Treatise of Divinity, Book 3 · Chapter 3

Treatise of Divinity · Book 3 · Chapter 3

p. 26CHAP. III.

I Shall now insist more largely on the particular Creatures,All Philosophy is in the first…Chapter of Gen…sis; Ba… sil, Ambrose, Zanchie, Polanus, have drawn discourses of Philosophy hence. Of the Heavens, the Angels, Elements, and Light, the Creation of days & nights. 1. Of the Heavens. and draw some Consectaries from them, saying little of the reasonable Creatures, Angels and Men; because I intend more fully to treat of them by themselves.

The Creation of the Heavens is a great and wonderfull worke of God; the Heavens were not alwayes, neither came they by chance, or any other way, but by the wonderfull power of God creating them. So the Scripture telleth us often, Psal. 102. 15. Esay 40. 12. and 22. and 42. 5. and 45. 2. and 48. 13. God frequently challengeth to himselfe the glory of this exceeding great worke, alleadging it as an effect of his wonderfull power and greatnesse. The excellency and greatnesse of this worke appeares in divers things. 1. The abstrusenesse of the matter. 2. The perfection of the forme. 3. The p. 27exceeding hugenesse of its quantity. 4. The height of it. 5. Its swift motion. Lastly, the excellent usefulnesse of if for the Creatures here below, and all other things contained in it.

First, the matter of the Heavens is darke and hidden, and goes beyond the power of mortall creatures, certainly to determine of it. Philosophers know not what to say here; some of them doe thinke, that the upper heavens are made of the same matter with these inseriour bodies, and some againe do deny it, and thinke it consists of another, which they call the fifth E…sence; because they perceive it to bee of such different working and qualities front the things below.

2. The perfection of the FigureggAmong all Geometricall Figures, the sphaericall, or the round is the most perfect; and amongst all naturall bodies, the heaven, is the most excellent. It was therefore good reason the most beautifull body should have the most perfect and exquisite shape. Mr. Pemble. of the heavens, and all the Starres of heaven doth marvellously grace it: for it is of an Orbicular or round forme, a Circle encompassing the earth and waters round, which is of it selfe also for the maine Orbicular; and this concerning the Starres our senses do declare, and concerning the whole Heavens the motions of the Starres, which our eye doth tell us; for the Sunne riseth every morning over against the place it did set the evening before, and so evinceth that its course is roundhhThe earth is round but not precisely: There are Hills like Warts, and Vallies, like Wrinkles in a mans body. Exact roundnesse is not found in any body but the Heavens.: The round figure is the most beautifull, strong, perfect, and capacions figure, and this may minde us of Gods Inf…itenesse, Perfection, and unchangeablenesse.

3. Consider the hugenesse of itsiiHow else could it containe the Sun, Moon, and Starres, in convenient distance from the earth, one from another. quantity: for who can measure the back-side of heaven? or tell how many miles space that mighty Circle doth containe? the Globe of Earth and water is very great, but all that is, as it were, an undiscernable Point, compared to the whole Globe of heaven: how incomprehen…bly great is he which hath made a building so great? The whole circuit of the heavens, wherein are the fixed Staus, is reckoned by Astronomers to be a thousand and 17. millions of miles at least.

4. It is a high and stately building, Job. 22. 1…. 160. millionskkMr. Greenhil on Ezek. p. 104. p. 28of miles high from earth to heaven: it is so farre by the Astronomers rules. It is a wonder (saithllBishop Hall in his Contemplations on the Creation. one) that we can look up to so admirable a height, and that the very eye is not tired in the way. If this ascending line could be drawne right forward, some that have calculated curiously, have found it five hundred yeares journey unto the starrie heaven. This putteth us in minde of the infinite mercy and goodnesse of God,The Heavens for height Prov. Psalme 103. 3. and of his Majestie; the highest heavens are a fit Palace for the most High, Psal. 104. 3.

5. Its admirable swift motion and revolution in 24. hours,Vide Fullers Miscellanea. l. 1. c. 15. which our conceits cannot follow; teacheth us, that God is farre more swift and ready to helpe us in our need. A Bullet out of a Musquet flies swiftly,Insita à Deo vis quae in scripturis saepe appellatur praeceptum Domini est causa motus. it will fly 180 miles an hour according to its motion. The Sun moves swifter,**Mr. Greenhil ubi supra. Philosophers say, the Heavens worke upon Inferiour bodies by three instruments, viz. Light, Motion, Influence. 1160000 miles in one houre; the fixed stars some of them 42 millions of miles each houre.

6. The use of it is admirable, the motion of the heavenly bodies is the cause of generation, and corruption here below: if they should cease moving, the being of sublunary bodies would cease. The inferior heavens are fitted for the generation of Meteors, Raine, Snow Thunder, Lightning by its fit distance, as it were from the Earth and Starres. Here is room for the making and shewing of them all. The lower part of it also, by reason of its thinnesse and subtilty, is fit for the flying of Birds, and for the breathing and the living of man and beast; and it is fitted to be enlightned by the Sun-beames, and to receive that illumination and heat, without which the Creatures here below could not subsist, and the starres, c…iefly the Sunne, are placed at a convenient distance; and it is fitted for the swift motion of the heavenly bodies, in regard of its raritie and subtilnesse, which if it were thick & grosse could not have so speedy a passage through, or about the same; especially the highest heavens are fitted for the inhabitation of those immortall persons; some of which doe, and others shall inhabite a being so spacious, bright, and every way glorious, that the multitude of those happy persons may have space enough to see the beauty of GOD.

p. 29The Philosophers divide the Regions of the world into two Regions, the Celestiall, and Elementary Region. The Celestiall, they divide into divers Orbes, or Globes: for the Heaven of heavens, sedes Beatorum, the feat of the blessed Saints and Angels, they had little knowledge of, if any at all. The first moveable, as they termed it, the highest Orbe by the unspeakable, swift circumrotation of which, they thought all the other Orbes were carried from East to West, in the space of 24. houres. This is the tenth Globe or Orbe; the next they call the Chrystalline or watry Orbe, because it is cleare bright, and apt to to shine through as water.aaSome say the Orbes are contiguous each …o other, & clo…ely infold each other as the skinnes of an on…on containe one another, and others thinke there is no such var…ety or maltitude of Orbes, but alone one first moveab…e in which they conceive the fixed starres to be placed, and they think the planets move not in Orbes but of themselves, as birds flie in the ayre. The next is the Starrie heaven, which hath eight Spheares, one for the fixed Stars, and seven other for the Planets, each Planet having (as they say) his distinct Orbe. Saturne is the uppermost, next Jupiter, then Mars, in the middest the Sunne, then Venus, next Mercurie, the la…t and lowest of all, is the Moon. So is the division of the heavenly Region; the Elementary, they divide into the region of fire, next to the Moone, and of aire next to that; and that they distinguish into three Regions, the highest, middle, and lowest; then that of the Water and Earth, compounded together: so they: But now the Scriptures divide the World into two parts, Heaven, and Earth, as you read in the first words of the Bible, In the beginning God made heaven and earth. By Earth, it meaneth this Globe of Earth, and Water, where men, Beasts, and Fishes are. By Heaven, all the space from the Earth upward; and of this heaven it maketh three parts. 1. The highest Heaven, the heaven of Heavens, 1 Kings 8. 27. the habitation of God himself; and all his Saints & Angels, Job. 14. where God reveals his glorious presence to them for ever. This is called by Paul the third Heaven, 2 Cor. 12. 4. for its scituation, above the Aire and skie, both which have the name of Heaven and ParadisebbIt is called the Paradise of God, Rev. 2. 7▪Rev 2:7, 2 C…r. 12. 4. because the earthly Paradise was a figure of it; and because it is a place of endlesse joy & pleasure.

2. The StarryccIt is called by the Greeks …ast foreign, that is altogether shining, because of the great number of Starres in it., Skie, where the Starres are; it is described in Job to be firme, as a molten Looking-glasse.

3. The lower Heavens; all that place above our heads to p. 30the Starrie Heaven. Hence the Clouds are called the clouds of Heaven, and the Fowles of Heaven, and Birds, are said to flie in the face of the Heavens.

Every one is to fall out with himselfe, and blame himselfe for slighting and neglecting the consideration of this work, that offers it selfe so constantly to our eyes, even this so curiously wrought Curtaine, which God hathaaPsal. 104. 2. There he alludes to Gen. 1. 6. …et there be a Firmament or stretching forth. God made the heavens with as great ease as one can stretch out a curtaine when it is folded up.Ps 104:2Gen 1:6 spread forth, especially let us blame our selves for not seeing God in the workman-ship of heaven; that wee take not notice of him, as the Author of it, and raise our hearts higher than the heavens to him that measures them forth, as with a Span, we should beleeve that he is so. Great, Good, and Wise, as this Heaven proclaimeth him the Maker thereof to bee. Let us see and bewaile this blindnesse; there is no place in the earth, which hath not the Heavens spread over it. Oh that we could put our selves in minde of him that did spread out the Heavens, and remember, that he sees us every where; for where any worke of his is to be seen, surely, the…e is himselfe to be seen; and there he sees all things that are there; especially, let us learne to presse this knowledge upon our will and affections, that it may beget in us obedience, love, feare, joy, confidence, and other holy vertues; without which, all talking,How beautifull art thou that hast adorned the heavens saith Job. yea and thinking of God, is idle and fruitlesse. Let us presse our selves to become subject to him, who hath the heavens at command, because he made them, to love him that hath formed, for our use, so excellent an house, so richly vaulted above; see the invisible things of him that made all in these things which you behold, thy conversation should bee there where Christ is, Col. 3 There is thy Fathers house, thine owne Countrey, thy inheritance, It is a great deale of comfort to Gods people, that have such a Father, who can so easily stretch out Heaven, trust in him for house-roome, that can build a world with so much ease.

For the Angels (because I intend to speak more largely of them afterwards) I shall here only answer one question athem.Consectaries from the Angels.

Why are they not spoken of in the Creation, where man p. 31and beasts are mentioned, and why is not the speciall day named wherein they were made?

Answ. Not so much, for feare the Jewes, a people prone to Idolatrie should have worshipped them: for then by the same reason Moses should have forborne to have mentioned them in the whole story of Genesis, which was publisht at the same time, and to the same people, that the first part of it: but it may be to give us to understand, that God did not use any of their help in the Creation, and had no need of them at all, but made the whole world without them, or because hee relates the making of sensible things**Quia Moses ruditatise nostrae accommodare voluit, ideo quae a…tiora nostro captu erant praetermissis, ea tantùm commemoravit quae sub oculis sunt. Zanchius de S…mb. Apost. Ego Mosen puto voluisse populo creationem rerum aspectabilium proponere, & nihil de invisibilibus dicere, unde in toto sex dierum opere ne unius quidem invisibilis Creaturae mentionem fecit. Mercerus in Gen. 1. 1. idem habet in caput secundum versum primum; idem habet Pareus.Gen 1:1 only, but that they were created, appears, Coloss. 1. 16.

The Scripture hath not so clearly expressed the precise time and day of their Creation, therefore Ambrose and Danaeus confesse that they know not when they were created. But it is probable they were made with the Heavens, which some say were made the first, others the second day.

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

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

An Element is that whereof any thing is compounded, and it selfe uncompoun…ed Each element is superiour to other, not more in place then dignitie.

p. 32The dry land is called earth,Of the four Elements. which is a firme,1. …f the earth. cold, & dry Element, round and heavie, hanging unmoveably in the midst of the world, fit for habitation.

The Psalmist describes the creation of the earth,A Base is the lowest part of a pillar. The dry land appearing firm above the waters, God called foreign erets, of which our English name, Earth is derived, and hath the sound of it. Psal. 104. vers. 5 Who hath laid the foundation of the earth, or founded the earth upon his Basis, that it should not be removed for ever. The earth is the heaviest and lowest element. It is so made that it doth stand firme in its place, so that neither the whole earth is moved out of its place, nor yet the great parts of it. This is an exceeding wonderfull worke of God to settle the earth so upon certaine foundations, that it is not shaken out of its place. Take a little piece of earth not bigger then ones fist, nay then ones eye, or the apple of it: hold it up in the aire, let it fall, it will never cease moving till come to lye upon some solid bodie,Nec circumfuso pendebat in aere tellus ponderibus librata suis Ovid met. that it may hold it up & stay the motiō of it. Now how is it, that this whole lump of earth, the whole body I say of the earth hangeth fast in the wide and open aire, and doth not sway and move now hither and now thither: what is it that holdeth it up so stedfast in the very midst of the aire? It is Gods worke who hath founded it on his Basis that it cannot be moved.Carpenter in his first booke of Geog. ch. 4. saith the earths circular motion is probable; Copernicus said, that the earth moved, & the heavens …ood still. See more of this after about day and night. This worke is often mentioned in the Scripture, Joh 26. 7. There is nothing which might hold it up, & yet behold it hangeth still and quiet, as if it had some pillar or base upon which to rest it selfe. The Lord doth in larger words commend it to the consideration of Job, when himselfe comes to speake with him, Job 38. 4. & 6. God there compareth himselfe to a builder that layes the foundation, and then sets up the building by line and measure, and convinceth Job of his weaknes, that knoweth not how this earth should be set up or founded, whereas the Lord himself effected this building long before Job was. David telleth of it, Psal. 24. 2. as a ground of Gods right unto it, and to all things that are in it: for saith he, He hath founded it upon the seas, and established it upon the flouds. And Solomon mentions it, Prov. 8. 29. and 30. 4. Eccl. 1. 4. This is a great work, because it is both necessary and unsearcheable. It is necessary, for it is the cause of the order of things in all p. 33the world, and of their not being jumbled and confounded together.Aristotle would have Earth-quakes to proceede from a spirit or vapour included in the bowels of the earth (2^d. of his mereors 7. ch.) which finding no way to passe out, is enforced to tutne backe, & barred any passage outseeks every corner: and while it labours to breake open some place for going forth, it makes a tumultuous motion which is the Earthquak. It is 1. universall, which shakes the whole earth in every part, at least in the upper face, the cause whereof is not naturall, but the immediate and miraculous power of God, such a one hapned at our Saviours passion. 2. particular that which is limited to some one or more particular places. What Thunder is in the clouds, the Earthquake is in the Earth. If the lowest part of any building be not firme, all that is built upon it, will totter and tumble, and come downe quickly: so if the earth, this lowest part of the world should shake or reele, and be apt to move hither and thither, the things that be upon it by nature, or that are built upon it by the workmanship of man, could not possibly subsist or endure. Rivers and Channels would be daily altered, dry ground would ever and anon become Sea, and Sea, dry ground: trees would often totter and fall, or else be changed from place to place: building and houses would still bee falling and tumbling down off the earth, did it not keepe its own room: nay heaven & earth would come together, utter confusion would overturne the face of the earth, and men, beasts, and all things below would come to nothing. So needfull it was for this great Architect to set the Corner-stone of the earth, fast, firm, and immoveable. But the cause of it is unsearcheable, who can find out to the full the reason of this so necessary a work? Every heavy thing we see must have something to keepe it up, something on which to rest it selfe, that it may goe no further but abide where it is: but what doth this earth rest on? How is it held so even in the very midst, and sweyed neither one way nor another? who can tell me a full, just, satisfactory reason in nature? We must not thinke that God doth hold it up by an immediate, violent, supernaturall, or miraculous working, but in a naturall way by ordering the principles of nature so, that they shall necessarily concurre to effect this setlednesse. Philosophers give this reason of it, they say, the simple bodies were made, some of a light, subtill, thin, and spirituall nature: and their propertie is to ascend, to goe upward still, so as the light still flies higher; and some of a more grosse, thicke, and heavie nature, and the property of these is to move downward, and still the heavier to make it selfe a way through the lighter, and to presse toward the Center, that is the middle point of the whole round of the world; p. 34for it must bee confessed that the world is round. Wherefore seeing every part and portion of the earth presseth toward the very middle point of all, it cannot be, but that all must stand fast in the midst, seeing each part thronging the other, and leaning upon the other toward the very middle: all will bee quiet if the parts be even poised. But now how heavie things should be made so to move toward the Center, and how each part should so evenly move, and a number of other questions more, let them answer that are able, especially seeing the earth doth not carry in it selfe to sense, a perfect, even, and smooth roundnesse, it is hard then to answer to the question which God propounded to Job, upon what bee the sockets of it fastned? It is a worke of God exceeding our capacitie, and must therefore quicken and call up our admiration.

We should blame our selves for so seldom putting our selves in mind of this great work, to stir up our selves, to magnifie the Author of it, and make it an argument of our blessing his name, for which David speaketh of it, Psal. 104. or of humbling our selves before him in acknowledgment of his power and wisdome, and of our weaknesse and follie, to which end it is mentioned in other places, or indeed to any good purpose of informing our selves the better, either of his nature or our dutie. Oh how brutish and blockish are we! So strange & so mightie a worke is done and continued in our sight, here it was done before I was here, and here it will remaine and bee continually done after I am gone hence. I enjoy the benefit of it as well as any other, and with all others, and yet when did I take it into consideration? When did I once offer it to the serious meditation of my minde? When did I say to my selfe, how doth this great ball of earth remaine unmoveable in the midst of this wide and spacious Heaven? Why doth it not reele or totter toward the North or South, the East or West, or now upward, now downward? What hand doth hold it up, and that so stedfastly, that for thousands of yeares it hath not moved? surely some potent and intelligent workman hath in such a wonderfull manner reared up and founded this building. That is he whom we call God; why do I not fasten in p. 35my selfe a more sure and firme, notion of his being, and a more lively, firme, and effectuall acknowledgement of his excellencie?

We are worthy of great blame that have scarce ever directed our minds to the contemplation and fruitfull meditation of this great act of God among the rest, for any good, spirituall, and holy intent. Schollers sometimes in their Philosophicall studies stumble upon these questions, and set their witts on worke to find out the natural reason of them, but alas in how unsanctified a manner, so as not at all to inforce the thing upon their soules, for making of them more thankfull and obedient! But for the plaine man that is no Scholler, though he have wit enough for all things else, yet hee hath no wit to enter upon these cogitations: and when he findeth the matter so farre above his reach, yet to tell himselfe that this is one of Gods workes, and so to call on himselfe to feare, know, and obey him, this, this is that we must every man lament in himselfe, as a just and due cause why the Scripture should ascribe brutishnesse unto us, and we unto our selves, and why wee should present our selves before the divine Majesty with bashfull and lowly confessions of our wrong done to God, in robbing him of the honour due unto him for his workes which our selves have the fruit of. Secondly to our selves, in depriving our selves of the best and most excellent fruit of them, which is to be led by them above themselves unto him.

This may exhort every one of us to take this work of God from David, and to make it as it were our theame, or the object of our meditations. Whosoever applyeth himselfe to raise up such thoughts, shall finde a great unaptnesse in himselfe, and a kinde of wearinesse to them with a vehement inclination to entertaine other fancies, and the Devill will take occasion hence to disswade him from doing the duty at all, as if it were as good omit it, as performe it so weakly: it is a false tale which Satan tells, for God hath promised acceptance to the weakest endeavours, in calling himselfe a Father, but to accept of the non-performance, he hath never promised, for even a Father cannot do that.

p. 36Lastly, we must learn to seeke unto God, and trust in him for spirituall stability of grace in our soules, and must thus importune him. Lord, when there was never an earth, thou mad'st one, and didst lay the foundation of it so sure, that no force nor skill can move it. O, thou canst also create a frame of holinesse in my heart and soule, and so stablish, settle, and confirm it that it shall never be moved. I beseech thee, and trust that thou wilt do this as thou hast done the former. One prime use to which we must improve these naturall benefits, is to quicken our prayers, and confirme our faith in begging, and expecting such as are spirituall. When God will confirme the faith of his people, and winne them to call upon him for good things, he puts them in minde of these wonders in nature, they must make use of them therefore, for this purpose.

…The second Element is water,Exod. 17. 6. Numb. 20. 2.Exod 17:6Num 20:2 so necessary a creature,2 King. 3. 16. 20.2 Kgs 3:162 Kgs 3:20 as nothing can be more dangerously or uncomfortably wanting to the life of man. It is an Element moyst in some degree, and cold in the highest, therefore it cooles the body, and tempers the heate that it grow not excessive. It hath manifold uses constantly.

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

2. It serves to wash our bodies and the apparell wee weare: if our hands and feete were never washt, what an evill smell should we carrie about?

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

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

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

3. Very profitable, we drinke it, and wash with it, and our meate is prepared by it, and beasts drinke it.

It reprehends us, that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God, and praising him for it; A secret Atheisme prevailes in our hearts, which p. 37is the cause of this great blockishnesse and ingratitude, and corrupts all things to us, and forfeits them, & provokes Gods justice against us, Say, Lord, thou mightst justly choak me for the time to come, for want of water, that have not been particularly thankfull to thee for this merciemercy. Wee should bring in the parcels of Gods goodnesse for bread, water, fire; when thou washest thy hands, let thy heart be lifted up to God that made the Element; Say, O that I could praise, love, and obey him, that hath done this for me.

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

Aunciently, in those warmer Countreys especially, water was the usuall drinke of men; therefore in the description of the cost of famillies in house-keeping, when we read of so many Oxen and Sheep slaine, and so much meale and fine flower, we reade not of any wine; which would have been mentioned, if it had been usually drunke.

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

It is divided into three regions or stages. The highest is said to be exceeding hot, and also dry, because it is neare the fiery Element and starres, by the force of whose beames it receiveth the heate, which also is much encreased by following the motions of the Heavens. The lowest region is (they say) hot and moist: hot by the reflection of the Sun-beames meeting with the earth, and moyst from its own proper nature, and by reason of the vapours exhaled out of the earth and water: or rather it is variable, now bot, now cold, sometime temperate, differing according to times and seasons of the yeare, and places also, or severall climates. The middle region of the aire, is cold in respect of the two other, because it cannot follow the motions of the Heavens, (as the upper region doth) being hindered by the tops of mountains; 2. being free from the reflex p. 38beames of the Sun, by which the lower region of the aire is made hot.

The Aire is most thin,The qualities and use of the Aire. without light or colour, but apt to receive heate, light and cold, heavier then the fire, lighter then the earth or water placed in the midst of them, fit for breathing, seeing, smelling and moving.

This Element also leades us to God. For 1. It t…uly and really subsisteth though it be not seene: So also the Lord, the maker of it, hath a reall, but invisible existence. 2. It is every where within and without us, so is God every where present. 3. It is the preserver of my life, and we may say of it truly, as the Apostle of God himselfe,Acts 17. 28.Acts 17:28 in it (under God) we live, move, and have our being.

4. Fire, which is (some say) to be understood in light, an adjunct and quality of it,Fire is a most subtill Element, most light, most hot, most simple, & immi…t. Therfore the Persians worshipped fire as a God, the Chaldeans adored Ur, and the Romans worshipped holy fire. Scaliger would prove a fiery Element because fire tends thither. First, God made the Elements of the earth and water, which in Geography make one globe. Others say light neither is that Element, nor proceedes from it, but the Sun: however I shall handle it here among the workes of the first day.

Without light Gods other works could not have been discovered by men. Light is an excellent worke of God, tending to manifest his excellency to men, it is a comfortable thing to behold the light; Psalm. 104. 2. Who coverest thy selfe with light as with a garment, that is, createdst the light: thereby shewing his excellencie as a man doth, by making and wearing a rich and glorious suite of cloths: hee made and doth maintaine the light in its perfection.

God expresseth his greatnesse above Job, Job 38. 19. 24.Job 38:19Job 38:24in that hee could not make light, nor knew not what it was, q. d. Job, thou art a meane Creature, thou dost not create nor order the light, neither dost thou know the nature and working of it. The greatnesse of this worke appeares principally by two considerations.

p. 391. The hidden,See Sir Walter Ralegihs history of the world, l. 1. c. 1. Sect. 7. If this light be not spirituall, it approacheth nearest unto spirituality: and if it have any corporality, then of all other the most subtil & pure; for as it is of all things seen the most beautifull and of swiftest motion: so it is most necessary and beneficial. Sir Walter Raleigh. abstruse, and difficult nature of it. Philosophers cannot tell what to say of it, whether it be a substance or accident: and if a substance whether corporeall or incorporeall and spirituall, it is a quality (say they) which makes other things visible: that is the effect of it. This word, light, in English, signifieth both that which the Latines call lux, and that which they call lumen, which yet are two distinct things: The first being in the Sunn… or Moone properly, the second in the Aire, and an effect of the other.

Some thinke that it is a substance, & one of the simple substances, which they call Elements; of which compounded substances are made, by mixing them together; and is nothing but the Element of fire, which Philosophers speake of, being more subtill then the Aire. And as the water compassed the earth, and the aire the water, so did light the aire, and was far greater then the aire, as that was then the water and earth, so as this is the highest of all the Elements.

2. It is very usefull, needfull, and beneficiall; For first it carrieth heate in it, and conveigheth heate, and the co…lestiall influences unto all other things. 2. It distinguisheth day and night each from other: without it, what were the world but a dungeon?

3. It is exceeding necessary for the dispatch of all businesse.It is a great paradoxe to think light to bee a bodie, which yet is maintained by Sir Kenelm Digbie in a Booke lately set forth. But that light should be a spirituall substance, is much more absurd, for how then should it be visible?

4. To make the beautifull workes of God visible, Heaven and Earth, and dissipate those sad thoughts and sorrowes, which the darknesse both begetteth and maintaineth.

1. We cannot see light without light,Consectaries. nor know God without his teaching.

2. This serves to condemne our selves which cannot see God in this light, though we see it with content, and lament this blindnesse. When the day begins to peepe in at your windowes, let God come into your thoughts, hee comes clothed & thus attired, tell your selves how beautiful & excellent he is.

p. 403. It may exhort us to labour to raise up our hearts to God in hearty thankfulnesse for the light,The eye cannot see any thing without a double light Lumine innato, an inward light in the Christalline humour of the eye. 2. Lumine illato, an outward light in the aire, and on the object. how mercifull and gracious art thou, who givest me light and the sight of it! take heed of abusing it to sinne, and thy eyes, whereby thou discernest it, especially magnifie God that giveth you spirituall light, and sight. Christ is the light of the world; naturall darknesse is terrible, light comfortable, what is spirituall?

Light is so pure, faire and cleare, that nothing can pollute it, a resemblance of Gods infinite purity.

The creation of day and night,Gen. 1. 4. 5.Gen 1:4Gen 1:5 and the distinction and vicissitude of both is the last thing in the first dayes work.

Day**The da… is in Greeke foreign of foreign of foreign gentle or tame; because it is appointed for tame creatures, or of foreign I desire, because it is to be desired. In Latine it is dies à Deo of God, as a divine thing. is the presence of light in one halfe of the world,The night is called foreign of foreign to strike, as in latine nox à nocen do of hurting. and night the absence of it in the other. So that the dispute whether day or night were first, seems superfluous, seeing they must needes be both together: for at what time the light is in one halfe of the world, it must needes bee absent from the other, and contrarily, for all darknesse is not night, nor all light day: but darkness distinguished from light, that is night, & light distinguished from darknesse, that is day; unlesse we wil take day for the naturall, not the artificiall day, that is, the space of 24. houres, in which the Sun accomplisheth hi…. diurnall motion about the Earth. Darknesse is nothing but the absence of light. Night is the space of time in every place, when the light is absent from them. Day is the space of time in every place, when the light is present with them, it is not simply the presence of light, but presence of light in one halfe of the world, when the other is destitute of it; and Night is not simply the absence of light, but the absence of it from one halfe of the world, when the other halfe enjoyeth it. God made the Sun the chiefe instrument of continuing the course of day and night forever, by its diurnall and constant motion.Dies Diem docet: Alpham Beta Corrigit. This is a wonderfull worke of God, and to be admired

The Scripture notes it, the day is thine, and the night also is thine saith the Psalmist, & the ordinances of day and night cannot be changed.

p. 41The greatnesse of this worke appeareth in the cause of it, & the beneficiall effects.

First, for the cause,**It runs (say Astronomers) a…ove a 1000. miles within the compa…e of every minute: this incredible swiftness gave occas…o… to Copernicus and others to conceive the globe of the earth did rather move, & the Sun stand still. See D^r. Hackwels Apologie, and Carpenters Geography. Some thinke there is a greater probability the earth should move round once a day, then that the heavens should move with such an incredible swiftness, scarce compatible to an… naturall bodie▪ Others deny it, grounding their opinion upon Scripture, which affirmes the earth to stand fast, so as it cannot be moved; and upon sense, because we perceive it not to move: and lastly upon reasons drawn from things hurled up, and let fall upon the Earth. Maste… Pemble in his briefe introduction to Geography, page 12. it is the incredibly swift motion of the Sunne which goeth round about the world in the space of 24. houres, that is the space of 60. miles every houre in the earth, but how many thousand 60. miles in its own circle or circumference, for the Earth is a very small thing, compared to the Sun. The bodie of the Sunne is 166. times (as it is thought) greater then the Earth, therefore the circumference that it goes must needs be at least so much larger then the compasse of the Earth, therefore its course must needs be at least so much larger then the compasse of the Earth, therefore its course must needs be at least 160. times 60. miles every houre, that is, almost 16000. miles every houre, that is, 166. miles every minute.

The celerity of this motion^b is incredible, it goes beyond the thoughts of a man to conceive distinctly of the passage through every place; if a man should divide the circumference of the circle of the Sunne into certaine parts, he could not so soone have thought of them, as the Sun runs through them. God doth this great work, it is thought to be caused by the turning round of the highest Sphere or the Firmament, which pulling along with it selfe the inferiour Orbes, makes them to move according to its course: but who can give a reaso… why that Spheare it selfe should goe so swiftly, even much more swiftly then the Sun, because it is far higher then the Sun, as much as that is higher then the earth: but the immediate power of God who doth move all in moving this one. But that God should make the Sun fulfill such a daily race to make day and night, it highly commends the work.

Againe, the usefulnesse of it is great: for if it should be in any place alwayes night, what could they doe? how should they live? How would any thing grow, seeing the nights are p. 42cold, light and heate being companions, and cold and darknesse being companions. If no light had beene in the world, the world would not have beene a place fit for living things. But if one halfe only of the world should have had light with it alwayes, it would have caused excessive heate, and so would have burnt up and consumed all things, & beene no lesse harmfull then the defect of heat: but now the succession**The night easeth the burthen of the day: & the day driveth away the terrour of the night. of one of these to the other, viz. light and heate to darknesse and cold, doth so temper them by a kind of mixture, that it is in such proportion in every place, as is necessary to bring forth all sorts of living things, especially the fruites of the earth. So God hath assigned such a way and race to the Sunne, which by his presence makes day, and by his absence night, as was fit, & only fit for the quickning, enlivening, and comfort of every kind of living creature, so that upon this course the wel-being, yea the very being almost of all things doth depend.

Wee should lament and bewaile our exceeding great blindnesse,Consectaries from day and night. that live day after day and night after night, and yet busie not our selves about this worke, not see God in it, though it be so constant as it was never stopped but twice since the beginning of the Creation, viz. in Hezekiah's time by going backe of the Sunne, and in Joshuah's time by stopping of the Sun for a certaine time by the immediate power of God.

We have the profit of the day and of the night, but neither in one nor other do we mark the wisedome, goodnesse, and power of God.Night is the time of rest. Sleepe is the paranthesis of our troubles. In the night men rest and refresh their bodies with sleepe;Psal. 104. 20. 21, 22, 23.Ps 104:20Ps 104:21Ps 104:22Ps 104:23 wilde beasts then wake and hunt for their prey. In the day men and tame creatures make and dispatch their businesse, and eate and drinke, and wilde beasts then rest in their dens. God is still working for us, our thoughts are still idle towards him: this is a proofe of our Atheisme and estrangement from him; this is the blindenesse of our mindes, a not being able to discern of things by discourse of reason, & the power of understanding; for the conceiving of which, just and plain reasons are offered unto us. There is a natural blindnesse of the eye, when it is unable to discerne things by the light of the Sun: this is felt and complained of, but spirituall p. 43blindnesse of mind is,Spiritual blindness. when it is unable to discerne supernaturall truths which concerne the soule, and another and better life, by the use of reason, and helpe of those principles which are as light unto it: this is not felt nor lamented, but it is therefore not felt, because it is so naturall to us, and because we brought it into the world. The beginning of the cure of spirituall blindnesse, is to see it: let us see it therefore, and be troubled at it; why do not I see Gods great worke in making night and day to succeed each other?

Let us looke up to God in this worke, 2and meditate on it at fit times, in the morning so soone as we are awake, and begin to see the darknesse vanquished, and the light conquering, and that the Sun is raised above our Horizon, and is come to visite our parts againe, it were a fruitfull thing to think thus. How great a journey hath the Sunne gone in this little time wherein I have been asleep, and could observe nothing, and now returned againe as it were to call me up; say, Lord thou hast made night,Sol exprobrat dormientem. Erasm. I have the benefit of it, and now light visits me. Oh that I could honour thee, and magnifie thy power and the greatnesse of thy hand, and use the light of the day to do the services that are required at my hand in my place. Againe in the evening a little before we sleepe, we should think of the great work of making day, for these many houres the Sun hath beene within our sight, and shewed its beames and light unto us, and hath run a long race for our good, bringing with it lightsome cheerfulnesse, the companion of the day. Now it is gone to the other part of the world to visite them, that God might shew his goodnesse to one place as well as to another. Where a multitude of things concur to one effect, with which none of them in particular is acquainted, there we cannot but know that one common wisedome ruleth them all, and so it is in the working of the Sun, Moone, and Stars, to make the Seasons of the day and night, and of Summer and Winter, therefore some common wisedome must over-rule all of them. There is a spirituall light in our Horizon: whereas Judaisme and Turcisme is darknesse; and Popery, a glimering light. We should pray to God to give us spirituall light, and p. 44be thankfull for it. He makes day and night also in respect of prosperity and adversity: weeping may continue for a night: this vici…litude keepes the soule in growth, in good temper, as the other is profitable for the body, pray to God to send Christ to them which sit in darknesse and in the shadow of death, and vouchsafe to make it day with them as well as with us. Hee hath said in his word, that hee will discover the glory of his Sonne,Esay 40. 5.Isa 40:5 and all the earth shall see it together.