Body of Divinity, Book 3 · Chapter 4
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* Meteora à loco, quia in sublimi regione pendent, Brierwood. There are three sorts of Meteors, one of fire, and hot, the other of ai…e or water, and cold, the other mingled. He sendeth snow like wooll. the aire.
Zanchius saith there are foure sorts of Meteors, others make but three sorts.
1. Fiery, which in the Supreme Region of the aire are so enflamed by the fire, that they are of a fiery nature, as Comets, Thunder.
2. Airy, which being begotten of dry vapours of the earth, come near the nature 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 exhalations, 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 orVapor est calidus & humidus, oriturque ex acre & aqua, exhalatio calida & sicca, oritur que ex igne & terra. Zab. some watery place, it is a vapour.
Vapours or exhalations are fumes raised from the water and earth by the heavenly 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 aLike chesnuts or eggs breaking in the fire.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 bCum exhalatio Calida & sicca in nubibus occurrit humidae & frigidae, illam violenta eruptione perrumpit, atque ex hac collisione fragor oritur qui tonitru dicitur, atque accen…io & inflammatio exhalationis, quae fulgur nominatur. Arist. l. 2. Meteor. c. 2. & 8. Job 37. 4. 1 Sam. 7. 10. 29 Psal. per tot. & 18. 13. A winters thunder is a summers wonder. In Autumn or Spring are oftner meteors seen then in the summer and winter, except in such places where the Summer and Winter are of the temper of Spring and Autumn. Job 37. 1. to 6.dry steams, which the Philosopher 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 themselves 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 exhalations 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 begotten 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 delivering 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 loudnesse, 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, certain 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 natural heat thereof. Whereof some are hot and moist, being us it were of a middle nature betwixt water and aire: some hot and dry being of a middle nature betwixt fire and aire, as some Philosophers think, of which two, as of the matter, arePlutarch in the life of Flaminius reporteth that there was such a noise made by the Grecians after their liberty was restored, that the birds of the 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▪ 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 unwholsome 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 thunder, 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.If it be a great cloud it is called nubes, if but a little one, it is called nubecula, ab obnubendo, operiendo coelum. The clouds are called the bottles of heaven, Iob 38. 37. The windows and flood-gates of heaven, Gen. 7. 11. & Mal. 3. 10. the fountains of the deep, Prov. 8. 28. and the watery roof of Gods chambers, Psal. 104. 3. The pavilion, chariot, and treasure of the Lord, Psal. 18. 11. 2 Sam. 32. 12. swadling bands for the Sea, Iob 38. 9. The cloud is a thick & moist vapour drawn up from the earth by the heat of the Sun to the middle region of the aire, and by the coldnesse there further thickened, so that it hangeth, until either the weight or some rosolution cause it to fall down. Mr. Perkins on Jude 12.
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 causeth such like steams to ascend out of it, and the coldnesse of the middle region doth condensate and thicken these steams or breaths, and turn them again into water at length, and at last to thick clouds.
2. The matter is the steams that the waters and earth do yeeld forth by this heat.
The uses of it are to make rain and snow, (snow is nothing but rain condensated and whitened by the excessive cold in the winter time as it is in descending) for the watering of the earth and making it fruitful, or else for the excessive moistning of the earth to hinder the fruitfulnesse of it, if God see fit to punish. The earth without moysture cannot bring forth the fruit that it should, and some parts of the earth have so little water near them below, that they could not else be sufficiently moystened to the making of them fruitful. God hath therefore commanded the Sun among other offices to make the vapours ascend from the Sea and Earth, that he may poure down again upon the forsaken wildernesse or other places, whether for punishment or otherwise.
Obj. How can it be conceived, that the clouds above, being heavie with water, should not fall to the earth, seeing every heavie thing naturally descendeth and tendeth down-ward?
Ans. No man by wit or reason can resolve this doubt, but only from the word of God, which teacheth that it is by vertue of Gods Commandment given in the Creation, that the Clouds fall not, Gen. 1. 6. Let the Firmament separate the waters from the waters: by force of which commanding word the water hangeth in the clouds, and the clouds in the aire, and need no other supporters, Iob 26. 7, 8. setting out the Majestie and greatnesse of God in his works, here beginneth, that He hangeth the Earth upon nothing, he bindeth the waters in the Clouds, and the Cloud is not rent under them. Philosophy is too defective to yeeld the true reason of this great work of God, which commonly attributeth too much to Natura naturata, Nature; and too little to Natura naturans, the God of nature.
Now we must here also blame our own carelesnesse and folly which forbear toConsectaries. Job 37. 11. to … 17. Job 36. 32. Psal. 91. 1. 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 overvehement heat of the Sunne from scorching the earth, and yet we never think what strange things they be, and what a merciful Creator is he that prepared them. Not seeing God in the works of nature, shews great stupidity, and should make us lament. Let us endeavour to revive the thoughts of God in our minds by his works. When we see the Clouds carried up and down as we do sometimes one way, sometimes another swiftly, then let us set our heart a work to think there goes Gods Coach, as it were, here he rides above our heads to mark our way, and to rewardPsal. 104. 3. 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 aGreat rain is called Nimbus, small rain imber. Amos 4. 8.is as it were the melting of a Cloud turned into water, Psal. 104. 13.
It is a great work of God to make rain, and cause it fitly and seasonably to descend upon the earth. It is a work often named in Scripture, Deut. 11. 14. & 28. 12. Levit. 26. 4. Ier. 5. 24. It is noted in Iob divers times, ch. 36. 27. He maketh small the drops of water. God propounds this work to Iob, as a demonstration of his greatness, Iob 38. 25, 34. See Ier. 30. 13. Psal. 137. 8. Now this work is the more to be observed in these respects.
1. The necessity of it in regard of the good it bringeth, if it be seasonable and moderate, and the evil which follows the want, excesse or untimelinesse of it.
2. In regard of mans utter inability to procure bThough all men should unite all their wits, purses and hands together, to make or to hinder one showr of rain, they are unable. Rich men, great, wise men have not these waters at command: The lesse a creature can do to effect it, the more doth the greatnesse of God shine forth in it.or hinder it, as in the dayes of Noah, all the world could not hinder it; and in the dayes of Ahab none could procure it. The Hebrews say, God keeps four Keys in his own hand, 1. Clavis Pluviae, the Key of the Rain, Deut. 28. 12. 2. Clavis Cibationis, the Key of Food, Psal. 145. 15, 16. 3. Clavis Sepulchri, the Key of the Grave, Ezek. 37. 12. 4. Clavis Sterilitatis, the Key of the Womb, Gen. 38. 22.
3. In regard of the greatness of the work in the course of nature, for the effecting of which so many wonders concur.
First, Without this drink afforded to the fields, we should soon finde the world pined and starved, and man and beast consumed out of it for want of food to eat. It is the cause of fruitfulnesse, and the want of it causeth barrennesse, and so destruction of all living creatures that are maintained by the increase of the earth. As mischievous and terrible a thing as a famine is, so good and beneficial a thing is rain which keepeth off famine.
Secondly, It procureth plenty of all necessaries, when the Heavens give their drops in fit time and measure, the earth also sends forth her off-spring in great store and fit season, and so both men and beasts enjoy all things according to their natural desire, this so comfortable a thing as plenty is, so worthy a work of God, is the effect of rain, I mean rain in due season and proportion.In Aegypt there is seldom rain, it is made fruitfull by the inundation of Nilvs.
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 andIn Iudaea rain is not so frequent as with us. Ierome saith, He never saw rain there in the Moneths of Iune and Iuly: hence rain in Harvest was there unusual, Prov. 26. 1. 1 Sam. 12. 16. 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 *As they do in the Indies. Verbum Dei comparatur pluviae, Deut. 32. 2. Ideoque Hebraei uno verbo Jorah, & doctrinam, & pluviam efferunt. Mollerus.full, partly from the height of place, from which they fall, which causeth the water to disperse it self into drops, and partly because it is by little and little, not all at once thickned and turned into water, and so descends by little portions, as it is thickned. So the Sun and other Stars, the earth, the water, windes, and all the frame of Nature are put to great toil and pains as it were to make ready these Clouds, for from the ends of the earth are the waters drawn which make our showrs.
God is the first efficient cause of rain, Gen. 2. 5. It is said there, God had not caused it to rain, Iob 5. 10. Ier. 14. 22. Zech. 10. 1. 2 The material cause of it is a vapour ascending out of the earth. 3. The formal, by the force of the cold the vapours are 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 elegantlyThaumantis filiam dixere Iridem …oetae; Colores ejus tam exacti, ut vix artificis possit exprimere manus. Confectaries from the Rain and Rain-bow explained, Psal. 147▪ 8.
The cause of the Rain bow is the light or beams of the Sun in a hollow and dewy cloud, of a different proportion, right opposite to the Sun-beams, by the reflection of which beams, and the divers mixture of the light and the shade, there is expressed as it were in a glasse the admirable Rain-bow.
We should be humbled for our unthankfulnesse and want of making due use of this mercy, the want of it would make us mutter, yet we praise not God nor serve him the better when we have it, Ier. 14. 22. intimating, without Gods omnipotency working in and by them, they cannot do it. If God actuate not the course of Nature, nothing is done by it; let us have therefore our hearts and eyes fixed on him when we behold rain, sometime it mizleth, gently descending, sometimesJob 5. 8, 9, 10. fals with greater drops, sometime with violence, this ariseth from the greater or lesse quantity of the vapour, and more or lesse heat or cold of the Air that thickneth or melteth, or from the greater or smaller distance of the cloud from the earth, or from the greater purity or grosnesse of the Air by reason of other concurring accidents; either we feel the benefit or the want of rain likely once every monethmonth. Let not a thing so admirable passe by us without heeding to be made better by it. Want of moisture from above must produce praying, confessing, turning, 1 King. 8. 35, 36.
The colours that appear in the Rain-bow are principally three, 1. The CeruleanJam. 5. 17, 18. See Gen. 9. 13. 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 alsoHos. 14. 5. of the place (whether the Sunne exhaled it) it falleth down in very small and indiscernable drops to the great refreshment of the Earth. It falleth only morning and evening.
Hath the rain a Father? or who hath begotten the drops of Dew? Out of whose womb came the rain and the hoary frost of Heaven? who hath genared it? saith God to Iob, Chap. 38. 28, 29.
A frost is dew congealed by overmuch cold. It differs from the dew, because the frost is made in a cold time and place, the dew in a temperate time; both of them are made when the weather is calm and not windy, and generated in the lowest region of the Air.
Hail and ice is the same thing, viz. water bound with cold, they differ only in figure, viz. that the hail-stones are orbicular, begotten of the little drops of rain falling, but …ce is made of water continued, whether it be congealed in rivers, orValesius de sacra Philosophia. 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 hardnedThe Art of Glasle-making is very highly valued in Ve…ce, for whosoever comes to be a master of that profession is reputed a Gentleman, ipsa arte, for the Art sake; and it is not without reason, it being a rare kinde of knowledge and Chymistry to transmute the dull bodies of dust and sand, for they are the only main ingredients, to such a diaphanous pellucid dainty body, as we see crystal-glasse is, which hath this property above gold and silver, to endure no poison. Howel of Venice, p. 38, 39. into the nature of a stone it becomes Crystal; more degrees of coldnesse, hardness and clearness, give Ice the denomination of Crystal, and the name Crystal imports so much, that is, water by cold contracted into Ice. Plinie aLib. 37. ch. 2.in his natural History saith, The birth of it is from Ice vehemently frozen. But Dr Brown *Lib. 2. c. 1.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 bPsal. 104. 24. & 135. 7. It is a dry and hot fume ascending upward, and beaten back again by the coldness of the middle region and some comes downward again sideling, with more or lesse violence, as the fume is larger or subtiller, and the cold more or lesse.. 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 theVentus à violentia & vehementia nomen habet, quòd veniat abundè, & magna vi irruat in uaum aliquem locum. Mag. Ph. Some think the Angels cause the winds to blow, Rev 7. 1. but that is but a conceit. Prov. 30 4. Amos 4. 13. 'The profit of the winde. Dr Fulk of Meteors. thinnest and driest fumes or exhalations, which by the cold of the middle region being beaten back again, do slide obliquely with great violence through the air this way or that way. The effects of it are wonderful, they sometimes carry rain hither and thither, they make frost and they thaw, they are sometimes exceeding violent, and a man that sees their working can hardly satisfie himself in that which Philosophers speak about their causes, The winde bloweth where it listeth, we hear its sound, but know not whence it cometh, nor whether it goeth. It is a thing which far surpasseth our understanding to conceive fully the causes of it.
They blow most ordinarily at the Spring and fall, for there is not so much winde in Winter, because the earth is bound with cold, and so the vapour the matter of the winde cannot ascend; nor in Summer, because vapours are then raised up by the Sun, and it consumes them with his great heat.
These windes alter the weather, some of them bringing rain, some drinesse, some frost and snow, which are all necessary; there is also an universal commodity which riseth by the only moving of the air, which air if not continually stirred, would soon putrifie and infect all that breath upon the earth.
It serves to condemn our own blindnesse that cannot see God in this great work;It made Adam tremble when God came in the winde. 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 omnipresence,1 Cor. 12. 11. who is said to ride on the wings of the winde. 2. In its powerful motion and efficacy which no man can hinder or resist. 3. In the freedome of its motion, 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? SeeMatth. 8. 26. Jer, 18. 17. 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 *Metalla, i. e. foreign, that is, which is ingendered or bred about, or with some other thing, as gold about silver, and silver about brasse. Pliny, lib. 33. chap. 6. Metals naturally grow (as some observe) in Lands most barren: Nature recompensing the want of other things with these hidden treasures. Purchas his Pilgrimage, l. 8. c. 1. Sect. 3. See more there.are mineral substances, fusible and malleable. They are commonly distinguished into perfect and imperfect; perfect, because they have lesse impurity or heterogeneity in them, as gold and silver: imperfect, because they are full of impurities, as iron, copper, tin and lead.
Gold of all metals is the most solid, and therefore the most heavy. It will loseOf Metals gold is esteemed most precious, as most enduring both age and fire, and least subject to rust. Latini uniones vocant, non quia nun quam duo simul reperiantur, ut Solino proditum, & Isidoro: verùm, quia, ut melius ait Plinius, Nulli duo reperiantur indiscreti. Voss. de orig. & progress. Idol. lib. 4. cap. 47. 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 transparentnesse.
Those Pearls are preferred which are most white, bright, round, light, especially if naturally they be pierced. Rueus l. 1. c. 13. de Gem.
The Psalmist declares the great work of God in distinguishing the waters fromThird dayes work. Psal. 104. 8, 9. 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* It is called Mare either from the Latine Amarum, or the Chaldee Marath fignifying also bitter, because the Sea-water is bitter and salt. For the use of man and all other living creatures God made a separation of the earth and water, causing the water to sink down into huge hollow chanels prepared to receive it, that so the dry Land might appear above it. 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 pleased 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 mountains, 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 theWe must consider the earth and waters, 1. Absolutely, as they are Elements and solid 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. 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 overslowing the Land, whence he proves Gods providence; but Vossius de Orig. & Progress. 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 madeNos vivimus in ipso mari, & sicut aquae diluvii qui…decim cubitis superiores fuerunt altissimis montibus; Ita etiam num Oceanus superat terram trium ulnarum altitudine. Sed quare non obruit nos? Quia Deus posuit terminum mari. Idem videre est in omnibus furoribus mundi tumultuantis adversus Ecclesiam. Lutherus in Genes. 35. 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 *Carpenter in his second book of Geography, cap. 10. saith the perpendicular height of the highest mountains seldome exceeds ten furlongs. See Sir Walter Rawleighs History of the World, l. 1. c. 7. Sect. 11. and Purchas his Pilgrimage, lib. 5. cap. 13. Sect. 1. Nothing is to be seen but snow at the top of the Alpes, which hath lain there beyond the memory of man, and as some say, ever since the Floud. Raymunds Mercurio Italico, p. 252.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 appears:
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 ascents, 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 risings.
2. It conduceth to the fruitfulnesse of the earth. The vales are much more fruitful then if they were flats without hils, because of the dew and moisture that descendeth upon them from the hils, and some things grow better upon the higher places, 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 running 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 *Ins…lae portiones 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.Islands came since the floud? See Dr Browns Vulgar Errors refuted by Mr 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 theDuo maxima quae Mari tribuuntur mira, sa…c…o & reciprocatio. Johnstoni Thaumatographia naturalis. 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 suffet adustion of the Sun-beams, and so consequently to become salt; two things chiefly concurre to the generation of saltishnesse, drowth and adustion; Therefore in Summer, and under the torrid Zone, the Sea is salter. Our Urine and Excrements for the same reason are also salt, the purest part of our nourishment beingA… …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. imployed in and upon the body. Lydiat attributes it to under-earth or rather under-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 *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.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 flowing 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 Euripum, Euripus capiat Aristotelem. Since Aristotle could not comprehend Euripus, it should comprehend him. But Dr Brown in his Enquiries *Lib. 7. cap. 13seems 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 aSee Dr Iorden of Bathes, c. 3. Purchas his Pilgrimage, l. 5. c. 13. Sect. 3. Rivers are said to be ingendred in the hollow concavities of the Earth, and derive both their birth and continual sustenance from the air; which penetrating the open chinks of the earth, and being congea… ed by the extream 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 indagator. Foo…d in Psal. 104, 10, 11, 12.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 appointed 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 Nilus; 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 manuring 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. foreign, 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.Dr Halls Contempl.
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 incloseIt must be large to contain so many creatures. 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 ditches 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 thatAmos 5. 8. & 9. 6. they may be more fit to give life to living things.
Now if the Superficies of the Sea were not very large and wide, the Sun could not have power enough by its attractive heat and warmth, by which it doth attenuate and make thin the waters into vapours: which after the cold of the air, when they come into the middle region of it, doth again thicken and turn it into waters. I say, The Sunne could not else have power to draw out of the Sea sufficient store of these vapours for watering the earth with showrs. So the multitude of the waters and the necessity of having much of them drawn up for rain required, that they should not have little receptacles, but one so great and spacious a receptacle, which we call the Sea. Oceanus, the Ocean is that general collection of all waters which environeth the world on every side, Mare the Sea is a part of the Ocean, to which we cannot come but by some strait.Psal. 104. 25. 107. 23, 24, 25 26, 27, 28. Dr Halls Contempl.
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.Psal. 104.
The whole art of Navigation is a strange Art, the Lord fitted the Sea for this purpose, that it might be useful to transport men from place to place. and other things from Countrey to Countrey. Men build moveable houses, and so go thorow the waters on dry ground: they flie thorow the Sea by the help of windes gathered in fitly with sails, as birds do thorow the air: and having learnt of birds to steer themselves in the Sea, they have an Helm, at the which the Master sitting, doth turn about the whole body of his Ship at his pleasure. The swiftnesse of the motion of a Ship is strange; Some say, that with a strong winde they will go neer as fast as an arrow out of a Bow. The Lord hath given understanding to man to frame a huge vessel of wood cut into fit pieces, and to joyn it so close with pitch and rozin and other things mixt together, that it shall let in none or but a little water, and it shall carry a very great burden within, and yet will not sink under water; and hath given wisdom also to man to make sails to receive the strength of the wind, and cords to move them up and down at pleasure, and to make masts to hang on those sails, and hath given men a dexterity to run up to the tops of these masts, by means of a cord framed in fashion of a ladder, that can but even amuze an ordinary beholder, and all this for a most excellent use, viz. of maintaining commerce betwixt Nation and Nation, and of conveighing things needful from one place to another, that all places might enjoy the commodities one of another.
To this Art of Navigation do Kingdoms owe most of their riches, delights and choise curiosities, a great part of Solomons riches came in this way; it is the easiest,1 King. 19. 26. & 10. 22. safest and quickest way of transportation of goods.
How obnoxious are we to God, therefore we should not be bold to offend him,Consectaries from the Se…. how much danger do we stand in if he should let the waters take their own natural course, and exalt themselves above the mountains.
At the floud he gave leave to the great Deeps to break their bounds, and permitted the waters to take their own place, and the waters were some seven yards higher then the tops of highest mountains. He can do as much now for the demonstration of his just wrath, for though he hath promised that the waters shall never overflow the whole earth, yet not that they shall never overflow England which stands also in the Sea.
2. Let us praise the goodnesse of God which preserveth the whole world alive by a kinde of miracle, even by keeping the water from overflowing the earth. God would convince us that we live of his meer favour, and that his special power and goodnesse keeps us: the waters if they were left to their own natural propensity, would soon overwhelm the earth again, but that God locked them up in the places provided for them. This work is mentioned in divers places, Iob 38. 8. & 26. 10. Psal. 37. 7. Prov. 8. 29 Ier. 5. 22.
First, It is absolutely useful for the preservation of the lives of all things that live and breathe out of the Sea.
Secondly, It is a strange and hidden work, God effecteth it by some setled reason in the course of nature, but we cannot by searching finde it out. Perhaps this may be it, the natural motion of every heavy thing is toward the Center, and then it will rest when it hath attained to its own proper place. Now the earth is stretched over the flouds, and it may seem that a great part of them doth fill the very bowels and concavity of the earth in the very place where the Center or middle point of it is seated.
Hence it is, that they will not be drawn up again, nor follow the upper parts which tosse themselves up and down, but rather pull down those rising graves again, especially seeing it is most evident in nature by many experiments every day, that it is utterly impossible there should be any Vacuum, as they call it, any meer empty place in which nothing at all is contained, because that would divide the contiguity of things, and so cause that the world should be no longer an orderly frame of divers things together: for the parts would not be contiguous and united together if such a vacuum should fall out, therefore water will ascend, air will descend, and all things will even lose their own nature, and do quite contrary to their nature, rather then such a thing should be.
Now it may seem the Lord hath hidden the water in the earth with such turnings and windings, some places in which it is, being larger, some lesse large, that the larger places having no open vent for air to succeed the water, cannot be so soon filled from below, as they would empty themselves upward, and so there must needs be vacuity, if they should not return back again, and stop their course, and therefore they must needs stop as it were in the midst of their career. And this also may seem to be a great and principal cause of the flux and reflux of the Sea, which if it were not, the waters having their course alwayes one way, must needs by little and little return again to cover the earth. If this be the cause (as is probable) it is wonderful, that God should set such an inclination into all parts of the world, that they will suffer any crossing of their own particular natures, rather then not maintain the general course of nature in the close joyning together of things: for if they might be sundred one from another, at length the whole must needs be quite out of frame, and a general confusion would follow.
We must even chide and reprove our selves for our extream stupidity that are so little (if ever a whit) affected with this work so great in it self, and so behoveful for our very life and being.
How are we daily and hourly preserved from the swelling waves! how comes itSee the History of Canutus in Camb…en. that in all this length of time the Sea hath not broken in upon us, and over-topped the earth? We do not tell our selves of our debt to God for commanding the waves not to be so bold as to drown us.
It may exhort us to fear him that hath appointed the Sands for a bound of the Sea, and will not let the waves prevail over us for all their tossing and tumbling. He is of great power, and can over-rule so furious an Element, and fear not though the waters roar, and though the Mountains were cast into the midst of the Sea.
This commends unto us Gods greatness who doth so infinitely surpasse the Seas greatness, and who hath made so much water for it, and it a place for so much water. Let us think of it in particular, and dwell a little upon it, that we may also know our nothingness. What a great thing is the Sea in it self considered! What is this Island in comparison of the Sea, and yet we call it Great Britain? It must needs be greater then the earth, for the waters did round about involve and encompasse the Earth, what then is the whole Globe of Earth and Water, and yet that whole Globe is a thing of nothing in comparison of Heaven, and yet all that is nothing in comparison of God. Oh how great is he, and how much to be admired? Great, not in quantity and extension of dimensions, but in perfection of Essence. How great is he that is beyond Earth, Sea and World, and all more, then these are beyond Nothing!
And let us a little compare our selves with this great and wide Sea. The Sea is but part of this Globe, yet hath in it water enough to drown all the men that are in the world, if either it were suffered to overflow, as once at Noah's floud, or else they were cast into it, so that all men are but a small trifling thing in comparison of this Sea, and then What am I must every one say to himself▪ and what compared to God the maker of the wide Sea and this wide world? Oh how nothing is man, am I my self among other men, and why am not I humble before God? Why do I not cast down and abase my self in his presence, and carry my self to him as becometh so poor mean and small a creature, to so infinite and great a Creator? Let us morally use the things we see, else the natural knowledge will do us no good at all.
We may see in the Sea a Map of the misery of mans life, it ebbeth and floweth, seldom is quiet, but after a little calm a tempest ariseth suddenly. So must I look for storms upon the Sea of so troublesom a world.
For the great work of Navigation, and so of transportation of things by Sea, and for the fitnesse of the Sea to that use we must praise God, every man hath the benefit of it. By vertue of it we have Pepper, Cloves and Mace, Figs and Raisms, Sack and Wines of all sorts, Silks and Velvets, and all the Commodities of other Kingdoms distant a thousand of miles from us, and by this they have from us such Commodities as our Land affords above theirs.
There is no art which helps more to enrich a Nation, and to furnish it with thingsThe safety of this Kingdom consists much in its wooden wals. Our Navy exceeds all others in the world in beauty, strength, and safety. for State, pomp and delight. And yet how is it abused by Mariners, who behold Gods wonders in the deep, being the worst of men, and never good but in a storm, and when that is gone, as bad or worse then ever?
The materials of a Ship are wonderful▪
First, It is made of the strongest and durablest Wood, the Oake and Cedar. *See Plinics Natural History, lib. 16. c. 40.Now it is a strange work of God to make such a great Tree out of the Earth.
Secondly, The Nails in it are made of Iron, that the pieces may be closely compacted.
Thirdly, Tarre and Pitch to stop every crevise, that no water or air might enter, this they learned of God himself, who bid Noah to plaister the Ark within and without with pitch.
Fourthly, Cords made of Flax, a multitude of strange things concurre to this work.
What pity is it that Souldiers and Mariners (as was said) who are so subject toHe that carries his life in his hand must carry grace in his heart. Docto. Sibbs in his Epistle to Sir Horatio Vere prefixed before his Bruised Reed. Qui nescit orare discat navigare. Latini distribuunt plantas in tria genera, herbam, fruticem, & arborem. Hebrai aliter in foreign & foreign & foreign. Mercerus in primum caput Gen. 5. 11. dangers, and have such frequent experience of Gods goodness and mercy to them in their preservation, should generally be so prophane and forgetful of God. For the Souldier it is an old saying,
Nulla fides pictasque viris qui castra sequuntur.
And for the Mariner,
Nautarum vota, is grown into a Proverb.
In the third dayes work were likewise created Grasse, Herbs, Plants and Trees.
The first is Grasse, or green Herb, which is that which of it self springs up without setting or sowing.
2. Herb bearing seed, that is, all Herbs which are set or sown, and encrease by mans industry.
The third, Trees and Plants, which are of a woody substance, which bear fruit, and have their seed, which turns to fruit in themselves.
God by his powerful word, without any help of mans tillage, rain, or Sunne,Voluit Deus per primam germinationem terrae non modo pastui animantium, sed etiam immortalitati speciei consuluim. Paraeus. did make them immediately out of the Earth, and every one perfect in their kind, Grasse and Herbs, with Flowers, and Seeds, and Trees with large bodies, branches, leaves and fruits, growing up suddenly, as it were in a moment by Gods word and power.
The great power of God appears in this, He is able to work above nature without means, the fruitfulnesse of the Earth stands not in the labour of the Husbandman, but in the blessing of God. He also caused the Earth to yeeld nourishment for such divers Herbs and Plants, yea Herbs of contrary quality will grow and thrive close one by another, when those which are of a nearer nature will not do so.
The Herb was given at first for mans use as well as beasts, Gen. 1. 9. Psal. 104. 14. Herbs are one wonderful work of God. The greatnesse of the work appeareth in these particulars:
1. The Variety of the kinds of Herbs.
2. The Variety of their Uses, of their shapes and colours, and manner of production, and of their working and growth. Some come forth without seed, some have seed, some grow in one place, some in another, some are for food, some for *A poor man in Kent mowing 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.medicine, and some for both.
That out of the earth by the heat of one Sun, with the moisture of one and the same water, there should proceed such infinite variety of things, so differing one from another, is a wonder; some are hot in operation, some cold, some in one degree, 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, andJob 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 needed no other food, after it the earth was so corrupted by the inundation thereof, and mans body became so weakned, that he stood in need of more solid and nourishing meat. 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 medicines to recover health.
Solomons wisdom and knowledge was such, that he was able to speak of the nature of all plants, From the Cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall, not that he spake of the greatest tree and lest plant, as some interpret 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 provoked 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 confesseth 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*Gen. 1. 11, 13. 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, andIt is a Carpet upon the earth to adorn and beautifie it. 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 middle 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 Meteors, 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 moysture 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 isSee rare things of a tree called Coquo in Doctor Primrose on the Sac. p. 30. and Purchas his P…grimage, 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. said to yeeld whatsoever is necessary to the life of man. The pith of it is an excellent 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 beRem mirandam. Arist. in 8…. problematum, & Plutarch. in 8…. Sympofiacorum dicit. Si supra Palmae (inquit) arboris lignum 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. 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 victory 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 Lozenges,Iosephus Acosta writeth of a tree in America that on the one side being situated 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. 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 downward 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 moysture 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 divers 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 pleasant 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 stately, 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 weCorollaries. have not observed more seriously and usefully this work of God. We have perpetual 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 *Serunt arbores, quae prosint alteri saeculo. Cicero.after ages.