Section I, Book 5, chapters 12–13: Winds, clouds, fountains, lightning and thunder

CHAP. XII. How the lightning and the thunder oughtrightly to be described by the true Philosopher, and that seriously, according unto the tenour of holy Writ.

SInce therefore it hath been made manifest in the precedent Chapter, that Aristotle hath utterly erred in his conceit, touching as well the materiall, as essentiall and formall cause of the lightnings, let me gather, as near as my weak capacity will give me leave, what should be the true nature, and originall essentiall cause of the lightnings, according unto the harmonicall consent of holy Scriptures.

Lightning is a certain fiery aire or spirit, animated by the brightness of JEHOVA, and extracted out of his treasury, which is the heavens, or catholick aire, to do and execute his will, for the good or detriment of the creature.

Or else in this manner.

Lightning is a shining brightnesse, proceeding out of the clowds, being the pavilion of JEHOVA, and is sent from the throne of God, even down unto the earth, covering the surface of the seas.

But if we would describe the lightning with all his accidents, and consequently expresse the whole essence of the thunder, which is a mixed nature, we may effect it thus, out of the testimony of the holy Bible.

Lightning is a fire burning from the face or presence of JEHOVA, at the sight or contact of whose brightnesse the clowds do pass away, and the Almighty doth thunder and utter his voice from heaven, and sendeth forth his arrowes for the destruction of the wicked.

Or thus.

Lightning is a fire proceeding from JEHOVA, being sent out of his dark tabernacle from above, at the sight whereof, the waters or clowds, as being terrified, and the abysse as it were troubled, do haste away; in which turmoil, the voice of his thunder moveth circularly, and the fiery or kindled coals are sent forth, as arrowes sent out from a well bent bow, to effect his will, as well for benediction, as for vengeance, both in heaven and earth.

Or in this sort.

Lightning or coruscation is a clear and pure light in the clowds above, the which the winde that passeth by doth purifie, &c.

By the first of these descriptions, the manifest materiall cause of the lightning is expressed to be a fiery aire; the place out of which it is drawn is the treasure-house of God, or the heavens. Also the formall cause is expressed, in that it is set down to be a fiery spirit or aire; the efficient cause (I said) according unto the truths testimony, to be the will or word of God, on which dependeth that spirit of wisdom, by which God operateth all things. Lastly, the finall cause is also noted, forasmuch as it is said, That it was created to do the will of him that ordained it, either for the pain or pleasure of mortall men. All which is evidently confirmed out of the places of Scripture mentioned before.

The second definition is confirmed out of the Revelation, which saith, Fulgura procedunt à throno: Lightnings proceed from the throne. Again, he is said Fulgurare lumine suo desuper, card[…]n[…]sque ma[…]is operire: To lighten with his brightness from above, and to cover with it the corners of the Sea. And again, prae fulgore in conspectu ejus nubes transierunt: The clowds did move by reason of the Lightning, and brightness which was in his sight or presence. And again, ignis ab ore ejus evolavit: Fire flew out of his mouth. And again, Ab ore ejus velut taedae praeeuntes, & quasi halitus ejus carbones accenderent, & flamma […]x ore ejus prodicret: From his mouth passed as it were torches, and as it were his breath did kindle coales, and flame came out of his mouth. Also the effect of this description is verified by these words, Illuxerunt coruscationes tuae orbi terrae: Thy Lightning shined over the earth. Again, Exten[…]it nubes quasi tentorium suum ut fulguret lumine suo desuper.

The members of the third description (out of the which also the whole nature of the Thunders is enucleated) are confirmed by the page of verity. For first, the materiall cause of the Thunder is pointed out in these words: That it is a burning fire or fiery aire: also in the description of it, his formall cause is selected: the efficient cause is noted to be JEHOVA in his wrath; the immediate effect thereof is the exagitation of the clowds, and the lowd noise or voice of the thunders. Lastly, it concludeth, that the end or finall cause, is to exercise God's vengeance on the wicked.

The fourth and fifth description, in this: Jam non respiciunt homines lucem, cum nitida est in superioribus nub[…]bus, quas ventus transiens purgavit: Now men do not respect the Light, when it is pure and neat in the higher clowds, the which the wind that passeth by doth depurate.

As for the Thunder, I gather out of the Holy Scriptures; that it is to be defined thus;

The Thunder is a noise, which is made in the clowdy tent or pavillion of JEHOVA, over the which extending the beams of his Light, he covereth the superficies of the Sea, and illuminateth the earth, that thereby he may judge the people thereof, and give them meat abundantly.

To prove this by sacred authority: job saith, Si consideraret homo extensiones densarum nubium, fragores in tugurio illius, extendit super illud lucem suam, cum his judicaturus est populum, & da[…]urus cibum abunde: If man doth consider the extention of the thick clowd, the noise and Thunders in his tent or pavillion, he extendeth his light upon it; with these he doth judge the people, and give them meat in abundance. In which words it is apparent, that fragor, or the noise and bruit is the formall cause, and the light from JEHOVA the efficient: The Organs of the voice are the thick clowds, which are called the cottage or dwelling place of JEHOVA: and therefore in another place: Posu[…]t tenebras latibulum suum in circuitu: Prae fulgore in conspectu ejus nubes transierunt, & intonuit de coelo D[…]minus: He put darknesse about his secret place: The clowds did pass away at the sight of his brightness, and the Lord did thunder from heaven. To conclude, the finall cause of the Thunder and Lightning is explained in this, namely that it is as well to judge the people, as to give them meat in abundance. And threfore it is manifest by this, that God appeareth in Thunder, as well to the effecting of things which are naturall and necessary, both for the punishment and nourishment of his creatures, as miraculously.

Or else it may be defined thus;

Thunder is the vioce of the most High, which is uttered out of a clowd, and accompanied with flame and Lightning, being ordained by God for the affliction of the wicked.

In the which definition, the materiall is the Organicall cloud, the formall cause is the voice with Lightning, the efficient is JEHOVA, and the finall, that it is effected for the punishment or scourge of the wicked. All which is confirmed out of the precedent Texts: Intonuit (saith David) Dominus de coelo, alt[…]ssimus d[…]dit vocem suam, grandinem & carbones ignis, & misit sagittas suas & dispa[…]uit eos, fulgura multiplicavit & conturbavit eos: The Lord thundred from heaven, the most High did utter forth his voice, hail and coales of fire, and he sent his arrows and did sever or disperse them; he multiplied his Lightnings and troubled them.

Or after this manner;

Thunder is a voice or sound, proceeding from the Lightning, which issueth from the Throne of God, and is sent by the divine power out of the cavity of the clowds into the open aire, to execute his will, either to the creatures good or harm.

Where, the materiall or Organicall cause of the voice is the clowd, the formall is the voice and sound; the efficient is the Lightning from God, and the finall is either for benediction or malediction. And this is confirmed out of St. John: De Throno procedunt fu gura: The Lightnings proceed from the Throne. And Job: Numquid mittis fulgura, & ibunt, & revertentia dicent, Adsumus? Dost thou not send forth the Lightnings, and they go forth, and returning again they will say, We are present. And the Psalmist: Ascendit fumus in ira ejus, & ignis a facie ejus exarsit: A smoak ascended in his wrath, and fire did flame forth from his face. Again, Nubes & caligo in circuitu ejus, ignis ante ipsum procedit, & inflammabit in circuitu ejus, illuxerunt fulgura ejus orbi terrae, Clowds and darkness were about him; fire goeth out before him, and will burn round about him: his Lightnings gave light unto the earth. Again, Vocem dederunt nubes, etenim sagittae tuae transierunt: The clowds made a noise, for thine arrows went out, &c. Where by arrows is meant the Lightnings, as if he had said, because thy Lightnings broke out of the clowds, therefore they made a noise, or uttered a lowd voice. And Salomon: Ibunt directe emissiones fulgurum, & taxquam à bene curvato arcu nubium: Thy emissions or sending forth of Lightnings will go directly to the mark, as if they were sent out of a well bent bow. Whereby he seemeth to argue, that the clowds do utter their voice, by reason that the Lightnings do pierce them.

Or in this sort;

Thunder is the voice of God, compassed about by the waters or clowds, before whom the fire goeth forth, and doth inflame and set them on fire circularly round about him.

Hereupon Job: Numquid elevabis in nube vocem tuam, & impetus aquarum operiet te? Wilt not thou elevate thy voice in the clowd, and the abysse or power of the waters will cover thee? And again, as before: Nubes & caligo ejus in circuitu ejus, ignis ante ipsum procedit, & inflammabit in circu[…]tu ejus: Clowds and darkness are about him, fire goeth before him, and will inflame or burn circularly round about him.

Or thus;

Thunder is the the voice of God, at the noise whereof he causeth a multitude of waters in the heavens or aire, and effecteth Lightnings and rain.

For Jeremy saith, Ad vocem suam dat multitudinem aquarum in coelo, & elevat nebulas ab extremitate terrae, fulgura in pluviam facit, educit ventum e thesauris suis: At his voice he causeth a multitude of waters in heaven, and doth elevate clowds from the extremity of the earth, and turneth his Lightnings into rain, and bringeth the wind out of his Treasury.

Or in this manner;

Thunder is the multitude of the sound of waters, or the voice of the clowds, being effected by the coruscations and Lightnings of the Almighty.

Or thus;

Thunder is a sound of the multitude of waters being troubled, fearing and b[…]aying at the bright aspect or presence of JEHOVA.

In which description the materiall Organ of the voice is the clowds or waters, being as it were afraid and troubled at the emission of the Lightnings, whereupon they give a loud voice or sound, by reason of that penetrative power, which the bright and shining, or fiery presence of JEHOVAH, (who is the worker of wonders) doth effect: Whereupon the royall David (as is said) prae fulgore in conspectu ejus nubes transierunt, grando & carbones ignis, intonuit de coelo Dominus: At the brightnesse of his presence, the clowds did move or pass their way; hail and coales of fire; the Lord did thunder from heaven. And again, Viderunt te aquae, Deus, & timu[…]runt, & turbatae sunt abyssi, multitudo sonitus aquarum, vocem dede[…]unt nubes, vix tonitrui tui in rota: The waters have seen thee, O God, and were afraid, and the abysse was troubled, a multitude of the sound of the waters, the clouds ecchoed forth a voice, the noise of the thunders wheeled about, &c. Also the formall cause is explicated in that it was made by a great noise and Lightnings. The efficient cause seemeth to be the Lightnings from God, or rather the fiery aspect of God, animating the Lightnings, and directing them unto a determinated mark. So that it appeareth, that the Lightnings are as it were the Instruments of God in his Wrath; no otherwise then a sword is the instrument of the man that striketh; when we say that it is this or that man which did strike and not the sword: And for this cause, I say with the Apostle, that as it is onely God who is the sole Actour in things; So also is he the Father of the Thunders, who sendeth out his Lightnings as arrows from his throne. Lastly, I say, that the finall cause expressed in them is, to accomplish the divine will of the Creator.

To conclude, it may be defined thus:

Thunder is the voice, speech, or eloquence of the Almighty, or a sound going out of the mouth of JEHOVA, which is directed under the whole heavens, with light, dispersed over the face of the earth; after the which, there followeth a loud noise or rumbling, or God thundereth with the voice of his excellency; the which when it is heard, is not found.

Audite (saith Job) cum tremore vocem seu loquelam, vel eloq […]um abore ejus egrediens, quod sub […]oto-coelo dirigit & lucem super terminos vel ora[…] terrae. Post eum rugit sonitus, tonat voce excellentiae suae, & non investigatur cum audita fuerit vox ejus. Hear with trembling; he directeth the voice, speech, or eloquence, proceeding from his mouth, under the whole heavens, and his light over the ends of the earth. After him roareth a sound, he thundereth with the voice of his excellency, the which when it is heard is not found.

To conclude, it is most apparent by this which is already said, that the opinion of the Peripateticks, as well Christian as Ethnick, is most inconsiderate and erroneous, in averring, that the lightnings are hot and dry exhalations, extracted out of the earth, and elevated on high, even unto the middle region of the aire, by the attractive vertue of the Sun, and that they being included into a clowd, and kindled, partly by the collision or knocking together of other clowds, and partly by the coldness of the place, do by the eruption of their flames cause the thunders. I would have every wise Christian to observe duely, by what hath already been said, whether the mystery of a tempest and whirl-wind do consist and stand upon a thing of so small moment, and poor esteem, as Aristotle would make us believe; or if it arise not out of a far more profound and inscrutable abysse or profundity, seeing that the lightnings are reported by truth it self, to be such fiery lights of God, as issue or proceed from his throne, and the thunders are justly termed, the voice, word, and eloquence of JEHOVA. And for this reason, JEHOVA reprehending the boldness of these kind of worldly Philosophers which presume so far to censure his inscrutable actions, or to dive into the depth of his mysteries, touching the essentiall causes of these meteors, without the warrant and assistance of Gods Spirit, and falsly to make the world believe, that his hidden and abstruse secrets are effected after their vain imaginations, (which vanish in the conclusion, and become as nothing, because indeed they are grounded on nothing else, but foolish and self-conceited phantasies and vanities) seemeth to utter unto them these speeches: Auribus percipite, & considerate mirabilia Dei fortis. Nosti cum disponat Deus de illis, cum splendeat lux nubis suae? Nosti-ne de libramentis densae nubis mirabilia Dei perfecti scientiis? Quaenam est via, qua in partes dissilit lux? Cujus utero egressa est glacies? Aut pruinam coeli quis genuit? Quanam via itur ubi habitat lux, & tenebrarum ubi est locus? Perceive with your ears, and consider the marvellous works of the strong God. Dost thou know when God disposeth of them, when the light of his clowd doth shine forth? Dost thou understand the marvails of God, who is perfect in sciences, touching the ballancing and pondering of the thick clowds? Which is the way in which the lightnings do skip forth, being divided into parts? Out of whose womb doth the ice proceed, or who hath begotten the frost of heaven? Which is the way that directeth o[…] leadeth unto the habitation of l[…]ght, and which is the seat of darknesse? This saith JEHOVA, (I say) the strong God, in checking of the vain-glorious wise-men of this world, for their presumption; and especially he pointeth at the bold Peripateticks, who presumptuously profess, that they of themselves (without the teaching of the true wisdom) do know all these things: And yet the wisest amongst men speaketh thus, Animadverti totum opus Dei, non posse hominem ass qui illud opus quod sit sub sole, quam laboriose homo quaerat, non tamen assecutum esse; quinetiam si cogitet sapientissimus cognoscere, non tamen posse ass[…]qui. I observed every work of God, that man is not able to attain unto that work which is under the sun, how laboriously soever he seeketh. Yea verily, if the wisest man thinketh to know it, he will not be able to attain unto it. By which words, Solomon pointeth at the insufficiency of man in himself, that is to say, without the conduct of the spirit of wisdom, to attain unto the knowledge of Gods mysteries, which also he doth seem to intimate in these words; Quis hominum cognoscit consilium Dei? nam ratiocinationes mortalium sunt timidae, & instabiles cogitationes eorum. Infestum enim corruptioni corpus aggravat animam, & deprimit terrena habitatio mentem plenam curis multis; & vix conjicimus ea quae in terra sunt; quae autem in coelis sunt quis investigavit? & consilium tuum quis noverit, nisi tu dederis sapientiam, & miseris sanctum Spiritum tuum è locis altissimis, sie enim correctae sunt eorum quae in terris sunt semitae; itaque sapientiâ fuerint salvati. What man doth know the counsell of God, for the reasonings of mortall men are doubtfull, and unstable are their cogitations. For the body being subject unto corruption, doth aggravate the soul, and an earthly habitation doth depresse the mind, which is full of cares. And we do scarcely guesse at the things which are upon the earth, who is then able to find out the things which are in heaven? Or who can know thy counsell unlesse thou shalt give wisdom, and send thy holy Spirit from above; for by that means were the waies of such men as were upon the earth corrected and amended, and therefore were they saved or preserved by wisdom, &c. Out of which golden words, I gather, first, That the heathen men were ignorant in the mysteries and abstruse operations of God, because they wanted the true spirit of wisdom, which God revealeth unto his Elect, by the vertuous infusion and influxion. of his holy Spirit. Next, that for this reason, the subject of true Philosophy is not to be found in Aristotle's works, but in the Book of truth and wisdom, forasmuch as it is a copy of the revealed Word. Thirdly, that it is a great folly for Christians to seek for the truth, where it is not to be found; I mean, in the works of the pagan Philosophers, and that is made manifest, forasmuch as it contradicteth altogether the verity of Scriptures; and therefore it is pronounced by St. James, to be terrene, animal, and diabolicall. Verbum saepienti.

CHAP. XIII. A conclusion of this work, including an admonition unto all good Christians, to beware of the Ethnick Philosophy, and to stick and cleave fast unto that which is taught us by the Scriptures, and that for reasons herein set down.

LEt it now be lawfull for me, in the concluding of this Section, (O ye Europaeans, who seem so seriously and zealously to spend your daies in the Christian Religion) to turn the sharp edge of my pen, and the rougher file of my speech unto you, who being too too much seduced by the fals doctrin of Aristotle, do think and imagine the meteors, but especially lightning and thunder, to be a common natural thing, of little or no estimation at all, as being onely produced of nature, by reason of a hot distemper of the air. I would request you, as a true Christian ought unto his brethren, to observe well, and attend with diligence, this admonition which I will for a Farewell bestow upon you, beseeching you not to scorn or reject my precedent assertion, whith hath told and sufficiently proved unto you, that the lightnings and thunders, yea, and all other meteors, are the immediate works of Gods hand, being that by this endeavour of mine, you may not onely bring a comfort and consolation unto your soules, when you hear the terrible voice of the Lord, and make you to call to mind your passed sins and iniquities, and to pray him heartily to pardon you, and not to call your offences unto an account in his anger; but also give the honour and glory unto him, who thundering from above, worketh marvellously.

I would have you therefore to know, that the worldly wise-men of this our Christian world, who are, as it were, pages or followers of the Ethnick Philosophers, have hitherto blindly, or after the manner of lunatick persons, erred in their imaginations, forasmuch as they being instructed in the blind wisdom of this world, by their Ethnick tutors and doctors, will not be brought to believe, that God doth work immediately all things in heaven and in earth, onely by his word; but mediately, namely, by other necessary natural or supernatural means, as essential efficient causes; when as the holy Text doth in plain terms instruct us, that it is one & the self-same essence, which doth act and operate all in all by his word, using each creature onely as his organ or instrument, wherein and by the which he moveth, and worketh his will. Is not this their tenet or assertion (I beseech you) altogether opposite and contradictory unto the divine authority, which saith, Though there be that are called gods, whether in heaven or in earth, (as there be many gods and many lords) yet unto us there is but one God, which is that Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. But every man hath not that knowledge, &c? Out of which words we may gather, that though we worldlings attribute this or that work unto angels, or stars, or winds, or a created nature, according unto the doctrine of the Ethnick wisdom; yet such true Christian Philosophers as St. Paul was, d[…]d acknowledge but one God, of whom proceed all actions in this world; and one Word, by which onely, and not by any creature in the world, each thing is immediately effected in this world. All which, although unto reall Christians it seemeth verity and truth, yet unto the Philosophers and wise men of this world, this kind of doctrine, issuing from the heavenly wisdom, is rejected and derided; And why? Forsooth because (as the Text doth teach us) every man hath not this knowledge; and the reason is, because they respect more the wisdom of this world, which is terrene and animal, and, as St. Paul saith, meer foolishness before God, then that which is from above, namely, from the Father of light, Et sic evanuerunt in imaginationibus suis, And so they did vanish in their imaginations. I heartily wish you therefore, which are brought up and made familiar in the holy Bible, and nourished spiritually, and guided by the law of our Lord Jesus Christ, to conceive seriously, and perpetually to revolve with your selves, that God created the first consistence of things, namely, the humid and fluid waters, by his word, and they remain in the word, and by the word, in the self-same humid or moist estate as they did, even unto this very day. Also he framed out of this catholick water the heaven and the earth by his word, (as St. Peter saith). Again, he did produce by his said word the light in heaven, the Sun, the Moon, the Starrs, the day, the night, and all other creatures, and did ordain them to serve for divers Organs, by the which he might variously act or operate his volunty, as well in heaven above, as in the earth and waters beneath. All which do move and work in and by the Word. And, in conclusion, God by his Word doth exactly and soly operate all in all, as the Apostle saith: which being so, I would fain know where is this Physicall nature of the Peripateticks, unto the which they assign an essential form of action of it self and by it self? Verily, it is most apparent, that there is no such catholick actor, as the Peripateticks do fain: But it is one onely Word of God; one catholick Christ, which filleth all things; one eternall Sapience which replenisheth the world; one incorruptible Wisdom which is in all things, that onely worketh and effecteth immediately all in all. And therefore it is apparent, that without it nothing can exist and act.

Forasmuch therefore as the aire is a part of the celestiall consistence, it followeth that it was made by the Word, and that it doth as it were swim in the Word: Forasmuch as it comprehendeth all things (as in many places of Scripture it is expresly set down,) and it is moved and guided by the Word; yea verily, and in the aire, (being it is the universall Treasury of God) there are many peculiar cabinets, out of the which, by his Word, (which is effected by his strong and powerfull Angels, as David telleth us) he doth produce divers kinds of Meteors, (as is proved before,) which are committed unto the government and presidentship of divers Angells or Spirits, the which also are created of aire, and exist in the aire, by the Word, and therefore move and act in the Word, or in and by one and the same divine Spirit, which the Prophet Ezekiel called from the four winds, to make the dead to live again) by whose administration (the Word moving them, and operating in them) all Meteorologick species or kinds are brought forth and procreated in the aire; yea, and all those wonderfull tempests, which happen in the world are effected or produced. And hereupon it is said, that he made his Angells winds, and his Ministers flames of fire. Again. Dei curruum duae sunt myriades, multa millia Angelorum, Dominus cum illis est, Dominus Sinai in Sanctuario habitans: There are two myrad[…], even many thousands of Angells, the Lord is with them, the Lord of Sinai inhabiting in his Sanctuary. Where he meaneth in his apparition in a tempest, as he did upon the Mount Sinai. These spirits therefore (which in regard of their externall were made or created of aire, and with the aire) do exercise their office or Ministry in the aire, and are by Gods Ordination conversant about the directions of Tempests, Clowds, Rain, Snow, Hail, Frost, Lightning, Thunder, Comets, Chasmus, Floods, or Inundations, Heat, Cold, Moysture, Drowth, and all other Accidents which do appear in the aire. And hereupon it is insisted by the Revelatour, that by the Ordination of God, four Angells were appointed as Presidents over the four winds, of the four corners of the earth, unto whom it was assigned to hurt the earth and waters, and trees, and fruits. But there it is said; that they had not any power to execute their harmfull or tempestuous violence, on the earth and waters, till the imperious Angell had excited or moved them unto it. But as all th[…]s was unknown unto the Ethnick Philosophers, so hath it been altogether neglected, or rather rejected by their Christian disciples, because that in their mouths and writings, the lying and false spirit of Aristotle, hath taken too deep a root or possession, and challenged unto it self the prime and superiour place. Although therefore that this my admonition, may seem unto such as are wedded unto their will, and hood-winked with Aristotle's subtill documents, to be but wild, ridiculous, and of little or no esteem: yet I would have them know that it is a thing of great importance and high consequence, being that it concerneth and toucheth the honour of God: For by it true Christians may fundamentally know, and understand the reall and essentiall causes of tempests, and other acts and operations, which do thereunto belong, and thereby perceive that they happen not by case fortuit, neither operate by any act of their own, as the phantastick Ethnicks have devised or fained in their writings, but are traduced out of the holy Treasuries by the Divine Providence, and are sent down here below, by the operation of the Word, and execution of his Angelicall Ministers; either to afflict and scourge the wicked for their offences, or by putting them in remembrance of their sins, that they may, by the fear thereof, be driven to repent: So that when they unto their terrour, shall hear the voice of the Lord in Thunder from above, and behold the fiery flashes of his wrath and indignation, or shall see the dreadfull inundations caused by abundance of Snow or Rain, they might be induced to repentance, and be humbled, and incited to invoke their Creator unto their aide, and to pray him heartily to avert all dangers from them, and to mitigate his Tempests, and to pacify the fury of his fiery or watery Ministers, and to grant them them milder and more benigne weather, with gentle and fertill rains, and to bless and save the fruit of their lands, and to preserve their cattle, which feed upon them; as also their houses, and other such like necessary additaments, from the violence of his tempestuous Angells or Spirituall instruments: contrariwise, who neglecteth this doctrine, which is founded on the true Wisdom, and wallowing as it were with the Sow in the mire, betaketh himself unto the rules of that Wisdom, which is but meer foolishness before God, and consequently will imagine all these Meteorologicall marvels, to proceed by chance, and accidentally, and without the act of any internall principle, and for that cause will neglect them, as esteeming them onely things naturall; and therefore will neither dread them, as indeed they ought to do, nor yet acknowledg him, who is the true Author of them, and immediate Actor in them; is justly to be numbred among those men, at which the Wiseman aimeth in this speech, All men (saith Solomon) are vain by nature, in whom is the ignorance of God, and who cannot understand him who is by such things as are made, nor yet conceive the workman by the consideration of his works.

The Epilogue unto this Section.

THus (Judicious and Christian Reader) have you understood the main difference that is between the wisdom of this world, which the Apostle affirmeth to be but meer foolishnesse before God, and that which descendeth from above, and issueth from the Father of Light, which is the essentiall and true Spirit of Sapience or Discipline: And consequently, you may easily discern, how the Ethnick Philosophy, that is grounded upon the worldly wisdom, forasmuch as it relyeth onely on the Traditions of men, and Elements of this world, is but a vain […]allacy, or Prestigious Figment; and therefore onely that of the Patriarcks, Prophets, and Apostles, which is founded upon the Catholick Christ, or Eternall Spirit of God, in whom is the plenitude of Divinity, is onely true, reall, and essentiall. And therefore I may boldly conclude, and speak unto you, with other Christians, in Moses his language, saying, Contestor hodie contra vos Coelum & Terram, me vitam & mortem, bonum & malum, benedictionem & maledictionem, praepossuisse tibi. Quare elige vitam, ut tu cum semine tuo vivas. I call Heaven and Earth to record this day against you, that I have set before you life and death, good and evill, benediction and malediction. Therefore chuse life, that you with your seed may live, and increase in the knowledge and understanding of God, being that in the true Wisdom consisteth all true Philosophy, certain Science, and compleat Discipline.

FINIS.