A Model of Divinity, Chapter 13
CHAPTER XIII. Of the firſt matter, and foure Elements.
Queſtion.
HItherto of things immediately perfected, what is the creation of thoſe things that were perfected by degrees?
An. It is whereby he made them of a preexiſtent matter, or forgoing principles. They are not immediately compoſed, but firſt they hauehave a matter, and then a forme, and then their owne being, or exiſting. And as time diſ-ioynes theſe things, ſo they are ſubiect to change with time. Gen. 1.2. Out of the voyde and vnformed earth came all inconſtant and mutable creatures. 2. Pet. 3.5. The earth that now is, is ſayd to ſtand out of that Chaos, which Gen. 1.2. is called earth, water, &c. This by converſion is as well the ground of confuſion, as of compoſition. Out of a confuſion are they compounded, and may by converſion be confounded againe into it.
Q. What followeth hereupon?
A. That they are by nature returnable into their former principles, and ſo of a corruptible nature. 2 Pet. 3.6. The world that then was periſhed, being over-flowed with the waters, that is, all that breathed. Gen. 7.22. EueryEvery thing vnderunder the Sunne paſſeth away. Eccl. 1.4. And at the laſt day, the elements, with all their inhabitants ſhall be deſtroyed. 2. Pet. 3.10. As it were, a reſolution being made into the firſt Chaos againe, as may ſeeme, what a hell were it for a man to be an inhabitant of that firſt earth? The holy Ghoſt teſtifieth, 2. Pet. 3.7. that the heavens and the earth, which are now, are kept in ſtore, and reſerved for fire and perdition of vngodly men at the laſt day. Good reaſon they ſhould be puniſhed where they ſinned, and with thoſe creatures they hauehave abuſed. A fearefull hell to hauehave all turned into the firſt Chaos, with an addition of the fire of Gods vengeance. As if that firſt matter were then to be formed and filled with nothing but the extremities of Gods curſes. At the firſt it was formed, and adorned as a Palace and Paradiſe for man, then ſhall it be left as a dungeon and noyſome priſon, for the torture and torment of all wretched and wicked perſons. OnelyOnly the third heauen, with the inhabitants thereof, ſhall then be in bliſſe and bleſſed felicitie.
Q. How manifold is this creation?
A. It is eyther of the elements, or the elementaries. Gen. 2.1. Heauen and earth were finiſhed with the hoſt of them. All that are placed aboue in the fire, and the ayre, or below in the waters and the earth, are elementaries, being compoſed out of thoſe foure elements, and are as the hoſt of this inferiour world.
Q. What is the creation of the elements?
A. Whereby he made them of a precedent matter, with their formes, immediately of nothing. That is, the matter, or earth without forme, receiued into eueryevery part and portion of it a ſimple formation, without all mixture, yet ſo, that it was formed into foure bodies, eſſentially diſtinguiſhed, which are moſt ſimple, as hauing nothing in them but one common matter, with foure diſtinct formes, immediately created of nothing: hence they are in themſelues the greateſt oppoſits, as fire to water, and ayre to earth. The maine oppoſites are fire and water, which ſtickle and ſtriue together, and are moderated and compounded by the two other. When water would quench the fire, earth ſteps in and helpes to abate his moyſture. And when fire would dry vp his moyſture, ayre ſecondeth the water, and prepares a radicall moyſture to feed the fire a little longer. When the coldneſſe of water takes off the edge of heat, then ayre with his mild heat helpeth his fellow. And when fire over-maſters the coldneſſe of water, then earth checks him, and abates his fury, whence ariſeth all elementaries, receiuing the common matter, and formes of the elements, much abated and moderated, after their ſtriuing and ſtrugling together, and therefore are not ſo vehemently oppoſite and contrary in themſelues. Gen. 1.3. Let there bee light, which was the firſt ſimple forme that was put into the common matter, ver. 6. Let there be an expanſe, or ſpreading, which was next added to light, as his fitteſt neighbour, ver. 9. Let there be gatherings, or waters, which contained the third ſimple forme, & came as next fellow to the ayre; for ſo God had appointed, that by placing it betweene two great adverſaries, it might be a friend to both. ver. 9. Let the dry appeare, which comes loweſt in ranke, and gaue the matter the fourth ſimple forme. Thus heat and cold, moyſture and drineſſe, did runne through the firſt common matter, which intertaines them all, and giues them leaue to diffuſe themſelues one into another, for further mixture and compoſition.
Q. But may theſe things be handled in Divinitie?
A. Yes, becauſe, wee ſo farre ſpeake of them as they concerne creation, which is proper to this Art. And our rule is this, that where Creation endeth, nature beginneth; and generation ſucceeds it, as in imitation of Gods firſt compoſition. God by his omnipotent hand giues to eueryevery thing his being, and then ſets it a worke, by his owne nature and vertue. Ariſtotle knew a firſt matter, but he confeſſeth, he had it from Plato, and he from the Aegyptians, and they from Moſes. Yet he erred in many things, for want of Divinitie, beginning onelyonly with nature, where creation had ended his worke. Firſt, he was ignorant that the firſt matter was of nothing. Secondly, that it ſtood certaine houres without a forme. Thirdly, that all the formes it receiued were immediately of nothing. Fourthly, that all this was done in time, and that there was nothing in the world eternall, but the maker of it. Gen. 1.1.2. The earth was a ſubiect of contrary formes, and therefore preexiſtent.
Q. What is that firſt matter of all inconſtant things?
A. It was a thing which God made of nothing in the beginning of the firſt day, without forme and voyd, and ſo by his ſpirit miraculouſly ſuſtained it for a certaine ſpace. Gen. 1.1.2.
Q. What followes from hence?
A. That of it ſelfe it is permanent, for being immediately of nothing, it hath no power to worke vponupon it, but the ſame that made it, therefore God alone can turne it into nothing, from whence he brought it, and this is the reaſon why the firſt matter, and foure firſt formes are not reſolved, though all things may be reſolved into them. For in generation and corruption, as they begin here to take new formes, ſo here they leaue them againe. And death, though a privation of life, yet it hath no power to annihilate his contrary, and therefore, as nature begins where creation ends, ſo creation at the laſt day will begin againe where nature hath ended. I meane, in our reſurrection, eueryevery man receiuing againe thoſe very peeces of the elements whereof he was made. Iob. 19.27. 2. Cor. 15.35.36.37.38. &c. the very ſeed that is ſowne, dieth and riſeth againe, out of thoſe very elements into which nature reſolueth it, ſpringeth it againe.
Q. When was it made?
A. In the firſt beginning of time, or the evening of the firſt day, hence it is co-etaneall, and of the ſame time and age with the third heaven, and the Angels. Gen. 1.1. And the reaſon was, to hinder a vacuitie in the large ſpace and compaſſe of that higheſt heaven. The parts whereof would ſooner hauehave fallen together, then hauehave admitted nothing to ſtand within their circle. For nothing, and evill, are couſin germans, and equally oppoſed to the being of any thing, rather would perfection hauehave imperfection his next neighbour, if ſo be, it hauehave a being from God, then to permit nothing to lodge in his boſome. And therefore what a degenerate thing is man, to admit evill for his beſt companion?
Q. How long was this matter voyd, and without forme?
A. All the time that darkneſſe was vponupon the face of it: Now the viciſſitude of light and darkneſſe makes the day and night, which as it is moſt probable, were then Equinoctiall, of an equall length and ſize; that is, twelue houres a peece. So then the earth, or firſt matter ſtood in that imperfection, a whole night, or twelue houres. Gen. 1.1.2.5. involved in nothing but palpable darkeneſſe.
Q. How was it preſerued all that time?
A. By the Spirit that moued vponupon it, and which in ſtead of a forme, did cheriſh and foſter it all that time. Gen. 1.2.
Q. What kind of creature may we tearme it to be?
A. Some-thing potentially, nothing actually. It was all things, and nothing. A matter for all, yet nothing in forme. It is called earth, and water. Gen. 1.1.2. And ſo it was fire and ayre, &c.
Q. What be the kinds of elements?
A. The higher and hotter which make one globe, or the lower and colder which make another. So that all the world is folded vp in three ſeverall globes, one comprehending another. The divine globe of the third heaven, in which God is ſaid to ſit. Pſal. 2.4. as a place of bleſſed reſt. The ſecond is the etheriall, or skie globe, containing thoſe glorious lampes, and burning torches, by whoſe light and brightneſſe all this inferior world is comforted; and vponupon this heaven the Lord is ſaid to ride. Pſal. 68.4. in regard of his ſwift motion and expedite manner of working. The third and inferior globe, which is but as a point to the reſt, is the earthie and watery ſphere, and the Lord is ſaid to ſit vponupon the very circle of it. Iſa. 40.22. And to ſhake the wicked out of it, as it were, by a canvaſe, or as a man tumbles a thing out of his lap. Iob 38.13. Thus is God in all the globes of the world, no where included, no where excluded, he is in their circles, and vponupon their circles, diſ-poſing all things as he pleaſeth.
Q. What are the higher and hotter elements?
A. Whereby they were made with formes, more actiue and ſtirring; and therefore hotter and higher then the reſt. Hence in regard of levitie and gravitie, heaven is ſaid to be aboue, and earth below. Exod. 20.4. Much matter and little forme makes creatures waightie; whereupon wee ſee in our ſelues, that man-hood conſiſts not in the bulke of the bones, but in the mettall, and ſpirits. So that wee may truely ſay, that the elements aboue, are formall, and they below materiall.
Q. What are the kinds of the more formall elements?
A. The fire, and the ayre, ſtiled by the holy Ghoſt, light and expanſe, or (as it is called) Firmament. Gen. 1.3.6. God naming them by that which is moſt ſenſible to vsus, and in them moſt proper, as light is to fire, extenſion and expanſion to the ayre. For ayre by reaſon of his moyſture doth more dilate, and diffuſe it ſelfe, then fire, though that be the thinner, and more ſubtile ſubſtance.
Q. What is the Creation of the Fire?
A. Whereby God made it in the top and higheſt part of the firſt matter, with the moſt actiue and working forme, ſo that it is moſt hot and light; therefore in the higheſt roome, and becauſe of his ſhining, is called, Photiſticos. With ſuch violence is the fire deiected, that it ſtrikes into the bowels of the earth, and bottome of the Sea; as may well appeare by the generation of ſtones and fiſhes. Metalls, which are ingendered in the earth, ſhew that fire hath beene there, otherwiſe ſhould we never hauehave gold ſo purely purified, & concocted. Hence Phyloſophers attribute the engendring of gold to the Sunne; of ſilver, to Iupiter, lead, to the Moon, copper to Mars, &c. Likewiſe pretious ſtones could not be ſo reſplendent and glorious, if it were not for the worke of the light, or fire, that penetrates into their ſeverall places and veines. Gen. 1.3. Let there be light. Gen. 11.31. Abraham is called from Vr, of the Chaldees. The citie hath fires name, becauſe they worſhipped it. Hence wee read [Suidas in Canopo. Ruffin. hiſt. eccl. l. 2. c. 26.] that the Chaldaeans challenged all other gods of the god-leſſe Heathen, to fight with their God: an Aegyptian encountered, and overcame them thus: He cauſed his Canopus to be made full of holes, ſtopped with waxe, and filled with water being hollow in the middle. The Chaldaeans put vnderunder their God Vr, or fire, and the waxe melting, opened a full quiver of watery arrowes, that cooled and quenched their devouring God, &c. 2 Cor. 4.6. God is ſaid to make the light ſhine out of darkeneſſe; that is, after the firſt night hee made it of that matter which was couered with darkeneſſe.
Q. How did the light deſcend from aboue?
A. For three dayes, by the power of God alone, afterwards by the Sunne, Moone, and Starres, which were ſet of God in the element of fire. Gen. 1.4. God divided the light from the darkeneſſe, ver. 14. Let there be lights in the firmament of heaven, to devide the day from the night, &c.
Q. What is the day?
A. If we ſpeake truely and properly, it is the time of the Sunnes remaining aboue the Horizon, or viſible part of the world. Some, whom I hauehave cauſe much to reſpect and reuerence, hauehave held opinion, that light naturally aſcendeth, and violently deſcendeth by a kinde of repercuſſion made by the Sunnes body and motion, then accordingly hauehave defined the day to be the time wherein the light is turned downeward, or reflected vponupon the lower parts of the world, and ſo by condenſation ſhineth. But others vponupon more mature conſideration, iudge that a new deviſed way. For, firſt, Light in its owne nature cannot be ſaid to aſcend or deſcend onelyonly, but transfuſeth it ſelfe equally & ſpherically in all dimenſions from its owne center. Secondly, if the ſhining of the Sunne be nothing elſe but the beating backward of the aſcending beames of the whole skie, or element of fire, ſurely the Moone would alwayes ſeeme full, as the Sunne doth, being that this aſcending light muſt needs in like maner meere with the thicke body of the Moone, and ſuffer repercuſſion from it. Thirdly, though light were made viſible in the maner imagined, yet the day cannot properly be defined the time, wherein the light is reflected by the Sunne vponupon the lower parts of the world for this is done perpetually and ſo wee ſhould hauehave no night.
Q. Who gaue the name thereunto?
A. God himſelfe called it Iom, which ſignifieth Stirring, becauſe be made the day for man to trauaile in. Pſal. 104.23. When the Sunne riſeth man goeth forth to his worke. Gen. 1.5. He called the light day by a Trope, putting it for the time wherein it is the cauſe of the day.
Q. What is night?
A. If we giuegive way to evident reaſon, and experience, we muſt needs acknowledge the night to be nothing elſe, but the ſhadow of the earth, that is, the privation of light made by the earths thicke body, intercepting and cutting off the Sunnes beames. They that are of the foreſaid opinion, define night to be the time wherein the light returneth vpward, aſcending backe againe to the place where God firſt created it: which is as a paradoxe, ſo an vndefenſible Tenent both for the reaſons aboueſaid, as alſo for that in this deſcription, there is no efficient, or materiall cauſe implyed, which ſhould make the light returne vpward, & aſcend backe againe. Laſtly, there is no reſpectiue difference made of the diverſe parts of the Globe of the earth. Whereupon, it may be ſuppoſed, that he that made this definition, did not conſider the earth & heauens to be ſphericall, and ſo to make viciſſitude of day and night in the moiety of the earth.
How called God the Night?
A. He called it Lailah, which ſignifieth reſting, becauſe he made the night for man to reſt in.
Q. How did God order theſe things?
A. He appointed them to keepe their courſe, making a ſeparation betweene them, ſetting them, as it were, their limites, which they might not paſſe. Gen. 1.4.
Q. What is this ſeparation?
A. The ſeparation betweene the day and the night is the euening, betweene the night and the day, the morning. Gen. 1.5 Euening ſeparates by darkeneſſe, morning by light. So that the one diſ-ioynes the day from the night, and the other the night from the day. OnelyOnly the firſt euening ſeparated not, becauſe the light was then vncreated: yet was it of God appointed even then as apt to ſtand betwixt light and darkeneſſe. And thus from the euening and the morning was the firſt day finiſhed, conſiſting of 24. houres. In the firſt evening were heaven and earth created: and in the firſt morning, the light, or element of fire. The obſervation of time will keepe vsus from that foule confuſion about heaven and earth: which are ſo frequently expounded of the workes that followed vponupon other dayes.
Q. What is the Creation of the ayre.
A. Whereby God made it in the next part of the firſt matter, moſt moyſt, and of a diffuſiue, or diffluent nature, ſpreading abroad, both for impletion and ſeparation. Pſal. 104.2. He ſpreadeth the heavens like a curtaine: that is, the ayre, (for he had ſpoken of the light before) which is further called a ſuperior chamber, very ſpatious, and containes (as it were) a beame for the hanging of the clouds. For water is naturally cold, and therefore gathereth it ſelfe together in the middle region, and by helpe of the ayre is held vp, which maketh a partition betwixt thoſe waters that are congeled aboue, and that are fluide and floating below. Gen. 1.7. for the cloudes hang by vertue of cold, both in the place, and of that which is in vapours, being watery, and aſcending by the violence of the Sunne beames redoubled, which when they returne ſingle, leaue their vapours behind them, which are held by the place, till the fire & light returning diſſolue the bands, and ſend them downe againe in raine, or ſome ſuch like moyſt Meteor. Iob 38.31. Canſt thou bind the ſweete influences of Pleiades? or looſe the bands of Orion. This is nothing but the neat and cold that rules in the ayre, and earth, when theſe brumall, or aeſtivall ſtarres are moſt to be ſeene in our haemiſphere. Orion is ſeene all night in the monethmonth of December, and ſo on, till the Spring, leſſe, or more. The Pleiades begin with the Spring, and laſt till Autumne, when Acturus takes place. Iob. 9.9. So then as cold bindes vp all in Winter, becauſe of the Sunnes abſence: ſo heat looſeth againe, when the Sunne returneth in the Spring. And as below, ſo aboue, cold knits the clouds, and heat breakes their knots.
Q. How called he it being made?
A. By the name in Hebrew, Shamaijm, which ſignifies, there be waters, ſealing thereby the office in deviding betwixt the two waters. Gen. 1.7.8. Hence it comes to paſſe that raine water is farre more fruitful to the earth then any other, becauſe it is not diſſolved by the light, but it brings downe with it much ayery moyſture, which is fatter then leane water; and we ſee by experience, that one ſhower is better then much watering.
Q. When was it made?
A. In the ſecond 24. houres, God taking (as it were) a whole day for that which was equally capable of light and darkeneſſe. Gen. 1.8. So the euening and the morning were the ſecond day, by an equall ſucceſſion of light and darkeneſſe. 2. Cor. 4.6. God in the firſt day made light to ſhine out of darkeneſſe, when there was no capable ſubiect for the receiuing of it; now he ſtayes a whole day of 24. houres, for light and darkeneſſe to come and goe in a proper ſubiect. Oh then how ſhould we truſt this God to ſhine in our hearts, even when we are moſt vncapable?
Q. What is the creation of the colder elements?
A. Whereby he created them with formes leſſe actiue, and therefore colder; theſe elements are clogged with more matter then forme, and therefore the action of them is much hindred. Iſa. 1.2. Heare, O earth, the dulleſt of Gods creatures is brought to convince man of diſobedience, which ſhould be the moſt forward.
Q. What are they?
A. Water and earth. Gen. 1.9. Let the waters be gathered, and let the drie appeare.
Q. What is the Creation of the water?
A. Whereby it was made in the lower part of the firſt matter moſt cold, and moiſt. His cold appeares to be greateſt by his gathering, and his moyſture in this, that it is fluide, and of a ſpreading nature, yet much inferior to the ayre, as may appeare by putting our hands into oyle and water, as likewiſe by pictures, which hold their colours the longer, for that they are laid in oyle. Now becauſe water ſooner dries vp then oyle, it is plaine, that ayre which is predominant in oyle is moyſter then water. Gen. 1.9. Let the waters vnderunder the heaven be gathered together, this is done by the cold of them and therefore no wonder to ſee the Seas tumble together.
Q. How is this water devided?
A. Into the waters aboue, and the waters beneath. Gen. 1.6. And it is probable, that both theſe waters met together in Noahs flood. Gen. 7.20. with 11.
Q. What meane you by the waters aboue?
A. The clouds, and whatſoeuer water is aboue in the ayre. Gen. 1.6. Pſal. 104.3. and 148.4. For as cold gathers them below, ſo aboue, &c. and may very well be called Gods botels, as containing all thoſe gatherings. Iob 38.37.
Q. What meane you by the waters beneath?
A. The Sea, and all the waters here below. Pſal. 33.7. Hee gathereth the waters of the Sea together, as vponupon an heape, and layeth vp the depths in his treaſure. Pſal. 104.6.7.8.9. Iob 26.12. and 38.8.9.10.
Q. What is the proper place of the water?
A. To be next vnderunder the ayre, and next aboue the earth: yet their proper place by Gods appointment is to keepe within the earth, as in a ceſterne, and that not by a miracle, but by a law of nature; for the word gather, comes of Kavah, and paſſiuely ſignfies a confluxe of waters. God therefore bidding the waters caue, did firſt make them a Ceſterne in the bowels of the earth, and that was by the aſcent of the mountaines, and deſcent of the valleyes. Pſal. 104.8.9. Hither at Gods rebuke they caue and gather themſelues, by their coldneſſe, which is of a congregating nature. Hence it comes to paſſe, that wee hauehave the pureſt fountaines at footes of hills; and that often out of their ſides great ſtore of waters hauehave broken forth, to the deſtruction of the inhabitants. Gen. 7.11. At Noahs flood all the fountaines of the great deepe were broken vp: which may very well be vnderſtood of the burſting of the mountaines, to let in the waters. Againe, from the Seas come all the ſweet Springs that run betweene the mountaines, and water the valleyes. Pſal. 104.10.11.12. which as it were, ſweating through the bodies of the huge mountaines, are purged of their ſaltneſſe, and leaue behind them what they had contracted by the continuall working of the Sunne beames, and their owne agitation in toſſing too and fro. Againe, for the fluxe and refluxe of the ſea, which is nothing but the riſing and falling of it, the one being violent, and the other naturall, is eaſily vnderſtood by the cauſe of both. The fluxe, or tyde is violent, cauſed by the Starres, more eſpecially the Moone, whoſe heat being weaker then the Sunne, hath her beames returned with greater oppoſition, yet prevailing, as being more actiue then water, gets vp her fumes and vapours, and with them lifts vp the water, and carrying them after her, makes the water follow her, and ſo they thruſt forward the water that is before them, vntill they be cleane gotten out of the Sea, and then the water fals againe of it owne accord, and the refluxe, or the ebbe is naturall, moyſture and coldnes making it runne downeward. Thus the Lord keepes the Seas in a perpetuall motion, leaſt by ſtanding they ſhould corrupt, to the deſtruction of the whole earth. It is not altogether to be neglected, which is ſaid of Starres, in affecting our bodies, which is not in regard of their owne influences, but their exhalations. For all the Starres worke by the heat they caſt downe, which being nothing elſe but the element of fire, cannot of themſelues otherwiſe hurt, or heale, but according to their temper and degree of heat. As for example, Saturne ſends downe a weake heat, and raiſeth fumes from pooles of water, and dunghills, and carries them vp into the cold region of the ayre, being able to bring them no higher; and ſo they affect the ayre firſt, and then our bodies by it with cold and drineſſe, two enemies to life, conſiſting in heat, and moyſture; Ergo, they ſay, it is fatall to be borne vnderunder his regiment; and to ſucke, as it were, our firſt breath from him. Hence fabulous Poets faine him eating a child, onelyonly a better Starre, which they call Iupiter, by his heat and breath, as with a ſtone chokes him. This Starre is brighter then the other, and more ſolide to caſt downe his beames; hence from him comes a greater heat, and raiſeth vp more vapours from Meeres, which are more ſweet and pleaſant, &c. Ergo, to draw our firſt breath vnderunder ſuch a planet they count wholeſome, and a prognoſticke of good fortune. Mars, another planet, of a reddiſh and fiery nature, turneth downe more ſolide heat and fire, and inflames the fumes and vapours it raiſeth, and therefore they deeme ſuch as draw in the firſt ayre, vnderunder ſuch a conſtellation, ſhall afterward proue men of a word and a blow, &c. The Sunne being of the greateſt ſtrength, is able to fetch vp vapours from the bottome of the Sea, and loweſt bowels of the earth, and turne them into the nature of ayre, making them, according to their matter, pleaſant, or pernicious. As fumes of gold and precious ſtones may bee cordiall; of other Mineralls, like deadly damps that Metalliſts often meete withall. Venus like Iupiter raiſeth vp vapours, which falling in the night, cheriſh, and nouriſh plants, and ſo is ſayd to be fruitfull, and the mother of ofſpring. This I thought good to admoniſh all concerning the conceit of Starres, of I know not what influences; when the truth is, they are all but inſtruments of ſending downe light and fire, and according to their ſeverall compoſitions and placing in this element, ſend downe a greater, or leſſer quantitie of heat, the qualitie being all one. Chriſt ſayes his locks are full of the dew of the night, ſhewing that the Moone hath not the ſame regiment over the night in regard of heat, that the Sunne hath over the day. And Phyſitians teach, that it is dangerous to ſleepe with our heads in the Moone-ſhine, for feare of the moyſt diſtempers of the braine. And we ſee in the lunacie, that the franticke and madde moode followes the ſeaſons of the Moone. So that ſome-thing is to be giuen to the Starres, and yet no more then is to be wrought by the naturall qualitie of heat.
Q. What is the Creation of the earth?
A. Whereby he made it in the loweſt part of the firſt matter, moſt dry and cold. It is not the coldeſt element, though it be moſt remote from the fire; for, in the reflection of the Sunne-beames it is the ſtrongeſt of all other, and therefore it is never the colder for the place of it. The Sunne and Starres warme not naturally in deſcent, for heat properly aſcends: now in the reflexe of the heat, the earth is moſt capable, and to be made the hotteſt. It is therefore moſt dry, and leſſe cold then the water; as may appeare by the propertie of gathering. Gen. 1.9. Let the drie appeare.
Q. How called God the earth?
A. Erets; which ſignifieth, hardneſſe, or to be trampled vponupon, ſealing thereby the office thereof, which was to ſuſtaine the creatures that ſhould goe thereon. Gen. 1.10. As to be a fit habitation for man, and other creatures. Pſal. 115 16. It is ſaid to hauehave the Sea for his foundation. Pſal. 24.2. and 136.6. Yea, to be made out of the water, and to conſiſt in it. 2. Pet. 3.5. God would hauehave Iob admire at the laying of this foundation. Iob 38.3.4.5.6. Elſe where it is ſayd to hauehave no foundation. Iob 26.7. OnelyOnly to hang in the midſt of the world by the power of God immoueably. Pſal. 93.1. and 104.5. Iſa. 40.12. and 42.5. and 44.19. and 48.13. The truth is, the earth is made of God to reſt in his proper place, and hangs not by any miracle, but poyſeth it ſelfe by his owne waight; yet the aſcending of the earth, to make way for the Sea, ſeemes to lie vponupon the very waters, and to be vpholden by them, and ſo appeared by Gods commandement from vnderunder them, and now to ſtand in them.
Q. How called God the waters beneath?
A. Iammim, Seas. Gen. 1.10. becauſe there was the collection of many waters, all rivers running into it. Eccl. 1.7. We ſee many great rivers, which at the firſt riſing out of ſome hills-ſide, might be covered with a Buſhell; which, after many miles, fill a very broad channell, and drawing neere to the Sea, doe even make a little Sea in their owne bankes. Iam ſignifies the weſt, becauſe the Seas flow from that way, &c.