. The positive or affirmative act is called pre-damnation, or a will of damning the reprobate person; So there are two parts of election, viz the decree of giving grace, by which men are freed from sin by faith and repentance; 2. of rewarding their faith and repentance with eternal life

The word Reprobation is taken three waies, saith B. Davenant out of Iunius, 1. For preterition and damnation joyntly. 2. For the alone decree of damnation: so▪ to be reprobated, is to be appointed to eternal torments, 3. As it is opposed con∣tradictorily to election, so it is taken for preterition onely or non-election. Daven. Dissertat. de Praedestinat. c. 7.

The object of it are some sinful men, or the greatest part of sinful men, which are called vessels of wrath fitted for destruction, Rom. 9. 22. that there are more damned then saved, is proved, Matth. 20. 16. Matth. 7. 14.

The end of reprobation is the declaration of Gods justice in punishing of sin.

There is no cause of reprobation in the Reprobate, that they rather then others are passed by of God; that is wholly from the unsearchable depth of Gods good pleasure, but that damnation whereto they are adjudged, is for their own sins.

There are five dreadful consequences of reprobation or preterition,

1. Such whom God passeth by, he never calls, or not effectually; calling is according to purpose.

2. He deserts, leaves them to follow their own corrupt lusts.

3. Hardens them, Rom. 9.

4. They shall prove Apostates, 1 Tim. 2. 18.

5. They are liable to that dreadful sentence, Matth. 25. 41.

Obj. 1 Tim. 2. 4. Who will have all men to be saved.

Ans. That is, God would have some * 1.27 of all sorts of men to be saved; so all men is taken, verse 1. Let prayers be made for all men, that is, all manner of men; he instanceth in one kinde, viz. Kings. All, is likewise here to be taken, not pro sin∣gulis generum, but pro gen••ribus singulorum. So Austin expounded this place above a thousand yeers since. All manner of men of all Nations and qualities. All, in this place doth not signifie universally, every man in every age and condi∣tion, but All opposed to the Jews onely▪ all indefinitely, and that in the times of the new Testament, of which the Apostle speaketh.

Obj. 2 Pet. 3. 9▪ Not willing that any should perish, but that all should come to repen tance: therefore there is not an election of some, and reprobation of others.

Ans. He speaks there onely of the Elect; and he would have none of them to perish. He speaks that for the comfort of the godly, and includes himself amongst them, long-suffering to us-ward: therefore he means those in the same condition with himself. He shews why God staies the execution of his wrath, because all his Elect are not gathered. See 1 Pet. 2. 8.* 1.28

There is nothing doth more set out the glory, excellency, and sufficiency of God then his Decree. O the infinite depth of the wisdome of God, which hath fore-seen, decreed, and determined with himself, the innumerable things that ever did or shall come to passe. We should not search into the depths of his coun∣sels, Deut. 29. 29. but in all things professe our dependance on him, and refer all to his decree, Psal. 37. 5.* 1.29

They are justly blamed that ascribe any thing to chance, fate, fortune, or good luck, as also such as are impatient under any crosse.

Admiring the methods of Gods eternal Counsel, and the execution of it for the* 1.30 salvation of our souls, will be a great part of our work in heaven▪

That is a desperate inference: If I be predestinated, I shall be saved, * though I neglect and scoff at sanctity. God hath predestinated the means as well as the end; he hath decreed us to be holy as well as happy, 2 Pet. 1. 3. Ephes. 1. 4. Christ laid down his life not onely to save us from the guilt of our sins, but to sanctifie us, Tit. 2. 14. The Spirit of God is a Spirit of sanctification, 2 Thess. 2. 13. In good things the Devil strives to sever the means from the end; in evil, the end from the means. We must not reason whether we be predestinated, but use the means, prove our Election by our calling, we should judge of our predestination, not so much descendendo, by prying into Gods secret Counsel, as ascendendo, by searching our own hearts. It was good counsel that Cardinal Poole gave to one who asked him how he might most profitably reade the Epistle to the Romans. He advised him first to reade the twelfth chapter to the end, and then the beginning of the Epistle to the twelfth chapter. Because in the twelfth chapter the Apostle falls on matter of duty and sanctification, which is the onely way to attain to the knowledge of those great mysteries handled in the beginning of Predestination.

Take heed of abusing this Doctrine.* 1.31

1. Quarrel not with Gods justice, because he hath determined not to give grace to some, Rom. 9. 14. That any are saved it is from Gods mercy, there can be no injustice in refusing, when it is the meer mercy of God to take any: as if of many Traitors the King spare some, and hang up the rest: neither have the Elect a just cause to glory, nor the reprobate to complain; since undeserved

grace is shewed to the one, due punishment inflicted on the other. It bewraies no more want of mercy in God, that he takes but such, then it did want of power, because he made not many worlds, since the exercising of one and the other, is determined by his wisdome.

It were unjust (say the Polonian Churches in their Catechisme) to punish any one because he hath not done that which by no means he could do. But when God punisheth the wicked and those that are refractory to his word, what doth he do else but punish those which do not do that which they cannot do? See more there, cap. 10. of the same branne.

2. This may comfort the people of God, who may be certain of their election* 1.32 and salvation, Rom. 8. 38. 39. Paul had not this by immediate revelation, because he concludeth upon such arguments as are general to all the godly, see 1 Ioh. 3. 14. Certainty of mans election and salvation is not such as we have of arts and sciences, yet the truths of God are more to be adhered unto then any humane principle.

3. Nor is it such as we have of doctrinal truths, we are not so perswaded of Gods favour in particular to us, as that there is a God, and that there is Jesus Christ, because the dogmatical truth is contained in the Scripture, the other is but a practical conclusion drawn from the General. 3. It is not such an assurance as expelleth all doubting and wavering, Mar. 9. 24. yet doubting is a sin, and we are to bewaile it: but the Papists teach doubting, and praise it under the name of humility, and say it keeps us from presumption. They say we can have but a con∣jectural and wavering knowledge of our salvation; justly therefore did Luther terme the Romish Doctrine concerning uncertainty of salvation, Non Doctrinam fidei sed diffidentiae, no Doctrine of faith but distrust.

4. It is not such as presumption and carnal security, excluding all use of the means, work out your salvation with fear; those which have been most perswaded* 1.33 of Gods love to them, have been most active for him: the love of Christ con∣straineth us.

5. It is more then probable, conjectural, or moral.

6. It is not of our own conscience and Spirit onely, but inabled by the Spirit of God thus to conclude and determine, Rom. 8. The Spirit witnesseth with our Spirit.

Those that finde this in themselves should feed upon this eternal comfort, it is absolute, eternal, immutable, nothing shall oppose it, who shall lay any thing to the Elect? It is full of love and grace. We may make our election sure by our cal∣ling, Rom. 8. 29, 30. and our effectual calling by two things: 1. By a new light. 2. A new life. 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new know∣ledge wrought in us of our selves, we see our misery by sin, and our inability to help our selves, Rom. 2. 23. 2. Of God, God in Jesus Christ is discovered to us, 2 Pet. 1. 3. We see our need of Christ, and know him to be a mediatour, who must reconcile God and us. 3. A new life is wrought in us, Ephes. 2. 1. We now die to sin, and live to God, 1. By faith, Rev. 17. 4. These three are put together, faithful, chosen and called. 2. By new obedience.

1. It is every mans duty to give diligence to make his election sure, both for the glory of God and the comfort of his soul, but in Gods way, and according to his Ordinance, first Calling, then Election.

2. When he hath used his utmost diligence, if he cannot make it sure, it is his misery not his sin.

3. When the Spirit of God reveals to a man either the truth of his own graces, or else Gods eternall love to him, then a man is bound to beleeve it. It is 1. A certain assurance. 2. Secret, Rev. 2. 17. 3. Exceeding sweet, rejoyce in that your names are written in the Book of life. 4. It is an imperfect assurance, the assurance of faith not of sight, it may be eclipsed.

CHAP. II. 2. The Execution of Gods Deeree.

GOD executes his Decree by Actions, Creation, and Providence.* 1.34 Gods works are in time

1. Past, Creation of all things.

2. Present, Government and preservation.

Creation is taken, 1. Strictly, when God makes any Creature of nothing, meerly of nothing, not as if nothing were the matter but the terme, so the souls of men and Angels are created of nothing.

2. Largely, when of some prejacent matter, but very unfit and indisposed, a crea∣ture is made, as Adam of the earth.

Creation is the action of God, * 1.35 whereby out of nothing he brought forth na∣ture it self and all things in nature, both substances and accidents, in and with the substances, and finished them in the space of six daies, both to his own glory and the salvation of the Elect.

Or, It is an action whereby God the Father by his word, and holy Spirit made* 1.36 all things exceeding good for the glory of his Name.

Or thus, Creation is a transient or external action of God, whereby in the be∣ginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name.

• 1. An action,] not a motion or change, motion argueth some succession, but in the things created, the fieri & factum esse is all one, nor is it a change, because that supposeth some alteration in the Agent.
• 2. Transient,] it passeth from the Agent to the thing created, whereas in immanent actions, as Gods will, decrees, and personal actions, they abide in himself.
• ...

  3. Of God,] The efficient cause of all things is God the Father, Son and Holy* 1.37 Ghost. Creation is the proper work of God alone, so that he is God which crea∣ted the world, and he created the world who is God, Ier. 10. 11. It is without con∣troversie, that the work of creation agrees to God the Father, the same is expresly given to the Son, Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also, Psal. 33. 6. He brooded on the waters, Gen. 1. 1, 2.

  Aquinas parte prima Qu. 44. Artic. 1. hath this question, Utrum sit necessarium omne ens esse creatum a Deo. The Schoolmen much dispute, whether God may not give a creating power to a creature; and answer, no creature can be so elevated as to concur to the execution of an almighty act. In Scripture it is alwaies made the work of God, Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8, 9. Creation is an act of omnipo∣tency. The Apostles when they dealt with the Heathens, urged the works of crea∣tion, Acts 14. 10. & 7. 26. Rom. 1. 19, 20.

• 4. In the beginning,] by the Scripture it is a matter of faith to hold that the world was not from all eternity, in the beginning notes not that there was time first, and then God created the world (for time is a creature and concreated) but it denotes order, that is, at first.
• 5. The world,] that is, the Heaven and Earth and all things contained in them,* 1.38 Act. 4. 4. and 17. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that well ordered, decent, beautiful and comely frame of heaven and earth.
• 6. By his meer command,] as appears Gen. 1. Let there be light, let there be* 1.39 heavens, which argues his omnipotency.
• ...

• 7. Out of his own free will,] for God did not need the world, and therefore he created it no sooner. He was happy enough in himself without men or Angels, Psal. 115. 5. Prov. 8. 30.
• 8. The final cause, to the glory of his Name, Rom. 2. 30. Three Attributes especi∣ally manifest themselves in this work of Creation, Gods power, wisdome, good∣nesse; his power in that he made all things by a word, and of nothing, Isa. 40. 16. his wisdome is seen in the order and variety of his works, Psal. 136. 5. and their exceeding wonderful and particular uses; his goodnesse, in that he would commu∣nicate being to the creatures.

Plutarch writeth, that the old Philosophers, the ancientest Divines amongst the Pagans, were wont to describe pourtrayed out in stone, wood, and other matters, the Images of their Gods, with musical Instruments in their hands, not that they would teach others, or did beleeve it themselves, that the Gods were Fidlers or Pipers, or used to solace themselves with Lute or Viol, but because they held no∣thing more fit or answering to the nature of God, then to do all things in sweet harmony and proportion; which the Wiseman calleth in number, in measure, and in weight. Mountague against Seld. c. 1.

The work of Creation (say some a 1.40) is set out generally in a general proposition, In the beginning b 1.41 God created the Heavens and the Earth; Which proposition He after explains by its parts.

That the world was not from eternity, but was made by God, these arguments may perswade.

First, and principally Faith, Heb. 11. 3. which is grounded upon divers places of Scripture, c 1.42 as the first and second chapters of Genesis, 38 & 39 chapters of Iob, and some Psalms almost whole, as 104 & 136. this also is the first Article of our Creed, that the world was created in time by God. The Apostle Paul, Acts 14. 15. & 17. 24. 28 doth point out God to the Heathen by this work above others.

The Doctrine of Creation is a mixt principle, partly discovered by nature, and chiefly in the word. Consider it, 1. Ex parte rei, so the thing it self was known to the Heathens. 2. Ex parte modi, faith onely teacheth what it is: the manner and circumstances of the Creation, how and wherefore the world was made, was wholly unknown to them, because these things are not matters of sense, but de∣pend on the limitation of Gods will; nor matters of reason, but depend on the exuberancy of his power.

The same individual assent to the same truth may be both Cognitio Scientiae, and Cognitio Fidei. By Faith we know that the worlds were made, and assent to it. And by demonstrations it may be proved, that the world was made; and these al∣so are sufficient to perswade assent. Now we from both grounds (jointly) assent to this proposition, that the world was made. The which Assent in respect of the Ground (propter evidentiam rei) is an assent of Science or natural knowledge. In regard of the other Ground (propter anthoritatem dicentis) is an assent of Faith, or supernatural knowledge. Mr. Wallis Truth tried, ch. 8.

Secondly, and probably, the light of nature shining in these reasons.

• 1. The original of Nations laid down by Moses, Gen. 10. and elsewhere, which could not be fained by him, since some memory of them was then extant among many, which yet in progresse of time was extinguished.
• 2. The beginning of Arts, the first inventers whereof are known, and in what time they flourished: for it is not probable that so many ages before, mankinde li∣ved without Arts, and that in these last times they were all both invented and perfected.
• 3. The newnesse of all Heathenish Histories, the ancientest of which tell of no∣thing* 1.43 before Noah's flood, or the beginning of the Assyrian Empire under Ninus. The holy History it self is only of 4000 yeers or thereabout, which neverthelesse is the greatest mouument of antiquity. Now it would be a most unworthy reproach

• and contumely cast upon all those men who had lived so many infinite ages ago, to* 1.44 say they were so ignorant that they could not, or so slothful that they would not deliver in writing what was done in their times.
• 4. The decay of mans body and age, which from a great strength, quantity, bignesse and time of life, is now come down to a narrow scantling, which if had* 1.45 decreased so alwaies in infinite ages, it would by this time have been brought al∣most to nothing.
• 5. The certain series and order of causes and impossibility of their proceeding in infinitum: for it must needs be that there should be one first, which is the univer∣sal cause: but first it is not unlesse it be One, nor One except it be God.
• 6. As a thing is, so it works, but God doth not depend upon another in his be∣ing, therefore neither in working doth he require a pre∣existent matter.
• 7. Art presupposeth nature, and nature matter; but God in working is a more excellent cause then art or nature, therefore presupposeth nothing in working.
• 8. The first cause, viz. God is infinite, therefore he can do whatsoever imply∣eth not a contradiction, but the Creation of things in time implieth it not.
• 9. Whatsoever perisheth hath a beginning: the world doth perish, because all* 1.46 its parts decay, and are subject to corruption, therefore the whole. The Angles and souls of men are changeable by nature, as appears by the fall of the Devil and mans fall.
• 10. Either the world was eternal or had a beginning; It could not be eternal,

1. Because it is compounded of divers parts, and those in nature contrary one* 1.47 to another, which could not meet together in that order themselves, therefore it was made by some-what, and then either by it self, which could not be: for that which makes, is before that which is made; and the same thing cannot be before it self, or else it was made by some creature, which could not be; because that is but a part of the whole, and therefore meaner then it considered as whole, and not able to make it.

2. The world could not be eternal, because it is limited in respect of place, quan∣tity, power, therefore it is not infinite in time. That which is eternal is the first thing, and consequently the best, therefore God is only so, having no parts, nor being subject to corruption.

By these reasons it is evinced, that the world is not eternal, but was created by the chief work-man of all things in time. But concerning the time of the yeer, when the world was made, whether in Summer, Autumn, or the Spring, we will not raise any curious and unprofitable questions. See Sarsans Chronologia vapu∣lans, page 123. Let it suffice to know that it was created by God in the beginning, Gen. 1. 1. that is, in the beginning of time, or rather together with time then in time; for the instant and moment of Creation was the beginning of all following, but not the end of precedent time.

Hitherto concerning the efficient cause, there followeth the matter of Cre∣ation.

Of the first and immediate Creation, there was no matter at all, the * 1.48 Divine po∣wer

drew out nature it self, not out of any Pre-existent matter, but out of meer* 1.49 nothing.

Materiam noli quaerere, nulla fuit.

Nothing but nothing had the Lord Almighty,* 1.50 Whereof, wherewith, whereby to build this City.

Thus were created all incorporeal and immaterial Substances; the Angels, the* 1.51 reasonable soul, and the highest Heaven (as some say) for those things which are void of matter, cannot be framed out of matter.

2. The mediate Creation is, when a thing is brought forth of a praeexistent mat∣ter; yet so rude and indisposed, that it may be accounted for nothing: so Adams body was created of the dust or slime of the Earth, Gen. 2. 7. Beasts and birds out of the Earth, Gen. 1. 19. which God did meerly of his good pleasure, no necessity compelling him, nor the matter he took any way helping him in working; it was no∣thing privatively, as they call it.

Divines observe four things in Gods Creation.

1. His Command; whereby he said, Let there be light, and there was light. Gods words are things.

2. His Approbation; whereby all things are acknowledged as good. God sa•• they were good. They were so in respect of their own kinde and nature. 2. In re∣spect of the universe, that is, apt for the end * 1.52 for which they were made, free from all defect and deformity. God made all the creatures to be serviceable one to another, especially to man, 1 Tim. 4. 4. I cannot tell by what Logick we call a Toad, a Bear, or an Elephant ugly, they being created in those outward shapes and figures, which best expresse those actions of their inward forms. And ha∣ving past that general visitation of God, who saw that all that he had made was good, that is, conformable to his will, which abhors deformity, and is the rule of order and beauty. D. Browns Religio Medici.

3. Ordination and Appointment, whereby he assigned unto all creatures their use, Ier. 52. 15. He made nothing in vain.

4. A Sanction of a Law and Decree which the creatures must alwayes observe, called a Covenant with day and night.

Hitherto of the efficient cause and the matter, there followeth the form of Crea∣tion, which may be considered either in respect of God, or in respect of the things created.

1. The manner of Creation in respect of God is this, He did not create the world by a necessity of nature, but according to the Eternal and Immutable; yet most free decree of his will.* 1.53

2. By his word and beck alone, without any change, weariness or toil, he made and established all things.

The form of Creation in respect of the things created, is two-fold.

1. Internal (viz.) the very force and power of nature imprinted by God both

in all things in a common manner and respect, and in the several kinds according to the particular essence and condition of every thing, by which they are made pow∣erful to proper or common operations.

2. The external form is two-fold, partly a suddain and momentary production of all things, partly a most beautiful disposing and excellent order of all things* 1.54 produced, both in themselves, and among one another, Gen. 1. 3. There is order,

1. In making them: In simple things as the Elements, God began with those that are most perfect, the light or fire, the purest creature, Psal. 104. 2. and then went on to the lesse perfect, in mixt bodies, he began with things more imperfect, First made things that have being and no life, then plants, after beasts and men. 2. In disposing all things in their proper places for the beauty and service of the whole, the beasts in the earth, the fishes more in number and greater in bulk in the Sea. The world hath its name in Greek from beauty, God could have crea∣ted them all at once, but he made them in the space of six a 1.55 dayes, that he might shew,

1. His power in producing whatsoever effects he would without their general causes, while he enlightened the world, made the earth fruitful, and brought plants out of it, before the Sun and Moon were created.

2. His goodnesse and liberality while he provides for his creatures not yet made, and brings the living creatures into the earth filled with plants and nou∣rishment, men into a world abundantly furnished with all things for necessity and delight.

3. That we might thereby more easily conceive, that the world was not made confusedly or by chance, but orderly, and by counsel, and might not perfuncto∣rily but diligently consider the works of Creation. How should we deliberate in our actions b 1.56 which are subject to imperfection? since it pleased God not out of need to take leisure.

So much for the form of Creation, there remains in the last place the End, which is two-fold.

1. The last and chiefest, the glory of God the Creator, in manifesting his Goodnes,* 1.57 Power and Wisdom, which excellencies of God shining forth in the existence, or∣der and wonderful workmanship of all creatures, and in the wise Government and administration of them, God would have acknowledged and praised by reasona∣ble creatures, Psal. 19. 1. & 10. 24. Prov. 16. 5. Isa. 40. 26. Rom. 1. 20▪ & 36.

2. The next End for the work it self, that all things should serve man, and be useful to him, especially to further the salvation of the Elect, Gen. 1. 20. Psal. 8. 4, 5, 6. 1 Cor. 3. 21, 22.

It serves to confute sundry errors:

• 1. The Arians, which said the world was made by Christ, as the instru∣ment* 1.58 and secondary cause, that place Rom. 11. 36. doth not prove an inequality of persons.
• 2. The Manichees, which held two beginnings contrary to themselves, God the author of good things, and the Devil the author of evil, this is blasphemy against God, and is contrary to what Moses saith, Gen. 1. 31.
• 3. Aristotle, that held the world was eternal (as Ludov. Viv. de veritate Fidei Christ. l. 1. c. 10. saith,) though some d 1.59 say he did not. Democritus who held that the world was made by a casual concourse of Atomes, and that there were infinite worlds, when the Scripture speaketh but of one; God sent his Sonne into the

• world, not worlds; See the Discovery of the World in the Moon, Proposit. 2. M^r Rosse opposeth those Atomes Refutat. of D^r Browns Vulgar Errors, c. 17. Ubi* 1.60 sunt, aut unde ista corpuscula, cur illa nemo praeter unum Leucippum somniavit, à quo Democritus eruditus, haereditatem stultitiae reliquit Epicuro. Lactant. Divin. Instit. l. 3. de falsa sapientia p. 190. Vide plura ibid. & 191.

Galen, who having read the fifth Chapter of Genesis, said, That Moses said much, but proved little.

2. It condemns.

1. Those which set their affections on the creature, If there be beauty in that, what is in the Creator?

2. Those that abuse the creatures by cruelty, or pretended Lordship.

3. Those which mock at the parts of any man; if born lame or deformed; this is to despise the Workman, to murmur at the Potter.

3. It shews that God hath first, chief, absolute, and perpetual Soveraignty over all his creatures; so that he can use, command, and do with them as in equity seems* 1.61 good to his henvenly wisdom.

4. When we'behold the Heavens, the Earth, Air and Sea, how they are filled,* 1.62 what use and commodities they have, we should contemplate God in these things we see with our eyes. 2. We should learn what a one God is,

1. Eternal, He that made Heaven and Earth, is ancienter then both.

2. Almighty; Great works cannot be brought to passe without great strength:* 1.63 he must needs be infinite in power, which made Heaven and Earth, and hangs the Earth as a Ball, without any pillar to support it.

3. Most Wise; strength separated from wisdom, is little worth: God knows all things, the nature of the Heavens, Earth, Water perfectly; because he put such a Nature into them: Tell your selves, that God is a wise understanding Essence, can order all to the best.

4. Exceeding Good; He hath infused goodness into the Heavens, Waters, Earth, they are helpful and serviceable to man: how much more goodness is there in God! He is good and doth good, Psal. 119.

5. See his Love in making man * 1.64 best of the creatures here below: we should honour God in our mindes, account him the chiefest and onely good, and his fa∣vour the chiefest felicity, bring our wils to long after him, to desire him above all other things, chusing him as our happinesse, loving him and desiring to enjoy him fully: Learn to fear him above all, not daring to offend him, Acts 4. 24. and obey and please him; what more agreeable to reason, then that the Maker of all should be Ruler of all? We are more his, then a childe his Parents, a servant his Masters. We should also acknowledge that he made us, Psal. 100. 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;* 1.65 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* 1.66 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 a 1.67 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 b 1.68. 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 Elo∣him, 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. M^r Seldens Titles of Honour, part. 1. chap. 6. However, there is no dif∣ference 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 Scri∣pture, 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 crea∣ture. i. Ex nihilo fecit, & quidem potentissimè ac magnificentissimè. Junius.* 1.69

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 comprehen∣ded 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 uni∣versitatis ambitum cum super coelestibus incolis illius & spiritualibus formis atque intel∣ligentiis, 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 with∣out* 1.70 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* 1.71 light is the Sunne) which in what subject it did inhere is not certain: Some say wa∣ter 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 c 1.72, that is of the clouds which are in the middle Region of the Air, from the Fountains, Ri∣vers 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 wa∣tery 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 be∣cause Hell was created on this day, as the Hebrews d 1.73 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* 1.74 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 distin∣guish the Night from the Day, the Day from the Week; as also to distinguish sea∣sons,* 1.75 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 c 1.76, 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 f 1.77, 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 Crea∣tor, 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* 1.78 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 won∣derful 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. Its 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 pow∣er 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 con∣sists 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 g 1.79 of the Heavens, and all the Starres of Heaven doth marvellously grace it: For it is of an Orbicular or round form, a cir∣cle 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 h 1.80: The round figure is the most beautiful, strong, perfect and capacious figure, and this may minde us of Gods Infinitenesse, Perfe∣ction, and Unchangeableness.

Thirdly, Consider the hugeness of its i 1.81 Quantity: for who can measure the back-side of Heaven? or tell how many miles space that mighty Circle doth con∣tain? 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 incomprehen∣sibly great is he which hath made a building so great? The whole circuit of the hea∣vens, 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 mil∣lions k 1.82 of miles high from Earth to Heaven: It is so farre by the Astronomers rules. It is a wonder (saith l 1.83 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. * 1.84 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, Its 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, m 1.85 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 Philoso∣phers

have ascribed certain intelligences to the Orbs to move them, but there is no* 1.86 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 be∣ing of sublunary bodies would cease. The inferiour heavens are fitted for the ge∣neration 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 fly∣ing of Birds, and for the breathing and the living of man and beast; and it is fit∣ted to be enlightned by the Sun-beams, and to receive that illumination and heat, without which the Creatures here below could not subsist, and the stars, chiefly the Sun, are placed at a convenient distance; and it is sitted for the swift motion of the heavenly bodies, in regard of its rarity and subtilnesse, which if it were thick and grosse, could not have so speedy a passage through, or about the same; espe∣cially the highest heavens are fitted for the in habitation of those immortal persons; some of which do, and others shall inhabit 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 Region of the world into two Regions, the Cele∣stial, and Elementary Region. The Celestial, they divide into divers Orbs, or Globes: for the Heaven of heavens, sedes Beatorum, the seat 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 hours. This is the tenth Globe or Orbe; the next they call the Chry∣stalline or watery Orb, because it is clear bright, and apt to shine through as wa∣ter. a 1.87 The next is the Starry 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 Iupiter, then Mars, in the mid∣dest the Sun, then Venus, next Mercury, the last 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 Moon, and of aire next to that; and that they distin∣guish into three Regions, the highest, middle, and lowest; then that of the Water and Earth, compounded together; so they: But now the Scriptures di∣vide the World into two parts, Heaven, and Earth, as you reade 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 and Angels, Iohn 14. where God reveals his glo∣rious 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 b 1.88, 2 Cor. 12. 4. because the earthly Paradise was a figure of it; and because it is a place of endlesse joy and pleasure.

2. The Starry c 1.89 Skie, where the Stars are; it is described ie Iob to be firm as a molten Looking-glasse.

3. The lower Heavens; all that place above our heads to the Starry Heaven. Hence the clouds are called the clouds of Heaven, and the Fowls of Heaven, and Birds are said to flie in the face of the Heavens.

Every one is to fall out with himself, and blame himself for slighting and neg∣lecting the consideration of this work, that offers it self so constantly to our eyes,* 1.90 even this so curiously wrought Curtain, which God hath spread forth, especially let us blame our selves for not seeing God in the workmanship of heaven; that we take not notice of him, as the Author of it, and raise our hearts higher then 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 be. 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 be sees us eve∣ry where; for where any work of his is to be seen, surely there is himself to be seen; and there he sees all things that are there; especially, let us learn to presle this knowledge upon our will and affections, that it may be get in us obedience, love, fear, joy, considence, 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 be there where Christ is, Col. 3. There is thy Fathers house, thine own Country, 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-room, that can build a world with so much ease.

For the Angels (because I intend to speak more largely of them afterwards) I* 1.91 shall here only answer one question about them.

Why are they not spoken of in the Creation, where man and beasts are menti∣oned, and why is not the special day named wherein they were made?

Answ. Not so much, for fear the Jews, a people prone to Idolatry, should have worshipped them: for then by the same reason Moses should have forborn 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 under∣stand, 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 he relates the making of sensible things * 1.92 only, but that they were created, appears, Col. 1. 16.

The Scripture hath not so clearly expressed the precise time and day of their Cre∣ation,* 1.93 therefore Ambrose and Danaeus confesse that they know not when they were created. But it is probable they were made with the highest Heaven, the first day of the week.

As man was then first made, after his habitation the earth was made and ador∣ned; so it is probable that the Angels were made together in a great multitude, after the Heavens their habitation was finished. Chemnit in loc▪ commun.

Gen. 2. 1. The heavens and all the host of them. It is plain from Iob 38. 7. that they were made before the Earth. When God laid the foundations of the earth, and laid the Corner▪ stone thereof: then the Sons of God (that is, the Angels, Iob 17.) shouted for joy.

An Element is that whereof any thing is compounded, and it self uncompoun∣ded.* 1.94 Each element is superiour to other, not more in place then dignity.

The dry land is called earth, which is a firm, cold, and dry Element, round and heavie, hanging unmoveably in the midst of the world, fit for habitation.

The Psalmist describes the creation of the earth, Psal. 104 5. Who hath laid the foundation of the earth, or founded the earth upon his Basis, that it should not be iremoved for ever. The earth is the heaviest and lowest element. It is so made that it doth stand firm in its place, so that neither the whole earth is moved out of its place, nor yet the great parts of it. This is an exceeding wonderful work of God to settle the earth so upon certain foundations, that it is not shaken out of its place. Take a little piece of earth not bigger then ones fist, ••ay then ones eye, or the ap∣ple of it: hold it up in the aire, let it fall, it will never cease moving till it come to lye upon some solid body, that it may hold up and stay the motion of it. Now how* 1.95 is it, that this whole lump of earth, the whole body I say of the earth hangeth fast in the wide and open aire, and doth not sway and move now hither and now thither? what is it that holdeth it up so sted••ast in the very midst of the aire? It is Gods work who hath founded it on his Basis that it cannot be moved. This work is often mentioned in the Scripture, Iob 26. 7. There is nothing which might hold it up, and yet behold it hangeth still and qu••et, as if it had some pillar or base upon which to rest it self. The Lord doth in larger words commend it to the considera∣tion of Iob, when himself comes to speak with him, Iob 38. 4. & 6. God there com∣pareth himself to a builder that layes the foundation, and then sets up the building by line and measure, and convinceth Iob of his weaknesse, that knoweth not how this earth should be set up or founded, whereas the Lord himself effected this buil∣ding long before Iob was. David telleth of it, Psal. 24. 2. as a ground of Gods right unto it, and to all things that are in it: for saith he, He hath founded it upon the seas, and established it upon the flouds. And Solomon mentions it, Prov. 8. 29. and 30. 4. Eccles. 1. 4. This is a great work, because it is both necessary and unsearch∣able. It is necessary, for it is the cause of the order of things in all the world, and of their not being jumbled and confounded together. If the lowest part of any building be not firm, all that is built upon it will totter and tumble, and come down quickly: so if the earth, this lowest part of the world should shake or reel, and be apt to move hither and thither, the things that be upon it by nature, or that are built upon it by the workmanship of man, could not possibly subsist or endure, Rivers and Channels would be daily altered, dry ground would ever and anon be∣come Sea, and Sea dry ground: trees would often totter and fall, or else be chan ged from place to place: buildings and houses would still be falling and tumbling down off the earth, did it not keep its own room: nay heaven and earth would come together, utter confusion would overcome the face of the earth, and men, beasts, and all things below would come to nothing. So needful it was for this great Architect to set the Corner-stone of the earth fast, firm, and immoveable▪ But the cause of it is unsearchable, who can finde out to the full, the reason of this so necessary a work? Every heavie thing we see must have something to keep it up, something on which to rest it self, that it may go no further but abide where it is: but what doth this earth rest on? How is it held so even in the very midst, and swey∣ed neither one way nor another? who can tell me a full, just, satisfactory reason in nature? We must not think that God doth hold it up by an immediate, violent, supernatural, or miraculous working, but in a natural way, by ordering the princi∣ples of nature so, that they shall necessarily concur to effect this setlednesse. Phi∣losophers

give this reason of it, they say, the simple bodies were made, some of a light, subtil, thin, and spiritual nature: and their property is to ascend, to go up∣ward still, so as the light still flies higher; and some of a more grosse, thick, and heavie nature, and the property of these is to move downward, and still the hea∣vier to make it self a way through the lighter, and to presse toward the Center, that is the middle point of the whole round of the world; for it must be confessed that the world is round. Wherefore seeing every part and portion of the earth pres∣seth toward the very middle point of all, it cannot be, but that all must stand fast in the midst, seeing each part thronging the other, and leaning upon the other to∣ward the very middle: all will be quiet if the parts be even poised. But now how heavie things should be made so to move toward the Center, and how each part should so evenly move, and a number of other questions more, let them answer that are able, especially seeing the earth doth not carry in it self to sense, a perfect, even, and smooth roundnesse, it is hard then to answer to the question which God propounded to Iob, Upon what be the sockets of it fastned? It is a work of God exceeding our capacity, and must therefore quicken and call up our ad∣miration.

We should blame our selves for so seldome putting our selves in minde of this great work, to stir up our selves to magnifie the Author of it, and make it an ar∣gument of our blessing his Name, for which David speaketh of it, Psal. 104. or of humbling our selves before him in acknowledgement of his power and wisdome, and of our weaknesse and folly, to which end it is mentioned in other places, or indeed to any good purpose of informing our selves the better, either of his na∣ture or our duty. Oh how brutish and blockish are we! So strange and so mighty a work is done and continued in our sight, here it was done before I was here, and here it will remain and be continually done after I am gone hence. I enjoy the benefit of it as well as any other, and with all others, and yet when did I take it into consideration? When did I once offer it to the serious meditation of my mind? When did I say to my self, How doth this great ball of earth remain unmoveable in the midst of this wide and spacious Heaven? Why doth it not reel or totter toward the North or South, the East or West, or now upward, now downward? What hand doth hold it up, and that so stedfastly, that for thousands of yeers it hath not moved? surely some potent and intelligent workman hath in such a wonderful manner reared up and founded this building. This is he whom we call God; why do I not fasten in my self a more sure and firm notion of his being, and a more lively, firm, and effectual acknowledgement of his excellency?

We are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitful meditation of this great act of God among the rest, for any good, spiritual, and holy intent. Scholars sometimes in their Philosophical stu∣dies stumble upon these questions, and set their wits on work to finde out the natu∣ral reason of them, but alas in how unsanctified a manner, so as not at all to inforce the thing upon their souls, for making of them more thankful and obedient! But for the plain man that is no Scholar, though he have wit enough for all things else, yet he hath no wit to enter upon these cogitations: and when he findeth the mat∣ter so far above his reach, yet to tell himself that this is one of Gods works, and so to call on himself to fear, know, and obey him, this, this is that we must every man lament in himself, as a just and due cause why the Scripture should ascribe brutishnesse unto us, and we unto our selves, and why we should present our selves before the divine Majesty with bashful and lowly confessions of our wrong done to God, in robbing him of the honour due unto him for his works which our selves have the fruit of. Secondly, to our selves, in depriving our selves of the best and most excellent fruit of them, which is to be led by them above themselves vnto him.

This may exhort every one of us to take this work of God from David, and to make it as it were our theame, or the object of our meditations. Whosoever ap∣plieth himself to raise up such thoughts, shall finde a great unaptnesse in himself, and a kinde of wearinesse to them with a vehement inclination to entertain other ••••ncies, and the Devil will take occasion hence to disswade him from doing the duty

at all, as if it were as good omit it, as perform it so weakly: it is a fal••e tale which Satan tels, for God hath promised acceptance to the weakest endeavours, in calling himself a Father, but to accept of the non-performance he hath never promised, for even a Father cannot do that.

Lastly, we must learn to seek unto God, and trust in him for spiritual stability of grace in our souls, and must thus importune him. Lord, when there was never an earth, thou mad'st one, and didst lay the foundation of it so sure, that no force nor skill can move it. O, thou canst also create a frame of holinesse in my heart and soul, and so stablish, settle, and confirm it that it shall never be mov••d. I beseech thee do it, and trust that th••u wilt do this as thou hast done the former. One prime use to which we must improve these natural benefits, is to quicken our prayers, and confirm our faith in begging, and expecting such as are spiritual. When God will confirm the faith of his people, and win them to call upon him for good things, he puts them in minde of these wonders in nature, they must make use of them therefore for this purpose.* 1.96

The second Element is water * 1.97, so necessary a creature, as nothing can be more dangerously or uncomfortably wanting to the life of man. It is an Element moist in some degree, and cold in the highest, therefore it cools the body, and tempers the heat that it grow not excessive. It hath manifold uses constantly. Triplex ma∣xime aquarum est usus, in irrigando, in abluendo, in navigando, Vossius.

1. We and our Cattel drink of it, and neither can continue without water or something made of it, our bread must be kneaded with it, and our meat boyled with it.

2. It serves to wash our bodies and the apparel we weare: if our hands and feet were never washt, what an evil smell should we carrie about?

3. It makes the earth fruitful. The Husband-man looseth his labour, if after sowing there come no rain; it is

1. Of large and common use, no Country can want it, neither rich nor poore, man nor beast.

2. Of constant use, we must have it daily, or something made of it, and our beasts also.

3. Very profitable, we drink it, and wash with it, and our meat is prepared by it, and beasts drink it.

Because of so many good things in water, God himself in his word hath so often ••ompared the grace of his Spirit with it, Isa. 55. 1. Iohn 4. 14. Rev. 22. 17. Divine grace purgeth the soul from sin, extinguisheth the heat of anger, lust, and other per∣turbations, satisfies the desires of the soul thirsting after God.

It reprehends us, that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God, and praising him for it; A secret Atheisme prevails in our hearts, which is the cause of this great blockishnesse and ingratitude, and corrupts all things to us, and forfeits them, and provokes Gods justice against us, Say, Lord, thou mightest justly choak me for the time to come, for want of water, that have not been particularly thankful to thee for this mercy. We should bring in the parcels of Gods goodnesse for bread, water, fire; when thou washest thy hands, let thy heart be lifted up to God that made the Element; Stay, O that I could praise, love, and obey him, that hath done this for me.

The usefulnesse, abundance, and easinesse to come by; doth highly commend this benefit, and the giver of it, shewing water to be very good, and our selves much beholding to him that giveth it.

Anciently, in th••se warmer Countries especially, water was the usual drink of men; therefore in the description of the cost of families in house-keeping, when we reade of so many Oxen and Sheep slain, and so much meale and fine flower, we reade not of any wine; which would have been mentioned, if it had been usu∣ally drunk.

3. The Aire or all the void place between the clouds and the earth, giving breath of life to all things that breathe, this is the third Element, light and subtil, moving upward, not downward, because it hath no heavinesse in it.

It is divided into three regions or stages. The highest is said to be exceeding hot,

and also dry, because it is neer the fiery Element and Stars, by the force of whose beams it receiveth the heat, which is much encreased by following the moti∣ons of the Heavens. The lowest region is (they say) hot and moist: hot by the reflection of the Sun-beams meeting with the earth, and moist from its own proper nature, and by reason of the vapours exhaled out of the earth and water: or ra∣ther it is variable; now hot, now cold, sometime temperate, differing according to times and seasons of the yeer, and places also, or several climates. The middle re∣gion of the aire, is cold in respect of the two other, because it cannot follow the motions of the Heavens (as the upper region doth) being hindered by the tops of mountains. 2. Being free from the reflex beams of the Sun, by which the lower region of the aire is made hot.

The aire is most thin, without light or colour, but apt to receive heat, light* 1.98 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 exist∣ence. 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* 1.99 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 qua∣lity* 1.100 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* 1.101 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* 1.102 what to say of it, whether it be a substance or accident: and if a substance, whe∣ther 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, signifi∣eth 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 se∣cond 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 toge∣ther; 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 Kenelm•• 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 distin∣guisheth 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 dissi∣pate 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.* 1.103

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 thankful∣nesse* 1.104 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 discer∣nest 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* 1.105 last thing in the first daies work.

Day is the presence of light in one half of the world, and night the absence of* 1.106 it in the other. So that the dispute whether day or night were first, seems superflu∣ous, 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 accompl••sheth his diurnal motion about the earth. Darknesse is no∣thing 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 con∣tinuing 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 Psal∣mist, 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 circumfe∣rence, 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 circumfe∣rence 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,* 1.107 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 di∣vide 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* 1.108 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 af∣ter* 1.109 day, and night after night, and yet busie not our selves about this work, nor se•• God in it, though it be so constant as it was never stopped but twice s••nce the be∣ginning 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* 1.110 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 estrange∣ment 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 concei∣ving of which, just and plain reasons are offered unto us. There is a natural blind∣nesse of the eye, when it is unable to discern things by the light of the Sun: this* 1.111 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 spiritu∣all 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 mor∣ning 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 vi∣sit 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* 1.112 made night, I have the benefit of it, and now light visits me. O that I could ho∣nour 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* 1.113 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 Tur••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 ad∣versity: 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 vouch∣safe 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* 1.114 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 na∣ture of aire, as winds.
• 3. Watery, which retain the nature of the water, as snow and rain.
• 4. Earthly, which being begot of earthly vapours, are also digged out of the Earth, as metals, stones.

The efficient cause is God, according to that of the Psalmist, haile, snow, ice, winde and storm do his will.

The remote matter of the Meteors are Elements, the next matter are exhalati∣ons, which are two-fold, fumus & vapor, smoak is of a middle nature between earth and fire, vapour between water and aire. If it come from the earth or some sandy place, it is fumus a fume or kinde of smoak: if it come from the water or* 1.115 some watery place, it is a vapour.

Vapours or exhalations are fumes raised from the water and earth by the hea∣venly bodies, into one of the three Regions of the aire, whence divers impressions are formed according to the quality and quantity of the exhalations.

Thunder is a sound heard out of a thick or close compacted Cloud, which sound is procured by reason of hot and dry exhalations shut within the cloud: which

seeking to get out with great violence rend a 1.116 the cloud, from whence proceeds the tumbling noise which we call Thunder.

The earth sends out partly by its own innate heat, and partly by the external heat and attraction of the Sun, certain hot and b 1.117 dry steams, which the Philoso∣pher cals exhalations: and these going up in some abundance, are at last enclosed within some thick cloud, consisting of cold and moist vapours, which finding them∣selves straightned, do with violence seek a vent, and break through the sides or low part of the cloud. There is first a great conflict and combate there of the contrary qualities, a great rumbling and tumbling and striving of the exhalati∣ons within the cloud, until it break forth into a loud and fearful crack. Then the exhalation by its heat incensed in the strife, proves all on a slame as it comes in the aire, and that is Lightning.

Lastly, the exhalation falling down upon the earth is so violent, that sometimes it breaks trees, sometimes it singeth and burneth what it meets with, it kils m••n and living creatures, and in the most abundance of it, there is a Thunder-bolt be∣gotten through exceeding great heat hardning the earthly parts of it.

God hath power over the Thunder. He commands it, rules it, orders it, for time, place, manner of working, and all circumstances, the Thunder in Egypt at the de∣livering of the Law proves this. Therefore in the Scripture it is called the voyce of God, and the fearfulnesse and terriblenesse thereof is made an argument of the exceeding greatnesse of God, that can at his pleasure destroy his enemies even by the chiding of his voyce; in Egypt he smote them with haile, lightning, thunder, and with stormy tempest.

At the delivering of the Law, mighty thunder-claps made way to the Lords appearance, and were his harbingers to tell of his coming, and prepare the hearts of the people with exceeding great awfulnesse and obedience to receive directions from him. The Lord puts down Iob 40. 9. with this question, Canst thou thunder with a voyce like God, speak terribly, and with as big and loud a voice as thou canst; and if thy voice be answerable to loud thunder, either in terriblenesse or loud∣nesse, then will I confesse my self to be thy equal; and Elihu reasoned for God by consideration of this great work.

David, Psal. 29. sheweth the greatnesse of God in the greatnesse of this mighty sound. But it pleaseth God to effect this work, not immediately but mediately, using natural and ordinary causes according to his own good will and pleasure for the effecting thereof.

There do arise from the ends of the earth as the Scripture speaks, that is, from all quarters of this inferiour part of the world, consisting of earth and water, cer∣tain steams or fumes partly drawn up thence by the heat and influence of the Sun and other Planets or Constellations, partly breathed out of the earth by the na∣tural heat thereof. Whereof some are hot and moist, being us it were of a mid∣dle nature betwixt water and aire: some hot and dry being of a middle nature be∣twixt fire and aire, as some Philosophers think, of which two, as of the matter, are* 1.118 brought forth these strange things which we see in the aire, and among the rest, Thunder. Though thunder be first in nature, being by the violent eruption it makes out of the cloud the cause of fulgurations, yet we see first the lightning before we hear the Thunder, because of the swiftnesse of the fire above the aire, and because the eye is quicker in perceiving its object then the ear.

This is done for the benefit of the world, that by shaking of the aire it might be purged and made fit for the use of man and beast, being cleansed from those ill and pestilent vapours, which otherwise would make it too thick, grosse, and un∣wholsome for our bodies, for this is one special end of winds, thunders, and the like vehement works that are in the aire, besides the particular work for which God assigneth them, and therefore with thunder likely is joyned much rain, because the cloud is dissolved at the same time, and sometimes violent winds and tempests, because the exhalation inflamed, snatcheth with it self such windy fumes as it meets withal in the aire, and so by violent stirring the aire purgeth it, and openeth the parts of the earth by shaking and moving it.

1. We must turn all this to a spiritual use, viz. to instruct us in the fear of him that is Lord of Hoasts, who shews his greatnesse in these mighty deeds of his hand, to which purpose alwaies the Scripture speaks of it, exhorting the mighty to give unto the Lord glory and strength in regard of this.

2. We must observe God so in this and all his great works, as to cause our minds to increase in the knowledge of his excellency, and our hearts in the love and fear of him. All his works are therefore exhorted to praise him, because we by all should learn his praise and greatnesse. How able is God to destroy sinners! how quickly and in a moment can he bring them to ruine! let him but speak to the thun∣der, haile, tempest, and they will beat down and consume his adversaries before his face. O then tremble before him.

3. We must learn to put our confidence in God, and boldly to promise our selves deliverance when he promiseth it.* 1.119

God is wonderful in making and ruling the clouds. This is a work which God doth often alledge in Scripture to prove his greatnesse, Iob 37. 26. He binds the waters in a garment, Prov. 30. 4. that is, makes the Clouds. How as it were by an even poysing of one part with the other God makes these Clouds to hover a great while over the earth before they be dissolved, is a thing worthy admiration, and greatly surpasseth our knowledge, Iob 38. 34. Psal. 14. 78. and Prov. 8. 28. Psalm 104. 3. The 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 cau∣seth 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 wa∣ter 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 condensa∣ted 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 moist∣ning 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 suf∣ficiently moystened to the making of them fruitful. God hath therefore comman∣ded 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 pla∣ces, 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 wa∣ters from the waters: by force of which commanding word the water hang∣eth 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 begin∣neth, 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 na∣turata, 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* 1.120 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 la∣ment. 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, some∣times 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* 1.121 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 a 1.122 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 de∣scend 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 great∣ness, Iob 38. 25, 34. See Ier. 30. 13. Psal. 137. 8. Now this work is the more to be ob∣served 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 b 1.123 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. Cla∣vis 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 de∣struction 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.* 1.124

Terra suis contenta bonis, non indiga Mercis, Aut Iovis, in solo tanta est fiducia Nilo. Lucan.

Egypt no 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* 1.125 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 * 1.126 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 cau∣sed 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 conden••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* 1.127 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 expres∣sed 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 omnipo∣tency 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* 1.128 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 thick∣neth 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 concur∣ring 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 bet∣ter 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* 1.129 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 ••he night, and also* 1.130 of the place (whether the Sunne exhaled it) it falleth down in very small and in∣discernable 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 re∣gion 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 ••ce is made of water continued, whether it be congealed in rivers, or* 1.131 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 hard∣ned* 1.132 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 Cry∣stal imports so much, that is, water by cold contracted into Ice. Plinie a 1.133 in his natu∣ral History saith, The birth of it is from Ice vehemently frozen. But D^r Brown * 1.134 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 b 1.135. 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* 1.136 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 hi∣ther 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 in this great work;* 1.137 the winde cometh down unto us, it is near us, we feel the blasts of it, and yet we feel not the power and greatnesse of God in it. When God doth so plainly, and so many wayes discover himself to us, yet blinde wretches we perceive him not. We are now to stirre up our mindes to the consideration of God in this his mighty work. See him walking through the earth, and visiting it in the swift wings of this creature. It hath also an apt resemblance and image of God in it, 1. In the subtilnesse and invisible nature of it, the swiftnesse of the winde may note his omni∣presence,* 1.138 who is said to ride on the wings of the winde. 2. In its powerful mo∣tion and efficacy which no man can hinder or resist. 3. In the freedome of its mo∣tion, Iohn 3. 7. 4. In the secresie of his working of mighty works, the windes are invisible.

The consideration of the windes, leads us into our selves, and that

1. For Humiliation; for who knoweth the nature of the winde, the place of the winde, the way of the winde, to see in it our own vanity, Iob 7. 7. Psal. 78. 39.

2. Instruction: Shall so fierce a creature be at a beck, and shall not I? See* 1.139 the miserable estate of wicked men, on whom destruction and fear shall come as a whirle-winde, Prov. 27. 18. They shall be as stubble or chaffe before the winde, Psal. 1.

Metals * 1.140 are mineral substances, fusible and malleable. They are commonly di∣stinguished into perfect and imperfect; perfect, because they have lesse impurity or heterogeneity in them, as gold and silver: imperfect, because they are full of im∣purities, as iron, copper, tin and lead.

Gold of all metals is the most solid, and therefore the most heavy. It will lose* 1.141 none of his substauce neither by fire nor water, therefore it will not make broth more cordial, being boiled in it. The second place is given to silver amongst metals, because next to gold it is the most durable, and least endammaged by fire.

Precious stones (in Latine Gemmae) are esteemed for their rarity, or for some vertue fancied to be in them, or for their purenesse and transparent∣nesse.

Those Pearls are preferred which are most white, bright, round, light, especi∣ally if naturally they be pierced. Rueus l. 1. c. 13. de Gem.

The Psalmist declares the great work of God in distinguishing the waters from* 1.142 the earth, and making Sea and dry land. The waters at the first did encompasse and cover the earth round about as it were a garment, and overflow the highest parts* 1.143 of it altogether, so that no dry ground was seen or could be seen in the world, this was the first constitution of them, as Moses relateth, Gen. 1. 2. The deep was the whole Orb of waters which inclosed the earth in themselves. But then God plea∣sed to divide the waters from the earth, so as to make dry land appear, and for that end, 1. He drave the waters into one place, spreading the earth over them, and founding it upon them, Psal. 104. 6, 7. God by his mighty power (compared there to a thundering voice) did make the waters to gather together into the place that he had appointed for them under the earth, and that by raising up hils and moun∣tains, and causing dales and valleyes, then God appointed the waters their bounds, that they should still continue in these hollows under the earth, and not return to cover the earth, as else of their own nature they would have done.

There are divers profitable Questions about these things:

1. Whether the Sea would not naturally overflow the Land, as it did at the first Creation, were it not with-held within his banks by divine power?

The answer is affirmative, and the reason is evident, the water is lighter then the* 1.144 earth, and heavier things are apt to pierce through the light, and the light will take to themselves an higher place, and give way to the heavier things to descend through them; mix a great deal of dirt and water, and let it stand a while and take its own proper course, and the dirt will sink to the bottom, leaving the water above it self. Aristotle and others say, that the Sea is higher then the earth, and they can render no reason why it (being apt to runne abroad) should be kept from over∣slowing the Land, whence he proves Gods providence; but Vossius de Orig. & Pro∣gress. Idol. l. 2. c. 67. and others deny that the Sea is higher then the earth.

Secondly, Whether there be more Sea or Land. The multitude of waters made* 1.145 by God at first did cover the earth, and inclose it round, the Sea therefore must needs be farre greater then the Earth. The Mapps shew it to be greater in quantity then the earth.

Thirdly, Whether the deepnesse of the Sea * 1.146 doth exceed the height of the mountains.

It was a great work of God to make mountains and valleys, hils and dales. The Scripture often mentions it, Prov. 8. 25. Psal. 65. 6. & 95. 4. & 90. 2. Psal. 104. 8. Amos 4. 13. Therefore are the mountains exhorted to praise God, Psal. 146. 9. Isa. 40. 12. He is said to have weighed the mountains in scales, and the hils in balances, that is, to have poised them even, so that the earth might remain unmoveably in the parts of it as well as in the whole. The greatnesse of this work ap∣pears:

1. In the strangenesse and hiddennesse of it.

How should so heavy a thing as the earth thus heave up it self into so great as∣cents, to give place unto the waters under it? The immediate power of God is the cause of it, Psal. 24. 6. & Psal. 136. It may be some hils were made by the fury and violent motion of the waves of the waters of Noah's floud, but the most and greatest were created on the third day. See Gen. 7. 20.

2. In the usefulnesse of it.

• 1. For beauty and ornament, it gives a more delightful Prospect to see hils and dales, then to look upon all one even and flat piece of ground without any such ri∣sings.
• 2. It conduceth to the fruitfulnesse of the earth. The vales are much more fruit∣ful then if they were flats without hils, because of the dew and moisture that de∣scendeth upon them from the hils, and some things grow better upon the higher pla∣ces, on the sides or tops of the mountains.
• 3. Without such hils and mountains there could not have been room for the waters which before did swallow up the earth in its bowels, neither could the dry land have appeared.
• 4. Without such hils and dales there could not have been rivers and springs run∣ning with so constant a course.
• 5. Hils and mountains are the receptacles of the principal mines for metals and quarries for all kinde of useful stones, Deut. 8. 9. & 33. 15. They are for boundaries betwixt Countrey and Countrey, Kingdome and Kingdome. We should tell our selves how admirable and useful this kinde of frame and scituation of the earth is.

4. Whether * 1.147 Islands came since the floud? See D^r Browns Vulgar Errors refu∣ted by M^r Rosse, c. 13.

5. What is the cause of the saltness of the Sea?

The water of the Sea is salt, not by nature but by accident. Aristotle refers the* 1.148 saltish quality of the Sea-water to the Sun, as the chief cause, for it draws up the thinner and fresher parts of the water, leaving the thicker and lower water to suf∣fet

adustion of the Sun-beams, and so consequently to become salt; two things chiefly concurre to the generation of saltishnesse, drowth and adustion; There∣fore in Summer, and under the torrid Zone, the Sea is salter. Our Urine and Ex∣crements for the same reason are also salt, the purest part of our nourishment being* 1.149 imployed in and upon the body. Lydiat attributes it to under-earth or rather un∣der-sea fires of a bituminous nature, causing both the motion and saltnesse of the Sea. Vide Voss. de orig. & progress. Idol. l. 2. c. 68.

The Sea is salt, 1. To keep it from putrifaction, which is not necessary in the flouds, because of their swift motion. 2. For the breeding and nourishing of great fishes, being both hotter and thicker.

6. What is the cause of the ebbing and flowing of the Sea?

There have been many opinions of the cause of the ebbing and * 1.150 flowing of the Sea. De quo plura pro ingeniis differentium, quam pro veritatis fide expressa.

Some say it is the breathing or blowing of the world, as Strabo, Albertus Magnus One said it was because the waters getting into certain holes of the earth, were forced out again by Spirits remaining within the earth. Macrobius said it was by meeting the East and West Ocean. Cicero seems to ascribe it only to the power of God; others for the most part ascribe it to the various light or influences of the Moon, which rules over all moist bodies. Some attribute it to certain subterranean or under-sea fires. The final cause of the Seas motion is the preserving and purging of the waters, as the Air is purged by windes. Isaiah alludes to the ebbing and flow∣ing of the Sea, chap. 57. 2.

Coelius Rhodiginus (Antiq. Lect. lib. 29. cap. 8.) writeth of Aristotle, that when he had studied long about it, at the last being weary, he died through tediousness of such an intricate doubt. Some say he drowned himself in Euripus, because he could finde no reason why it had so various a fluxion and refluxion seven times a day at least, adding before that his precipitation, Quoniam Aristoteles non coepit Euri∣pum, Euripus capiat Aristotelem. Since Aristotle could not comprehend Euripus, it should comprehend him. But D^r Brown in his Enquiries * 1.151 seems to doubt of the truth of this story. And Vossius lib. 2. de orig. & progress. Idol. cap. 69. denies that Decumani fluctus are greater then the other nine, for he saith, that he and his friends often observed it at the Sea that they were no greater then the others.

Other Questions there are concerning Rivers. What is the original of a 1.152 Springs and Rivers? What manner of motion the running of the Rivers is, whether straight or circular?

As one part of the waters, and the far greater part, is gathered into one place, and much of it hidden in the bowels of the earth, and there as it were imprisoned or treasured up by making the Sea and dry Land, so another part of them was appoint∣ed to run up and down within the earth, and upon it in Springs and Rivers, which Rivers are nothing but assembling of the waters into divers great chanels from the fountains and springs, which the Psalmist describeth by its matter and use or effect, Psal. 104. 10. He sendeth the springs into the valleys which run along the hils, that is, He made the Springs and Fountains to conveigh waters from place to place, the use of this is to give drink unto the beasts, even unto the wilde Asses who quench their thirst there, vers 11. There be many other uses of Springs and Rivers, but this is noted as the most manifest and evident. Another use is for the Fowls, which have their habitation in the Trees which grow near, and by means of these Springs, and there they sit and sing, vers. 12. These Springs bring up so much moisture to the upper parts of the earth, as causeth Trees to grow also for Fowls to build and sing in *. Some of the waters were drawn up into the middle region of the world, and changed into Clouds, that so they may be dissolved and poured down again from thence upon the hils also and other places which cannot be watered by

the Springs, that so the whole earth may be satisfied with the fruit of Gods works.

Iohn Baptista Scortia, a Jesuite, hath published two Books of the River Nilus. Wendeline hath written a Book, which he calleth Admiranda Nili. It seemeth not without cause that the name Paper is derived from Papyrus, growing in Ni∣lus; so much Paper hath been written thereof. Purchas his Pilgrimage, lib. 6. cap. 1.

The soyl of Aegypt is sandy and unprofitable, the River both moistning and ma∣nuring it. Yea, if there die in Cairo five thousand of the plague the day before, yet on the first of the Rivers increase, the plague not only decreaseth, but meerly ceaseth, not one dying the day after. Id. ibid. The name Nachal, a Torrent, is given to this River in the Bible, Numb. 3. 5. Iosh. 15. 47. Isa. 27. 12. 2 Chron. 7. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the name Nilus is derived from it.

The Poets feigned that Iupiter, Neptune and Pluto divided the Universe, and that Neptune had the Sea for his part, which is called Neptunus, either à nando from Navigation, or a à nubendo, from Covering, because the Sea covers the earth: and Pontus; the Nations about Pontus thought no Sea in the world like unto their own, and doubted whether there were any other Sea but that, whence Pontus was used for the Sea in general.

The Sea is a wide and spacious place, Psal. 104. 25. The great deep, the womb of moisture, the well of fountains, the great pond of the world.* 1.153

The reason of the greatnesse and widenesse of it is the multitude of waters which were made by God at the first, which because they did cover the earth, and inclose* 1.154 it round, it must needs be farre greater then the earth, and therefore when God saw fit to distinguish the dry land from the earth, must needs have very great ditch∣es cut for it in the earth, and caverns made to hold it; and therefore the earth in the Scripture is said to be spread out upon the Sea, because a great part of it is so in respect of the waters that are under it.

Again, The principal use of the Sea and waters thereof was, that it might supply vapours for making of the Clouds by the attraction of the Sun, and native heat of the Sea, in respect of some fire which God hath mixed with the earth and waters that* 1.155 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 atte∣nuate 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 wa∣ters 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.* 1.156

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.* 1.157

The whole art of Navigation is a strange Art, the Lord fitted the Sea for this pur∣pose, 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 them∣selves 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 ordina∣ry beholder, and all this for a most excellent use, viz. of maintaining com∣merce 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,* 1.158 safest and quickest way of transportation of goods.

How obnoxious are we to God, therefore we should not be bold to offend him,* 1.159 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 permit∣ted 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 di∣vide 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 fil∣led 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 there∣fore 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* 1.160 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 wa∣ter. 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 en∣compasse 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 ad∣mired? 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 becom∣eth 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* 1.161 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 Ce∣dar. * 1.162 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 com∣pacted.

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* 1.163 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 with∣out 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,* 1.164 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 with∣out means, the fruitfulnesse of the Earth stands not in the labour of the Hus∣bandman, but in the blessing of God. He also caused the Earth to yeeld nourish∣ment 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 pro∣duction, 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 * 1.165 me∣dicine, 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 a wonder; some are hot in operation, some cold, some in one de∣gree,

some in another, some will draw, some heal, some are sweet, some four, some bitter, some of milde tasts.

In the bowels of the earth the Lord created gold, silver, precious stones, and* 1.166 the face of the earth above was beautified with grasse, herbs and trees, differing in nature, qualities and operations.

Plants grow till they die, whence they are called vegetables.

At the first, Herbs were the ordinary meat of men, Gen. 1. 20. and they have continued ever since of necessary use, both for meat to maintain life, and for me∣dicines to recover health.

Solomons wisdom and knowledge was such, that he was able to speak of the na∣ture of all plants, From the Cedar tree that is in Lebanon, even unto the hyssop that spring∣eth out of the wall, not that he spake of the greatest tree and lest plant, as some in∣terpret it, because some trees are greater than the Cedar, and some plants lesser than the h••sop, but because he discoursed of noble and baser plants. It is likely (saith Bartholinus de latere Christi cap. 8.) Salomonem ad crucem Christi ejusque per hysopum contemptum respexisse, That Solomon had respect to the Crosse of Christ, and his contempt, by hysop.

We must here condem our stupidity and blindness of minde, that are not provo∣ked many times by this particular to magnifie the name of God. When a man hath occasion to travel thorow a close or ground, how great store of herbs seeth he, whose nature, yea names he is ignorant of, yet admireth not God in them, nor con∣fesseth his power and goodnesse.

Secondly, We are to lament the fruit of our sinne, which hath made us blinde, there is nothing hurtful to mans body, but some herb or other rightly applied would cure it.

It is a great and worthy work of God to make grasse on the earth* 1.167. Psal. 104. 14, 15. & 147. 8. He maketh grasse to grow upon the mountains▪ The omnipotent power of God was exercised to make this creature, else it could not have been, and at his appointment it came forth. This is one of the benefits which God promiseth to his people upon their obedience, Deut. 11. 5. Zech. 10. 16. There are many things considerable in this work of making grasse.

First, The plenty, store and commonnesse of it: It groweth every where, and* 1.168 in abundance, covering the face of the earth, and hiding the dry and naked face thereof.

Secondly, The colour of it. It is of a green and somewhat of a dark green colour, which is neither over-light nor over-dark, but of an indifferent and mid∣dle nature, and so most fit to content and delight the eye, refresh and preserve the sight.

Thirdly, The usefulnesse of this creature for the Cattel, it is a soft covering to make the lodging of the poor beasts more easefull for them, even as it were a matteresse for them to lie upon. It hath a sweet juyce and verdure in it by which it is pleasant to the tastes of the beasts, as any dainty meat can be to us, and is fit to nourish them to be turned to bloud and flesh, so to make them fat and well liking.

Fourthly, The wayes, means, and manner for bringing it forth for this use, the whole course of the Heavens, Sun, Moon and Stars, which run a large race daily with great swiftnesse, and the great works done in the air for producing divers Me∣teors, do tend in great part for the bringing forth of this grasse. The grasse it self hath a life and vigour in the root of it, by which it draws from the earth that moy∣sture which is agreeable to it, and disperseth it likewise.

• 1. We are dull and blinde, and behold not God in this great work, when we go into the fields, and can scarce tread beside it: We do not consider Gods greatnesse and goodnesse in making so beneficial a thing so common: We let this work of God perish in respect of any spiritual use we make of it, to make our souls the better.
• 2. Let us stirre up our selves to observe Gods hand in this work with others, and confesse our debt to him, that gives us Commons and Pasture for all our Cattel.

Trees are certain plants springing from a root with a single Trunk or Stemme (for the most part) shooting up in height, and delineated with lims, sp••igs or branches.

Leaves are Ornamenta Arboris, & munimenta fructus, they serve to grace the Tree, make it pleasant to behold, and defend the fruit from the injury of the weather.

The Philosopher saith, Homo est arbor inversa, a man is a Tree turned upside down, for a Tree hath his root in the ground, and his branches spread above ground, but a mans root is in his head, therein is the fountain of sense and motion, and there doth he take in nourishment, but the arms and legs are branches of this Tree, they spread downward. The Psalmist compares a good man to a Tree, Psal. 1. 3.

The Palme-tree grows in Aegypt all along the shores of the red Sea. It is* 1.169 said to yeeld whatsoever is necessary to the life of man. The pith of it is an ex∣cellent Sallet, better than an Artichoake, which in taste it much resembleth. Of the Branches they make Bedsteds and Lattices; Of the Leaves, Baskets, Matts, Fanns, of the outward half of the Codde, Cordage, of the inward, Brushes.

It is the nature of this Tree, though never so huge or ponderous a weight be* 1.170 put upon it, never to yeeld to the burden, but still to resist the heavinesse thereof, and to endeavour to lift and raise it self the more upward; for which cause it was given to Conquerours in token of victory. Hence figuratively it is used for the vi∣ctory it self, Plurimarum Palmarum homo: and for the sign of it,

—Palmaque nobilis Terrarum Dominos evehit ad Deos.

Revel. 7. 9. With white robes, in token of their innocency; and palms in their hands, in token of their victory.

It is reported that the Arms of the Duke of Rhoan in France, which are Lozen∣ges,* 1.171 are to be seen in the wood or stones throughout all his Countrey, so that break a stone in the middle, or lopa bough of a Tree, and one shall behold the grain thereof (by some secret cause in nature) diamonded or streaked in the fashion of a Lozenge. Fullers Prophane State, l. 5. c. 6.

It was a great work of God in making all sorts of Trees to proceed out of the earth, Psal. 104. 16, 17. The nature of the Trees is wonderful in these respects principally.

First, The way and manner of their growing and being. An Oak comes from an Acorn, an Apple-tree from a Kernel. What a kinde of power and vertue is that which God hath put into a kernel being so small a thing, that it should pull to it self by an unknown way the juyce of the earth, and should send some of it down∣ward into little small strings as it were to fasten it self in the earth, and send some upward to spread it self above the ground; and yet it should distribute the moy∣sture so fitly, as to grow in due proportion within the earth and without; that it should frame to it self a body, and divers branches in such fashion, that it should bud and put forth leaves, that it should cause a fruit to grow upon it, or seed, and that in great numbers, every one of which is able to make another Tree, and that Tree to yeeld as much more!

Secondly, The great variety of kinds of Trees; we in our Countrey have di∣vers Oaks, Elmes, Ashes, Beech-trees, Chesnut-trees, Sally, Willow, Maple, Syecamore, besides Apple and Pear-trees of divers kinds, Cherry-trees, Hazel,

Walnut-trees. Some Trees are of huge growth, as Oaks, Cedars, Elms, some low as the Thorn, the Nut. Some of one fashion, colour, making and manner of growth, some of another: this sheweth an exceeding great measure of wisdom in him that made them all.

The use of Trees in the next place is manifold:

• 1. They serve for fruit: what great variety of fruit do they yeeld, what plea∣sant and wholsome fruit, what store and plenty of fruit? Some Summer fruit that will be gone quickly, some Winter fruit that will last most part of the year, and some all the year.
• 2. For building both by Land and Sea, to make us houses both strong and state∣ly, warm, dry and cool, under which we may rest our selves, in Summer free from scorching heat; in Winter and stormy times, free from pinching cold, and the injury of the weather. With wood also we make floating and fleeting houses, with which we may dwell upon the face of the waters, and passe through the deep Sea, as upon dry ground.
• 3. It yeeldeth fuell too, by which we do both prepare our food, and keep our selves warm in the Winter, and in the time of weaknesse and sicknesse. Had we not something to burn, we could neither bake our Bread, nor brew our Beer, nor seethe our meat, nor roast it, nor at all make use of flesh, to eat it as now we do.
• 4. For delight: How comfortable a shade doth a spreading Ash or Oak yeeld in the hot Summer, how refreshing is it to man and beast!

How pleasant a place was Paradise, and what made it so? but the artificial order, fashion, and growing of all sorts of Trees fit for food and shadow.

We must observe our own faultinesse with sorrow and humiliation, for that we* 1.172 have not observed more seriously and usefully this work of God. We have perpe∣tual use of Timber and Fuel: We eat much fruit from these Trees, we reap 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 down and fitted for our use: We 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 work, and praise his name that made all these Trees.

Let us mend this fault, and stir up our selves to consider God in this work, praise him for fruitful Trees, and all other kinds of Trees. Let us acknowledge his power, wisdom and goodness in them, and his exceeding bounty and tender care to man that hath so furnished the world with innumerable sorts of Trees.

Let us be careful of preserving these works of nature for our own use, and the use of posterity, let us set and plant Trees for * 1.173 after ages.

CHAP. V. Of the Sun, Moon and Stars.

ON the fourth Day were made the Sun, Moon. and Stars, which are as it were certain Vessels wherein the Lord did gather the light, which before* 1.174 was scattered in the whole body of the Heavens. The Hebrew word tran∣slated 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, Moon, and other heavenly bodies. This work is often spoken of in Scripture, Gen. 1. 14. Psal. 104. 19, 20, 21, 22, 23. Psal. 136. 7, 8, 9. Psal. 148. He calleth upon the Sun, Moon and Stars of light to praise God: and Psal. 19. he saith of the Sun, God hath set a Ta∣bernacle 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 seen,

• First, In the very matter and substance of them, which is wonderful and inex∣plicable, who can tell what the Sun is made of?
• 2. In their quantity, both in respect of multitude and greatnesse. For multtiude they be innumerable: and for magnitude, many of the stars are far 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 Sunne and Moon.
  • 3. Their durablenesse: they do 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* 1.175 year.

The most beautiful bodies of the Stars which we see fastned in Heaven, are not Gods, as Plato in Timaeo called the Stars, by the worshipping of which the blinde Gentiles, and the Jews also horribly polluted themselves: but excellent works of God, by the contemplation of which we ought to be stirred up to acknowledge and celebrate the Majesty, Glory, Wisdome and Power of the Creatour, 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 de∣monstrated, that the very body of the Sun doth exceed the whole earth in bigness a hundred sixty six times, others say a hundred and fourty times.

The Sun * 1.176 is the glorious servant of all the world, therefore it hath its name in Hebrew from serving.

The Sun is the fountain of heat and light, the life of the Universe, the great Torch of the world, and the Ornament of Heaven.

Its beauty, magnitude, the swiftnesse of its course, and its force are commend∣ed by David:

• 1. Beauty, It comes forth as a Bridegroom out of his chamber, Psal. 19. 6.
• 2. Strength, It is compared to a Giant.
• 3. Its Swiftnesse, v. 6. goes ten hundred thousand miles, say the Mathematici∣ans, in an hour.
• 4. Its force and efficacy upon the inferiour bodies, There is nothing hid from the heat thereof.

The Sun is fitly scituated, being in the midst of the six other Planets, neither too high nor too low.

Altius egressus coelestia tecta ••r••mabit, Inferius terras: medi•• tutissimus ibis.* 1.177 Ovid. lib. 2. Metamorph.

The Philosophers conceive that the Sun and Moon are not Actu calidi, only they have a vertue, and by way of eminency as it were, they do produce heat below, and are not hot themselves. To contain any thing by way of eminency, is a pro∣perty of God, he contains all things eminenter, these faculties which he hath not actually, habitually and subjectively in himself, as faculties, yet he contains them eminently, as being able to produce all; but no creature can produce any thing but by some vertue put into it. D^r Stoughtons Burning Light.

If the Stars be not fiery, why are waters (saith Vossius) placed above the Hea∣ven, as Moses, and in other Scriptures, but to temper their burning heat, least the

Heavens should be destroyed by their burning? Vossius de orig. & progress. Idol. l. 2. c. 39. Vide c. 38.

Secondly, The Moon 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, and nearest unto the * 1.178 earth, and therefore appears biggest of all next unto the Sunne, and gives to the earth a greater light then any of the Stars, which are far greater in substance, and brighter in light.

Some say it is the cause of the ebbing and flowing of the Sea, for it agreeth ex∣actly with the Revolution of the Moon, it causeth it, 1. By its motion, as it brings its beams, 2. By its beam, as that brings the influence. 3. By infusion, as that stirs the waters.

It is called in Latine Luna à lucend••, saith Tully, or because Solâ lucet nocte, saith* 1.179 Varro. In Hebrew Iareach and Ierech, which words signifie a moneth, because it is renewed every moneth.

A Star is the thicker part of Heaven, round and full of light.

In the day the glistering light of the Sun (say some) obscures all the Stars, but* 1.180 in the night how many hundred thousand of them do we see, besides those that are hidden from us in the other part of the Sphere which is not seen by us? The num∣ber 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 been accounted of.

Philosophers distinguish them into fixed Stars and Planets. The Planets are ap∣parently seven, Saturn, Iupiter, Mars, then the Sun in the midst as it were the King of all, after Venus, Mercury, and the Moon. Neither Moses, Iob, nor the Psalms (the most frequent in Astronomical observations) mention any of the Pla∣nets but the Sun and Moon.

Of these Stars some are greater then other, and are distinguished into six sorts of* 1.181 quantities. Their proportions are thus delivered, viz. a Star of the first bignesse or magnitude, is a hundred and seven times bigger then the earth.

A Star of the second magnitude, ninety times bigger then the earth.

A Star of the third bignesse, seventy two times bigger then the earth.

A Starre of the fourth bignesse, is four and fifty times bigger then the globe of the earth.

A Star of the fifth magnitude, is six and thirty times bigger then the earth.

A Starre of the sixth bignesse, is eighteen times bigger then the globe of the earth.

We are to bewail our own great solly and blindnesse, that we have not more* 1.182 admired, honoured, feared, loved that great worker to whom these Creatures do point us. We do not often enough tell our selves, this Moon, this Sunne, these Stars could not, nor did not make themselves. They could not possibly be with∣out any beginning at all, for they are but parts of the whole world, and no part of

any whole can be eternal, because there must be something before that did unite those parts together; wherefore they were made by some superiour essence, and more excellent then themselves, and that is God. How great, how wise, how good, how infinitely excellent is he whose hand framed and ordered these things! The Sunne ariseth to us constantly, the Moon also keeps her course with like constancy. Doth not that mighty Army of Stars which in a clear night shew themselves, even speak to us as it were to consider of his incomprehensible excellency, which made and rules them? See Iob 38. 31, 32, 33.

Let us accustome our selves hereafter to these Meditations, if God had not beau∣tified Heaven with these excellent bodies, light and heat could not have been equal∣ly and in due quantity conveyed into all the quarters of the world. We must ob∣serve this work so as to praise God for it, to inform our selves of his nature, and strive to work more love, fear, obedience and confidence in our selves towards him. The Apostle saith, That in the times before the Gospel, the Gentiles might have found God as it were by groping, Act. 17. 27.

Now we that have the Scripture to direct us as in the day-light, shall not we find God out by these illustrious works of his?

CHAP. VI. Of the Fishes, Fowls, Beasts.

THe fifth Dayes work was the Creation of all living Creatures which live* 1.183 and move in the two moist Elements, the Water and the Air, viz. Fishes * 1.184 and moving Creatures, which live and move in the waters; and all kind of Fowls which flie in the open Region of the Air, divers in nature, shape, qualities, and manner of living.

The Hebrew verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of which the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is here translated The mo∣ving Creature, is derived; is used as here, so in other Scriptures frequently, first to signifie creeping or moving forward without feet, as Gen. 7. 21. & Levit. 11. 19. And secondly also to bring forth abundantly as here, and also Exod. 1. 7. Fishes breed and bring forth young in great abundance, more then any other creatures do, by the multitude of spawn they would encrease beyond all measure and number, if by one means or other the spawn were not devoured and consumed.

Who can render a reason of their ability to swimme so in the waters, to support themselves in the midst of the waters, and convey themselves up and down in it?

Fishes are in Scripture termed Reptilia, Psalm 104. 25. In the great and wide Sea there are things creeping innumerable both small and great, so called, be∣cause things when they swim seem to creep along in the water. As Birds have their wings and trains by means whereof they cut their way, and make smooth passage through the Air, so Fishes are furnished with fins wherewith they guide them∣selves in their swimming, and cut the current of the streams and waves for their more easie passage, wherein their course is directed by their tail, as Ships are condu∣cted by their Helm.

The Sea gives more and greater dainties then the Earth, those that did most affect to please their Palate of old, set great store by Fishes, and paid dearer for them then flesh. God hath furnished them with a strong power of encreasing. Birds bring forth some four or five in a nest, some three, and some but two, the most but twenty, as the little Wren, for being so little, the kinde would be consumed by the things which devour such weak creatures, if those that be did not bring forth very many: But every Fish brings forth a great multitude, many hundreds, as we may see in their spawn.

That God should give unto these things a power to multiply so very fast, is won∣derfull, and it is agreeable to reason too, for the fishes do more devour one another then the beasts do, the greater being much more ravenous then any beast, as being bigger; and their stomacks by an Antiperistasis of the cold water more vehement in digesting.

They are said to be without number, Psa. 104. 25. not simply, but to us, for we cannot tell the number of them, though God (which made them) do know the par∣ticular number of them. He can tell how many fishes there be in the Sea, though to us they exceed the power of counting, yet he hath the precise and exact number of them.

We know not the kindes of fishes, how much lesse the particulars!

There be (saith Pliny) of fishes and other creatures living in the Sea; one hundred* 1.185 seventy and six severall and distinct kindes.

What Philosopher can tell how many Dolphins, Herrings, Whales, Sword-fishes there be in the Sea?

A Crocodile equals eighteen cubits, it comes from an Egge as bigge as that* 1.186 of a Goose: Nec aliud animal ex minori origine in majorem crescit magnitudi∣nem. Pliny lib. 8. cap. 25. From so small a beginning it encreaseth to eight or ten yards in length. Their bodies are not much longer then their tails, which is of like use with them, as the Proboscis is to the Elephant; their mouths are very wide, at one gulph able to swallow horse or man. The name is ta∣ken a Croceo colore, or per Antiphrasin quòd Crocum timeat. The Ichneumon steals into his belly, and gnaws his guts, whilest he opens his chaps to let the little Troclill pick his teeth, which give it feeding. Herb. Trav. l. 3.

The Echeneis, Remora, or stop-ship, but half a foot long is able to stay the greatest* 1.187 Ship under sail. Keckermannus humori frigido à remora fuso adscribere videtur qui a∣quam circa gubernaculum conglaciet. in Disput. Physic. The Cramp-fish Torpedo is able to benumn and mortisie the arms of the lustiest and strongest Fishers that be* 1.188 by touching onely the end of any part of an angle-rod, which they hold in their hands, although they stand aloft and a great way from her: hence it hath its name,* 1.189 quod torpore manus afficiat, because it benummeth the hands. See Voss. de orig. & pro∣gres. Idol. l. 4. c. 11. both of the Remora and Torpedo.

The Naturalists tell us of one fish which they call the Uranoscope, which hath but one eye, and that in a verticall point, on the top of the head, directly upward: by which it avoids all rocks and dangers.

There have been known Whales six hundred foot * 1.190 long, and three hundred and sixty foot broad, some like mountains, and some like Islands. God himself speaking of his own power over all the creatures, rehearseth only two, the Behemoth, Job 40. 15. to the end, that is, the Elephant; and the Leviathan Job 41. per tot. that is, the Whale, this being the greatest among the Fishes, as that among the Beasts.

The Sword-fish hath a beak or Bill sharp-pointed, wherewith he will drive through the sides and planks of a Ship, and bore them so, that they shall sink withall.

The Dolphin is said to be a fish of such exceeding great swiftnesse, as that often∣times he out-strippeth a Ship under sail in the greatest ruffe and merriest winde, in swiftnesse of course. In this fish is propounded to us an example of charity, and kinde affection toward our Children, as Pliny ^b in his description of the nature of this fish sheweth, and Aelianus l. 5. c. 18. As also of his singular love toward man, whereof Aelianus produceth strange examples.

It may seem strange that it should please the Pope to forbid flesh to men rather then * 1.191 fish, that is, the lesse dainty and luxurious, before the more: for what is by some

alledged, that the curse fell upon the earth, and not the Seas, is fondly affirmed, see∣ing when it is said, cursed be the earth, by earth is meant the whole globe of the earth consisting of Sea and dry Land.

Some fishes are exceeding small, and for their smalnesse and workmanship bestow∣ed upon them, admirable. In the Sea the Cockles, a little kinde of shell-fish, yet in its kinde very artificiall, somewhat resembling a Cre-fish, which are dainties for rich men.

Those little and small things are made with so many joynts and parts and turn∣ings, such a proportion and shape, and every thing so exact and suitable, as would stir up astonishment in any beholder. Gods power is likewise seen in the greatnesse of some fishes, as the Whale, some of which are 80. yards long, their eyes are as big as an hogshead, and their mouth so wide, that a man sitting on horseback might be held in it.

God hath created the Fowls of Heaven among other creatures, Psa. 104. 12. Gen.* 1.192 1. 20, 21.

The things wherein the Fowls differ from other creatures are. 1. That they be winged, having feathers and wings by which they are covered, and by which they do passe through the air, and the place wherein they fly, viz. in the open firmament in this lower heaven. Their creation is wonderfull in divers respects.

• 1. Their making is wonderfull, far differing from that of beasts, fishes, and men.
• 2. They have great variety of kindes, some wilde, some tame, some great, some little, some Sea or water birds, some land birds.
• 3. Their manner of breeding, they lay egges and hatch them, and out of a kinde of confused substance, that to us seems void of life, by the heat of their bodies they doe bring forth their young naked at first, which after by the same cherishing of warmth, do bring forth feathers to cover them. Many of them are so beautifully a∣dorned with their feathers for colour, and are so glorious, as a man cannot but look upon them with wondring and delight, for where doth nature shew more variety, and a pleasinger composition of colours then in Doves neck, a Peacocks tail, and some other like Birds?
• 4. For their swiftnesse of flying, that they can with such celerity passe through the air.
• 5. They are many waies serviceable to many: they are a dainty food for weak sto∣macks, they pull up many kindes of worms and vermine, that else would be harmfull to us.

Fowls or Birds are more worthy then Fishes, because they do more participate of air and fire (the two noblest Elements) then of water and earth. All birds are ma∣stered under the name of Fowls as under their Genus.

There are examples of vertues in the fowls propounded for us to imitate, and of vi∣ces* 1.193 for us to shun.

In the Phaenix an example of the Resurrection: in the Stork of loving affection:* 1.194 In the Dove of innocency and conjugall faith: in the Crows and Estridges of unna∣turalnesse.

We should imitate the Storke, Crane ond Swallow c 1.195 in acknowledging the seasona∣ble time of our repentance.

The Stork hath her name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, love, and the * Hebrew word is near of kin* 1.196 with another, which signifieth bowells of compassion, as which indeed are most ten∣der in her. A story whereof a 1.197 we have in the description of the Netherlands, viz. of

a Stork, that when the house was on fire where her nest was, kept the fire off from her young ones with her own body and wings so long till she was burnt her self.

It is loving to mankinde, delightfull to build in the tops of houses and chimneys, as is usuall to be seen in Germany.

It is the embleme of a gratefull man: for at her departure from the house where* 1.198 she builds (as some report) she usually leaveth a young one behinde her. Ae∣lian lib. 8. de Animal. cap. 19. writeth of a Storke which bred on the house of one which had a very beautifull wife, which in her Husbands absence used to commit adultery with one of her base servants; which the Storke obser∣ving, in gratitude to him who freely gave him houseroom, flying in the villains face, struck out both his eyes. It is recorded also of the Stork, that when the dams are old, the young ones feed them; and when through age they are ready to faint in their flying, the young ones help them; and when they are past flying, the young ones carry them on their weak backs.

The Eagle is reckoned the Soveraign Queen of all Fowls, as the Lion is reputed the King of all beasts.

It is Altivolans avis, an high soaring bird, that sometime flyeth so high a pitch as she transcendeth the view of man, whence the Proverb, Aquila in nubibus, she makes* 1.199 her nest also in the high trees or rocks, lest her young ones should be hurt of the lesser birds, Ier. 49. 16. She flies also swiftly, Iob 9. 26. She sees acutely when she is so high that men can scarce see her, she sees (they say) fishes swimming in the Sea.

—tam cernis acutum, Quam aut aquila aut serpens Epida••r〈…〉〈…〉.

She hath a tender care of her young, when they be ••l••sh and ready for flight▪ then she stirreth up her nest and fluttereth over them; yea she taketh them on her wings, and so soareth with them through the air, and carrieth them aloft, and so freeth them from all danger. In that she carrieth her young ones rather upon her wings then in her ••alons, she sheweth her tender care and love that she beareth unto them, Exod▪ 19. 4. Deut. 32. 11.

The Hebrew name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is translated Fowl, Gen. 1. 26. signifieth in generall* 1.200 every living thing, which by help of wings flieth above the earth in the air: so that not only birds, but also bees, wasps▪ hornets, and all other winged things may here be un∣derstood: Bees are principall among the Insects; Bees are notable,

• 1. For their good husbandry, she is very painfull, she flies to every herb and flow∣er,* 1.201 and seeks and searches into every corner of the same. She so abhors idlenesse that she punisheth the idle drone, and will not give it any quiet harbour in the hive. 2. She is thrifty, which is another part of good husbandry, what she hath gotten in the Summer, she charily laies up in her Cells, and doth not spend it till she must needs.
• 2. For their cleanlinesse and neatnesse, mundissimum omnium hoc animal, they will not suffer any sluttery within if they may go abroad, neither can they endure any unsavorinesse without nigh unto them, Pliny l. 11. c. 10. & 18.
• 3. For their care of the common good, she is an admirable lover of that, she la∣bours, eats, fights in common, and all her pains is directed to the common good, she will with unresistable courage assail any enemy though never so strong, which shall of∣fer to wrong the common body.
• 4. For their concord, Bees of the same hive are linked together in the bond of amity, though they be many of them, yet they know and love each other, and keep peace among themselves, and fly domesticall sedition, unlesse the rulers be multipli∣ed, and by their disorders set the rest of the Bees at variance.
• ...

• 5. For their dutifullnesse to their King or Prince (for they have a Monarchy, as the Ants a Democracy) * 1.202 they are most loyall subjects to him, they labour for him, and build him more then one Palace, and that more large and stately then their own, they fight for him, and go abroad with him.

The workmanship of God is more excellent in some Insects, as Bees, and others little creatures, then in those of great bulk; See Pliny l. 7. c. 21. and 36. 5. Austin pre∣fers a fly (in regard of its life) before the Sun. But some things (saith Vossius) are not so much to be valued for their form, as their end, which is more excellent in the Sun, then in any perfect living creature, man only excepted.

We see and use the fowls, and eat their flesh, and lye upon their soft feathers, and yet contemplate not the goodnesse of God in them.

We have divers kinde of tame fowl in our back-sides, they bring us young, and we kill and dresse them, and let them upon our Tables and feast with them. They lay egges, and we eat of them: they sit and hatch and cherish their young, and we see that admirable manner of drawing actuall life out of a potentiall life by the working of heat. And we have many wilde fowl, but who seeth Gods wisedom, power, bounty, in giving them to us?

Let us stir up our selves to give God his due glory, in respect of this kinde of creature.

Amongst other creatures, the Lord hath stored the world with divers kindes of four-footed beasts, which move and walk upon the face of the earth, Psa. 104. 11, 12. these were created on the sixth day. Gen. 1. 24.

These beasts are creatures endued not with life alone, but with sense also: Yea,* 1.203 they excell man in quicknesse of sense,

Nos aper auditu praecellit, ar••••ea ••••ctu, Vultur odoratu, lynx visu, simia gustu.

They consist of a body and of a sensible soul, and besides the life of vegetation which is to be found in plants, by which they grow and are nourished; They have also a soul whereby they discern divers bodily objects, and can both discern and follow that which is good for them, and shun what is evill, and so preserve themselves alive by using things helpfull for them, and avoiding the contrary. All these beasts were made to walk upon the ground with 4. feet, having their heads bowing down to the ground to seek their diet, without which they could not live, and which is provided for them upon the face of the ground.

This work is wonderfull in respect of the divers sorts of these beasts, some great, and some small, some of one shape and nature, some of another.

We see great variety of them in our own Countrey, and there is far greater va∣riety abroad in the world which we have never seen. That out of the same earth and water all these kindes should grow by a word spoken with the mouth of God, let it be so, is a strange and wonderfull thing. By vertue of these words, there were Sheep, Goats, Kine, Horses, Camels and Dromedaries, Elephants, Lions, Bears, Dogs, Ty∣gers, Wolves, Foxes, Deer. What are all these but a most artificiall mixture of earth and water put into a certain shape or form of members, having head, feet, back, breast, belly, brain, liver, heart, guts, and other intrails, and having power to see, hear, to touch, smell, taste, to eat, drink, go, generate, to remember, to have a kinde of thought of things within, to imagine and discern, having also affections and passions. They carry us, feede us, cloathe us, till the ground for us. How full of te∣dious and toilsome pains would our lives be, if we had not a horse to bear us up and down from place to place, and Horses or Oxen to conveigh all manner of things for us!

We must magnifie the name of God, and frame our selves to sincere thankfullnesse unto him who hath made such a multitude of creatures inferiour to our selves, and given to us the use of them. O what a wonderfull skillfull workman is he, that out of the earth could produce such a number of such creatures! And how good was he to us, that he did not give reason unto them as well as sense; for if they had reason to know their own strength and our Weaknesse, we should never keep them under as we do.

Let us not abuse creatures of God to bad purpose, or use them in a cruell and in∣humane manner: they are our fellow-creatures, made of a little courser earth; and since they obey us with all chearfullnesse, let us be likewise obedient to God.

There is no creature among all the beasts of the world which so aptly demonstrates the power and wisedom of Almighty God as the * 1.204 Elephant, both in respect of his proportion of body and disposition of spirit. He is by the Hebrews called Behemoth, by way of excellency, as the Latines for the same cause call him Bellua, and by Iob 40. 15. he is likewise called Behemoth in the plurall number. Behold now Behemoth which I made with thee, he eateth grasse as an oxe. The LXX and Chaldee by Behe∣moth understand all earthly beasts of great bulk, but the Hebrews think the Elephant is only meant, whom Thomas Aquinas and Nicolaus Lyranus follow; God stirs Iob up to consider well of this huge beast, as if he had said, If thou dost not yet un∣derstand how weak a man thou art, and how unfit to grapple with me, see how thou canst deal with this great beast. Vide Vossi. de Orig. & progress. Idol. lib. 3. cap. 50, 51. He is wittily called by Iulius Scaliger, Bestiarum Heros: and by Iob in the same Cha∣pter, vers. 19. the chief of the waies of God, that is, the greatest, strongest, and most un∣derstanding of all earthly irrationall creatures, as Deodate interprets it. Vide Fulleri miscel. Sac. l. 4. c. 10.

Elephas peregrinum est apud nos animal, Indis & aliis notissimum & obvium, Certè turres olim armatorum in praelia ferebant, Johnstoni Thaumatographia. The Elephants were usefull in the wars, they caryed Towers, whence ten or fifteen souldiers did cast darts or spears, See Mac. 6. 37. If by accident in their fury they kill him that feeds them, they so mourn for it afterward, that they die through hunger, saith Strabo: the like I have heard reported of an Elephant here in England.

Aristotle l. 9. de hist. animal. c. 47. makes mention of a memorable thing to make men fly incest. The King of Scythia had a Mare of a most excellent race, which brought forth most excellent colts; among the rest she had one which excelled them all; the King was desirous that this colt might horse his damme, that so he might have an excellent race of them: but the colt when he was brought to his damme, would not horse her; the King seeing this, he caused them to cover the damme that he might not know her. But he perceiving afterwards that it was his damme, ran away and cast himself over a steep rock, and brake his neck. Vide Vos. de orig. & prog. Idol. l. 3. c. 61.

There are many things wonderfull in the Dog, his sagacity, docility, fidelity: Of this creature and the horse is Plinies Elogie. Fidelissimi ante omnia homini canes atque equi.

A dog in Epyrus in a great assembly of people, knowing the man that had mur∣dered* 1.205 his Master, flew upon him with open mouth, barking and snapping at him so furiously, that he was ready to take him by the throat, untill he at length confessed the fact, that caused the dog thus to rage and foam against him. Vide Voss. de orig. & progres. Idol. l. 3. c. 61.

Alexander the Great being on his voyage toward the Indies, received for a Present* 1.206 a very great Dog which the King of the Albanians sent him, with advice, that he should not set his Dogge against Wolves, Bears or Bores, but against Lions and Ele∣phants. Alexander desiring to see some sport, made a Lion to be brought, whom the dog overcame, and with a trice tare in peeces. Then he commanded to set an Ele∣phant upon him, longing to see the issue of that fight. The dog seeing his adversary, begins to bustle himself, and to bristle his hair all his body over, and casting out a furious bawling, maketh the Elephant turn tail, and proceedeth so couragiously, to the great applause and astonishment of all that beheld it. Pliny l. 8. c. 40. See Ca∣merar.

Histor. meditat. l. 2. c. 6. & Voss. de orig. progres. Idol. l. 3. c. 56.

The dogs which be near unto Nilus lap of the River, running still, and never stay while they are drinking, for fear of the greedy Crocodiles. Aegyptio canes è Nil•• nunquam nisi currentes lambitant, dum Crocodilis insidias cavent.

It happened, that upon a narrow thin plank that lay for a Bridge, one goat met another, both coming from divers parts: now by reason that the place was so nar∣row, that they could not passe by, nor turn about, nor yet retire backwards blinde∣ly, considering how long the plank was, and so slender withal; moreover the water* 1.207 that ran underneath, ran with a swift stream, and threatned present death if they failed and went besides, Mutianus affirmeth, that he saw one of them to lie flat down, and the other to go over his back.

In Sibaris there was a young man named Crathis, which being not able to retain* 1.208 lust, but forsaken of God, and given over to a reprobate sense, committed buggery with a female Goat, the which thing the Master Goat beheld and looked upon, and dissembled, concealing his minde and jealousie for the pollution of his female. Afterward finding the said young man asleep (for he was a Shepheard) he made * 1.209 all his force upon him, and with his horns dashed out the Buggerers brains.

Alexander the Great had a very strange and rare horse called Bucephalus, * 1.210 ei∣thr for the greatnesse of his head, or else from the mark or brand of a Bulls head, which was imprinted upon his shoulder. He would suffer no man to sit him, nor come upon his back but Alexander, when he had the Kings saddle on, and was also trapped with royall furniture, for otherwise he would suffer any whomsoever. When he was dead the King solemnized his funerals most sumptuously; erected a Tomb for him, and about it built a City that bare his name Bucephalia.

That is a lofty description of a horse, Iob 39. 19. to 26. By which words it is sig∣nified, that that terrible strength of the horse is from God, that neighing almost like to thunder, that mettle, when not being able to stand still, he hollows the earth with his hoofs, goes on undaunted into the battell, neither is terrified with so many darts falling near him and his rider, and runs with that swiftnesse that he seems to swal∣low up the earth, and rejoyceth at the sound of the Trumpet stirring up the souldier to battell.

If Banks a 1.211 had lived in elder times, he would have shamed all the Inchanters of the world; for whosoever was most famous among them, could never master or in∣struct any beast as he did his Horse. He would restore a glove to the due owner after his Master had whispered that mans name in his ear; he would tell the just number of pence in any peece of silver coin barely shewed him by his Master, and obey pre∣sently his command in discharging himself of his excrements whensoever he bad him.

That story of Androdus and the Lion b 1.212 is commonly known: Vide Auli Gellij noctes Atticas, l. 5. c. 14. and Vossius de orig. & prog. Idol. l. 3. c. 52. relates a strange story out of Aelian, of the sagacity of the Lion; a Bear in the mountain of Thracia entring into his Den, and killing the young Lions, the old He and Shee-Lion returned at last home from hunting, and seeing this Spectacle, they pursued the Bear, and the Bear getting up into the next Tree, the Lionesse stayed at the tree, and the Lion wan∣dered about all the mountains, till he met with a Carpenter, who at the first sight of him out of fear let the hatchet fall from his hand, but the Lion fawned upon the man, and with his foot shewed him the hatchet, that he might take it up, and at length with his tail embracing the man he brought him to his den, and the Lionesse came thither, both shew the destruction of their whelps, and also looked up to the tree where the Bear was, then the Carpenter conjecturing that the Bear did this in∣jury, cut down the Tree, that falling with the Bear, the Lion and the Lionesse pre∣sently tear the Bear in peeces, and the Lion brought back the man safe to the place where before he did cut wood: See more of the Lion in that Chapter, and 53. of Vossius his Book before-cited.

It is a great token of Gods goodnesse to us, that from the vety Serpents (which are poysonfull for mans sin) a threefold profit redounds to man.

• 1. In respect of nourishment, in Africa, as Pliny relates lib. 6. cap. 29. men feed on them.
• ...

• 2. They serve for Medicament: See Vossius de Origine & Progress. Idol. lib. 4. cap 62.
• 3▪ They are a Preservative against poyson, amoletum ab amoliendo, or as they com∣monly write it amuletum. Treacle is made of the flesh of a viper, the oyl of Scor∣pions is good against the sting of Scorpions. Being bitten by a Serpent, if you a∣noint the wound with spittle, it will hinder the poyson from spreading any farther.

CHAP. VII. Of the Angels good and bad.

AMong the works of Creation, the principal are the reasonable Creatures, An∣gels* 1.213 and Men.

The Name Angell comes of the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies a Messen∣ger, sent forth from some superiour person or State to deliver a message, and to declare the minde of him or them that sent him. The Hebrew name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the name of an Angell in the Old Testament, signifies also a Messenger; but yet in a more full and large sense: for it signifies such a Messenger as doth not only deliver and declare a Message by word of mouth, but also doth act and execute indeed the will of him that sent him, and doth perform his work enjoyned as a faithfull Minister and servant.

First of all, It signifieth that chief and principall Messenger and Embassadour of God, his Sonne Jesus Christ, who is called Malachy 3. 1. The Angell of the Covenant.

Secondly, Pastors are called Angels, Rev. 2. and 3. Ch. being Gods Messenger sent to the Church.

Thirdly. This word is most frequently used to signifie the heavenly Spirits, who are so called, because they are both ready to be sent on Gods message, and often are sent out to do the will of God, Gen. 19. 1. Psa. 103. 20. 21. Mat. 18. 10.

That there are Angels is proved out of Scripture. where they are often mentioned, Psa. 68. 17. Dan. 7. 10. Col. 1. 16. and 2, 10. Heb. 12. 12. and by the manifold appari∣tions of them, Gen. 3. 24. Cherubims, that is, Angels, appearing in the form of flying men to keep the entrance into the Garden. Abraham entertained Angels unawares. They were sent to destroy the filthy Sodomites, and the Cities about them that ra•• into the like exorbitancies. An Angel stopped Abrahams hand which he lifted up ac∣cording to Gods Commandment to slay his only son Isaac. a 1.214 Abraham told Eleazar that God would send his Angel with him to prosper him in the businesse of taking a wi••e for his son Isaac. An Angel of the Lord met Hagar and sent her back to her Mistresse, when through discontent she had plaid the Fugitive. An Angal appeared to Zachary and foretold the conception and birth of Iohn the Baptist. An Angel acquainted the blessed Virgin that she should conceive our Saviour in her womb by the over▪shadowing of the Holy Ghost. A multitude of Angels celebrated the Nati∣vity of our Blessed Saviour with an hymn of joy. Angels ministred to Christ after his temptation in the wildernesse, and in his bloudy agony in the Garden. An Angel also set Peter at liberty when he was imprisoned between two souldiers. An Angell shook the foundation of the Prison wherein S^t Paul and Si••as were laid fast in the stocks, An Angell shewed unto Iohn the vision of the Revelation at the appointment of our Lord Jesus Christ. Now besides these and many more apparitions of the hea∣venly Spirits, we reade that the Angels of God are many thousands, yea millions, and of the company of innumerable Angels, and of Angels pitching their tents about

the righteous, and holding them up in their hands, and chasing the wicked and destroying them.

And besides the testimony of Scriptures, the Heathens also had some notions* 1.215 of them, as appears in their writings▪ but indeed it was in some respect a false no∣tion; for they conceived them to be a certain kinde of petty Gods, and did per∣form worship unto them, the evil angels beguiling them: and if there be evil an∣gels, there must needs be likewise good.

The Angels are diversly called in Scripture: Spirits, Psal. 104. 4. to express their nature; and Angels to express their Office, as Messengers sent from God: They are called Sons of God, Job 1. 6. & 38▪ 7. Yea Elohim, Gods, Psal. 8. Cherubims, Gen. 3. 24. Ezek. 10. 1. from the form they appeared in, viz. like youths. Caph is a particle of similitude, and Rabiah signifies a young man in Chaldee, witness R. Da∣vid. But Ludov. de Dien in his Animadversions upon Mr. Medes Clavis Apocalyptica saith, Hoc est puerile & frivolum. Seraphim, Isa. 6. 2. Burning quasi accensi ardore justitiae divinae, they execute those things which God commands when he sits in the Throne of his justice, and according to it judgeth mankinde. Not from their burning love toward God, as some imagine. Watchmen, or the watchfull ones, Dan. 4. 10. 13. being in heaven as a watch-tower, and keeping the world. Starres of the morning▪ Job 38. 7. from their brightness of nature. A flaming fire, Psal. 104. 4. because God useth their help to destroy the wicked.

In the New Testament they are called Principalities for their excellency of nature and estate; and b 1.216 Powers for their wonderfull force.

Reasons why God made Angels.

The will and power of God, therefore they are, because God saw it fit to make them, yet two reasons may be rendred of this work.

• 1. God saw it ••it to raise up our thoughts from meaner to more excellent c 1.217 crea∣tures, till we came to him: First, things (say some) were made which had no life; then living things without fense, as plants and trees, then sensible, then rea∣sonable.
• 2. It was convenient that every part and place of the world should be fill'd with inhabitants fit for the same, as the air with birds, the earth with beasts and men, the sea with fishes, and the heavens which we behold with stars, and the highest Heavens with Angels.

God is the maker of Angels. These glorious Creatures which shall have no end,* 1.218 had a beginning as well as the silliest beast, bird, or fish, and they are equally be∣holding (nay more, because they have received more excellent endowments) un∣to God for their Being, with the silliest worm. And though Moses mentions not in particular either the act of creating them, or the time; yet S^t Paul saith, that By him were all things made, visible and invisible: and it is evident by discourse of reason, that the Angels were made by God. That is too bold an assertion of Mr. Hobbes his in his Leviathan, part 3. c. 34▪ Concerning the creation of Angels there is nothing delivered in the Scriptures: See more there. What can be meant but the Angels by Thrones, and the words following, Col. 1. 16. Vide Grotium in loc. For either they must be made by God or some other maker, or else they must be eternal; for whatsoever is not made by some maker, cannot be made at all; and whatsoever is not at all made, is eternal. Now if the Angels were eternal, then were they equal with God in self-being, they might be called self-subsisting essen∣ces, and so should be equal with God, standing in no more need of him then he of them, owing no more service, homage and praise to him, then he oweth to them, and so they were Gods as well as he; and then we should have multitude of Gods, not only one God, and so should not God be the first and best Essence, there be∣ing so many others beside him, as Good and Omniscient as he; wherefore they must be made by some Maker, because they cannot be Eternal: and if made, then either by themselves or some other thing besides themselves, not by themselves, be∣cause that implies an absolute contradiction: and if by some other thing, then by a better or worse thing, not by a more mean, for the lesse perfect cannot give be∣ing to a more perfect thing, for then it should communicate more to the effect

then it hath in it self any way, which is impossible that any efficient cause should do, not by any better thing then themselves, for excepting the Divine Majesty which is the first and best, there is no better thing then the Angels, save the hu∣manity of our Lord Jesus Christ, which could not be the Maker of them, because they were created some thousands of years before the humanity was formed in the Virgins womb, or united to the second person in Trinity.

We are not able to conceive of their Essence, they are simple, incorporeal, Spi∣ritual* 1.219 substances, therefore incorruptible.

An Angel is a Spiritual, created, compleat substance, indued with an under∣standing* 1.220 and will, and excellent power of working.

An Angel is a substance.

1. Spiritual, that is, void of all corporeal and sensible matter, whence in Scri∣pture, Angels are called Spiritsd 1.221, Psal. 104. 4. Heb. 1. 14. Therefore the bodies in which either good or evil Angels appeared, were not natural to them, but only as∣sumed for a time, and laid by when they pleased, as a man doth his garments; not substantial, but aerial bodies: they were not Essentially or personally, but on∣ly locally united to them, so that the body was moved, but not quickned by them.

The Hebrew, Greek and Latine words for Spirit, signifie breath; there is no more subtill being that we are acquainted with then breath, being condensed by the cold indeed it may be seen.

The Angels good and bad are Spirits, because 1. They are immaterial and in∣corporeal. 2. Invisible, 1 Tim. 1. 16. That was a foolish fancy of the disciples, Luke 24. 37. If Christ had been a Spirit he could not have been seen. 3. Impalpa∣ble, Luke 24. 37. compared with vers. 39. 4. Incorruptible and immortal, they end not of themselves, and no creature can destroy them. God alone hath immor∣tality, 1 Tim. 6. 16. Origine in himself, so as to communicate it to others. 5. They are intellectual beings, all understanding. 6. Their spirituality appears in the subtilty of their moving. It is a question whether they do transire ab extremo ad extremum, without going through the middle parts, yet they ••ove like lighten∣ing. 7. In respect of their strength and power, there is a great deal o•• ••orce in a natural spirit extracted, Isa. 31. 3.

2. Created, By which name he is distinguished from the Creator, who is an infinite Spirit, Iohn 4. 24. Nihil de Deo & creaturis univocè dicitur.

3. Compleat, By which an Angel is distinguished from the reasonable soul of man, which also is a spiritual substance, but incompleat, because it is the essential part of man.

4. Indued with 1. An understanding, by which an Angel knoweth God and his works. 2. A will, by which he desireth or refuseth the things understood. 3. An excellent power of working, by which he effects what the will commands, this is great in them, Psalm 103. 20. See 2 Kings 19. 35.

The Angels are most excellent creatures, when the highest praise is given of any thing, it is taken from the excellency of Angels, Psal.e 1.222 78. 25. 1 Cor. 13. 1. They are called holy Angels, Luke 9. 26. Mark 8. 36. therefore they are cloathed with linen, Dan. 11. 4. to signifie their purity, and are called Angels of light, 2 Cor. 12, 14. to note the purity wherein they were created. All the individual Angels were made at once; and as God made Adam perfect at the first, so they were made of a perfect constitution. They have all our faculties, save such as be badges of our weakness: They have no body, therefore not the faculties of generation, nu∣trition, augmentation. They have reason, conscience, will, can understand as much as we do and better too, they have a will, whereby they can refuse evil and chuse good, a conscience, reasonable affections, though not such as depend upon* 1.223 the body.

They are endowed with excellent abilities, know more of God, themselves, us, and other things then we do; love God, themselves and men, are obedient to God. The good Angels obey God.

• 1. Universally, in all things, Psalm 103. 20.
• 2. Freely and readily, make hast to do what he would have done, therefore they

• are said to have Harps, Revel. 15. 2▪ as a sign of their chearfull minde.
• 3. With all their might, They serve God with diligence and sedulity, therefore they are said to havea 1.224 wings to fly.
• 4. Constantly, Rev. 7. 15. & 14▪ 4.

They have incredible strength, and therefore by an excellency they are called Strong in strength, Psal. 103. 20. Angels of the power of the Lord Iesus, 2 Thes. 1. 7. Powers, Ephes. 3. 10. Col. 2. 10. One Angel is able to destroy all the men, beasts, birds, and fishes, and all the creatures in the world, and to overturn the whole course of nature if God should permit it; to drown the earth again, and make the waters overflow it; to pu••▪ the Sun, Moon, and Starres out of their places, and make all a Chaos: Therefore we reade of wonderfull things done by them, they stopt the mouths of Lions that they could not touch Daniel; they quencht the violence of the fire that it could not touch so much as a hair of the three Childrens heads, nor a threed of their garments; they made Peters chains in an instant fall from his hands and feet; they can move and stir the earth (say the Schoolmen) as appears Matth. 28. 2. The Angels shook the foundation of the Prison where Paul and Silas lay, and caused the doors to fly open, and every mans bands to fall from him. They destroyed the first born of Aegypt, Sodom and Gomorrah. One Angel slew in one night in the host of Senacherib an hundred fourscore and five thousand men.

Reas. Their nature in respect of bodily things is wholly active not passive, they are of a spiritual nature, what great things can a whirl-winde or flash of light∣ning do?

They are swift and of great agility, they have no bodies, therefore fill not up any place, neither is there any resistance to them, they move with a most quick motion, they can be where they will, they move like the winde irresistibly and easily, without molestation, and in an unperceivable time; they move more swift∣ly then the Sun, can dispatch that space in as few minutes which the Sun doth in twenty four hours.

They have admirable wisdom, 1 Sam. 18. 14. & 14. 20. The knowledge of the* 1.225 good Angels is increased since their Creation; for besides their natural knowledge, they know many things by revelation, Dan. 9. 22, 23. Matth. 1. 20. Luke 1. 30. ei∣ther immediatly from God or from his Word, Ephes. 3. 9, 10. 1 Pet. 1. 12. Luke 15. 18. by experience and conjecture, Ephes. 3. 10. So perfectly knowing are they, as that the very Heathen Philosophers have stiled them by the name of Intelli∣gences, as if their very being were made up of understanding.

How an Angel doth understand is much disputed, their understanding is not infinite, they know not all things, Mar. 13. Of that day the Angels know not: Again, they cannot know future contingent things any further then God reveals these things to them, neither can they know the secrets of mans heart, 1 Kings 8. 39. Psal. 7. 10. for that is proper to the Lord alone.

They are said indeed to rejoyce at the conversion of a sinner, but that is no fur∣ther then their inward conversion puts it self forth into outward actions.

They do not know the number of the Elect, nor the nature of spiritual deserti∣ons, the manner of mortifying sin, unless by the Church and Ministry of the word. So again, for the manner of their knowledge, That of the Schools about their morning and evening knowledge, is vain: but it is plain they know discursivè as well as intuitivè: though some say they are creaturae intelligentes, but not ratio∣cinantes.

There are three degrees of their knowledge (say the Schoolmenb 1.226) 1. Natu∣rall, which they had from the Creation, Iohn 8. 4. Some abode in the truth, others fell from it. 2. Revealed, 1 Pet. 1. 12. Ephes. 3. 10. The Greek word signifies to look into it narrowly. Piscaetor thinks it hath reference to the Cherubims who did turn their faces to the propitiatory which was a type of Christ. 3. Experimental, which they have by the observation of those things which are done among us, so they know the repentance of the godly, Luke 16. 10.

2. The will of Angels is to be considered: Will in the good Angels is that where∣by they desire good things known, and forsake evil.

The Angels would never have sinned if they had not been voluntary, for al∣though* 1.227 the good Angels be now so confirmed in holiness, that they can will no∣thing but good, yet that hinders not liberty, no more then it doth in God or Christ himself; to be a free Agent is a perfection, to sin is a defect, and ariseth not from the liberty, but the mutability of the will.

3. Their motion and place. That they are in a place is plain by Scripture, which witnesseth that they are sometimes in heaven, and sometime on earth, as their ser∣vice and office doth require.

They are not in a place as bodies are, they are not circumscribed by place: for* 1.228 a legion of devils was in one man, Luke 8. 30. They are so here, that they are not there, and therefore one Angel cannot be in many places, although many Angels may be in the same place, and they move not in an instant though they move spee∣dily. They continue in the highest heavens, unless they be sent thence by the Lord to do something appointed by him: where being freed from all distractions and humane necessities, they behold the glorious presence of God, their under∣standing and will being pitcht upon him. Mat. 18. 10. & 22. 30. Ps. 68. 1. Luk. 2. 13.

4. Their society and communion: for it cannot be conceived that these glori∣ous* 1.229 Spirits should not signifie to one another their meaning: but how this should be, it is hard to determine; they say that the Angels make known their mindes to one another by their meer will.

5. Their multitude and order. That there are many Angels appears, Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels, Rev. 5. 11. Matth. 26. 23. that is, seventy two thousand, as Ierom computes it.

The Fathers generally thought that the number of the Angels which fell, should be made up by the Elect Saints: Some think that Heb. 12. 27. seems to speak lit∣tle lesse.

Some say the good Angels exceed the number of the wicked Angels, by how much evil men exceed the good; the greatest number of evil Angels that we reade of is but Legion, the good very many, as those places in Daniel, Mattthew, Hebrews, and Revel. 5. 11. will shew.

As for their order, the Apostle indeed, Colos. 1. sheweth that there is an order among them, so that one may be above another in dignity, but not in power and* 1.230 command: Hence they are called an host, which word signifieth chiefly what hath a compleat order.

Dionysius Areopagita makes nine c 1.231 orders of Angels, and distinguisheth them into threes. The first containing Cherubims, Seraphims, Thrones. The second Dominions, Armies and Powers. The third, Principalities, Arch-angels and An∣gels. Much more modest is Augustin: Qui fatetur se rationem hujus distinctioni••

ignorare. cont. Priscil. c. 11, &c. 57. Enchirid ad Lau. See Doctor Prideaux on Mat. 18. 10. for their Nature, Properties, Order and Ministry.

The Papists say there are different degrees of Angels, and that this is founded in their nature. The Protestants say that this difference lies not in natura Angelica, but in Officio, as they are drawn forth to more eminent imployment.

The Scripture makes mention only of two orders of Angels, Angels and Arch∣angels, Heb. 1. 4. 1 Thes. 4. 16. Seraphim is a common name unto all Angels: they are all described to be flames of fire, Psal. 104. 4. and all the Angels are Cherubims, as is evident by the Curtains of the Tabernacle which were set forth and garnished with Cherubims only, Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church, as the Apostle expounds it, 1 Cor. 11. 10.

It is evident (saith M^r Cartwright) that the Apostle, Col. 1. 16. heapeth up di∣versd 1.232 words of one and the same signification, thereby the more effectually to set forth^d the supereminent power of our Saviour Christ above all.

6. The names of the Angels. The first and most common name is that of Angel, which name is common to the good and evil Angels, yet in a farre different sense. The evil spirits are seldome called so simply, though they be sometimes, to note the excellency of their original, because they fell from their blessed condition, 1 Cor. 6. 3. Iude 6.

The evil spirits are called Angels, the name which was first given them: Other∣wise they are not absolutely called Angels, (that name being peculiar to the An∣gels* 1.233 which stood) but angels of the devil and angels of Satan, viz. because they are sent by the devil their Prince.

Some as proper names are given to certain Angels, Michael, Dan. 10. 13. which is compounded of three Hebrew particles, Mi-ca-el, who is like or equal to the strong God? It signifieth the power of God, because by him God exercised his power: And Gabriel, Dan. 8. 16. & 9. 21. Luke 17. 19. that is, the glory of God, who executed the greatest Embassages in Gods name to men. Vide Sculteti exercitat. Evangel. l. 1. c. 9.

7. The Angels Ministry and service. Their service may be considered either in respect of God, the Church, or the enemies of the Church. Respecting God, and the Church, and the people of God, they have divers services.

The office of good Angels in respect of God:

1. They enjoy God and glory, e 1.234 Matthew 18. 10. & 22. 30. This implieth their great purity and happinesse, and withall their Ministry: What God bids them do they are ready to do. They shall attend Christ when he comes to judge∣ment.

2. They praise God and celebrate his Name, cleave inseparably unto him, and obey his Commandments, Isa. 6. Psalm. 103. 20, 21. & 104. 4. Dan. 7. 10. Iob 1. 6. they see the worth and excellency of God, that he deserves more praise then they can give.

3. They praise and worship Christ as the Head of the Church, Apoc. 5. 11, 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers, Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand alwaies ready to do him service, so in his agony an Angel comfor∣ted him.

2. Their service in respect of the Church and people of God.* 1.235

1. They are glad for the good which befals the Elect: So when Christ came into the world how glad were they, Luke 2. they cried Glory be to God on high: They rejoyce at their conversion, Luke 15. 10.

2. They reveal unto them the will of God, Dan. 8. 9. Rev. 1. 11.

3. They keep the Elect from dangers both of soul and body, so farre as is expe∣dient,* 1.236 Gen. 19. 16. & 28. 12. & 25. 7. & 32. 1. 2. Psal. 34. 7. & 91. 11. Numb. 22. 1 King. 19. 7. 2 King. 6. 16. & 8, 9, 10. Both in the curtains of the Tabernacle, Exod. 26. 1. and the wall of the Temple Cherubims were painted up and down, to signifie (as judicious Divines think) what protection the people of God have in* 1.237 serving him.

4. They comfort them in distress, heaviness and distraction, Gen. 20. 17, 18. &* 1.238 3••. 1, 2. Isa. 6. 6. Luke 1. 30. & 2. 10. Matth. 28. 5. Acts 10. 4. & 27. 23, 24. Iudges 6. 12. & 13. 10. Dan. 10. 12. Matth. 1. 20. & 2. 12, 13.

5. They suggest holy thoughts into their hearts, as the devil doth evil and un∣clean* 1.239 thoughts: Resist Satan, as in Iude.

6. They carry the souls of the Elect into heaven at the end of this life, Luk. 16. 22.* 1.240 And at the day of judgement they shall gather the Elect from the four windes, and se∣parate between the Elect and reprobate, Matth. 24. 31. & 13. 27.

3. Their services against the wicked * 1.241 and all the enemies of the Church.

They are ready to execute vengeance upon the enemies of Gods people, Isa. 37. 36. An Angel smote bloudy persecuting H••rod, Acts 12. At the last day the Angels shall hurry the wicked to Christs Tribunal, and cast the reprobate into hell, Matth. 13 40, 41, 42, 49, 50.

8. The speech of Angels.

Angels and devils communicate with God, and one with another; not by speeches, a 1.242 for language requires bodily instruments, which these Spirits want: but as they apprehend every object without senses, so they express it without language in a secret way.

We come now to some profitable questions about the Angels.

The first is this, If the Angels be so beneficiall to us, whether may they not be prayed unto?

The ground and cause which brought in praying ••o Angels, is laid down Col. 2. 18.* 1.243 where you have a general prohibition of religious worshipping of Angels, with the cause of it.

There are three causes why they attempted this.

• 1. They entred into things which they did not know, as the Papists, How can they tell whether the Angels pray for us, whether they know our wants?
• 2. They follow their carnal minde, because they see in the world that to great Magistrates we use Mediators and Intercessors, they dare not go of themselves, so here.
• 3. Humility, For this they talk as Papists do now, We are unworthy to go di∣rectly to God, and therefore we need the help of Angels: but this is vain, for Christ is nearer to us then Angels are, Ephes. 3. 12. Tutius & jucundius loquar ad Iesum, quam ad aliquem sanctorum.

We say that all lawfull and moderate reverence is to be given to Angels, which consists in these particulars.

1. We acknowledge the great gifts of God in them, and praise God for them. We confesse it is his mercy that he hath made such noble creatures to be ser∣viceable

to us, and then for themselves in our judgements.

• 1. We honour them and judge them more noble creatures then man, they have greater wisdom, holiness and power then man hath.
• 2. For our will and affections, we love them because they love us and delight in our good, being ready to help us every where.
• 3. We should be carefull of our carriage because of their presence, we should not sin because of the Angels.
• 4. We desire to make them examples of our lives, that we may do Gods will as they do.
• 5. If Angels should appear visibly to us, we should honour them as more excel∣lent creatures, but yet still keep within the bounds of civil or sraternal honour b 1.244 as to our fellow servants; but yet above us, and not honour them with Religious worship.

The Papists c 1.245 say a Religious worship is due unto them, but (yet that we may do them no wrong) not indeed such as is due to God, but secondary; yet still Religious; and so they say they intercede ••or us, not as Christ, but in an inferiour way: and in this sense they hold they may be worshipped and praied unto.

Now we will refute their arguments, and then confirm the truth with strong reasons.

For the first, All law••ull reverence is commanded by the sust Table, and that is Religious; or else by the second, and that is civil: But that manner and degree of their worship is required in neither, Therefore it is meerly invented.

Secondly, By general consent, Religious worship is that whereby we do ac∣knowledge God to be the primum principium, the ultimum finem, and summum bo∣num, now this is but one: and we may as well say there is a summum bonum secun∣dariò, as there is a secondary Religious worship.

Thirdly, There is the same reason of a Religious worship, as there is of a Di∣vine act of faith, love and hope: but if a man should say, We may with a Divine faith beleeve in God primarily, and Angels secondarily, it were ridiculous, there∣fore here if Religious worship were due because of supernatural excellencies, then every godly man were religiously to be worshipped.

Our arguments in generall against this are these.

• 1. Matth. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. Heb. 1. it is applied to Christ.
• 2. The promise is to those only which call upon him, Psal. 51. 15 Call upon me.
• 3. It cannot be of faith, for how shall I know whether they hear me, whether they be present?
• 4. Colos. 2. 8. It is condemned for will-worship, so that Idolatry is here commit∣ted, that kinde of it Quando divinè colitur id quod non est verus D••us. Iohn was reproved for this, Rev. 19. 10. & 22. 9. Now Iohn might have distinguished, I do not worship you religiously, as God, but in the second place.

The second question is, Whether every man hath his peculiar Angel?

This is not a question of faith, but yet the more to be suspected, because it was* 1.246 generally held among the Heathens, who did ascribe to every man born a bad an∣gel to afflict, and a good one to defend him: a good and ill Genius as they called them. Becanus brings places of Scripture to prove it, but there is altogether si∣lence in the Scripture concerning it: for when the Angels are charged to have care over us, it implieth that it is all their care. The chiefest place which most seems to favour that opinion, is Act. 12. 15. where they said that it was his Angel: Now to this some answer, that the men spake according to the opinion of men then generally received, and not according to the truth, as we may give an instance concerning the blinde man, when they asked Whether he or his parents had sinned,

that he should be born blinde: How could he sin before he was born? but some an∣swer, that there was an opinion generally received, which all the Platonists held (and so Origen and many of the Ancients) that the soul was created before it was put into the body; and as it did good or ill it was put into a well▪tempered or a maimed body: Especially they thought these Angels did appear a little before or after mens death.

Calvin thinks that it was an Angel peculiarly destinated to Peter for that time* 1.247 of his imprisonment. If it were a peculiar Angel, then it would follow, that he spake and had the same gestures that men have to whom they belong. Therefore it may well be rendred it is his messenger, as the word is elsewhere translated. But you will say then, they thought the messenger spake like him; No, but it might fall out, that they thought Rhode did mistake: and when he said, I am Peter, they might think he said I am come from Peter, and so it may be answered. If every man have one Angel, why did more then one carry Lazarus his soul to heaven, And he hath given his Angels charge over thee, that is, many over one particular man Cameron tom. 2. Praelect. Vide Rainold. de lib. Apoc. tom. 1. cap. 61. & Voet. Th••s. de Angelis.

The third question, What is the meaning of that, Let her be covered because of the* 1.248 Angels? Where the Apostle commands a woman in publike duties to have power, that is, covering, in sign of her subjection to God, and that because of the Angels. Some understand this properly of the Angels the heavenly Spirits, but differently, some because they are present at our Assemblies: and if you ask What need that, seeing God and Christ are there? they answer, That he mentioned God and Christ before, and now addeth these as inseparable servants which are sent for the salva∣tion of beleevers: Others as probably make it a new argument from the An∣gels, Isa. 6. as they covered their feet before God to shew their subjection, so should these.

Others understand it of the Ministers ^dwho are called Angels, because they are the Messengers of God, and so they compare this place with that, Eccles. 5. 6. Before the Angel ^e, there is He notificative, by which is signified the high Priest, before whom vows were made, Levit. 27. 8. Some interpret it generally of all good men, for we ought to be as so many Angels.

The fourth is, What is the meaning of those places, Acts 7. 53. & Gal. 3. 19.* 1.249 ••earned Iunius renders the words, Acts 7. 53. You have received the law in the midst of the ranks of Angels, viz. who ^f accompanied God their Sovereign Lord when himself came to deliver the Law. The same answer may be made, as it is by the same Learned Writer (among Angels) they attending God when he ordained and delivered it. It seems improper that Angels in the plural number ^g should have been imployed in speaking of the Law: For without extraordinary guidance of God many speakers at once would have bred confusion of sounds, and by an extraordinary guidance one would have sufficed. There is no necessity to ascribe

the delivery of the Law of the Decalogue to h 1.250 Angels, Exod. 20. there is not so much as a word of the Angels in the whole matter. The earthquake, thunder, lightening on mount Sina were raised by the Angels (saith Cameron) who can easily change the state of the elementary Region.

The fifth, What is the meaning of that story, Iude v. 9. Michael striving with the devil: The Apostle aggravates the sins of those who speak evil of Dignities, by an argument from the greater to the lesse, the Archangel durst not do so, where you have the chief cause, Michael, which is as much as who is like God, and then* 1.251 you have the adjunct, he is the Archangel, that is, a chief among the Angels, there∣fore it cannot be meant, say some, of i 1.252 Christ, because Christ is expresly distin∣guished from him, 1 Thes. 4. 6. Now what this dispute was, and where the Apostle had it, it is hard to say: but that there was such a thing done is plain. The mat∣ter of the strife was Moses dead on mount Nebo, Deut. 34. 6. which is added either by Samuel, Ioshua or Ezra: Some make this to be the body of Christ, and there∣fore called Moses his, because he prophesied of it: Very likely the dispute was that it should not be buried to occasion idolatry, the Archangel rails not on him, but leaves him to God. Now, Deut. 3. 44. where it is said the Lord buried him, that is to be understood by the means of the Archangel, and no man knew his bu∣rial, that divine honour might not be given him, and the devil might say how fit it was such a man should be solemnly buried.

The sixt, What is meant by the voice of an Angel, 1 Thes. 4. 15. where the Apo∣stle* 1.253 describes the great and glorious coming of Christ to judgement, from some circumstances which commend his power and Majesty; the Lord himself shall come down in his own person with a shout: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is that voice which marriners and souldiers use when they call one another to put to their strength, so that it is no more then a great command of God that all be ready, Matth. 25. like that, There was a voice, Behold the bridegroom comes, or like that, Ioh. 5. All that are in theeir graves shall hear his voice; So it shall be the instrument to raise them up as it was Lazarus; for this may be compared with Matth. 24. The voice and the trump of God are all one, that is a great noise expressed by this Metaphor, so that it should go to all in their graves.

The seventh, Whether they have any efficacie in our conversion. Though they be sent Heb. 1. for the salvation of those that beleeve, yet they have no efficacious power on the heart of man, for it is God only that can turn the heart; and there∣fore it is a wicked opinion of some, who give God no more efficacie in moving the heart to conversion, then good Angels have, which can be but by perswasion: It is true, in the Scriptures you may reade of their admonishing and comforting, so an Angel comforteth Elias, and Christ himself as he was man; Ioseph was admo∣nished in a dream: but then you must know this was a sensible appearance or like it, viz. in dreams. But now you may reade of the devil tempting in Scripture Iudas and David without such a way: the change of our hearts is to be ascribed to God.

The eighth, Whether the Angels need Christ as a Mediator. Some say no, They never sinned and therefore need not a Mediator k 1.254 to reconcile them to God, 1 Tim. 2. 5. Heb. 2. 16. A mediator is where two parties do disagree. As for that place (say they) Ephes. 1. 22. He hath reconciled all things in heaven and earth: some do mean by those things in heaven, the souls of those departed; the Greek

word signifieth briefly to recollect the things which were more largely spoken, and so a sweet consent of all things together: As by sin God was angry with us, so were the Angels, for they hated whom God hated; but by his death it is otherwise. But though Angels needed not such a reconciliation as supposeth a breach of peace, yet they needed such a one as consists in the continuance of that peace which they had before. The Lord hath now so fully revealed himself and his excellencies unto them, and his love and favour, and the necessity of their being obedient, that they cannot but continue to obey and serve him, they were not so far inlightened and sanctified at the first creation, but that then in respect of them∣selves there was a possibility of sinning as well as of those that did sin, but now they are so confirmed l 1.255 by the clear sight they have of God, that they cannot be willing to sin against him.

The Angels by Christ obtained, 1. A glorious Head: Men had a head at their creation, Adam. The Angels stood by vertue of their personall Covenant. 2. From his becoming their Head they are confirmed in grace; they were created perfect, but mutable, Iob 4. 18. 3. By Christ their nature was elevated above what it was in it self; Electio sive hominum sive Angelorum, extra Christum intelligi non potest. A••optati sunt in silios Dei propter Christum. 4. They have an honourable imployment, by this means they serve Christ in his humane nature.

The Angels which abode in the truth are called good Angels, not only in respect* 1.256 of the righteousnesse which God bestowed upon them at their creation, but also in respect of the obedience which they performed, and ••••eir confirmation in that good estate. The causes why they abode still in the tru••••▪ are the firm and unchange∣able decree of God, 1 Tim. 5. 21. his free grace, Phil. 2. 13. wherewith they were holpen, and their own free choice of will cleaving f••rmly unto God.

The ninth and last question concerning Angels is, How can they be happy in enjoying Gods face, and yet be on the earth, Matth. 18. 10. By heaven there is not meant the place, but their heavenly estate and condition: Now though they go up and down doing service, yet this hinders not their happinesse, for they do not this with distraction: and these things are appointed as means for the end, viz. enjoying of God, and as the soul is not hindred in its happiness by desiring the body again, so it is here.

1. We should imitate the Angels.* 1.257

2. It shews us how much we are beholding to Christ, no Angels could love us if it were not for him.

How much are we to love God who hath provided helps for man, especially* 1.258 Christ who took our nature upon him, not that of Angels. Gods Angels are our Angels to defend and keep us. God hath committed the care of us to these mini∣string Spirits.

3. It shews the wofull condition of the impenitent, when Christ shall come with* 1.259 all these Angels, when those great shouts shall be, Come thou swearer, drunkard, how terrible will this be?

The more potent God is in Himself and in his Ministers, the more wretched are they, and the surer is their destruction.

4. This confutes the Papists in three errours.

1. In that they hold nine orders of Angels, They are distinguished ratione obje∣ctorum & officiorum, in respect of the object and message they go about.

2. They would have them worshipped, but the Angel forbad Iohn.* 1.260

3. They say every one hath his good Angel to keep him, so Bucan thinks in his Common places.

2. The Saducees, who said there was neither Angel nor Spirit, Acts 24. 8. but held good Angels only to be good thoughts, and evil angels to be evil lusts and affections. Their names, offices, actions, apparitions shew plainly, that they are not bare qualities, but true substances.

It serves for instruction, 1. To see the blindness and erroneousness of mankinde,* 1.261 in that a great number of men of learning and wit and parts good enough, and that such as lived in the Church and acknowledged the five books of Moses to be di∣vine, should yet make a shift to wink so hard, as to maintain that there were no Angels.

What falsehood may not the devil make a man entertain and defend, and yet seem not to deny the Authority of Scripture, if a man confessing Moses writings to be true, will yet deny that there be either Spirits or Angels, which are things so plainly revealed by Moses, that a man would account it impossible to receive his writings and not confess them? But if God leave man to the devil and his own wit, he will make him the verier fool because of his wit, and he will erre so much the more palpably, by how much he seems better armed against errour, even as a mans own weapon beaten to his head by a farre stronger arm, will make a deep wound in him.

See we our aptness to run into and maintain false opinions, m 1.262 and let us not trust in our own wits, but suspect our selves, and seek to God for direction.

Secondly, Let us learn humility from this, and by comparing our selves with these excellent Spirits, learn to know how mean we be, that we may be also mean in our own esteem. So long as a man compares himself with those things and persons which are baser then himself, he is prone to lift up himself in his own conceit and to think highly of himself; but when he doth weigh himself in the balance with his betters he begins to know his own lightness. The Lord hath set us men in the midst, as it were, betwixt the bruit beasts and the celestial Spirirs, we do so far exceed them as the Angels exceed us; as for bodily gifts, the beasts in many things go beyond us, some are more strong, swift, have more excellent sight and smell then we, but in few things do we equal the Angels. They are swifter and stronger then we, and their excellent reason goes beyond ours in a manner, as the understanding which is in us excelleth the fancy of the beasts, they know a thousand things more then we do or can know, One Angel can do more then all men, can speak more languages, repeat more histories; in a word, can perform all acts of invention, and judgement, and me∣mory farre beyond us.

Thirdly, Since God hath made Angels to serve and attend him, should not we that are far inferiour to them be content also to serve him, yea exceeding glad and thankful that he will vouchsafe to admit us into his service. Doth he need our service that is served with such Ministers and Messengers? Let us frame our selves to obedience, and do Gods will on earth with all readiness and cheerfulness, see∣ing there is so great store of more worthy persons in heaven that do it. An Angel will not esteem any work too difficult or base, why should we?

Fourthly, The Angels which wait about the throne of God are glorious, and* 1.263 therefore the Lord himself must needs excell in glory, Isa. 6. 1, 2. Ezek. 1. 28.

Of the Devils or evil Angels.

The Angels which persisted in the truth, are called good Angels, Luke 9. 26. but those which revolted and kept not the law were called evil Angels, or evil

spirits, angels of darknesse n 1.264, Luke 8. 20. & 19. 42. and Angels absolutely, 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are cal∣led spirits, 1 King. 22. 21. Matth. 18. 16. Luke 10. 20. In respect of their fall they are called evil spirits, 1 Sam. 18. 10. Luke 8. 2. unclean spirits, Matth. 10. 1. Zach. 13. 2. not so much because of their instigation to lust, as because their natures are defiled with sin: Lying spirits, 1 King. 22. 22. Iohn 8. 44. Devils, Levit. 17. 7. 1 Cor. 10. 20.

The Hebrew names for the devil are 1. Satan an adversary, 2 Sam. 19. 32. of Satan to oppose and resist, 2 Pet. 2. 14. Belial, 2 Cor. 6. though some reade it Be∣liar unprofitable. He is likewise called Beelzebub, or Beelzebul, which word comes of Bagnal Dominus, a Lord or Master, and Zebub a fly, the Idol of the o 1.265 Achro∣nites, because they thought these best of those pestiferous creatures, or else be∣cause the devils were apprehended as flying up and down in the air; but if it be read Z••bul, then it signifieth by way of contempt a Dunghill god, Levit. 17. 7. The devils are called Shegnirim the hairy ones, because they appeared to their worshippers like hairy goats and in the mountains.

The devil is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to accuse, because he accuseth men to* 1.266 God and God to men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scio, because they know much by creation and by experience.

The devil is called an enemy or the envious man, Matth. 13. 139. The tempter, Matth. 4. 3. 1 Thes. 3. 5. A destroyer, Apoc. 9. 11. The old serpent, Apoc. 12. 7, 9. A roaring lion, 1 Pet. 5. 8. The strong man armed, Matth. 12. 24. The prince of the world, three times, Iohn 12. 31. & 14. 30. & 16. 11. Nay The God of this world, 2 Cor. 4. 4.

2. Their nature.

The evil angels are spirits created at first entire and good, Genesis 1. ult. Vide Aquin. part. 1. Q. 11. Art. 4, 5. But by a willing and free apostacy from their Creator, are become enemies to God and man; and for this eternally tormented, Iohn 8. 44.

It was a totall, wilfull, malicious apostacy from God with spite and revenge: 1. Totall, because God never intended to offer to the Angels a second Covenant, Heb. 2. 16. 2. With despight and revenge; therein lies the formality of the devils sin, and of the sin against the holy Ghost, 1 Iohn 5. 19.

That they are spirits appears by the opposition, Ephes. 6. We wrestle not with flesh and bloud; and this is to be opposed to those that deny that there are any spirits, or that the devils are incorporeal.

For their sin, what, when, and how it was, it is hard to determine. That they did sin is plain, but the sin is not specified. Some say it was lust with women, mis∣understanding that place, The sons of God saw the daughters of men, for it is plain the devils were fallen before. Chrysostome and our Divines p 1.267 generally q 1.268 conclude it was pride, from that place in Timothy, 1 Tim. 3. 6. though there be different opinions about what this pride shewed it self, whether in affecting a higher degree then God r 1.269 created them in, or refusing the work and office God set them about; which (some conceive) was the ministration or the guardianship of man, which trust they deserted or scorned. Zanchius thinketh their sin was, That they were not contented with the truth of the Gospel concerning Christ propounded to them

at the beginning, and that they chose rather to leave their heavenly mansion, then* 1.270 subscribe to the truth. An inordinate desire of power to be like God in omnipo∣tency, say the Schoolmen. Pride seems to be the devils sin by his first temptation of man to be like God.

Concerning the time when the devil first sinned, it is uncertain, Tempus lapsus non definit Scriptura; It seemeth they continued in their integrity till the sixth day was past s 1.271, Gen. 1. 31. It is likely that neither man nor Angel did fall before the eighth day, Gen. 2. 1, 2.

The devils stood not long, Iohn 8. He was a manslayer from the beginning: They fell before man, that is plain.

3. How the devil sinned, seeing his understanding and will were perfect.

It was initiatively in his understanding, and consummatively in his will. Many* 1.272 of them fell, as appeareth Luke 8. 30. there was a legion in one man: one of the chiefest (as some conceive) fell first, and drew the rest with him by his perswasi∣on and example. That one great Angel (now Beelzebub) did first fall, and then drew after him the rest, is likely enough. Capel of Tentat. part 1. c. 1.

It was in all likelihood some prime Angel of heaven that first started aside from his station, and led the ring of this highest and first revolt; Millions sided with him, and had their part both in his sin and punishment. B. Hals Invis. world. l. 3. Sect. 2. Vide Aquin. part. 1. Q. 63. Art. 8. Yet Voetius seems to doubt of this.

They fell irrecoverably t 1.273 being obstinate in wickedness. The Schoolmen and Fathers give reasons why they fell so, and not man.

Aquinas gives this reason from the condition of an Angels will; whose nature is such (they say) that what it hath chosen with full deliberation, it cannot re∣fuse it again: but this is no good reason, because the choice made cannot alter the nature of the will. The Fathers give these reasons, 1. The devil sinned of himself, but man was tempted. 2. In mans fall all mankinde would have been damned, but in the Angels fall, not all Angels.

The best answer is this, When they had sinned, God out of his justice refused to give them any help of grace, by which they might rise from sin, and without which it was impossible for them to recover: and this is the Apostles argument, If God were so severe that he would not give these so great and noble Creatures time of repentance, neither would he others. The Angels were intellectual Spirits, dwelling in heavenly places in the presence of God, and the light of his counte∣nance, and therefore could not sin by error or misperswasion, but of purposed malice, which is the sin against the Holy Ghost and irremissible. But man fell by misperswasion, and being deceived by the lying suggestion of the spirit of errour.

The devils malice against mankinde appears, Gen. 3. where there is an imbred* 1.274 enmity in the devil, as likewise, 1 Pet. where he is said to be a roaring lion, a lion roars when he hath got his prey, by way of triumph, or when he is hungry and al∣most starved and so most cruel.

This malice of his appears in his going up and down the whole world to damn* 1.275 men, and that though he get no good by it, nay, though his condemnation be so much the greater, and therefore if God should let him do what he would against us, he would first bring all outward misery as upon Iob, and then eternal dam∣nation. And though he knows God will defend the godly, yet he never leaveth to vex them, to tempt them to sin, to overwhelm them with grief and dispair, so that he is opposite to God. The devils malice is beyond his wisdom, else he would never oppose the people of God as he doth, since he doth hereby advance their glo∣ry and his own ruine.

The devils are subtill creatures; 1. In nature. 2. They have perfect intelli∣gence* 1.276 of all things done in the world. 3. They have gotten subtilty by long ex∣perience, Iob 32. 7. 4. They have strong delusions and great stratagems, 2 Cor. 11. 14. 5. Their subtilty appears by their prevailing over the wises•• men in all a∣ges, and by making choice of the sittest instruments to accomplish their designs: When he would deceive Eve he made choice of the serpent; when he would de∣ceive Adam he made choice of the woman. The devils design was to draw Iob to curse God, therefore he spared him two things, his tongue that he might be at liberty to curse God, and his wife to be a counsellour to him thereto.

Their craft is seen likewise in their divers and sutable temptations, 2 Cor. 2. 12. We reade of his methods, Eph. 6. and depths, Rev. 3.

His first stratagem and device is to observe the naturall constitution of every mans minde and body, and to sit his temptations thereunto.

2. To observe our natural abilities and endowments, and accommodate his tem∣ptations thereunto.

3. To apply his temptations to mens outward estate, condition and place.

4. To tempt us by method, beginning with questionable actions, thence pro∣ceeding to sins of infirmity, and so to wilfull transgressions, and at last to obstinacy and final impenitency.

5. To bring us from one extream to another.

6. To perswade that his suggestions are the motions of Gods Spirit.

7. To make advantage of time by alluring every age to the peculiar vices there∣of, as children to idlenesse and vanity; youth to lust; perfect age to violent and audacious attempts, old age to covetousnesse, and every one to the sins of the time.

The devil is called the Tempter, because of his trade and way. He takes ad∣vantages,* 1.277 tempted Eve when she was alone; our Saviour in the wildernesse, and being hungry. He hath variety of temptations, if one will not take another shall, if not presumption then dispair; and strives to prevail by his importunity. He assaults the Saints ardentius, the wicked liberius.

The devil is very powerfull a 1.278 Eph. 6. 12. the devils are called Principalities and powers. Alexander of Hales saith they have as great power as the good Angels;

wicked men may be stronger then the Saints. Peccatum non tollit naturam, say the Schoolmen. Yet the Schoolmen generally say, that the lowest order of good An∣gels is stronger then the highest order of the evil Angels. And Aquinas part. 1. Qu. 109. Artic. 4. saith, Boni Angeli habent praelationem super malos.

He is said Ephes. 2. 2. to be the god of the world which rules in the children of disobe∣dience. He is called the strong one, Matth. 12. 29. He hath a strong power over every one by nature, Iohn 12. 31. the Lord represented this spiritual bondage by the Egy∣tian and Babylonish bondage.

But here is our comfort, Christ is stronger then he. He hath bruised his head,* 1.279 Col. 1. He hath led them captive, and triumphed over them; and their power is wholly limited by God. The Devil is chained up as it were; he could not en∣ter into the swine without a permission. He cannot produce any substance, or change one substance into another, he cannot call the souls of men out of their place and unite them to the body again, he cannot turn the will of man, as he pleaseth, nor do that which is properly a miracle. The works of the Devil are called lying wonders*, 2 Thess. 2. 9.

In respect of the work it self, they are for the most part feigned though not al∣wayes, but in respect of the end they alwayes tend to deceive and beguile.

The Devil can 1. Hurry bodies up and down in the Air, Matth. 4. 5. Luke* 1.280 8. 29, 33.

2. Raise tempests, Iob 1. 16, 19.

3. Bring diseases both of body and minde, Luke 13. 16. & 9. 31.

4. Overthrow houses and buildings, Iob 1. 18.

5. Break chains and bars, Mark 5. 4.

They are used as instruments by God, to punish the wicked, and exercise the godly; as we may reade in that story where God sent one to be a lying spirit in the mouth of the Prophet; and so Paul had one, 2 Cor. 12. to humble and try him.

Therefore in all thy temptations, in all the sad exercises and buffetings of Satan, still remember this, He is at Gods command, he bids him go and he goeth, leave off and he leaveth. That is a difficult place, 2 Cor. 12. 7. Paul repeateth the first words in that verse twice, as a thing worthy to be observed, Least I should be exal∣ted above measure, there was given to me a thorn in the flesh, the messenger of Satan (so we reade it) it may be rendred with Beza the Angel of Satan to buffet me. Some interpret this of a bodily disease, others of the concupiscence of the flesh; others think he meaneth some inward suggestion of Satan working upon his corruption, whatsoever it was.

I proceed to resolve some Questions concerning the Devils:

Quest. 1. Whether the Devils have all their punishment already?

No; What are thou come to torment us before our time? and they are reserved in chains.

They have the beginning of eternal wrath, although the aggravation and in∣crease* 1.281 of it shall be hereafter, as mens souls damned are full of Gods anger, yet shall have greater torment at least extensively when soul and body are united at the day of Judgement, and while they are in the Air and go up and down tem∣pting, they have not all they shall have, but hereafter they shall have the accom∣plishment of all; and shall never be received into favour again, although Origen held otherwise.

Quest. 2. How can they be punished with fire?

* 1.282

Seeing the fire is corporeal, how can it work upon immaterial substances?

Some therefore to answer this, do deny that there is material fire in hell, only the torments thereof are set forth by what is most terrible, and the Worm is meta∣phorical; others say by Gods power it is elevated.

Mark 9 44, 46, 48. The same thing is three times repeated. The never dying worm is the Spirit of God by the co-active power of the Law holding a mans sins before his eyes, and filling him with self-convictions, and so with perfect fear and despair for ever. The unquenchable fire is the wrath of God immediatly upon the whole soul, especially the Conscience. The Scripture often sets forth the wrath of God, and the effects and impressions of it by fire, Deut. 4. 24. & 3. 24.

Quest. 3. Whether the Devils shall torment the wicked after the day of Judge∣ment? This is handled by the Schoolmen; I see no reason (saith Voetius) why the affirmative may not be admitted, although it is not to be made an Article of Faith.

The Scripture saith to be tormented with, not by the Devil and his Angels.

Gerhard in his Common-places de Inferno propounding this Question, An Daemo∣nes futuri sint damnatorum tortores? thus resolves it, the Devils before judgement, and in this life torment men, but after judgement they themselves shall be torment∣ed in the bottomlesse pit, therefore they shall be companions in torment, not exe∣cutioners of it. The object of this wrath in hell is the soul, and the punishment upon it must be its destruction, 2 Thess. 1. 9. The Devils cannot fill all the corners of the soul with wrath, God only can correct and destroy the Spirit. The wrath of God shall be the great and immediate executioner of the ungodly hereafter, 1 Cor. 15. 28. He shall dispense himself immediatly in Heaven and hell. The Schoolmen dispute, Whether the Devils that have been incentores in culpa, shall not be tortores in poena. The ministry of the evil Angels shall last no longer then that of the good Angels, that shall be laid down at the Day of Judgement. Vide Calv. in 1 Cor. 15. 24.

Quest. 4. What is the meaning of those Stories, Possessed with Devils?

More were possessed with them in the time of the Gospel, then ever before or after. See Matth. 4. 24. & 8. 16, 28. & 9. 32. & 12. 22. & 15. 2. & Luke 24. 33. Act. 8. 13. The reason is because as our Saviour had spiritually, so he would corporally or externally manifest his power over Devils. This possessing was nothing but the dwelling and working of the Devil in the body: one was demoniack and * 1.283 luna∣tick too; because the Devil took these advantages against his body, and this hath been manifested by their speaking of strange tongues on a sudden. The causes of this are partly from the Devils malice and desire to hurt us, and partly from our selves who are made the slaves of Satan: and partly from God who doth it some∣time out of anger, as he bid the Devil go into Saul; or out of grace, that they may see how bitter sin is, Vide Voet. Thes. de Energ.

Quest. 5. The meaning of Christs temptation by Satan, and how we shall know Satans temptations?

Matth. 4. The Devil carried Christs body upon the pinacle of the Temple. It is hard to say whether this were done in deed or vision only, although it seem to be real, because he bid him to throw himself down headlong: but now this was much for our comfort, that we see Christ himself was tempted, and that to most hide∣ous things, Satan was overcome by him.

Damascene of old, and some of our Divines say, That Satan in his temptations of Adam and Christ, could not have accesse to their inward man to tempt them, there∣fore

he tempted Adam by a Serpent and audible voice, and Christ by a visible Land∣skip of the world.

Satans temptations (say some) may be known by the suddennesse, violence and unnaturalnesse of them. All these are to be found in the motions of sinne which* 1.284 arise from ones own heart, original sinne will vent sinne suddenly, Isa. 57. 20. Vio∣lently, Ier. 8. 6. and it will break forth into unnatural lusts, blasphemies against God, and murders against men, Mark 7. 21, 22. M^r Liford saith, if they seize up∣on us with terrour and affrightment, because our own conceptions are free, it is very difficult to distinguish them: When thoughts often come into the minde of doing a thing contrary to the Law of God, it is an argument Satan is at hand.

The Devil tempts som•• ••o sinne under the shew of vertue, Iob. 16. 2. Phil. 3. 6. Omnis tentatio est assimila•••••• ••o••i, say the Schoolmen. Some under the hope of pardon, by stretching t〈…〉〈…〉ds of Gods mercy, lessening of sinne, propounding the example of the multitud〈…〉〈…〉e••ting before men what they have done, and promi∣sing them repentance hereafter before they die.

The difference between Gods temptations and Satans, they differ:

First, In the matter: the matter of Gods temptations is ever good, as either by prosperity, adversity, or commandments, by chastisements which from him are ever good: but the matter of Satans temptations is evil, he solicits us to sinne.

Secondly, In the end, the end of Gods temptation is to humble us and do us good: but of Satans, to make us dishonour God.

Thirdly, In the effect; God never misseth his end, Satan is often disap∣pointed.

A question is made by some, Whether Satan may come to the same man with the same tentation after he is conquered? M^r Capel resolves it that he may, part 1. of Tentation, cha. 7. pag. 132, 133. It is also a question, An omnia peccata committantur tentante Diabolo? John 8. 41, 44. Every work of sin is a work of falshood, and all falshood is from the Devil; And likewise it is questioned, Whether man might not have sinned if there had not been a Tempter? To that it is answered, he might, for Satan fell without a tempter, the angelical nature was more perfect then the hu∣mane. 2. Nature is now so depraved that we cannot but sin, Iam. 1. 14. Non eget dae∣mone tentatore qui sibi factus est daemon, saith Parisiensis.

Fourthly, What is meant by delivering up to Satan, 1 Cor. 5. 5? Some with Chry∣sostome think it was a corporeal delivering of him, so that he was vexed of him by a disease or otherwise, and that they say is meant by destruction of the flesh, and so expound that Mark 6. They had power over the unclean spirits, that is not onely to expel them, but to put them in whom they pleased; but this is not approved, there∣fore others make it to be a casting out of the company of the faithful, and so from* 1.285 all the good things that are appropriated unto that condition, and therefore to the destruction of the flesh, they expound to be meant of his corruption, for so flesh is taken in Scripture * 1.286.

Sixthly, Whether the Devils may appear, 1 Sam. 28. He which appeared was* 1.287 1. Subject to the Witches power, therefore it was not the true Samuel. 2. If Sa∣muel had been sent of God, he would not have complained of trouble no more then Moses did, Matth. 17. 3. The true Samuel would not have given counte∣nance to so wicked a practice, to the Magick Art. 4. True Samuel would not have

suffered himself to be worshipped as this did. 5. Saul never came to be with the* 1.288 soul of Samuel in blisse: yet he saith 'to morrow shalt thou be with me. 6. God re∣fused to answer Saul by Prophet, Vision, Urim or Thummim, therefore he would not answer him by Samuel raised from the dead. 7. True Samuel after his death could not lie nor sinne, Heb. 12. 23. He said Saul caused him to ascend, * and troubled him, if he had been the true Samuel, Saul could not have caused him to ascend, if not, he lyed in saying he was Samuel, and that he trou∣bled him.

If God had sent up Samuel the dead to instruct the living: Why is this reason given of the denial of the Rich mans request to have one sent from the dead? be∣cause if they would not believe Moses and the Prophets, They would not believe though one rose from the dead. In so doing the Lord should seem to go against his own* 1.289 order.

The souls of Saints which are at rest with the Lord, are not subject to the pow∣er or inchantment of a Witch: But Samuel was an holy Prophet now at rest with the Lord. Bellarmine answereth, That Samuel came not by the command of the* 1.290 Witch, but by the command of God, and that rather impeached then approved Art Magick, which he proveth, because the Witch was troubled. But the Scri∣pture expresly teacheth, that her trouble was, because it was the King: who (having lately suppressed Witches) had now in disguised apparel set her on work, and so de∣ceived her.

Bellarmine objecteth, The Scripture still calleth him that appeared Samuel, as if it were not an ordinary thing in Scripture, to call things by the names of that which* 1.291 they represent, or whose person they bear; the representations of the Cherubims are called the Cherubims. And things are often called in Scripture not according to the truth of the thing, or Scriptures judgement thereof, but according to the conceit and opinion of others. The Angels which appeared to the Patriarchs are called men, Gen. 18. the Idols of the Heathen are called gods, Gen. 25. because they were so esteemed by those which worshipt them.

First, We must walk warily and watchfully against Satans temptations. We* 1.292 should be sober, 1 Thess. 5. 6, 8. Strong, 1 Cor. 16. 13. 1 Pet. 5. 8, 9. Watchfull, 2 Tim. 4. 5. Matth. 26. 41. Prov. 4. 23. Wise, Heb. 5. 14. Prov. 2. 9, 10. and of good courage, Josh. 1. 9. 1 Chron. 28. 10. Taking unto our selves the whole armour of God, Ephes. 6. 12, 13, 14. that we may be able to stand in the evil day.

Secondly, Believe not Satan though he flatter, 2 Cor. 11. 3. 1 Tim. 2. 14. Foar him not though he rage. 1 Pet. 5. 8, 9. Hearken not to him though he tell the truth, 2 Cor. 11. 14. Acts 16. 17. For if he transform himself into an Angel of light it is to s••duce.

He assaulted our first Parents in innocency, and Christ himself, 1 Cor. 7. 5. But

• 1. He cannot hurt the people of God, 1 Iohn 5. 18.
• ...

• 2. All his assaulting is by leave, Luk. 22. 32. See Matth. 8. 31. he hath not onely a general warrant to tempt, but a new commission for every act of temptation. Com∣pare Iob 1. 12. with 2. 6.
• 3. God looks after him still.
• 4. This opposition of Satan is more for the honour and safety of our spiri∣tual life.
• 5. He is a foiled enemy, Christ hath conquered him, Col. 2. 15.
• 6. Wait till death, and thou shalt then have a full conquest over him, 1 Pet. 5. 11. Rom. 16. 20.

Thirdly, See Gods great goodnesse, who offers us repentance, and Christ, when he absolutely refused the Devils.

Fourthly, See the exact justice of God, no greatnesse can priviledge one from punishment, none can be greater, nearer, holier, then Angels: yet if they sinne they* 1.293 shall be tumbled out of heaven. Therefore we must leave all sin if we desire to go to heaven, it would not hold the Devils when they had sinned, No unclean thing shall come thither.

Fifthly, Be not like the Devils, then thou art one of his children: Wicked men* 1.294 are called sons of Belial. Certain particular sins make us like the Devil.

• 1. A liar or murderee is like to him, John 8. 44.* 1.295
• 2. A slanderer or an accuser of another.
• 3. Envious and malicious persons, as Witches.
• 4. He that tempts others, or perswades them to sin: the Devil is called the tem∣pter, Eve spoke for the Devil, therefore she hath two punishments more then man, sorrow in childe-bed, and subjection to her Husband.
• 5. He that goes about to hinder others from godlinesse, as Elimas, Act. 13. Thou childe of the Devil.
• 6. A drunkard, 1 Sam. 1. 15, 16.
• 7. A proud person: especially take heed of pride in spiritual Illuminations and Gifts.

Sixthly, See the folly of those who do the Devil service, how ill will he repay them? Never did any trust in the Devil, but he deceived him, even for the base things of this life. Witnesse all Witches (his most devoted and professed* 1.296 servants) if ever he made any one of them wealthy: all Ages are not able to shew one.

Seventhly, Satans great businesse in the world is to study men, Hast thou consi∣dered my servant Iob? When he comes near to us in his temptations, there is some∣thing in us to take part with him, 1 Iohn 5. 6. there is abundance of self-love, self∣••lattery, and natural blindenesse, 2 Cor. 2. 11. He hath a strange power to make all his suggestions take with us, they are called fiery Darts: fire will quickly take:* 1.297 We are led Captive to doe his will. He comes to us sometimes in the Name of God, and can transform himself into an Angel of light, 2 Cor. 11. 14. He can raise up in mens spirits strange ravishments, and can swallow them up with joy as well as sorrow.

CHAP. VIII. 2. Of MAN.

VVHen God had created Heaven and Earth, he rested not in Hea∣ven nor any heavenly thing: neither in Earth, nor any earthly thing, but only in man, a 1.298 because he is a heavenly thing for his soul, and earthly in regard of his body.

Prometheus fashioned the bodies of men out of clay, but was fain to steal fire from Heaven for the quickning of them with souls.

Man is a living creature made after the image of God, Gen. 1. 26.

The efficient cause of man was the holy Trinity, God the Father, Sonne and holy Ghost.

In the Creation of man three things are considerable:* 1.299

• 1. The consultation of the Trinity, Let us make man, Gen. 1. 26▪ Quia rationa∣lis creatura quasi cum consilio facta videretur.
• 2. The work made, not an Hermaphrodite, as some would have 〈…〉〈…〉 A∣dam comprehended both sexes) but he is distinguished into both sexes〈…〉〈…〉l∣ows after, male and female. The man was made of the dust of the earth, the wo∣man was made of the mans rib, to shew the near and social conjunction between man and wife. She was not made of his head, because she should not rule over him; nor of his feet, because she should not be servilely subject to him. So Aquinas.* 1.300
• 3. The patern of it, the image of God, 1 Cor. 11. 7. Col. 3. 10. Bellarmine di∣stinguisheth between an image and similitude; the first (saith he) consists in natu∣ral endowments: the other in supernatural graces: rather image and similitude re∣present an exact likenesse. These two words are in an inverted order joyned toge∣ther, Chap. 5. 3. Iam. 3. 9. mentions only likenesse, leaving our image, which is a certain sign, that there is no difference between them, but that the second is added to insinuate the perfection of the image.

Mans primitive and pure condition was the enjoying of Gods image, Gen. 1. 26. his Apostate condition is the losse of Gods image, his renewed condition is the re∣pairing of Gods image, 1 Cor. 3. ult. his blessed condition in the state of glory, is the perfection of Gods image, Psal. 17. 15.

The image of God in Adam and the Saints is not specifically distinct▪ though his image was conveyed to him by God immediately, and ours by a Mediator, Rom. 8. 29. the old image is renewed in his people, Col. 3. 10. Man is said to be after Gods image, Gen. 1. 27. in that he was indued with perfect knowledge, and with true holinesse and righteonsnesse, Col. 3. 10. Ephes. 4. 24.

There is a four-fold image or likenesse▪

First, 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.

Secondly, By participation of some universal common nature, so a man and beast are like in the common nature of animality.

Thirdly, By proportion only, as when we say, the Governor of a Commonwealth, and the Pilot of a ship are like.

Fourthly, By agreement of order, when one thing is a patern or exemplar,* 1.301 and the other thing is made after it: Now when man is said to be like God, it is meant in those two last wayes, Christ was the essentiall image of God, Mans was Imago representantis: aliter Imago imperatoris in nummo, aliter, in Filio, Augustine.

The Image of God in which man was created, is the conformity of man unto God, 1. In his soul. 2. In his body for his soul. 3. In the whole person for the union * 1.302 of both.

The soul of a man is conformable to God in respect of its Nature, Faculties and Habits.

First, In respect of its Nature, Essence or Being, as it is a spiritual and immor∣tal* 1.303 Substance. The Scripture witnesseth, 1. That the soul of a man is a spirit, Mat. 27. 20. Acts 7. 59. as appears by comparing the 1 Pet. 4. 19. with Heb. 12. 9. in Pe∣ter God is called The Creator of souls, in the Hebrews, The Father of spirits, in the same sense.

2. That it is immortal, 2 Cor. 5. 8. Phil. 1. 21, 22. 2 Pet. 1. 14. The Sadduces in∣deed denied the immortality of the soul, this opinion of theirs began on this oc∣casion, Antigonus Sochaeus, the Disciple of Simeon the just said, We must not serve God for hope of reward or wages. Hence his Disciples Sadok and Baithos took occasion to teach that there is no reward or punishment after this life, whereas Antigonus meant, that there ought to be in us so great love of the Divine Majesty, and of vertue it self, that we should be willing to serve God, and ready to suffer any thing, without looking for any reward or wages.

Reasons of its immortality:

• 1. Because it cannot be destroyed by any second cause, Mat. 10. 28.
• 2. Being severed from the body, it subsists by it self, and goes to God, Eccl. 12. 7. Luk. 16. 22.
• 3. Because it is a simple and immaterial substance, not depending on matter: the minde works the better the more it is abstracted from the body, when it is a∣sleep or dying.
• 4. Because it transcends all terrene and mortal things, and with a wonderful quicknesse searcheth after heavenly, divine, and eternal things. There is an invin∣cible argument for the thing secretly imprinted in the instinct and conscience of the soul it self. Because it is every good mans hope that it shall be so, and wicked mans fear.
• 5. The food of the soul is immortal, 1 Pet. 1. 23. the evident promises of eternal life prove the soul to be immortal, He that beleeveth in me hath eter∣nal life: and To day thou shalt be with me in Paradise. Nothing can satisfie the soul but God.
• 6. Man is capable of vertue and vice, of immortal desires and affections.
• 7. The souls of Adam and Eve were not made of any matter, but came by im∣mediate Creation, in whom God gave a specimen what he would perpetually do

• with other men. That is but a cavil, that Solomon, Eccl. 12. 7. speaks only of our first Parents. See D^r Rainolds of the Passions, c. 34.

Children are called the fruit of their Parents body, to note, * 1.304 that they are only fathers of their flesh: they have another, namely God, which is Father of their spirits. S. Paul teacheth it, Heb. 12. 9. and the use of it. And this checks their opinion who will have souls propagated no lesse then bodies.

Many collect the immortality of the soul, and salvation of Iobs children, because they were not doubled as the rest of his estate was.

The soul of man is as it were the breath of God: God did not say of mans soul as of other creatures, Let it be made, Let there be a soul in mans body. No, but when he had formed the body, he breathed the soul into him. It was to note, that the soul of man had a more heavenly and divine original, then any of the other crea∣tures that are here in this world. Vide Bellarm. de Amis. gratiae, lib. 4. cap. 11. See Sir Walter Rawleighs Ghost, lib. 2. per totum. And Master Rosse his Philos. Touch∣stone, Conclusion.

2. The soul of man is conformable to God in respect of its * 1.305 faculties, in its Un∣derstanding, Will and Memory, is like the Trinity.

3. In the Qualities, Graces and admirable endowments of it. In the Under∣standing there was,

First, An exact knowledge of God and all Divine things, Col. 3. 10. Knowledge is a principal part of Gods Image, by reason he was inabled to conceive of things spiritual and universal.

Secondly, A perfect Knowledge of all inferiour things, Adam knew Eve, and* 1.306 imposed names on the creatures sutable to their natures. He had most exquisite prudence in the practical part of his understanding, in all doubtful cases. He knew what was to be done. 2. In the Will there was holinesse, Ephes. 4. 24. God had the highest place in his soul, his glory was his end. His liberty then stood not in this that he could stand or fall, a possibility to sin is no perfection.

Thirdly, The image of God in our affections stood in four things:

• 1. All the affections were carried to their proper objects; Adam loved, fea∣red, and desired nothing but what God had commanded him to love, fear and desire.
• 2. They were guided by a right rule, and carried in a due proportion to their objects. Adam loved not his wife more then God.
• 3. They were voluntary affections, he loved a thing because his will made choise of it.
• 4. They were whetstones of the soul in acting.

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 sweetnesse, Mans body also after a sort is an Image of Divine* 1.307 Perfection.

Observe first, The Majestical form of it, of which the Heathens took notice; by the structure of the body a man should be taught to contemn the earth which his feet tread upon, and to set his heart upon Heaven whether his eyes naturally tend.

It was convenient for man to have an erect stature, 1. Because the senses were* 1.308 given to man not only to procure the necessaries of life, as they were to other living creatures, but also to know, 2. That the inward faculties may more freely exercise their operations, whiles the brain is elevated above all the parts of the bo∣dy. Aquinas part. 1. Quaest. 91. Artic. 3. he gives two more reasons there of it.

Secondly, Gods artifice in it, Psal. 139. 15. * 1.309 Thou hast curiously wrought me, and I was wonderfully made▪ Vide Lactantium de opificio Dei. Materiam superabat opus, of the basest matter, dust, God made the noblest creature.

Thirdly, The serviceablenesse of every part for its end and use.

Fourthly, There is matter of humiliation, because it was made of the dust, Gen.* 1.310 3. 19. Iob 14. 18, 19. & 5. 15. The Greek name makes man proud, cals him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bids him aspire, look up, but the Hebrew b 1.311 and Latine humble him, bids him stoop, look down.

Adams body was mortal conditionally, if he had not eaten of the Tree, there could be no outward cause of his death, for Gods protection kept that off; nor no inward cause because original righteousnesse was in his soul, and for old age and weaknesse, the Tree of life would have preserved him from that.

3. The whole person (consisting both of soul and body) was conformable to* 1.312 God, in respect of his felicity 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 re∣spects, 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 himself) but it was for Adams use, then the stoutest and fiercest beasts would be ruled by Adam, this dominion since the fall is lost for a great part, because of our rebellion against God, the creatures rebellion should minde us of ours: we may see sometimes a little childe driving before him an hun∣dred Oxen or Kine this or that way as he pleaseth.

For the infusing of the soul, it is most probable that the body was first made as the organ or instrument, and then the soul put into it, as God did make Heaven and Earth before man was made.

God did not create all the souls of men at once, but he creates them daily as they are infused into the body, for that the reasonable soul is not ex traduce. Baro∣nius in his Philosophia Theologiae Ancillans. Exercit. 2. Artic. 3. proves it well.

There are these two Questions to be resolved:

• 1. Whether immortality was natural to Adam?
• 2. Whether original righteousnesse was natural to Adam?

For the first. A thing is immortal four wayes:

• 1. Absolutely, so that there is no inward or outward cause of mortality, so God only, 1 Tim. 6. 16.
• 2. When it is not so by nature, but immortality is a perfection voluntarily put in∣to* 1.313 the constitution of the creature by the Creator, so Angels are immortal.
• 3. Not by any singular condition of Nature but of Grace, so the bodies of the Saints glorified.
• 4. When it is mortal inwardly but yet conditionally it is immortal, that is, if he* 1.314 do his duty, and so Adam was immortal.

For the second Question.

The properties of it are these.

First, It is original righteousnesse, because it is the natural perfection of the whole man and all his faculties, for distinction sake we call it original righteousnesse.

It is so both in regard of it self, for it was the first in the first man.

Secondly, In regard of man, because he had it from his very beginning.

Thirdly, In regard of his posterity, because it was to be propagated to others.

Secondly, It is universal, it was the rectitude of all parts, it could not else be an image of God, unlesse it did universally resemble him in all holinesse. His understanding had all things for truth, his will for good, his affections for obedience.

Thirdly, Harmonious, every faculty stood in a right order, the will subject to the understanding, and the affections to both.

Fourthly, It was due to him, not by way of desert, as if God did owe Adam any thing; but conditionally, supposing God made Adam to enjoy himself, and by way of means.* 1.315

Fifthly, Natural, 1. Subjective, that which inwardly adheres to the nature of a thing from its beginning. 2. Perfectivè, that which perfects nature for its end and actions. 3. Propagativè, when it would have been propagated in a natu∣ral way, if man had continued in innocency; but Constitutivè and Consecutivè su∣pernatural.

The Papists deny that that was natural to man in innocency, and therefore they say mans nature is not corrupted by the fall, because a supernatural gift only is ta∣ken from him, all his naturals being left, which is the opinion of the Pelagians, who affirm, That the nature of man fallen is perfect before the committing of actual sins.

Paradise is spoken of in Gen. 2. Some of the Ancients (as Origen, Philo) yea* 1.316 and of later Authors have turned all this into an Allegory, but now that it was a real corporal place, we may prove, 1. Because God planted a Garden, and put Adam into it, and there went a River out of it which was divided into four streams; but these were visible, and corporeal as Euphrates and Tigris; and in the third Chapter, it is said, That Adam hid himself with the leaves of the Tree, therefore the Trees in Paradise were real and not allegorical, and lastly Adam was cast out of it. The ground of allegorizing all these things ariseth from the vanity of mans mind, which thinketh these things too low for the Spirit of God to relate, and therefore endeavours to finde out many mysteries.

2. In what part of the earth it was.* 1.317

Some have thought it to be the whole world, but that cannot be, for it is said,

God took Adam and put him into it, and likewise that he was cast out of it: O∣thers* 1.318 thought Paradise to be a very high place reaching to the very Globe of the Moon, but that cannot be habitable for the subtilty of the air. Others (as Oleaster and Vatablus) think it was in Mesopotamia only, and that it hath lost his beauty by the floud.

A Lapide, Willet, Rivet, Zanchius, and others, say it was about Mesopotamia and Armenia, because

• 1. There are the Rivers Euphrates and Tigris.
• 2. Because Eden is part of Babylonia, and this part of Mesopotamia, as is mani∣fest from Ezek. 27. 23. Isa. 37. 12.
• 3. These Regions are in the East, and most pleasant, and so agree with the de∣scription of Paradise, Gen. 2.

But the safest way is not to trouble our selves any further then Moses Text, which saith it was in the Region of the East, in respect of Iudaea, Egypt or Arabia, and as for the limits and bounds of it, they cannot now be known. Vide Bellar. de gratia primi hominis, c. 12, 13.

Homer had his invention of Alcinous Gardens (as Iustin Martyr noteth) out of Moses his description of Paradise, Gen. 2. And those praises of the Elysian fields were taken out of this story,

Ver erat aeternum, &c. Ovid. Metam. lib. 2.

And from the talk between Eve and the Serpent, Aesops Fables were derived.

Thirdly, Whether the waters of the Floud did destroy it?

Bellarmine * 1.319, and generally the Papists will not admit that it was destroyed by Noahs Floud, and it is to maintain a false opinion, for they say, That Enoch and Elias (who are yet in their bodies) are the two Witnesses spoken of, and that they shall come when Antichrist shall be revealed, and then he shall put them to death; and therefore they hold that Enoch and Elias are kept alive in this Paradise which they say still remaineth; but that this is a meer fable, appeareth, because Iohn Ba∣ptist is expresly said by Christ to be the Elias that was to come, because he came in the spirit of Elias. Therefore we hold that wheresoever Paradise was, yet in the great Floud it was destroyed, not but that the ground remaineth still, only the form, beauty and fruitfulnesse is spoiled, Gen. 7. 19. Paradise signifieth a Garden, the word being translated out of Greek into Latine, and so into French and Eng∣lish; In Hebrew it is called Heden, which signifieth Delights, a Garden of all man∣ner of Delights, a place beset with all kinde of fruitful and beautiful Trees.

Paradise was a little model of Heaven, and a sign of the great Heaven, assuring Adam, that if he continued in obedience to God, he should be translated into Heaven, to enjoy God supernaturally, as there he did enjoy him naturally; for the Law saying, Do this and live, means it of everlasting life. So M^r Wheatley held, but M Ball seems to differ from him in his Book of the Covenant.

Man was to die if he disobeyed, Gen. 2. 17. which implies strongly that Gods Covenant was with him for life if he obeyed. In several other Scriptures the promise is annexed, This do and live, Negatio fundatur in affirmatione, the life promised must be answerable to the death threatned, that was not only a miserable condition, but a separation from God for ever in hell, therefore the life promised was not only a happy condition, but a translating of Adam to Heaven, and his injoying of God for ever there. How long Adam should have lived before he had been translated, is not determined. There is an innate desire in the soul after the full enjoyment of God here, this instinct was not put in men in vain, Rom. 3. 23. And come short of the glory of God. The word signifies to fall short of the race, that price and crown he ran, for the full and perfect enjoyment of God; See Heb. 4. and what man fell short of by sinne, if he had not sinned he should have obtained.

This is the received opinion of Divines; That if Adam had not sinned, then as* 1.320 soon as the number of Saints had been accomplished, men should have been tran∣slated from the earth to heaven, from their natural life to spiritual life, as we reade of Enoch and Elias, Heb. 11. 6. 2 King. 2. 11. D^r Hampton on Gen. 1. 26. Though Menasseh Ben Israel de fragil. hum. Sect. 12. saith, That common opinion, that

Enoch was translated with his body and soul to heaven, doth not take place with them, and saith, that R. Solomon, Abrabanel, Aben Ezra interpret Gen. 5. 24. of a short death. See more there.

There were two special Trees in it, one called the Tree of life, the other of the knowledge of good and evil.

Some say * 1.321 it was called the Tree of Life from the effect, because of the hidden power and force it had a 1.322 of sustaining and prolonging mans life. Although it be a Dispute, Whether it had this force as meat to prolong life, or as a medicine to pre∣vent death, old-age and diseases, as likewise whether this power in the Tree were natural or supernatural. Vide Menass. Ben Israel de fragil. hum. Sect. 4.

Therefore others say it was called so not from the effect, but signification, be∣cause it was an outward sign, that God would give them immortality if they did continue.

It is questioned, Whether the Tree of Life was a Sacrament?

Paraeus answers, That it was a Sacrament three wayes:

First, As an admonition to them, that the life which they had, they had it from God, for as often as they tasted of it, they were to remember that God was the author of life.

Secondly, As it was a symbol of a better life in heaven, if he did continue in obe∣dience.

Thirdly, Sacramentally of Christ, as in whom Adam and Angels did obtain life, Revel. 2. 7. He is called The Tree of Life in the midst of Paradise, but that is only al∣legorical and allusive, so that what the Tree of Life was to Adam in innocency, the same is Christ to us in our corrupt estate.

2. The Tree of Good and Evil.

It was not so called from any internal form, as if it self were knowing good and* 1.323 evil, nor from the effect, as if by eating thereof it would have procured wisdom in man, and made him wiser; nor yet was it called so from the lying promise of* 1.324 the Devil, concerning omniscience, for God called it so before they met together, therefore it was named so from the Event, for God by this name fore-told what would follow, if man did not abstain from it; that he should experimentally know what was good, and what was evil, he should practically feel what he had lost, and what evil he had plunged himself into. Some have thought, that those words Gen. 3. 24. should not be understood historically but allegorically, that is, that God gave him no hopes of coming into this place again, but the Text contra∣dicts that, some have understood by Cherubims, some species and images of terri∣ble creatures, as we call Scare-crows, but that is simple to think that Adam was so childish to be afraid of those; others interpret it of the fire of Purgatory. The more probable Interpretation is, that by Cherubims are meant Angels, who did after a visible manner shake up and down this fiery sword, Moses doth therefore call them Cherubims, because the Jews knew what he meant, having such forms over the Ark. Therefore it is taken for Angels, not simply, but as they ap∣peared in some shape. It is a curiosity to enquire how long they staid there, although it is certain they ceased when Paradise was destroyed, which was by the Floud.

Therefore this serves, 1. For Information to instruct us.

1. That every man and woman hath a soul, there is a body, and a spirit which en∣livens and acts the body for all performances of the Compositum, we must glorifie God in both, 1 Cor. 6. 20.

2. It is immortal by Gods appointing (but in it self endable, because it hath a* 1.325 beginning) that it may be capable of everlasting weal or woe.

3. It is so immortal that it admits of no cessation or intermission, the Anaba∣ptists say, It is asleep when it parts from the body till the day of Resurrection, as* 1.326 soon as it leaves the body, it goes either to Abrahams bosome, or a place of tor∣ment. This opinion of the souls sleeping is repugnant to the holy Scriptures, Luk. 16. 23. Phil. 1. 23▪ and an heresie long since condemned in the Church. The soul lives after death, and in a state of separation, Psal. 90. 10. and we flee away, that is, the soul as a bird out of the shell, Eccles. 12. 3. Revel. 6. 9. 2 Cor. 5. 1, 8, 9. See Ioh. 17. 22, 24. 1 Cor. 13. 12. and B. Halls Invis. world, l. 2. Sect. 3.

4. At the last day it shall be united with the body, and the body raised up for it, and both be happy or miserable for ever.

2. Be thankful to God that hath given us our souls, and redeemed them by the bloud of his Son, Propter hanc Deus fecit mundum, propter hanc Filius Dei venit in mundum, Chrysost. Blesse him especially for soul-mercies, Eph. 1. 3. Ioh. 3. 2, 4. and let the soul praise him, Psal. 103. & 104. first and last.

We should love our souls, Psal. 22. 26. David calleth his soul his darling, it is the immediate work of God.

CHAP. IX. Of GODS Providence.

TWo things are to be discussed about it.* 1.327

• 1. That there is a Providence, whereby the world is governed.
• 2. What it is.

1. That there is a providence which governeth the world, and that no∣thing is done in the world without the certain and determinate counsel of God, is thus proved,

First, Faith which leans and rests on testimonies of holy Writ, Psal. 14. 2. & 33. 13. the 104 Psalm wholly, and Psal. 91. 8, 9, 10, 11. Act. 17. 25, 28. Eph. 1. 11. Heb. 1. 3. At the Feast of Tabernacles, the Jews were wont to reade the Book of Ecclesiastes, principally because it speaks so much of the Works of Gods Pro∣vidence.

2. Certain demonstrative reasons, taken

1. From the causes, viz. the Attributes and Nature of God.

1. There is a God: therefore providence, because he is a most powerful and

wi••e King, Isa. 44. 6, 7. Epicurus granted that there was a God, yet he denied pro∣vidence, then which (saith Lactantius) what can be more repugnant? Etenim si est Deus; utique providens est, ut Deus; nec aliter ei potest divinitas attribui, nisi & praeterita teneat, & praesentia sciat, & futura prospiciat. Lactant. de ira Dei.

2. The omnipotent will of God, whereby all things are done, without which no∣thing can come to passe.

3. His infinite wisdom, whereby he can be present with all things which are done in his Kingdom, Ephes. 1. 11.

4. His Justice in distributing rewards and punishments, and goodnesse whereby he communicateth himself to the creatures.

5. His fore-knowledge of all things, unchangeably depending on the counsel and* 1.328 decree of God, Prov. 15. 3.

6. He regards the ends of things, therefore also the means to those ends.

7. He is the first cause: therefore on him depend the second causes. There is a concurrence of the first cause with all the acts of the second causes, Causa prima concurrit immediatè cum omni agente creato, say the Schoolmen. Dan. 3. 27. The Lord took not away actum primum, the nature of fire, but actum secundum, suspen∣ded his own concurrence.

2. From the Effects: the Works of God, Iob 12. 7.

1. The most wise order of things both natural and politick, which could not be* 1.329 setled, much lesse preserved by blinde nature, chance or fortune. Aristotle judi∣ciously observes, if any one should come out of darknesse into this light of the world which he never saw before, nor heard of, and should consider the courses of things, he could not doubt that all these things were ordered by the care and coun∣sel of a most wise and powerful Prince.

Secondly, Natural notions, or the law of Nature in the difference of honest and dishonest things.

Thirdly, Peace or torment of Conscience from keeping or violating the Law.

Fourthly, Punishments and rewards agreeable to mens deeds: which prove there is some Judge of the world, and revenger of sins, whose severity we cannot shun, Psal. 58. 11.

Fifthly, Heroick Motions, Vertues, and singular Gifts given by God to Prin∣ces, Magistrates, Inventers of Arts, Artificers and others, for the common bene∣fit of mankinde.

Lastly, By the same reasons it is proved, that there is both a God and Pro∣vidence.

2. What Providence is?

It is an external and temporal action of God, whereby he preserveth, governeth* 1.330 and disposeth all and singular things which are and are done, both the creatures, and the faculties, and actions of the creatures, and directeth them both to the me∣diate ends, and to the last end of all, after a set and determinate manner, according to the most free Decree and Counsel of his own will; that himself in all things may be glorified.

1. The matter or object of Gods providence, is the whole world, and whatso∣ever is b 1.331 in it, for God eares for, and governs all things, Substances, Accidents, things great and little, necessary and contingent, good and evil, Heb. 1. 3. Nehem. 9. 6. The care of God for the bruit beasts, living creatures, all Meteors, is descri∣bed, Psal. 135. Iob. 37. 2. & 38. Matth. 6. 26. Also concerning voluntary things and actions of men, good and bad, as Prov. 26. 1, 9. Ier. 10. 23. Psal. 139. 1. Psal. 33. 15. Concerning things that are contingent, Exod. 21. 13. Prov. 16. 33. Matth. 10. 29, 30.

The least and smallest things are by the God of Heaven ordered and disposed of* 1.332 according to his own pleasure and wisdome for very good purpose; not so much as a Sparrow fals to the ground without Gods providence; he saith, The hairs of our head are all numbred. Qui numeravit porcarum set as, multò magis numerabit sanctorum ca∣pilles. Tertul. He feeds the young Ravens, and hears them when they cry. Some say, when the young Ravens are a little grown up, and too numerous for to feed, the Dam casts them off, and that the Lord by his providence feeds them so cast off. Therefore Cicero was out when he said, Magna Dei curant, parva negligunt: and the Poet,

Non vacat exiguis rebus adesse Iovi.

Qui curat Angelos in Coelo, curat vermiculos in coeno.

The Reasons of this are these:

First, God is Infinite in all excellencies, infinite in wisdom: there may as much* 1.333 wisdome be seen in little as in great things: all things in the world, yea even all things which might have been as well as those that have fallen out, are subject to his wisdom and power, nothing so small, but it is a fit subject of knowing and ordering.

Secondly, There is a necessary connexion and mutual dependance between great and small things, the one supporting and upholding the other, so that it is not pos∣sible to conceive how any thing should be ordered by God if all things were not, the little things being like the pins of a house which hold the building together, or the hinges of a great gate, upon which the whole is moved.

Thirdly, The meanest creature works for an end which it understands not, Amos 9. 3. a Serpent doth not bite without a command, the Lion that slew the Pro∣phet but medled not with his carcase.

Object. These things are so small, as it is an abasement to the Divine Majesty to intermeddle with them.

Answ. It is his highest commendation to be Infinite, so that nothing can be hid from his knowledge: the Lords manner of working in the smallest things is so wise and excellent, as it serveth sufficiently to free him from all imputation of basenesse in regarding them. No Philosopher would count it a base thing to be able to di∣spute accurately of the nature of a flea, and to give a reason of its making and work∣ing: why therefore shall it be an impeachment to Gods glory, in a more perfect manner then we can conceive of both to know and guide them?

Object. 1 Cor. 9. 9. Doth God take care for Oxen?

Answ. He doth not take care for Oxen chiefly and principally, but subordinatly as his care is toward the other bruit creatures, Psal. 36. 7. & 147. 9. Paul doth not simply exempt the Oxen from Gods care, but denieth that the Law, Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn, was especially written for Oxen, but rather for men, that they may understand what their duty is to the Ministers of the Gospel, whose labours they make use of.

The government of the world is in the hand of Christ as Mediator, Isa. 49. 8. Iohn 5. 22. When Adam fell by the breach of the Covenant, the world must else have perished, lying under the curse of the first Covenant. God the Father look∣ing on man as a sinner could not dispense himself immediately any more. He there∣fore hath committed a two-fold Kingdom to Christ as Mediator,

First, A spiritual Kingdome, whereby he rules in the hearts of his Saints, Revel. 4. 3.

Secondly, A providential Kingdom, whereby he is the King of Nations, Ephes. 1. 22. Christ rules and governs the world by his Spirit, which Tertullian cals Vica∣rium Christi, Ezek. 1. 20. He hath as great a hand in the providential as spiritual

Kingdom, in the government of Kingdoms and Nations, as well as in the hearts, of his people, Zech. 4. 7. The Angels are the instruments of the Spirit, and used by Christ in his providential Kingdom, these are the living creatures, compare Ezek. 1. 13. with 10. 20. They 1. rule all things for the Saints, Heb. 1 they make one Church with them, 2. They pray for them, Zech. 1. 11.

2. The kinds of Gods Providence.

1. The Providence of God, is either

1. General and common to all creatures, that whereby God taketh care of the world, and all things therein according to their nature, Acts 17. 25. Heb. 1. 3. Gen. 9▪ 1, 2, 3▪ Psal. 36. 6.

2. Special, that which doth peculiarly appertain to creatures endued with reason* 1.334 and understanding, viz. Men and Angels: and among them he looks chiefly to his Elect with a fatherly care, 1 Tim. 4. 10. and of this Providence is that place before∣noted, 1 Cor. 9. 9. to be understood.

The Lord hath promised his people a special interest in temporal salvation, Isa. 26. 1. & 60. 8. the Devil envies this, and complains of it, Iob 1. 20. This peculiar providence in temporal salvation consists in these things:

• 1. Their temporal salvation slows from electing love, the same principle that their eternal salvation, Isa. 43. 4.
• 2. It is grounded on the highest relation, Exod. 4. 22, 23. Ier. 31. 20. & 24. 3.
• 3. It is grounded on a promise, Psal. 119. 41.
• 4. It flows from the Headship and Priesthood of Christ, Acts 7. 56. Ezek. 4. 19.
• 5. It comes out of Sion, Psal. 14. 7. & 53. ult. they have it as a return of Prayer, and a fruit of their communion with God in Ordinances.
• 6. It is a reward of their graces, Ps. 91. 9, 14.
• 7. They have the presence of God with them, Isa. 43. 2. Dan. 3. 25.
• 8. All their salvation works for their good, Isa. 4. 3. Rom. 8. 28.

2. Gods Providence is either, 1. Mediate, when God governeth creatures by creatures, as by means and instruments. But God useth them,

1. Not necessarily for want of power in himself, but of his own Free-will in the* 1.335 abundance of his goodnesse. Whatsoever the Lord works by means, he can work by his own immediate hand without means. He is Independent in working as well as being. The Effect shall be more gloriously produced by his own hand immedi∣ately, then by the concurrence of second causes.

2. God well useth evil instruments besides and beyond their own intention, as the Jews, Act. 2. 23. and Iosephs brethren, Gen. 45. 5.

2. Immediate, when God himself without the ministry of the creatures doth preserve and govern things; this is called the making bare of his arm, Isa. 52. 2. Thus the Apostles were called, Gal. 1. 1. thus God made the world immediately without any instruments.

Though the Lord delights to use means in his providential administrations, yet he worketh sometimes without them.

First, To discover his own almighty power, the hearts of men would else be apt to be terminated in the creature.

Secondly, To keep up in the remembrance of his people a creating power. God hath the same power in the administration that he had in the Creation of all things.

Thirdly, To shew that he useth the creatures voluntarily not necessarily, Hab. 3. 17, 18.

Fourthly, To accustome our hearts in the meditation of heaven, when all means shall cease, and God shall be all in all.

3. Gods Providence is:

1. Ordinary and usual, when God governeth the world and things of the world according to the order and laws which himself set in the Creation.* 1.336

2. Extraordinary and unusual, when he worketh either against or beside that or∣der so appointed, as in working miracles, Psal. 36. 6. Rom. 11. 36.

3. The Degrees and Parts of Gods Providence:

1. Conservation, Ioh 12. 14, 15. Psal. 44. 2. It is that whereby God doth uphold the Order, Nature, Quantity and Quality of all and every creature both in their

kinde and in particular, untill their appointed end, Psal. 19. 1, 2. & 36. 6. & 65. 2.* 1.337 Psal. 135. 6, 7. & 136. 25. He conserves those things quoad species, which are subject to death in their individua, as Trees, Herbs, bruit Beasts, Men; He preserves things quoad individua, which are incorruptible, as Angels, Stars. This sustentation or preservation of all things in their being, is rightly by the Schools called Divina ma∣nutenentia, Act. 17. 28.

2. Government, it is that whereby God doth dispose and order all things accor∣ding to his own will and pleasure, so that nothing can come to passe otherwise then he hath determined, Psal. 33. 13, 14, 15. Eccles. 8. 6. Psal. 75. 6, 7. Gubernatio quâ prospicit actioni rei ad finem Dan. 4. 30, 31, 34. conservatio quâ prospicit esse rei.

It is a great work of God to continue a succession of living creatures in the world, Psal. 104. 30. This is that for which God took order in the beginning; when ha∣ving made the several things, he bad them Increase and multiply, and fill the face of the earth, Gen. 1. 22. God challengeth this work to himself in his speech to Iob 39. 1. One generation comes and another goes. It is noted as an act of Divine bles∣sing to increase the fruits of the Cattle and the flocks of sheep and kine, Deut. 28. 4. Psal. 107. 38,

Reason 1. If this work were not wrought, the world would be empty of living creatures within one age: Beasts, Birds and Fishes, and all would fail within a few years, and so should men be deprived of that help and benefit which they enjoy by them.

Secondly, The power of propagating kindes is a wonderful work no lesse then that of Creation, done by a wisdom and power infinitely surpassing all the wisdom and power of all men.

Let us sanctifie God in our hearts by contemplating this great work. We see the truth of one part of the narration of Scripture, in the increasing and multi∣plying of creatures, and we see it done by a secret and hidden way, let us therefore believe his promises. Can God promise any thing to us more exceeding our reason, to conceive how it should be effected, then it exceeds our reason to think how the kinds of things are increased and continued in the world for so many hundreds of years? We can see no reason how an egg by the Hens sitting upon it for a few dayes should be made a Sparrow, Starling, Hen, or other Bird.

God prepareth fit nourishment for all the creatures to eat, and conveyeth it to each of them in that quantity and season which is fittest for them, Psal. 104 27, 28. & 145. 15. & 147. 9. & Psal. 136. 25.

Reasons. He that provideth food for all, must know their number, their nature and places of abode, and their several needs, and he that knows these particulars, must be none other but God: he must know the quantity of the thing provided for food, and the quality of it, and the season of it, and none can do these things but an infinite Essence, that is to say, a God. 2. God in providing for the Crea∣tures, provideth for man who feedeth on them, and he declareth his own wisdom and goodnesse in continuing the kinds of things, and continuing them in welfare.

This should teach us faith in Gods promises, by which he hath undertaken to seed and to provide for us, so our Saviour argues Mat. 6. 26.

Object. The adversity of the good, and prosperity of the wicked seem to oppose Gods providence. If there were any providence, God would see that it should be Bonis benè, & malis malè: si Deus est, unde mala, si non est, unde bona?

Answ. There is no man absolutely good or absolutely evil, but as the best* 1.338 have some evil, so the worst have some good, and therefore God will punish that evil which is in the good with temporal punishments, and give temporal blessings to the evil for the good that is in them: that seeing all good must be rewarded with good, and all evil with evil: the good of the good might have an everlasting re∣ward of good: and on the contrary, the evil of the evil might have an everlasting reward of evil▪

The godly are many times brought to great straights:

1. That their sufficiency may be in God alone, and that they may live by Faith.

2. That he may make them partakers of Christs sufferings, Rom. 8. 29.

3. Though they be in wants, God is all-sufficient to them in the losse of all things, 2 Cor. 6. 10. Hos. 14. 3. The wicked often have great abundance, Psal. 73. 7. but they receive these things ex largitate, from an over-flowing bounty, not from any interest and propriety in God. 2. These things are their portion, Psal. 17. 14. they are but solatium to the godly, and praemium to them, as Prosper speaks, as af∣flictions are justi exercitium, and injusti supplicium, saith he. 3. These outward things are often their snare, Iob 20. 22.* 1.339

1. It refutes the fancy of Atheists and Epicures, which pretend that the obser∣vation of such slender matters, holds no correspondence with Gods greatnesse. Aristotle said, It was as unfit for Gods knowledge to descend into these inferiour things, as for a Prince to know what is done in the kitchin. Whereas it is Gods greatest greatnesse to be Infinite, the light of the Sun extends to every little hole. 2. Some say he cares for universal things only, and not singular; but then he should not care for himself, and his Knowledge should not be Infinite. He takes care for all things as if they were but one, and for every thing as if that one were all.

2. We must admire and adore the excellency of God which knoweth all things. David contemplating this point, confesseth this knowledg is too wonderful for him.

3. Let us often put our selves in minde of this truth, that it may work in us a reverent care of ordering all our words and actions aright in his sight, that nothing may slip from us unworthy his eye and ear, offensive to his most great and pure Majesty, and all-seeing eye. How careful are we of our speeches and actions, when we know that they are marked by some one of note and quality?

4. God hath a general providence about all things, yea even in sins. God de∣termines sin in regard of time and measure, and orders it: and evils of punishment, Iob 1. 21. & 2. 10. The Lord hath taken away, when the Sabaeans spoiled him. Amos 3. 6. Is there evil in a City, and the Lord hath not done it?

God preserves the persons and estates of his people in evil dayes. They are called The hidden ones, Psal. 81. 3. See Isa. 26. 12.

Esth. 6. That the King should not sleep that night, and that then he should call for a book rather then any thing else, and that book of the Chronicles, and that in that book ••e should light on that place which specified Mordecai's service.

• 1. The Lord decrees their preservation from eternity, there is an election to pre∣servation as well as to salvation: See Isa. 4. 3. Dan. 12. 2.
• 2. In evil times the Lord sets his mark upon them, Ezek. 9. & Revel. 7. he will or∣der all things so that the judgement shall not come till they be secured.
• 3. He so orders all things that every thing shall tend to their deliverance.
• 4. The Lord will speak to the hearts of those that are the instruments of venge∣ance that they shall shew kindnesse to them, the great rule of God in the world is over the spirits of men, Ier. 39. 11, 12.
• 5. Sometimes God raiseth up the spirits of his people that they overcome their oppressors, Isa. 41. 15. Zech. 16. 3.
• 6. By ordering of counsels, reports and apprehensions.

A Philosopher could say in danger of shipwrack in a light starry night, Surely I shall not perish there are so many eyes of providence over me.

We shall never feelingly applaud and acknowledge Gods Wisdom, Justice, Goodnesse, or other Excellencies, if we contemplate not the exercise of them in the works of his providence, but in observing these, we shall surely attain an high esteem of him, and be ready to confesse his worth. When Gods works imprint not in our hearts a reverent fear of him, a hearty love to him, a confident trusting in him, a dutiful submission to him, and the like vertues, they are fruitlesse to us, and we receive no profit by them.

In respect of God, there is no confusion, but he rules wonderfully in the midst of all disorder that seems to be in the world, wisely disposing of the same to the glo∣ry of his great name, Eccl. 5. 7. & 3. 17. Isa. 26. 20, 21. Iob 21. 30.

It teacheth us thankfulness and patience, if things make for us, to praise God; if against us, to be humbled.

If thou beest hungry and in penury, murmur not nor repine, but say with the* 1.340 blessed Martyr, If men take away my meat, God will take away my stomack. Merlin during the massacre at Paris, some fortnight together, was nourished with one egg a day laid by an hen that came constantly to the hay-mow where he lay hid in that danger. The whole power almost of France being gathered together against the City Rochel, and besieging them with extremity who defended the Town, God in the time of famine and want of bread, did for some whole moneths together dai∣ly cast up a kinde of fish unto them out of the Sea, wherewith so many hundreds were relieved without any labour of their own.

Be of good comfort Brother (said Ridley to Latimer) for God will either asswage the fury of the fire, or else strengthen us to abide it.

In the time of the Massacre at Paris, there was a poor man, who for his deliver∣ance crept into a hole, and when he was there, there comes a Spider and weaves a cob-web before the hole; when the murtherer came to search for him, saith one, certainly he is got into that hole: No saith another, he cannot be there, for there is a cob-web over the place; and by this means the poor man was preserved.

Let us observe the signal acts of Gods providence amongst us. He studies not the* 1.341 Scripture as he should, which studies not providence as he should; we should com∣pare Gods promises and providences together. What we hear of him in his Word, with what we see in his Works.

There is a three-fold vision of God in this life, In his Word, Works, and in his Son: answerable to our vision of God will be our communion with him.

The very Providence of God is sometimes called Prudence:

Nullum numen habes si sit Prudentia, sed nos Tefacimus Fortuna Deam, Coeloque locamus. Juven. Sat. 10.

Prudence in man is a vertue some way like Providence in God. Prudens dicitur quasi porrò videns. Isid. in lib. Etym.

Austin preaching once forgat what he had purposed to utter, and so made an* 1.342 excursion from the matter in hand, and fell into a discourse against the Manichees. Possidonius and others dining with him that day, Austin told them of it, and asked them whether they observed it. They answered that they observed it, and much wondered at it. Then Austin replied, Credo quòd aliquem errantem in populo Domi∣nus per nostram oblivionem & errorem curari voluit. Two daies after one came to Austin before others, falling at his feet and weeping, confessing also that he had ma∣ny years followed the heresie of the Manichees, and had spent much mony on them; but the day before, through Gods mercy, by Austins Sermon, he was converted, and then was made Catholike.

The End of the third Book.

Notes

• * 1.1

  There are two sorts of the Works of the Lord. 1. Immanent, terminated in himself, his Decree. 2. Transient, the execution of his eternal decree in time. 1. Quid nomi∣nis.
• * 1.2

  2. Quid Rei.
• a 1.3

  Decretum Dei est definita ejus sententia de re∣bus omnibus per omni potentiam & secundum confilium suum efficiendis. A∣mes Medulla Theol. Ephes. 1. 11.
• b 1.4

  Decretum Dei est actio illius interna atque aeterna, quae ex rebus possibili∣bus atque indefi∣nitis, ea omnia & sola, quae jam fuerunt, sunt, & erunt, secundum sapientiae suae judicium, immutabili liberrimae voluntatis placito, ut ita fierent, ad suam gloriam rectè praefinivit. Gomarus in Thesibus. Decretum est actio Dei ex confilio & proposito suae voluntatis omnia omniumque rerum circumstantias omnes ab aeterno in se certò & immutabiliter, & tamen li∣berè defimens.
• * 1.5

  Remonstrantes absolutum nul∣lum admittunt decretum de fu∣turo quovis con∣tingenti, sed conditionatum tantum. Ames. Cotan. Though the Lord hath de∣creed sin to be, yet he decreed it not as sin, but as a means of the manifestation of his Justice on the wicked, and grace on the Saints. Ipsum peccatum, quamvis non qua peccatum praefi∣nitur, in ipsa ta∣men praefinitione certò videtur, & aliquo modo dici potest decreti illius consequens, effectus autem nullo modo. Vult Deus actus bonos, & qua actus & qua bonos: malos qua actus non qua malos. Rescript. Ames. ad responsu•• Grevinch. c. 13. Acts 2. 23. and 4. 28. Gen. 45. 5, 6, 7. 1 Cor. 10. 13.
• * 1.6

  Habet rationem boni triplici respectu: 1^o. ut est poena peccati, poena enim est bonum m••ral•• quia justitiae opus est. 2^o. ut est mera actio ab ipsa creatura producta. 3^o, ut est castigatio atque exercitium fidei, act Martyrium vel satisfactio pro peccatis; ut mors Christi. Creavit omnia bona, & mala ex bonis oritura praescribit. Aug.
• * 1.7

  Unde factum est ut tot gentes unà cum libe∣ris eorum infan∣tibus aetern•• morti involveret lapsus Adae abs∣que remedio, nisi quia Deo ita vi∣sum est; Decre∣tum quidem horribile fateor. Calv. Instit. ••. ••••,
• * 1.8

  In aeternitate nihil est prius & posterius: there is not something first and something after, but there are quaedam sub∣ordinata in Gods Decree, 1 P••t. 2. 3.
• * 1.9

  To Predesti∣nate, signifieth to Decree, Ap∣point, and De∣sign a thing before it come to passe: and also to separate a thing to this, or that use. Praedestinare nihil aut majus aut minus significat quàm destinare. Chamierus.
• * 1.10

  Arminius & Arminiani nu∣dum Praedesti∣nationis nomen retinentes post∣destinationem revera introduxerunt, imò sub inani titulo praedestinationis nihil aliud intelligunt quam voluntatem admittendi fideles in reg∣num Coelorum, & excludendi infideles, concepta in Deo tum demum quoad singulares, cum pr••vid••ret eos ad extremum usque, five in ••ide five in sua infidelitat•• perseverasse. Daven. Dissert. de Proedest. c. 11. Praedestinatio Dei in Scripturis aliud nihil notat, quam Dei ante Conditum mundum de hominibus decretum ejusmodi, quod iis, qui in ipsum credere••t, eique ••be∣dire••t, dat••rus esset vitam aeternam: ••os verò qui in eum credere, & ei par••re recus••rent, aeterna damnatione puniturus esset. Catech. Eccles. Polon. c. 10.
• * 1.11

  Si quae hodi•• est controversia reli∣gionis, in qua cauto & suspen∣so pede sit ambu∣landum, ea n••co judicio est, in qua ••e Praedestinatione agitur. Caussab. Epist. 13. Eckius ventures upon the highest and most mysterious question of Predestination, ut in ••á juveniles possit calores exercere. Austin is observed by occasion of the errour of Pelagius, to have examined more diligently, and more exactly discerned the truth in the points of Predestination and Free-will, then others his Ancients. Robins. Essays, Observ. 9.
• * 1.12

  Ephes. 1. 4, 6. Rom. 9. 22, 23. 2 Tim. 1. 9.
• * 1.13

  Praedestina∣tio, quatenus pro objecto habet homines, est aeternum & immutabile Dei decretum de futuro hominum statu aeterno. Wendelinus.
• * 1.14

  Matth. 24. 24. John 10. 15. Dan. 12. 1. Ezek. 13. 9. Exod. 33. 19. John 13. 18. 2 Pet. 1. 10. That is a full place for Ele∣ction, Epes. 1. 3, 4, 5, 6. Rom. 11. 22. Mal. 1. ••, 3. Joh. 3. 16. Ro. 9. 23. Eph. 2. 14. Tit. 3 5. The Doctrine of Election is 1. one part of Gods counsel, Acts 20. 27. 2. It will sup∣port us in trou∣ble, to consider that every thing falls out by Gods De∣cree: yet it ought to be taught wisely. Rom. 12 3. Psal. 10 5. 6. •• Thess. ••. 4. Ephes. 1. 11. Rom. 9. ••••. Ephe••▪ ••▪ 4▪ 5▪ 6. Electio est vo∣lun••as ••••••vina con••••r••udi glori∣••m. singularibus quibusdam personis cum praeteritione ali••rum. Daven. Dissertat. de Praed. c. 1. Electio est praedestinatio hominum quo∣rundam ad vitam aeternam in Christo per fidem obtinendam, ex solo Dei ben••placito ad declarandam in ••is miserecordi••m divi∣nam. Wendelinus. Est decretum Dei quo destinavit alicu•• salutem, Twiss.
• * 1.15

  Quare Deus hu•••• trahat & illum non tra∣hat, noli velle judicare si non vis errare. August. Vide Bell. de Grat. & libero arbit••io. l. 2. c. 10, 11, 12, 13, 14, 15.
• * 1.16

  That scientia media which the Jesuites glory of as a new Light, is but the very old errour of natural man, which looks upon things contingent, as not decreed and determined by the will of God. Mr. Gillesp. miscel. c. 1. Illud de futuris contingentibus per mediam quandam & conditionatam scientiam cognos∣cendis, novum est. Fons••c•• & ••imilium Iesuitarum Commentum, quod & Logicis & Theologicis principiis adversatur. A. mes. cum Grevinchov. de Arm. senten.▪ Scholast. Disput. 5. Vide D▪ Prid. Praelect. de scientia media & Voetii Thes. de scientia Dei, p. 254. 255, 256, 257, 264.
• * 1.17

  Dr. Twisse. Objectum circa quod versatur electio; est massa nondum condita, nam considerare tanquam condi∣tum quod condi∣tum non est, nam tam est conside∣rare quam fin∣gere. Twissus contra Corvi∣num. c. 6. di∣gress. 2.
• * 1.18

  If men extend the Decree of Election to the Creation of man, and the permission of his fall, then man created and fallen, could not be the object of Election so called, but the effect of it rather. Ephes. 1. 4, 5. I•• him, that is, Christ as a Mediatour, Christ as God comes not under the act of his will. 2. Take notice of the order of our Election, you in him, he was first beloved. 3. According to this order of Election is the order of Gods benediction, Unica tantum est electio totius corporis Christi mystici. There are three great ends God aims at in his electing love, as may be proved out of that first of the Ephesians. 1. his own glory. 2. the glory of his Son. 3. the holinesse and happinesse of the Saints. Eligi à Christo nihil aliud est, quam ordinari vel ad gratiam, vel ad glo∣riam obtinendam per Christum, non ut Christus hoc ipso statuatur causa electionis sed salutis duntaxat ••ive gratiae, ••ive gloria Twiss. Animadvers. in Collat. Jun. propos. Armin. c. 6. sect. 5.
• * 1.19

  Finis electionis est patefactio divinae miseri∣cordiae in grae∣tuita quorundam peccatorum salu∣te. Wendelinus. Ephes. 1. 4. 2▪ Tim▪ 1. 7. & 2. 19. Vid. Daven. dis∣sert. de Praedest. c. 2, 3, 4, 5, 6.
• * 1.20

  A man is e∣lected (say they) on fore∣sight that such a man will be∣leeve and per∣severe in this, and if he do not so, he shall not be elected.
• * 1.21

  Laudet miseri∣cordiam Dei qui liberatur, non culpet judi∣cium qui puni∣tur. August. Epist. 106.
• * 1.22

  See Rom. 9. 16. and 11. 13. Nostri Theologi dicunt Deum primò deceruere alicui salutem deinde verò fi∣dem, quia fidem statuunt medium ad salutem, & omnis ratio so∣bria confirmat intentionem finis priorem esse iu∣tentione mediorum ad finem. Twissus contra Corvinum, cap. 8. object. 17. Sect. 1. v. plura ibid. Cum fideles dicuntur vocari in Scriptura, intelligendum idem, terminativè, non objectivè, hoc est, terminus in quo acquiescit & definit Dei vocati•• ut in effecto, est fides qua aliquis constituitur fidelis, non autem objectum circa quod vocatio Dei versatur, ut aliquid praesuppositum. Camero in Collat. cum Tilen. de Grat▪ &c.
• * 1.23

  Vide Molinei Enodat. Gra∣vis. Quaest. Tract. 77. de Praed. c. 2, 3, 4.
• * 1.24

  Elegit qui è multis aliquos legit, The very word Election signifieth a separating and culling out of some from the rest, Iohn 15. 19. 2 Thess. 3. 2. Matth. 8. 11: Rom. 5. 19. Rev. 7. 9. & 13. 3. Heb. 2. 10. Multitude is not then a good mark of the Church.
• * 1.25

  Br••rewoods Enquiries tou∣ching the di∣versitie of Languages and Religions.
• * 1.26

  Reprobatio est praedestinatio quorundam ad ••ternam mor∣tem, propter peccata infligen∣dam; ad decla∣randam justiti∣••m divinam. Wendelinus Reprobavit De∣us propter vo∣luntatem, dam∣navit propter peccatum. Rom. 9. 22. Electio comple••a neminem spe∣ctat nisi mori∣entem.
• * 1.27

  Qui quosvi•• homines vult servari. God doth no•• will that sim∣ply every man should be sa∣ved, but all gi∣ven to Christ, whom God doth call exter∣nally, them he doth seriously▪ invite to come unto him that they may be saved, and doth approve of their conversion, but doth not effectually move every par∣ticular man to beleeve. The Greek word here used answereth to Chaphets; the Hebrew word used by Samuel, 1 Sam. 15. 20. David, Psal. 51. 21. I••rem. 9. 24. Ezek. 33. 11. and signifies not onely to will, but also to agree to a thing and to be pleased.
• * 1.28

  Consectaries of Gods de∣cree.
• * 1.29

  Psal. 115. 3. & 135. 6. Jam. 1. 14.
• * 1.30

  Consectaries of Predestina∣tion, Eph. 1. 4. Praedestinato∣rum haeresis (in∣quit Sigebertus ad annum Chri∣sti 415.) hoc tempore coepit s••rpere: qui ideo Praedesti∣nati vocantur, quia de Prae∣destinatione & divina gratia dispu••••ntes asse∣rebant, quod nec piè viventibus profit bonorum operum labor, si à Deo ad mortem Praedestinati fuerint, nec impiis obsit quod improbè vivant, si à Deo Praedestinati fuerint ad vitam. Quae assertio & bonos à bonis avocabat, & malos, ad mala provocabat. Camero Collat. cum Tileno.
• * 1.31

  Consectaries of Gods electi∣••n and repro∣bation. Austin and some others which have written largely of election, write sparingly of reprobation, because there appears more seeming offensive harshnesse in the Doctrine of reprobation, then in that of election: the first being known gives light to the other.
• * 1.32

  This Doctrine of absolute e∣lection is very comfortable and useful, Eph. 1. 5, 6, 11 The Apostle there incul∣cates it three times in one Chapter, Rom. 8. 33. It is absolute as it opposeth cause or con∣dition in us, not as it oppo∣seth means. Licet electio non sit conditionata, tamen per electionem constituit Deus ut salus non Contingeret adultis nisi sub conditione fidei. Twissus contra Corvin.
• * 1.33

  It is the duty of Christians to make their Election sure by their cal∣ling, 2 Peter 1. 10. Make it your main study: there is the adverb of correction rather: you would rather look after o∣ther matters, but study this most. 1 The Apo∣stles exhortati∣on shews it is a thing possi∣ble. 2. It is necessary, of great concern∣ment, use all di∣ligence. 3 It is profita∣ble, Such shall never fall ut∣terly, an entrance shall be mini∣stred unto them abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ.
• * 1.34

  2 Gods exter∣nal works. Psal. 33. 6. Heb. 10. 13.
• * 1.35

  Creatio est actio Dei ex∣terna, qua in principio tem∣poris, sex die∣rum spatio, mundum produxit solo voluntatis suae imperio, ad nominis sui gloriam. Wendelinus.
• * 1.36

  Creation is a work of God, wherein in the beginning of time, He did by the word of his mouth, make all things of nothing ex∣ceeding good, in six dayes, for his glory.
• * 1.37

  Gen. 1. 1. And the beginning of the Apo∣stles Creed, The Father is said to work all things by his word and spirit, not as by an instru∣ment, but as by a principal efficient of the same substance and equal with himself. Vide Ludov. viv. de veritate Fidei Christianae, l 1. c. 9. Plus apud me valent illa quiti∣que verba: In principio creavit Deus coelum & terram quàm omnia Aristotelis Coeterorumque Philosophorum argumenta quibus docent mundum carere initio. Eras. Epist. Pellicano. l. 19.
• * 1.38

  Rom. 1. 20. Ephes 1. 4.
• * 1.39

  Psal. 33. 9.
• a 1.40

  Fareus & alij. Acts 17. 24. Col. 1. 16.
• b 1.41

  Dubitare non potest primum fidei articulum, quo credimus in Deum crea∣torem coeli & ter••e, extru∣ctum esse ex hoc. Mosis aphoris∣mo. Pareus. Prov. 8. 23. John 17. 24. Ephes. 1. 4. 1 Pet. ••. 20. Vide Gatakeri Adversaria mis∣cell. l. 2. c. 2.
• c 1.42

  Quamvis na∣turall lumine demonstrari posset mundum à Deo fuisse conditum, tamen rectè Augusti∣nus de Civit. Dei. l. ••1. c. 4. Quod Deus mundum fecerit, nulli tutius credimus quam ipsi Deo. Si mundus sit opus Dei, necesse est ut Creator ejus fit aeternus, Rom. 1. 26. alioquin fu∣isset ipse factus, & consequenter pars mundi. Nam per mundam intelligimus compagem five aggregationem rerum Creatarum. Twill. contra Corvinum, cap. 6. sect. 2.
• * 1.43

  Master Pemble in his Treatise of the provi∣dence of God.
• * 1.44

  Vide Ludov. Viv. de veritate Fidei Christia∣nae. l. 1. c. 10.
• * 1.45

  August. de ci∣vitate Dei, l. 15. c. 9. Plin. l. 7. c. 16. Aul. Gell. l. 3. c. 15. Iu∣ven. Sat. ••3. See the several reasons urged by the Philo∣sophers and their followers to prove the eternity of the world, answer∣ed by Raymun∣dus in his Pugio Fidei adversus Iudaeos parte primae, c. 7, 8, 9, 10, 11. See also ibid. c. 12, 13, 14.
• * 1.46

  Lactantius.
• * 1.47

  That the World is so compounded our senses tell us, seeing some things are heavie, some light, some hot, some cold, and one of these is apt to destroy ano∣ther, as is the nature of Contraries. What is eter∣nal, is without beginning, mutation, suc∣cession, or end, so onely God. See Doctor Hackwels Apo∣logie of Gods providence, p. 39. 46. De qua re inter duos Rabbinos est Controversia, R Eliezer, & R. Josue; altero mundum in Martio: altero in Septembri contendente conditum esse. Quod quia nobis Scriptura non exprimit, tanquam curiosum relinquamus. Mer∣cet. If the question were asked indefinitely, Whether the world began in the Spring, the Summer, the Winter, or the Autumn, the answer must be, That it began in all. For so soon as the Sun set forth in its motion, the seasons immediately grew necessary to several positions of the Sphere, so divided among the parts of the earth, that all had every one of these, and each one or other at the same time. Gregorie de Eris & Epochis, c. 5. Iulius Scaliger saith, Mundum primo vere uatum sapientes autumant, & credere par est. So the most part maintain, and for the best reasons. And if it were not otherwise evident, Nature it self is very convincing, whole Revolutions begin and end in the Vernal Aequinox▪ Id. ib. Mundi, adeoque Anni primi initium circa vernum aequinoctium fuisse non dubito. Unde Astronomi omnes coelestium motum initia à primo Arietis puncto sumpserunt. Haec opinio firmata est omnium Scriptorum Ecclesiasticorum consensu, atque veterum Theologorum calculo comprobata. Sims. Paras. ad Chron. Cathol. c. 6. Vide plura ibid. & Voet. Thes. de creatione partem secundam, p. 587, 588, 589, 590.
• * 1.48

  This is a kind of contradicti∣on in Logick, The matter was no matter, but true in Divinity.
• * 1.49

  Nothing ne∣gatively, a thing that never had a being.
• * 1.50

  * Silvester. When we say God made the world out of nothing, our meaning is not, that nothing was the matter whereof the world was made: but only that it was the Terminus à quo, non materia ex qua.
• * 1.51

  God made some things immediately perfect, as the Angels and highest Heavens which were made the first day, other things he made by degrees, as the Inferiour Creatures.
• * 1.52

  Bonitas rei creatae est illa perfectio, qua apia fit ad usum, cui inservit, Amesius. Haec bonitas duplex est, 1. Gene∣ralis omnium creaturarum, viz. Integritas & Per••ectio omnium donorum & virium naturalium, quarum beneficio suas operationes exercere possunt conformiter ad divin•••• voluntatem & ordinate ad proprios fines. 2. Specialis, creaturae rationalis, Angelorum & hominum; qui donis supernaturali∣bus ornat•• sunt, quae vocantur uno nomine sanctitas five imago Dei. Gen. 1. 26.
• * 1.53

  The manner of Gods pro∣ducing all things, by the word of his mouth, he spake not so many audible words, Let there be light, this word was Nutus Dei, an actual putting out of the will of God.
• * 1.54

  M^r Pemble, ubi supr••.
• a 1.55

  That opini∣on of Augu∣stine, that God made all things in a moment, and distributed them into dayes, because of our better understonding, is exploded by all. Although Creation was done in a moment, in respect of the particular bodies severally considered, yet in respect of all, it was not perfected in an instant, but in the space of six dayes; which spaces of dayes, note not a temporal succession of the same, but the order of divers works. Some alledge, Gen. 2. 4. but it is not unusual in the Scripture to comprehend many dayes under the name of one. Vide Aquin. part. 1, Quest. 74. Artic. 2.
• b 1.56

  Frstina lent••.
• * 1.57

  Magnitudo creaturarum ducit nos ad Dei potentiam: Or∣do verò, & pul∣chritudo ad ejus sapientiam: Bonitas autem, gubernatio atque conservatio, ad benignitatem. Raymund. Pug. adversus Iud. parte 3. Dist. 1. cap. 6.
• * 1.58

  Consectaries from Creation in general.
• d 1.59

  Albertus Magnus, Et •••• major discipu∣lus, Thomas Aquinas.
• * 1.60

  Persuasum nobis cupiverunt ••on tam propositum Aristoteli fuis∣se aeternitatem mundi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ac invi∣ctis rationibus comprobare quam illud solùm ostendere, mundum non esse genitum, hoc est non incepisse per motum, quae Philosophorum priorum sententia erat. Vossius in Thesibus de Creatione. Vide plura ibid. Et Hackwell Apol. pag. 442, 443, 444. Vide Raymundi Pugionem Fidei part. 1. c. 14.
• * 1.61

  Jer. 27. 5. & 45 4.
• * 1.62

  Rom. 9. 21.
• * 1.63

  He bounds the Sea with his Word only; God instan∣ceth in the work of crea∣tion to Iob, to shew his power His wisdom shines in the exqui••ite workmanship, variety, order, and subordina∣tion of them one to the ser∣vice of ano∣ther.
• * 1.64

  Man was magni••ied, in Creation, in being made so excellent a. Creature, Psal. 8. 5. and in having so ma∣ny excellent creatures made for him, Psal. 8. 3, 6, 7, 8. Luther in his Comment upon Magnificat relates a Story of two Bishops, that ••i••ing to the Councel of Constance, and espying by the way a poor countreyman weeping, turned toward him, asked him, Why he wept, he answered, I weep to see this Toad (that lay upon the ground before him) because I never blessed God sufficiently, for that he made me so beautiful a creature, and not so ugly as that Toad, at which one of the Cardinals admired, and said that speech of Austins was true, Surgunt indocti & coelum rapiunt, & nos cum do∣ctrinis nostris sine corde, ecce ubi volutamur i•• carne & sanguine? But may it not be said of this speech (though the inten∣tion were good) what Lactantius wittily saith of Plato's thanking Nature, that he was a man rather then a beast, a male rather then a female, a Grecian rather then a Barbarian, an Athenian, and born in the times of Socrates. Ego planè contenderim, nunquam quicquam dictum esse in rebus humanis deliries. Quasi vero si aut Barbarus, aut mulier, aut asinus denique natus esset, idem ipse Plato esset, ac non ipsum illud, quod natum suisset. Lactant. Div. Instit. de fals. sapient. l. 3.
• * 1.65

  There are spe∣cial occasions when we should think of the works of Creation. 1. When we are not affected with the majesty and glory of God, let us see his Excellencies in the creatures, Psal. 104. 1. 2. When we are haunted with the thoughts of Atheism, the world could not make it self, that which is supported by another must needs be framed by another. 3. When we doubt of the promises of God, because of appearances to the contrary, Isa. 51. 6. & 40. 11, 12. Psal. 124. 1. 4. When our hearts doubt in respect of our provision, Matth. 6. 25, 26. 5. When we would greaten the priviledges of our Covenant-interest, Ionah 1. 9. 1 Cor. 3. 22, 23. Marks to try when we meditate fruitfully of the creatures: 1. Then our hearts will be more apt to praise the Lord, Revel. 4. 11. 2. Then the heart will be drawn off from the creatures to God. 3. There will be a greater fear of God, Ier. 5. 22, 24. 4. There will be more love to God for all his kindnesse, and more obedience to him; what interest hath the Lord in you, who made you out of nothing, and sustains you by his Providence? and you will trust in him more. 1 Peter 4. 19.
• * 1.66

  Isa. 17. 11.
• a 1.67

  He that stu∣dies the crea∣ture much shal finde much of God, and of himself. Some conceive Isaac, Gen. 24. 63. studied the Book of the creatures.
• b 1.68

  Aliis Scriptu∣rae locis ap••r∣tiùs & expres∣siùs potest Tri∣nitas con••irma∣ri & essicacius adversum Iudae∣os est pugnan∣dum ne nos illis ridiculos praebeamus lin∣guae corum im∣periti••. Mercer. in loc.

  Ego cum Cal∣vino, Mercero, & aliis, in ea re sentio, ex sola voce Elohim terminationis pluralis, conjuncta cum verbo singulari, non posse solidum duci ar∣gumentum pro tanto mysterio, quia rationes allatae mibi videntur aliis adductis pro sententi•• contraria praeponderare. Etsi existi∣mem laudandum esse pium illorum studium, qui aliter sentiunt, & ex hoc loco sic intellecto mysterium Trinitatis probare conantur; sed quia non agitur de intentione eorum, quam piam & bonam censemus, ver••••m de Mosis proposito in hujus vocis usu, missa eo∣rum intentione, rem ipsam in se spectantes, judicamus solidiora consectanda esse argumenta quam quae à vocula aut constructione aliqua grammatica deducuntur, quam Iudaeis & haereticis proclive sit eludere, & quasi de re ipsa triumphata, ex taltum argu∣mentorum refutatione gloriari. Rivetus in loc. Vide Galatin. de Arcanis Cathol. verit. l. 2. c. 9. Pha••us Vet. Test. Sect. 8. Capel. Diatrib. de nomine Elohim, c. 7. & 11. Non puto argumentum esse admodum solid••m; Siquidem Scripturae consuctudo id habere videtur, ut nomina illustrium personarum ponantur in numero multitudinis, licet verba retineant numerum singularem. Quam consu••tudinem nos Itali exparte imitamur, dum viris gravibus non dicimus, Tu, sed Vos: licet unum, non multos ••lloquamur. Bellarm. de Christo l. 2. c. 6. Vide plura ibid.
• * 1.69

  Per Coelos in∣telligendum esse statuitur omne quod in Coelo supra lunam est: per terram verò, omne quod in terra infra lunam est, ita ut hisce duobus comprehendatur Creatio universi mundi, Menasseh Ben Israel Problem. 25. de creatione.
• * 1.70

  Easdem habes voces Hebraicas Jer. 4. 23. Vide Heb. 11. 3 Picherellus in Cosmopoeiam Annot.
• * 1.71

  It is question∣ed whether this light was spi∣ritual or cor∣poreal, a Sub∣stance or Ac∣cident. Vide Fulleri Misc. sac. l 1. c 13 The out-spread thing Expan∣sum in Latine, Estendue in French.
• c 1.72

  This made some hold that there were waters above the Skies, as Br••ntias saith, alledging that place, Psal. 148. 4. The Schoolmen understand it of the crystalline Heaven.
• d 1.73

  Mere. in Gen. Vide Voss. ••c orig. & progres. Idol. l. 2. c. 67.
• * 1.74

  Eccles. 1. 7. Job 26. 10. & 38. 13. Psal. 104. 9.
• * 1.75

  Gen. 8. 22. Pallida luna pluit, rubicunda stat, alba sere∣nat. Rouge soir & blanc matin, Cest le plaisir du Pelerin. S•••••• Plinies Nvtural Hist. lib. 18. cap. 35. See Iosephus, and Luke 21. 25.
• c 1.76

  As at Christs Death, which Eclipse Dionysius Areopagita, a great Astrono∣mer, beholding, and little knowing of Christs Death, cryed out, Aut Deus naturae patitur, aut mundi ma∣china dissolvetur.
• f 1.77

  The Beasts of the earth are here distin∣guished into three ranks. 1. Cattel, that is, all tame and domestical Beasts. 2. Creeping things, wherby are understood those which have no feet. as Serpents, or those which have but very short feet, as Worms, Ants. 3. Beasts, whereby are under∣stood all wilde Beasts, which have their name from life in the Hebrew. The Jewish Rabbins gather from Gen. 1. 27. that the first man was both Man and Woman, both Male and Female, an Hermophrodite. Paget of Tal∣mud. Alleg. cap. 1.
• * 1.78

  All Philoso∣phy is in the first Chapter of Genesis; Basil, Ambrose, Zanchy, Ploti∣nus, have drawn Discourses of Philosophy hence. Du Bartas hath most excellently described the Creation of the world in his Week. Ronsard be∣ing asked, what he thought of that Book, answered wittily, Mounsieur Du Bartas à plus fait en une Sepmaine que je n'ay fait en toute ma vie: Bartas hath done more in one week, then I have done in all my life.
• g 1.79

  Among all Geometrical Figures, the Sphaerical, or the round is the most per∣fect, & amongst all natural bo∣dies, the heaven is the most excellent. It was therefore good reason the most beautiful body should have the most perfect and exquisite shape. M^r Pemble.
• h 1.80

  The Earth it round but not precisely: there are Hils like Warts, and Vallies like Wrinkles in a mans body. Exact roundnesse it not found in any body but the Heavens.
• i 1.81

  How else could it con∣tain the Sun, Moon & Stars, in convenient distance from the Earth, one from another. Prov. 25. 3. The Philoso∣phers think that the high∣est Heaven must be their Primum mobile, because they finde no mo∣tion beyond, it is not neces∣sary that every heaven must move.
• k 1.82

  M^r Greenhill on Ezek. pag. 104.
• l 1.83

  Bishop Hall in his Contemplations on the Creation. Vide Vossium Orig. & Progress. Idol. lib. 2. cap. 35.
• * 1.84

  Vide Fulleri Miscellanea, lib. 1. cap. 15. Insita à Deo vis quae in Scripturis saep•• appellatur praeceptum Domini est causa motus.
• m 1.85

  M^r Greenhill ubi supra.
• * 1.86

  Philosophers say, the Hea∣vens work up on Inferiour bodies by three instruments, viz. L••••ht, Motion, ••••ilu∣ence. The Ancients speak of the musick of the S••heres, cau∣sed, as they conceived, by their circum∣volution, au∣dible as they affirmed, but not heard, or rather not dis∣cerned, because we heard it al∣waies. Philo saith it is not audible to us men, and the reason why God would not have it audible, he faith is, left men ravished with the sweetnesse of it, should give over all care and thought of worldly affairs. Casaub. Treatise of Use and Custome, p. 53. 55.
• a 1.87

  Some say the Orbs are con∣tiguous each to other, and closely infold each other as the skins of an onyon con∣tain one ano∣ther; and others think there is no such variety or multitude of Orbes, but alone one first moveable, in which they conceive the fixed stars to be placed, and they think the planets move not in Orbes but of them∣selves, as birds flie in the aire.
• b 1.88

  It is called the Paradise of God, Rev. 2. 7.
• c 1.89

  It is called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is altogether shining, because of the great number of stars in it. The Sanctum Sanctorum was laid within with gold, a most glorious place, and the type of Heaven.
• * 1.90

  Psal. 104. 2. There he al∣ludes to Gen. 1. 6. Let there be a Firma∣ment or stret∣ching forth. God made the heavens with as great ease as one can stretch out a curtain when it is folded up. Anaxagoras, ••um ab ••o quae∣rer••tur, ••ujus rei causa natus esset, respondit, Coeli ac Solis v••••••••••i Hanc vo••••m ••••••iran∣tur omnes, ac Philosopho dig∣nam jud••cant. At ego hunc puto non invenientem quid responderet, esfudisse hoc passim, ne taccret quod quidem secum, si sapi••us suisset, com∣mentatum, & meditatum habere debuit: quia si quis rationem sui neseiat, non homo sit quidem. Sed putemus non ••o tempore dictum illud effusum. Vid••amus in tribus verbis quot & quanta peccaverit: Primum, quod omne hominis officium in solis ocu∣li•• posuit, nihil ad mentem reserens, sed ad corpus omnia, &c. Lactant. Divin. Instit. l. 3. de falsa Sapientia.
• * 1.91

  Consectaries f••om the An∣gels. Angel•• non sunt praetermissi in illa prima re∣runt creatione, sed significantur nomine coeli, aut etiam lucis. Ideo autem vel praetermissi sunt, vel nomi∣nibus rerum corporalium significati. Quia Moses rudi populo loquebatur, qui nondum capere poterat incorpoream naturam. Et si els fu∣iss•••• expressum aliquas res esse super omnem naturam corporcam, fuisset eis occasio idololatriae, ad quam proni erant, & à qua Mo∣ses ••os praecipuè revocare intendebat. Aquin. prima parte Quaest. 61. Artic. 1.
• * 1.92

  Quia Moses ruditati se nostrae accommodare voluit, ideo quae altiora nostro captu erant praetermissis, ••a tantùm commemoravit quae sub oculis sunt. Zanchius de Symb. Apost. Ego Mosen puto voluisse populo creationem rerum aspect abilium proponere, & nihil de invisibilibus dicer••, unde in toto sex dic∣rum opere ne unius quidem invisibilis Creaturae mentionem fecit. Mercerus in Gen. 1. 1. ide•• habet in caput secundum versum primum; & idem habet Par••us. Vide Menass. Ben. Isr. Probl. 25. & 26. de Creatione.
• * 1.93

  Vide Aquia. Partem primam Quaest. 6••. Artic. 4. Gen. ••. 1. Job 38. 7.
• * 1.94

  See Sir Ke∣nelm Digbies Treatise of Bodies, ch. 4. The German Erde and the English Earth as the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.95

  A Base is the lowest part of a pill••r. Nec circumfuso pendebat in acre tellus ponderibus librata suis. O∣vid. met. Carpenter in his first book of Geog. ch. 4. saith, the earths circular motion is pro∣bable. Coper∣nicus said, that the earth mo∣ved, and the heavens stood still. See more of this after about day and night. And in Fullers Miscel, Sac. l. 1. c. 15. At terram (quae immota in per∣petuum manet) locum mutare incongruum pu∣to & rationi re∣ct••e contrarium: non moror inge∣niosa Copernici commenta, quae nervosè convellit Libert. Fro∣mondus in sua vesta; ubi Co∣pernici, Gali∣lei, Kepleri, Moestlivi, Lanbergii Hortensii sophismata ad examen revocat, & suam terrae quietem restituit. Barlow Exercit. 6. Aristotle would have Earth-quakes to proceed from a spirit or vapour included in the bowels of the earth (2^d. of his meteors 7 ch.) which finding no way to passe out, is enforced to turn back, and barred any passage out, seeks every corner: and while it labours to break open some place for going forth, it makes a tumultuous motion which is the Earth-quake. It is 1. Universal, which shakes the whole earth in every part, at least in the upper face, the cause whereof is not natural, but the immediate and mira∣culous power of God; such a one happened at our Saviours passion. 2. Particular, that which is limited to some one or more particular places. What Thunder is in the clouds, the Earthquakeis in the Earth.
• * 1.96

  Exod. 17. 6. Numb. 20. ••. 1 King. 3. 16, ••0.
• * 1.97

  Aqua, quasi ••qua, of the equal and plain face and super∣ficies thereof, or as Lactanti∣us, quasi à qua ••ata sunt omnia, because hence all things are bred and nou∣rished. Because waters are ei∣ther without motion, as in Lakes, or of an uniform motion, as in Rivers; or di∣vers, as in the Sea; the Hea∣then ascribed a Trident, or threefold Scep∣ter to Nep∣tune, their sup∣posed Sea-God. Purchas. Pilgrimage, l. 5. c. 13. sect. 1. Lysimachu•• (in Plutarchs Apo∣thegmes) for great thirst yeelded up himself and his army, and being captive, when he drank, said he, O d••••, quam brevis vo∣luptatis gratia ••e ••x r••ge feci ser••um.
• * 1.98

  The qualities and use of the Aire.
• * 1.99

  Act. 17. 28.
• * 1.100

  Fire is a most subtil Ele∣ment, most light, most hot, most simple, and immixt. Therefore the Persians worshipped fire as a god, The Chaldeans adored Ur, and the Romans worshipped holy fire. Vide Vossium de orig. & progres. Idol. l. 2. c. 64, 65, 66.
• * 1.101

  Job 38. 19. 24. Bonaventure hath seven opi∣nions, de quiddi∣tate luminis, it is an old saying, Non constat ex lumine natur•• quid sit natura luminis.
• * 1.102

  See Sir Walter Ral••gh's histo∣ry of the world, l. 1. c. 1. Sect. 7. If this light be not spiritual, it approacheth nearest unto spirituality: and if it have any corporali∣ty, then of all other the most subtil and pure; for as it is of all things seen the most beautiful and of swiftest motion: so it is most necessary and beneficial. Sir Walter Ralegh. It is a great paradox to think light to be a body, which yet is maintained by Sir Kenelme Digby in his Treatise of bodies. But that light should be a spiritual substance, is much more absurd, for how then should it be visible. Vide Aquin. partem primam Quaest. 66. Art. 1, 2, 3.
• * 1.103

  Consectaries.
• * 1.104

  The eye can∣not see any thing without a double light Lumine innato, an inward light in the Chrystalline humour of the eye. 2. Lumine illato, an outward light in the aire, and on the object
• * 1.105

  Gen. 1. 4, 5.
• * 1.106

  The day is in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gen∣tle or tame; because it is appointed for tame creatures, or of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I desire, be∣cause it is to be desired. In Latine it is dies à Deo of God, as a di∣vine thing. The night is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to strike, as in la∣tine nox à no∣cendo of hurt∣ing.
• * 1.107

  This incredible swiftnesse gave occasion to C••∣pernicus and o∣thers to conceive the globe of the earth did rather move, and the Sun stand still. See Dr. Hackwels Apologie, and Car∣pen••ers Geography. Some think there is a greater probability the earth should move round once a day, then that the heavens should move with such an incredible swiftnesse, scarce compatible to any natural body. Others deny it, groun∣ding their opinion upon Scripture, which affi••ms 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 f••ll upon the earth. Mr. Pemble in his brief Introduction to Geography, p. 12. Vide Wi••helmi Langi de Annis Christi, l. 1. c. 2.
• * 1.108

  The night ea∣seth the bur∣then of the day; and the day driveth away the ter∣rour of the night.
• * 1.109

  Consectaries from day and night.
• * 1.110

  Night is the time of rest. Sleep is the parenthesis of our troubles. Psal. 104. 20. 21, 22, 23.
• * 1.111

  Spiritual blindnesse.
• * 1.112

  Sol exprobrat dormientem. Erasm.
• * 1.113

  Esay 40. 5. The glory of the Lord, that is, Christ in the doctrine of the Gospel: Shall be revealed, that is, made pub∣lick and openly known: And all flesh shall see it, that is, men generally and universaliy in the far greater number, and in a manner all the Nations, Together, at one and the self same time.
• * 1.114

  * Meteora à loco, quia in sublimi regione pendent, Brier∣wood. There are three sorts of Meteors, one of fire, and hot, the other of ai••e or wa∣ter, and cold, the other min∣gled. He sendeth snow like wooll.
• * 1.115

  Vapor est cali∣dus & humidus, oriturque ex acre & aqua, exhalatio calida & sicca, oritur{que} ex igne & ter∣ra. Zab.
• a 1.116

  Like chesnuts or eggs break∣ing in the fire.
• b 1.117

  Cum exhalatio Calida & sicca in nubibus oc∣currit humidae & frigidae, il∣lam violenta e∣ruptione per∣rumpit, atque ex hac collisione fragor oritur qui tonitru dici∣tur, atque accen∣••io & inflam∣matio exhalatio∣nis, quae fulgur nominatur. A∣rist. l. 2. Mete∣or. c. 2. & 8. Job 37. 4. 1 Sam. 7. 10. 29 Psal. per tot. & 18. 13. A winters thunder is a summers won∣der. In Autumn or Spring are oft∣ner meteors seen then in the summer and winter, ex∣cept in such places where the Summer and Winter are of the temper of Spring and Autumn. Job 37. 1. to 6.
• * 1.118

  Plutarch in the life of Flami∣nius reporteth that there was such a noise made by the Grecians after their liberty was restored, that the birds of the ai••e that flew over them were seen to fall down by reason that the aire divided by their ••••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▪
• * 1.119

  If it be a great cloud it is cal∣led nubes, if but a little one, it is called nubecula, ab obnubendo, operiendo coelum. The clouds are called the bot∣tles of heaven, Iob 38. 37. The windows and flood-gates of heaven, Gen. 7. 11. & Mal. 3. 10. the foun∣tains of the deep, Prov. 8. 28. and the watery roof of Gods cham∣bers, Psal. 104. 3. The pavili∣on, 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 thick∣ened, so that it hangeth, until either the weight or some rosolution cause it to fall down. M^r. Perkins on Jude 12.
• * 1.120

  Consectaries. Job 37. 11. to 〈…〉〈…〉 17. Job 36. 32. Psal. 91. 1.
• * 1.121

  Psal. 104. 3.
• a 1.122

  Great rain is called Nimbus, small rain im∣ber. Amos 4. 8.
• b 1.123

  Though all men should unite all their wits, purses and hands toge∣ther, 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.
• * 1.124

  In Aegypt there is sel∣dom rain, it is made fruit∣full by the in∣undation of Nilvs.
• * 1.125

  In Iudaea rain is not so fre∣quent as with us. Ierome saith, He ne∣ver saw rain there in the Moneths of Iune and Iuly: hence rain in Harvest was there unusu∣al, Prov. 26. 1. 1 Sam. 12. 16.
• * 1.126

  As they do in the Indies. Verbum Dei comparatur pluviae, Deut. 32. 2. Ideoque Hebraei uno verbo Jorah, & doctrinam, & plu∣viam efferunt. Mollerus.
• * 1.127

  Thaumantis fi∣liam dixere Iridem ••oetae; Colores ejus tam exacti, ut vix ar∣tificis possit ex∣primere manus. Confectaries from the Rain and Rain-bow
• * 1.128

  Job 5. 8, 9, 10.
• * 1.129

  Jam. 5. 17, 18. See Gen. 9. 13.
• * 1.130

  Hos. 14. 5.
• * 1.131

  Valesius de sa∣cra Philosophia.
• * 1.132

  The Art of Glasle-making is very highly valued in Ve∣••••ce, for who∣soever comes to be a master of that profes∣sion 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 1.133

  Lib. 37. ch. 2.
• * 1.134

  Lib. 2. c. 1.
• b 1.135

  Psal. 104. 24. & 135. 7. It is a dry and hot fume as∣cending up∣ward, and beat∣en 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.
• * 1.136

  Ventus à vio∣lentia & vehe∣mentia nomen habet, quòd veni∣at 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. D^r Fulk of Meteors.
• * 1.137

  It made Adam tremble when God came in the winde.
• * 1.138

  1 Cor. 12. 11.
• * 1.139

  Matth. 8. 26. Jer, 18. 17.
• * 1.140

  Metalla, i. e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, which is in∣gendered 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.
• * 1.141

  Of Metals gold is esteem∣ed most pre∣cious, as most enduring both age and fire, and least sub∣ject to rust. Latini uniones vocant, non quia nun quam duo simul reperian∣tur, ut Solino proditum, & Isidoro: verùm, quia, ut melius ait Plinius, Nulli duo reperiantur indiscreti. Voss. de orig. & progress. Idol. lib. 4. cap. 47.
• * 1.142

  Third dayes work. Psal. 104. 8, 9.
• * 1.143

  * It is called Mare either from the La∣tine Amarum, or the Chaldee Marath figni∣fying also bit∣ter, because the Sea-water is bitter and salt. For the use of man and all other living crea∣tures God made a sepa∣ration 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.
• * 1.144

  We must con∣sider the earth and waters, 1. Absolutely, as they are Ele∣ments and so∣lid bodies, so the water hath the higher place, being ••••••n••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.
• * 1.145

  Nos vivimus in ipso mari, & sicut aquae di∣luvii qui••decim cubitis superio∣res 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. Lu∣therus in Genes. 35.
• * 1.146

  Carpenter in his second book of Geo∣graphy, cap. 10. saith the per∣pendicular height of the highest moun∣tains 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.
• * 1.147

  Ins••••lae portio∣nes terr, sunt O••••ano ••••n••lae ortus varia ha∣••ent principia. Emersere quaedam ex mari, ac continenti av••lsae quaedam aggesta nonnullis ortum dedit materia. Johnston. Thaumatographia naturalis.
• * 1.148

  Duo maxima quae Mari tri∣buuntur mira, sa••••c••o & re∣ciprocatio. Johnstoni Thaumatographia naturalis.
• * 1.149

  A•••••• ••alsedine quidem salum vocatur Poetis ob amar••rem autem dictum est mare. Na•• & mare & amarus veniunt ab Hebraeo •••••• quod notat amarum esse. Vossius de origine & progress. Idol. lib. 2. cap. 68.
• * 1.150

  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 Meteoris. See Purchas his Pilgrimage, l. 5 c. 13. Sect. 2. Vide Voss. de orig & progres. Idol. l. 2. c. 6.
• * 1.151

  Lib. 7. cap. 13
• a 1.152

  See D^r Iorden of Bathes, c. 3. Purchas his Pilgrimage, l. 5. c. 13. Sect. 3. Rivers are said to be ingen∣dred in the hollow conca∣vities of the Earth, and de∣rive both their birth and con∣tinual suste∣nance from the air; which pe∣netrating the open chinks of the earth, and being congea••∣ed by the ex∣tream cold of that element, dissolves into water, as the air in winter nights is melted in a pearly dew sticking on our glasse windows. * H••c est origo fontium & fluv••orum, ut Salomon etiam apertius indicat, Eccles. 1. 7. Hoc tamen n••s••ivit doctus Aristoteles, rerum naturalium diligentissimus in∣dagator. Foo••d in Psal. 104, 10, 11, 12.
• * 1.153

  D^r Halls Con∣templ.
• * 1.154

  It must be large to con∣tain so many creatures.
• * 1.155

  Amos 5. 8. & 9. 6.
• * 1.156

  Psal. 104. 25. 107. 23, 24, 25 26, 27, 28. D^r Halls Con∣templ.
• * 1.157

  Psal. 104.
• * 1.158

  1 King. 19. 26. & 10. 22.
• * 1.159

  Consectaries from the Se••.
• * 1.160

  See the Histo∣ry of Canutus in Camb••en.
• * 1.161

  The safety of this Kingdom consists much in its wooden wals. Our Navy exceeds all others in the world in beauty, strength, and safety.
• * 1.162

  See Plinics Natural Hi∣story, lib. 16. c. 40.
• * 1.163

  He that carries his life in his hand must carry grace in his heart. Docto. Sibbs in his E∣pistle to Sir Horatio Vere prefixed before his Bruised Reed. Qui nescit ora∣re discat navi∣gare. Latini distri∣buunt plantas in tria genera, herbam, fruticem, & arborem. Hebrai aliter in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mercerus in primum caput Gen. 5. 11.
• * 1.164

  Voluit Deus per primam germinationem terrae non mo∣do pastui ani∣mantium, sed etiam immortalitati speciei consuluim. Paraeus.
• * 1.165

  A poor man in Kent mow∣ing of Peason did cut his Leg with a Sithe, wherein he made a wound to the bones, and withall very large and wide, and also with great effusion of bloud; the poor man crept unto this Herb, which he bruised with his hands, and tied a great quanity of it unto the wound with a piece of his shirt, which presently stanched the bleeding, and ceased the pain, insomuch that the poor man presently went to his dayes work again, and so did from day to day, without resting one day untill he was perfectly whole, &c. Gerrards Herbal Book 2. Chap. 390. of Clowns Wound-wort, or All-heal.
• * 1.166

  Job 28. 1, 2. Ezek. 6. 16, 17. Joel 3. 5. Hag. 2. 8. Gen. 1. 11, 12. Vide Mercer. in Gen. 1. 29. Before the floud both herbs & fruits of trees were so wholsome and good, as that man need∣ed no other food, after it the earth was so corrupted by the inundation thereof, and mans body be∣came so weak∣ned, that he stood in need of more solid and nourishing meat.
• * 1.167

  Gen. 1. 11, 13
• * 1.168

  It is a Carpet upon the earth to adorn and beautifie it.
• * 1.169

  See rare things of a tree called Coquo in Do∣ctor Primrose on the Sac. p. 30. and Pur∣chas his P••••gri∣mage, l. 5. c. 12. pag. 56. 7. The Palm is a famous Tree which bringeth forth Dates, and is so called because upon the top the boughs are thick and round, extending out like fingers, from whence it is called Dactylus, that is, a finger. Travels of the Patriarks.
• * 1.170

  Rem mirandam. Arist. in 8••. problematum, & Plutarch. in 8••. Sympo∣fiacorum dicit. Si supra Pal∣mae (inquit) arboris lig∣num magna pondera imponas, ac tam graviter urgeas ut magnitudo oneris susti••ere non queat, non deorsum Palma cedit, nec infra flectitur, sed adversus pondus resurgit, & sursum nititur recurva••urque. Aul. Gel. Noct. Attic. lib. 3•• cap. 6.
• * 1.171

  Iosephus Acosta writeth of a tree in America that on the one side being situ∣ated towards great hils, and on the other being exposed to the hot Sun; the one half of it flourisheth at one time of the year, and the other part at the opposite season.
• * 1.172

  Corollaries.
• * 1.173

  Serunt arbo∣res, quae prosint alteri saeculo. Cicero.
• * 1.174

  Gen. 1. 14, 15.
• * 1.175

  2 Chron. 33. 3 Jer. 44. 17. Deut. 4. 19.
• * 1.176

  Sol ufitatis∣simè Hebraeis dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schemesh à ministrando (quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schimme••ch) quia Dei Minister in natura clarissimus: aliter à calor•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chammah. Graecis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. splendore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Latinis Sol, vel qui•• solus ex omnibus ••ideribus est tantus, vel quia quum est exortus, obscuratis aliis solus appareat. Martinius.
• * 1.177

  See D^r Browns Enquities, lib. 6. cap. 5.
• * 1.178

  Non tam ad magnitudinem corporum, quàm splendoris eorum respexit Moses, & ad popularem captum & aspectum, qui haec judicat esse maxima sydera in Caelo juxta sensum. Mercer. See Doctor Hackwels Apology of Gods Providence, pag. 74, 76. 77.
• * 1.179

  Dominatur cor∣poribus humidis; as over women (the brain) sh••ll-sish. From the new Moon to the full, all humours do encrease, and from the full to the new Moon decrease again.
• * 1.180

  To think that the brightnesse of the Suns body above, doth drown o•••• discerning o•• ••he lesser ligh••s, is a popular er∣rour; the sole impediment being that lustre, which by reflection doth spread about us from the face of the earth. Sir Henry Wottons Elem. of Architect. part. 2. Only God can number the Stars, Psal. 147. 4. It is impossible for man to number them, which God intimates to Abraham, Gen. 15. 5.
• * 1.181

  1 Cor. 15. 41. All Stars are not Primae ma∣gnitud••nis.
• * 1.182

  Corollaries. Ethnici colebant Solem & Lunam prius quam alias creatur as terre∣s••res: usque a•••••• ut Moses, Deut 40. 19. notans duos sontes idololatriae, prius facit mentionem Solis & Lunae, deinde similitudiuem viri aut soemin••, a••t qua••rupedis, Job 31. 26. ••er. 44. 17, 18. Rainold. de lib. Apoc. Tom. 2. Praelect. 237. Sol ab antiquissimis, ut Deorum maximus col••batur: nominaque Jovis, Saturni, Martis, Liberi, Ari, Osiridis, aliaque multa Solem significarunt. Qu•• d•• re Macrobius l. 1. Saturn. c. 16. Voss. in Maimon. de Idol. c. 6.
• * 1.183

  Gen. 1. 20, 21, 22.
• * 1.184

  The Fishes were appoint∣ed to encrease and multiply, and to fill the waters: the Fowls were ap∣pointed to in∣crease & mul∣tiply and flie in the Air.
• * 1.185

  Plinies Natu∣rall History, l 32. c. 11.
• * 1.186

  Quidam hoc unum animal quam diu vivit, crescere arbi∣trantur. Pliny l. 8. c. 25. Naturalists write of the Crocodile that it grows as long as it lives. Scribunt humanum caputà Crocodilo ob crassitiem ossis non posse devorari. Cum vero persentiat medullam, hoc est, cerebrum cranio subesse, lacrymas in id effundere quarum vi suturae protinus dissipentar: inde medullam exsorberi à truculentissima be∣stia. Abiere hinc in Proverbium, Lacrymae Crocodili, quae non a commiseratione sed ab immanissima crudelitate proveniu••••. Wendelinus de admirandis Nili. c▪ 16. vide plura ibid. &c. 17.
• * 1.187

  Plinies Natu∣rali history, l. 32. c. 1.
• * 1.188

  Id. ibid.
• * 1.189

  Iohnstoni Thaum ato∣graphia.
• * 1.190

  Pliny Ibid. Four Acres long in the Indian Sea. Idem l. 9. c. 3. Amama Anti∣barb. Bib. l. 3. Chamierus tom. 2 l. 9. c. 11. Plin. ib c. 2. Ante omnia ni∣hil velocius ha∣bent maria ut plerumque sali∣ente transvolent vela navium. Solinus c. 21.
• * 1.191

  Pisces Deus noluit sibi offer∣ri, tum quod ex∣tra aquam non vivant (nihil autem mortuum ex animalibus offerri sibi Deus velit) tum etiam quod ex Serpentum genere cense••∣tur Pisces: Serpentum vero genus universum damnatum est à Deo, proptereà quod per serpentem deceptus fuerit homo, fuitq•• serpens organon Diabelt, Gen. 3. Danaeus Isag. Christ. l. 2. c. 23.
• * 1.192

  The orderly course of birds in breeding their young ones is most remarkable. After they have coupled they make their nest, they line it with mosse, straw, and feathers; they lay their egges, they set upon them, they hatch them, they feed their young ones, and they teach them to fly t all which they do with so continuate and regular a method, as no man can direct or imagine a better. Sir Kenelm Digbies Treat. of Bod. c. 37.
• * 1.193

  Job 12. 7.
• * 1.194

  One cannot say of the Phoe∣nix being only one in the world, Encrease and multiply, there were two of all creatures went into the Atk, therefore there is no Phoenix. Aldrovandus and Pliny. Vide Voss. de orig. & progres. Idol. l. 3. c. 99.
• c 1.195

  Job 39. 13, 14, 15, 16. Lam. 4. 3. Ier. 8. 7.
• * 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.197

  She is some∣what like a Hern having a long neck and feet. Doctor Twisse against Doctor Iackson. Petronius Arbiter & Solinus call the Stork pictatis cultricem.
• * 1.198

  They count it there a happy Omen for the Stork to build in their hou∣ses.
• * 1.199

  Job 39. 27, 28, 29. See of the Nightingales singing. Pliny l. 10. of natu∣rall History, c. 29. and Fa∣mianus Stradas Pr••lusions.
• * 1.200

  Inter omnia In∣fecta principa∣tus apibus, & jure praecipua admiratio, solis ex eo genere hominum causa genitis: Plin. Nat. Hist. l. 11. c. 5. Nomen Insectis datur ab incisuris, quas habent, quasi annulos. Vossius de orig. & progres, Idol. l. 4.
• * 1.201

  When bees are most angry in swarming, cast but a little dust upon them, and they ar•• pre∣sently quiet, and leave their humming. Practise the fedulity of the Bee, labour in thy calling: and the com∣munity of the Bee, beleeve that thou art called to assist others: and the purity of the Bee, which never settles upon any foul thing. D. Donne on Prov. 25. 19. See Butler's history of Bees. Vide Voss. de orig. & progres. Idol. l. 4. c. 72▪ de apum prudentia in fabricando alveari deque tota corum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.202

  See Plinies natural histo∣ry, l. 11. c. 17. Vide Moufetum de Insect is l. 2. corpora bello. objectant, pul∣chram{que} petunt per vulnera mortem. Virg. 4. Georg. Corollaries.
• * 1.203

  There are not known to be of beasts and creeping things above the number of 150 kinds, pro∣bably there are not many nor great that are not known. Plin. nat hist. l. 10. Gesn. de animal. There are di∣ve••s kindes of brute beasts differing in nature, quali∣ties, figure, co∣lour, quantity, voice.
• * 1.204

  Utrum ea vox Elephas ab E∣leph bos, a•• ve∣rò potius ab A∣laph quod Syris & Ebraeis dis∣cere est, deriva∣ta sit, meritò dubites, adeò verisimi▪ lis utraque sen∣tentia est; Nam quod primam attinet, in con∣fesso est apud Graecos & La∣tinos, nobilita∣tam semper fa∣is•••• bovis pra ceteris terrestribus animantibus magnitudinem. Ita credibile est, Ebraeos, Syros & Phaenices cum hoc animal & mole & figuratione corporis ad bovem quàm proxime accedens primò vidissent, bovis nomine appellasse. Quod ad alteram attinet, quis ignorat ea, quae de hujus belluae docilitate narrat Plinius, l. 80 c. 1. 3. 7. Cicero Epist. Famil. 1. 7. & plena manu Lipsius. Centuria prima Epist. 5. Amama Antibarb. Bibl. l. 3. Vide Plin. hist. l. 8. The Elephant is for growth and under∣standing, chiefest of unreasonable Animals. They go two, sometimes three years with young, and havn extream tor∣m•••••••••• in their labour: They grow till fifteen, in that time mounting to 24. foot, yet lie down, dance, and prove very active. Herberts Trav. l. 3.
• * 1.205

  Plinies nat. hist. l. 8. c. 40. See Camerar. Hist. meditat. l. 2. c. 6.
• * 1.206

  Id. ib.
• * 1.207

  Plinies ••••••. hist. l. 8. c. ••0.
• * 1.208

  A memorable story of the punishment of buggery.
• * 1.209

  Topsell de quadrupedibus.
• * 1.210

  Bucephalus signifieth an oxe head. Vide Vos. Instit. orat. l. 4. c. 7. Sect. 11. Plin. nat. hist. l. 8. c. 42. l. 6. c. 20. Aul. Gel. Noct. Att. l. 5. c. 2. This horse is also celebra∣ted by Plutarch and Q. Curtius.
• a 1.211

  Sir Walter Rawleigh.
• b 1.212

  Hic est leo hospes hominis; hic est homo medicus leo••is. See D. Willet of the Camell on Lev. 11. quest. 14. The ape is so docible, that he will learn to play at Chesse. See Plin. nat. hist. l. 8. c. 54. vide plura de Simia. Voss. &c orig. & prog. Idol. l. 3. c. 59.
• * 1.213

  Angelorum no∣men Graecum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e∣nim est nuncius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nunciare Graecum nomen Angeli, Euro∣paeae gentes ferè retinent, nisi quod id infle∣ctart ad termi∣nationem suam & Galli id 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicunt ange, Germani a in •• mutato engel. Martinius de Creatione. Angeli ex mi∣nisterio quod regi suo prae∣bent, nuncu∣pantur. Ludov. Viv. de verit. Fid. Christ. l. ••. c. 14. That there are Angels. Omnes appariti∣ones veteris testamenti ad illam apparitio∣nem ordinatae fuerunt, qua filius Dei appa∣ruit in carne. Aquin. part. 1. quaest. 2. art. 2.
• a 1.214

  Esse Angelos vel h••••c l••quet, quòd sint in re∣rum natur•• quae nullis possint ad∣scri••i causis Physicis, unde necesse est Spi∣ritus esse unde illa proficiscantur. Tum etiam videtur ipse ordo universi id requirere ut sint Angeli, nempe certum est naturam esse corpoream, & certum ••••em est mediam esse naturam, quae nempe partim corporea, partim incorporea sit; consequens igitur est •••• sit natura quemadmodum m••re corporea, sic etiam merè incorporea. Scriptura vero ••on probat esse Angelos, quemadmodum neque probat ammam ••sse immortalem, sed hoc sumit. Cameron ••om. 2. Praelect.
• * 1.215

  The Peripate∣rick call them Immaterial substances, In∣tel••igences, ab∣stracted and se∣parated forms. The Angels are material. 1. They are perfect effects, therefore must have all the four causes. 2. Finite, ther∣fore termina∣ted in their es∣sence: nothing terminates things but matter & form. Barlow in Hie∣rons last fare∣well. Zanchy & others hold otherwise.
• b 1.216

  Col. 1. 16. & 2. 10.
• c 1.217

  Angels are a mean betwixt God and man, as man was be∣twixt the An∣gels and the beasts.
• * 1.218

  God made the Angels, Psal. 104. 4. Solus Deus est ens per suam es∣sentiam, omnia verò alia sunt entia per parti∣cipationem; omne autem quod est per participatio∣nem causatur ab eo quod est per essentiam▪ sicut omne ignitum causatur ab ig∣ue: Unde necesse est Angelos esse cr••••tos. Aquin. part▪ 1. •• Quaest. 61. Artic. 1. Qui apti essent ad generandum, eos non oporteb••t condi universos pariter, nam su∣per••iua fuisset generandi facul∣tas attributa. Angeli, quibus gignere datum non erat, uno sunt vel••t partu editi. Lud. Viv. de veritate fidei Christ▪ l. 1. c. 16.
• * 1.219

  Their nature.
• * 1.220

  An Angel de∣fined. Wendelinus.
• d 1.221

  They are spi∣rits, Heb. 1. 14. Glorious spirits, Heb. 9▪ 5. Hea∣venly Spirits, Matth. 24. 36. Immortal Spi∣rits ••u 26. 36. For their na∣ture or sub∣stane they are called Spirits, for their pro∣perty o•• quali∣ty glorious, for their place or abode heaven∣ly, for their continuance immortall.
• e 1.222

  The bread of the mighty, or Angels food, not because they brought it, but because it was most pleasant, so that should Angels need food, they could not feed on better. See Rivet & Willet on Exod. 16. Their facul∣ties.
• * 1.223

  Matth. 28. 5.
• a 1.224

  Angeli alas habere dicuntur propter velocita∣tem & celerem in cuncta discur∣sum. Hieron. in Isa. 6. & vento alas quoque ad∣fingunt ob can∣dem causam. Drus. in Observ. Sac. l. 4. c. 19.
• * 1.225

  Acts 6. 15. Mark. 16. 32. The Angels have not only cognitionem con∣creatam & in∣fusam, but ac∣q••••sitam say the Schoolmen.
• b 1.226

  Tum veteres patres, tum eti∣am Doctores Scholastici tri∣plicèm cogniti∣onem trib••••••nt Angelis, ex Pa∣tribus Augusti∣nus triplicem in Angelis statuit rerum cognitionem: unam, qua res in verbo, in filio scilicet Dei vident, alteram qua ••as cernunt in earum na∣turis: Tertiam, qua cas norunt in suis mentibus, Casmanni Angelographia.
• * 1.227

  Ista necessitas quae scilicet ex suppositione sit optimè conspirat cum libertate. Deus mundum creavit liberè, & tamen supposito Dei decreto de mundo aute annorum millia condendo, necesse fuit ut Deus mundum crearet, non tamen ut cre∣aret necessariò sed liberè. Sic proposito Dei decreto de non frangendis ossibus Christi, necesse fuit ut ab iis frangendis abstine∣rent milites Romani, non tamen ut abstincrent necessariò sed libere; nam proculdubio quàm libere fregerunt ossa latronum, tam libere abstiuebant à frangendis ossibus Christi. Twiss. contra Corv. c. 4. Sect. 11. Gratia non ausert libertatem arbitrii, licet vera & physica operatione determinet arbitrium, sed potius libertatem illi ad bonum restituit & confirmat. Dicimus enim de∣terminare voluntatem ad bene agendum liberè. Id. ibid.
• * 1.228

  The terms de∣finitivè & cir∣cumscriptivè being meer words, and on this occasion insignificant, passe only in Latine, that the vanity of them may be concealed. For the circumscription of a thing, is nothing else but the determination or defining of its place; and so both the terms of the distinction are the same. Hobbes his Leviathan, part 4. c. 46. But we must be content with those terms (for want of better) to distinguish between bodies and Angels being in a place: Though Sanford de descensu Christi ad inferos, l. 2. p. 108. cals it distinctionem nuperam, of a bodies being in a place circumscri∣ptivè, the soul desinitivè, and God repletivè; and saith he dare affirm hujus acuminis prorsus nihil cognitum fuisse ante Scho∣lasticorum tempora.
• * 1.229

  Isa. 6. They cry one to a∣nother, Holy, holy, holy. Vide Aquin. part. 1. Q. 107. Art. 1, 2, 3, 4, 5 Mighty Prin∣ces are atten∣ded with many followers. See Job 25. 3. Numerus lap∣sorum in Scri∣ptura non est de∣sinitus. Quod Scholastici cum Thoma definiunt ex, 2 Reg. 6. 16. plures Angelos permansisse in gratia, quàm peccasse, parum soliditatis habet. Voet. Disput. de natura Damon.
• * 1.230

  There are de∣grees of them, Col. 1. 16. Rom. 8. 32. 1 Thes. 4. 16. Some are named Angels, some Arch-angels, 1 Thes. 4.
• c 1.231

  That ancient and high soa∣ring (though counterfeit) Dionysius describes the Hierarchy of Angels, as ex∣actly as if he had dwelt a∣mongst them▪ delivering un∣to us nine or∣ders of them▪ out of nine words, found partly in the Old, partly in the New Te∣stament, and tels us the several natures, distinctions and properties of them all. Master Mede on Zach. 4. 16. See more there. He that was rapt into the third heaven can tell us of Thrones, Dominions, Principalities, Angels and Archangels, in that region of blessedness. We cannot be so simple as to think these to be but one classe of spirits, doubtlesse they are distinctions of divers orders; but what their several ranks, offices, employments are, he were not more that could tell, then he bold that dare speak. I do verily beleeve there are divers orders of celestial Spirits▪ I beleeve they are not to be beleeved that dare to determine them; especially when I see him that was rapt into the third heaven, varying the order of their places in his several mentions of them. Compare Ephes. 1. ••1. with Col. 1. 16. B. Halls Invis. world. l. 1. Sect 7.
• d 1.232

  Cartwright on Ephes. 1. 21. in his Annotat. on the Rhem. Test. Quatuor iis vocabulis thronorum, dominationum, principatuura, & potestatum, Apostolus complexus est universam cae∣lestem societatem. Quid inter se dictant quaetuor illa vocabula dicant qui possunt, si tamen possunt probare quae dicunt, Ego me ista ignorare confiteor. August. Enchirid. ad Laurent c. 58. Vide Aquin. part 1. Q. 118. Artic. 1, 2, 3, 4, 5, 6, 7.
• * 1.233

  Cameron tom. 2. Praelect.
• e 1.234

  They are cal∣led Thrones (saith a School man) because they do attend on the Throne of God. They love themselves and one another, •••• the creatures, yet they love God above all. Angelus Deum p••••••quam se di∣ligit. Aquinas▪ Their happi∣ness consists in ••••sione & dile∣ctione ••••••.
• * 1.235

  Heb. 1. 14. The Angels are next to Christ in ru∣ling the visible world, and therefore called Shinan in the Hebrew, Dan. 10. 12. Next to the first; and Principalities and Powers in the Greek, Col. 1. 16. that is, chief Governours next to Christ in reference to all the creation beside. Lockier on Col. ••. 16.
• * 1.236

  Psalm. 68. 17.
• * 1.237

  Exod. 34. 24.
• * 1.238

  Gen. 10. 9. Matth. 4. 10.
• * 1.239

  Joh. 13. Act. 5.
• * 1.240

  They are pre∣sent at our As∣semblies, Eph. 1. mysteries are made known to them, and the woman must be covered be∣cause of the Angels.
• * 1.241

  An Angel defeated Scna∣cheribs army. Revel. 16.
• a 1.242

  M••. Bayly on Zach. 3. 1. p. 43. See Doctor Preston on Prayer.
• * 1.243

  Origenes Angelos do∣cet invo••andos cer••amque in∣v••••uionis for∣mulam pras••ri∣bit. Homil. in Eze••h.

  Erant ex Iudae∣i••, qui cum do∣cerent legem, Angelos colen∣dos asserent, quippe qui d••ce∣rent legem per A••gelos esse traditam. Apostolus ad Col••ssenses sccundo reprehendit ••orum impictatem, Rainold. de lib. Apoc. Christiani veteres, & se∣orsim, & juncta, & prose singuli, & alii pro aliis, Deum precabantur; mutuò etiam, ut id sier••t, rogabant; verùm quem pr••sentem nescirent, srve Angelus, sive anima for••t defuncti, minimè invocabant: quia de cujus praesentia non constaret, cu•• cum sidu••ia auditionis, ut de extuditione nihil dream, minimè invocare auderent: praesertim cùm cjus rei in Scripturis nec prae∣••••ptum haberent ne•• ex••mplum. Vossius de Orig. & Progres. dol. l. 1. part•• altera c. 9. Vide plura ibid.
• b 1.244

  Cultus srater∣n•• soci••tatis.
• c 1.245

  Rhem. Ann••••. in Apoc. 19. S•••• Mr. Car••w. Rej••ynd. to the Marqu••sse o•• Worc••ster, p. 256, 257, 258, 259, 260.

  There were a sort of Here∣ticks called An∣gelici, who pro∣fessing true Christianity and detestati∣on of Idolatry, (as having learned that God only is to be worshipped properly) yet reserved a cer∣tain kinde of adora••ion to the blessed An∣gels. Ang••lici vocati quia An∣gelos colunt. I sid Orig. in l. 8. c. 5.
• * 1.246

  Scriptura piis tantum Ange∣l••rum custod••••m & ministerium attribuit, Psal. 148. 2. Heb. 1. 14. impiis non item. Imò plures Angelos indefinitè circ•• p••os excubar•• docet, non umum, Psal. 34. 8. Spanhemius. Matth. 18. 10. Undeconcludunt tum Patres tum ••cholastici, singulis pueris, atque adultis etiam certos Angelos esse attributos. Sic interpretati sunt bunc locum Chrysostomus, Angustinus, Hieronymus & alii, Casm••nnus. It is greater both Dignity and benefit, that every one of the faithfull have many Angels appointed by the Lord for his guard, whereof the proof is manifest, Psal. 34. 7. & 9. 12. an host of Angels pitch th••ir Ten••s round about them. As many reprobate Angels seek the destruction of one only man, Mark 5. 9. & 12 45. so the Lord encount••eth them by a number of his elect Angels Cartwright.
• * 1.247

  Magister sent▪ a••t, unum quem{que} habere ad sui custodiam unum bonum Ange∣lum, & unum malum ad exer∣••itium. I••st qui∣dem antiqua ista sententia, verum hanc sententiam Scripture non tradunt; manavit hic error ex somniis Rabbinorum Rainold. de lib. Apoc. Luke 7. 24. that is, some Angel which God hath sent for his deliverance. Mr. Dering on Heb. 1. ult. See Mr. Cartw. Rejoynd. to the Marq. of Worcester, p. 251, 252, 253. Singulis hominibus singuli Angeli ad custodiam deputantur, quia Angelorum custodia est quaedam executio divine providentiae circa homines. Aquinas part. 1. Quaest. 113. Artic. 2. Vide etiam Artic. 5.
• * 1.248

  1 Cor. 11. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See the last large Annota∣tions. 〈…〉〈…〉 might be a mistake of the ••••anscribers to ••••uble the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for if it were read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the sense be, Women in publike Assem∣blies must wear a vail, by rea∣son of the com∣panies of the young men there present; it would be no ill exchange for the losse of a letter, to make so probable, so clear a sense of the place. Dr. Taylor's liberty of Prophesying, Sect. 3. Tertullianus de velandis virginibus, c. 7. mu∣lier••s velandas ait propter Angelos▪ ne ipsarum forma illecebra illis sit ad libidinem. Fuit e••im veterum quorundam ea absurdissima sententia, viz. Angelos amore mulierum corruptos caelo occi••isse. Vide Tertull. de Habitu muli••bri, c. 2. Justin Martyr Orat. ad Gentes. Lactant. Institut. l. 2. c. 15. ortus hujus erroris est ex Gen. 6. 2. Viderunt filii Dei filias hominum & ingr••ssi sunt ad cos, ubi per silios Dei intelligebant Angelos. Vide August. de Civitate Dei, l. 15. c. 23. Cyril contra Ju∣••••an. l▪ 9. ^• Unicus, quod sciam, ex veteribus Ambrosius, & ex nostris unicus Beza, Angelos exponunt, Sacerdotes, s••u pastores Ecclesie, Rectissime omnes alii, tum veteres, tum recentes, intelligunt ipsos Angelos, eosque bonos ac sanctos. Lauren∣tius. Mal. 2. 7. Revel. 1. 20. ^• Beza in loc. Ministers (saith Laurentius) are not any where in the Scripture cal∣led Angels absolutely, but alwaies with addition.
• * 1.249

  J••nius negat dari per Angelos sel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem, inter An∣gelos. Vide Grotium & Aquin. part. 1, 2. Quast. 98. Art 3. Jun. Paral. l. ••. par. 92. Ipse Deus locatus est immediatè ad Mosem praesentibus ac testibus Angelis, Laurentius. See Willet on Exod. 19. 37. ••u▪ ••st. Ordination is put for Ministration. ^• Mr. Palm••r and Mr. Caudery of the Christian Sabhath, part. 1▪ c. 4.
• h 1.250

  Grotius & Ri∣vet & D. Whits say, God spake not immediat∣ly but by an Angel. See Psal. 78. 49.
• * 1.251

  Dan. 10. 13.
• i 1.252

  Cartwright on the Rhem. Test. interprets it of Christ. See M. Perkins on Iude. Michael apud Patres & Rab∣binos est è nu∣mero Angelo∣rum; apud ma∣gos, Daemonum: In Scriptur â verò arbitror esse ipsum Ie∣sum, Dominum nostrum; idque satis patere mihi videtur, tum ex nomine ipso, cùm ex iis quae de eo reseruntur. Primum enim nihil apud He∣braeos vox haec sonat plusquàm, quis sicut Deus? Atqui non est verisimile, ut nomen hoc tribuatur alii, quam illi, qui & ipse Deus est. Deinde Dan. 12. mentio sit hujus Michaelis, voc••••urque Princeps magnus, qui stat à populo Dei contra perditos & impios Ecclesiae hostes. Huc accedunt ca quae reseruntur à Zacharia c. 3. unde Iudae verba sumpta esse videntur: ibi enim Angelus ille, qui causam agit Iosuae summi Pontificis, dicitur Iehovah, quod nomen, ut omnes sciunt, nulli Angelorum vel homini tribuitur, sed solius Dei est proprium. Croius in Conject.
• * 1.253

  Apud Hebraeos, Graecos, & La∣tinos veteres po∣pulus convocaba∣tur classic••. Ad id exemplum, cùm Deus ho∣mines convocat, dicitur id facer•• per tubam, Psal. 47. 6. Isa. 27. 13. Jer. 4. 1. & 6. 1. & 51. 27. Os. 5. 8. Joel 2. 1. Zach. 9. 14. Idem in Apocalypsi, in omnibus Dei judiciis dantur Angelis tubae, quia vero hoc judicium omnium est ut postremum, ita maximum atque generalissimum, i••o•• hic iuba datur, non Angelo, sed ali••ui Angelorum principi, qualis Michael Dan. 12. 1. Grotius in loc.
• k 1.254

  Angels are the best crea∣tures, yet they are mutable creatures, they were created blessed (as the Schools deter∣mine). with a natural bles∣sednesse, not with a super∣n••••••••••, which consists, in the vision of God, for then they had never fal∣len. The good Angels indeed have obtained by Christ a supernatural blessednesse, though he be not a Redeemer, yet he is a Confirmer, a Supporter of the holy Angels. In reference whereunto he is called The Head of all things, Eph. 1. 22. & 3. 15. Col. 1. 20. and that last place is not to be ••estrained to men, but takes in all things both in heaven and earth. Mr. Caryl on ••ob 4. ••8. As Christ is to us medium reconciliationis, ••o he is to ••••e Angels medium confirmationis & clevationis say the Schoolmen. Col. 2. 10. A Head notes eminentiam. In ordine naturae, as Christ was man he was below them, In ordine gratiae he was above them. ••. Influxum. 3. Gu••ernationem.
• l 1.255

  In bono confirmatio non tollit bonorum Angelorum liberum arbitrium. Bernardus tripli∣cem ostendit è sacris literis libertatem, quarum unam vocat libertatem à peccato, 2 Cor. 3. 17. alteram vocat libertatem à miscria, Rom. 8. 20, 21. Tertiam appellat libertatem à necessitate, hoc est, à coactione; necessitas enim hic non opponitur vo∣luntario, sed coactioni. Ca••mannus.
• * 1.256

  The standing of the Angels and Saints in heaven consists in manuto••entia perpetui infiuxus b••ati••i••i, say the Schoolmen. Wheresoever the good An∣gels are (though im∣ployed about the affairs of this lower world) yet do they still see and enjoy the vision of God, Bishop H••lls Invis. world, l. 2. Sect. 2.
• * 1.257

  Con••ect••ries from Angels
• * 1.258

  Let us not by our ill carriage thrust away our guard.
• * 1.259

  One Angel would quickly destroy all the wicked if God should charge him to do it.
• * 1.260

  See Elton on Colos. 1. and Cameron on Act. 12.
• * 1.261

  Objectant nobis Iudaei, quod Saducaei libros Mosaicos agno∣scerent pro divi∣nis, ubi saepius commemoratur, ut Angeli apparuerint. Verùm verisimile mihi sit Saducaeos eludere haec solitos: cujus ratio nunc gemina occurrit. Una est, ut per eas non aliud intellexerint, quàm qualitates à Deo product as in imaginatione ejus, quem de re aliqua velit edocere. Altera est, ut putarint Deum producere spiritus, quando eorum opera uti velit, post••a eos dest••uere, ac producere quidem separand•• quiddam ab anima mundana, quod postea redeat in naturam generalem. Voss. de Orig. & progres. Idol. l. 1 part altera. c. 6.
• m 1.262

  Superbi sunt nec noverunt Moysis sententi∣am, sed amant suam; non quia vera est, sed quia sua est. Aug. Confess. l. 12. c. 25.
• * 1.263

  They have a glory which flows from their own obe∣dience as they stood in inte∣grity, and an additionall glory, as they have received a commission from Christ to be the Saints guardians, Heb. 1. 14. Some Angels fell from God, John 8. 44. 2 Pet. 2. 4. Jude 6.
• n 1.264

  There is but one word (Da∣jiva) in the Sy∣riack for the raven, ink, and the devil, be∣cause common∣ly he appears to men in some black and terrible shape. Weemes.
• o 1.265

  Quia civita∣tem Accaron in∣vocatus à civi∣bus, à muscis liberarat. Cornel. à Lap. They have figurative names likewise in the Scripture, as Lion, Scrpent, Dragon, the Accuser of the Brethren. It is written in the law of Mahomet, That God created the Angels of the light, and the devils of the flame. Dr. Stoughtons Happinesse of Peace.
• * 1.266

  He is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wicked one, Matth. 13. 19. which notes a special wicked∣nesse. God is called by the Prophets in the Old Testa∣ment The holy One, because He is infinitely and altogether holy; so the devil because he hath the most wicked na∣ture is called the wicked one. 1. They fell of themselves and made themselves wicked. 2. They persist in their wick∣edness, 1 Joh. 3. 8. 3. They labour to make others wicked like themselves, they are wicked subjective & effectivè.
• p 1.267

  Verisimile est ex superbia Dae∣mones esse lap∣sos, quod Fili∣um Dei con∣tempserunt, & se ei voluerunt anteferre, Lu∣therus in primii cap. Gen. 26. Doctor Ames.
• q 1.268

  Downam. Mr. Ball.
• r 1.269

  Mr. Caryl on Job 4. 18. Some bring that place, Isa. 4. 12. that is literally meant of the Assyrian King. It is pro∣bable the Devils sin was pride, seeing man was enticed to offend with an argument drawn from the promise of ex∣cellency, Gen. 3. 4, 5. Vide Voet. disputat. de natura & operationibus Daemonum. Diabolus volint se parificasse Deo is Peter Lombards expression. Austin saith the sin of the Angels was quod ab illo qui summè est▪ aversi, ad scipsos conversi sunt.
• * 1.270

  The devil would not yield to this, that the second person of T••••∣nity for the salvation of mankinde, should become flesh, and that in him the nature should be advanced above that of Angels. Bishop Down. of Justif. c. 1. Some say his sin was Envy, but that rather followed and was a kinde of pu∣nishment: Post peccatum superbiae consecutum est in Angelo peccante malum invidiae, secundùm quod de bonum hominis do∣luit, & etiam de excellentia divina. Aquinas parte 1▪ Q. 63. Art 2. He is called the envious man; he envied 1. That mankinde should be restored, when they were cast off. 2. That the nature of man should be taken into glorious uni∣on with the Son of God, and that thereby the image of God should be repaired.
• s 1.271

  Some collect from Joh. 8. 44 that the devils fell the first day.
• * 1.272

  See Mat. 25. 41. Rev. 12. 9. & 20. 2.
• t 1.273

  Hoc est Ange∣lis casus, quod est Hominibus, mors. Damas∣cen. Four things aggravate the devils first sin. 1. If we consi∣der their na∣ture, they were Spirits, spiritual substances, and so had the greater power and advantage against sin, they might more easily have kept themselves pure, because their natures were so simple, a great deal of the power of mans temptation rose f••••m the flesh, the fruit was beautifull to look on and pleasant to the taste. 2. They sinned no•• having any tempter or soliciter without; there was no tempter till they themselves became tempters, therefore they fell by the meer freeness of their will, every sin the more it hath of will in it the greater it is. 3. They were indued with a great deal of know∣ledge, and so sin••d against more light. 4. They were highly exalted above man in their creation. The Angels are not by propagation one from another, but were created all at once, so that of them some might fall and others stand, but men descend by generation from one stock or root, and therefore the first man falling and corrupting his nature, de∣rived to all his posterity a sinfull nature.
• * 1.274

  Vide Amesii medullam. l. 1. c. 11.
• * 1.275

  His malice is against all mankinde, but especially a∣gainst the Saints, Gen. 3. 15. Rev. 12. 8. 1. Because God hath set his love upon them. 2. Be∣cause they are members of Christ, his Kingdom was set up in opposition to Satans. 3. Because they bear the image of God. 4. They conquer him here, and shall judge him hereafter.
• * 1.276

  Hence the de∣vil is compared to a serpent, what subtilty did he shew in beguiling of Eve. Leonem agit & saevit, Draconem agit & fallit. Diabolus metu∣endus magis cum fallit quam cum saevit. Aug. The strength of a temptation lies in the re∣petition of the motion. Luther was so often tempted to self∣murther that he durst do no∣thing but re∣peat the Com∣mandment, Thou shalt not kill.
• * 1.277

  He tempts first by inward sug∣gestions, for being a spirit he hath com∣munion with our souls and can dart thoughts into us, so he filled the heart of Iudas. 2. By outward objects, he hath one temptation for the proud, another for the timerous. He tempts us, 1. From duties, as unseasonable and unfit. 2. In duties, Ezek. 14. 3, 7, & 22. latter end. 3. By duties, to rest upon them, Prov. 7. 14. Bonaventure reckons up six kindes of Satans tem∣ptations. 1. Those which are so sudden that they do judicium rationis praevenire. 2. They are often so secret that one cannot spy out where the temptation lies, they do subterfugere rationem. 3. Some of his temptations are so impetuous that they do vires transcendere. 4. They are importunate in respect of their continuance. 5. The way is so dark that misery and transgression lie at the door. 6. Those fraudulent temptations wherein he prevails over us to be our own tempters. The Saints may yet be comforted, 1. That a restraint is put on Satan in all his temptations, 1 Cor. 10. 13. 2. They shall tend to the increase of their graces; Satans temptations and accusations increased Iobs graces. 3. They have experience of the power of Christ within them; experimentall knowledge is knowledge upon trial, 2 Cor. 12. 19. 4. Hereby they know the power of Christs intercession, Luk. 22. 31, 32. and their own prayers, Rev. 11. 7, 8. 5. This quickens their wisdom and watchfulnesse, 1 Pet. 5. 8. 6. His temptations and accusations shall increase their glory hereafter.
• a 1.278

  The devi's power is not a physical but a moral power only, that is, by suggestions and temptations from sutable objects. Astutiam suadendi, non potentiam cogendi habet diabolus. Austin Psal. 73. 48. & 136. 4. The devil is magnipotent but not omnipotent, saith Luther.
• * 1.279

  Daemones n•••• possunt quic∣quam crea••e, sed pos••unt cr••ata spec•••• tenus muta••••. Qu••ma••modum docet Augusti∣nus de ••••••it. Dei lib. 18. cap. 18. Et ex co Theologi Scholasticique uno consensu. Rainold. de lib. Apoc. * They are so 1. Ratione causae, they proceed from the Devil who is the father of lies. 2. Ratione formae in manner of working, they are but delusions. 3. Ratione sinis. Vide Aquin. part. 1. Quaest. 110. Artic. 4. & Quaest. 114. Art. 4.
• * 1.280

  The School∣men say the Angels (if God would suffer them) could tear the fabrick of hea∣ven and earth in pieces. The Devil is 1. A creature. 2. A chained creature. 3. A cursed creature. 4. A conquered creature. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cameron saith Paul was beat∣en black and blew by some angel of Satan. See my Annot, in loc.
• * 1.281

  Quocunque vo∣litant gehe••nam & cat••nam su∣am portant, say the School∣men. Respectu culpae suae, their pro∣per place hell, Respectu exercitationis humanae, they have their principality in the air, saith Aquinas. Interpretes recentiores Paulum metapboricè dicunt in aere daemones collocasse: quasi hostes è loco superiori cervi••ibus nostris imminentes, ut reddamur cautio∣res. Sanfordus de Descensu Christi ad inferos, lib. 2. pag. 130. In p••nam suam, inquit Bernardus, in Canti••. ••••rm. 14. Diabolus Locum in aere isto medium in••••r Coelum & Terram sortitus est, scili••et ut videat & invideat.
• * 1.282

  They that go to hell shall finde the fire no metaphor, B. Bilsons Full Redemption of mankinde by the death of Christ, p. 52. Vide Sanford. de Descensu Christi ad infe∣ros, p 137, 138, &c. Nobis certum, ignis & flammarum in inferno nihil esse nisi metaphoricum, & pueriliter nugari quicunque corporea, sive ••••∣terialia sunt imaginati. Chamierus tom. 2. lib. 5. cap 2. Aquinas Supplem. part. 3. Quaest. 97. Artic. 5. holds it to be co••∣poreal, yet ibid. Art. 2. he holds the worm to be metaphorical.
• * 1.283

  These Dae∣moniacks mentioned in Scripture were no other then such as we call mad-men; and Luna∣ticks, as ap∣pears by Iohn 10. 20. Matth. 17. 15. compared with Luke 9. M^r Mede on John 10. 20.
• * 1.284

  M•• Elton on the tenth Com∣mandment gives two rules to know 1. If the tem∣ptations ••e against the light of nature corrupted, as for one to kil a parent without any cause. 2. Blasphemo••s thoughts, Gen. 3. 4. 1 Tim. 2. 14. 1 Sam. 15. 2 Cor. 11. 3. Tentare est pro∣priè experimen∣tum sumere de aliquo Diabolus semper tentat ut noceat in pec∣catum praecipi∣tando, & se∣cundum hoc dicitur proprium officium ejus tentare. Aquinas part. 1. Quaest. 114. Arti••. 2.
• * 1.285

  It seems to be taken from 1 Sam. 16. 14.
• * 1.286

  Rom. 8. 13. Gal. 5. 20. Satanae tradi idem est atque ex Ecclesia (extra quam regnat Satan) ejectum declarari quempiam, non tanquam apud Satanam permansurum, & cum eo periturum, sed contra ut miserrimi sui status sensu permotus, resipis••at: at que ita carne abolita quae antea ipsi dominabatur, spiritus superior evadat, ut ita salvus fiat. Beza de excommunicatione.
• * 1.287

  Spectrorum vox est à veteri verbo specio, h••c est, video, unde species, item speculum, composita item inspicio, conspicio, alia. Graecè 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicitur Mat. 14. 26. & Marc. 6. Graecanicam vocem vulgatam retin••it interpres: sed spectrum praetulit Erasmus. Vossius de orig. & progros. Idol. lib. 1. parte altera, cap. 6.
• * 1.288

  Agrippa hoc ipso exemplo Pythoniss••e Sa∣muelem e••o∣cantis consir••••a∣re conatur, posse Spiritus fancto∣rum arte magica evocari. Rainol. de lib. Apoc. tom. 1. c. 75. Vide plura ibid. 'As yesterday is put for the time past, though long ago, Gen. 31. 2. Exod. 5. 4. Josh. 10. 3, 4, So to morrow is put for the time to come, not the next day only, Exo. 13. 14. Mat. 16. 30. * Isa. 57. 2. Rev. 13. 14. That it was not Samuel himself which appeared, but the Witches familiar spirit in his likenesse: these reasons prevail with me, 1. Neither by Witches nor Devils could the souls of the Saints be commanded, or disquieted from their places, when they are in rest and peace. 2. We are assured by the Doctrine of our Saviour, Luk. 16. that God will send none from the dead to instruct the living. 3. That which appeared received adoration at Sauls hands, which the Angel refused at S^t Iohns, Revel. 22. and the soul of Samuel neither might nor would have accepted. 4. Saul forsaken of God could not after death rest in the same place with Samuel the elect and approved servant of God. Lastly, The Fa∣thers do for the most part resolve it was an illusion of Satan to st••ike Saul into desperation. Bishop Bilsons Redempt. of mankinde, &c. pag. 204, 205.
• * 1.289

  Luk. 16. Willet. in loc.
• * 1.290

  Bellarm. de purg l. 2. c. 6. Vi••e illum de Christolib. 4. c. 11.
• * 1.291

  Bellarm. de purg. l. 2. c. 19. Scriptura Deos appellat qui ni∣hil minus erant, 1 Cor. 10. Ideò quòd Gen∣tiles crederent Deos esse, & ut Deos ipsos venerabantur. Ita Scriptura Diabolum Samuelem vocat, ideo quod Saul illum Samuelem esse putaret. Lavater de Spectris, part. 2. cap. 8. Gen. 18. 2. & 32. 24.
• * 1.292

  Corollaries. The Devils have an ange∣lical nature, therefore are more danger∣ous adver∣saries. 1. They are more spiri∣tual. 2. Undiscer∣nable, he discerns us, but we cannot discern him, Luk. 24. 39. 3. They are very agile, swift in motion, Ps••l. 104. 4 4. Act unweariedly, Iob. 〈…〉〈…〉. 5. Terrible. 6. Potent, Ephes. 2. 2.
• * 1.293

  2 Pet. 2. 4. Per Caliginem intelligunt non∣nulli miserimam & horroris plenam vitae conditionem, sumpta translatione à facinorosis damnatis, qui in carceris pedore retinentur constricti, dum ad ultimum judicium protrahantur. Casmanni Angelographia.
• * 1.294

  1 John 3. 7, 8.
• * 1.295

  Persisting in sin makes one like the Devil. Humanum est errare, in error•• perseverar•• Diabelicum.
• * 1.296

  Perkins on Heb. 11.
• * 1.297

  2 Cor. 2. 7.
• a 1.298

  Vocabulum homo est dua∣rum substantia∣rum fibula. Tertullian. Man was made last, because he was worthiest, the soul was inspired last, because yet more noble. D^r Halls Contempl. of Paradise. Man was created after Gods Image. 1. To awe the creature, whose Soveraign he was. 2. That he might acknowledge God to be his Lord, and do him homage, and that God and he might delight in each other: Ad imaginem ac simi∣litudinem, id est, imaginem valdè similem. Eman. Sa ad loc. Significatur absoluta similitudo utraque voce, qua quid sit ita effectum ad exemplar alterius, ut proximè ad illud accedat, & quam maximè exprimat ac referat, ut in co agnoscas illud ipsum Archetypon ad cujus effigiem sit factum. Mercer. in loc.
• * 1.299

  Cum ibi sermo fiat in numero plurali facia∣mus, sunt mul∣ti Thecologi, qui Angelos ideo convocatos esse dicant, non ut consulat illos, cùm nemo fit tam rudis, qui 〈…〉〈…〉 consilio, sed ut indicaret velle se efficere longè nobilissimam illam creaturam. Aut voluit forsan Deus 〈…〉〈…〉∣tudinem ostendere. Menass. Ben Isr. de fragilitate humana, Sect. 4.
• * 1.300

  Quoniam haec duo synonimicè pro ••odem usur∣pantur, verto, Ad imagi∣nem sive si∣militudinem nostram. Quod autem ejusdem sint significatio∣nis, ne quis in his vane philosophetur, nimium liquet ex eo quod proximè in repetitione, & cap. 9. 6. infra tantum dicitur imò & repetetur, Ad imaginem Dei, ut & Col. 3. ••0. Picherellus in Cosmopoeiam Annotat. Vide Molin E••odat. Gravis. Quaest. ••. de Dei imagine.
• * 1.301

  The School∣men make Images and Similitudes divers; and again they di∣stinguish be∣tween imaginem Dei and ad imaginem Dei. Vide Aquin. parte 1. Quaest. 93. Art. 1. & 9. Et Bellarm. de Gratia primi hominis, cap. 2.
• * 1.302

  Quamvis imago propriè resideat in ani∣ma, tamen ra∣tione animae totus homo rectè dicitur conditus ••d imaginem Dei. Scriptura non dicit Gen. 1. 27. factam esse animam ad imaginem Dei, sed factum esse hominem. Bellarm. de Amiss. Grat. l. 4. c. 11. Verily either my eyes be dim, or there is not much set down in precise terms, wherein Adam his perfection did consist. The image of God is that high perfection of whole Adam, and the integrity of all the powers both o•• his soul and body, and that conformity that he had with God his Archetypus. D^r Ham∣pton on Gen. 1. 26.
• * 1.303

  This was a great cōtrover∣sie between Hie∣rom and Au∣gustine. An anima sit ex traduce, an im∣mortalis? Hierom held the imme∣diate creation of it, and this is most suitable to the perfecti∣on and simpli∣city of the soul. Austin did at least incline to the later, that it is by propa∣gation. That of Zech. 12. 1. & Heb. 12 9. makes it the more pro∣bable opinion, that it is by immediate creation, and for that of original sinne, the soul is cre∣ated as part of man, & ••o just∣ly deprived of that original excellency.
• * 1.304

  Bishop Lake on Ps. 132. 11. See Num. 27. 16. Ps. 35. 15. Isa 57. 16. Etiamst fuerint nonnulli apud Ethnicos qui putarint animam esse mortalem, Epicuri de grege porci, qui animam dixit sui da••am pro sale ne putr••sc••r••t: tamen omnes paulò saniores, & agnoverunt animae immortalitatem, & ••irmissimis documentis stabilire sunt cona••••. Rainold. de lib. Apoc ••om. 2 praelect. 33. Illud autem maximum argumentum immortalitatis est, quòd Deum solus homo agnoscit. In mutis nulla suspicio religionis, quia terrena prospiciunt. Homo ideo rectus coelum aspicit, ut Deum quaerat. An potest igitur non esse immortalis, qui immortalem desiderat. Lactant. Divin. Institut. E••it.
• * 1.305

  Imago divinae sapientiae in in∣tellectu effulsit, imago bonitatis, man••uctu••••nis, tolerantiae in ejus animo, imago charitatis & misericordiae in cordis affectibus, imago justitiae sanctitatis & puritatis divinae in voluntate; imago comitatis, be∣nignitatis & veritatis in gestibus & verbis, & imago divinae potentiae in dominio concesso super omnia animalia. Rivetus.
• * 1.306

  See M^r Burgess on 1 Tim. 1. 8. Lect. 12. p. 111 112, 113, 114, 115, 116. Adam was by his natural frame and di∣sposition apt and ••it to know, do, and forbear all that God would have him know, do and forbear, Gen. 9. 6.
• * 1.307

  Os homini sub••i∣me dedit, &c. Man only hath a hand, which is the instru∣ment of instru∣ments.
• * 1.308

  All other crea∣tures but man have only four muscles, one to turn down∣wards, another to hold for∣wards, a third to the right hand, a fourth to the left: only man hath a fifth muscle in his eye to roll it up to God. Columb. de re Anatom. God hath shewed admirable power and wisdom in the countenances of men and women, in that within little more then the compasse of an hand breadth, he hath made such variety, as that among millions of millions, there are none either much unlike or absolutely like in all lineaments, and also in the variety of voices. See S^• Walter Rawleighs Ghost, l. 1. c. 10. Mr. Ross his Arcan•• Microcosmi.
• * 1.309

  Cum primis verò Jobus & Regius Psaltes stupendum illud conceptionis, ••or∣mationis ac nutritionis in utero miraculum accuratiùs expendiss•• videntur, unde verbis admodum emphaticis, de eo loquuntur, Job 10. 8, 9, 10, 1••, 12. Psaltes Ps. 139. 14. Gerh. loc. commun. de conjugio. Vide illum ibid. verba Hebraea optimè, c. 8. explicantem.
• * 1.310

  Dr. Clerk.
• b 1.311

  Adam ab Adamah, Hom•• ab humo. Nobilissimis creaturis, & in∣ter eas homini, vilissima nomina Deus imposuit, tanquam fraena superbiae, & humilitatis documenta. Sic & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Homo ab Adama, id est, humo. Sunt quidem & alia animantia ab humo, sed quia non indigent istis documentis, nec capiunt, adeo ab humo non sunt denominata. Amama.
• * 1.312

  Experienti•• do∣cet multò excel∣lentius in statu innocentiae ha∣buisse hominem hanc potentiam, quam in statu peccati. Tunc subjectio ani∣malium erga hominem fuisset perfecta, quae nunc difficilis est, & non obti∣netur nisi adhibita cura maxima & assiduo labore sunt enim quaedam animalia fera & indomita, quae nunquam cicurantur. Vide Gen. 2. 7. Uno verbo imò nutu etiam ursos & leones fugasset Adam. Hodiè habemus quidem defensionem, sed planè horri∣bilem. Opus enim est ad eam gladiis, hastis, bombardis, muris, sepibus, fossis, & tamen vix possumus cum nostris in tuto esse, Luth, loc. commun. 2. ••lass. loc. 3.
• * 1.313

  ••ide 〈◊〉〈◊〉 de Gratia primi hominis c. 9. Et Aquin. part. 1. Qu. 97. art. 1.
• * 1.314

  Affirmativam sententiam tu•• ••ntur Evangeli•• contra Pontisi∣••ios. Vide Bellarm. de Gratia primi hominis cap. 1. & 5, 6, 7.
• * 1.315

  Rivet. exercit. 6. in Gen. 1. Scholastici di∣sputant, quod justitia origina∣lis non fuerit co••••aturalis, sed c•••• ornatus qui∣dam additus ho∣mini, tanquam donum: Ut si quis f••rmose p••••ll•• coronam imponat, Corona certè non est pars virginis naturae, sed quoddam separatum à natura, quod ab extra accedit, & sine violatio∣n•• naturae potest ••••erum a••imi. Quare disputant de homine & daemonibus, quod etsi originalem justitiam amiserint, tamen naturalia pura manserint, sicut initio condita sunt. Sed haec sententia quia peccatum originis extenuat, ceu venenum ••ugienda est. Quin haec statuimus, justitiam non fuisse quoddam donum, quod ab extra accederet, sed fuisse verè naturalem, ita ut na∣tura Adae esset diligere Deum, credere Deo, agnoscere Deum. Luth. loc. commun. 2. Classis loc. 3.
• * 1.316

  See Sir Walter Rawl••igh in the History of the World, pag. 1. Multi quia locum à M••se hic descriptum reperire nus∣quam potu••runt, ••••••tum, arbores, ••••••mina, aquas, & omnia haec in allegorias transform trunt, qued rectè August. re••ellit, quamvis & ipse se idem sensisse fateatur. Alii eodem decepti errore Paradisum sinxerunt proximè sphaeram Lunae id aëre suspensum. Paraeus in loc. Vide Bellarm. de Gratia primi hominis, cap. 10. & 11.
• * 1.317

  Mihi dubium non est, terram Canaan fuisse delicias totius orbis terrarum, itaque facile illis accedo, qui eo in loco fuisse ante diluvium Paradisum putant. Solus ille locus est, in quo postea Deus voluit Ecclesiam & populum suum esse. Luth. in Gen. 10. As the Scripture borroweth the term of Tar∣tarus from the Heathen, 2 Pet. 2. 4. so it is thought by Tertullian and Gregory Nazianzen that the Heathens took the ground of their Elysian fields from the Scripture-Paradise.
• * 1.318

  It is certain that Paradise was near or about Mesopo∣tamia and Ba∣bylonia, as be∣sides the con∣sent of the best writers, the rivers Ti∣gris & Euphra∣tes which com∣passe Mesopota∣mia, and which watered the Garden, do in∣fallibly demon∣strate. D^r Crak. Defence of Constant. c. 11
• * 1.319

  De Gratia primi hominis, c. 12. & 14.
• * 1.320

  See Kellets Miscel. l. 1. c. 3.
• * 1.321

  Paraeus in Gen. 2. 7.
• a 1.322

  The Poets from the tree of life took their Nectar; and Ambrosia, Nectar, signi∣fieth making young, and Ambrosia Im∣mortality: therefore they are said to be the meat and drink of the gods.
• * 1.323

  Paraeus.
• * 1.324

  Arbor scientiae boni & mali sic nominata propter eventum futu∣rum: quia post ejus esum homo per experimen∣tum poenae didi∣cit, quid interes∣set inter obedi∣entiae bonum & inobedientiae malum, Aquin. part. 1. Quaest. 102. Artic. 2. Hanc arborem hoc nomine à Deo appellatam non legimus: sed ab eventu Moses appella∣vit: quo Ada∣mus & Heva, si ex hujus fructu comedissent, aeternum erant victuri, c. 3. 33. infra. Picherel. in Cosmop. Annotat. Corollaries from Gods goodnesse to man in his Creation. 1. It serves to blame mankinde for his wonderful naughtinesse in striving against God, who hath bestowed so great and undeserved benefits upon him. 2. Let us seriously consider of our selves and of our making, that we may come to a due knowledge of God, of our selves. One saith, the soul is not altogether immaterial, for what hath accidents, hath matter, nothing but that is the subject of accidents. 2. What is finite is material: seeing sinitenesse is the attribute of matter by which it is contained within its own limits: but it subsists, lives and works, being separated from the body, therefore it is immaterial.
• * 1.325

  Vide Raymundi Pugionem ad∣versus Iudaeos, part. 1. c. 4.
• * 1.326

  It is a strange impudence in the Author of the Leviathan (whose igno∣rance in Divi∣nity cont••steth with his pre∣sumption, and I know not which may get the victory) to deny eternity of torments unto the damned, by wresting the expresse words of Scripture, and rejecting the general consent of the whole Church. But I must confesse this Assertion is sutable to another of his abominable Principles, that the rational soul hath no Subsistence out of the body, so that herein he is consentaneous to himself, though opposite to all the world besides, denying what hath been generally received, as well by the choisest Philosophers in the School of nature, as by Christians in the School of grace. These are Doctrines well agreeing to the Title of his Treatise, The Kingdome of Darknesse. Master Samwaies his Devotion digested, pag. 227, 228.
• * 1.327

  Moses affirm∣eth Gen. 2. that God re∣sted from all the works which he had made, that is, from creating new species, but he creates individua dai∣ly, and both governs and preservesthem, and the species or kinds of things already made, Ioh. 5. 17. Requies dupliciter accipitur, uno modo pro cessatione ab ope∣ribus. Alio modo pro impletione desiderii. Et utroquo modo dicitur Deus requievisse die septimo. Primò quidem, quia die septimo cessavit novas creaturas condere. Alio modo secundùm quod rebus conditis ipse non indigebat, sed s••ipso fruendo beatus est. Aquin. part. 1. Quaest. 13. Art. 2. Providentia Latinè dicitur à videndo, at Hebraicè, ut & Latinè vox à sensu ad intellectum transfertur. Rivetus. In its proper signification it may seem to comprehend all the actions of God, that outwardly are of him, that have any respect unto his creatures, all his works that are not ad i••tra, essentially belong∣ing to the Deity. M^r Owens Display of Armin. c. 4. See more there.
• * 1.328

  God by his Prophet infal∣libly foretold future contin∣gents.
• * 1.329

  The Devil would else overturn all, and the godly would be of all men most mi∣ble, Joh. 16. 20.
• * 1.330

  It is the exe∣cution of Gods decree, whereby he upholdeth and governeth all things accord∣ing to the counsel of his will. It is continuata quaedam creatio; Creation gives esse primò, Providence esse porrò.
• b 1.331

  God obser∣veth all our particular speeches and actions, seem they never so small and trifling. God there∣fore pleaseth of purpose to put into writing things that seem not otherwise worthy the registring. See Psalm. 104. & 147.
• * 1.332

  God is maxi∣mus in mini∣mis. Matth. 10. 29, 30. Gods provi∣dence is chiefly exercised about the noblest creatures An∣gels and men, Psa. 36. 6.
• * 1.333

  Prov. 21. 10. God is an un∣derstanding Essence, pre∣sent in all pla∣ces at all times, with all per∣sons, therefore he must needs observe and know all their motions. 2. All things are spoken and done by an influ∣ence of power derived from him. He is the most principal worker of every action, without a special and immedi∣ate operation of whose might the secondary cause would be dead and powerlesse. 3. God hath given us a law to or∣der men in all their words and carriages, little and great. 4. He is the Judge of all the world: he must judge cer∣tainly, infallibly and perfectly.
• * 1.334

  The Saints are under Gods peculiar provi∣dence, Zach. 2. 18. The Lord orders every thing for their good, Psal. 106 46. Nothing can do them hurt, Psal. 46. 1 Luke 10. 19. Isa. 54. 17.
• * 1.335

  The creatures are instrumen∣tum arbitrarium not necessarium.
• * 1.336

  He is the go∣vernor of na∣ture, else he could not cross nature. Neh. 9. 6. Heb. ••. 3. Act. 17. 28
• * 1.337

  Tres sunt gradus divinae providen∣tiae, 1. Conser∣vatio, actio Dei, qua essentias Creaturarum quoad species vel individua, conti∣nuat, corumque agendi vires conservat. 2. Gubernatio, actio, qua prae summa sua autoritate, potentia & sapientia, de rebus omnibus disponit casque pro arbitrio suo regit. 3. Ordinatio, qua Deus pro admirand•• sua sapientia & potentia omnia in ordinem redigit, fines certos & bonos constituendo, & media ad fines disponen∣do, & disposita regendo, Isa. 10. 6, 7. Wendelin.
• * 1.338

  God turns the misery of the godly to their special good, and the prospe∣rous estate of the wicked is an occasion of their woe.
• * 1.339

  Consectaries from Gods providence. Satis constat Epicurum, quem admodum ani∣morum immor∣talitatem, ita Dei providentiam sustulisse. Voss. in Maimon. de Idol c. 2. Gods provi∣dence is like a well-drawn pi∣cture which eyeth each in the room. O tu bone Omni∣potens, qui sic cu∣ras Unumquem. que nostrum tan∣quam solum cures & sic omnes tan∣quam singulos. August. confes. lib. 3 c. 11. His providence is conversant about sin, but without sin. The story of Ioseph is one of the fairest draughts of providence, a lie cast him into prison, and a dream fetcht him out.
• * 1.340

  Eliz. Young. Vide Histoire universelle du D' Aubigne Tome premier, l. 5. c. 1. & 2. p. 371, 372. &c. 4. p. 379. I trust God which hitherto hath preserved and led me by the hand, will not now of his goodness suffer me to go alone Q. Elizabeth. Stow Chron.
• * 1.341

  Psal. 106. 2. & 14. 2. Psal. 92. 4, 5. Psal. 107. ult. Psal. 48. 8.
• * 1.342

  Austin travel∣ling on the way mistook it, and thereby saved his life, esca∣ping an am∣bush of the Donatists. See a special providence in M^r Clarks Life of M^r Dod. p. 411. Totum vit•• meae curriculum plenum est mirandarum divinarum liberationum ex magnis morbis, periculis, calamitatibus, nullum elementum est à quo non infestatus sum. Scultet. praefat, ad curriculum vitae.