IN this Chapter holy Job gives in his Answer to a third Disputation of his se­cond friend, Bildad; which Response of Job hath two hinges to move on;

1 An utter dislike of Bildads dealing with him; as if what was urged by his Friend, were not onely short, but wide of the Mark: And this he doth in the four first Verses of the Chapter.

2 A Declaration of the Majesty, Pow­er, and matchless Excellencies of Jehovah, in himself and his wonderful works, which Bildad only glanced at; And this he per­forms in the remaining part of the Chap­ter.

In this 14 verse, holy Job concludes his Meditations; and after he had given an Enumeration or Induction of divers parti­culars, he presents unto his friend the whole Fabrick at once, confessing it to be very defective. Behold these are part of his wayes, how little a portion is heard of him? But the Thunder of his Power who can understand?

Observe two things from the Text;

1 In generall; The Lords highest ope­rations and most excellent Works cannot be reached by Mans understanding.

2 In speciall; The terrible Meteor of Thunder is a loud Manifestation of the Lords Greatnesse and power; And the Trumpet of his glorious Excellency, Ma­jesty, and Perfection.

Obser. 1 First, The highest Operations, and most Excellent Works of our God cannot be reached or grasped by mans understan­ding. As the ebbing, flowing, saltnesse, and roaring of the Sea: How Gold, Silver, Brasse are produced in the Earth. The causes of Sympathy and Antipathy; The nature of Angels and Soules; What he hath wrought in the Earth, in the Seas; What under the Heavens, what in the [Page 3]Heavens, and what above them: What he did before the World was created, and what he will doe after its dissolution. I grant that men have attained to much knowledge of Gods visible works. 'Tis said of King 1 Reg. 4.33. Solomon (the wisest of men Christ excepted) that he knew all Plants from the Cedar, to the Hysop growing on the wall. And of Acts 7.22. Moses, that he was learned in all the wisdome of the Aegypti­ans: Of Daniel, Shadrach, Meshach, and Abednego, Dan. 1.17. that the Lord gave them knowledg, with all learning and wisdom. Job also had great knowledge of Gods works, and so had David and Paul.

Pliny is called by Erasmus Thesaurus, imo mundus, rerum cognitu dignissimarū: A store-house, Nay, a world of Things, most worthy to be known. Austin saith concerning Jerome, Quae Hieronimus nes­civit nullus hominum unquam scivit: No man ever knew that thing of which Jerom was ignorant. Aristotle is stiled by one, Ʋltimus conatus Naturae; The very Ma­ster-piece of Nature for knowledg and un­derstanding in all things.

Yet notwithstanding, that the highest Works of God cannot be grasped by mans [Page 4]understanding, will evidently appeare by these seven Mediums: As,

Medium. 1 First, Mans darknesse and sloth since the Fall, joyned with the brevity of his Life, will demonstrate this Truth. Darke we are since the cloud of sin overshadow­ed our minde; our brightest Notions are stained, our light ecclipsed, our Intellectu­als darkned, I say all this since the un­happy Fall of Man: For who questions, but Adam in his state of Perfection had vast knowledge of the Creatures; They were all brought to him Gen 2.19, 20. to see what he would call them: So, he gave names to all the Creatures, and whatsoever Adam called every living creature, that was the (standing) name thereof. This plainly shews us Adams great knowledg, and wisdom in Naturall things. For names were given at the first according to the severall Natures and Properties of the creatures. Plato in Cratillo shews us that the Man who would give the right Name to a thing, must first know the Nature of it very well; And so questionlesse Adam did, when he gave a Name to every creature.

But this knowledge of Gods works was much stained and darkned by the Fall and [Page 5]Apostacy of Man: As we now see but the Back-parts of God, Christ thorow Cant. 2.9. the Lattesse only; so saith Job, we see but part of his wayes. As well may an Hive of Bees fathom the Actions of Princes, as we the Works of Creation and Providence. Saint Paul saith, 1 Cor. 13.9, 10. We know but in part. Austine. Maxima pars eorum quae scimus est mini­ma eorum quae ignoramus. All that we know is little, if compared with that which we know not. He that hath read and considered the story of Plato de Re-publ. l. 7. Plato's Cave, will not wonder that ignorant folk, nurst up in darknesse, should please them­selves with poor shallow conceipts, as ha­ving never heard, or seen better: He will also collect, how absurd their former conceptions will appeare to them, when afterwards they shall have imbib'd a little knowledge. Camera­rius his Historical meditat. l. 3. &c. 3. By nature we are chained up in a Cave of Darknesse, taking meere shadows to be things substantiall, and substances to be shadows. Imperita Rusti­citas credit se omnia scire; Ignorant con­fidence hath the wings of an Eagle, the eyes of an Owle. One that hath little knowledge may be admired by the Igno­rant, Inter saecos luscus regnare potest: A [Page 6]purblinde man is King among the blinde. From the Darknesse and Pride of men came those many odd opinions concern­ing the works of God; For Critias the Philosopher held the soule to be Blood. Porphiry did attribute Reason to bruit creatures, Sir Walt Ral. Hist. of the world, l. 2. cap. 13. and Melampus Language. Nay, Empedocles held, that not onely Beasts but Plants had Intellectum. The Stoicks (on the other side) would not grant, Vitam stirpibus, that Plants have life. Olympiodorus Platonicus, held the Nierem­berg. Nat. Hist l. 2. c. 3 P. 18. Elements were animated and distinguished by Sexes. Idem. li. 2. c. 11. Seneca will needs have it that Comets are ingendred not in the Aire, but above the Moon. Those two great Lights, Austin and Lactantius denied there were Antipodes; which Hackwell may have leave to wonder at; Many School-boys now being able to re­sute that Errour. Aristotle (Natures Se­cretary) held the world to be Eeternall, that there are but 8 Spheares, and that the Aristot. Meteor l. 2 c 11. Torrid and Frigid Zones are in­habitable (which experience contradicts.) The Basilidians held there were as many Heavens as days in the year. The Nierem. Hist. Nat l. 2. c. 8. Chal­deans believe, that strong lusty men help [Page 7]move the Heavenly Orbs. Sir Walt. Ral. Hist. of the world, l. 1. Chap. 3. Eusebius (misled by Josephus) supposed that before the Floud, Angels, taken with the beauty of women, begat those Gyants. Philip Melancthon saith, the Sun is nearer the Eearth, almost by ten thousand Germane miles, then it was in Ptolomies dayes, yet this Melancthon a very learned man. Co­pernicus held that the Earth moves, and the Heavens stand still: Which strange o­pinion (so contradictory not onely to Reason, but Psal. 104.5. & 19.5. Josh. 10.13. Ergo fol movet. Scripture) hath found too many favourers in our Schools of Learning. To all which let me add a wit­ty conceipt in Ludovicus Vives, upon Austin; He tells of a Barbarous Nation, that condemned, executed, and ript up an Asse, to recover the Moon out of his belly, which they supposed he had swallowed, because they saw him drink at the water, where the Moon appeared by reflexion; And immediately thereupon (shee being muffled up with Clouds) they missed her.

Thus you have abundant proof of that darknesse which hath been on the Intel­lectuals of Man since the Fall, in relation to Gods wonderfull Works: And as our [Page 8]Eyes are dim, and cannot see much, so our sloth is great, and our inadvertency and heedlesnesse inexcusable, in that we sel­dome look into the volumn of Creation, or at best but with carelesse and transient eyes.

Few there be that will give themselves, or bend all the Faculties of their soules to study and consider God in his Workes. The Pierij Hieroglyph. lib. 24. cap. 22. Sybaritae would not suffer a Cock to crow in their City, nor any Smith to work till Noon, lest their sleep should be disturbed.

How many live without the sweat of their Brow in labour, or of the Brain in study and meditation? The Cat would faine have water, but is loth to wet her foot. Idlenesse is a Step-mother to the Muses. The Cyclopes thought mans hap­pinesse did consist in Nihil agendo, in do­ing nothing. But no excellent thing can be the child of Sloth. Who can expect if a multitude of leaden letters be cast off the hand, to finde amongst them an exact po­em? God Exod. 13.13. ordained the neck of the consecrated Asse should be broken, in stead of sacrificing him; peradventure be­cause that Creature hath ever been the [Page 6]Heroglyphick of sloth and lazinesse.

Here may justly deserve blame, the want of Reading, Travelling, and Medi­tation.

1 The want of reading and studying such Authors, as write of the Works of God. Vita hominis sine literis mors est; The unlearned is a dying life.

The Scholer, like a Bee, gathers honey from every flower, knowledg from every Book he touches. Yet Lewis the 11. King of France, charged his Son to learn no more Latine but this, Qui nescit dissimu­lare, nescit vivere; He that cannot dissem­ble and flatter (said he) knows not how to live. When the People Aelian. of Myti­lene became masters of the Sea, they infli­cted this punishment on those that were revolted from them, that they should not teach their children to read. He that is minded to apply himself to Reading, saith Seneca, may have private conference with Zeno, Pythagoras, Aristotle, Theophra­stus, and other Authors of good Arts; and he shall ever finde them at liesure to commune with him. The want of reading, and learned education, makes people as a barren soile, unmanured, unplanted: No [Page 10]marvail such are grosly ignorant of Gods works.

2 Next, The want of Travelling in such as have Time and Meanes for it. A­lexander speaking of his Travels, would often say, that he had discovered more with his eye, then other Kings had com­prehended in their thoughts. Men do but guesse at the works of God abroad, that go meerly by the relations of others. One journey to the Alpes will shew thee more then many Histories do record. Let Clau­dian mention it as a point of happinesse for ones Birth, Life, and Burial to be all in a Parish: But how great advantages have those that Travell into divers Nations? How many Rarities of Nature do they see? What strange creatures which be not in our Countrey? what craggy Rocks, Mountains aspiring towards the Sky, mag­nificent Buildings, goodly Vine-yards, choice and delicate Fruits of the Earth, which our cold Climate affords not; Di­vers Antiquities and Monuments of great note; Rare men; the Courts of Princes; the customes of Nations, &c. Such as go voyages by Sea, must needs see Psal. 107.24. many wonders of God in the Deep. He hath [Page 11]lived (saith one) but in a large chest, that hath seen but one Land. Italy, Feltham Resolves. Cap. 10. France and Spain are the Court of the World: Germany, Denmark and China are as the Citie of the World; The rest are most of them Country and Barbarisme. It were an excellent thing in a State to have a se­lect number of judicious Persons, Note. thus employed into several parts of the world, and be bound once in seven years to give the Nation some account of their Travels in writing, for the benefit of such as stay at home; and that Pensions might be al­lotted for that end. This would be a bet­ter employment for the youth of our No­bility and Gentry, then to rust at home; Bowl, Dice, and Drink away their golden Time.

Again, our ignorance of God and his Volumn of Creation, may be charged on the want of Meditation in all men. We see divers of Gods works in the poorest Vil­lage; but we doe not weigh and ponder them in the Ballance of Meditation. Christ therefore Mat. 6.26.26. calls upon us to Be­hold the Fowls of the aire, and to consider the Lillies of the field. Wee see these things, but doe not bend and buckle our [Page 12]minde to the Object, that we consider the workmanship of God in them. The ge­nerality of men Job 37.14. Isa. 5.12. regard not the works of the Lord, neither consider the operations of his hands. They heare it Thunder, but it strikes no awe upon their hearts, because they never consider it is the voice of God. They heare the whistling of the Winde, the ratling of the Hail; Behold the Snow (that feather'd raine) come down, reap benefit by the former and latter rain, but they never consider of these works and wonders of God. When do they, with Isaak, walk into the Fields for meditation, or with Daniel by the River side, or with Peter on the house top, to survey & admire God and his works? The love of contem­plation made Hieron. Epist. 4. ad Rusticum. Jerome say that Solitude was a Paradise, & Cogitare est vivere M. T. Cicero Acad. Quaest. l. 1. Cicero that to think was to live. Basil wept when he handled a Rose, to consider the prickles thereof were the fruit of mans Fall. The same did Persius, when he saw a Toad, to think of his owne ingratitude, in that God had made him a Man, and not a filthy Toad. When Estius heard the little Birds sing, O the Musick, said he, that is in Heaven! So when David (not onely saw, but) well [Page 13]considered the Sun, Moon, and Stars, he cryed out, Lord what is man that thou art mindefull of him? q. d. That thou settest up such huge burning Tapors for him that doth so little work for thee? Surely, the want of considering the choice and admi­rable things which God hath made, is one main reason of our knowing them so little, and our being affected with them no more.

To all which considerations, let me add the brevity of our Life; Ars longa, vita brevis: It requires much time, observati­on, and experience to know the works of God, and our life is fraile and short; as a Span, as a Vapour, as a Bubble: And ma­ny times saith Seneca, Seneca Epist. 23. we begin not to live till our life is ending. Sicknesse also, and old Age steal upon us; Then we grow oblivious, unteachable, overcast with clouds, full of pain and infirmities.

Now our Life is very short,

1 If compared with other creatures: Some say of the Eagle, Nec annis debili­tatur, nec morbis obnoxia est. Pliny saith, It is neither Age nor Sicknesse killeth the Eagle, but the Psal. 103.5. upper Bill groweth o­ver the under, so at last shee is starved. [Page 14]Some Elephants live three hundred years, as Aelian, Solinus, and Strabo tell us.

2 Our life is short, if compared with the long life of men in former times: E­nochs years were of the same number with the dayes of the year. Adam lived 930 years, and Gen. 5.7.2 [...]. Methuselah a thousand, wanting one and thirty. But in Davids time, old age and 70. shook hands. The climatericall yeare hath extinguished ma­ny Lights; As Aristotle, Plato, Dioge­ges, and Zenocrates; so fatall hath beene the year 63. Parre aged about 160 was brought from Shropshire to London, as the longest liver of this Age and Nation, Ann. Dom. 1634. Sep. 29. to be seen as a wonder. So then deduce from our short life, the time of first and second child-hood, (I meane of infancy & extreame old age) next all the time be­stowed on Sleep, Food, Apparel, Visits, Recreations and Lusts, then scarce any man of 70 would be 12 years old. Hence (in part) comes our great ignorance of God and his works, viz. The brevity of our life.

Secondly, The most excellent works of God cannot be fathom'd by mans under­standing, by reason of the variey of species, [Page 15](mans weaknesse considered) and the multitude of things which GOD hath made. The Rabbins are very curious in numbers, and divers of their observations are founded in Arithmetick. They glory in this conceipt, that a man hath so many bones as there be letters in the Decalogue, and just so many joynts and members as there be dayes in the yeare; To shew, that all our strength and time should be expended in Gods service. 'Tis said, that at Exod. 15.27. Elim there were 12 wells of Water, and 70 Palm-trees: in which 12 springs of water, Saint Jerome conceived he saw the faces of the 12 Apostles, and that the 70 Palm-trees did praefigure the 70 Disci­ples.

But (to return to our businesse) who can number all the works of God, from the Eagle to the Gnat, from the Elephant to the Pismire, from the Whale to the Lamprey, from the Oake to the Violet, from the huge Sun to the least Star in the milky way, from the largest Continent to the smallest Island, from the main O­cean to the least Brook? And if the di­stinct species or kinds of things cannot be found out, who will undertake (be he man [Page 16]or Angell) to number the Individuals, which every Species contains? every one of those Individuals having some private marke or note of distinction from his fellow.

'Tis a proverbial speech, that no man can number stellas Caeli, still as Roris, the drops of Dew, or Stars of Heaven. Well Psal. 72.15. might David say of Gods wonders, I know not the number thereof. And & 139.17, 18. how great is the sum of them? If I should count them, they are more in number then the sand. 'Twas no Hyperbole in Eliphaz to say, Job 5.9. The Lord doth things great and unsearchable; marvellous things without number. Nor in Paul Rom. 11.33. when he cry­eth, his wayes are past finding out.

Thirdly, 3 Medium. Gods wisdome is great, and every thing he doth hath some impressi­ons and characters of that wisdome stam­ped on it. The Psal. 104.24. Lords wisdome is infi­nite. No man knows all that God hath done: God hath some rare pieces in the Sea and Earth, which he doth not shew unto men, but keeps lockt as in a secret Cabinet. As Drake, Can­dish, & Se­bastran De­leano, who are said to put a gir­dle about the world. Such as have travel'd round the world (as the people suppose) yet may not have seene the fifth part of it. [Page 17] Sir Walt. Ral. Hist. of the world. l. 1. cap. 3. Metrodorus thought that to deny infinite worlds is all one as to affirme that in so large a field as the Universal, there should grow but one Thistle. Also Anaxagoras and Democritus held a plurality of worlds. Some are of opinion that every Starre hath a world ready peopled in it. Nay, they offer Heb. 1.2. but compared with Mat. 12.32. Scripture to maintaine a mul­titude of worlds: But let the Reader excuse me, if I divert him with a story of two Fryers; who discoursing how many worlds were created, one of them affirmed there were ten worlds, quoting that Text in Luke; Annon decem facti sunt mundi? The other looking into the Text replyed, Sed ubi sunt novem? Yet this is certain, though there be but one world, that much of it is yet unknown to us, and 'tis not long since a considerable part of the world hath been found out; Witnesse those New Discoveries by Christopher Colono of the West Indies by Hernando Magellano of the Meluccaes, & by Sir Hugh Willoughby of those Northern Discoveries; And yet still great part of the Map and Globe is filled up with [Page 18] Terra Incognita, The unknown Earth, lying either under the Artick, or An­tartick Circle; The former Dr. Heilins Geogr. is ra­ther supposed then known. The latter is something knowne, and hath the Names of Terra del Fuega, Nova Guinea, Psittacorum Regio, and such like.

Next, to come unto the known World; how many Rarities in it, that have been imperfectly described? Tra­vellers differing much in their relati­ons, which may be imputed either to a prond heart, a carelesse eye, a cre­dulous pen, or a Poets and Travellers abound with Fictions. wide mouth. Sca­liger saith of Baronius, He did not write Annals, but frame them. Palae­phatus was wont to write incredible, if not impossible things. Bellonius, (a modern eye-witnesse) reports that the doors of that famous Church in Con­stantinople, Sancta Sophia, are in num­ber equall to the dayes of the year, yet Mr. Sands searched narrowly, Mr. Sands in Travels. and could find but 4 only. (s) Nicephorus writes of a new Star seen, to which a nultitude of other Stars did flock, as Bees about their King. (t) Aelian [Page 19]saith, hee saw an Elephant writing plainly in the Roman Character with his Trunk. Pompeius Mela writes of Chronicles which went over thirteen thousand yeares. Plin. Hist. l. 7. c 2. Pliny writes of some Indians that have no mouths, but live by the smell of Herbs and Flowers. 'Tis feared the best of Historians (Ca­nonical Scripture excepted) are sprink­led with untruchs, else Tertullian would not have called Tacitus, Men­daciorum loquacissimum, the greatest Lyar; who is commonly voted, the truest Historian. This may be one cause why so many of Gods works are not rightly known to us, being misrepre­sented by Travellers and Historians.

To proceed. Such as have Aristotle. Pliny. Pierius. Aelian. Nieremberg. Bacon. Dubartas. Sir Walt. Ral. cum multis aliis. written of Gods wonderful works, and treated of the Elements, Meteors, and Stars; of Beasts, Birds, and Fishes; of Plants, and Minerals; of People & their shape and manners, have yet touched onely the border of Gods works: For if all those Persons who have made it their study and businesse to know and de­scribe these things, were now alive and assembled into one grand Committee, [Page 20]they would not be able to give us a sufficient reason of Gods wonderfull works: As for Example; why a man that hath the Jaundis, looking on the Bird Ictarus or Galgulus, the man is cured, saith Pliny, the poore Bird in­stantly dyeth? Why Fowl that flye o­ver the River Aurina in Italy, fall dead into it Pietii Hie­regl. l. 2. cap. 17. saith Pierius? Why Goats breath at the eare, as Alomaeon is con­fident they do? Why honey in Hera­clea is poysonous, which is so restora­tive in other places of the world? Why the Crocadile (only) moves the upper jaw; and why he Nieremb. Nat. Hist. lib. 32 cap. 1. lives all night in the water, all day on the Land, and not rather the contrary, or still in one Ele­ment? Why the Remora, (a Fish but halfe a foot long) should be able to stay a ship under saile, Pliny Nat. Hist. lib. 32. cap. 1. saith Pliny? Why the members of an Hen, being put into a pan of melted Gold, the Gold should be all wasted & consumed on her flesh, Pierii Hie­rogl. l. 24. cap. 12. saith Pierius? Why the heate of the sand should hatch the Eggs of the Ostrich, and not of other Birds? What moves the Adder to stop his ears against the Psal. 58.45. Charmers voice? [Page 21]In sum, whence that furious antipathy between the Eagle and the Swan, the Panther and the Hinde, Dolphin and Whale; The Siskin and Muskin, who (saith Plutarch) fight eagerly alive, and being dead their blood will not mingle, but dissociate? On the other side, why so firme a league and sympa­thy between the Peacock & the Dove, the Thrush and Crane, Sparrow and Crocadile?

So again among Plants; why the Herb, Molio, should carry a Flower white as snow, the root being black as Inke? Why the Trees of Silon in India never loose their leaves? Why the fa­mous See Henry Moors Anti­dote against Atheism, l. 2. cap. 7. p. 110, 111. Indian Nut-tree should yield so many things of a different nature, as Bread, Drinke, Cups, Houses, and Boats, with sailes and cables, not wan­ting even Bodkins to fit those sailes be­ing made.

Yet these things are generally a­greed on by the best writers of Natural History; and are not wont to be thrust into the Catalogue of Fables.

In all which respects you see the Wisdome of God in his Works is so [Page 22]great and mysterious, that no marvaile it is past finding out by the wisest of the Sons of Men. But in particular,

Medium. 4 Fourthly, His power and wisdome are unsearchable in great and small creatures.

1 In such creatures as carry with them an extraordinary bulk, incredible to such as never saw any creature ex­ceeding an overgrown Oxe driving to the Shambles. Aelian, l. 15. cap. 21. Aelian writes that Alexander found in a cave (in India) a Dragon supposed to be 70 cubits long; They conceived his eyes to be about the bignesse of a Macedonian Shield: Alexander with his valiant Host durst not approach too near this horrible creature. Plin. lib. 9. cap. 30. Pliny writes of Eeles in the River Ganges that were 300 feet in length. Most wonderfull things are written of the Whale; Ambrose Hexemer l. 5. cap 10. Ambrose saith, Aequalia montibus cor­pora habere praedicātur; that whales are held to have bodies equal with moun­tains. Musculus saith that some have appeared in the water of the bignesse of Islands. Pliny mentioneth Juba, K. of Mauritania, writing unto Cajus Caesar (Sonne of Augustus) of great [Page 23]Whales in the coasts of Arabia, that were six hundred foot long, and three hundred foote broad. The truth of which Reports I wholly leave to the credit of the Authors, and judgement of them that read what I have written; contenting my self with that which the Scriptures have said of this huge crea­ture. In generall, that he is the great­est of all living creatures; Job 41.24. for in the earth there is none like him. And then in Iob 41.5, 6.22. Ionah 1. and 2 Chap. particular, that his jawes are like unto doores, his scales to shields; That he makes the sea to boyl like a pot: So big was the Whale, that he swal­lowed downe Jonas whole, without bruising or hurting him, and so cast him up again.

I read in our Chronicles of a mon­strous huge Fish, taken in the Isle of Thanet, 1573. July 6. the length of this Fish was 22 yards, 12 foot be­tween the eyes, some of his Ribs were 16 foot long: Also his Tongue was in length 15 foot, saith Mr. Stow. Stowes Chronicle, pag. 14. in the 16 yeare of Queen Eliz.

The same Author Idem p. 347. writes of an­other great Fish, taken within two miles of Yarmouth, in Norfolke, 1583. [Page 24] Octob. 10. having Teeth 3 quarters of a yard in compasse; Great eyes and holes over them to spout out water; The taile of it was 14 foote in thick­nesse.

Next, for the Elephant (called Be­hemoth) and at large described in the Job 40.15.18, 19, 23. 40 Chapter of Job: His bones are strong as brasse; he drinks up a River; He is the chiefe of the wayes of God, saith the Creator to Job: That is, The Lords Master piece among the Beasts of the Earth. Some of their Teeth have been 8 foot long; Aelian speaks of some Elephants nine cubits high; with his Trunk or Aristot. De N [...]t. Animal. l. 2. cap. 5. 6. Snout he over­throws trees and feedeth thereon. The Elephant is of that bulk and strength, that 'tis l Trap, on Job 40. reported he can beare a wooden tower upon his back, and on that 32 men to fight there from.

Next for Trees; In Brasile there be some so big that Abbots Ge­ography p. 271. ('tis said) several Families have lived in several Arms of one Tree to such a number as are in a Village amongst us. Thus Abbot re­lates it.

How much is the power of God [Page 25]seen in Creatures of such a bulk as I have mentioned.

2 It is so also in small and little cre­atures, as the Bee, the Fly, the Ant, the sweet Violet: Any work of God narrowly eyed will beget Admiration. But how do we slight the wisdome of God in these things. Yet we admire him that conveyed Homers Iliads into a Nut; and the Rhodes who did carve out a ship in every point compleat, yet so little that the expanded wings of a Fly might cover it. I Caussins Dia­ry in Epist. read also of a great Prince, who had a striking clock in the knob of a Ring: And I have seen a Lady that hath a Watch made to hang at her ear. But such is our blind­ness, that although God shew a world of wisdome drawn in a very small map, and presents to us divers excellent Epi­tomes of his power in your Insecta, or very small creatures, (that cannot be anatomised) yet we heed, we regard them not. Aristotle was otherwise minded; for he held the meanest crea­ture having life, exceeded the best void of life; In which Axiome he prefers a Fly before an Oak, and a Worm before [Page 26]the Sun: Such an admirer was he of life in generall, and especially in little creatures; That in pursuance thereof, he ran into this absurdity, which per­adventure he was not aware of.

Pliny wonders, how the Gnat being so small a creature, should be able to make so great a buzzing. Gallen much extolls the wisdome of God in making a Gnat, Gallen de usu partium, c 7. yea the thigh of that poor creature, confesseth the hand of God, and magnifies that Name, which many Christians blaspheme. Mat. 10.29, 30. Providence reaches little Sparrows, nay the small­est and meanest things, even one hair of our head. Which Doctrine 'tis said that Pompey could by no meanes di­gest.

I might here add what Pliny, Ari­stotle, Ambrose, and Basil have written of the Bee, Ant, & such like poor little Animals; and how they magnifie the wisdome of God in the structure and properties of these creatures.

But to speak something of Pearls, Diamonds, and other precious Stones, which are not smaller in quantity, then great in worth and estimation. Charls [Page 27]Duke of Burgundy Alsted chro­nol. lost a Diamond in Battle, which is said to be of so much worth, that therewith a man might buy an whole Countrey: And much is written of Cleopatra's Pearl. Yet, Dr Reynolds. behold, that which is such an ornament to the Lady that wears it, is said to be a disease in the Fish that breeds it. Strange things are written of the rare vertues of Precious stones, containing in worth what they have not in bulk; The little Pearl being more admirable then a Rock. Borrheus saith the Emrauid preserves chastity. Rueus, that the Chrysolite helps brea­thing: Tostatus of the Saphir, that it frees from wrath and envy; also of the Jasper that is full of veines, Quot venae tot virtutes. The Diamond saith Pli­ny, is an admirable remedy against poyson. Dioscorides saith, the Agat will keep him moist that wears it. The Beril, saith Abulensis, cureth watrish, and running eyes, nay, sharpneth the wit, saith Ystella: And Albertus af­firms, that the Dr Featlies. Sermons, p. 498, &c. Onix strengthens the whole Body. There is not any Precious stone, or Herb of the Field, [Page 28]but hath rarer properties and more vir­tues in it, then men can discover or observe.

Medium. 5 Fifthly, we admire such men as have (any thing) wel imitated Gods works, yet we have more reason to marke and admire the works themselves: We are apt to wonder at Appelles, who drew the picture of an Horse so like in Erasmi Apoph. lib. 8. Ephesus, that horses seeing it, neighed, as surprized by the fortunate imitation: so the Birds came and peck­ed the Grapes which were painted by Zeuxis. Albertus Magnus made the Statue of a Man, which could walke and pronounce certain words; it was 30 year about. Phidias is much prai­sed by Julian, for a Grashopper and Bee, which he made in brasse. The wooden Dove of Architas could flye by curiosity of Art. Wonderfull was that Globe of Silver, sent by Ferdi­nand, King of Romans, to Solyman the Turk; for it expressed the time of the day, the motions of the Planets, change of the Moon, and the wonderful revo­lutions of the Heavens.

If we see a glasse Eye, an ivory [Page 29]Tooth, we praise the skill of the Artist, but we do not observe a special power and providence in the frame and com­posure of the members themselves; All the united power and wisdome of men and Angels, are not able to make a Primrose or Fly, if they might have more worlds for their paines, then the aire hath flies, or the Sea-shore pib­bles: They must let that alone for ever.

Medium. 6 Sixthly, A multitude of wonders attend the visible Heavens. The Moon is the Queen of Planets, a very great and goodly Creature to look upon, when she is in the full of her glory; Yet the Sun is said to be six thousand, sixe hundred, forty and five times bigger. Heidfeldius tells us that the Sun moves two hundred & seven thousand Dutch miles an hour. He moves so fast Day on Cor. p. 260. saith another, as if a Bird should flye fifty times the space of the world in halfe a quarter of an hour, (You have my Author in the margent.) Jupiter is as many yeares in going his circuit as the SUN is moneths. The ninth, or Christallin Sphear is said Plato. to ac­complish [Page 30]his Revolution in thirty sixe thousand years. Who can number the Stars? none but God Psal. 147.4. who calleth them all by their names. Some have pretended to tell them distinctly, and could make but a thousand three hun­dred and odd; Yet they had not names for all these, and they were faine to reckon them by Constellations, as we number Grapes by the cluster; so they give one name to an huge Family of Stars. Day on 1 [...] Cor. 15. p. 271. Some Mathematicians have adventured to say, That there are no more but a thousand thousand and two and twenty Stars; according to the 48 Images, which they chalke out in the Firmament, and those they sort into sixe Magnitudes (the sixth Magnitude being the least) and yet the least Star is said to exceed the Earth in bignesse 18 times. And Aristot. De Caelo, lib. 2. c. 15. such as pretend to know the bigness of the Earth, say it is four hundred thousand miles about. 'Tis generally held Origen. Austin. Eusebius. and Clem. A­lexandrinus. by Learned men, that the Earth after the Flood, was divided into 70 Languages. Cant. 4.8. How much is thy love better then wine? The Chaldee paraphrase reads [Page 31]it, Thy loves are better then the seventy Nations. If the Earth be so big as to hold 70 Nations, and that the girdle of the Earth is four hundred thousand miles long; judg then how big and spa­cious the circumference of the heavens is, to which the whole Earth is by all acknowledged a Punctum in the midst of that Circle. Who can understand or speak exactly of the Heavenly bo­dies? who can fully declare the Names, Motions, Magnitude, and several In­fluences of the Stars? Not a Star riseth to morrow in the same manner as he doth to day.

Thus hath God adorned the goodly Canopie of Heaven with a multitude of golden spangles, and shining Diam­onds, for the use and comfort of man. Psal. 19.1. The Heavens declare his glory, and the Firmament, so embroidered, his handy-worke. Unsearchable is the wis­dome of God in these glorious works, which he hath created.

Medium. 7 Lastly, Providence is a kind of con­tinuall creation: By this the blinde Whelp seeks for the Nipple till he find it; The Swallow so curiously builds [Page 32]his clay house, or nest, and every Bee of the Hive goeth readily to his owne little Cell, and waxen Closet. By this all men are given distinct faces, voices, and gestures, to prevent confusion, and that one Relation may perfecty know another. By this the wise little Ant nibbles each end of her corne, that it may not grow in the Earth: The Nieremb. Hist. Nat. lib. cap. 11. Cassian Birds are never seen of the In­habitants, but when they need them to eate up their Locusts; And the young Psal. 104.24. Ravens are fed, when the old ones forsake them. By this all States and Kingdoms rise to their vertical points, and then decline. By this the whole Creation in generall, and the Church in speciall is wisely and excellently go­verned. If, saith Rutherford. one, a creature, yea the most excellent of created An­gess should sit at the helm of this great World, to rule and govern all things 48 hours, the Sun would not rise in due time, the walls and covering of this great building would fall, the Globe of the World would reele too and Psal. 104.24. fro, and stagger like a drunken man: All would ravell into meet confusion.

But now; who is able throughly to discerne and understand this govern­ment of the world by Christ and An­gels? Many things do seemingly come by chance; As the cure of an Ulcer on the Lungs, an enemies sword, Opening a wound in that place by which the corruption did evacuate to the saving of life. 'Twas not by chance the Ram, ready for sacrifice, was intangled in the briars; Gen. 22.8, 3 [...]. For there was a Deus pro­videbit. Nor was it by Exod 2.5. chance that King Pharaoh's Daughter found Mo­ses in the Flags. She went out to wash, Jun. & Tremel. Alio quidem consilio, sed Deo im­pulsore; ut expositum infantulum reci­peret. But Gods designe was, that she should take up the little Infant. When we cannot understand, we must learn to admire the wise providence of God, and say, How ever it be, yet God is just. Nihil inter Deum hominemque distaret, si constlia, & dispositiones illius Maje­statis Aeternae cogitatio assequeretur humana, saith Lactantius in praefat. Lactantius. There would, saith he, be no distance between God and man, if our Reason and Mu­sing could fathom all his Counsels and Works.

Thus you see our first Observation illustrated and confirmed, that the Lords highest and most excellent works cannot be reached by mans understan­standing: For these are part of his ways, but how little a portion is heard of him?

The Inferences follow.

Inference 1 First, See the pride, folly, presump­tion and madnesse of such as affirm the contrary. Alphonsus thought himself able (not onely to know, but) to correct the Heavenly Orbs. When Eunomius boasted that he knew God, his Divini­ty and Works; Basil Epist. 1.68. quae est ad Eunomium. Basil, to tame the Heretick, propounded 21 Queries con­cerning the little Ant; As whether it hath Bones, Liver, Kidney, Heart, &c. O Lord our governour, how super-excel­lent is thy glory above the Heavens, if thy name be thus excellent in one of thy meanest creatures?

Austin saith, Nieremb. Nat. Hist. l. 4. cap. 33. p. 69. The Manichees use to aske, what need there was that God should make such a multitude of Creatures; some no way necessary for Man, and others exceeding hurtful un­to him? But they did not consider, Omnia pulchra esse conditori, & artifici [Page 35]suo; qui omnibus utitur ad Gubernati­onem Ʋniversitatis; That all things are beautiful in the eye of our Creator, who also useth them all for the good of the Universe. Note. If an ignorant person judge many Tooles in the Artificers shop to be needlesse or dangerous, yet the skilfull Artist hath a designed and appointed use for them all at one time or other; No Tool is superfluous. Gen 1.10, 12, 18, 21, 25, 31. God pronounced concerning ALL the works of his hands, that they were ex­ceeding good. Do not pick quarrels with such works of God as you doe not un­derstand: For Nature and the God of Nature do nothing in vain. Multo facilius inveniet Syderum conditorem humilis pietas, quam syderum ordinem superba curiositas, saith the most learn­ed Augustin, de Eclyps. sol [...]s Serm. Father. A proud curiosity can­not so easily finde out the order and motion of the Starres and heavenly Orbs, as an humble Piety their Wise Creator.

Inference 2 Secondly, see the necessity of Uni­versities and Learning; in that with the best helps men doe but stammer when they talke of Gods wonderfull [Page 36]works, Zeno thanked God for that shipwrack which drove him to the stu­dy of Philosophy; and Crates cast his goods into the Sea, that he might the more quietly attend it. Much Time and Industry are required for any com­petent knowledge of Gods works. Demosthenes travelled in Learning and good Studies 107 years; Plato 80. and Socrates 98. Philosophia est rerum hu­manarum & Divinarum scientia; non ab hominibus inventa, sed splendidissi­mum Dei Immortalis Donum. Philo­sophy is the knowledge of Divine and Humane things, not invented by men, but imparted from God. Diligence in the study of sacred Scriptures and Na­turall Philosophy, may bring us to know much of God in his works. Peter Ramus from his Youth to his dying day, never used, by his good will, any other Bedding then of straw; blaming himselfe if the Artizans were at work before he was at his book.

Julius Caesar having spent the whole day in the Field about his Military concernments, divided the night also after this manner; One part for his [Page 37]sleep, a second for the Commōwealth, and a third for his Studies.

It is said of Demosthenes, that he spent more Oyle then Wine, because he studied so hard not onely by Sun, but Lamp-light.

The study of Philosophy is very use­full for our better understanding many parts of holy Writ, which treat of Gods works: Julian the better to de­stroy Sozomen, 1.5. cap. 17. Christianity, pulled downe all Schools and Nurseries of good Learning; Nam propriis pennis configi­mur, said he: They wound and over­come us with our own weapons. As the same earth is sweet in the Grape, and bitter in the Wormwood: and the same odour a refreshment to the Dove, and poyson to the Scarabaeus: So Philoso­phy and other humane Learning, being qualified with Humility, Piety, and Charity may be very usefull to edifie the Church, which through pride and contempt, may also be employed to harmful purposes.

Inference. 3 Thirdly, Read what you can of God in the Volumn of Creation and Providence. See Divine Opticks, p. 74. ad 79. For though you can­not [Page 38]not comprehend all his works, yet so much of God is legible by all men in his creatures, as will serve to silence and confound the reprobate Indian, who hath not the Gospel. 'Tis a cer­tain Truth that the Light of Nature without the light of Scripture shall suf­fice to leave men without excuse: For, The invisible things of God, saith the A­postle, are clearly seene from the crea­tion ef the world, being understood by the things that are made, even his eternall power and God-head, so that they are unexcusable, who neglect God in his creatures. For the works of God, Calvin in Rom. 1.20. Artificem suum perspicue declarant, saith Calvin: Thay plainly in large golden Letters declare their wise and all-powerful Creator. An Apelles need not put his Name to his Pictures; E­very judicious eye may read the Au­thor in the worke: Protogines well knew Apelles had been at his house, when he found a certain line drawn on his Table, which he knew no other hand could perform. Every spire of Grasse stands up to proclaim a Deity.

Inference 4 Fourthly, Let this revive and com­fort the Saints that in Heaven they shall attain to more knowledg of God and his works. You that know some­thing of God here, it is nothing to that which you shall know in Heaven rightly. John 17.3. To know God is eternall life. Here Providence may write in ve­ry strange and uncouth Characters; Though now Watson in Christian Charter, p. 150. our Candle be in a dark Lanthorn, and the Saints know not what GOD is a doing, yet in Heaven wee shall see the reason of all Transactions, and perceive their tend­ency to fulfill the Promise, that Rom. 8.28. All things shall worke together for good, to the Church and people of God. In Heaven we shall see divine Promises and Providences kissing each other. We Pilgrims see little in this valley of Tears; but our Prospect wil be glorious on the mountain of Spices. Then you [Page 40]shall see the chiefe of Gods works, the most glorious person CHRIST JESUS, whom yet your Eyes cannot reach; and whom having not seene, you love. To whose beauty, the SUN is but a Globe of darknesse, or spot of dirt: And in comparison of him, all the glory of Men and Angels is but obscu­rity. The name of CHRIST is used by S. Paul five hundred times; and no wonder, for there be in it a thousand treasures, saith Chrysostome. Note. As many pieces of silver are contained in one piece of gold, so all those petty ex­cellencies dispersed among the crea­tures, are more eminently united in CHRIST: Yea, all the whole volumn of Perfections which is spread through Heaven and Earth, is epitomized in CHRIST. There also shall you see that goodly City, which (with reve­rence spoken) God hath been Mat. 25.34. John 14.2. 1 Cor. 2.9. adorn­ing and preparing for his chosen from the foundation of the world. Now suppose there were a certain City, or Palace on earth, as all the men of the world (famous for Art) had beene rearing from the Creation to this day; Note. [Page 41]having all the Marble, Chrystal, Agat, Pearl, Rubies, Diamonds and Emralds in the world to make & adorn it with, all the Silver and Gold which the crea­tion affords to build it with, and all the united strength and wisdome of Men and Angels to erect and furnish it; Yet no Believer dare question but this Pa­lace, would be a Shepheards Cottage, it compared with the New Jerusalem: It would be in truth a meere Dungeon to Heaven. Nineveh (saith Diodorus Siculus) had ten thousand Work-men at a time about it, yet was 8 yeares in building. Pliny saith, that three hun­dred thousand Workmen were em­ployed allong time about the building of Babylon; And that the Aegyptian Pyramides had three hundred and sixty thousand men about the raising of them, yet could not be finished in 20 yeares. The Temple was a goodly structure, and (said the Jewes) was Iohn 2.20. 46 yeares in building. In a word, The famous Temple of Diana was two hundred & twenty years about. Now if the World which GOD made in six dayes be so beautifull, how glorious [Page 42]then is that Revel. 21. Mat. 25.34. Iohn 14.2. New Jerusalem, which God hath been preparing from the foundation of the world? And I goe, said Christ, to prepare a place for you. If then you consider this worke of God, you may well say with Job concerning ALL his works below here on Earth, These are part of his wayes, but how lit­tle a portion is heard of him? Ad to this; we shall not only see, but enjoy Christ, and these glorious things in Heaven: Note. For enjoying God you possesse all. In him is all thine eye ever saw, thine heart ever desired, thy tongue ever asked, thy minde ever conceived, that was good. Here is all Light in this Sun, all Water in this Fountain; Thou shalt drink down the refined sweetness of all creatures in Heaven; Christ will keep for us the best Wine till last. There you shall see and enjoy that New Hea­ven, and new Earth, wherein dwelleth righteousnesse. So glorious and tran­scendently beautifull (even to astonish­ment) is that work of God; that (saith the Isa. 65.17. Prophet) in comparison thereof the former work of God on earth shall not be remembred, nor come into minde. [Page 43]Europe is the Garden of the world, Italy of Europe, and Naples of Italy: You may over-praise that or Rome, or the Isles where there be two Summers yearely: But you cannot over-praise, over-thinke; or in your ranging thoughts reach Heaven. Yet you can fancy Cities made of Gold, Rocks of Pearl, Mountaines of Diamond, and Rivers of Christal; Note. but all this cometh short of Heaven: Assuredly no such trash is found there; onely the Lord seeth we are taken with these toyes, and he would draw our Mind and Faces thitherward. This is certain, the visible Heavens are but the ragged Suburbs of that City: And all these created things (though beautifull and goodly in them­selves) shall make one Bon-fire, when the day of our Coronation comes.

And so much of the first Point, that the Lords highest and most excellent Works cannot be reached by mans un­derstanding.

Obser. 2 The second and main thing (intend­ed in the Text and Treatise) now comes to be handled, which is this; that,

The terrible Meteor of THUNDER (accompanied with Lightning) is a ma­nifestation of the LORDS Great­nesse and Power; the loud Trumpet of his glorious Excellency, Majesty, and matchlesse perfection.

In the opening and unfolding of which Truth our Method shall be this, viz.

To make diligent Enquiry,

1 How this Expression of holy Job's may be taken and understood; The Thunder of his Power who can un­derstand?

2 What THUNDER is? What its Name, Nature, and effects are? still keeping this of Job in our eye, that no man can fully understand, (much lesse expresse) what it is.

3. Whether the Author be any o­ther then God?

4 In what cases especially GOD hath manifested, or will discover to the Sons of men, his Power and Glory by supernatural THUNDER?

Enquiry. 1 First, Let us enquire, how this Ex­pression of Jobs may be rendred and expounded, The thunder of his power who can understand?

To which I answer, from the best Mr. Caryl on Iob 26.14. volumn 7. p. 823. Expositor of this Book.

1 Literally and strictly for the Me­teor of Thunder; which is indeed a thing Naturall, but wherein the glory of God much appears; his glory shines in the Lightning, The God of glory thun­dreth, Psal. 29.3. Thunder is one of the most wonderfull and astonishing works of God: Though many Philo­sophers write something of it, yet no Mortall fully understands it.

2 It may be taken of any extraor­dinary & terrible work of Providence: So those places may import; Psal. 68.33. God doth send out his voice, yea and that a mighty voice. Again, Isa. 30.30. The Lord shall cause his mighty voics to be heard, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempests, and hailstones. So again, Rev. 10.4. Seale up the things which the seven thunders uttered, and write them not. So Job, expressing the Iob 39.19, 25. fury of the horse in Battel (who pawes destruction in the valley) he saith, God hath cloathed the necke of that creature with thunder. q. d. God hath made [Page 46]him strong, couragious, and terrible; The horse is fearlesse and furious in Battel: He rejoyceth, saith Job, at the sound of the Trumpets, he smelleth the Battel afar off, the thunder of the Cap­tains, and the shouting of the people.

3 It may also be taken for the high­est and clearest publication of Gods power: As if holy Job should say; ‘I have whispered a few things to you of the power of God, but if God should thunder out himselfe; or if his workes were spoken out, (as they deserve) in Thundercracks; Mortals would stand amazed, their soules would be invelo­ped with horror.’ And for this reason, (as you shall see) two of Christs Disci­ples were called the sons of Thunder: That is; They set out God and Jesus Christ to the people. They delivered Messages from Heaven with a bold heart, and a powerful utterance: They set out God in his power, as if it thun­dred from Heaven, when they preach­ed. Quintil. l. 2. cap. 16. Quintilian requires in a good Orator, Ʋt fulgurare & tonare videa­tur, that his eyes seem to lighten, and his tongue to thunder before the Hea­rers.

Enquiry. 2 Secondly, Enquire we what Thun­der is? and how we may conceive of that wonderfull work of God? Still remembring this of humble Job, that wee cannot fully know, or understand it.

1 Look upon the Name, 1 The name. which may help to know the thing. Isidore derives Tonitru, a Terrendo, Thunder from Terrour: Because all creatures almost, are so terrified and amazed with it.

Others derive Tonitru from its Tone, it being the voice of God: At the voyce of thy thunder they are afraid, Psal. 104.

2 Nature 2 Let us consider its Nature. Aristot. Me­teor l. 2. cap. 2 & 9. & exam. van. Doct. Gent. l. 1. cap. 12. Conimb. de Meteor, Trac. 22. Zanchius Tom. 3. lib. 3. De meteor. cap. 4. Thes. 5. Thunder is a fiery Meteor, in the up­permost Region of the aire, begotten of such hot and dry exhalations as the SUN hath drawn up from the Earth; the which being gathered and shut up in the bowels of a thick cloud, consist­ing of cold and moist vapours, doe at length rent and break with huge vio­lence, the said cloud enclosing them; which occasions that loud and fearfull crack: Then the Exhalations being come to maturity and perfection, and [Page 48]yet further incensed in the strife, be­come all on a flame, while they croud and struggle to get through the rent of the cloud: and this makes the flash of Lightning. Tonitru in Nubibus est so­nitus propter illud quod extinguitur in ipsis.

Aristotle saith, that Thunder is a noise in the clouds, by reason of that which is Aristot. in Post. li. 2 cap: 2. extinguished in the same. So red hot iron thrust into water, will make a very great noise. The crashing and roaring noise of Thunder, to what shall I compare it? 'Tis like the noise of Chesnuts flying out of the fire; like many Charets and Coaches rumbling and jumping in paved Cities; like many hunger-bitten Lions roaring for their prey; like many roaring Canons dis­charged one after another; or a migh­ty stone tumbling downe a Rock into the Sea. Yet I confesse all these are low similitudes to describe the Thun­der cracks by. It makes our Glasse­windows, nay, our houses and hearts to shake.

Though the Lightning is first seene, yet all agree it is not before the Thun­der; [Page 49]but Fire Aristot. Me­teor. li. 2. c. 9. moving more swiftly then Aire, and the eye of man being so much quicker then the eare it there­fore comes to passe, that the flash of Lightning is seen first, and some time afterwards we heare the Thunder. So the Axe of him that cleaveth wood, at some distance from us, is lifted up for a second blow ere we hear the first: And the powder is first seen to flame at the touch-hole of a Gun, but the Report is heard a pretty while after, from the Castle something distant from us. When the sound of the Cannon discharged reacheth our care, we conclude the danger of the Bullet is past. Job 37.3, 4, 5. He sends out his lightning to the end of the earth, and after it a voyce roareth, saith Elibu: Great things doth he which we cannot comprehend: The thunder of his power who can fully understand? There­fore,

3 Let us consider the effects: 3 The effects. The first and most immediate effect of Thunder and Lightning is Brontia, or the Thunder bolt hurled to the Earth; which Plinius in Nat. Hist. lib. 37. cap 10. Pliny saith is like the head of a Tortois, Magirus p. 265. Others say it is in [Page 50]shape like unto a Pyramide. 'Tis ge­nerally held that it never goes but five foot into the earth; That there are Thunder-stones you read in the Book of Psalms: He gave up their cattel to the Haile, and their flocks to kot Psal. 78.48. Thunder-bolts. Your Margent reads it. or great Hail-stones. But the word Ainsworth in Locum, p. 120. signifies fiery coals, or hot Thunder­stones: But Hail-stones are Ice, or water that is bound up with extreamity of cold: So that marginal Note is such as may be spared.

Certain steep Hills in the borders of Epirus are called Ceraunia, because oft smitten with Thunder-bolts. As we read of Ombria, or Pluvialis lapis (a stone so called) which falls down in showers of Rain; so also it is generally held, that (besides these) there are Thunder-stones, cast down in the time of violent Thunder, breaking and bat­tering all that oppose them.

This Zanch. Tom. 3. lib. 3 cap. 3. p. 357. Avicenna proveth at large, and imputeth the wonderfull noise or ratling in Thunder to these stones: often times, saith he, after Thunder such stones have beene found, with [Page 51]whose violent blow some tree or house hath been rent or battered; and it is often seen that certain holes have been made in strong Buildings in time of Thunder, which is done, saith he, by the strength of Thunder-bolts, called by the Poets, Sagittae, & jacula Jovis.

The Thunderstone, saith Idem ibid. p. 358. Zanchy, is thus begotten in the clouds; with the exhalation which is hot, and dry a more grosse matter may be drawn up by the Sun from the Earth and Mine­rals; which with the enclosed Exhalati­ons, and the violent heat of the Sun, is at lengh formed into a Thunder-stone. Some have held it is done after the manner that stones are produced in the Kidneys and Bladders of living Crea­tures.

Anaxagoras Plin Nat. Hist. li. 2. c. 58. foretold, that with­in certain days a stone should fall from the Heavens, which also came to passe in Thrasia in the day time; the stone is reported to be as great as a Cart, or Wain-load; a Comet also appeared that night. Pliny tells us the stone was seen of many, and was shewed as a Wonder in his time: It was of a parched [Page 52]or burned colour. It puzled Aristot. Me­teor l. 1. cap. de cometâ. Ari­stotle and the best Philosophers to give a reason of this Stones production and growth to such a bulky masse. Zanchy writing of it, Zanchius Tom 3. lib. 3. cap. 3. p. 360. saith, we may see the great power of God, and his wonderfull works. Which is the best account he is able to give of this businesse. Reason can produce little more for the Thun­derbolt.

Again, Thunder is commonly at­tended with Raine and showers that violently fall to the Earth; The moist Cloud being rent by the Thunder, dis­solves in Raine. Thunder blasts Vines, and other Fruit; burns trees and hou­ses; destroys Men and Beasts; beats down the lofty Turrets; turns up oaks and other mighty trees by the Roots. Fire Job 1.16. fell from Heaven, (viz. ter­rible Lightning) and burnt Jobs sheep, and his servants, so that one onely es­caped. Beer, Wine, and other Liquors are spoiled with much Thunder and Lightning; which may proceed not onely from noise, and concussion of the Aire, but also impure and noxious spirits, or Influences mingle therewith, [Page 53]and draw them to corruption; whereby they do not onely become Dead them­selves, but also sometimes deadly to o­thers: As that, mentioned by Seneca, whereof all that drank lost their life or wits. Thunder Psal. 29.9. makes the Hinds to calve, and other Cattell to cast their young. Thunder is many times fol­lowed with violent storms, and terrible Earth-quakes, especially in other Countreys where Earth-quakes are usuall. The Nahum 1.5, 6. mountains quake, the hills melt, the earth is burnt at his pre­sence: Who can stand before his indig­nation? who can abide the fiercenesse of his anger? His fury is poured out like water, and the Rocks are thrown downe by him. The Prophet Nahum alludes to Thunder, Lightnings, and Earth­quakes, crowding together.

But the Prophet Isaiah doth more plainly expresse it; Isa. 29.6. Thou shalt be visited of the Lord of Hosts with thund­er and with Eareh quakes, and a great noise, with storm and tempest, and the flame of devouring fire. Seneca Qu. Nat. l. 2. c. 27. Seneca writes of one kinde of Thunder, which murmurs, but cracks not; and saith, [Page 54] Terrae metum antecedit, if fore-goeth an Earth-quake. Aristotle saith, an Aristot. Me­teor, li. 2. c. 7. Earth-quake proceeds from vapors imprisoned in the bowels of the Earth, which finding no passage to escape, are inforced to recoil, to search every nook and corner: And while they thus strug­gle and labour to get out, a trembling agitation, and tumultuous motion of the Earth is occasioned (as of a woman in travail) which is called an Earth­quake that So look what Thunder is in the hollow part of a cloud, the very same is an Earth-quake in the belly of the earth, which hath then a fit of the Wind collick.

Alsteed tells of a great Earth-quake at Plures in Rhetiae, Anno Dom: 1618. Aug. 17. where the whole Towne was on a sudden covered with an huge mountain, that with it's swift and vio­lent motion, slew 1500 people. The greatest Earth-quake I have read of is described by Evagrii hist. Ecc [...]es. lib. 1. cap. 17. Evagrius, to fall out in the time of Theodosius; which is said to move and shake well nigh the whole Earthly Globe. And for our owne Country, Cambden Cambden Britan. writes of a [Page 55]strange Earth quake in Herefordshire, Anno Dom: 1571. March 12. about six of the clock in the evening (being Saturday) a great Hill lifted up it self with a huge noise, jumped into an higher place, carried along with it trees and Cattell, and continued walking a­bout till Monday noon, over-turning a Chappel that stood in its way.

You have seen what the usual effects of Thunder and Lightning are.

Now, for the benefit of my own Coun­trymen, it will not be amisse here distin­ctly to set downe the most remark­able Thunders which have happened in England, with their effects; As I finde them recorded in our English Chroni­cles, which will help to shew us the dreadful consequents of Thunder and Lightning, that we may learn to feare before the great and terrible GOD: Knowing that whatsoever hath been, may be again (the Gen. 9.11.15. universal deluge excepted) Yea, that our God is unlimi­ted in his power and working, and can do more then yet he hath done: Nor is it known what he will do.

In the Reign Mr. Stowes abridgement of English Chronicle [...], printed 1618 p. 55. of Henery the first, Anno Christi, 1116. in the moneth of March, was exceeding Lightning, and in December Thunder and Haile. The Moon at both times seemed as if shee were turned into blood. Not long be­fore there was a blazing Star.

In the 15 yeare of Idem p. 88. Henry the 3d. Anno Domini, 1230. on Pauls day, when Roger Niger, Bishop of London, was at Masse in Pauls Church, sudden­ly it waxed darke, and an horrible Thunder-clap lighted on the Church, the same was shaken as though it would have fallen; All the Church seemed to be on fire with Lightnings: The peo­ple thought of present death: Thou­sands of men and women ran out of the Church, & fell on the ground through astonishment: None tarried in the Church, save the Bishop and a Dea­con.

In Queen Idem p. 279. Maries Reign, Anno Domini, 1558. July 7. within a mile of Nottingham, a tempest of Thunder as it came through two Townes, beat down all the Houses and Churches: The Bells were cast to the outside of [Page 57]the Church-yards, and some webs of Lead four hundred foot in the Field, writhen like a pair of Gloves: The Ri­ver of Trent running between the two Townes, the water and mud were car­ried a quarter of a mile and cast against Trees. Trees were pulled up by the Roots, and cast 12 score off. A child was taken forth of a mans hands, and carried an hundred foot, and then let fall, and so dyed: Five men were slain; there fell some Hailstones that were fifteen inches about: After this came Quartan Agues, of which many died.

In the fifth year of Idem page 286. Queen Eliz. Anno Dom: 1563. July 8. there hap­pened a great tempest of Lightning and Thunder, which slew a woman and three children neer Charing crosse in London. Also in Essex a man was torn in pieces, his Barn was born down and Hay burnt. Within few moneths there was an Earth-quake.

In the yeare Idem p. 288. 1565. July 16. a­bout nine at night, began a tempest of Thunder and Lightning, with showers of Hail, which held on till three of the clock the next morning so terrible, that [Page 58]at Chelsford in Essex, 500 Acres of Corn were destroyed; the Glasse-win­dows on the East side of the Towne, and on the West and South-sides of the Church were beaten down, with all the tyles off their houses; beside divers Barns, Chimneys, and the Battlements of the Church, which were over­thrown. Much harm also was done at Dover, and other places. A violent storm of Wind hapned the 24th of De­cember following.

Anno Domini Iem. page 318. 1575. July 30. in the Afternoon, arose a great tempest of Lightning and Thunder, which slew Men and Beasts in divers places, also at that time fell Hailstones seven inches about.

In the yeare Idem p. 324. 1577. August 4. between nine and ten in the forenoon, while the Minister was reading the second Lesson in the Church of Blibo­rough in Suffolke, a strange and fearfull tempest of Thunder and Lightning strook through the wall of the Church into the ground almost a yard deep; drave down all the people on that side, cleft the door, went to the Steeple, rent [Page 59]the Timber, brake the Chaines, and fled towards Bongey sixe miles off. The people were found groveling on the ground halfe an hour after; whereof a man and boy lay dead, the rest were scorched. At Bongey there was the like, for it wrung in sunder the Wyres & wheels of the Clock, slew two men which sate in the Belfrey, and scorched another, who hardly escaped with his life.

In the year Idem p. 332. 1580. April 6. was a generall Earth-quake in England; and on June 13. about 6 in the morning at Shipwash in Northumberland, there hapned a storm of Lightning and Thunder; After which (on a sudden) there fell stones of divers shapes: On the 8 of October following, there was a blazing Star.

Anno Dom. 1598. Idem p. 413. Septemb. the first, in the Afternoon, it lightned and thundred at London two great cracks, as it had been the shooting of great Ordnance: Some men were smitten by it at the Tower of London: and one man slain in Southwark, over against the Tower.

Idem p. 433. In the yeare of our Lord, 1601. June the last, there fell great Thunder and Lightning, with Hailstones in many places, nine inches compasse, which at Sandwich in Kent lay a foot deep on the ground.

Well may we say with holy David, Lord how terrible art thou in thy works? All the earth shall worship thee! Who would not feare thee, O thou King of Saints?

Note. Thus you have seene some-what of the Name, Nature, and effects of Thunder: Yet take heed of ascribing too much unto it; the Americans at this day worship and adore the Thun­der. Let it rather draw up our hearts to worship the Thunderer, that the feare of God may continually possesse­our hearts.

Enquiry. 3 Thirdly, we come next to enquire if any other then God be the Author or Instrument of Thunder?

I Answer,

1 God is the efficient Cause, Au­thor, and Orderer of Thunder and Lightning: These expressions are usual in the Scripture. The Exod. 9.23. LORD sent [Page 61]Thunder and Haile. 2 Sam. 2 [...].14. The LORD thundred from heaven. The 1 Sam. 7.10. LORD thundred with a great thunder. And such like places there be many, which declare GOD to be the Thunderer. Thunder is nine or ten times in Scrip­ture called the Psal. 29.3, 4, 7, 8, 9. Psalm 77.18. Psalm 104.7. Iob 37.4, 5. VOICE of God; and no lesse then seven times in one Psalm is Thunder stiled his VOICE. The voice of the Lord is upon the waters, the God of glory thundreth; The voice of the Lord is powerfull, the voice of the Lord is full of majestie; The voice of the Lord breaketh the Cedars, shaketh the wildernesse; The voice of the Lord di­videth the flames of Fire, &c. So Da­vid goeth on to magnifie this VOICE of GOD.

Thunder then is Gods voice or speech. Imago animi sermo est, Thunder, Gods Voice. saith Seneca: speech is the lively Image and Representation of the Minde. Loquere ut te videam, saith the Proverb; speak that I may see and know you. This ex­cellent Faculty the Lord hath commu­nicated to rationall creatures; And divers Of the na­ture & causes of speech, see Casaubon of Enthusiasm, cap. 4. mysteries are wrapped up in this great Mercy, called by the Psal. 57.8. [Page 62]Psalmist, the GLORY of Mankinde; and therefore he bids it awake unto the praises of God that bestowed it. Eu­ripides calls the Tongue the messenger of Reason. The Voice is the Minds Ambassadour, the Soules interpreter, the Thoughts Image, and the Hearts Scribe. Note. Trhee Sciences are employed about our speech: Grammar relates to the congruity, Rhetorick to the Ele­gancy, and Logick to the Verity or Probability of speech. Without speech our Life would be a burden to us: Any imperfection in speech is no small impediment to our Affairs: Let us blesse God for any perfection therein; Moses though so dear to the Lord had it not. I read that Demosthenes having a great impediment in his speech, at­tained a most handsome form of spea­king by putting small stones into his mouth: And Jerome living at Bethlem, to learn Hebrew, was fain to have his teeth filed, ere he could pronounce it, as he should.

Now concerning the Voice of God, (That we return to our Theame) Let us see how many wayes God may be [Page 63]said to speak to us; because Thunder is called his voice?

I Answer,

1 Immediately by himselfe, So no doubt, the Gen. 3.9, 10. Voice which Adam heard in the Garden was the Voice of God himself, and not the voice of an Angell, as Gregory would have it. And I heard thy voice in the Garden. So it is said, that God answered Moses by a Exod. 19.19. Voice, and that Deut. 4.12. The people heard the voice of his words. Thus (a) also God the Father spake articulately unto Christ, John 12.28. 2 Pet. 1.17. I have glorified my Name and will glorifie it again.

2 God speaks to us by his SON, who by his incomparable Sermons spake as never man spake: In these last dayes he hath spoken unto us by his Son. Heb. 1.2. His sheep heard his voice.

3 God speaks to us by his spirit: who said Acts 8.29. to Philip, Goe neare and joyne thy selfe to this Charet. So still by his Spirit he speakes unto our hearts.

4 By his elect Angels: So an Angel spake to Cornelius, saying, Acts 10.4. Thy Prayers and Almes are come up [Page 64]for a memoriall before God.

5 By his Ministers and Prophets: Luke 1.70. He spake by the mouth of his holy Prophets which have been since the world began. Luke 10.16. He that heareth them hear­eth Christ. I have sent my servants the Ier. 7.26, 27 Prophets, but they hearkned not to me, saith the Lord. We should receive their doctrine, 1 Thes. 2.13 Not as the word of men, but as it in truth the word of God, saith St. Paul.

6 God speaks to us by his Works: We are bid, To hear the Rod, and him that hath appointed it. Mie [...] 6.9. The Lords voice cryeth to the City thereby. All the creatures of God are as so many Or­gan pipes to convey his voice & minde to us. He speaks to us by all operati­ons, but especially by Thunder. That is more immediately and eminently his VOICE. Efficacior lingua quam li­tera, saith Bernard. The voice, saith Austin, hath an occult and hidden in­fluence on the Hearers. If Sir Walter Raleigh Hist. of the world, l. 2. cap. 13. Melam­pus Nieremb. Hist fl. 3. c. 12. and Thales are said to un­derstand the voices of Birds and Beasts; which the Hebrew Doctors thought Solomon could do: Then much more [Page 65]may we in Thunder (Gods voice) hear him chiding & threatning all obstinate sinners, and proclaiming his owne Greatnesse, Majesty, and Power: How should this Voice of God warn and alarm us out of our sins? Loud, Terri­ble, and Perswading hath beene the voice of men.

Loud; so was the voice of Stentor the Grecian, concerning whom it it re­ported, that with his voice onely he could make as great a noise as 50 men.

Terrible; Solomon saith, Prov. 16.14. & 19.12. The wrath of a King is as Messengers of Death, and as the roaring of a Lion.

Cornelius Gallus was threatned to Death by Augustus, and the Cambden, Eliz. 406. Lord Chancellour Hatton by Queen Eliza­beth. The Frown or Voice of a great Man is terrible: His eyes seem to cast out live sparkles of Fire, and his voyce to thunder.

The voice of man hath been very Dr. Reynolds of Passions, c. 39. p. 5 [...]7. Charming and Perswading. Caesar with one word quiets the commotion of an Army. Menenius Agrippa with one Apologue the sedition of a people: Flavianus with one Oration the fury [Page 66]of an Emperour; And Abigail with one Supplication the revenge of Da­vid.

It is reported of Cynias, that he o­vercame more by his Tongue, then Pyrrhus by the Sword; And of Damo­nides, that through Rhetorick he per­swaded any one to what he would.

Now remember that in Job Job 40.9. Canst thou thunder with a voice like God? Hath the voice of filly man (a contemp­tible worm, a humming flye) beene so loud, terrible, and charming (as you have heard) how then should THUN­DER, the VOICE of God work upon us? How should it scare us from the love of sin, and draw us to love, feare, and obey the great GOD? All crea­tures (Man excepted) obey Gods VOICE. The Sun is stopped in his course; The hunger-bitten Lions touch not Daniel; And if CHRIST stand up, and utter his voice, the rough winds and foaming waves are charmed into a calm: Note. Nay, Thunder, saith one, which seems to be all Voice, is all Eare when God speaks. So then, when it Thunders, conceive the great Jehovah [Page 67]is now speaking to thee, and addresse thy selfe to all diligent attention, when it Lightneth, imagine his flaming Eyes doe now sparkle and flash indignation against sin and sinners. So terrible is the Voice of God, that it doth not on­ly shake the Earth, but the Heb. 12 26. Hea­ven.

By the way,

If THUNDER be Gods voice, bold and sawcy is their practice, that stop their eares when it thunders: For if a King speak to one, and he turn away his face, or stop his eares, it is held a point not onely of neglect, but scorn and disdain: How darest thou slight and neglect God, when his Voice is sounded, and hee speaks to thee by Thunder? Is not this to be Psal. 58.4. like a Deafe Adder that stoppeth her eares? If it be a sin to stop our eares at the cry of the Prov. 21.13. poore, or Acts 7.57. voice of Steven; Much more is it Rebellion to stop our eares at this voice of God. Is it not in the words of Zechary, to Zach. 7.11, 12. refuse to hearken, to pull away the shoulder; stop our eares that we should not heare his voice, and make our hearts like an ada­mant stone?

What a childish weaknesse is this, to think the not hearing of Thunder can shield you from it? Nay, what a sin is this, to stop your ears, when God hath commanded Iob 37.2, 3, 4, 5. you to heare it? Job 37.2. Heare attentively the noise of his voice, and the sound that goeth out of his mouth. Mark,

1 You must heare it when it Thun­ders.

2 Not onely so, but hearken, and listen attentively thereunto. Trap in Lo­cum, p. 320. Mer­cer doth thus paraphrase it out of Kim­chi: Hear ye, hear ye, hear ye again and again, and then ye also will tremble.

3 He doth not onely require us to heare Gods voice in generall, (for so we might thinke hee meant the voice of his Word or Spirit) but the Noise of his Voice, and the Sound of his mouth, when God thundreth from Heaven; As you may see in the following verses. How can these things be done, if you stop your eares when it thundreth? as though you would be too hard for God. How oft are we bid Deut. 26.17. & 28.1, 2, 15, 45. & 30.10. Heark­en to the voice of God? If Thunder then be his Voice, you must hearken to that [Page 69]and other Voices of God: Never feare it will make you deafe, as the fall of Nile doth the Catadupe. Bernard. Aura prima mortis janua, Prima aperiatur saluti: The eare was the first doore of sin; now let it be opened for thy spiri­tual good.

Thus you have seene, God is the Thunderer; because Thunder is stiled his VOICE so often in the Bible.

The ancient Romans would say, Heark! God thundreth! The meer hea­thens still ascribed Thunder to God: They stiled Jove, Altitonantem, thun­dring from on High. The Romans had a multitude of gods; yet the power of sending Thunder, they restrained to L. Vives in Aug. de civ. Dei, lib 4. cap. 23. Jupiter and Pluto: Day-thun­der to the former, and Night-thunder to the latter. Fulmen supremi Jovis Gestamen est, saith Pierii Hierogl. Pierius. But Tertull. Ad­vers. Gent. p. 33. Tertullian shews the Pagans that Thunder was before Jupiter, and so he concludes it is not from Jupiter, but the great and eternall God.

Therefore, although we may conje­cture at the naturall causes of Thunder, yet 'tis safest to ascribe Thunder unto [Page 70]God, as the prime Agent, and Cause Efficient.

2 Though God be the chief Author and Orderer of Thunder: There may notwithstanding be other Instrumentall causes thereof, all commissionated, bounded and limited by the Lord.

1 Good Angels have some In­fluence on Thunder: It is certain Lawrence of Angels, p. 34. (saith one) they can do any thing which Nature can doe; They can move the Heavens; They can move all corporall things, almost in an instant; They can stir Tempests, move Waters and Windes. They slew the powerful Army of Se­nacherib; They brought Peter and the Apostles out of prison. Blesse the Lord all yee Psal. 10.10. Angels which are mighty in strength, which do his will! They could make a a Reg. 7.6: sound of many horses to be heard by the King of Assyria, to his great amazement: And by the same delegated power, they can raise storms and tempests, and make Thunder-claps in the aire.

You read in the Epistle to the Heb. 2.2. Hebrews, of the word spoken by Angels: Simler. One thus expounds it; That the [Page 71]Thunder, and Lightning, and sound of the Trumpet, were caused by the Mi­nistry of good Angels, when the Law was given. Concerning the great power of Elect Angels, I have In the De­putation of Angels, p. 91, 92. treated else-where.

If the 1 Thes. 4.16. voice of an Arch-angel will be so loud and terrible as to awaken all that are in their Graves; Then much more have Angels power to move Thunder, w^ch is a whisper to that. Have the Angels power to raise an Earth­quake? (which the Mat. 28.2. Gospel af­firms) then what should hinder but they have power (if commissionated by the Lord) to shake all the clouds, break them asunder, and so raise Thunder and Lightnings? Nay,

2 The fallen Angels (if permitted) can do it: Satan, we know, hath a Prin­cipality in the Ephes. 2 2. Aire, the place where these Meteors are ingendred. Mr. Medes Diatribae, p. 99. ad 107. Lear­ned Mede thinks it probable, that all the Devils have their seat and Man­sion there, and not in Hell, till the day of Judgement. Nay Hieronimus in Eph. 6. Jerome saith it is the Opinion of all the Learned, that the Devils have their Mansion and [Page 72]Residence in the space between Hea­ven and Earth. If so, then their habi­tation and abode is in the place, where Thunders and Lightnings are hatched, and where Thunder-bolts are coyned; As also where those Bullets the Haile-stones are moulded. Devils have power to shake the Aire, and raise mighty gusts of Winde by Land or Sea, else the windes could not so commonly be sold by the Laplanders, to the Mer­chants that desire them for Navigation. Note. Satan could not be Prince of the Aire, unlesse he had some power and train in that Element, above the other 3 Ele­ments besides. Mr Jenkins on Jude 9. Vol. 2. p. 61. One saith, he is hurt­full to men, by Tempests, Winds, and Fires.

Zan hius in Ephes. 2. Tom. 6. p. 51 Zanchy observes, the Devils ho­ver in the aire, Inde nos observare, ten­tare, invadere animalia & homines, ex­citare tempestates, Multaque denique mala hominibus dare; To watch, tempt, invade us, and other creatures, and send many evils on mankinde. Neither is the word silent in this particular: He Psalm 78.48, 49. gave up their cattel also to the haile, & their flocks to hot Thunder-bolts: he cast [Page 73]upon them, the fiercenesse of his anger, wrath, indignation, and trouble, by sen­ding evill Angels among them. These evill Angels were instrumentall causes of Blood, Locusts, Hail, Frost, Frogs croaking on earth, and Thunder ratling in the aire. Iob 1.11.16, 18, 19. So when Satans Com­mission against Job was once signed, he soon brought a Whirl-winde upon his Children, and Fire (in all likelihood Fulgur Max­imum. Iun. flashes of Lightning) on his Cattel and People, to their ruine and destruction. A Writer on that Mr. Caryl on Iob, Vol. 1. p. 162.176. place tels us, Sa­tan the Prince of the Air can do mighty things, command much in that Maga­zine of Heaven; where that dreadfull Artillery, those fiery Meteors, Thun­der and Lightning are lodged and sto­red up: Satan (let loose by God) can do wonders in the Aire; Hee can raise storms; He can discharge the great Ordnance of Heaven, Thunder and Lightning: And by his Art he can make them more terrible and dreadfull then they are by Nature: He can so inrage them, that no man is able to withstand their violence.

All this they do, Apoc. 7.1. ad 3. not by any ab­solute [Page 74]power of their own, but meerly as Tyrants; By the Lords commission, saith Bullinger; And ut Zanchius Tom. 2. p. 51. Divino­rum judiciorum executores, saith Zan­chy; Barely as the Executioners of Di­vine Judgements.

Enquiry. 4 Fourthly, We proceed to enquire, in what Cases especially, and on what oc­casions, the Lord Hath manifested, or Will discover his own power and glory by Thunder, in an extraordinary and supernatural manner?

I answer chiefly,

1 At the Castigation of his and the Churches Enemies in Battell or other­wise.

2 At the Delivery of the Morall Law on Mount Sinai.

3 At the Promulgation of the Go­spell.

4 At the grand Assizes, and dissolu­tion of all things.

First, 1 At the casti­gation of the Churches e­nemies. at the Castigation of Gods and the Churches Enemies, the bloody Persecutors of the Saints. God hath had divers wayes of destroying his Ene­mies; besides, potent, numerous, vali­ant and well disciplin'd Armies; As by [Page 75] Gideous 300 men. The sound of Rams horns before Jericho, Moses Rod, Shamgers Goad, Sampsons Jaw-bone, and little Davids Sling. He can destroy whole hosts of enemies by a Isa. 41.16. Whirl­wind, nay a 2 Reg. 19.7. Blast: He smiteth the Psalm 46.9. horse and rider with madnesse, breaks the Bow, cutteth the speare in sunder, and burneth their Charets in the fire, saith the Psalmist.

The Judg. 5.20. Stars in their course fight against Sisera; by their Annotati­ons in locum. Influences raising up storms and Tempests against him and his Host, say Commenta­tors.

The Iosh. 10.11. Lord discomfited the Ene­mies of Joshuah by Hail-stones from Heaven. The like he hath done by THUNDER and LIGHTNING: See Exod. 9. The Lord fought against Pharaoh by Exod, 9.23, 28. Thunder and Haile, & the fire ran along upon the ground; so there were mighty thundrings, and fire mingled with haile very grievous, which smote all that was in the field, man, beast, herb, and trees. Whereupon Origen in loc. Hom. 4. Ori­gen writes thus; Vide temperamentum Divinae correptionis; Non cum silentio [Page 76]verberat, sed dat voces & Doctrinam caelitus mittit, perquam possit culpam suam mundus agnoscere: He did not on­ly smite, but instruct them, by Thun­der his Voice from Heaven, and also by Moses his Admonitions.

In this Judgement the four Elements did meet and conspire to vex Pharaoh, who had vexed Israel: ‘Aire in the Thunder, Water in the Haile, Fire in the Lightning, and Earth in the Thunder-bolt, if any there was.’

Thus also the Lord destroyed the 1 Sam. 7.10. Enemies of Samuel by Thunder; The story saith, that Samuel cryed un­to the Lord, and the Lord heard him, and thundred with a great thunder that day upon the Philistims, and discomfited them, and they were smitten before Israel.

In the same manner did the Lord of Hosts treat the enemies of 2 Sam. 22.14, 15. Psal. 18.13, 14. David, For he thundred from Heaven, and the most High uttered his voyce; he sent out Arrows, and scattered them, Lightning and discomfited them, &c.

Here are three clear examples of the Lords chastising and fighting against [Page 77]his Enemies with Lightnings, as shi­ning Launces, glittering Swords and Spears: And with Thunder-claps, as so many roaring and murdering Canon. We need not therefore stay here to en­quire, whether that Fire that came down Gen. 19. on Sodome, or that on Na­dab and Abihu, or that on the Numb. 16.35. 250 that offered incense, were any other then violent Lightning from Heaven.

I will onely adde two famous instan­ces recorded in Ecclesiasticall story: We read of Anastatius the Emperour, a bitter enemy and persecutor of the Church, that God destroyed him by a Thunder-bolt from Heaven. Also Mornaus de Verit. Relig. Christ. ca. 32 p. 350. under Marcus Aurelius, there was a gallant Regiment wholly form­ed of Christians; who when they were exceedingly straightned by their Ene­mies in Germany, obtained by their fer­vent unanimous prayers, hot Thunder­stones from Heaven to rout their Ene­mies, accompanied with blessed show­ers to refresh themselves, then ready to perish with extream heat and thirst; whereupon they were ever after called the THUNDRING LEGION.

Secondly, 2 At the deli­very of the Law. we read of extraordinary and supernatural Thunder, when the Morall Law was delivered on Mount-Sinai, Exod. 19.16, 18. Exod. 19. And it came to passe on the third day in the morning, that there were Thunders and Light­nings, and a thick Cloud upon the Mount, and the voice of the Trumpet exceeding loud, so that all the people that was in the Camp trembled. After this God spake, and delivered his Will in the ten Precepts, which also he wrote with his own finger on Exod. 32.15. Tables of Stone; which were all made of Saphir, say the Rabbins: In 1 Reg. 19.17, 18. such a terrible way did the Lord appeare to Elias; For there came a strong winde, which rent the Mountaines and Rocks; after this an Earth-quake, then a Fire (most likely a flash of Lightning) after all this a still small voice was heard.

Quest. Let us modestly enquire, why the Lord being now about to reveale his Will to his People, made divers Thun­ders to found as Trumpets, before he gave his Decrees.

Of this eight Reasons may be gi­ven; As,

Answer 1 First, hereby was declared the Pow­er, Greatnesss, and Majesty of the Law­giver; Ʋt disceret populus eum magni aestimare; that the people might learn to esteem him. God did this Dr. Willet on Exod. 19. Tan­quam Imperatore praesente, As if a great Emperour were coming, before whom they use to blow Trumpets, saith Chrysostom. Commovit omnia Elemen­ta, saith another; He shook all the four Elements, that they might know he had power over all things; Aire in the Thun­der and Trumpet, Water in the thicke and dark Congruit Nu­bes in functio­nem legalem, quae tenebrarum est, non Lucis. Cloud, Fire in the Light­ning, and the Earth in the shaking and smoaking of the Mountains. It is thus elegantly set forth by a Bishop Halls Contemplati­ons, lib. 5. of the Law. p. 827. Learned Writer of our Church, in these words;

‘God was ever wonderfull in his Works, and fearful in his judgments; But he was never so terrible in the execution of his Will, as now in the Promulgation of it: Here was no­thing but a Majesticall terrour in the Eyes, in the Eares of the Israelites; As if God meant to shew them by this, how fearfull he could be: Here [Page 80]was the Lightning darted in their eyes, the Thunders roaring in their eares, the Trumpet of God drown­ing the Thunder-claps, the Voice of God out-speaking the Trumpet of the Angell: The cloud enwrapping, the smoake ascending, the Fire fla­ming, the Mount trembling, Moses climbing and quaking, Paleness and Death in the face of Israel, uproar in the Elements, and all the glory of Heaven turned into terrour. In the destruction of the first World, there were clouds without fire; in the de­struction of Sodome, there was fire raining without clouds: But here was fire, smoak, clouds, thunder, Earth­quakes, and whatsoever might work more astonishment, then ever was in any vengeance inflicted.’

But alasse! the foolish Gods of the Heathens & Aegyptians could do none of these things.

Answer. 2 2 This was done to declare the im­becility, infirmity, and weaknesse of the Law-receivers, and so beat down the Peacock Plumes, that no flesh might glory in his presence. Even Exod. 26.19. Heb. 12.21. Moses [Page 81]quaked and trembled with the rest of the people.

As the eye of an Owle, saith Lyra­nus, twinkles at the Sun-light, so the minde and understanding of man is stunn'd and dazled in Divine things.

Before, the people thought they were holy, but now they saw all their cleansing and holinesse was nothing worth: For they were not able to abide in Gods presence, nor hear his voice. The Light on Mount-Sinai did help to see themselves miserable; The Law would humble and fit us for mercy: Let us see our selves lost creatures, that the Law may be a Schoolmaster to bring us to Christ. Such a Schoolmaster as that Lightfoots Miscelanys, cap. 60. Livy speaks of in Italy, who brought forth his children intrusted with him to Hannibal; so that if Han­nibal had not been more merciful then ordinary, they had all perished.

The Law doth not bring us to Christ to shew how well we can say our Les­son, but to lay us prostrate at his foot, for our neglect and inability: We can­not keep the commands either Anthony Bur­ges Refin. collectively, ALL, without failing in [Page 82]some; or distributively, there being not ONE command that any (meere) Man at any time can keep exactly. The best may attain to do it, Austine. Sine cri­mine, non sine vitio; without enormi­ties perhaps, but not without failings.

Answer. 3 3 The Law was given with Thun­der, Lightning, Trumpet and Earth­quake, to shew the Laws terrour to an awakened conscience allowing it selfe in sin.

'Tis said the Lawes of Drace, the Athenian Legislator, were writ in blood: The Law of God was not so; Yet accompanied with great solemni­ties, and matter of astonishment to shew hee will not endure it shall be broken or slighted; Osiander. For, Tales terrores in conscientiâ peccatoris lex Dei opera­tur, The Law can terrifie and thunder­strike the hearts of offenders. Strigelius in Exodum, Fol. 80. E­adem efficit Lex in singulorum animis, quae in promulgatione terribili effecit; saith Strigelius very well: The Law works the same things in the conscience which it did in Mount Sinai, at the terrible Promulgation. The words of the Law are written in Exodus, but [Page 83]the Copie; or Counterpain is in every mans heart; The Law is there also writ­ten, Rom. 2.15. saith St. Paul. Bishop An­drews shews how people had this writ­ten in their Conscience, before the Law was given or received on the Mount; Giving us a Gen. 35.2. & 31.34. & 25.3. Exod. 16 23. Gen. 27.41 & 49. & 38.24. & 44.7. & 38.20. & 12.17. particular Scripture for each Commandement: (to which the Reader is referred in the Margent.) Also we can easily pro­duce the ten Commandements out of Pagan Writers. Look then with how much terrour the Law was delivered on Sinai, and in the like manner doth the Lord set it home upon the consciences of sinners, rebelling against this Law in their hearts: There be flashes of divine conviction, Thunder-claps of terrour in the soul, when once sin is set home upon it. This drove Cain, Saul, Achi­tophel, and Judas on desperate Resolu­tions. 'Twas this made all the delights and privacy of Campania unable to quiet Tiberias after Bloodshed and So­domy. Spira was so afflicted, Gribald E­pist. p. 34, &c. that he wished himselfe in the room of Cain or Judas, to be rid of those Terrours and Thunder claps in his soul for brea­king [Page 84]this Law. An ill conscience, while quiet, is like a sleeping Lion; when it wakes it roars; God thundreth in the Conscience; Note. certain flashes of Hell-fire do astonish it. Sin in the conscience is like winde crept into the caverns of the Earth, it roves, it swells, it struggles and shakes the whole Masse and Bulk till it have vent through a broken heart by repentant groans, mournful sighes, and humble confessions. Sinne in the conscience, is like exhalations shut to­gether in a Cloud, it brings thundring terrours to the bad, and a shower of penitent Tears to the good.

Note. This hath made so many gloomy dayes, and dark sorrowfull nights, even for the People of God after breaking any branch of this Law: Davids bones were broken by such Thunder-bolts as these, of which I now speak. This made Heman, Job, Jonah, and Peter, the Rocke, so exceedingly to shake and feare and be so disconsolate: This made Psal. 77.3. Asaph say, When he remem­bred God, he was troubled.

Mistris Honywood of Kent said, she was as sure to be damn'd, as that the [Page 85]Venice-glasse would break, which shee then cast to the ground; but the glasse rebounded without harm; so the Lord by Miracle cured her afflicted, affright­ed spirit. Tertullian may well stile the conscience, Praejudicium judicii, A fore-tast of the day of Judgment: And Austin say, Sentio quem non intelligo; I know not whether Conscience be an Habite or Act, or both; in the under­standing or will, peradventure it is in both; but I feel thee, said he, though I do not understand thee.

Answer. 4 4 The Law was ushered in with Thunder and Lightnings, that the peo­ple might know it was of God, and so receive it with lesse hescitancy and doubting, but the more awfulnesse and obedience. I say, without Jealousie or Mistrust, that the Revelation might prove a Delusion: For the Law was not privately delivered in some obscure corner of the world, or to some ONE man, or in the Night-time, or by a private Whisper: But it was given o­penly on a Mount, in the Morning, be­fore Exod. 20.18 ALL the People, in Thunder and Lightnings.

Now as all this should banish our Doubts concerning the Divinity and Morality of this Law; so also lead us to receive it, as a Rule of life, with the more awfulnesse and submission. Though Seneca do not approve that a­ny Law should have a Prologue; Yet God, infinitely wiser, had two Pro­logues to his Law; The one of Mira­cles, the other of Arguments; I am the Lord, which brought you out of the house of bondage, &c.

Such Prologues are no diminution or weakning to a Law; but add more Vigour, Authority, and goodnesse to it. Timere leges maxima securitas: But this Thunder made all the people to feare before the Lord: Let him not speake in Thunder, lest we dye! Leigh's Tr. o [...] Divin. lib 3 cap. 4. Thunder-claps then were (saith one) the Lords Harbingers to tell of his coming, to prepare the hearts of the people with exceeding great awfulness and compliance to receive Directions from God. Note. The World was at THAT time very remisse and over-grown with security and prophanesse; it was meet therefore (saith Chrysostome) the Peo­ple [Page 87]should be rouzed up by this means, and brought to attention.

Here observe,

The Law was not given until the world had stood, 2513 yeares Sir Walter Raleigh Hist. lib. 2. cap. 4. say some: 2454 yeares Languet Chron. fol. 34. say others: Now be­cause the Law of Nature did not strike at every sin so in particular, nor suffi­ciently terrifie the consciences of of­fenders, nor so expound Divine wor­ship as for those after Ages was requi­red, (who gave every day lesse authority then other to the Naturall Law) There­fore it was but needfull the LAW should be revived, explained at large, and delivered with Thunder-claps, to rouze and awaken those sottish and drouzy Times: And that the Law should be written and exposed to the eyes of all men; which before they might, but would not read in their own consciences.

Answer. 5 5 This way of delivering the Law by Thunder, Lightning, Tempest, and Earth-quake, was needfull in regard of the common People; The ruder sort esteeming of persons and things, accor­ding to their outward shew, pomp, [Page 88]splendor, and magnificence; and there­fore did the Lord appear in this glori­ous manner before the People. Why doth our Law provide that Judges Riding in their Circuit, shall have Trumpets sounded before them, when they enter Towns or Cities? Why are their Persons adorned with Scarlet, and encompassed with glittering arms? All this to strike an awe into the minds of common People: The vulgar sort are by Waterhouse Apology for Learning. p. 242. one compared to Rivers, which sinke all that is sollid, and beare up that which is light. But these so­lemnities were not onely gawdy and glorious to sense, but they were great and miraculous in themselves, so did not onely affect the Rabble, but the Exo. 20.18. Heb. 12.21. most sollid, knowing, and judici­ous; All the people observed and were afraid, Moses not excepted.

Answer. 6 6 The Lord shewed himselfe in Thunder, Lightning, and smoak, quia talis apparitio in Nube & igne non ha­bet Figuram, say Lyranus and Tostatus Qu. 11. To­status; such an apparition in a Cloud & Lightning having no Representation: That by this meanes the People might [Page 89]have no occasion to commit Idolatry: As God himselfe saith, Deut. 4.15. Take heed to your selves, for yee saw no Image in the day that the Lord spake unto you in Horeb. For which Reason Deut. 24.6. also the Lord did not let them know where Moses was buried, lest the superstitious people should have worshipped his Dust, and gone in te­dious pilgrimages to his Grave.

Answ. 7 7ly, Gods delivering the Law with Thunder, foreshewed the severity of the last day, when all must be accoun­table how that Royall Law hath beene kept, or wilfully broken: For if the Law was so terrible when it was given, then it Bishop Ba­bington on Ex­od. 19. p. 278. shews, there will be a blacke and tempestuous day, when all the brea­ches of that Law shall be judged. But of this we shall say more hereafter.

Answ. 8 Lastly, It might have this mysticall signification or application: Thunder might set forth God the Father; the Cloud God the Son, who by assuming our humane nature, shadowed the glo­ry of the Deity, drawing as it were, a cloud or curtain before it; The Light­ning might set forth the Holy Ghost, [Page 90]mighty in his operation, shooting his Influences into the soule: And the Trumpet might fignifie Angels that publish and make known his Will, and delight to celebrate his Praise.

Thus you see why the Law was ushe­red in with Thunder, Lightnings, the sound of a Trumpet, with the shaking and smoaking of the Mount, in a super­naturall and miraculous way.

Thirdly, 3 At the pro­mulgation of the Gospel. We read of extraordinary Thunder at the Promulgation, and for the confirmation, of the Gospel (a cir­cumstance it may be not commonly known nor considered.) Here I will shew the Reader in generall, that the Gospel was ratified and confirmed by divers Miracles; and then, in particular, by supernatural Thunder, and voices from Heaven.

1 The Gospel was confirmed by great and wonderfull Hugh Groti­us de verit. Re­lig. Chr. miracles; In its infancy it was crowned, and suppor­ted by divers Hildersham on John, p. 332. & 396. Baxters Rest, part 2. p. 223. Miracles, as giving Food to the hungry, health to the sick, and sight to one that was borne blinde. Marvellous was his conception in the wombe of a Virgin: The miraculous [Page 91]Star appearing at his Birth, was obser­ved by the Chaldean Astronomers, who came and offered rich Presents to Christ. Now the wonderfull Miracles wrought by Christ, Proved the Gospel to be of God: As his turning water into Wine; His dispossessing of Devils; his raising Acts 17.31. Rom. 1.4. others that were dead, and himselfe, the Third day according to the Scriptures. Note. Moreover the Sun was ec­clipsed at his Passion, in the 14 day of the Moon, when she was fully oppo­sed to the Sun; so by Nature it was im­possible: To which we may add his Ascention, and the ceasing of the Ora­cles. All these gave in irrefragable Testimonies to the Gospel. Divers of which Miracles, as done by Christ, the Hebrew Talmud doth grant, Iosephus Antiq. Iud. lib. 18. cap. 4. Josephus confesseth them: Huart his Trial of Wits. cap. 14. p. 258. Publius Lentulus wrote of them from Jerusa­lem to the Roman Senate; Nay, Colsus and Julian deny them not.

If it should be here objected, that many Prophets wrought Miracles be­fore Christ; How then did Miracles proclaim Christ to be the Saviour? The judicious Despagnes new observa­tions on the Creed, p. 79. ad 87. Despagnes hath very well untied this Knot.

1 Before Christ, Miracles were rare; Few Men had power to work them; and no ONE person did worke many.

2 No Miracle was wrought for well neare 800 yeares before Christ: So no Person working any Miracles came any thing near the time in which the Messi­ah was expected: Note. Therefore John the Baptist, so noted a Prophet, had yet no power of working Miracles.

Note. 3 None of those of whom Christ is Descended according to the flesh, had ability to work Miracles; And none of the Tribe of Judah had ever that pow­er or priviledge, till our Saviours ap­pearance, because he was to come of that Tribe.

2 And more particularly, the Gos­pel was confirmed with a Voice from Heaven, and supernaturall Thunder to usher it in.

This I shall prove, or at least render probable, by three sorts of Testimonies, and then proceed to the Reasons why it was so.

The 3 Testimonies are these (and a Triple cord is not easily broken)

The first and best from Gods word: 1 Testimonies from the word. Iohn 12.28, 29. Father glorifie thy Name: Then came there a voice from heaven, saying, I have both glorified it, and will glorifie it again. The people therefore that stood by and heard it, said that it Thundered. Now that really it did Thunder, seems very probable, be­cause of the number, nearnesse, and confidence of them that heard and at­tested it.

1 Their number; Not one man, but the People.

2 Their nearnesse; Not the People who stood afar off, and heard a confu­sed noise, but the People that stood close by knew it to be Thunder.

3 Their confidence; They said it thundred; without a peradventure, or we suppose it Thunders.

Obser. Some tell us others were not of their minde; for it followeth in the same Jobn 12.29. place, Some said an Angell spake to him.

Solution. Yet this might not be opposed to the former assertion of the People, that said, It thundred; but rather be direct­ed to that Voice, which immediately [Page 94]followed the Thunder-clap, saying, I have glorifled it, and will glorifie it a­gaine. Some of the People conceived these words were uttered to Christ by an Angell; when indeed they were spoken by the Father of Christ, to whom our Saviour had spoken just be­fore.

When God revealed the things of Christs Kingdom to St. John, Thunder was oftentimes the Prologue to make room for their better reception, and that all others, (and not John onely) might give the more heed to those Rev. 4.1, 5. Rev. 6.1. Revel. 8.5. Revelations.

Rev. 4. The first voice which I heard was as it were a Trumpet talking to me, which said, come up hither, and I will shew thee things which shall be hereaf­ter: And out of the Throne proceeded Thundrings, Lightnings, and Voyces.

So again, Rev. 6. And I saw when the Lamb opened one of the Seales, and I heard as it were the noise of Thunder, one of the four Beasts, saying, come and see.

So again, Rev. 8. And there were Voices, & Thunarings, and Lightnings, [Page 95]and an Earth-quake: and the 7 Angels which had the seven Trumpets prepared themselves to sound. The like Thun­drings St. John heard at other times of his Revel. 14.2. Revel. 19.6. Prophesie.

Mat. 17.5. You read there was a voice spake unto Christ; in the Syriack, it is, Filia vocis, The Daughter of a voice. By which the Hebrews mean, a Voice or Discourse following some Thunder-clap.

Secondly, 2 Testimonies from learned Authors. there be some Testimo­nies from Learned Writers, that the Gospell was sealed and confirmed by Thunder.

Pignetus Pignetus in Apoc. writing of that Thun­der mentioned, Rev. 8.5. saith thus; Habet quiddam simile exordium Evan­gelicae praedicationis, cum initio Pro­mulgationis legis, Exod. 19. The be­ginning of the Gospell is something like to that of the Law in the 19th of Exodus.

Rupertus saith, God did proclaim the fulnesse of Christ, and excellency of the Gospell, with claps of Thun­der.

Cornelius a Lapide saith, that voice [Page 96]of Christ was voted Thunder by the People, John 12.

Quia vox haec maxima, Crassisima & Resonantissima erat, instar tonitrui; because it was a great and roaring voice like unto Thunder. ‘But if so loud as to be like it, then surely it was all one (as to the Peoples satisfaction) as if it had been Thunder indeed.’

Our Annotatiōs on John 12.29. Annotations say, it was no obscure whisper, but loud as Thunder. My reverend Unkle, the Learned Dr. Hammond is very particular on this oc­casion: He D^r Hammond of the Reaso­nablenesse of Christian Re­ligion. Sect. 7. ad 11. p. 14. ad 22. affirmes this testimony of Thunder was three times given to the Gospel.

1 At the Baptisme of Christ, when the Heavens were opened, (or miracu­lously parted by Thunder) the Dove descended, and the voice followed, This is my beloved Son in whom I am well pleased; heare ye him.

2 In the presence of three sober Men, Peter, James, and John; Behold there came a lightsome cloud to over­shadow them, and a voice out of the cloud followed.

3 Not long before his death, when [Page 97]he was praying to his Father, a Voice came to him, and the People said, it thundred.

Thirdly, to this add, 3 Testimonies from the Gos­pels enemies. that there have been Testimonies from the Gospels e­nemies: Pulchrum est Testimonium quo nostra probantur ab hostibus, saith Aristotle. Ad probandam veritatem nihil efficatius testimonio adversariorū, saith Gregory: Nothing confirms our Opinion, like the testimony of an E­nemy. So the Acts 23.9. Scribes (bitter foes to the Gospel) said to the Sadduces concerning Paul, (earnestly preaching Christ) that they found not any evill in him: But if an Angell hath spoken to him, let us not fight against God. So Gamaliel, a Acts 5.39. Pharisee and grave Doctor of the Law, advised the People, Not to persecute the followers of Christ, lest they be found to fight a­gainst God. q. d. who hath confirmed Christianity by so many Miracles, and Voices from Heaven. When Christ was at Jerusalem, in the midst of his bitter enemies, assembled at the Feast of the Passeover, and crowding after him, out of novelty to see his Miracles; [Page 98]Yet Iohn 12, 12, 29, 37, 38. when God spake to Christ from Heaven, this People confessed there was THUNDER joyned with the Voice; John 12. But mark what fol­loweth; Though he had done so many miracles before them, yet they believed not in him; that the words of Esaias might be fulfilled, who hath believed our report? Now observe it well, these in­credulous stiff-necked Jewes, though their eyes were blinded, their hearts hardned, that they would not receive CHRIST in the Gospel; yet they confessed, that a Voice bare witnesse to him from Heaven, accompanied by Thunder, and that themselves heard both the one and the other.

Next, Acts 22.1. ad 12. that of Saul is considera­ble, Acts 22. He was an eminent Jew, by Sect a Pharisee, and through zeale a persecutor of the Gospel and its pro­fessors; He Acts 7.58. & 9.1. received the Garments of those that stoned Steven; got Com­missions also from the High Priests to persecute the Christians that were in Damascus. Now heare his confession and relation of that which hapned to him by the way.

When I was come nigh to Damascus, about noon, suddenly there shone from Heaven a great light, round about me, and I fell unto the ground, and heard a voice saying unto me; Saul, Saul, why persecutest thou me, &c.

These things were not done private­ly, but were known to the Sanhedrin; and there was company with him on the way. There is a seeming difference in the Relations, but the present recon­ciling thereof will strengthen our pre­sent observation. Acts 9.7. & 22.9. reconci­led. One place saith, they stood speechlesse, heard a voice, but saw no man. Another place saith, They saw indeed the light, and were afraid, but they heard not the voice of him that spake to me.

Now Dr Hamm. Reas. Christi­an Religion, p. 21. observe the same word in the Hebrew, which signifieth a Voice, signifieth Thunder also; So where it is said, They heard the voice, the sense is this, They heard the THUNDER at­tending the Flash of Lightning, which encompassed St. Paul. And when it is said, They heard not the Voice; It is explained in the words following, They heard not the Voice of him that spake to [Page 100]him. It should seeme St. Paul onely heard that; But by St. Pauls answers, and the consequent change of his prin­ciples and life, the rest also came to know it very well.

The truth of this story St. Paul did boldly avow before the Jewes and Ro­mans, that questioned him about his change; He became out of hand, a Preacher, an Apostle of the Gospel, and at length sealed it with his Blood; For he was beheaded, saith Euseb. Hist. Eccles. lib. 8. cap. 18. Eusebi­us, under Dioclesian, praying for the Jewes and Gentiles; For the Multitude assembled; For the Judge also and Ex­ecutioner, that his Death might not one day be laid unto their charge:

Thus you see the confirmation of the Gospel, by Thunder and Voices from Heaven, attested by the Word of God, judgement of Learned Men, and con­fession of the Gospels Adversaries.

Quest. But why was it thus?

Answer. I answer, for such Reasons as these.

1 This was the highest Testimony that could well be given: For it is not easily imaginable, that there should be any greater assurance of the Gospels [Page 101]verity, then that which may be reaped out of Gods speaking to us from Hea­ven in its behalf; The violent cleaving, or opening the Heavens; and from thence the holy Spirit descending in a visible shape, and lighting on Christ; And out of the clouds a voice delivered to mortal men with Thunder & Light­ning: Surely if this will not convince and satisfie us, nothing will.

Answer 2 Again, this was ordinary among the Jewes; and under the second Temple, the onely way of Gods revealing him­selfe to the people: Quod solum firme Oraculi genus temporibus Templi secun­di, restabat, saith Learned Hugh Grori­us in Ioan. 12. p. 965. Grotius, writing of the Voice from Heaven.

Note. Moreover, it is a thing expected of the Jewes, that when the Messiah comes, he shall be ushered with Thun­der; Therefore, when it thundreth, the Jewes light up Candles, Weems, Vol. 2. lib. 1. cap. 2. p. 12. saith Weems, hoping to see the Messiah, so long expected, or to hear his comfor­table voice.

Answ. 3 Next, our Saviour knew the obsti­nacy of the Jewes, that except they saw signes and wonders, they would not believe in him.

Answer 4 Lastly, This was done, that there might he some harmony between the Law and Gospel. Mr. Calvin writing of the terrible Promulgatiō of the Law, saith thus, Hic timor Evangelio quoque fuit communis; This fear was also com­mon with the Law to the Gospel. Ap­plying moreover that of the Apostle thereunto, Heb. 12.26. Whose voice then shook the earth, and now hath decla­red, saying; Yet once more will I shake not the Earth onely, but Heaven. The very day, Bishop Halls Contemplati­ons, lib. 5. of the Law. p. 825. saith Doctor Hall, wher­in God came down in Fire and Thun­der, to deliver the Law, even the same day came also the Holy Ghost downe upon the Disciples in fiery Tongues, for the propagation of the Gospel: No man receives the Holy Ghost, but he that hath felt the terrours of Si­nai.

Venerable Bede Hom. vigil. Pente­cost. Bede also, shewes the harmony between the Law and Gospel in this respect: There was Thunder, Here the noise of a Acts 2.2. mighty Winde: There fiery flashes; Here fiery cloven Tongues: There the Mountain trem­bled, and here the place where they [Page 103]assembled was moved: There the sound of a Trumpet, here they spake with di­vers Tongues.

Another thus describes it: Marlorat in Acts 2.2. p. 48. Sicu­ti lex Mosis est data in monte Sinai, Exod. 19.16. cum tempestate caeca, nubibus caliginosis, fumo ignifero, vapore denso, Tonitru diro & Fulgore, clangore divinae tubae terribili; ita quoque datus est spiritus sanctus Jerosolimis, insolito & ingenti strepitu, & impetu venti; quo Deus amborum, & Legis simul & Evangelii, virtutem expressit. As the Law was gi­ven with a dark Cloud, Thunder, Light­ning, and shrill Trumpet: So the Go­spel, saith he, was confirmed by that violent rushing wind, Acts 2. If those then that slighted Moses his Law were punished with death; what shall be­come of them that dis-believe, and dis­obey the Gospel of Jesus Christ?

For,

Fourthly, and lastly, 4 At the day of judgment. There will be supernatural, miraculous, and most vi­olent, astonishing, and prodigious Thunder and Lightnings, at the day of Judgement.

That this is very probable, will ap­peare,

1 By divers Scriptures looking that way, 1 Proved by divers Scrip­tures. if not speaking fully to the point.

2 By the consent of many learned Authors.

3 By divers Arguments and Rea­sons, shewing That and Why it will be so.

First, see it proved by divers Scrip­tures, looking that way: For the time of Judgement will be, Zeph. 1.15. A day of trouble and distresse, a day of darknesse and gloominesse; a day of clouds and thicke darknesse. Then, 2 Pet. 3.12. The hea­vens being on fire shall be dissolved; Isa. 34.4. And rolled together in a scroll. There shall be Luke 21.25. Signs in the Sun & Moon, viz. Stupendious Ecclipses, flaming Comets, Earth quakes, and divers Ap­paritions: The Earth shall have the Palsie, and the Heavens Convulsion fits. 2 Thes. 1.8. Christ shall come in flaming fire to be revenged on sinners. Then saith Peter, 2 Pet. 3.12. The elements shall melt with fervent heat. q. d. Like scalding lead upon the wicked. Christ saith, Mat. 24.29 The [Page 105]powers of heaven shall be shaken. Which I suppose will be by Thunder and su­pernatural storms. The Sun shall be darkned, and the Moon shall not give her light. So men shall stumble at noon day, as if it were midnight; You know it grows very dark before a storm. The Stars shall be shaken, and misplaced; Those goodly Lamps of Heaven shall tremble: CHRIST will loosen with one shake of his Arme all the Stars of Heaven; A fearfull confusion wil then appear; All the Elements shall be Isaac Ambrose of Doomsday, p. 94. disordered; Fire shall fall from heaven, whereas naturally it ascends; the Aire shall be full of tempests & thundrings; the waves of the Sea swelling, roaring, foaming and mounting above the Clouds: the Earth full of yawning clifts and violent tremblings: Sea mon­sters will appeare on the Land, and all Dumb creatures run about enraged, so that none can tame them. Luke 21.26. Mens hearts failing them for feare: Revel. 6.16. The great ones (that were not good) shall call to the rocks and mountains to cover them, and yield some shelter from this terrible storm. Mat. 24.31. Angels with a [Page 106]great sound of a Trumpet shall gather the Elect from the 4 Winds. Mark 13.8. There shall be fearfull Earth-quakes which wil astonish the world. Mat. 24.27. As the light­ning cometh out of the East, and shineth to the West, so shall the coming of the son of man be.

In a word, 2 Pet. 3.7, 10. The world and all in it shall be burnt with fire: Which fire in all likelihood Pareus in Rev. 16.18. saith Pareus, will be kindled and cherished by Lightning from Heaven.

Aquinas hath many subtle discour­ses about that fire, yet he still maintains that it will be, Aquin. sum. in suppl. 3. Part. Quaest. 74. Artic. 9 p. 130. Ex concursu mun­danorum ignium, from a meeting toge­ther of all mundane Fires: Therefore Lightning will be amongst them.

Yet all these may be thought gene­rall Scriptures: There are four places of holy Writ, which speak more par­ticularly to the point in hand, viz. that most terrible Thunder shall pre­cede Christs Appearance.

1 Sam. 2.10. The adversaries of the Lord shall be broken to pieces, out of hea­ven shall he thunder upon them; The Lord shall judge the ends of the Earth.

The best Annotations super, 1 Sam. 2.10. Commentators under­stand this place of the day of Judge­ment. On that day the hearts of Gods enemies shall be frighted with loud Thunder-claps, and their bones broken with hot THUNDER-bolts. What enemy of Jesus Christ can then lift up his head?

Next consult we, Psal. 50.3.4. Our God shall come, and shall not keep silence, a fire shall devour before him, & it shall be very tempestuous round about him: He shall call to the heavens from above, and to the earth, that he may judge his people. Saint Peter saith, The heavens shall passe away with a great noise. A fearfull noise indeed; As a Whirl-wind or tempestuous roaring, Jun. & Tre­mel. and our Annotations on 2 Pet. 3.10. say Expo­sitors.

To these let me add that place in Rev. 16.18. And there were voices, & thun­ders and lightnings & there was a great Earth-quake, such as was not since men were upon earth. This is St. Johns pro­phetical description of the Day of Judgement, as appears by the Revel. 16.15, 16, 18, 20. compared to­gether. con­text; and so Pareus Seb: Meyer, Hez. Holland, on Rev. 16. Pareus and others un­derstand it.

Secondly, 2 Proved by divers Au­thors. this may also be confirm­ed by the consent of divers Learned and godly Writers; So that wee are not singular in this opinion, that Thun­der will be one solemnity at the day of Judgement.

Gerhard writing of the day of Judg­ment, Gerhard. tells us, Then Thunder and Lightning shall amaze men and Angels, the Sea and the waves thereof roaring.

Mendoza saith, Mendeza. Christ will thunder marvellously that day.

Gregory saith, Gregory. The Saints with loud shouts will thunder against the damned. This grants that the many millions of Saints shouting, will frame a noise more terrible to the wicked then they can imagine. It will make their very hearts sink and faile within them.

Thunder and Lightning, saith Seb: Meyer apud Mnrlora, in Rev. 16.18. p. 34, p. 1173. Meyer, do now terrifie those that confesse not a GOD; It makes palenesse and trembling to seize on them. Quid igitur facturi sunt omnes impii, ubi haec super humanam aestimati­onem, qualia nunquam antea à condito mundo, horrenda apparebunt; Ʋbi tota Orbis concutitur machina, jam jam una [Page 109]cum impiis collapsura? ‘What then shal wicked men do, when such horrible Thunders and Lightnings will ap­pear, as are beyond humane imagi­nation or any thing hath hapned from the Creation; when the whole frame of Nature shall be so shaken, and broken therewith; that with sin­ners it shall be demolisht, and de­stroyed.’

Pareus also is full to this Point more then once. Pareus in Apoc. 11.19. There shall be Lightn­iugs, Thundrnigs, and Voices. Now, saith he, John is in the description of the last judgement, and shewes how Lightnings, Thundrings, Earth-quakes, and great Hail-stones will oppresse the wicked.

Tossanus also writes to the same pur­pose, Tossanus. and applieth it to the melting of the Elements, and the shaking of the whole earthly Globe at the last day.

Here Pareus Pareus in Apoc. 16.18. again: There are Lightnings, and Thunders in the aire: Such as the shaking of the heavenly Powers, melting of the Elements, and horrible Tempests spoken of by Christ and Peter; wherewith the Lord will at [Page 110]last come to judgement: The Earth­quake will be unsual, and supernatural; And no wonder, for the earth being smitten with Lightning from Heaven, shall be shaken and torne into a thou­sand pieces, and by fire utterly consu­med.

Oats on Jude saith thus: Samuel Oats on Jude 6. p. 166. If other Sessions and Assizes be feared by Ma­lefactors, what will this be? Then, Ful­minabit Dominus in coelo; The Lord will thunder from Heaven, and the high­est will give his voice: And if Thunder, or the ratling of a cloud be so terrible, what terrour will there be, when he shall thunder that sits above the clouds? Then Jerome. Terra tremet, mare mugit; The earth shall quake, the sea roar, the Aire ring, and the world burn. If the Angels stand then amazed, how agast shall wicked men be, whose porti­on is with the Devil and his Angels?

And Oates on Iude 14. p. 315. again: Thunder, saith Oates, doth but demolish Mountains, root up Trees; but when God shall thunder out his Judgements, he will crush and cast down Kings, Princes and People, that have not made him their [Page 111]Tower. Thunder doth but shake the clouds, and make them flye up and down as Birds in the Aire; but when God shall thunder out his judgements, he will shake and astonish the heart and conscience: O miserable sinner, how wilt thou tremble at that time?

Another thus speaks: Iohn Trap Com. on Rev. 16.18. p. 561. And there were Voices, and Thundrings, and Lightnings. This is a description of the last Judgement; when Heaven and Earth shall conspire together for the punishment of the wicked.

Another thus: Isaac Ambrose of Doomsday. p. 95. What shall we then see but Lightnings, Whirl-winds, Coruscations, blazing Stars, flashing Thunders? Here a Comet runs round in a circuit; there a Crown compasseth that Comet; Neare them a fiery Dra­gon sumes in flames: Every where ap­peares a shooting fire, as if all above us were nothing but inflamed aire: Joel 1.10. All the earth shall tremble before the Lord.

Another Hez: Holland Expos. of Rev. 16.18. p. 124. writes thus: These things shew the horrible effects of the last Viol; when Christ shall come to take vengeance at the last day; Lightn­ings [Page 112]burning the earth, and Thunder from Heaven; All the Elements con­spiring against the wicked.

Thus out of the mouths of ten Wit­nesses you have it confirmed, that most dreadful and fatal Thunders will attend the last Judgement.

Let us now, 3 'Proved by Arguments or Reasons. in the third Place, see it further establisht by Arguments or Reasons, shewing That and Why it will be so; which are chiefely these four.

Reason 1 First, because Christs second coming must be far more terrible then the first: Christ at his first Appearance was at­tended by a general Peace in the world, and with Carols of Angels; He came as Psalm 71.6. Rain upon the mown grasse silent­ly, sweetly into the world: Then a babe cryed in the Manger, but now Judah's Lion will roar and thunder in the Hea­vens; Then he came riding on an Asses colt, but now on the clouds; Not at­tended with 12 poor Apostles, but 12 thousand millions of Angels. At his first coming he offered grace and mer­cy, but now he will come in flames of Fire to execute Wrath and Vengeance: [Page 113] Aug. de sym. bolo. lib. 3. Jam locus misericordiae, ibi justitiae. Then he was judged and condemned of men, but now he will judge the world.

Yet his first being on earth was not without glory interwoven with shame and sufferings. Note. There came to him, Thunder and Voices from Heaven, (as I have shewn:) When he spake, storms were husht; when he called, the dead arose; when he commanded, the De­vils were cast out; when he died, the Sun put on sable weeds; when he arose, the Earth trembled, and when he ascen­ded, the Heavens opened.

But his latter coming shall be far more glorious and terrible; St. Austin brings in our Saviour speaking thus at the last day; Behold the Carpenters son whom ye have disregarded! Christ will then come in all his glory, and the glo­ry of his holy Angels.

Reason 2 Secondly, this he will do, to perplex and astonish all reprobate men and evil Angels. Mendoza in Reg. Vol. 1. p. 359. Quanto igitur terrore ac tremore improbi formidabunt, quando his è Christ, Domino, Tonitruis ac Ful­minibus quatientur? saith Mendosa. [Page 114]How great will the feare, terrour, and trembling of wicked men be, when they shall be shaken with these Thun­ders and Lightnings from Jesus Christ? If Belshazzar quaked when he saw the hand-writing on the wall, how will he tremble and quiver, when he shall see Christ in the Clouds, Mille fulmina jaculantem, hurling a thousand Lightn­ings and Thunder stones at him? What care can endure those Ratlings? What eye can beare those Flashes? Yet who can flye from the one or the other?

The Areopagita of Athens, heard all their causes in the night; But Christ will heare his in such a light as will a­stonish and confound the wicked.

Lactantius saith, the day of Judge­ment shall be at Midnight; not confi­dering when it is mid night with some, it is broad day with others in the world.

If it finde us in the natural midnight of darknesse, or Mat. 25.6. Morall of securi­ty; The light of that day will be so much the more terrible. If Jerom said, Quoties diem illum considero, toto corpo­re contremisco: Semper videtur illa [Page 115]Tuba terribilis sonare in Auribus meis, &c. When ever I consider that day my whole body trembleth; And me-thinks the sound of the last Trump is ever in my eares, &c.

Then what will all prophane men think of that day, when it comes like a Whirl-winde upon them? Then the wicked shall crawl out of their graves, like filthy Toads, against this terrible storme. Then Jezabel shall ring her painted hands; Then the oppressor shall wish himselfe in the room of the man he hath injured; And the simple may have more boldnesse then the learned. In illa Dic ultiouis, Hugo de S. Vict. nihil habebit, quod respoudere possit homo peccator; Ʋbi coelum & Terra, Sol & Luna, & totus mundus stabunt adver­sus nos in Testimonium peccatorum no­strorum, saith Hugo. What shall a poor sinner answer at that day, when all the Creatures shall be up in Armes; when the Heaven, the Earth, the Sun and Moon, and whole creation shall come to give Testimony against our sins?

Thirdly, Reason. 3 Christ will come in Thun­der and flames of Fire, to advance the glory and super-excellent Majesty of our great Judge: It is for the honour of Christ Personal and Mystical; of Christ and his Members, that it should be so carried, to the great satisfaction and ineffable Triumph of holy Men and Angels. Nam Judex in tribunali, terrore & horrore pleno sedit, Chrysostom in Gen. Hom. 17. saith Chrysostome; The Judge sits in a Throne full of Terrour and horrour.

One observes, that in stead of Lamps and Candles, there shall be continuall Lightnings: And that in the Generall Assizes, cracks of Thunder will supply the room of the Trumpets. Note. All this will terrifie the bad, but revive the good; Zion loves that quarter of the Skie, which being rent and cloven with Thunder, shall yield unto her Husband; When he shall put through his glori­ous Head crowned with Stars, riding on the Rainbow, to receive and em­brace her, and so carry her to his Fa­thers house.

The Trumpet is very terrible in Battel; Note. But a consort of Trumpets is [Page 117]pleasing at Nuptiall Solemnities: So Thunder though terrible to Saints now, shall be pleasing and welcome to us then; the time of our Espousals and Coronation being come. Blessed be our Lord, who hath armed and pro­vided us to approach the horrible ter­rour of that day, with unutterable triumph and comfort, as being fully assured it shall do us no harm; Not a Thunder-bolt shall touch us, and in all that Fire and Lightning, not a haire of our head shall be singed: All Saints Luks 21.28. will lift up their heads, as knowing their Redemption draws nigh.

Reason 4 Lastly, Christ will come thus glori­ously in Thunder, Lightning, Tempest, and Earth-quakes, for the full vindica­tion of his Law so solemnly given, (as you have seen already) God delivered the Law in Thunder and Lightning, Ferus in Exod. saith Ferus, Ʋt ostenderet se vindicem Legis; To shew himselfe a Judge and Revenger of the Law, and in what an hideous and astonishing manner he will come in judgement, to make the world accountable for the breaches of that Law.

Si Promulgatio tantum pavorem ho­minibus incussit, quid putamus futurū esse in postremâ mundi die, Vict. Strigel. Com. in Exo. 19. Fol. 80. saith Strigelius? If the Promulgation of the Law was terrible, then what may sin­ners look for on the last day? For a Law without execution may fitly be compared to a Bell having no clapper, or a glittering Sword having no edge. In the Promulgation a Flame was one­ly on Mount Sinai. All the world shall become a Bonfire at the Execution. In the one there was Fire, Smoak, Thun­der and Earth quake; In the other, The Heavens shall be dissolved, and the Ele­ments melt. The Fire wherein the Law was delivered did but terrifie at most; The Fire wherein it shall be required, is consuming.

O God! how abundantly able art thou to inflict vengeance upon sinners, who didst thus in Flames forbid sin? What will become of the breakers of so fiery a Law, and the 2 Thes. 1.8. Despisers of so glorious a Gospel? Bishop Hals Contempl lib. 5. p. 827. Happy are those that are from under the ter­rours of that Law, which was given in Fire, and in Fire shall be required, saith [Page 119]Doctor Hall, in his Contemplati­ons.

O Let us ever prepare and expect, and wait for this great day; That this dreadful Thunder do not finde and strike us in our sins. Who would wil­lingly be found at his cups or his cards; with his Dalilah, or telling his mony got by extortion? The Day is there­fore unknown to us, that we might ever be preparing for it.

Note. Great hath been their presumption, who have set the time of Christs thun­dering appearance; As Joachimus Ab­bas, the Year, 1258. Arnoldus, 1345. Stiphelius, 1533. on St. Lukes day. Regiomontanus, 1588. Thermopedius, 1599. Aprill 3. Alsted. Chr. Others the last yeare, 1657. for that the Deluge fell out in the same yeare of the Worlds Creation. And for the time yet to come, Trap on Mat. 24. Cusanus sets the year, 1700. Cordanus 1800. And Picus Mirandu­la, 1905.

So great hath been the folly and sin of many Learned men: Though Christ hath told us, no man knows the Mat. 24.36. time of his second coming; Mr. W. S. One of late [Page 120]also, presumed to set the Time, about the yeare, 1646. with the particular day of the year; and when his set time was come, it Thundred and Lightned very much in the Afternoon, which helpt to affright divers ignorant peo­ple, who stood gazing upward, to see when Christ would appear.

I end with that of Jerom, Mieron. in Mat. 23. Sic quo­tidie vivamus, quasi Die illâ judican­di simus; Let us live every day, as if it were to be the last day of the world, that when our Lord comes, he may find us in a wel-doing posture.

And thus much of the four times wherein the Lord hath manifested his glory, or will do it, by supernatural & miraculous Thunder, viz. At the sub­version of his potent enemies, when his People are in streights: At the delivery of the Law; at the Promulgation of the Gospel, and at the day of Judgement.

We come now to see how all this Discourse of Thunder may be rendred more Practical, and so more Profitable to us, by such Inferences, as will natu­rally flow from this Theam.

Inference. 1 First, This subject is brim full of ter­rour for the enemies of God; such as have open or secret enmity to him, his Son, his Spirit, his Truth, his Ordinan­ces or his People: O let such reflect upon their dangerous estate, with seri­ous and retired Musings. Every Non aliter de Tonitru loqu­untur Scriptu­rae, quam de Dei, voce mog­nifica atque ter­ribili; plenâque minarum. time you heare it Thunder, the Lord threatneth Ruine and Destruction to you. Let the secure Atheist consider, that if we had no other Argument to prove a God, this would be sufficient. Imagine that The Persiās worshipped the Sun; The Aegyptians an Ox; The Gre­cians Feavors. Some also in Cyprian, Cro­cadiles and Snakes. The Romans hel­lish Furies. I never read of any but Dia­goras and Dio­dorus that de­nyed a God. Vide Cyprian cont. Demetri­an, Tract. 1. all Nations did not confes a God, & that we could not read a God in the volumnes of Creation, Scripture, and Conscience; Yet one clap of Thunder is enough to convince us of a Deity, & make us lye groveling in the Dust before him. How dare you sin against this holy God, that cannot eudure sin; and this all-powerful God that is able to punish it? He can easily discharge the great Guns of Heaven, and cut you off in your sins; ONE flash of Lightning is sufficient to send you into the lake of Fire; One Thun­der bolt is enough to tear and dispatch you into a sad Eternity. What will ye [Page 122]do when God is angry? His wrath and revenging Justice are described by the roaring of Lions, by Thunder, Earth-quakes, Tempests, and devour­ing Fire: But Psalm 90.1. who knows (or can expresse) the power of his anger? When he is wroth, the Angels seeke to hide themselves; The Heavens melt away like waxe; Jordan is driven back; The Mountains smoak; The Devils trem­ble, and the pillars of the Earth are shaken. Is the Grashopper able to fight with a Lion? Can stubble resist a Fire, or chaffe a Whirl-winde? Then may you oppose God and prosper. O consider this yee that forget God, lest he teare you in pieces, and there be none to deliver you. Kisse the Son, lest his anger kindle, and his jealousie smoake a­gainst you, and there be no remedy.

Inference. 2 Secondly, (in particular) it speaks reproof to those that gaze purposely on the Lightning, and out-brave the Thunder, saying, they feare it not; Ac­cusing such as are more serious, of ig­norance, childishnesse, and effeminate weaknesse. Mr. Perkins writes of one who blasphemously scoffed at this work [Page 123]of God, and the Author (in Tr [...]p on Job 39. p. 244. words which I am fearful to repat) and there­upon a Thunder-bolt slew him.

Some bold, impious, and impudent wretches, slight and laugh at these great and wonderful works of Almigh­ty God; But 'tis dangerous playing with Edge-tools, or jesting with things of serious importance: Some feare tri­vial matters, who yet regard not Thun­der; as your Divedappers, saith one, duck not at this rattle in the Air, which they doe on very small occasions: So some are not moved by Thunder, who would cry out, if a Sword were drawn, or Pistoll shot off.

The old Italians were wont to drown Thunder by ringing their great­est Bells; a bold madnesse.

It is recorded of Clearchus, that, ex liberis unum, Tonitrum, appellavit; He presumed to call one of his Children by the name of Thunder, saith Pierius Hierogl. [...]. 43. cap. 27. p. 552. Pieri­us. Plin. Nat. Hist. lib. 35. cap. 10. Apelles was so conceited of his skill, that he attempted to picture Thunder and Lightning; which was at once impious and impossible: For the Poets when they would expresse the [Page 124]celerity of any thing, Pier. Hierogl. lib. 43. cap. 27. say Fulmi­nis ocyor alis, swifter then Lightning; It cannot be therfore painted, much lesse Thunder.

We read also of great Men, that have presumed by artificiall founds to imitate Thunder: Note. Caligula attempted by certain Engines of Art to counter­feit Thunder and Lightning, that the People might fear and worship him for a God: But on a time, when there hapned greater claps of reall Thunder, then ordinary, he ran under his bed to hide himselfe, and at last came to a mi­serable end; dying of thirty wounds in his secret Gallery, going to bathe himself.

So Alladius, (who reigned before Romulus) was a notable contemner of God, and his works; for he astonisht his People with Aartificiall Thunder and Lightning, but at length was de­stroyed in his house set on fire by True Lightning from Heaven. So Diod. lib. 4. also the K. of Elide plaid the same pranks, and was destroyed by a Thunder-bolt for his pains.

Heare what the Lord spake to Job; [Page 125] Job 4.9. Hast thou an arm like God? or canst thou thunder like him? 'Tis a bold madnesse to goe about to imitate God in his unimitable works. The counter­feiting of Thunder was common in our Play-houses; which for that and many other causes, were deservedly suppressed by Authority.

I have given you divers instances of contempt cast upon this voice of God: To prevent and endure which, reflect upon the dreadful Operations of Thun­der and Lightning, which are recorded for our admonition: Thunder hath been often accompanied with fearfull Judgements, as destructive Hail, burn­ing flashes, sweeping Rains, and terri­ble Earth quakes.

In the Stows Chr. p. 102. third year of Edward the first, 1275. on Nicholas day, there were great Earth-quakes, Thunders and Lightnings, with an huge Dragon and blazing Star, which made many men sore afraid. Observe, that some Light­nings do fill the Aire with impure and hurtful smels.

Fulmina & Fulgura sulphuris Odo­rem habent, Plin. Nat. Hist. lib. 35. e. 15. saith Pliny: Thunder [Page 126]and Lightning do oft leave a sulphuri­ous, Brimstony, Unsavoury smell be­hind them. So when you read that Sodome was destroyed with fire and brimstone, it may be spoken of brim­stony Lightnig from Heaven: For So­dome was destroyed Dr. Willet on Gen. 19. p. 184. very suddenly Tertullian Opera. p. 556. in Sodomam. Tertullian seemes to be of this minde:

How many have been blasted with Lightning? How many have suffered in their bodies, in their houses, in their friends, in their Cattel and substance by Thunder and Lightning?

All which considered, we have little reason to out-brave Thunder, or jest with Lightning.

Inference. 3 Thirdly, take hence matter of Ad­monition to six several Duties; As,

Duty. 1 First, when you see it Lighten, or heare it Thunder, fear before the great and mighty Jehovah.

1 Let great ones thinke of it, and know there is one greater then them­selves: Psal. 29. Give Psal. 29.1, 3, 5. unto the Lord O ye mighty, glory and strength: The God of glory thundreth: His voice breaketh the Cedars. He would have the great and mighty Potentates on Earth give glory to the Highest, when he thundreth: And lest they should be puffed up with their owne borrowed and momentary greatnesse, which is nothing to his; the Kingly Prophet doubleth his charge, Give unto the Lord O ye mighty, give unto the Lord glory and strength. Yet he is not con­tented with this, but reinforceth his charge in the second verse; Give unto the Lord the glory due unto his Name. Hereby he would give us to understand that Kings, Magistrates, and great men, called by what title soever, should re­flect upon themselves when it Thun­dreth; and know there is one in Hea­ven, to whom they must give account, who is infinitely greater then them­selves: Therefore as it is their Privi­ledge to Rule under him, so it will be their wisdome and Honour to Rule for [Page 128]him: Else God is able to crush and break the Cedars, yea the Cedars of Le­banon. None are so great, but he is a­ble by Thunder (or otherwayes) to humble them if they clash against the interest of Christ.

Zanchy Zanchius Tom. 3. lib. 3. cap. 3. p. 360. writing of the Thunder­bolt, saith, Quae Regum potentia appo­ni posset? What power of Kings, or strength of Palaces, (though built of Marble) is able to resist it? Claudius thought himselfe a God, till the loud Thunder affrighted him, then he hid himselfe, and cried, Claudius non est Deus; Claudius is not a God.

Methinks I heare God speaking to every great Potentate, as once to Job; Iob 40.6, 9, 10. when the Lord answered him out of a Whirl-wind: Canst thou thunder with a voice like him? Decke thy selfe now with Majesty, and excellency, and array thy selfe with glory and beauty; cast abroad the rage of thy wrath, and a­base the proud. q. d. Do all these things if thou canst, which are done by the Lord; and no creature can tread in his steps. There is none like unto thee, O Lord: Thou art great, and thy Name is [Page 129]great in might! O who would not feare thee, O King of Nations, Ier. 10.6, 7. saith the Prophet Jeremy.

2 Let all persons feare before the Lord, and humble themselves in the time of Thunder. Job 37. At this also my heart trembleth, and is mo­ved out of his place: Heare attentively the noise of his voice, Iob 37.1, 2. the sound that goeth out of his mouth. He speaks this of Thunder. The Lord (saith Zanch. Tom. 3. lib. 3 cap. 3. p. 360. Zan­chy) is able to send as many Thunder­bolts as you have seen Hailstones in a storm, if he pleaseth. Then, Quo se miseri mortales verterent? Which way would poor Mortals turn themselves? Feare therefore and tremble when you muse of the unlimited power and Ma­jesty of God. Petron. Primus in Orbe Deos, fecit timor: The feare that is in men did first bringthem to acknowledg a Deity. Propterea tonitrua, propterea fulminum terrores, ne bonitas Dei con­temnatur, saith Basil: Pro­aen: ad Reg. fusius disputa­tas. Basil very well: For this very end, saith he, are Thun­ders and the terrours of Lightning, lest the patience and goodnesse of GOD should be despised by us. Let us feare [Page 130]before the greatnesse of God, whose voice it is. Iob 37.1. 2d 6. Elihu reasoned for God by the consideration of his power in this wonderfull work; as you may see in Job 37. God thundreth marvel­lously with his voice; Great things doth he which we cannot comprehend. David hath penn'd a Psalm Psal. 29.9. purposely to a­dore God in this Meteor: and hopes that in his Temple every man doth speak of his glory. q. d. Whosoever observes God in Thunder and Lightning, will adore his terrible Out-goings, and magnifie him in the Temple, and say, Glory be to God on high.

When it thundreth, sit downe and reason thus with thy selfe: ‘What if God should now strike me in my sin? Could I welcome that Angell that should swear, Thy hourglasse is run, Time shall be no more? Can I clearely evidence my interest in Christ? Am I now busied in the Work of God? Do I now employ my selfe in that which is lawfull? will my rest be safe, and may I safely and comfortably sleep till this THUNDER is over?’ (The night being come, appointed for rest and sleep.)

Note. 'Tis to me a marvell how an unpar­doned sinner dare goe to sleep when it thundreth; who, for ought he knows, may feel the hand of God, and awake in Hell-fire; A Thunder-bolt having parted his soule and body.

'Tis better with Evagrius, to lye se­cure on a bed of Straw, then have Sin will Tur­pare & Turba­re: It brings a staine & sting. a foul and turbulent conscience on a bed of Down, having Curtains emboss'd with Gold and Pearl. We eate, drink, and sleep, saith Hugo de Animâ lib. 3. Hugo, as if the day of Judgement were past & over! Well might Augustus send to buy that Bed on which a man indebted could sleep: Till God hath crossed our Debt book in Heaven, I cannot believe any sleep to be sound or safe.

So then, at all Times, by Day and Night, when you hear a confused noise of Thunder afar off, begin to call in thy stragling thoughts to God; But especi­ally in its nearest approaches, let thy heart be smitten with an awe of God; and thinke with thy selfe; Note. One clap was so near, that sure it was directed to the house where thou livest, to the heart which thou lodgest.

Duty. 2 Secondly, Get into the cleft of the Rock, and under the wing of Christ, by Faith and Supplications; and then thou art safe in the time of Thunder and Lightning. Jer. 26.20. Enter into thy chamber and shut the doore; hide thy selfe as it were for a little while, untill the Lords indignation be over-past: Fly to GOD, in JESUS CHRIST, alone, for protection; that you may receive no injury by Thunder and Lightning. Think not that any thing else will se­cure you besides this; For,

1 Some repair unto the strongest places for defence and shelter; either in their owne houses, or some where else; changing their seats, and shifting from place to place for their preserva­tion. So Augustus when it thundred, fled under strong Arches, and hollow dark Vaults for his protection. But, Dura resistunt; Porosa autem fulmini transitum praebent; Strong places doe chiefly feele the power and fury of a Thunder-bolt, when it may be, weake, porous, and yielding things, give way, and escape unhumbled.

Your white and cleare Lightning is [Page 133]said to have wonderfull Operations; As to Aristot. Me­teor. lib. 3. & cap. 1. melt the Blade, spare the scabbard; Dry up the Wine, leave the Pipe entire; Kill the Embrio, not hurting the Mother. So I Plin. Nat. Hist. lib. 2. cap. 51. read that Marcia, a Roman Princesse, being great with Child, had the Babe in her killed by this meanes, she her selfe e­scaping. 'Tis surely no shelter against Thunder and Lightning, to lodge in a Rock of Stone, or be immured with Brazen walls; No security to be dipped in Styx, or clad in the Armour of Ce­neus. We may observe, that the stron­gest Towers and Buildings are most battered with Thunder.

2 Others, not lesse foolishly, but more superstitiously, ascribe rare, oc­cult qualities to many vaine and pittiful Remedies, which they believe will pro­tect them in the time of Thunder or Lightning: As to an Eagle, to the skin of a Seale; to the Fig-tree and Bay-tree; to the ringing of Bells, crossing them­selves, and many other vanities and su­perstitions.

Tiberius Caesar, fulminibus praeter­ritus, tonante coelo, Lauro coronabatur; [Page 134]Tiberius Caesar in the time of Thunder did put on a Crown of Lawrell for his defence, being very much afraid of THUNDER. Augustus Caesar al­wayes wore about him the skin of a Sea-calf, as a preservative in case of Thunder. Porta conceives, because Bay-leaves in a streperous manner doe rise and rebell against the Fire, if you put them into it, that therefore they are good to resist the Lightning; Our Countrey people do generally plant the Bay-tree in their Gardens, as thinking it may preserve their Houses, Fruit, and Flowers, from being injured by Light­ning.

But in a word, to confute this grosse superstition, Dr. Brown of vulgar errors, lib. 1. cap. 6. p. 100. Vicomercatus produ­ceth experiment of a Bay-tree in Italy, that was it selfe blasted with Lightning. The tree called Haliphleus, is reported to be most commonly smitten with Thunder and Lightning; Plinius Nat. Hist lib. 16. cap 6. Where­fore the Pagans for bad the wood of that Tree should be used in Sacrifice. Formerly the blinde Papists would bap­tize their Bells in Churches, and then Rivius E­pist. Ded. ante Libros de Re­lig. p. 245. ascribe to the found of them (being [Page 135]rung) a spirituall power against evill spirits, THUNDER and Lightning.

But now Bellarmin de Roman: Pon­tific. li. 4. cap. 12. Bellarmine (I confesse) disclaims these doings. I need not fay much concerning the superstition of People in former times, about matters of like estimation. When the shadows of superstition were so over-long, it argued the Sun of our Knowledge, or Zeale was not very high.

3 Lastly, Some few in the time of Thunder, goe into their Closets, and (if it may be done with convenience) be­take themselves, with their Families to Prayer; that they may Psal. 29.2, 4. give unto the Lord the glory of all his Attributes and Works; and desire him to pardon, spare, and protect them. The Christi­ans did use to meet together, and pray, ingruentibus Tempestatibus, saith Musculus in Psalm. 29. p. 288. Musculus; in a violent storm, which is undoubtedly the best shelter. David speaking of Thunder, bids us, Worship the Lord in the beauty of holinesse, Psal. 29.

In order thereunto, it is very fit that in the time of dreadfull Thunder, we should lay by all our Recreations, and [Page 136]other unnecessary employments, which may be deferred: Note. The very light of Nature hath taught this: The Romans, saith Tul. Cicero. de Divin. li. 2. Tully, held it unfit to keep Court in the time of Thunder and Lightning: Much more unfit is it then to attend a­ny idle recreation: Some have so much froth & vanity upon their spirits, are so eager in play, and so passionately taken with their sports and pastimes, as Cleo­patra with her Viper, and the Emper­ours, Caligula with his Horse, Honori­us with his Hen, and Domitian with Flies; so these with Bowles, Chesse, Musick, Hunting and Shooting; (not to mention unmanly Recreations) that they will not stop nor forbear these things in the most hideous thunder; they will not lay by the thundring Base Vi­ol at such a time; which argues much levity of mind, and little regard of God or his Works: And how much better would Prayer, Meditation, and Religi­ous conference become us at such a time? Keep off, saith Zanch. Tom. 3. lib. 3. cap. 3. p. 363. Zanchy, the evills of Thunder; Fide, paenitentia & precibus; by Faith in CHRIST, Re­pentance, and Prayer: For prayer in [Page 137]Faith is very prevalent with God: That which hindred the roaring Lions from hurting Daniel, or the fiery Furnace from scorching the three Children, is the best means to secure thee also from roaring Thunder, and scorching Light­ning.

Near the City Bern, in the year of our Lord, 1584. a certain Hill is said to be carried violently over other hills, by an Nos terrae mo­tum, & in Nu­bibus Tonitru, eandem esse Naturam dici­mus. Aristor. Meteor, lib. 2. cap. 9. Earth-quake, and at last cover­ed an whole Village that had 90 Fami­lies in it, one half house only excepted; wherein the Master of his Family, with his Wife and Children were earnestly calling upon God: This is recorded by Polan Syn­tag. 841. Trap on Amos 1. Polanus that lived in those parts. O the terrour of the LORD! O the power of Prayer! saith one, relating this story.

Duty. 3 Thirdly, when the Thunder is over, be not afterwards secure, but cherish still an awe of God upon your hearts: If it Thunder once, how soon is it for­gotten? Could we heare it Thunder by Charenton Bridg in France, w^ch is said Howels fa­mil. Letters. to quaver and render the Voice ten times in faire weather; We would not [Page 138]so suddenly forget the crack. 'Tis men­tioned as a great Aggravation of King Pharaoh's stubbornnesse, Exod. 9.34. that after the terrible Thunder and Lightning were over, he sinned yet more against the Lord, and refused to let the Israelites goe.

Swans Eggs (they say) are not hatcht without Thunder: 'Twere well if the purposes of many to reforme might at length be hatch'd with the noise and feare of Thunder.

Pliny writes of certain precious Plin. Nat. Hist. lib. 39. cap. 9. stones that cannot be found but in pla­ces smitten with Thunder: O that Thunder might perfect the divine Jems of Gods graces in us, by causing us to feare, trust and obey him more then we have done. Think not when the Thun­der is over, that the great shot of Hea­ven is spent or diminisht.

This was true of their Jupiter, not of God: He hath still a Magazine of Thunder-bolts for daring sinners. The hot Thunder-bolt strikes but a few, saith Seneca, but the Thunder-clap should affright all: No man knowing [Page 139]whose turne is next. The Lord had ra­ther warn, then strike the children of men.

The Devill being asked which was the best Verse in Virgil, answered very well; ‘Discite justitiam moniti, nee temnite Divos.’

Zanchy tells us, that Comets and much Thunder do Zanch. Tom. 3.1.3. cap 3. p. 363. presage many evills to come: If so, then we have not onely cause to feare in the time of Thunder, but after it is gone, waiting and preparing for the consequences of it: Especially, this being the Reason Mendoza in 1 Reg. 2. p. 358. Vol. 1. saith Mendoza, why Thunders are sent, ut incantos ad paenitentiam prae­moneat; to warne the unadvised not to sin against God.

An obstinate sinner, when he looks up, should thinke every cloud lined [Page 140]with Thunder; Yea, that all the clouds and Planets are in travell with a Thun­der-bolt to ruine him; That so the heart standing in awe of God, may not presume to sin against him.

Duty. 4 Fourthly, Be not unsensible of this last Winters praeternaturall Thunder: It thundred four or five severall dayes with us in the South, in November, 1657. It is mentioned in our Stow's A­bridgment of Chron. p. 286. Chronicles (as a thing very remarka­ble) that in the yeare of our Lord, 1563, from the first of December, to the 12. there were such continual thun­drings and Lightnings; that the like had not been seen or heard, by any man living.

These are Proverbial Observations among us; Winters Thunder is Sum­mers wonder.

So also that,

When the frame of Nature seems to be disordered, and out of course, 'tis that which challengeth our observation [Page 141]and fear, lest God should be displeased with the Nation.

Now, that Winters Thunder is be­sides the course of Nature, will appear by the testimonies of Learned men. Tonitru non fit nisi ex vapore adusto; Ideo praecipue fit in Aestate, & Tempore magni aestus, saith Albertus Magnus: Thunder proceeds from hot Vapours, so is chiefly in Summer and the time of much heat. The same Albertus Magnus Pass: Aeris. Author saith, Winters Thunder presageth a stormy, unseasonable, and tempestuous yeare following. Magirus Nat. Phil. l. 4. c. 4. Another saith, Ma­teriae fulminum non possunt in al­tum attrahi, percoqui, & inflammari, nisi a validissimo calore, qui est in aestate. The matter of Thunder and Lightning cannot be drawn up from the Earth, brought to maturity, and kindled in the Aire, without the strongest heat, which is in Summer time.

Thunder, saith Zanch. Tom. 3. lib. 3. cap. 3. p. 359. Zanchy. is very rare and marvellous in the depth of Winter; For then, Frigus non sinit ele­vari vapores calidos: The cold forbids hot vapours elevation into the Aire. I do not finde any considerable Reason [Page 140]assigned by Philosophers of Winters Thunder: They are all puzled more then a little, and cannot finde from whence it should proceed, unlesse by Exhalations drawn from the Earth, and collected in the Ayre by Summers heat; which do there abide and remain till dissolved by Winters Thunder.

Some Prognosticators have guessed at the time of Thunder, oftner missing, then hitting the marke. But Winters Thunder makes the Astrologer to blush, because he could not fore-know or fore shew it. Ecclipses and things of like nature they may fore-see, but not Raine, Snow, Thunder, or blazing Comets: Here their skill often failes them: Much more when they wil fore­judge of Humane Of the vani­ty of judicial Astrology, consult Aul: Gellius, lib. 14. cap. 1. Weems, vol. 1. lib. 2. K. Iames of Dae­monology. Dr. Reynolds of Passions, p. 544. Also Geering and Rowland of this Subject. Actions and E­vents. Cicero hath well observed the imposture of these men in the famous cases of Pompey the Great, Cressus, and Julius Caesar; to all whom the Chaldeans & Wizards promised a long and prosperous Life, with a quiet and peaceable Death; the contrary of which is sufficiently attested by all Histories.

Thraseus a Sooth-saier having told [Page 141] Busiris, that the way to take the drought from Aegypt was to sacrifice a stranger to Jupiter; Himselfe being a stranger, was presently sacrificed. By the Exo. 22.18. Law such are not to live, Exod. 22. And the Acts 19.19. Magicians being converted to Christ, burnt all their Books, which would have yielded 600 pound sterling. Augustus put these out of Rome, Claudius out of Italy, and Vitellius out of the World. Sad, if such men shall be tollerated in a Christian, in a Reformed Church.

These are lying Vanities, that will hold no water, but sadly with draw us from the fountain of life.

Let this be one reason then of Win­ters Thunder, to shew Astrologers how little they know of Gods works, and Isa. 44.25. (in the language of the Pro­phet) to frustrate the tokens of the Lyars, to make Diviners mad, and their knowledge foolishnesse. Mica 3.7. That the Seers may be ashamed, and the Divi­ners confounded.

Another reason may be, to warn a People of approaching evils: Winters Thunder presageth no good to the fol­lowing [Page 144]Summer. All these disorders in Nature are for our sins; Let us hum­ble our selves under the mighty hand of God, on all such occasions.

Duty. 5 Fifthly, Learn to trust this great, and All-powerful God: Put confidence in Jehovah, all yee that feare and serve him, for he is able to help and deliver you.

Note. The five wounds of Christ are our five Cites of Refuge in the time of trouble. It is not easie, saith one, to put all the powers of Faith afloat; it re­quires Christs full tide: Say with the Apostles, Lord encrease our faith.

Faith (saith Aug. contra Julian. lib. 6. cap. 5. Austin) sanat vitia­tum à reatu statim, ab infirmitate paula­tim: It presently removes guilt, but infirmity by degrees. Trust not in any thing else besides God: Externis Prae­sidiis utendum, non nitendum.

Rely upon his Power, his Promise, and his Providence. When you Ex eo quod potens est, potest & suos corrobo­rare, saith Musculus of Thunder. Musc. in Psalm 29. p. 288. heare him thunder, and with his Voice shake the Earthly Globe; Thinke what is there which this God cannot doe for me? Cui voluisse, fecisse est, saith Ambrose de Bon. mor. cap. 12. Ambrose; With whom to will and act are the same thing.

Multum interest inter loqui & face­re, sed hoc apud homines non Deum, saith Bernard, de Temp. 11. Bernard, to the same effect. Every Creature, and Meteor is under the awe of Omnipotency: Say therefore with the three Children, The God whom we serve is able to deliver us. King David in Psalm 29. (which is a Psal of Thun­der) speaks of the power of God ma­nifested in that Meteor, and how that power will assist and protect his Peo­ple: Psalm. 29.1, 4.11. Give unto the Lord glory and strength. The voice of the Lord is pow­erfull; The Lord will give strength unto his people. So in Job Job 40.9. Hast thou an arme like God? Or canst thou thunder with a voice like him? q. d. Though you have not seen his Arme, & though you do not know his power, and what he can do for his People, or against his Enemies; yet judge of his Arme, by his Voice. With the Lord nothing is im­possible, but to do contradiction, to lye, and to deceive. Surely, Psalm 9.10. Prov. 30.5. Psalm. 125.1. They that know his Name will trust in him: He is a shield unto his People, and they shall be as Mount Sion that cannot be removed.

Duty. 6 Sixthly and lastly, Let Gods spiri­tuall and mysticall Thunder, by his Word, and warnings of his Messengers, prevails with you to draw off your hearts from sin.

Here I will shew you two things.

First, how Ministers are to thunder in their Preaching. Plin. Jun. lib. 3. Epist. 1. ad Tacitum. Oratio magni­fica & excelsa, tonat, fulgurat. Hieron. Libr. contra Jovin. Jerome faith, Demosthenes used to thun­der against King Philip. The same Idem in A­polog. ad Pammac. Ep. 50. Father writes thus, Paulum quoti­escunque lego, videor mihi, non verba audire sed Tonitrua: When I read St. Paul, methinks I do not hear words, but Thunder.

Pericles is said to Thunder and Lighten all over Greece by his Elo­quence.

Basil was said, to Thunder in his do­ctrine, and Lighten in his conversation. So James the son of Zebede, and John the brother of James, were sirnamed by Christ, Mark 3.17. Boanerges, which is, The sons of Thunder. Gregory Nazianzen saith of those brothers, Gregory Na­zianzen, Orat. 44.1. that by Preaching and Writing for Christ, and against sin, they thundred all the world over.

As Thunder awakens the drowzy, so good Preaching the secure: It spares yielding, but breaks stubborn and ob­stinate sinners. Saint Paul Acts 13.9. set his eyes upon Elymas: After the Lightning flew from his eyes, the Thunder-clap followed in his reproof.

Ezekiel was bid to stamp with his feet; clama & ulula, Ezek. 21. cry and howle a­against the Peoples sins.

How did our Saviour See Mat. 11 and 23 chap. thunder out woes to the People, when he prea­ched on earth? 'Tis then the duty of Ministers to speak boldly, plainly, pow­erfully to the consciences of their Peo­ple; To cry aloud, to lift up their voice as a Trumpet, and tell Judah of her sins. We should Quintil. be full of Affections our selves, if we desire to work upon our hearers: and Nazianzen. our authority in prea­ching is marred by unholy living.

Sad, one day, will be the account of blinde seers, sleepy watchmen, and dumb Dogs, that bark not to fright the Wolf, or warn the Sheep. Many Congrega­tions still continue wast: ‘No compassi­onate to tell them of fire and brimstone from Heaven for their sins: And how [Page 146]many shoot off a few Potguns against grosse sins, and then lick them whole with ill applied promises.’ But the blood of the People shall be required at their hands.

Nay, the most faithful Messengers of Christ, will acknowledge they come short of their duty: considering the in­valuable worth of soules they have to do with. The best of us have stammer­ing Tongues in this great Work, and oftentimes wee doe it coldly and by halves: Like Polipheme we see but with one eye, like Malchus heare but with one eare, like the Unicorn push against sin, but with one horne; like the Ben­jamites, casting stones with one hand, and like the Amazons giving suck but with one Breast, as one complaineth. We do not thunder in the Pulpit as we should, nor lighten in our conversati­on as we might. Many times we pray, as if we prayed not, and preach as if we preached not: The good Lord lay not this coldnesse to our charge!

Caution. Let me here lay in a Caution;

Place not good Preaching in loud speaking; Judge of a Minister by his [Page 147]Brains, not Lungs, by his Heart, not Throat; and rather by his Matter, then Voice or Tone.

Demosthenes when he heard an Ora­tor bellow with a loud and roaring voice, said, Erasmus. Non quod magnum est bene est, sed quod bene est magnum est, I mark rather the goodnesse then loud­nesse of an Oration. Had the Minister a voice like Stentor, or Farellus; Yet if his Matter were not grave, sollid, and judicious; his Preaching would amount to Magno conatu nihil discere, an ex­pence of much paines in beating the air, without saying any thing for Edificati­on: So Stob. Serm. 43. Theocritus saith of Anaxi­menes, that he powred out a flood of words, and a drop of Reason. 'Tis good ut soni magnitudinem pro loci modere­mur amplitudine; that our voice be no louder then for all the People to heare us, Vossius Inst. Orat. lib 6. cap. 10. p 508 saith Vossius. Therefore let not the voice be the main thing you esteem in a Minister; for as a good Moses may be defective therein, so the mean­est voice hath some hidden grace and power to attend it.

Secondly, as Ministers should Thun­der in their Preaching, so people should gladly receive their admonitions, be warned and awakened by the Thunder of their reproofs; saying as the People once to Moses, Speake thou with us and we will heare, but let not God speake with us (any more by Thunder) lest we dye. In vooe hominis Tuba Dei; The Gospell is Gods Trumpet at mans mouth. When St. Paul thundred, rea­soning of righteousnesse, temperance, and judgement, unhappy Asts 24.25. Foelix trem­bled. How shall God hear the Minister praying for you, (said Gregory to King Ethelbert) if you will not heare him speaking from God? The Lord (saith one) might have preacht to you in the flames, as once in the Mount Sinai; or by the Ministry of Angels, and you would not have been able to heare it; But now God is not in the Fire, nor in the Earth quake, but in the voice of a man like your selves; he speaks to you by his Ambassadors; Will not Love conquer? Will you not heare, obey, and live? If you refuse to heare Moses and the Prophets, neither would you be [Page 149]convinced, if the Dead should arise to warne you, if Angels should preach in your Pulpits, or the Lord give you vo­call and articulate Sermons in Thunder from Heaven.

Object. But what if some what in the lives of Ministers should contradict the word which they preach?

I answer,

Solution. 1 Blessed be God, disorderly Teach­ers are pretty well purged out.

2 If any continue, it is the fault of them that do not bring their wicked­nesse to light; that such may be rooted out, who make the offering to be ab­hord; The sins of Teachers being teach­ers of sins.

3 Such as feare God should endea­vour to reap all the benefit they can, from such as preach the Truth, but live not accordingly in all things: God spake to Moses out of a Bush; We must attend to the words of a Minister, though himselfe be fruitlesse: In which sense we may be said to gather Grapes of Thorns, and Figs of Thistles.

Note. Though there be no fire nor heat in the Bellows, yet blowing with them [Page 150]may awaken and kindle fire on the hearth: Unsanctified Ministers may possibly convert and comfort sinners. Admit the Minister be sinfull, shall the People despise his Doctrine? Our Sa­viour Mat. 23.3. forbids it. Was the glory of the Arke any thing diminished, when it came from the Philistins? Scripture is Scripture, though uttered by Satan. Non ergo merita personarum, sed offi­cia sacerdotum considerentur, saith Ambrose cap. 5. De iis qui mysteriis initi­antur. Ambrose: Look not so much on the worthinesse of their persons, as the weight of their office and employ­ment.

I have stayed here the longer, because some Expositors do understand this of Job, to be meant rather of moral, then natural Thunder, viz. The highest Publications of Gods power and great­nesse.

Inference. 4 Fourthly and lastly, This discourse of Thunder brings an Olive-branch of Peace and Comfort for the Saints. There is no Point so terrible, but it brings sweetnesse to Gods people, as the Lion did Honicombs to Sampson. Tully saith of Syracuse in Sicily, that [Page 151]no one day passeth in which the Sun shineth not clear upon them. Note. This I dare affirme, there is not any day so black, stormy, and tempestuous; so full of pain, sorrow, or distraction, but a childe of God hath some invisible cor­diall to stay and suport him; some di­vine Ray of consolation darted on his soule to prevent despair. That Thun­der hath in its mouth an Olive-branch of Peace for the interessed in Christ, you may gather from the 29 Psalm Psalm 29.9, 11. The voice of the Lord makes the hindes to calve, and in his Temple doth every man speake of his glory, Or, (as it is in your Margent) In his Temple e­very whit of it uttereth his glory. q. d. A Saint may take occasion from Thun­der to magnifie and praise God, for his power in the Thunder-claps, and for his goodnesse in their preservation, who attend his Temple. A Believer can with the Psalmist Psalm 148.4. alarm the hea­venly Meteors to glorifie God: Praise him Fire and Haile, snow and vapours, stormy windes fulfilling his will. The Lord, saith David, will give strength unto his people, the Lord will blesse his [Page 152]people with peace. This use he makes of the Doctrine of Thunder, as the Rea­der will finde it, Psalm. 29.11. The Lord will give strength unto his people, and blesse them, in tempore tonitru, saith Aben Ezra; this he will do in the time of Thunder. So in the 18 Psalm: Psal. 18.6, 16. In my distresse I cryed to my God; he heard my voice, he sent from a­bove, he took, he drew me out of many waters. Now look just before, and you will finde in nine or ten Verses a lively and terrible description of Thunder and Lightning.

So again, by the Prophet Nahum; Nahum 1.6, 7. Who can stand before his indignati­on? who can abide the fiercenesse of his anger? His fury is poured out like fire, and the rocks are thrown down by him: The Lord is good, a strong hold in the day of trouble, & he knoweth them that trust in him. Thus you see it proved by Scripture, that in Thunder and tem­pests, in all dangers, the Prov. 18.10. Name of the Lord is a strong tower, and the righ­teous run into it, and are safe. Psal. 91.11. He will give his holy Angels charge over them to keep them in all their wayes.

Now let us see, from what coast the People of God shall fetch comfort in the time of Thunder and Tempest?

I answer,

From naturall and spirituall confide­rations:

1 Naturall, such as these.

1 THUNDER is from naturall causes; so is not alwayes an Argument of Gods displeasure; no more then Haile, Snow, Raine, or any other Me­teor. Though Thunder ever proclaims the power of God, yet it doth not al­ways trumpet forth his Anger.

2 Oftentimes it hath good effects on the Aire and Earth. Sen. lib. 2. Nat. q cap. 31. Seneca the Philosopher saith, that some Thunders destroy the poyson that is in Serpents, Ipsir serpentibus illaesis. And divers tell us of Thunders that help to purge and purifie the Aire, Leigh's Trea­tise of Divi­nity, li. 3. c. 4. doing much good in times of sicknesse and infection. De­rat aerem consumptis venenosis hali­tibus.

2 But the Saints may chiefly draw comfort from spirituall considerations, such as these.

Comfort. 1 1 Of old God was wont to reveale himselfe by Thunder; but now see his goodnesse, he speaks to you in a soft and still voice. Of old it was, Psalm 18.8. I heard thee in the secret of the Thunder! But, in these last dayes he hath spoken to us by his Son, and Ambassadors sent by him.

Comfort. 2 2 Thunder is ordered by the Al­mighty: Though Angels may be In­struments; though the Earth, Air, and Stars may contribute help in a naturall way of production; Yet God is the efficient and principal Agent, & Thun­der is still Exod. 9.23. 2 Sam. 22.14. 1 Sam. 7.10. ascribed to God. As the voice of a Man is governed and ordered by him that speaks; so is Thunder by the Lord, it being his Voice, Psalm 29.1. ad 9. as you have heard. Though Thunder be a ter­rible weapon, yet remember 'tis in the hand of your gracious Father.

Note. How carefull is the loving Father a­bout Pistols ready charged, if his little children be near them? This affection of Parents to Children is ruggednesse and cruelty, if compared with the mer­cies and compassions of our God. The very Rebukes of God are all dipped in [Page 155]mercy: Jer. 31.20. Since I spake against E­phraim, I do earnestly remember him; I will surely have mercy on him, saith the Lord.

Are not Bullets from the roaring Cannon in time of Battell ordered by the Lord? (which is clear in holy Jer. 39.17, 18. Iob 5.20. Psalm 140.7. Eccles. 9.11. Psalm 91.7. writ) And do Thunder-bolts, from Gods owne Fort-Royal, come by chance? do his swift Lightnings flye without commission? When David had set forth this worke of God, he adds; The Lord sitteth King for ever, Psalm 29.10. God is King over An­gels, over men; over all Meteors, and creatures; He commands, rules, and orders them for time, place, person, Iob 37.4. o­pened. and manner of operation. See Job 37:4. He thundreth with the voice of his excellency, & he will not stay them when his voice is heard. Not stay THEM; that is, New flashes of Lightning; or showrs of Hail or Rain; which usually break out, either when it thundreth, or by and by after in a violent and impe­tuous manner. (Marke) He will not STAY them. Note. Intimating, he can when he seeth good: Thunder-bolts and an­gry [Page 156]Hail-stones must have leave and commission from God, or they cannot stir.

Object If it be so; then may some object, surely none of Gods children shall receive any prejudice by these things!

To which I answer,

Solution. 1 If any should suffer by Thunder, and Lightnings, you may not (for that) conclude them enemies of God: No man knowing Divine Eccles. 9.1. Love or Hatred by any outward Dispensations. Thinke not Luke 13.4. saith Christ, that those 18 men on whom the Tower in Siloe fell, and slew them, were sinners above all that dwelt in Jerusalem; I tell you nay. If we should judge thus, We might condemn the generation of Gods children, who have suffered as much (if not Lam. 4 6. Dan. 9.12. more) then any others in the world, one way or other.

2 sometimes they are in bad places, or employments with the wicked; and then no marvell if the good be swept away with the bad: Thus the Carkases of Moses and Aaron fell in the Wil­dernesse, they proving incredulous [Page 157]with the rest of the people.

3 It may be, the Lord foreseeth greater evills and tryals would befall them, in case they escaped. Thus Josiah was slain in Battel; yet because he li­ved not to see the miseries of succeed­ing times, Dr. Gouge his 3 Arrows, p. 18. he is said to Goe unto the grave in peace.

4 Hereby the Lord doth allarm and warn all wicked men and Hereticks what to 1 Pet. 4.17. expect at his hands, seeing he deales thus ruggedly and severely with his own children many times.

5 Though some of Gods children should suffer by the Pestilence, Thun­der or War, yet usually, he doth pre­serve his People in such perillous times: So Lot 2 Pet. 2.9. Ezek. 9.4, 6. Rev. 18.4. was pulled out of Sodome, that he might not be destroyed with Lightnings and Fire from Heaven; The three Children escaped the Fire, and Noah the Deluge, the Lord often mar­king out his People, that Temporal ca­lamities do not lay hands upon them.

6 If Saints perish by Thunder-bolts, or any other untimely, sudden, & fear­full death, they yet receive no injury in these Dispensations; Note. For hereby they [Page 158]are but hastned into Heaven, though with Eliah in a fiery (or bloody) cha­ret. The Lord doth them no wrong to hurry them out of sin, temptation, mi­sery and mortality, into an estate of glory and blisse eternall; so turning them over from Faith to Vision, from Expectation to Fruition. Mala quae sancti patiuntur ad Deum ire compellūt, saith Gregory. All fearfull Disasters which rob the SAINTS of Life, do but serve as a rough winde to blow them suddenly into their desired Ha­ven, I mean Heaven. Quid interest u­trum Febris, an ferrum de corpore sol­verit? Non quâ occasione, sed quales ad se exeant, Dominus attendit in servis suis, saith Aug Epist. 122. ad vict: Austin very well. It matters not, say I, whether a burning Feaver, or flash of Lightning, whether a stone in thy Bladder, or Thunderstone in thy Head, send thee out of this mi­serable world. God minds not, saith Austin, the immediate occasion of thy coming to him, but the condition and posture thy soul is in, when it cometh. The thing which God looks at is, whe­ther thou art growing on the Crab­stock [Page 159]of the First Adam, or art ingraft­ed into Jesus Christ. Sancti qui mala temporalia patiuntur, habent suas conso­lationes, & spem futuri seculi, saith the Aug. Ibid. same Father. In all their suffer­ings they have this Cordial, the hope of a blessed Eternity with God.

Thus you see what to think of good men dying by Lightning, Tempests, and Thunder-bolts.

Comfort. 3 3 Thunder and Lightning have bin serviceable to the Saints, and may be a­gain. Note. Lightning came from heaven to kindle their Sacrifice, and manifest that God was with them. So probably for Abel, as Jerome and others think; for the Lord by some outward and visible Gen. 4.4. Testimony did approve of the Sa­crifice of Abel, not of Cain; And most likely, by sending a Fire from Heaven to kindle the wood for Sacrifice. But 'tis certain he dealt thus with the 1 Reg. 18.38. Levit. 9.24. 2 Par. 7.1. Sacrifices of Elijah, and of Moses and Aaron, and King Solomon. When the People saw it they marvelled, and cried out, The Lord he is God. So it may be a flash of Lightning rendred that Cha­ret fiery that had 2 Reg. 2.11. Elijah to Heaven [Page 160]in the Whirl-wind, through the help of flaming Seraphims, and blessed Angels, that encompassed, and drew the Cha­ret to Heaven.

Again, Thunder and Lightning have appeared in behalfe of the Church, a­gainst such as were enemies to her truth or peace.

1 To her Truth; So Fire Levit. 10.2. came and destroyed Nadab and Abihu for offering strange fire before the Lord to shew us Humana non ad miscenda divi­nis, saith Procopius; that humane fancies must not intermingle with divine things. We must take heed, saith Calvin, that we do not alay his worship with mans inventions.

Note. Now, that the fire by which Nadab and Abihu were slaine, was no other then Lightning is to me very probable; in that, neither their Bodies nor Gar­ments were touched or burned by the flame, as you may gather from the Levit. 10.4, 5. following discourse; for they were car­ried forth in their Coates to be buried. Lightning is of a subtle nature, and might pierce their inward parts, not hurting the outward: Some Lightn­ings [Page 161]kill, Penetrando, non comburendo; This Fire being coelestiall, rather then purely Elementary, consumes not the things which have pores and passages, but rather where it finds resistance; as it melts the silver, not hurting the purse: So their Flesh and Garments, being full of pores, might give way to the flash, and Annotat. in Locum. & To­status. yet it might suffocate the spirits, and by drinking up the radi­call moisture, cause Death.

Olympus, the Arrian Heritick, ba­thing himself, uttered words against the blessed Trinity, Theatre of Gods judge­ments, lib. 1. cap. 9. p. 64. but a three-fold Thunder-bolt strook him dead in the same place.

The complices of Corah, Datha [...], and Abiram, Numb. 16.35. who usurped the Priests Office, were destroyed with Fire from the Lord. A warning-piece for such as now usurp the Ministerial Function, uncur'd, uncal'd, un-ordained. Let them take heed lest Thunder and Lightning be their ruine, when they presume to vent their illiterate, crude, incoherent, and blasphemous stuffe: These are not Pastors, but Impostors, St. Paul saith, How shall they preach except they be [Page 162]sent? What have they to do with his honour, unlesse Heb. 5.4. Called of God as was Aaron? Let the Reader consult that notable place, Zech. 13. from the third verse to the fifth: And oh that such men would make the like acknow­ledgment in these dayes, and humbly acquiesce in their former course and [...] Cor. 7.24. 1 Thes. 4.11. Trade of life.

Let Magistrates take heed of 1 Reg. 12.31. Je­roboams sin, who suffered the lowest of the people to invade the Priest-hood; Nay 1 Reg. 13.33. any that had an itch towards it. This became sin to the house of Jeroboam, even to cut it off, and de­stroy it from the face of the earth. We are Ambassadors for Christ, saith the Apostle: 'Tis Treason to undertake an Embassy, without commission. I sent them not, yet they ran, saith the Lord: RAN, not knowing Why nor Whither; like Ahimaaz in Samuel; and like him too they can tell no tidings, as one very well observes: Note. For climbing on high with the Ape, they do but shew their own deformities. Many now alive shall see the blasting of these Men, either with Lightning, or in their gifts. I pray [Page 163]God give them repentance to life, that they no longer play the young Vipers in gnawing out the bowels of their mo­ther, the Church.

2 As Thunder or Lightning or both have appeared for the Church against the enemies of her Truth, so also of her Peace: You have seene how the Lord hath fought for Israel against Exod 9.23, 38. 1 Sam. 7.10. Psalm 18.13, 14. Pha­raoh, with Thunder & Lightning; and against the enemies of Samuel and Da­vid with the same Artilery. Never count your estate low and desperate, so long as Heaven hath Hail-shot, Light­nings, and Thunder-bolts, to relieve his people, and crush their enemies.

Comfort. 4 4 No storm, no Thunder in Heaven but that of Halelujahs: Though the glory of Jesus Christ be much bright­er then Lightning, yet it shall neither terrifie nor scortch us in Heaven. Note. Who shall endure everlasting burninge? saith the Prophet Isa. 33.14, 15. Isaiah: He that walk­eth righteously, and speaketh uprightly.

Saints triumphant shall be able to a­bide and endure the flame of Gods glo­ry; For gold and Jewels, (such are be­lievers) will not suffer by fire. Above [Page 164]the Moon there is nothing but sereni­ty, peace and tranquility: There will be an everlasting calm in Heaven; No­thing but rest and joy; nothing to mo­lest or affright us. On Earth stormes and Tempests, Thunder and Lightning, Hail and showrs, Wars and commoti­ons, terrours and troubles; The Sea is restlesse, and all that sail therein: All the creatures on the earth, in the Aire, and great Deep, are in continual agita­tion, in perpetual labour and motion: Then looke a little lower, not one mo­ment of rest or ease in Hell. But oh the blessed Tranquility that is in Hea­ven! What a glorious change will there be? When Peter was on the Mount, encompassed with glory, by and by a cloud overshadowed him: But no cloud in Heaven to darken us; No cloud in Heaven, big with storms and Thunder, to break over us, and to terrifie and an­noy us: There will be Summer without Winter; Day without night; Sun-shine without shade; Calm without any in­terposing storm; for all motion ends at the Center. There is no Earth­quake in Heaven; Heb. 12.28. opened. That is a City that [Page 165]hath Foundations; 'Tis a kingdome that cannot be shaken. Consider that place, with the coherence; Heb. 12.28. Just before he spake of Gods shaking the earth with his voice; For at the delive­ry of the Law there was dreadful thun­der, by whose cracks the Mount quaked and trembled. And yet once more the Lord will shake by most violent Thun­ders, Not onely the Earth, but the Hea­vens: Not only Men, but Angels; who shall quake and stand amazed at the dreadfull appearance of Christ in judg­ment. This will be such a shaking of Heaven and Earth, as will loosen and dissolve the whole Frame; so that the things shaken (viz. Earth & Heaven) shall be removed and abolished; But Heaven (which is above all visible hea­vens) the seat of blessed Souls, is (saith the Author) a kingdome that cannot be shaken: That is to say, by Thunder or any thing else. Then Iob 37.2. Caution for Saints. Elihu shall say no more, Heark it Thundreth! There shall be no more sorrow nor crying, no paine nor feare; all former things being passed away. Our Thunder is no more heard by glorified Saints, [Page 166]then their Halelujahs are by us.

And now having spread before Saints these Consolations; Let me adjoyne thereto a necessary caution, which con­cerns all Believers, but especially those of the weaker Sex. The Caution is this;

Not to be scared, Caution for Saints. affrighted, or transpored in the time of Thunder and Lightning, storms and Tempests by Land or Sea; as to speak or act things unbeseeming their most holy professi­on.

And that there may be no mistake, Weems por­traicture of Gods image in man. p. 218 volumn 4. Divines tell us of six sorts of Feare. 1. Naturall, whereby every creature shuns its destruction. 2. Humane, which ariseth from a too vehement desire of this life, with the continuance and comforts thereof; Skin for skin and all that a man hath will he give for his life. 3. Mundane, when a man feares the losse of Transitories more then the losse of Gods favour: Many that thought well of Christ, did not confesse him for fear of the Pharisees & Excommunica­tion. Note. 4. There is a Servile fear, where­by men long to avoid the punishment of sin, yet Isay 35.4. Luke 12.32. still entertain a love and [Page 167]liking to sin: Some call it Esau's feare. Others, the Adulterous feare: because the Adulteress is afraid of her husband, lest he should surprize and punish her; She feareth the Qui recte ti­met Deum ni­hil timer praeter eum. Origen in Levit. 16. Law and shame, more then her husbands displeasure. 5. Initiall Fear, is when we are deter­red from sin, partly out of feare to dis­please and grieve the Lord, and partly because of the consequence and wofull wages of sinne. 6. There is a Filiall feare in Saints, Mat. 10.28. Acts 10.2. Heb. 11.26. Mal. 1.6. Luke 2.25. as a good Wife fears her Husband, lest he should be grieved, and a loving Child feares the frown of his Father, more then the Rod.

Now observe it well,

Note. 1 Some sorts of Feare are From and With the spirit of Grace; as Initial and Filial fear.

2 Some Fear is From, but not With the Spirit; as Servile fear.

3 Again, some feare is With the Spirit, but not From him; As Natural and Humane fear.

4 Lastly, some Fear is neither From nor With the Spirit; and such is Mun­dane, Base Feare.

If then, your fear of Thunder be on­ly naturall, it is neither good nor evill: If it proceed from a Res est impe­riosa Timer. Martial. lib. 2. Epist. 59. passionate and inordinate desire of life, we must strive against it, and begin to suspect things are not with us as they should be: If you fear Thunder, more then the Thun­derer and his displeasure; Then it is sin­full: If you fear, when it Thundreth, least God should then smite you in and for your sin; This is a slavish Fear, and wicked men have it: Note. But, if you fear Thunder and Lightning only as signes of Gods Power and Majesty, desirous to honour & worship him, and hoping you shall not grieve or displease so good and gracious a Father, though ten thousand worlds were folded up in a Temptation; THIS certainly is a Fi­lial, Holy, and Blessed Fear.

You then that have a share in Christ, give not way to a servile and slavish feare of Thunder and Lightning; which makes People hide themselves, and be almost at their In metu con­silia prudenti­um, & vulgi rumor juxta audiuntur. Ta­cit. in Hist. lib. 3. cap. 11. wits end; speaking rashly and unadvisedly with their Lips, and doing those things, which are far from suiting with their holy profession; [Page 169]That we should rather take them to be Children or Mad-men, to be Pagans or Robbers of Churches; (In a word) to have some notable guilt upon them, as Parricide, Incest, Adultery, Murder or Perjury; then to be serious, intelligent, and blamelesse Christians; But that we are commanded to judge no man before the time. O let the fear of God dispos­sesse your hearts of all servile, inordinate and slavish Mar. 18.28. Timorem Time­re pellit, us cla­vum clavo. Fears: If the feare of a­ny thing unhinge you, and render you unfit for Gods service, or the employ­ments of your Calling, sit down and sadly conclude; That feare is not of God.

Object. But (may some objest) when it Thun­dred on Mount Sinai, Moses quaked & feared exceedingly, Heb. 12.21.

Solution. To this I answer. 1. Exo. 19.16. All the people feared; so Moses might be drawn by their example; it might be his infirmity.

2 Moses well knew this Thunder was supernaturall and miraculous, so had reason to quake.

3 Austin saith, Brevis differentia legis & Evangelii, timor & amor. The [Page 170]Law produced feare, but the Gospel love.

4 Moses was afraid when it thunder­ed, but not as the people were; Timuit Moses, sed non Timore servili, ut popu­lus, saith Ferus. Moses indeed feared, but his feare was not (like the peoples) servile, but Filial; which was Timere Deum est nulla quae fa­cienda sunt Bo­na praeterire, faith Gregor. in Mor. no­thing else but a religious reverence, and holy observance and Nemo melius diligit, quam qui maxime ve­retur offendere. Salvian. Ep. 4. awe of Gods Majesty and Power. Feare should be the childe of goodnesse, not cruelty; the one is joyned with love, the other with hatred.

Let wicked men feare Thunder with a slavish and hellish feare: Omnes con­scius strepitus timet, saith Seneca; A guilty conscience feareth every noise. Philip. in Job. Aliud est timere quia peccaveris aliud ne pecees: 'Tis one thing to be affright­ed after villany; another thing to fear, lest you offend God. Juvenal. 13. Juvenal writing of guilty persons, calling to minde their wickednesse when it thun­dreth, saith thus,

Let it passe for the true character of a wicked wretch, to be still, intrepidus ad culpam, timidus ad paenam; fearlesse in sinning, and fearfull of vengeance. 'Tis a vile heart that fears Thunder more then sin; which saith Chrysostme, Chrysostome, Hom. 5. in Ep. ad Rom. is to be feared more then Hell. We are worthy, saith he, of Hell, if for no other cause, yet for fearig Hell, and the evills of punishment, more then Christ. Manifest you have the spirit of Love & Adoption, by crushing all unworthy and uncomely feares, in the time of Thunder. A greater Thunder must come, wherein the Saints shall not fear, but shout for joy; For when the waves of the Sea shal mount up their foaming Billows; when the Earth under us shall tremble with most terrible Earth­quakes, and have throws like a woman in travell; When Lightnings shall be our chief Light, and the Heavens over us roar with dreadful Thunder.

In a word; When this goodly frame of Nature shall be on fire; Then all true Believers shall lift up their heads, because their Redemption draws nigh.