Vox Caeli; OR, 

Philosophical,  
Historical,  
and Theological   Observations, OF THUNDER. With a more General view of God's wonderful Works. First grounded on Job 26.14. but now enlarged into this Treatise.  
By Robert Dingley, M. A. once Fellow of Magdalen College in OXFORD; now Minister of God's Word at Brixton in the Isle of WIGHT, and County of SOUTHAMPTON.  Psal. 29.4. 
The voice of the LORD is powerful, the voice of the LORD is full of Majesty.  Job 37.5. 
GOD thundereth marvellously with his Voice: Great things doth he which we cannot comprehend.  
Propterea Tonitrua; Propterea Fulminum Terrores; Ne Bonitas DEI contemnatur:  Basil. in Proaem. ad Regulas fusius disputatas. 
LONDON, Printed by M S. for Henry Cripps, and are to be sold at his Shop in Popes-head Alley, 1658.   

TO My Honoured Friend Major Samuel Bull, Justice of Peace, and Captain of Cow's Castle in the Isle of WIGHT.  
SIR,  
MEn of your profession have been Lovers of Learning; 
Rudis miles ad Bellum concurrit, qui causam Beili ignorat. Tacitus.  And Great Soldiers have been good Scholars. Moses, the Leader of Israel, was skilled in all the Learning of the Egyptians. 
a Aristot. Rhet. lib. 5.  Alexander was so bookish, that he sent for the Works of Philistus into Greece, being gone so far in Asia, that Books were wanting: Also it is said of him, that Homer was still under his Pillow, when he slept. Julius Caesar; a great Conqueror, and as great a Scholar, witness his Commentaries. I need not tell you, that in our Nation, 
b Waterhouse Apol. for learning. 127, 128.  Edward the 3d. Henry the Eighth, Sir Philip Sidney, Sir Walter Raleigh, and Harding the Historian, (besides many others) were excellent both for Learning and Valour; and could equally handle both the Sword & Pen. Nihil firmius, faelicius, laudabilius que Republica, in qua abundant milites eruditi, saith 
c Vegetius de Re nal. lib. 1.  Vegetius. All which I mention to provoke our Military Worthies to the Love of the Muses. And, thanks be to GOD, Religion and Learning do grow every Day more and more in request. Plato said, There was as much difference between a Learned and Ignorant Man, as between the 
* Non intellects nulla est curetio morb  Physician and his Patient; Aristotle thought, as between the Living and the Dead.  
Rome saw her best days under her most Learned Kings; such as Numa, Augustus, Titus, Antoninus, 
Scientia non habet inimicum praeter ignorantem sui. Quintil.  Constantine, and others. Yet Learning hath had her Enemies in all Ages, this not excepted: Licinus gave this Motto, Pests Reipublicae Literae; Learning is the bane of a Commonwealth.  
But Sir, I know you wish well to our Universities, the Fountains of Learning. Your Activity and zeal for God, and the Truth, are so remarkable; your Love to the faithful Ministers of Christ so cordial; and the particular Favours you have conferred on me so Numerous; that, not to Love and Honour you for the first, would be Impiety; and for the latter, 
* The Spider's Motto, Nemini Debea; is also the ungrateful man's song.  Ingratitude.  
You have been the Instrument of conveying the Gospel to a 
d West Cowes in this Isle.  Town that never before enjoyed it; consisting of about a thousand souls; and have helped to build them a 
e Luke 7.5.  Synagogue. Nay, the beams of your Goodness, Justice, and Vigilancy do stretch themselves into all places of the Isle: And O that we had many 
* Rari quippo boni, Numero vix sunt totidem, quot Thebarum Portae. Juvenal. 13. satire.  more such as yourself to countenance Religion and good Men in this place: I wish that all our Gentry were such as you are; Then would our 
f At Newport.  Lecture, and conference be more frequented; Vice and Heresy be more kerbed; and the hands of good Pastors and People more strengthened in the work & way of the Lord: And then should our Isle be more happy than any of those called the 
g Turk. Hist.  Fortunate Isles; or then Cyprus, that is called the Blessed Isle, for her great variety and abundance of all things.  
So commending you, and all fearing the Lord, to the Blessing, Guidance and Protection of the Almighty, I shall ever approve myself,  
Sir, Yours in the things of Christ, Robert Dingley. From Brixton in the Isle of Wight, 1658.   

To the Reader.  
Christian Reader,  
WHosoever disbelieveth not the Creed of Nature, that God is, cannot doubt that God was, & was a glorious volumn of all, 
Psal. 90.2  and more than all imaginable perfections, before there was any thing else: The first Edition of himself was in his Work of Creation: Man was (not only himself a great part of the work, but withal) the Reader to whom it was directed; Being by the Author's goodness, designed the person, for whose use 'twas published. How much of God he came to the acquaintance of by this Book, and how perfectly he was able to read it, before he sinned, I may not take upon me to determine: How little, (generally) we have profited by it since, is of no very difficult demonstration. That some learned Christians have been able to squeeze the greatest mysteries of our Religion, out of the writings of some Heathens (who are presumed to have no book, but that of the creature, to find them in) shall pass for me as an Argument of their industry. But what shall we say to a great many more pretending to altogether as familiar an intimacy with the works of Nature as those could do? This learned throng have studied (you know) this great subject, to so little purpose, that they have amongst them found out, some, almost as many Gods, as there be Creatures; and others knew not how to see any one at all: And such amongst them, as have taken upon them to instruct the rest of the world, in the nature of the Gods, had not eyes open enough to see the destruction of their subject in the plurality of it, nor that the making of many was the marring of all: And what notions the present Inhabitants of the remoter parts of the world, have of God, (who have no means to discover him by but this) you have an account so full of sadness, that (I know Reader) your love to mankind will not suffer you to receive it without pity. Is then the Transcript, which God hath given us of himself, in the work of his Hands, blotted? No; 
Acts 4.12. Acts 14.17. Rom. 1.20.  but our understanding is: Those that have no other means to know God by, have means enough: not enough, so that they may be saved; but enough, so that they are without excuse.  
And setting aside the helps God hath graciously afforded us in a second and third Edition of himself, by the words of his mouth, and the Son of his Love; so shallow is our acquaintance with the Character this great Volume is written in, that the chiefest Secretaries of Nature do not seem to have knowledge enough to see their ignorance of it: Of all those things that are extant, concerning the principles, Essence, and Natures of the Creature, how many of them are such, Quae docti fingunt magis quam norunt? which you must either believe gratis, or may easily be forgiven, if you believe not at all? When a confused multitude of Contradictions are competitors for your Assent, it is merely at your courtesy, which or whether any of them shall have it.  
The Schoolmen think that some Objects are not intelligible by reason of their perfection; Such are those Natures that are abstracted from matter, as Angels and Souls: Others by reason of their imperfection; as the first matter, privations, and all things else, Quae debilem habent entitatem: Idest, we are ignorant of many things, by reason of our want of knowledge; There being nothing in the whole Creation, that is not knowable, objective, in itself; And that there be so many thousand things that are not so subjective, unto the wisest of us, must needs be from some defect at home: which I hope may prevail with us to a penitent consideration of that which is lost; and a wise and holy improvement of what we have left.  
In order whereunto, we shall have no great need of any man's Rhetoric to persuade us, that such a Volume, as that of the Creature is, was not written to be neglected: A piece made up of innumerable varieties, where there is nothing superfluous, nothing defective, nothing out of order, no Erratas at all, where the Matter, the Method, the Style, are all unimitable; whence if the Author should strike out but one syllable, all the Angels in Heaven could not supply it again. This Epistle was not written to the sons of men to be laid aside: No, (Reader) we should study the works of God; 
Psal. 111.2, 3, 4.  They are such as ought to command our meditations; Not to please our fancies, but to further our duty. In every creature we may read God; and we look upon it to little purpose, if we do not in the least Creature, much of God: Deus ita artifex magnus in magnis, ut minor non sit in parvis: He is so great a Workman in his greatest works, that he is not a jot less in the smallest; His omnipotency, wisdom, and goodness in ALL. No power below Almighty, no wisdom that is not infinite, can make a Sparrow, a Gnat, a Straw: No goodness less than Gods could give the great benefit of Being to so many useful, necessary, pleasant, excellent Creatures, for the comfort of one.  
And our Duty will be altogether as legible as our God; that we ought to fear, love, obey, praise, admire, adore such a workman; and not to censure, despise, abuse any part of such a work: If we take this course, even in those Operations of that Almighty hand, which have most of mystery wrapping them about; though we may miss of finding out the work of God, we shall yet light upon the God of the work,; and though we may not satisfy our Curiosity, (which would be but the payment of contribution to a vanity) we shall discharge our duty; and if not in knowledge, yet (which is a more desirable proficiency) we shall grow in grace: It will never, Reader, I assure you, repent either you or me upon our deathbed, that the creature, which hath retarded the motion of so many towards heaven, hath facilitated ours; or that we could never look upon Heaven, Earth, Sea, Beast, Fish, Fowle, Plant, Worm, but we saw our God.  
For our help in this, my much Honoured Friend and Neighbour, the Reverend, and Industrious Author hath taken a great deal of learned pains, in reference especially to those works of God, which lie much out of sight: If you will, Reader, search the work of this good man, that is before you, 'twill the better enable you to profit by the unsearchable works of that great God, which are beyond you; and this he hath done in the former part of this Treatise.  
And for your better direction in the view of such a prospect, as the works of God will afford you; And to teach you how to use your natural eyesight to a spiritual advantage you have already from the same hand DIVINE OPTICS; 
Divine Optics by R.D. 1655.  and a Taste of God, besides what it gathered from his works, in his DIVINE RELISHES; 
Divine Relishes by R. D. 1648.  that first and last he might furnish you a Table, wanting nothing of what shall feast you to all Eternity; the cheer being now and hereafter the same; Only we shall then be called nearer, and have better Stomaches. Whilst you are in the way thitherward, you are in Gods; 
The Angel Guardian by R. D. 1654.  and the Author will assure you of a Particular Angel to be your Guardian: And how high a favour from God is such an Attendant for such Creatures? For you and I, Reader, are inconsiderable pieces of Dust and Ashes.  
The latter part of Thunder was occasioned by hose claps, that sounded so often in our ears the last Winter: I hope the Proverb is crossed, Winter's Thunder never did English man good: If this do not, having brought forth these leaves, laden with so much rich fruit, 'twill be English men's fault.  
Men are naturally apt to entertain low thoughts of God; 
Psal. 42.3. job 21.15. Exod. 5.2. job 22.13. Psal. 73.9. Deut. 32.15.  and out of the abundance of their hearts have wicked mouths accordingly spoken, where is your God? what is the Almighty? I know not the Lord: Can he judge through the dark clouds? Thus, They set their mouth against Heaven, and lightly esteem the rock of their salvation. I have read of a King, (that reigned in no very remote part of the world,) who having received a blow from the hand of God, took a solemn Oath to be revenged on him; and ordained that for ten year's space, no man should pray to him, or speak of him; Nor so so long as he was in Authority, believe in him: And of a Pope that would have his Pork (forbidden him by the Physician) All despetto de Dio, 
Pope Julius the third.  in despite of God.  
To root these undervaluations out, and in their stead to fill our hearts with holy, awful, reverential apprehensions of the infinite power, greatness, glory and majesty of the Almighty God (beside what we have in his holy Word) we have such a full demonstration of him in his Works, that we must either deny them to be his, or confess him to be a God, greatly to be feared: 
Psal 89.7. Deut. 7.21. Pal. 33.8. humanas motura tonitrua mentes.  A mighty God and a terrible, whom all the earth should stand in awe of.  
And what work of God hath he qualified into more advantages of leaving upon our spirits awful apprehenhensions of the Author, than this of Thunder? when the Scriptures mention it seldom, (if at all) is it, without the addition of some Declaration, either of the Majesty of the Author, or the awe and terror it doth or should beget in the Auditors. When the Lord Thundereth in the Heavens, 
Psal. 18.3. & 29.3. Job 37.4, 5.  'tis the HIGHEST that gives his voice. The God of GLORY Thundereth. He thundereth with the voice of his EXCELLENCY. God Thundereth MARVELLOUSLY with his voice. The clouds poured out water, the Skies sent out a sound, thine arrows also went abroad; the voice of thy Thunder was in the heavens, the Lightnings lightened the world. What then? The earth trembled and shook, Psal. 77.17, 18.  
Virgil. lib. 1. Georg.  
Ipse pater media nimborum in nocte, corusca  
Fulmina molitur dextra: Quo maxima motu  
Terra trêmit: fugere ferae, & mortalia corda  
Per gentes humilis stravit pavor.  
Many dreadful effects of Thunder, you are remembered of in this Treatise: If it fill our hearts with high & holy & reverential thoughts of the Thunderer, that you constantly fear before him, it is one, I am sure, that the Almighty Author doth design, and the very best that the work can produce.  
Bede gives us the Relation of a holy man, who never heard a great gust of wind, but he would presently call upon God for mercy, & beseech him to be gracious to the sons of men: If the wind increased, he would lay all other business aside, and attend alone to that one of Prayer. If Thunder and Lightning followed, he would then make haste to the Church, and spend his time in Religious exercises till the storm was over; And being asked by his friends why he did so? His answer was, have you not read; 
Psal. 18.13, 14.  The Lord thundered in the Heavens, and the Highest gave his voice; He sent out his Arrows & scattered them, Lightnings and discomfited them. And it is recorded of Aquinas, that when it Thundered, he was wont to fall down, and with much devotion to pray, Lord help and secure thy servants, whom thou hast redeemed with thy precious blood. Job, 
job 38. & 39 & cap. 40. ver. 4. Cap. 41. & 42. vers. 6.  (if we be not mistaken in those definitions, which we have received of that virtue) had not many equals for Magnanimity and Fortitude; and yet after an account of the greatness of God, discovered in his mighty works, how full is his heart of awfulness and fear? And his friend Elihu, being to mention the excellent, marvellous, roaring voice of Thunder (they are his own expressions) knows not how to do it without a preface clothed in fear and reverence: At this also my heart trembleth, and is moved out of his place, Job 37.1, etc.  
Neither should it be any abatement of our respects to the great God, that Thunder is known to have its natural causes; For those causes are known to have their cause too, and are but the effects of an higher. Nature hath nothing to boast of, but what God endoweth her with, who acteth without it, beside it, above it; Contracteth or enlargeth it, even as he pleaseth; And when he doth not either of these, yet doth he not leave any thing, at any time, merely to the hand of its Causes, but hath himself an Agency in the Production of it, and that an immediate one; Immediatione virtutis & suppositi say some; At lest virtutis is confessed by all. Nature hath nothing that she hath not received, neither is she Independent in any one (in the smallest) operation; For that would argue an Independency of power, and that of being; which none can challenge but God alone.  
Do not say; Then, every thing that comes to pass in the world, and even the daily employments of Nature must call out our hearts to I know not how many duties; For can you tell why they should not? Is there any possibility of supererogation? Can you love, fear, praise, admire, adore our God too much? But yet (Reader) the greatest manifestation of the power & majesty of God, should work most: Thunder is one of these; and a voice of the Almighty, loud enough to awaken our hearts to all these sorts of acknowledgements: The reverend Author hath made it his present business, in the ensuing Treatise to persuade our attention to it: The discourse is pious, and hath cost him some pains; Your Prayers are desired that it may be useful, and afford the people of God much profit: which I am the more persuaded to hope of it, when I find it to be (though in more words) not a jot more than that pathetical exhortation of the Apostle, Heb. 12.28, 29. Let us have grace, whereby we may serve God acceptably with reverence and godly fear, for our God is a consuming fire. Which will abundantly praeponderate the prejudice it might otherwise receive from its Conduct into the world, by the unable hand of so obscure and inconsiderable a Person as,  
Reader, Your servant in the work of the Gospel of Christ Jesus, Edw: Buckler.   

THE CONTENTS.  
TWo Observations raised from Job 26.14.  
Obser. 1 That the highest operations & most excellent works of GOD cannot be reached by Man's understanding.  
The Reasons 7.  
Reason. 1 Man's darkness and sloth since the Fall. Ubi, of the gross errors of Philosophers: Of our want of Reading, Travelling, Meditation: Of the Brevity of Life.  
Reason. 2 The variety of Species and Individuals.  
Reason. 3 The infinite wisdom of God, which is stamped upon all his works. Ubi, of imperfect, false Descriptions of God's works: Of some Rarities in Nature, for which no reason can be given.  
Reason. 4 Gods Power and Wisdom is displayed in GREAT and SMALL creatures. Ubi, of the Whale, Elephant, and Precious Stones.  
Reason. 5 Men are admired who have any thing well IMITATED Gods Works.  
Reason. 6 A Mass and multitude of wonders do attend the visible Heavens.  
Reason. 7 PROVIDENCE is very mysterious, and is a kind of continual Creation.  
The Inferences follow, which are four.  
Inference. 1 See their presumptuous folly and madness, who pretend to know GOD and all his works.  
Inference. 2 See the necessity of Universities & Learning. Ubi, of unwearied diligence in study. Philosophy a fair Handmaid to Theology.  
Inference 3 Read what you can of GOD in the Volumn of Creation and Providence.  
Inference. 4 Comfort for Saints; In heaven we shall know more of GOD and his works. Heaven the rarest of God's Works; It hath been long preparing for us.  
Obser. 2 The terrible Meteor of THUNDER, is a most lively manifestation of the LORDS greatness and power; The trumpet of his glorious Majesty and matchless Perfections.  
Four inquiries in the opening of this Truth.  
Enquiry. 1 How this expression in holy Job may be taken and understood? Answ. 3 ways.  
Enquiry. 2 What Thunder is? Ubi, of its Name, Nature, Effects. Also of the Thunderbolt, Tempests, Lightnings, Earth quakes, Hail great and fearful.  
Of violent Thunders and Lightnings mentioned in our Chronicles, with dreadful effects.  
Enquiry. 3 If any other then GOD be the Author, Instruments of these things?  
Answ. 1. GOD, the efficient cause of Thunder, which is his VOICE. A Digression of speech, and how many ways GOD is said to speak to us. How the voice of Man hath been loud, terrible, and persuading. Stopping our ears in time of Thunder, proved to be a SIN.  
Answ. 2. There be other Instrumental causes of Thunder. Good, and Evil Angels chief.  
Enquiry. 4 In what cases especially or occasion God hath manifested, or will discover his power and glory by supernatural and most terrible Thunder.  
Answer 1 At the castigation or overthrow of his and the Church's enemies in battle or otherwise: Divers of God's enemies have been routed and destroyed by Thunder and Lightnings.  
Answer 2 When the moral Law was delivered on Mount-Sinai: Of which 8 reasons are given.  
Answer 3 At the Promulgation of the Gospel. A Digression of Miracles under the Gospel; and why none wrought 800 years before Christ.  
That the Gospel was confirmed by Thunder, is proved by divers Scriptures, and some other Authors, also by testimonies from the Gospel's Enemies.  
Four Reasons why the Gospel was confirmed thus.  
Answer 4 There will be dreadful Thunder and Lightnings at the day of judgement: Proved  
1 By divers Scriptures, 4 full places for for it.  
2 By four Arguments or Reasons why it will be so.  
A Digression of the unknown Time.  
The Inferences follow; which are four.  
Infer. 1 This Doctrine of Thunder is in travail with terror to all the enemies of God, and his people. Thunder proves a Deity.  
Infer. 2 Reproof to such as outbrave Thunder: Ubi, of such as have presumed either to slight or imitate this work of God. That Sodom was burnt with sulphurous Lightning, proved out of Tertullian.  
Next, Infer. 3 matter of admonition to six duties, viz.  
First, when you hear it Thunder, fear before the great Jehovah. 'Tis a marvel how sinners dare go to sleep when it thundereth.  
Secondly, Fellow right means to provide for your safety, by getting into the arms of Christ: For,  
1 Some repair to the strongest places and buildings for shelter: The vanity of this shield.  
2 Others will ascribe rare Qualities to the Eagle, Seal-skin, Figtree, Bay-tree, and ringing consecrated and baptised Bells. The folly and superstition thereof.  
3 Some few in the time of much Thunder apply themselves to Prayer holy conference: Ubi, of laying aside our Recreations when it thundereth.  
Thirdly, when the Thunder is over, be not afterwards secure; but cherish a filial awe of God upon your hearts; that the graces of his Spirit, may, like Swans eggs, be hatched with Thunder.  
Fourthly, Be not unsensible of the last Winter's praeternatural Thunder. Ubi, How it fools the Astrologers, presuming to foretell Thunder in their Almanacs: and that such should not be tolerated in a Christian State.  
Fifthly, Learn to trust in the great and  God, who is able to defend and deliver you.  
Sixthly, Let Gods spiritual and mystical Thunder by his Word and Boanerges, at length awaken us.  
Where it is showed,  
1 That Ministers should thunder in their Doctrine, by earnest, sound, and powerful preaching.  
Caution: Place not good preaching in loud speaking.  
2 That the people should labour to profit by powerful Sermons, as so many Alarms from Heaven.  
A Digression; of profiting by the Word, though the Minister be not so holy as we could wish him.  
Infer. 4 Lastly, This Doctrine of Thunder comes yet with an Olive-branch of Peace and Consolation to the Saints, from divers Scriptures, intimating that God is careful of his people in time of Thunder and Tempests.  
Comfort fetched in,  
1 From Natural considerations; As, That Thunder is from Natural causes, and oft produceth good effects in the Air and Earth.  
2 From spiritual Meditations, chief four;  
First, God of old was wont to reveal himself by Thunder; Now in a soft and still voice.  
Secondly, Thunder and Lightnings are disposed and ordered by the Lord.  
Object. Then surely none of God's children receive any prejudice by it?  
Sol. 1. We may not vote all such as suffer by Lightnings and Thunderbolts to be God's enemies.  
2 The good being in bad places or employments may suffer with the bad.  
3 It may be the wise God forseeth greater evils and trials would befall them if they should escape.  
4 Hereby he doth warn the wicked what to expect.  
5 God usually doth preserve his People in such perils.  
6 If they perish by them, they are hastened into Heaven, though in a fiery Chariot, with Elijah.  
Thirdly, Thunder & Lightning have been serviceable to the Saints. 1. By kindling the wood for sacrifice. 2. By oppossng the Church's enemies, viz. 1. Such as are enemies to her Truth: Heretics and other Novelists have been destroyed by Lightning and Thunder: An Item for Lay-Preachers. 2. Such as are Enemies to the Church's Peace, have also been subdued by Thunder.  
4 There is yet another Consolation for the Saints; No Thunder nor Lightning in Heaven; They can no more hear our Thunder, than we their Hallelujahs.  
All closed with a Cautionary Advice to the Saints: Not to fear Thunder with a low and slavish Fear.  
Indices Finis.   

THE AUTHORS which are quoted in this TREATISE.  

ABbot.  
Abulensis.  
Aelian.  
Ainsworth.  
Albertus.  
Clem: Alexandrinus.  
Alsted.  
Ambrose.  
Isaac Ambrose.  
Andrews.  
Annotations.  
Tho: Aquinas.  
Aristotle.  
Augustine.  
Avicenna.  
Babington.  
Bacon.  
Du Bartas.  
Baronius  
Basil.  
Baxter.  
Beda.  
Bellarmine.  
Bellonius.  
Bernard.  
Borrhaeus.  
Dr. Brown.  
Bullinger.  
Anthony Burges.  
Calvin.  
Cambden.  
Camerarius.  
Joseph Caryl.  
Casaubon.  
Caussin.  
chrysostom.  
M. T. Cicero.  
Cyprian.  
Day.  
Despagne.  
Empedocles.  
Erasmus.  
Evagrius.  
Eusebius.  
Dr. Featly.  
Feltam.  
Ferus.  
Galen.  
Dr. Gouge.  
Gribaldus.  
Hugh Grotius.  
Bishop Hall.  
Dr. Hammond.  
Heidfeldius.  
Dr. Heyling.  
Hildersham.  
Hez: Holland.  
Hug de S. Vict.  
Huart.  
Jenkins.  
Jerome.  
Josephus.  
Isidore.  
Junius.  
Juvenal.  
Lactantius.  
Cornelius a Lapide.  
Lanquet.  
Laurence.  
Leigh.  
Lightfoot.  
Lyranus.  
Magirus.  
Marlorat.  
Martial.  
Mead.  
Melancthon,  
Mendoza,  
Sebastian: Meyer,  
Henry Moor,  
Mornaeus,  
Musculus.  
Gregory Nazianz.  
Nicephorus.  
Nierembergius.  
Samuel Oates,  
Origen,  
Osiander,  
Ovid,  
Pareus,  
Perkins,  
Pierius,  
Pignetus,  
Philippus  
Plato,  
Pliny,  
Plutarch.  
Polanus.  
Quintilian,  
Sir W. Raleigh,  
Ramus,  
Dr. Reynolds.  
Rivius.  
Rupertus.  
Rutherford.  
Rueus.  
Salvian.  
Sands.  
Scaliger.  
Shepherd.  
Diodorus Siculus.  
Simler.  
Solinus,  
Sozomen,  
Strabo,  
Strigelius,  
Stow,  
Tacitus,  
Tertullian,  
Tostatus,  
Tremelius,  
John Trap,  
Vegetius,  
Lud: Vives,  
Vossius,  
Waterhouse,  
Watson,  
Weems,  
Dr. Willet,  
Ystella,  
Zanchius, cum aliis.   
FINIS.   
Job 26.14. 
But the Thunder of his power, (or his powerful Thunder) who can understand?  
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 Bildad's dealing with him; as if what was urged by his Friend, were not only 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 Fabric at once, confessing it to be very defective. Behold these are part of his ways, 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 general; The Lords highest operations and most excellent Works cannot be reached by Man's understanding.  
2 In special; The terrible Meteor of Thunder is a loud Manifestation of the Lords Greatness 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 man's understanding. As the ebbing, flowing, saltness, and roaring of the Sea: How Gold, Silver, Brass are produced in the Earth. The causes of Sympathy and Antipathy; The nature of Angels and Souls; What he hath wrought in the Earth, in the Seas; What under the Heavens, what in the Heavens, and what above them: What he did before the World was created, and what he will do after its dissolution. I grant that men have attained to much knowledge of God's visible works. 'Tis said of King 
a 1 Reg. 4.33.  Solomon (the wisest of men Christ excepted) that he knew all Plants from the Cedar, to the Hyssop growing on the wall. And of 
b Acts 7.22.  Moses, that he was learned in all the wisdom of the Egyptians: Of Daniel, Shadrach, Meshach, and Abednego, 
c Dan. 1.17.  that the Lord gave them knowledge, with all learning and wisdom. Job also had great knowledge of God's works, and so had David and Paul.  
Pliny is called by Erasmus Thesaurus, imo mundus, rerum cognitu dignissimarun: 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 styled by one, Vltimus conatus Naturae; The very Masterpiece of Nature for knowledge and understanding in all things.  
Yet notwithstanding, that the highest Works of God cannot be grasped by man's understanding, will evidently appear by these seven Mediums: As,  
Medium. 1 First, Man's darkness and sloth since the Fall, joined with the brevity of his Life, will demonstrate this Truth. Dark we are since the cloud of sin overshadowed our mind; our brightest Notions are stained, our light eclipsed, our Intellectuals darkened, 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 
d 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 shows us Adam's great knowledge, and wisdom in Natural things. For names were given at the first according to the several Natures and Properties of the creatures. Plato in Cratillo shows us that the Man who would give the right Name to a thing, must first know the Nature of it very well; And so questionless Adam did, when he gave a Name to every creature.  
But this knowledge of God's works was much stained and darkened by the Fall and Apostasy of Man: As we now see but the Backparts of God, Christ thorough 
e Cant. 2.9.  the Lattesse only; so saith Job, we see but part of his ways. As well may an Hive of Bees fathom the Actions of Princes, as we the Works of Creation and Providence. Saint Paul saith, 
f 1 Cor. 13.9, 10.  We know but in part. 
g Austin.  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 
h Plato de Republ. l. 7.  Plato's Cave, will not wonder that ignorant folk, nursed up in darkness, should please themselves with poor shallow conceits, as having never heard, or seen better: He will also collect, how absurd their former conceptions will appear to them, when afterwards they shall have imbibed a little knowledge. 
i Camerarius his Historical meditat. l. 3. etc. 3.  By nature we are chained up in a Cave of Darkness, taking mere shadows to be things substantial, and substances to be shadows. Imperita Rusticitas credit se omnia scire; Ignorant confidence hath the wings of an Eagle, the eyes of an Owl. One that hath little knowledge may be admired by the Ignorant, Inter saecos luscus regnare potest: A purblind man is King among the blind. From the Darkness and Pride of men came those many odd opinions concerning the works of God; For Critias the Philosopher held the soul to be Blood. Porphiry did attribute Reason to bruit creatures, 
k Sir Walt Ral. Hist. of the world, l. 2. cap. 13.  and Melampus Language. Nay, Empedocles held, that not only Beasts but Plants had Intellectum. The Stoics (on the other side) would not grant, Vitam stirpibus, that Plants have life. Olympiodorus Platonicus, held the 
l Nieremberg. Nat. Hist l. 2. c. 3 P. 18.  Elements were animated and distinguished by Sexes. 
m Idem. li. 2. c. 11.  Seneca will needs have it that Comets are engendered not in the Air, but above the Moon. Those two great Lights, Austin and Lactantius denied there were Antipodes; which Hackwell may have leave to wonder at; Many Schoolboys now being able to resute that Error. Aristotle (Nature's Secretary) held the world to be eternal, that there are but 8 Spheres, and that the 
n 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 
o Nierem. Hist. not l. 2. c. 8.  Chaldeans believe, that strong lusty men help move the Heavenly Orbs. 
p Sir Walt. Ral. Hist. of the world, l. 1. Chap. 3.  Eusebius (misled by Josephus) supposed that before the Flood, Angels, taken with the beauty of women, begat those Giants. Philip Melancthon saith, the Sun is nearer the Earth, almost by ten thousand German miles, than it was in Ptolemy's days, yet this Melancthon a very learned man. Copernicus held that the Earth moves, and the Heavens stand still: Which strange opinion (so contradictory not only to Reason, but 
q 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 conceit in Ludovicus Vives, upon Austin; He tells of a Barbarous Nation, that condemned, executed, and ripped up an Ass, 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 reflection; And immediately thereupon (she being muffled up with Clouds) they miss her.  
Thus you have abundant proof of that darkness which hath been on the Intellectuals of Man since the Fall, in relation to God's wonderful Works: And as our Eyes are dim, and cannot see much, so our sloth is great, and our inadvertency and heedlessness inexcusable, in that we seldom look into the volumn of Creation, or at best but with careless and transient eyes.  
Few there be that will give themselves, or bend all the Faculties of their souls to study and consider God in his Works. The 
r 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 feign have water, but is loath to wet her foot. Idleness is a Stepmother to the Muses. The Cyclopes thought man's happiness 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 find amongst them an exact poem? God 
s Exod. 13.13.  ordained the neck of the consecrated Ass should be broken, in stead of sacrificing him; peradventure because that Creature hath ever been the Heroglyphick of sloth and laziness.  
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 Scholar, like a Bee, gathers honey from every flower, knowledge from every Book he touches. Yet Lewis the 11. King of France, charged his Son to learn no more Latin but this, Qui nescit dissimulare, nescit vivere; He that cannot dissemble and flatter (said he) knows not how to live. When the People 
t 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 find them at liesure to commune with him. The want of reading, and learned education, makes people as a barren soil, unmanured, unplanted: No marvel such are grossly ignorant of God's works.  
2 Next, The want of Travelling in such as have Time and Means for it. Alexander speaking of his Travels, would often say, that he had discovered more with his eye, than other Kings had comprehended in their thoughts. Men do but guess at the works of God abroad, that go merely by the relations of others. One journey to the Alps will show thee more than many Histories do record. Let Claudian mention it as a point of happiness for ones Birth, Life, and Burial to be all in a Parish: But how great advantages have those that Travel into divers Nations? How many Rarities of Nature do they see? What strange creatures which be not in our Country? 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 customs of Nations, etc. Such as go voyages by Sea, must needs see 
u Psal. 107.24.  many wonders of God in the Deep. He hath 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 City of the World; The rest are most of them Country and Barbarism. 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 God's works in the poorest Village; but we do not weigh and ponder them in the Balance of Meditation. Christ therefore 
x Mat. 6.26.26.  calls upon us to Behold the Fowls of the air, and to consider the Lilies of the field. We see these things, but do not bend and buckle our mind to the Object, that we consider the workmanship of God in them. The generality of men 
y Job 37.14. Isa. 5.12.  regard not the works of the Lord, neither consider the operations of his hands. They hear it Thunder, but it strikes no awe upon their hearts, because they never consider it is the voice of God. They hear the whistling of the Wind, the rattling of the Hail; Behold the Snow (that feathered rain) 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 
z Hieron. Epist. 4. ad Rusticum.  Jerome say that Solitude was a Paradise, & 
a 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 man's Fall. The same did Persius, when he saw a Toad, to think of his own ingratitude, in that God had made him a Man, and not a filthy Toad. When Estius heard the little Birds sing, O the Music, said he, that is in Heaven! So when David (not only saw, but) well considered the Sun, Moon, and Stars, he cried out, Lord what is man that thou art mindful 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 frail and short; as a Span, as a Vapour, as a Bubble: And many times saith Seneca, 
b Seneca Epist. 23.  we begin not to live till our life is ending. Sickness 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 Sickness killeth the Eagle, but the 
c Psal. 103.5.  upper Bill groweth over the under, so at last she is starved. 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: enoch's years were of the same number with the days of the year. Adam lived 930 years, and 
d Gen. 5. 7.2●.  Methuselah a thousand, wanting one and thirty. But in David's time, old age and 70. shook hands. The climatericall year hath extinguished many Lights; As Aristotle, Plato, Diogeges, and Zenocrates; so fatal hath been the year 63. Parr aged about 160 was brought from Shropshire to London, as the longest liver of this Age and Nation, 
e Ann. Dom. 1634. Sep. 29.  to be seen as a wonder. So then deduce from our short life, the time of first and second childhood, (I mean of infancy & extreme 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 fathomed by man's understanding, by reason of the variey of species, (man's weakness 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 Arithmetic. They glory in this conceit, that a man hath so many bones as there be letters in the Decalogue, and just so many joints and members as there be days in the year; To show, that all our strength and time should be expended in God's service. 'Tis said, that at 
f 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 business) 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 Oak 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 or Angel) to number the Individuals, which every Species contains? every one of those Individuals having some private mark 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 
g Psal. 72.15.  might David say of God's wonders, I know not the number thereof. And 
h & 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, 
i Job 5.9.  The Lord doth things great and unsearchable; marvellous things without number. Nor in Paul 
k Rom. 11.33.  when he cryeth, his ways are past finding out.  
Thirdly, 
3 Medium.  God's wisdom is great, and every thing he doth hath some impressions and characters of that wisdom stamped on it. The 
l Psal. 104.24.  Lord's wisdom is infinite. No man knows all that God hath done: God hath some rare pieces in the Sea and Earth, which he doth not show unto men, but keeps locked as in a secret Cabinet. 
m As Drake, Candish, & Sebastran Deleano, who are said to put a girdle about the world.  Such as have travelled round the world (as the people suppose) yet may not have seen the fifth part of it. 
n Sir Walt. Ral. Hist. of the world. l. 1. cap. 3.  Metrodorus thought that to deny infinite worlds is all one as to affirm 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 Star hath a world ready peopled in it. Nay, they offer 
Heb. 1.2. but compared with Mat. 12.32.  Scripture to maintain a multitude of worlds: But let the Reader excuse me, if I divert him with a story of two Friars; who discoursing how many worlds were created, one of them affirmed there were ten worlds, quoting that Text in Luke; Anon decem facti sunt mundi? The other looking into the Text replied, 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; Witness 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 Terra Incognita, The unknown Earth, lying either under the Arctic, or Antarctic Circle; The former 
p Dr. Heilins Geogr.  is rather supposed then known. The latter is something known, 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 careless eye, a credulous pen, or a 
q 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 eyewitness) reports that the doors of that famous Church in Constantinople, Sancta Sophia, are in number equal to the days of the year, yet Mr. Sands searched narrowly, 
r 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 saith, he saw an Elephant writing plainly in the Roman Character with his Trunk. Pompeius Mela writes of Chronicles which went over thirteen thousand years. 
u 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 untruches, else Tertullian would not have called Tacitus, Mendaciorum loquacissimum, the greatest Liar; who is commonly voted, the truest Historian. This may be one cause why so many of God's works are not rightly known to us, being misrepresented by Travellers and Historians.  
To proceed. Such as have 
w Aristotle. Pliny. Pierius. Aelian. Nieremberg. Bacon. Dubartas. Sir Walt. Ral. cum multis aliis.  written of God's 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 only the border of God's works: For if all those Persons who have made it their study and business to know and describe these things, were now alive and assembled into one grand Committee, they would not be able to give us a sufficient reason of God's wonderful 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 poor Bird instantly dyeth? Why Fowl that fly over the River Aurina in Italy, fall dead into it 
x Pietii Hieregl. l. 2. cap. 17.  saith Pierius? Why Goats breathe at the ear, as Alomaeon is confident they do? Why honey in Heraclea is poisonous, which is so restorative in other places of the world? Why the Crocodile (only) moves the upper jaw; and why he 
y 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 half a foot long) should be able to stay a ship under sail, 
* 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, 
z Pierii Hierogl. l. 24. cap. 12.  saith Pierius? Why the heat 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 
a Psal. 58.45.  Charmers voice? In sum, whence that furious antipathy between the Eagle and the Swan, the Panther and the Hind, 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 firm a league and sympathy between the Peacock & the Dove, the Thrush and Crane, Sparrow and Crocodile?  
So again among Plants; why the Herb, Molio, should carry a Flower white as snow, the root being black as Ink? Why the Trees of Silon in India never lose their leaves? Why the famous 
b See Henry Moor's Antidote against Atheism, l. 2. cap. 7. p. 110, 111.  Indian Nut-tree should yield so many things of a different nature, as Bread, Drink, Cups, Houses, and Boats, with sails and cables, not wanting even Bodkins to fit those sails 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 Wisdom of God in his Works is so great and mysterious, that no marvel it is passed finding out by the wisest of the Sons of Men. But in particular,  
Medium. 4 Fourthly, His power and wisdom 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 Ox driving to the Shambles. 
c 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 bigness of a Macedonian Shield: Alexander with his valiant Host durst not approach too near this horrible creature. 
d Plin. lib. 9 cap. 30.  Pliny writes of Eels in the River Ganges that were 300 feet in length. Most wonderful things are written of the Whale; 
e Ambrose Hexemer l. 5. cap 10.  Ambrose saith, Aequalia montibus corpora habere praedicantur; that whales are held to have bodies equal with mountains. Musculus saith that some have appeared in the water of the bigness of Islands. Pliny mentioneth Juba, K. of Mauritania, writing unto Cajus Caesar (Son of Augustus) of great Whales in the coasts of Arabia, that were six hundred foot long, and three hundred foot 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 myself with that which the Scriptures have said of this huge creature. In general, that he is the greatest of all living creatures; 
f Job 41.24.  for in the earth there is none like him. And then in 
* job 41.5, 6.22. jonah 1. and 2 Chap.  particular, that his jaws are like unto doors, his scales to shields; That he makes the sea to boil like a pot: So big was the Whale, that he swallowed down Ionas 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. 
g Stows Chronicle, pag. 14. in the 16 year of Queen Eliz.   
The same Author 
h Idem p. 347.  writes of another great Fish, taken within two miles of Yarmouth, in Norfolk, 1583. Octob. 10. having Teeth 3 quarters of a yard in compass; Great eyes and holes over them to spout out water; The tail of it was 14 foot in thickness.  
Next, for the Elephant (called Behemoth) and at large described in the 
i Job 40.15.18, 19, 23.  40 Chapter of Job: His bones are strong as brass; he drinks up a River; He is the chief of the ways 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 
k 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 bear 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 
m Abbot's 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 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 wisdom of God in these things. Yet we admire him that conveyed Homer's Iliads into a Nut; and the Rhodes who did carve out a ship in every point complete, yet so little that the expanded wings of a Fly might cover it. I 
n 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 show a world of wisdom 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 Axiom he prefers a Fly before an Oak, and a Worm before the Sun: Such an admirer was he of life in general, and especially in little creatures; That in pursuance thereof, he ran into this absurdity, which peradventure he was not ware of.  
Pliny wonders, how the Gnat being so small a creature, should be able to make so great a buzzing. Galen much extols the wisdom of God in making a Gnat, 
o Galen 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. 
p 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 means 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 magnify the wisdom 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. Charles Duke of Burgundy 
q Alsted chronol.  lost a Diamond in Battle, which is said to be of so much worth, that therewith a man might buy an whole Country: And much is written of Cleopatra's Pearl. Yet, 
r 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 virtues of Precious stones, containing in worth what they have not in bulk; The little Pearl being more admirable than a Rock. Borrheus saith the Emravid 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 veins, Quot venae tot virtutes. The Diamond saith Pliny, is an admirable remedy against poison. Dioscorides saith, the Agate will keep him moist that wears it. The Beril, saith Abulensis, cureth waterish, and running eyes, nay, sharpeneth the wit, saith Ystella: And Albertus affirms, that the 
s Dr Featlies'. Sermons, p. 498, etc.  Onyx strengthens the whole Body. There is not any Precious stone, or Herb of the Field, but hath rarer properties and more virtues in it, than men can discover or observe.  
Medium. 5 Fifthly, we admire such men as have (any thing) well imitated God's works, yet we have more reason to mark and admire the works themselves: We are apt to wonder at Appelles, who drew the picture of an Horse so like in 
t Erasmi Apoph. lib. 8.  Ephesus, that horses seeing it, neighed, as surprised 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 walk and pronounce certain words; it was 30 year about. Phidias is much praised by Julian, for a Grasshopper and Bee, which he made in brass. The wooden Dove of Architas could fly by curiosity of Art. Wonderful 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 glass Eye, an ivory 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 wisdom of men and Angels, are not able to make a Primrose or Fly, if they might have more worlds for their pains, than the air hath flies, or the Seashore pebbles: 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, six 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 
u Day on Cor. p. 260.  saith another, as if a Bird should fly fifty times the space of the world in half a quarter of an hour, (You have my Author in the margin.) Jupiter is as many years in going his circuit as the SUN is months. The ninth, or Crystalline Sphere is said 
w Plato.  to accomplish his Revolution in thirty six thousand years. Who can number the Stars? none but God 
x 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 feign to reckon them by Constellations, as we number Grapes by the cluster; so they give one name to an huge Family of Stars. 
y 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 chalk out in the Firmament, and those they sort into six Magnitudes (the sixth Magnitude being the least) and yet the least Star is said to exceed the Earth in bigness 18 times. And 
z 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 
a 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 than wine? The Chaldee paraphrase reads it, Thy loves are better than 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; judge 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 Canopy of Heaven with a multitude of golden spangles, and shining Diamonds, for the use and comfort of man. 
b Psal. 19.1.  The Heavens declare his glory, and the Firmament, so embroidered, his handiwork. Unsearchable is the wisdom of God in these glorious works, which he hath created.  
Medium. 7 Lastly, Providence is a kind of continual creation: By this the blind Whelp seeks for the Nipple till he find it; The Swallow so curiously builds his clay house, or nest, and every Bee of the Hive goeth readily to his own little Cell, and waxed 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 corn, that it may not grow in the Earth: The 
c Nieremb. Hist. Nat. lib. cap. 11.  Cassian Birds are never seen of the Inhabitants, but when they need them to eat up their Locusts; And the young 
d 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 general, and the Church in special is wisely and excellently governed. If, saith 
e 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 reel too and 
d Psal. 104.24.  fro, and stagger like a drunken man: All would ravel into meet confusion.  
But now; who is able throughly to discern 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 enemy's 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 entangled in the briers; 
f Gen. 22.8, 3●.  For there was a Deus providebit. Nor was it by 
g Exod 2.5.  chance that King Pharaoh's Daughter found Moses in the Flags. She went out to wash, 
h Jun. & Tremel.  Alio quidem consilio, sed Deo impulsore; ut expositum infantulum reciperet. But God's design 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 
i 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 man's 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 madness of such as affirm the contrary. Alphonsus' thought himself able (not only to know, but) to correct the Heavenly Orbs. When Eunomius boasted that he knew God, his Divinity and Works; 
k Basil Epist. 1.68. quae est ad Eunomium.  Basil, to tame the Heretic, propounded 21 Queries concerning the little Ant; As whether it hath Bones, Liver, Kidney, Heart, etc. O Lord our governor, how superexcellent is thy glory above the Heavens, if thy name be thus excellent in one of thy meanest creatures?  
Austin saith, 
l Nieremb. Nat. Hist. l. 4. cap. 33. p. 69.  The Manichees use to ask, what need there was that God should make such a multitude of Creatures; some not way necessary for Man, and others exceeding hurtful unto him? But they did not consider, Omnia pulchra esse conditori, & artifici suo; qui omnibus utitur ad Gubernationem Vniversitatis; 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 Tools in the Artificers shop to be needless or dangerous, yet the skilful Artist hath a designed and appointed use for them all at one time or other; No Tool is superfluous. 
m 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 do 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 
n Augustin, de eclipse. sol●s Serm.  Father. A proud curiosity cannot so easily find out the order and motion of the Stars 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 do but stammer when they talk of God's wonderful works, Zeno thanked God for that shipwreck 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 God's works. Demosthenes' traveled 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 Natural 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 himself if the Artisans 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 sleep, a second for the Commonwealth, and a third for his Studies.  
It is said of Demosthenes, that he spent more Oil than Wine, because he studied so hard not only by Sun, but Lamp-light.  
The study of Philosophy is very useful for our better understanding many parts of holy Writ, which treat of God's works: Julian the better to destroy 
o Sozomen, 1.5. cap. 17.  Christianity, pulled down 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 poison to the Scarabaeus: So Philosophy and other humane Learning, being qualified with Humility, Piety, and Charity may be very useful to edify 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. 
p See Divine Optics, p. 74. ad 79.  For though you cannot 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 seen from the creation of the world, being understood by the things that are made, even his eternal power and Godhead, so that they are unexcusable, who neglect God in his creatures. For the works of God, 
q Calvin in Rom. 1.20.  Artificem suum perspicue declarant, saith Calvin: They plainly in large golden Letters declare their wise and  Creator. An Apelles need not put his Name to his Pictures; Every judicious eye may read the Author in the work: 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 Grass stands up to proclaim a Deity.  

r Dubartas.  The World's a Book in Folio; Printed all,  
With God's great works in Letters Capital.  
Inference 4 Fourthly, Let this revive and comfort the Saints that in Heaven they shall attain to more knowledge of God and his works. You that know something of God here, it is nothing to that which you shall know in Heaven rightly. 
s John 17.3.  To know God is eternal life. Here Providence may write in very strange and uncouth Characters; Though now 
t Watson in Christian Charter, p. 150.  our Candle be in a dark Lantern, and the Saints know not what GOD is a doing, yet in Heaven we shall see the reason of all Transactions, and perceive their tendency to fulfil the Promise, that 
u Rom. 8.28.  All things shall work 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 will be glorious on the mountain of Spices. Then you shall see the chief of God's works, the most glorious person CHRIST JESUS, whom yet your Eyes cannot reach; and whom having not seen, you love. To whose beauty, the SUN is but a Globe of darkness, 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 chrysostom. 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 epitomised 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 been rearing from the Creation to this day; Note. having all the Marble, Crystal, Agat, Pearl, Rubies, Diamonds and Emeralds 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 wisdom of Men and Angels to erect and furnish it; Yet no Believer dare question but this Palace, would be a Shepherd's Cottage, it compared with the New Jerusalem: It would be in truth a mere Dungeon to Heaven. Nineveh (saith Diodorus Siculus) had ten thousand Workmen at a time about it, yet was 8 years in building. Pliny saith, that three hundred thousand Workmen were employed allong time about the building of Babylon; And that the Egyptian Pyramids had three hundred and sixty thousand men about the raising of them, yet could not be finished in 20 years. The Temple was a goodly structure, and (said the Jews) was 
x john 2.20.  46 years 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 days be so beautiful, how glorious then is that 
y Revel. 21. Mat. 25.34. john 14.2.  New Jerusalem, which God hath been preparing from the foundation of the world? And I go, said Christ, to prepare a place for you. If then you consider this work of God, you may well say with Job concerning ALL his works below here on Earth, These are part of his ways, 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 possess all. In him is all thine eye ever saw, thine heart ever desired, thy tongue ever asked, thy mind 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 righteousness. So glorious and transcendently beautiful (even to astonishment) is that work of God; that (saith the 
a Isa. 65.17.  Prophet) in comparison thereof the former work of God on earth shall not be remembered, nor come into mind. 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 yearly: 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, Mountains of Diamond, and Rivers of Crystal; Note. but all this cometh short of Heaven: Assuredly no such trash is found there; only the Lord seethe we are taken with these toys, 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 beautiful and goodly in themselves) shall make one Bonfire, 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 man's 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 Greatness and Power; the loud Trumpet of his glorious Excellency, Majesty, and matchless 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 less express) 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 inquire, how this Expression of Jobs may be rendered and expounded, The thunder of his power who can understand?  
To which I answer, from the best 
b Mr. Caryl on job 26.14. volumn 7. p. 823.  Expositor of this Book.  
1 Literally and strictly for the Meteor of Thunder; which is indeed a thing Natural, but wherein the glory of God much appears; his glory shines in the Lightning, The God of glory thundereth, Psal. 29.3. Thunder is one of the most wonderful and astonishing works of God: Though many Philosophers writ something of it, yet no Mortal fully understands it.  
2 It may be taken of any extraordinary & terrible work of Providence: So those places may import; 
c Psal. 68.33.  God doth send out his voice, yea and that a mighty voice. Again, 
d 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, 
e Rev. 10.4.  Seal up the things which the seven thunders uttered, and write them not. So Job, expressing the 
f job 39.19, 25.  fury of the horse in Battle (who paws destruction in the valley) he saith, God hath clothed the neck of that creature with thunder. q. d. God hath made him strong, courageous, and terrible; The horse is fearless and furious in Battle: He rejoiceth, saith Job, at the sound of the Trumpets, he smelleth the Battle 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 God's 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 himself; or if his works were spoken out, (as they deserve) in Thundercracks; Mortals would stand amazed, their souls would be enveloped with horror. And for this reason, (as you shall see) two of Christ's 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 thundered from Heaven, when they preached. 
g Quintil. l. 2. cap. 16.  Quintilian requires in a good Orator,  fulgurare & tonare videatur, that his eyes seem to lighten, and his tongue to thunder before the Hearers.  
Enquiry. 2 Secondly, Inquire we what Thunder is? and how we may conceive of that wonderful work of God? Still remembering this of humble Job, that we 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 Terror: 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 voice of thy thunder they are afraid, Psal. 104.  

2 Nature  2 Let us consider its Nature. 
h 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 air, 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, do at length rend and break with huge violence, the said cloud enclosing them; which occasions that loud and fearful crack: Then the Exhalations being come to maturity and perfection, and yet further incensed in the strife, become all on a flame, while they crowd 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 
i 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 Chestnuts flying out of the fire; like many Charets and Coaches rumbling and jumping in paved Cities; like many hungerbitten Lions roaring for their prey; like many roaring Canons discharged one after another; or a mighty stone tumbling down a Rock into the Sea. Yet I confess all these are low similitudes to describe the Thunder cracks by. It makes our Glasse-windows, nay, our houses and hearts to shake.  
Though the Lightning is first seen, yet all agree it is not before the Thunder; but Fire 
k Aristot. Meteor. li. 2. c. 9  moving more swiftly than Air, and the eye of man being so much quicker than the ear it therefore comes to pass, that the flash of Lightning is seen first, and some time afterwards we hear 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 touchhole 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. 
l Job 37.3, 4, 5.  He sends out his lightning to the end of the earth, and after it a voice 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 
m Plinius in Nat. Hist. lib. 37. cap 10.  Pliny saith is like the head of a Tortoise, 
n Magirus p. 265.  Others say it is in shape like unto a Pyramid. '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  to the Hail, and their flocks to kot 
o Psal. 78.48.  Thunderbolts. Your Margin reads it. or great Hailstones. But the word 
p Ainsworth in Locum, p. 120.  signifies fiery coals, or hot Thunder-stones: But Hailstones are Ice, or water that is bound up with extremity 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 Thunderbolts. 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 
q Zanch. Tom. 3. lib. 3 cap. 3. p. 357.  Avicenna proveth at large, and imputeth the wonderful noise or rattling in Thunder to these stones: often times, saith he, after Thunder such stones have been found, with whose violent blow some tree or house hath been rend 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 Thunderbolts, called by the Poets, Sagittae, & jacula Jovis.  
The Thunder-stone, saith 
r Idem ibid. p. 358.  Zanchy, is thus begotten in the clouds; with the exhalation which is hot, and dry a more gross 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 length form 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 
s Plin Nat. Hist. li. 2. c. 58.  foretold, that within certain days a stone should fall from the Heavens, which also came to pass in Thracia 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 showed as a Wonder in his time: It was of a parched or burned colour. It puzzled 
t 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 mass. Zanchy writing of it, 
u Zanchius Tom 3. lib. 3. cap. 3. p. 360.  saith, we may see the great power of God, and his wonderful works. Which is the best account he is able to give of this business. Reason can produce little more for the Thunderbolt.  
Again, Thunder is commonly attended with Rain and showers that violently fall to the Earth; The moist Cloud being rend by the Thunder, dissolves in Rain. 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 
w Job 1.16.  fell from Heaven, (viz. terrible Lightning) and burnt Jobs sheep, and his servants, so that one only escaped. Beer, Wine, and other Liquors are spoiled with much Thunder and Lightning; which may proceed not only from noise, and concussion of the Air, but also impure and noxious spirits, or Influences mingle therewith, and draw them to corruption; whereby they do not only become Dead themselves, but also sometimes deadly to others: As that, mentioned by Seneca, whereof all that drank lost their life or wits. Thunder 
x Psal. 29.9.  makes the Hinds to calve, and other Cattles to cast their young. Thunder is many times followed with violent storms, and terrible Earthquakes, especially in other Countries where Earthquakes are usual. The 
y 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 fierceness of his anger? His fury is poured out like water, and the Rocks are thrown down by him. The Prophet Nahum alludes to Thunder, Lightnings, and Earthquakes, crowding together.  
But the Prophet Isaiah doth more plainly express it; 
z 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. 
a Seneca Qu. Nat. l. 2. c. 27.  Seneca writes of one kind of Thunder, which murmurs, but cracks not; and saith, Terrae metum antecedit, if foregoeth an Earthquake. Aristotle saith, an 
b Aristot. Meteor, li. 2. c. 7.  Earthquake proceeds from vapours imprisoned in the bowels of the Earth, which finding no passage to escape, are enforced 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 Earthquake in the belly of the earth, which hath then a fit of the Wind colic.  
Alsteed tells of a great Earthquake at Plures in Rhetiae, Anno Dom: 1618. Aug. 17. where the whole Town was on a sudden covered with an huge mountain, that with its swift and violent motion, slew 1500 people. The greatest Earthquake I have read of is described by 
c 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 own Country, Cambden 
d Cambden Britan.  writes of a 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 itself with a huge noise, jumped into an higher place, carried along with it trees and Cattles, and continued walking about till Monday noon, overturning a Chapel 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 amiss here distinctly to set down the most remarkable Thunders which have happened in England, with their effects; As I find them recorded in our English Chronicles, which will help to show us the dreadful consequents of Thunder and Lightning, that we may learn to fear before the great and terrible GOD: Knowing that whatsoever hath been, may be again (the 
e Gen. 9.11.15.  universal deluge excepted) Yea, that our God is unlimited in his power and working, and can do more than yet he hath done: Nor is it known what he will do.  
In the Reign 
f Mr. Stows abridgement of English Chronicle●, printed 1618. p. 55.  of Henery the first, Anno Christi, 1116. in the month of March, was exceeding Lightning, and in December Thunder and Hail. The Moon at both times seemed as if she were turned into blood. Not long before there was a blazing Star.  
In the 15 year of 
g Idem p. 88  Henry the 3d. Anno Domini, 1230. on Paul's day, when Roger Niger, Bishop of London, was at Mass in Paul's Church, suddenly it waxed dark, and an horrible Thunderclap 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 
h Idem p. 279.  Mary's Reign, Anno Domini, 1558. July 7. within a mile of Nottingham, a tempest of Thunder as it came through two Towns, beat down all the Houses and Churches: The Bells were cast to the outside of the Churchyards, and some webs of Lead four hundred foot in the Field, writhe like a pair of Gloves: The River of Trent running between the two Towns, 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 man's hands, and carried an hundred foot, and then let fall, and so died: 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 
i 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 near Charing cross in London. Also in Essex a man was torn in pieces, his Barn was born down and Hay burnt. Within few months there was an Earthquake.  
In the year 
k 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 at Chelsford in Essex, 500 Acres of Corn were destroyed; the Glasse-windows on the East side of the Town, and on the West and South-sides of the Church were beaten down, with all the tiles 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 happened the 24th of December following.  
Anno Domini 
l gem. 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 year 
m 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 Suffolk, a strange and fearful tempest of Thunder and Lightning struck through the wall of the Church into the ground almost a yard deep; drove down all the people on that side, cloven the door, went to the Steeple, rend the Timber, broke the Chains, and fled towards Bongey six miles off. The people were found grovelling on the ground half 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 Wires & wheels of the Clock, slew two men which sat in the Belfry, and scorched another, who hardly escaped with his life.  
In the year 
n Idem p. 332.  1580. April 6. was a general Earthquake in England; and on June 13. about 6 in the morning at Shipwash in Northumberland, there happened 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. 
o Idem p. 413.  Septemb. the first, in the Afternoon, it lightened and thundered 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.  

p Idem p. 433.  In the year of our Lord, 1601. June the last, there fell great Thunder and Lightning, with Hailstones in many places, nine inches compass, 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 fear thee, O thou King of Saints?  
Note. Thus you have seen somewhat 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 fear of God may continually possesseour hearts.  
Enquiry. 3 Thirdly, we come next to inquire 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 
q Exod. 9.23.  LORD sent Thunder and Hail. 
r 2 Sam. 2●. 14.  The LORD thundered from heaven. The 
s 1 Sam. 7.10.  LORD thundered 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 
t Psal. 29.3, 4, 7, 8, 9 Psalm 77.18. Psalm 104.7. job 37.4, 5.  VOICE of God; and no less than seven times in one Psalm is Thunder styled his VOICE. The voice of the Lord is upon the waters, the God of glory thundereth; The voice of the Lord is powerful, the voice of the Lord is full of majesty; The voice of the Lord breaketh the Cedars, shaketh the wilderness; The voice of the Lord divideth the flames of Fire, etc. So David goeth on to magnify this VOICE of GOD.  
Thunder then is God's voice or speech. Imago animi sermo est, 
Thunder, God's Voice.  saith Seneca: speech is the lively Image and Representation of the Mind. Loquere ut te videam, saith the Proverb; speak that I may see and know you. This excellent Faculty the Lord hath communicated to rational creatures; And divers 
u Of the nature & causes of speech, see Casaubon of Enthusiasm, cap. 4.  mysteries are wrapped up in this great Mercy, called by the 
w Psal. 57.8.  Psalmist, the GLORY of Mankind; 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 Ambassador, the Souls interpreter, the Thoughts Image, and the Heart's Scribe. Note. Trhee Sciences are employed about our speech: Grammar relates to the congruity, Rhetoric to the Elegancy, and Logic 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 bless 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 filled, ere he could pronounce it, as he should.  
Now concerning the Voice of God, (That we return to our Theme) Let us see how many ways God may be said to speak to us; because Thunder is called his voice?  
I Answer,  
1 Immediately by himself, So no doubt, the 
x Gen. 3.9, 10.  Voice which Adam heard in the Garden was the Voice of God himself, and not the voice of an Angel, as Gregory would have it. And I heard thy voice in the Garden. So it is said, that God answered Moses by a 
y Exod. 19.19.  Voice, and that 
z Deut. 4.12.  The people heard the voice of his words. Thus (a) also God the Father spoke articulately unto Christ, 
b John 12.28. 2 Pet. 1.17.  I have glorified my Name and will glorify it again.  
2 God speaks to us by his SON, who by his incomparable Sermons spoke as never man spoke: In these last days he hath spoken unto us by his Son. 
c Heb. 1.2.  His sheep heard his voice.  
3 God speaks to us by his spirit: who said 
d Acts 8.29.  to Philip, Go near and join thyself to this Chariot. So still by his Spirit he speaks unto our hearts.  
4 By his elect Angels: So an Angel spoke to Cornelius, saying, 
e Acts 10.4.  Thy Prayers and Alms are come up for a memorial before God.  
5 By his Ministers and Prophets: 
f Luke 1.70.  He spoke by the mouth of his holy Prophets which have been since the world began. 
g Luke 10.16.  He that heareth them heareth Christ. I have sent my servants the 
h jer. 7.26, 27  Prophets, but they harkened not to me, saith the Lord. We should receive their doctrine, 
i 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. 
k Mie● 6.9.  The Lord's voice cryeth to the City thereby. All the creatures of God are as so many Organ pipes to convey his voice & mind 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 
l Sir Walter Raleigh Hist. of the world, l. 2. cap. 13.  Melampus 
m 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 may we in Thunder (God's voice) hear him chiding & threatening all obstinate sinners, and proclaiming his own Greatness, Majesty, and Power: How should this Voice of God warn and alarm us out of our sins? Loud, Terrible, and Persuading hath been the voice of men.  
Loud; so was the voice of Stentor the Grecian, concerning whom it it reported, that with his voice only he could make as great a noise as 50 men.  
Terrible; Solomon saith, 
n 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 threatened to Death by Augustus, and the 
* Cambden, Eliz. 406.  Lord Chancellor 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 voice to thunder.  
The voice of man hath been very 
o Dr. Reynolds of Passions, c. 39 p. 5●7.  Charming and Persuading. 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 of an Emperor; And Abigail with one Supplication the revenge of David.  
It is reported of Cynias, that he overcame more by his Tongue, than Pyrrhus by the Sword; And of Damonides, that through Rhetoric he persuaded any one to what he would.  
Now remember that in Job 
p Job 40.9.  Canst thou thunder with a voice like God? Hath the voice of  man (a contemptible worm, a humming fly) been 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, fear, and obey the great GOD? All creatures (Man excepted) obey God's VOICE. The Sun is stopped in his course; The hungerbitten 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 Ear when God speaks. So then, when it Thunders, conceive the great Jehovah is now speaking to thee, and address thyself to all diligent attention, when it Lighteneth, imagine his flaming Eyes do 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 
q Heb. 12 26.  Heaven.  
By the way,  
If THUNDER be God's voice, bold and saucy is their practice, that stop their ears when it thunders: For if a King speak to one, and he turn away his face, or stop his ears, it is held a point not only of neglect, but scorn and disdain: How darest thou slight and neglect God, when his Voice is sounded, and he speaks to thee by Thunder? Is not this to be 
r Psal. 58.4.  like a Deaf Adder that stoppeth her ears? If it be a sin to stop our ears at the cry of the 
s Prov. 21.13.  poor, or 
t Acts 7.57.  voice of Steven; Much more is it Rebellion to stop our ears at this voice of God. Is it not in the words of Zechary, to 
u Zach. 7.11, 12.  refuse to hearken, to pull away the shoulder; stop our ears that we should not hear his voice, and make our hearts like an adamant stone?  
What a childish weakness 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 
w job 37.2, 3, 4, 5.  you to hear it? Job 37.2. Hear attentively the noise of his voice, and the sound that goeth out of his mouth. Mark,  
1 You must hear it when it Thunders.  
2 Not only so, but harken, and listen attentively thereunto. 
x 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 only require us to hear God's voice in general, (for so we might think he meant the voice of his Word or Spirit) but the Noise of his Voice, and the Sound of his mouth, when God thundereth from Heaven; As you may see in the following verses. How can these things be done, if you stop your ears when it thundereth? as though you would be too hard for God. How oft are we bid 
y Deut. 26.17. & 28.1, 2, 15, 45. & 30.10.  Harken to the voice of God? If Thunder then be his Voice, you must hearken to that and other Voices of God: Never fear it will make you deaf, as the fall of Nile doth the Catadupe. 
z Bernard.  Aura prima mortis janua, Prima aperiatur saluti: The ear was the first door of sin; now let it be opened for thy spiritual good.  
Thus you have seen, God is the Thunderer; because Thunder is styled his VOICE so often in the Bible.  
The ancient Romans would say, Hark! God thundereth! The mere heathens still ascribed Thunder to God: They styled Jove, Altitonantem, thundering from on High. The Romans had a multitude of gods; yet the power of sending Thunder, they restrained to 
a 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 
b Pierii Hierogl.  Pierius. But 
d Tertull. Advers. Gent. p. 33.  Tertullian shows the Pagans that Thunder was before Jupiter, and so he concludes it is not from Jupiter, but the great and eternal God.  
Therefore, although we may conjecture at the natural causes of Thunder, yet 'tis safest to ascribe Thunder unto God, as the prime Agent, and Cause Efficient.  
2 Though God be the chief Author and Orderer of Thunder: There may notwithstanding be other Instrumental causes thereof, all commissionated, bounded and limited by the Lord.  
1 Good Angels have some Influence on Thunder: It is certain 
e Lawrence of Angels, p. 34.  (saith one) they can do any thing which Nature can do; They can move the Heavens; They can move all corporal things, almost in an instant; They can stir Tempests, move Waters and Winds. They slew the powerful Army of Senacherib; They brought Peter and the Apostles out of prison. Bless the Lord all ye 
f Psal. 10.10.  Angels which are mighty in strength, which do his will! They could make a 
g 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 Thunderclaps in the air.  
You read in the Epistle to the 
h Heb. 2.2.  Hebrews, of the word spoken by Angels: 
i Simler.  One thus expounds it; That the 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 
k In the Deputation of Angels, p. 91, 92.  treated elsewhere.  
If the 
l 1 Thes. 4.16.  voice of an Archangel will be so loud and terrible as to awaken all that are in their Graves; Then much more have Angels power to move Thunder, which is a whisper to that. Have the Angel's power to raise an Earthquake? (which the 
m 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 
n Ephes. 2 2.  Air, the place where these Meteors are engendered. 
o 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 
p Hieronimus in Eph. 6.  Jerome saith it is the Opinion of all the Learned, that the Devils have their Mansion and Residence in the space between Heaven and Earth. If so, than their habitation and abode is in the place, where Thunders and Lightnings are hatched, and where Thunderbolts are coined; As also where those Bullets the Hailstones are moulded. Devils have power to shake the Air, and raise mighty gusts of Wind by Land or Sea, else the winds 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 Air, unless he had some power and train in that Element, above the other 3 Elements besides. 
q Mr Jenkins on Judas 9 Vol. 2. p. 61.  One saith, he is hurtful to men, by Tempests, Winds, and Fires.  

r Zanthia hius in Ephes. 2. Tom. 6. p. 51  Zanchy observes, the Devils hover in the air, Ind 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 mankind. Neither is the word silent in this particular: He 
s Psalm 78.48, 49.  gave up their  also to the hail, & their flocks to hot Thunderbolts: he cast upon them, the fierceness of his anger, wrath, indignation, and trouble, by sending evil Angels among them. These evil Angels were instrumental causes of Blood, Locusts, Hail, Frost, Frogs croaking on earth, and Thunder rattling in the air. 
t job 1.11.16, 18, 19  So when Satan's Commission against Job was once signed, he soon brought a Whirlwind upon his Children, and Fire (in all likelihood 
u Fulgur Maximum. jun.  flashes of Lightning) on his  and People, to their ruin and destruction. A Writer on that 
w Mr. Caryl on job, Vol. 1. p. 162.176.  place tells us, Satan the Prince of the Air can do mighty things, command much in that Magazine of Heaven; where that dreadful Artillery, those fiery Meteors, Thunder and Lightning are lodged and stored up: Satan (let lose by God) can do wonders in the Air; He 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 dreadful than they are by Nature: He can so enrage them, that no man is able to withstand their violence.  
All this they do, 
x Apoc. 7.1. ad 3.  not by any absolute power of their own, but merely as Tyrants; By the Lord's commission, saith Bullinger; And ut 
y Zanchius Tom. 2. p. 51.  Divinorum judiciorum executores, saith Zanchy; Barely as the Executioners of Divine Judgements.  
Enquiry. 4 Fourthly, We proceed to inquire, 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 chief,  
1 At the Castigation of his and the Church's Enemies in Battle or otherwise.  
2 At the Delivery of the Moral Law on Mount Sinai.  
3 At the Promulgation of the Gospel.  
4 At the grand Assizes, and dissolution of all things.  
First, 
1 At the castigation of the Church's enemies.  at the Castigation of Gods and the Church's Enemies, the bloody Persecutors of the Saints. God hath had divers ways of destroying his Enemies; besides, potent, numerous, valiant and well disciplined Armies; As by Gideous 300 men. The sound of Rams horns before Jericho, Moses Rod, Shamgers Goad, Sampsons' Jawbone, and little David's Sling. He can destroy whole hosts of enemies by a 
z Isa. 41.16.  Whirlwind, nay a 
a 2 Reg. 19.7.  Blast: He smiteth the 
b Psalm 46.9.  horse and rider with madness, breaks the Bow, cutteth the spear in sunder, and burneth their Charets in the fire, saith the Psalmist.  
The 
e Judg. 5.20.  Stars in their course fight against Sisera; by their 
d Annotations in locum.  Influences raising up storms and Tempests against him and his Host, say Commentators.  
The 
e Iosh. 10.11.  Lord discomfited the Enemies of Joshuah by Hailstones from Heaven. The like he hath done by THUNDER and LIGHTNING: See Exod. 9 The Lord fought against Pharaoh by 
f Exod, 9.23, 28.  Thunder and Hail, & the fire ran along upon the ground; so there were mighty thunderings, and fire mingled with hail very grievous, which smote all that was in the field, man, beast, herb, and trees. Whereupon 
g Origen in loc. Hom. 4.  Origen writes thus; Vide temperamentum Divinae correptionis; Non cum silentio 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: Air in the Thunder, Water in the Hail, Fire in the Lightning, and Earth in the Thunderbolt, if any there was.  
Thus also the Lord destroyed the 
h 1 Sam. 7.10.  Enemies of Samuel by Thunder; The story saith, that Samuel cried unto the Lord, and the Lord heard him, and thundered 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 
i 2 Sam. 22.14, 15. Psal. 18.13, 14.  David, For he thundered from Heaven, and the most High uttered his voice; he sent out Arrows, and scattered them, Lightning and discomfited them, etc.  
Here are three clear examples of the Lords chastising and fight against his Enemies with Lightnings, as shining Lances, glittering Swords and Spears: And with Thunderclaps, as so many roaring and murdering Canon. We need not therefore stay here to inquire, whether that Fire that came down 
k Gen. 19  on Sodom, or that on Nadab and Abihu, or that on the 
l Numb. 16.35.  250 that offered incense, were any other then violent Lightning from Heaven.  
I will only add two famous instances recorded in Ecclesiastical story: We read of Anastatius the Emperor, a bitter enemy and persecutor of the Church, that God destroyed him by a Thunderbolt from Heaven. Also 
m Mornaus' de Verit. Relig. Christ. ca 32 p. 350.  under Marcus Aurelius, there was a gallant Regiment wholly form of Christians; who when they were exceedingly straightened by their Enemies in Germany, obtained by their fervent unanimous prayers, hot Thunder-stones from Heaven to rout their Enemies, accompanied with blessed showers to refresh themselves, then ready to perish with extreme heat and thirst; whereupon they were ever after called the THUNDERING LEGION.  
Secondly, 
2 At the delivery of the Law.  we read of extraordinary and supernatural Thunder, when the Moral Law was delivered on Mount-Sinai, 
n Exod. 19.16, 18.  Exod. 19 And it came to pass 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 spoke, and delivered his Will in the ten Precepts, which also he wrote with his own finger on 
o Exod. 32.15.  Tables of Stone; which were all made of Saphir, say the Rabbins: In 
p 1 Reg. 19.17, 18.  such a terrible way did the Lord appear to Elias; For there came a strong wind, which rend the Mountains and Rocks; after this an Earthquake, than a Fire (most likely a flash of Lightning) after all this a still small voice was heard.  
Quest. Let us modestly inquire, why the Lord being now about to reveal 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;  disceret populus eum magni aestimare; that the people might learn to esteem him. God did this 
q Dr. Willet on Exod. 19  Tanquam Imperatore praesente, As if a great Emperor 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; Air in the Thunder and Trumpet, Water in the thick and dark 
r Congruit Nubes in functionem legalem, quae tenebrarum est, non Lucis.  Cloud, Fire in the Lightning, and the Earth in the shaking and smoking of the Mountains. It is thus elegantly set forth by a 
s Bishop Hall's Contemplations, lib. 5. of the Law. p. 827.  Learned Writer of our Church, in these words;  
God was ever wonderful in his Works, and fearful in his judgements; But he was never so terrible in the execution of his Will, as now in the Promulgation of it: Here was nothing but a Majestical terror in the Eyes, in the Ears of the Israelites; As if God meant to show them by this, how fearful he could be: Here was the Lightning darted in their eyes, the Thunders roaring in their ears, the Trumpet of God drowning the Thunderclaps, the Voice of God out-speaking the Trumpet of the Angel: The cloud enwrapping, the smoke 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 terror. In the destruction of the first World, there were clouds without fire; in the destruction of Sodom, there was fire raining without clouds: But here was fire, smoke, clouds, thunder, Earthquakes, and whatsoever might work more astonishment, than ever was in any vengeance inflicted.  
But alas! the foolish Gods of the Heathens & Egyptians could do none of these things.  
Answer. 2 2 This was done to declare the imbecility, infirmity, and weakness of the Law-receivers, and so beat down the Peacock Plumes, that no flesh might glory in his presence. Even 
t Exod. 26.19. Heb. 12.21.  Moses quaked and trembled with the rest of the people.  
As the eye of an Owl, saith Lyranus, twinkles at the Sun-light, so the mind and understanding of man is stunned and dazzled in Divine things.  
Before, the people thought they were holy, but now they saw all their cleansing and holiness was nothing worth: For they were not able to abide in God's 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 ourselves lost creatures, that the Law may be a Schoolmaster to bring us to Christ. Such a Schoolmaster as that 
u Lightfoots Miscelanys, cap. 60.  Livy speaks of in Italy, who brought forth his children entrusted with him to Hannibal; so that if Hannibal had not been more merciful than ordinary, they had all perished.  
The Law doth not bring us to Christ to show 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 
w Anthony Burges Refin.  collectively, ALL, without failing in some; or distributively, there being not ONE command that any (mere) Man at any time can keep exactly. The best may attain to do it, 
x Austin.  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 show the Laws terror to an awakened conscience allowing itself in sin.  
'Tis said the Laws 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 show he will not endure it shall be broken or slighted; 
y Osiander.  For, Tales terrores in conscientiâ peccatoris lex Dei operatur, The Law can terrify and thunderstrike the hearts of offenders. 
z 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 the Copy; or Counterpain is in every man's heart; The Law is there also written, 
a Rom. 2.15.  saith St. Paul. Bishop Andrews shows how people had this written in their Conscience, before the Law was given or received on the Mount; Giving us a 
b 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 Commandment: (to which the Reader is referred in the Margin.) Also we can easily produce the ten Commandments out of Pagan Writers. Look then with how much terror 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, Thunderclaps of terror 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, 
c Gribald Epist. p. 34, etc.  that he wished himself in the room of Cain or Judas, to be rid of those Terrors and Thunder claps in his soul for breaking this Law. An ill conscience, while quiet, is like a sleeping Lion; when it wakes it roars; God thundereth in the Conscience; Note. certain flashes of Hell-fire do astonish it. Sin in the conscience is like wind crept into the caverns of the Earth, it roves, it swells, it struggles and shakes the whole Mass and Bulk till it have vent through a broken heart by repentant groans, mournful sighs, and humble confessions. Sin in the conscience, is like exhalations shut together in a Cloud, it brings thundering terrors to the bad, and a shower of penitent Tears to the good.  
Note. This hath made so many gloomy days, and dark sorrowful nights, even for the People of God after breaking any branch of this Law: David's bones were broken by such Thunderbolts as these, of which I now speak. This made Heman, Job, Jonah, and Peter, the Rock, so exceedingly to shake and fear and be so disconsolate: This made 
d Psal. 77.3.  Asaph say, When he remembered God, he was troubled.  
Mistress Honywood of Kent said, she was as sure to be damned, as that the Venice-glass would break, which she then cast to the ground; but the glass rebounded without harm; so the Lord by Miracle cured her afflicted, affrighted spirit. Tertullian may well style the conscience, Praejudicium judicii, A foretaste of the day of Judgement: And Austin say, Sentio quem non intelligo; I know not whether Conscience be an Habit 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 less hescitancy and doubting, but the more awfulness and obedience. I say, without Jealousy 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 Nighttime, or by a private Whisper: But it was given openly on a Mount, in the Morning, before 
e 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 awfulness 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, etc.  
Such Prologues are no diminution or weakening to a Law; but add more Vigour, Authority, and goodness to it. Timere leges maxima securitas: But this Thunder made all the people to fear before the Lord: Let him not speak in Thunder, lest we die! 
f Leigh's Tr. o● Divin. lib 3 cap. 4.  Thunderclaps 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 remiss and overgrown with security and profaneness; it was meet therefore (saith chrysostom) the People should be roused up by this means, and brought to attention.  
Here observe,  
The Law was not given until the world had stood, 2513 years 
g Sir Walter Raleigh Hist. lib. 2. cap. 4.  say some: 2454 years 
h Languet Chron. fol. 34.  say others: Now because the Law of Nature did not strike at every sin so in particular, nor sufficiently terrify the consciences of offenders, nor so expound Divine worship as for those after Ages was required, (who gave every day less authority than other to the Natural Law) Therefore it was but needful the LAW should be revived, explained at large, and delivered with Thunderclaps, to rouse and awaken those sottish and drowsy 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 Earthquake, was needful in regard of the common People; The ruder sort esteeming of persons and things, according to their outward show, pomp, splendour, 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 
i Waterhouse Apology for Learning. p. 242.  one compared to Rivers, which sink all that is solid, and bear up that which is light. But these solemnities were not only gaudy and glorious to sense, but they were great and miraculous in themselves, so did not only affect the Rabble, but the 
k Exo. 20.18. Heb. 12.21.  most solid, knowing, and judicious; All the people observed and were afraid, Moses not excepted.  
Answer. 6 6 The Lord shown himself in Thunder, Lightning, and smoke, quia talis apparitio in Nube & igne non habet Figuram, say Lyranus and 
l Tostatus Qu. 11.  Tostatus; such an apparition in a Cloud & Lightning having no Representation: That by this means the People might have no occasion to commit Idolatry: As God himself saith, Deut. 4.15. Take heed to yourselves, for ye saw no Image in the day that the Lord spoke unto you in Horeb. For which Reason 
m 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, foreshowed the severity of the last day, when all must be accountable how that Royal Law hath been kept, or wilfully broken: For if the Law was so terrible when it was given, than it 
n Bishop Babington on Exod. 19 p. 278.  shows, there will be a black 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 mystical 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, mighty in his operation, shooting his Influences into the soul: And the Trumpet might signify 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 smoking of the Mount, in a supernatural 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 show the Reader in general, 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 wonderful 
o Hugh Grotius de verit. Relig. Chr.  miracles; In its infancy it was crowned, and supported by divers 
p Hildersham on John, p. 332. & 396. Baxter's Rest, part 2. p. 223.  Miracles, as giving Food to the hungry, health to the sick, and sight to one that was borne blind. Marvellous was his conception in the womb of a Virgin: The miraculous Star appearing at his Birth, was observed by the Chaldean Astronomers, who came and offered rich Presents to Christ. Now the wonderful Miracles wrought by Christ, Proved the Gospel to be of God: As his turning water into Wine; His dispossessing of Devils; his raising 
q Acts 17.31. Rom. 1.4.  others that were dead, and himself, the Third day according to the Scriptures. Note. Moreover the Sun was eclipsed 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 Ascension, 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, 
r josephus' Antiq. jud. lib. 18. cap. 4.  Josephus confesseth them: 
s 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 
t 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 work many.  
2 No Miracle was wrought for well near 800 years 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 privilege, till our Saviour's appearance, because he was to come of that Tribe.  
2 And more particularly, the Gospel was confirmed with a Voice from Heaven, and supernatural 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 God's word: 
1 Testimonies from the word.  john 12.28, 29. Father glorify thy Name: Then came there a voice from heaven, saying, I have both glorified it, and will glorify 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, nearness, and confidence of them that heard and attested it.  
1 Their number; Not one man, but the People.  
2 Their nearness; 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 thundered; without a peradventure, or we suppose it Thunders.  
Obser. Some tell us others were not of their mind; for it followeth in the same 
u Jobn 12.29.  place, Some said an Angel spoke to him.  
Solution. Yet this might not be opposed to the former assertion of the People, that said, It thundered; but rather be directed to that Voice, which immediately followed the Thunderclap, saying, I have glorifled it, and will glorify it again. Some of the People conceived these words were uttered to Christ by an Angel; when indeed they were spoken by the Father of Christ, to whom our Saviour had spoken just before.  
When God revealed the things of Christ's Kingdom to St. John, Thunder was oftentimes the Prologue to make room for their better reception, and that all others, (and not John only) might give the more heed to those 
a 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 show thee things which shall be hereafter: And out of the Throne proceeded Thundrings, Lightnings, and Voices.  
So again, Rev. 6. And I saw when the Lamb opened one of the Seals, 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, and an Earthquake: and the 7 Angels which had the seven Trumpets prepared themselves to sound. The like Thundrings St. John heard at other times of his 
b Revel. 14.2. Revel. 19.6.  Prophecy.  
Mat. 17.5. You read there was a voice spoke 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 Thunderclap.  
Secondly, 
2 Testimonies from learned Authors.  there be some Testimonies from Learned Writers, that the Gospel was sealed and confirmed by Thunder.  
Pignetus 
c 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 Gospel is something like to that of the Law in the 19th of Exodus.  
Rupertus saith, God did proclaim the fullness of Christ, and excellency of the Gospel, with claps of Thunder.  
Cornelius a Lapide saith, that voice 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 People's satisfaction) as if it had been Thunder indeed.  
Our 
d Annotations on John 12.29.  Annotations say, it was no obscure whisper, but loud as Thunder. My reverend Uncle, the Learned Dr. Hammond is very particular on this occasion: He 
e Dr Hammond of the Reasonableness of Christian Religion. Sect. 7. ad 11. p. 14. ad 22.  affirms this testimony of Thunder was three times given to the Gospel.  
1 At the Baptism 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; hear 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 he was praying to his Father, a Voice came to him, and the People said, it thundered.  
Thirdly, to this add, 
3 Testimonies from the Gospel's enemies.  that there have been Testimonies from the Gospel's enemies: Pulchrum est Testimonium quo nostra probantur ab hostibus, saith Aristotle. Ad probandam veritatem nihil efficatius testimonio adversariorun, saith Gregory: Nothing confirms our Opinion, like the testimony of an Enemy. So the 
f Acts 23.9.  Scribes (bitter foes to the Gospel) said to the Sadduces concerning Paul, (earnestly preaching Christ) that they found not any evil in him: But if an Angel hath spoken to him, let us not fight against God. So Gamaliel, a 
g 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; Yet 
h john 12, 12, 29, 37, 38.  when God spoke to Christ from Heaven, this People confessed there was THUNDER joined 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 stiffnecked Jews, though their eyes were blinded, their hearts hardened, that they would not receive CHRIST in the Gospel; yet they confessed, that a Voice bare witness to him from Heaven, accompanied by Thunder, and that themselves heard both the one and the other.  
Next, 
i Acts 22.1. ad 12.  that of Saul is considerable, Acts 22. He was an eminent Jew, by Sect a Pharisee, and through zeal a persecutor of the Gospel and its professors; He 
k 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 hear his confession and relation of that which happened 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, etc.  
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. 
l Acts 9.7. & 22.9. reconciled.  One place saith, they stood speechless, 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 spoke to me.  
Now 
m 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 spoke to him. It should seem St. Paul only heard that; But by St. Paul's 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 Jews 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 
n Euseb. Hist. Eccles. lib. 8. cap. 18.  Eusebius, under Dioclesian, praying for the Jews 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 Gospel's 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 Gospel's 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 satisfy us, nothing will.  
Answer 2 Again, this was ordinary among the Jews; and under the second Temple, the only way of Gods revealing himself to the people: Quod solum firme Oraculi genus temporibus Templi secundi, restabat, saith Learned 
o Hugh Grorius in joan. 12. p. 965.  Grotius, writing of the Voice from Heaven.  
Note. Moreover, it is a thing expected of the Jews, that when the Messiah comes, he shall be ushered with Thunder; Therefore, when it thundereth, the Jews light up Candles, 
p 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 Jews, that except they saw signs 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 Promulgation 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 only, but Heaven. The very day, 
q Bishop Hall's Contemplations, lib. 5. of the Law. p. 825.  saith Doctor Hall, wherein God came down in Fire and Thunder, to deliver the Law, even the same day came also the Holy Ghost down upon the Disciples in fiery Tongues, for the propagation of the Gospel: No man receives the Holy Ghost, but he that hath felt the terrors of Sinai.  
Venerable 
r Bede Hom. vigil. Pentecost.  Bede also, shows the harmony between the Law and Gospel in this respect: There was Thunder, Here the noise of a 
s Acts 2.2.  mighty Wind: There fiery flashes; Here fiery cloven Tongues: There the Mountain trembled, and here the place where they assembled was moved: There the sound of a Trumpet, here they spoke with divers Tongues.  
Another thus describes it: 
t Marlorat in Acts 2.2. p. 48.  Sicuti lex Mosis est data in monte Sinai, 
u 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 , and disobey the Gospel of Jesus Christ?  
For,  
Fourthly, and lastly, 
4 At the day of judgement.  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 appear,  
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, showing That and Why it will be so.  
First, see it proved by divers Scriptures, looking that way: For the time of Judgement will be, 
w Zeph. 1.15.  A day of trouble and distress, a day of darkness and gloominess; a day of clouds and thick darkness. Then, 
x 2 Pet. 3.12.  The heavens being on fire shall be dissolved; 
y Isa. 34.4.  And rolled together in a scroll. There shall be 
z Luke 21.25.  Signs in the Sun & Moon, viz. Stupendious Eclipses, flaming Comets, Earth quakes, and divers Apparitions: The Earth shall have the Palsy, and the Heaven's Convulsion fits. 
a 2 Thes. 1.8.  Christ shall come in flaming fire to be revenged on sinners. Then saith Peter, 
b 2 Pet. 3.12.  The elements shall melt with fervent heat. q. d. Like scalding lead upon the wicked. Christ saith, 
c Mat. 24.29  The powers of heaven shall be shaken. Which I suppose will be by Thunder and supernatural storms. The Sun shall be darkened, 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 Arm all the Stars of Heaven; A fearful confusion will then appear; All the Elements shall be 
d Isaac Ambrose of Doomsday, p. 94.  disordered; Fire shall fall from heaven, whereas naturally it ascends; the Air shall be full of tempests & thunderings; the waves of the Sea swelling, roaring, foaming and mounting above the Clouds: the Earth full of yawning cliffs and violent tremble: Sea monsters will appear on the Land, and all Dumb creatures run about enraged, so that none can tame them. 
e Luke 21.26.  men's hearts failing them for fear: 
f 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. 
g Mat. 24.31.  Angels with a great sound of a Trumpet shall gather the Elect from the 4 Winds. 
h Mark 13.8.  There shall be fearful Earthquakes which will astonish the world. 
i 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, 
k 2 Pet. 3.7, 10.  The world and all in it shall be burnt with fire: Which fire in all likelihood 
l 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, 
m 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 general Scriptures: There are four places of holy Writ, which speak more particularly to the point in hand, viz. that most terrible Thunder shall precede Christ's 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 
n Annotations super, 1 Sam. 2.10.  Commentators understand this place of the day of Judgement. On that day the hearts of God's enemies shall be frighted with loud Thunderclaps, and their bones broken with hot Thunderbolts. 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 pass away with a great noise. A fearful noise indeed; As a Whirlwind or tempestuous roaring, 
o 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 Earthquake, such as was not since men were upon earth. This is St. John's prophetical description of the Day of Judgement, as appears by the 
p Revel. 16.15, 16, 18, 20. compared together.  context; and so 
q Pareus Sebastian: 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 we are not singular in this opinion, that Thunder will be one solemnity at the day of Judgement.  
Gerhard writing of the day of Judgement, 
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 than they can imagine. It will make their very hearts sink and fail within them.  
Thunder and Lightning, saith 
r Sebastian: Meyer apud Mnrlora, in Rev. 16.18. p. 34, p. 1173.  Meyer, do now terrify those that confess not a GOD; It makes paleness 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; Vbi tota Orbis concutitur machina, jam jam una cum impiis collapsura? What then shall wicked men do, when such horrible Thunders and Lightnings will appear, as are beyond humane imagination or any thing hath happened from the Creation; when the whole frame of Nature shall be so shaken, and broken therewith; that with sinners it shall be demolished, and destroyed.  
Pareus also is full to this Point more than once. 
s 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 shows how Lightnings, Thundrings, Earthquakes, and great Hailstones will oppress 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 
t Pareus in Apoc. 16.18.  again: There are Lightnings, and Thunders in the air: 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 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 torn into a thousand pieces, and by fire utterly consumed.  
Oats on Judas saith thus: 
u Samuel Oats on Judas 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 rattling of a cloud be so terrible, what terror will there be, when he shall thunder that sits above the clouds? Then 
w Jerome.  Terra tremet, mare mugit; The earth shall quake, the sea roar, the Air ring, and the world burn. If the Angels stand then amazed, how aghast shall wicked men be, whose portion is with the Devil and his Angels?  
And 
x Oats on jude 14. p. 315.  again: Thunder, saith Oats, 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 Tower. Thunder doth but shake the clouds, and make them fly up and down as Birds in the Air; 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: 
y john 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: 
z Isaac Ambrose of Doomsday. p. 95.  What shall we then see but Lightnings, Whirlwinds, Coruscations, blazing Stars, flashing Thunders? Here a Comet runs round in a circuit; there a Crown compasseth that Comet; Near them a fiery Dragon sums in flames: Every where appears a shooting fire, as if all above us were nothing but inflamed air: 
a Joel 1.10.  All the earth shall tremble before the Lord.  
Another 
b Hez: Holland Expos. of Rev. 16.18. p. 124.  writes thus: These things show the horrible effects of the last Viol; when Christ shall come to take vengeance at the last day; Lightnings 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 established by Arguments or Reasons, showing That and Why it will be so; which are chiefly these four.  
Reason 1 First, because Christ's second coming must be far more terrible than the first: Christ at his first Appearance was attended by a general Peace in the world, and with Carols of Angels; He came as 
c Psalm 71.6.  Rain upon the mown grass silently, sweetly into the world: Then a babe cried in the Manger, but now Judah's Lion will roar and thunder in the Heavens; Then he came riding on an Ass' 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: 
d 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 shown:) When he spoke, storms were hushed; 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 Carpenter's 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. 
e 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. How great will the fear, terror, 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 bear those Flashes? Yet who can fly from the one or the other?  
The Areopagita of Athens, heard all their causes in the night; But Christ will hear his in such a light as will astonish and confound the wicked.  
Lactantius saith, the day of Judgement shall be at Midnight; not considering when it is mid night with some, it is broad day with others in the world.  
If it find us in the natural midnight of darkness, or 
f Mat. 25.6.  Moral 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 Tuba terribilis sonare in Auribus meis, etc. When ever I consider that day my whole body trembleth; And methinks the sound of the last Trump is ever in my ears, etc.  
Then what will all profane men think of that day, when it comes like a Whirlwind upon them? Then the wicked shall crawl out of their graves, like filthy Toads, against this terrible storm. Then Jezabel shall ring her painted hands; Then the oppressor shall wish himself in the room of the man he hath injured; And the simple may have more boldness than the learned. In illa Dic ultiovis, 
g Hugo de S. Vict.  nihil habebit, quod respoudere possit homo peccator; Vbi 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 Arms; 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 superexcellent 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, 
h Chrysostom in Gen. Hom. 17.  saith chrysostom; The Judge sits in a Throne full of Terror and horror.  
One observes, that in stead of Lamps and Candles, there shall be continual Lightnings: And that in the General Assizes, cracks of Thunder will supply the room of the Trumpets. Note. All this will terrify the bad, but revive the good; Zion loves that quarter of the Sky, which being rend 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 Father's house.  
The Trumpet is very terrible in Battle; Note. But a consort of Trumpets is pleasing at Nuptial 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 terror of that day, with unutterable triumph and comfort, as being fully assured it shall do us no harm; Not a Thunderbolt shall touch us, and in all that Fire and Lightning, not a hair of our head shall be singed: All Saints 
i 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 Earthquakes, for the full vindication of his Law so solemnly given, (as you have seen already) God delivered the Law in Thunder and Lightning, 
k Ferus in Exod.  saith Ferus,  ostenderet se vindicem Legis; To show himself 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 futurum esse in postremâ mundi die, 
l 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 only 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 terrify 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 forbidden sin? What will become of the breakers of so fiery a Law, and the 
m 2 Thes. 1.8.  Despisers of so glorious a Gospel? 
n Bishop Hals Contempl lib. 5. p. 827.  Happy are those that are from under the terrors of that Law, which was given in Fire, and in Fire shall be required, saith Doctor Hall, in his Contemplations.  
O Let us ever prepare and expect, and wait for this great day; That this dreadful Thunder do not find and strike us in our sins. Who would willingly be found at his cups or his cards; with his Dalilah, or telling his money 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 Christ's thundering appearance; As Joachimus Abbas, the Year, 1258. Arnoldus, 1345. Stiphelius, 1533. on St. Luke's day. Regiomontanus, 1588. Thermopedius, 1599 April 3. 
o Alsted. Chr.  Others the last year, 1657. for that the Deluge fell out in the same year of the World's Creation. And for the time yet to come, 
p 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 
q Mat. 24.36.  time of his second coming; 
r Mr. W. S.  One of late also, presumed to set the Time, about the year, 1646. with the particular day of the year; and when his set time was come, it Thundered and Lightened very much in the Afternoon, which helped 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 welldoing 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 straits: 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 rendered more Practical, and so more Profitable to us, by such Inferences, as will naturally flow from this Theme.  
Inference. 1 First, This subject is brim full of terror 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 Muse. Every 
t Non aliter de Tonitru loquuntur Scripturae, quam de Dei, voce mognifica atque terribili; plenâque minarum.  time you hear it Thunder, the Lord threatneth Ruin 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 
u The Persians' worshipped the Sun; The Egyptians an Ox; The Grecians Favours. Some also in Cyprian, Crocodiles and Snakes. The Romans hellish Furies. I never read of any but Diagoras and Diodorus that denied a God. Vide Cyprian count. Demetrian, Tract. 1.  all Nations did not confess a God, & that we could not read a God in the volumes of Creation, Scripture, and Conscience; Yet one clap of Thunder is enough to convince us of a Deity, & make us lie grovelling in the Dust before him. How dare you sin against this holy God, that cannot eudure sin; and this  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 do when God is angry? His wrath and revenging Justice are described by the roaring of Lions, by Thunder, Earthquakes, Tempests, and devouring Fire: But 
w Psalm 90.1.  who knows (or can express) the power of his anger? When he is wroth, the Angels seek to hid themselves; The Heavens melt away like wax; Jordan is driven back; The Mountain's smoke; The Devils tremble, and the pillars of the Earth are shaken. Is the Grasshopper able to fight with a Lion? Can stubble resist a Fire, or chaff a Whirlwind? Then may you oppose God and prosper. O consider this ye that forget God, lest he tear you in pieces, and there be none to deliver you. Kiss the Son, lest his anger kindle, and his jealousy smoke against you, and there be no remedy.  
Inference. 2 Secondly, (in particular) it speaks reproof to those that gaze purposely on the Lightning, and outbrave the Thunder, saying, they fear it not; Accusing such as are more serious, of ignorance, childishness, and effeminate weakness. Mr. Perkins writes of one who blasphemously scoffed at this work of God, and the Author (in 
x Tr●p on Job 39 p. 244.  words which I am fearful to repat) and thereupon a Thunderbolt 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 Edgetools, or jesting with things of serious importance: Some fear trivial matters, who yet regard not Thunder; as your Divedappers, saith one, duck not at this rattle in the Air, which they do on very small occasions: So some are not moved by Thunder, who would cry out, if a Sword were drawn, or Pistol shot off.  
The old Italians were wont to drown Thunder by ringing their greatest Bells; a bold madness.  
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 
y Pierius Hierogl. 〈◊〉. 43. cap. 27. p. 552.  Pierius. 
z 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 express the celerity of any thing, 
a Pier. Hierogl. lib. 43. cap. 27.  say Fulminis ocyor alis, swifter than Lightning; It cannot be therefore painted, much less Thunder.  
We read also of great Men, that have presumed by artificial found'st 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 happened greater claps of real Thunder, then ordinary, he ran under his bed to hid himself, 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 astonished his People with Aartificiall Thunder and Lightning, but at length was destroyed in his house set on fire by True Lightning from Heaven. So 
b Diod. lib. 4.  also the K. of Elide played the same pranks, and was destroyed by a Thunderbolt for his pains.  
Hear what the Lord spoke to Job; 
c Job 4.9.  Hast thou an arm like God? or canst thou thunder like him? 'Tis a bold madness to go about to imitate God in his unimitable works. The counterfeiting of Thunder was common in our Playhouses; 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 fearful Judgements, as destructive Hail, burning flashes, sweeping Rains, and terrible Earth quakes.  
In the 
d Stow's Chr. p. 102.  third year of Edward the first, 1275. on Nicholas day, there were great Earthquakes, Thunders and Lightnings, with an huge Dragon and blazing Star, which made many men sore afraid. Observe, that some Lightnings do fill the Air with impure and hurtful smells.  
Fulmina & Fulgura sulphuris Odorem habent, 
e Plin. Nat. Hist. lib. 35. e. 15.  saith Pliny: Thunder and Lightning do oft leave a sulphurous, Brimstony, Unsavoury smell behind them. So when you read that Sodom was destroyed with fire and brimstone, it may be spoken of brimstony Lightnig from Heaven: For Sodom was destroyed 
f Dr. Willet on Gen. 19 p. 184.  very suddenly 
g Tertullian Opera. p. 556. in Sodomam.  Tertullian seems to be of this mind: 
Fumantes comeunt nubes, Novus irruit imber;  
Sulphura cum flammis flagrantibus aestuat aether:  
Exustus crepitat liquidis Ardoribus Aether.   
How many have been blasted with Lightning? How many have suffered in their bodies, in their houses, in their friends, in their  and substance by Thunder and Lightning?  
All which considered, we have little reason to outbrave 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 hear it Thunder, fear before the great and mighty Jehovah.  
1 Let great ones think of it, and know there is one greater than themselves: Psal. 29. Give 
h Psal. 29.1, 3, 5.  unto the Lord O ye mighty, glory and strength: The God of glory thundereth: His voice breaketh the Cedars. He would have the great and mighty Potentates on Earth give glory to the Highest, when he thundereth: And lest they should be puffed up with their own borrowed and momentary greatness, 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 Thundereth; and know there is one in Heaven, to whom they must give account, who is infinitely greater than themselves: Therefore as it is their Privilege to Rule under him, so it will be their wisdom and Honour to Rule for 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 otherways) to humble them if they clash against the interest of Christ.  
Zanchy 
i 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 himself a God, till the loud Thunder affrighted him, than he hide himself, and cried, Claudius non est Deus; Claudius is not a God.  
Methinks I hear God speaking to every great Potentate, as once to Job; 
k job 40.6, 9, 10.  when the Lord answered him out of a Whirlwind: Canst thou thunder with a voice like him? Deck thyself now with Majesty, and excellency, and array thyself 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 great in might! O who would not fear thee, O King of Nations, 
l jer. 10.6, 7.  saith the Prophet Jeremy.  
2 Let all persons fear 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: Hear attentively the noise of his voice, 
m job 37.1, 2.  the sound that goeth out of his mouth. He speaks this of Thunder. The Lord (saith 
n 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? Fear therefore and tremble when you muse of the unlimited power and Majesty of God. 
o Petron.  Primus in Orb Deos, fecit timor: The fear that is in men did first bringthem to acknowledge a Deity. Propterea tonitrua, propterea fulminum terrores, ne bonitas Dei contemnatur, saith 
p Basil: Proaen: ad Reg. fusius disputatas.  Basil very well: For this very end, saith he, are Thunders and the terrors of Lightning, lest the patience and goodness of GOD should be despised by us. Let us fear before the greatness of God, whose voice it is. 
q job 37.1. 2d 6.  Elihu reasoned for God by the consideration of his power in this wonderful work; as you may see in Job 37. God thundereth marvellously with his voice; Great things doth he which we cannot comprehend. David hath penned 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-going, and magnify him in the Temple, and say, Glory be to God on high.  
When it thundereth, sit down and reason thus with thyself: What if God should now strike me in my sin? Can I welcome that Angel that should swear, Thy hourglasse is run, Time shall be no more? Can I clearly evidence my interest in Christ? Am I now busied in the Work of God? Do I now employ myself in that which is lawful? 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 marvel how an unpardoned sinner dare go to sleep when it thundereth; who, for aught he knows, may feel the hand of God, and awake in Hell-fire; A Thunderbolt having parted his soul and body.  
'Tis better with Evagrius, to lie secure on a bed of Straw, then have 
r Sin will Turpare & Turbare: It brings a stain & sting.  a foul and turbulent conscience on a bed of Down, having Curtains embossed with Gold and Pearl. We eat, drink, and sleep, saith 
s 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 straggling thoughts to God; But especially in its nearest approaches, let thy heart be smitten with an awe of God; and think with thyself; 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 cloven 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. 
t Jer. 26.20.  Enter into thy chamber and shut the door; hid thyself as it were for a little while, until the Lord's indignation be overpast: 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 own houses, or some where else; changing their seats, and shifting from place to place for their preservation. So Augustus when it thundered, fled under strong Arches, and hollow dark Vaults for his protection. But, Dura resistunt; Porosa autem fulmini transitum praebent; Strong places do chief feel the power and fury of a Thunderbolt, when it may be, weak, porous, and yielding things, give way, and escape unhumbled.  
Your white and clear Lightning is said to have wonderful Operations; As to 
u Aristot. Meteor. lib. 3. & cap. 1.  melt the Blade, spare the scabbard; Dry up the Wine, leave the Pipe entire; Kill the Embryo, not hurting the Mother. So I 
w Plin. Nat. Hist. lib. 2. cap. 51.  read that Marcia, a Roman Princess, being great with Child, had the Babe in her killed by this means, she herself 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 less foolishly, but more superstitiously, ascribe rare, occult qualities to many vain and pitiful Remedies, which they believe will protect them in the time of Thunder or Lightning: As to an Eagle, to the skin of a Seal; to the Figtree and Bay-tree; to the ringing of Bells, crossing themselves, and many other vanities and superstitions.  
Tiberius Caesar, fulminibus praeterritus, tonante coelo, Lauro coronabatur; Tiberius Caesar in the time of Thunder did put on a Crown of Laurel for his defence, being very much afraid of THUNDER. Augustus Caesar always 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 do rise and rebel against the Fire, if you put them into it, that therefore they are good to resist the Lightning; Our Country 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 gross superstition, 
x Dr. Brown of vulgar errors, lib. 1. cap. 6. p. 100  Vicomercatus produceth experiment of a Bay-tree in Italy, that was itself blasted with Lightning. The tree called Haliphleus, is reported to be most commonly smitten with Thunder and Lightning; 
y Plinius Nat. Hist lib. 16. cap 6.  Wherefore the Pagans for bad the wood of that Tree should be used in Sacrifice. Formerly the blind Papists would baptise their Bells in Churches, and then 
z Rivius Epist. Ded. ante Libros de Relig. p. 245.  ascribe to the found of them (being rung) a spiritual power against evil spirits, THUNDER and Lightning.  
But now 
a Bellarmin de Roman: Pontific. li. 4. cap. 12.  Bellarmine (I confess) disclaims these do. I need not faith much concerning the superstition of People in former times, about matters of like estimation. When the shadows of superstition were so overlong, it argued the Sun of our Knowledge, or Zeal was not very high.  
3 Lastly, Some few in the time of Thunder, go into their Closets, and (if it may be done with convenience) betake themselves, with their Families to Prayer; that they may 
b 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 
c 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 holiness, Psal. 29.  
In order thereunto, it is very fit that in the time of dreadful Thunder, we should lay by all our Recreations, and other unnecessary employments, which may be deferred: Note. The very light of Nature hath taught this: The Romans, saith 
d 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 Emperors, Caligula with his Horse, Honorius with his Hen, and Domitian with Flies; so these with Bowls, Chess, Music, 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 thundering 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 
e Zanch. Tom. 3. lib. 3. cap. 3. p. 363.  Zanchy, the evils of Thunder; Fide, paenitentia & precibus; by Faith in CHRIST, Repentance, and Prayer: For prayer in Faith is very prevalent with God: That which hindered 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 
f Nos terrae motum, & in Nubibus Tonitru, eandem esse Naturam dicimus. Aristor. Meteor, lib. 2. cap. 9  Earthquake, 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 
g Polan Syntag. 841. Trap on Amos 1.  Polanus that lived in those parts. O the terror 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? Can we hear it Thunder by Charenton Bridg in France, which is said 
h Howels famil. Letters.  to quaver and render the Voice ten times in fair weather; We would not so suddenly forget the crack. 'Tis mentioned as a great Aggravation of King Pharaoh's stubbornness, 
i 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 go.  
Swans Eggs (they say) are not hatched without Thunder: 'Twere well if the purposes of many to reform might at length be hatched with the noise and fear of Thunder.  
Pliny writes of certain precious 
k 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 Gems of God's graces in us, by causing us to fear, trust and obey him more than we have done. Think not when the Thunder is over, that the great shot of Heaven is spent or diminished.  Si quoties peccant homines, etc. 
This was true of their Jupiter, not of God: He hath still a Magazine of Thunderbolts for daring sinners. The hot Thunderbolt strikes but a few, saith Seneca, but the Thunderclap should affright all: No man knowing whose turn is next. The Lord had rather warn, then strike the children of men.  

l Ovid. 〈◊〉. 1.3.  Est piger ad paenas Deus; Est ad praemia velox;  
Quique dolet, quoties cogitur esse ferox.  
The Devil 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 
m Zanch. Tom. 3.1.3. cap 3. p. 363.  presage many evils to come: If so, than we have not only cause to fear in the time of Thunder, but after it is gone, waiting and preparing for the consequences of it: Especially, this being the Reason 
n Mendoza in 1 Reg. 2. p. 358. Vol. 1.  saith Mendoza, why Thunders are sent, ut incantos ad paenitentiam praemoneat; to warn the unadvised not to sin against God.  
An obstinate sinner, when he looks up, should think every cloud lined with Thunder; Yea, that all the clouds and Planets are in travel with a Thunderbolt to ruin 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 Winter's praeternatural Thunder: It thundered four or five several days with us in the South, in November, 1657. It is mentioned in our 
o Stow's Abridgement of Chron. p. 286.  Chronicles (as a thing very remarkable) that in the year of our Lord, 1563, from the first of December, to the 12. there were such continual thunderings and Lightnings; that the like had not been seen or heard, by any man living.  
These are Proverbial Observations among us; Winter's Thunder is Summer's wonder.  
So also that, 
Winter's Thunder, Summer's Flood,  
Never yet did England good.   
When the frame of Nature seems to be disordered, and out of course, 'tis that which challengeth our observation and fear, lest God should be displeased with the Nation.  
Now, that Winter's 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 chief in Summer and the time of much heat. The same 
p Albertus Magnus' Pass: Aeris.  Author saith, Winter's Thunder presageth a stormy, unseasonable, and tempestuous year following. 
q 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 Air, without the strongest heat, which is in Summer time.  
Thunder, saith 
r 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 Air. I do not find any considerable Reason assigned by Philosophers of Winter's Thunder: They are all puzzled more than a little, and cannot find from whence it should proceed, unless by Exhalations drawn from the Earth, and collected in the Air by Summers' heat; which do there abide and remain till dissolved by Winter's Thunder.  
Some Prognosticators have guessed at the time of Thunder, oftener missing, then hitting the mark. But Winter's Thunder makes the ginger to blush, because he could not foreknow or fore show it. Eclipses and things of like nature they may foresee, but not Rain, Snow, Thunder, or blazing Comets: Here their skill often fails them: Much more when they will fore-judge of Humane 
s Of the vanity of judicial Astrology, consult Awl: Gellius, lib. 14. cap. 1. Weems, vol. 1. lib. 2. K. james of Daemonology. Dr. Reynolds of Passions, p. 544. Also Jeering 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, Croesus, 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 Soothsaier having told Busiris, that the way to take the drought from Egypt was to sacrifice a stranger to Jupiter; Himself being a stranger, was presently sacrificed. By the 
t Exo. 22.18.  Law such are not to live, Exod. 22. And the 
u Acts 19.19.  Magicians being converted to Christ, burned 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 tolerated 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 Winter's Thunder, to show Astrologers how little they know of God's works, and 
w Isa. 44.25.  (in the language of the Prophet) to frustrate the tokens of the Liars, to make Diviners mad, and their knowledge foolishness. 
x 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 Summer. All these disorders in Nature are for our sins; Let us humble ourselves under the mighty hand of God, on all such occasions.  
Duty. 5 Fifthly, Learn to trust this great, and  God: Put confidence in Jehovah, all ye that fear 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 easy, saith one, to put all the powers of Faith afloat; it requires Christ's full tide: Say with the Apostles, Lord increase our faith.  
Faith (saith 
y 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 
z Ex eo quod potens est, potest & suos corroborare, saith Musculus of Thunder. Musc. in Psalm 29. p. 288.  hear him thunder, and with his Voice shake the Earthly Globe; Think what is there which this God cannot do for me? Cui voluisse, fecisse est, saith 
a 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 
b 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: 
c Psalm. 29.1, 4.11.  Give unto the Lord glory and strength. The voice of the Lord is powerful; The Lord will give strength unto his people. So in Job 
d Job 40.9.  Hast thou an arm like God? Or canst thou thunder with a voice like him? q. d. Though you have not seen his Arm, & though you do not know his power, and what he can do for his People, or against his Enemies; yet judge of his Arm, by his Voice. With the Lord nothing is impossible, but to do contradiction, to lie, and to deceive. Surely, 
e 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 Zion that cannot be removed.  
Duty. 6 Sixthly and lastly, Let Gods spiritual and mystical Thunder, by his Word, and warnings of his Messengers, prevails with you to draw off your hearts from sin.  
Here I will show you two things.  
First, how Ministers are to thunder in their Preaching. 
f Plin. Jun. lib. 3. Epist. 1. ad Tacitum.  Oratio magnifica & excelsa, tonat, fulgurat. 
g Hieron. Libr. contra Jovin.  Jerome faith, Demosthenes used to thunder against King Philip. The same 
h 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 surnamed by Christ, 
i Mark 3.17.  Boanerges, which is, The sons of Thunder. Gregory Nazianzen saith of those brothers, 
k Gregory Nazianzen, Orat. 44.1.  that by Preaching and Writing for Christ, and against sin, they thundered all the world over.  
As Thunder awakens the drowsy, so good Preaching the secure: It spares yielding, but breaks stubborn and obstinate sinners. Saint Paul 
l Acts 13.9.  set his eyes upon Elymas: After the Lightning flew from his eyes, the Thunderclap followed in his reproof.  
Ezekiel was bid to stamp with his feet; clama & ulula, 
Ezek. 21.  cry and howl against the People's sins.  
How did our Saviour 
m 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 
n Quintil.  be full of Affections ourselves, if we desire to work upon our hearers: and 
o Nazianzen.  our authority in preaching is marred by unholy living.  
Sad, one day, will be the account of blind seers, sleepy watchmen, and dumb Dogs, that bark not to fright the Wolf, or warn the Sheep. Many Congregations still continue waste: No compassionate to tell them of fire and brimstone from Heaven for their sins: And how many shoot off a few Potguns against gross 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 souls they have to do with. The best of us have stammering Tongues in this great Work, and oftentimes we do it coldly and by halves: Like Polypheme we see but with one eye, like Malchus hear but with one ear, like the Unicorn push against sin, but with one horn; 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 coldness to our charge!  
Caution. Let me here lay in a Caution;  
Place not good Preaching in loud speaking; Judge of a Minister by his Brains, not Lungs, by his Heart, not Throat; and rather by his Matter, than Voice or Tone.  
Demosthenes when he heard an Orator bellow with a loud and roaring voice, said, 
p Erasmus.  Non quod magnum est bene est, sed quod bene est magnum est, I mark rather the goodness than loudness of an Oration. Had the Minister a voice like Stentor, or Farellus; Yet if his Matter were not grave, solid, and judicious; his Preaching would amount to Magno conatu nihil discere, an expense of much pains in beating the air, without saying any thing for Edification: So 
q Stob. Serm. 43.  Theocritus saith of Anaximenes, that he poured 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 hear us, 
r 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, Speak thou with us and we will hear, but let not God speak with us (any more by Thunder) lest we die. In vooe hominis Tuba Dei; The Gospel is God's Trumpet at man's mouth. When St. Paul thundered, reasoning of righteousness, temperance, and judgement, unhappy 
s acts 24.25.  Foelix trembled. How shall God hear the Minister praying for you, (said Gregory to King Ethelbert) if you will not hear him speaking from God? The Lord (saith one) might have preached 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 hear it; But now God is not in the Fire, nor in the Earth quake, but in the voice of a man like yourselves; he speaks to you by his Ambassadors; Will not Love conquer? Will you not hear, obey, and live? If you refuse to hear Moses and the Prophets, neither would you be convinced, if the Dead should arise to warn you, if Angels should preach in your Pulpits, or the Lord give you vocal 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 wickedness to light; that such may be rooted out, who make the offering to be abhorred; The sins of Teachers being teachers of sins.  
3 Such as fear God should endeavour to reap all the benefit they can, from such as preach the Truth, but live not accordingly in all things: God spoke to Moses out of a Bush; We must attend to the words of a Minister, though himself be fruitless: 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 may awaken and kindle fire on the hearth: Unsanctified Ministers may possibly convert and comfort sinners. Admit the Minister be sinful, shall the People despise his Doctrine? Our Saviour 
t Mat. 23.3.  forbids it. Was the glory of the Ark any thing diminished, when it came from the Philistines? Scripture is Scripture, though uttered by Satan. Non ergo merita personarum, sed officia sacerdotum considerentur, saith 
u Ambrose cap. 5. De iis qui mysteriis initiantur.  Ambrose: Look not so much on the worthiness 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 God's power and greatness.  
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 sweetness to God's people, as the Lion did Honicombs to Samson. Tully saith of Syracuse in Sicily, that no one day passeth in which the Sun shineth not clear upon them. Note. This I dare affirm, there is not any day so black, stormy, and tempestuous; so full of pain, sorrow, or distraction, but a child of God hath some invisible cordial to stay and support him; some divine Ray of consolation darted on his soul 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 Psalms 
w Psalm 29.9, 11.  The voice of the Lord makes the hinds to calve, and in his Temple doth every man speak of his glory, Or, (as it is in your Margin) In his Temple every whit of it uttereth his glory. q. d. A Saint may take occasion from Thunder to magnify and praise God, for his power in the Thunderclaps, and for his goodness in their preservation, who attend his Temple. A Believer can with the Psalmist 
x Psalm 148.4.  alarm the heavenly Meteors to glorify God: Praise him Fire and Hail, snow and vapours, stormy winds fulfilling his will. The Lord, saith David, will give strength unto his people, the Lord will bless his people with peace. This use he makes of the Doctrine of Thunder, as the Reader will find it, Psalm. 29.11. The Lord will give strength unto his people, and bless them, in tempore tonitru, saith Aben Ezra; this he will do in the time of Thunder. So in the 18 Psalms: 
y Psal. 18.6, 16.  In my distress I cried 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 find in nine or ten Verses a lively and terrible description of Thunder and Lightning.  
So again, by the Prophet Nahum; 
z Nahum 1.6, 7.  Who can stand before his indignation? who can abide the fierceness 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 
a Prov. 18.10.  Name of the Lord is a strong tower, and the righteous run into it, and are safe. 
b Psal. 91.11.  He will give his holy Angels charge over them to keep them in all their ways.  
Now let us see, from what coast the People of God shall fetch comfort in the time of Thunder and Tempest?  
I answer,  
From natural and spiritual considerations:  
1 Natural, such as these.  
1 THUNDER is from natural causes; so is not always an Argument of God's displeasure; no more than Hail, 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 Air and Earth. 
c Sen. lib. 2. Nat. q cap. 31.  Seneca the Philosopher saith, that some Thunders destroy the poison that is in Serpents, Ipsir serpentibus illaesis. And divers tell us of Thunders that help to purge and purify the Air, 
Leigh's Treatise of Divinity, li. 3. c. 4.  doing much good in times of sickness and infection. Derat aerem consumptis venenosis halitibus.  
2 But the Saints may chief draw comfort from spiritual considerations, such as these.  
Comfort. 1 1 Of old God was wont to reveal himself by Thunder; but now see his goodness, he speaks to you in a soft and still voice. Of old it was, 
e Psalm 18.8.  I heard thee in the secret of the Thunder! But, in these last days 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 natural way of production; Yet God is the efficient and principal Agent, & Thunder is still 
f 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, 
g 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 careful is the loving Father about Pistols ready charged, if his little children be near them? This affection of Parents to Children is ruggedness and cruelty, if compared with the mercies and compassions of our God. The very Rebukes of God are all dipped in mercy: 
h Jer. 31.20.  Since I spoke 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 Battle ordered by the Lord? (which is clear in holy 
i Jer. 39.17, 18. job 5.20. Psalm 140.7. Eccles. 9.11. Psalm 91.7.  writ) And do Thunderbolts, from Gods own Fort-Royal, come by chance? do his swift Lightnings fly without commission? When David had set forth this work 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, 
job 37.4. opened.  and manner of operation. See Job 37: 4. He thundereth 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 showers of Hail or Rain; which usually break out, either when it thundereth, or by and by after in a violent and impetuous manner. (Mark) He will not STAY them. Note. Intimating, he can when he seethe good: Thunderbolts and angry Hailstones must have leave and commission from God, or they cannot stir.  
Object If it be so; then may some object, surely none of God's 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 
k Eccles. 9.1.  Love or Hatred by any outward Dispensations. Think not 
l Luke 13.4.  saith Christ, that those 18 men on whom the Tower in Siloe fell, and slew them, were sinners above all that dwelled in Jerusalem; I tell you nay. If we should judge thus, We might condemn the generation of God's children, who have suffered as much (if not 
m 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 marvel if the good be swept away with the bad: Thus the Carcases of Moses and Aaron fell in the Wilderness, they proving incredulous with the rest of the people.  
3 It may be, the Lord forseeth greater evils and trials would befall them, in case they escaped. Thus Josiah was slain in Battle; yet because he lived not to see the miseries of succeeding times, 
n Dr. Gouge his 3 Arrows, p. 18.  he is said to Go unto the grave in peace.  
4 Hereby the Lord doth alarm and warn all wicked men and Heretics what to 
o 1 Pet. 4.17.  expect at his hands, seeing he deals thus ruggedly and severely with his own children many times.  
5 Though some of God's children should suffer by the Pestilence, Thunder or War, yet usually, he doth preserve his People in such perilous times: So Lot 
p 2 Pet. 2.9. Ezek. 9.4, 6. Rev. 18.4.  was pulled out of Sodom, 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 Thunderbolts, or any other untimely, sudden, & fearful death, they yet receive no injury in these Dispensations; Note. For hereby they are but hastened into Heaven, though with Eliah in a fiery (or bloody) chariot. The Lord doth them no wrong to hurry them out of sin, temptation, misery and mortality, into an estate of glory and bliss eternal; so turning them over from Faith to Vision, from Expectation to Fruition. Mala quae sancti patiuntur ad Deum ire compellunt, saith Gregory. All fearful Disasters which rob the SAINTS of Life, do but serve as a rough wind 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 
q Aug Epist. 122. ad vict:  Austin very well. It matters not, say I, whether a burning Fever, or flash of Lightning, whether a stone in thy Bladder, or Thunder-stone 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 Crab-stock of the First Adam, or art engrafted into Jesus Christ. Sancti qui mala temporalia patiuntur, habent suas consolationes, & spem futuri seculi, saith the 
r 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 Thunderbolts.  
Comfort. 3 3 Thunder and Lightning have been 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 
s 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 
t 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 rendered that Chariot fiery that had 
u 2 Reg. 2.11.  Elijah to Heaven in the Whirlwind, through the help of flaming Seraphims, and blessed Angels, that encompassed, and drew the Chariot to Heaven.  
Again, Thunder and Lightning have appeared in behalf of the Church, against such as were enemies to her truth or peace.  
1 To her Truth; So Fire 
w Levit. 10.2.  came and destroyed Nadab and Abihu for offering strange fire before the Lord to show 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 allay his worship with man's inventions.  
Note. Now, that the fire by which Nadab and Abihu were slain, was no other than 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 
x Levit. 10.4, 5.  following discourse; for they were carried forth in their Coats to be buried. Lightning is of a subtle nature, and might pierce their inward parts, not hurting the outward: Some Lightnings kill, Penetrando, non comburendo; This Fire being celestial, rather than 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 
y Annotat. in Locum. & Tostatus.  yet it might suffocate the spirits, and by drinking up the radical moisture, cause Death.  
Olympus, the Arrian Heritick, bathing himself, uttered words against the blessed Trinity, 
z Theatre of God's judgements, lib. 1. cap. 9 p. 64.  but a threefold Thunderbolt struck him dead in the same place.  
The complices of Corah, Datha●, and Abiram, 
a Numb. 16.35.  who usurped the Priest's Office, were destroyed with Fire from the Lord. A warning-piece for such as now usurp the Ministerial Function, uncured, uncaled, un-ordained. Let them take heed lest Thunder and Lightning be their ruin, when they presume to vent their illiterate, crude, incoherent, and blasphemous stuff: These are not Pastors, but Impostors, St. Paul saith, How shall they preach except they be sent? What have they to do with his honour, unless 
b 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 acknowledgement in these days, and humbly acquiesce in their former course and 
c ● Cor. 7.24. 1 Thes. 4.11.  Trade of life.  
Let Magistrates take heed of 
d 1 Reg. 12.31.  Jeroboams sin, who suffered the lowest of the people to invade the Priesthood; Nay 
e 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 Wither; 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 show their own deformities. Many now alive shall see the blasting of these Men, either with Lightning, or in their gifts. I pray 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 seen how the Lord hath fought for Israel against 
f 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 Artillery. Never count your estate low and desperate, so long as Heaven hath Hail-shot, Lightnings, and Thunderbolts, to relieve his people, and crush their enemies.  
Comfort. 4 4 No storm, no Thunder in Heaven but that of hallelujahs: Though the glory of Jesus Christ be much brighter than Lightning, yet it shall neither terrify nor scorch us in Heaven. Note. Who shall endure everlasting burning? saith the Prophet 
g Isa. 33.14, 15.  Isaiah: He that walketh righteously, and speaketh uprightly.  
Saints triumphant shall be able to abide and endure the flame of God's glory; For gold and Jewels, (such are believers) will not suffer by fire. Above the Moon there is nothing but serenity, peace and tranquillity: There will be an everlasting calm in Heaven; Nothing but rest and joy; nothing to molest or affright us. On Earth storms and Tempests, Thunder and Lightning, Hail and showers, Wars and commotions, terrors and troubles; The Sea is restless, and all that sail therein: All the creatures on the earth, in the Air, and great Deep, are in continual agitation, in perpetual labour and motion: Then look a little lower, not one moment of rest or ease in Hell. But oh the blessed Tranquillity 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 terrify and annoy us: There will be Summer without Winter; Day without night; Sunshine without shade; Calm without any interposing storm; for all motion ends at the Centre. There is no Earthquake in Heaven; 
Heb. 12.28. opened.  That is a City that hath Foundations; 'Tis a kingdom that cannot be shaken. Consider that place, with the coherence; Heb. 12.28. Just before he spoke 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 only the Earth, but the Heavens: Not only Men, but Angels; who shall quake and stand amazed at the dreadful appearance of Christ in judgement. 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 kingdom that cannot be shaken: That is to say, by Thunder or any thing else. Then 
h job 37.2. Caution for Saints.  Elihu shall say no more, Hark it Thundereth! There shall be no more sorrow nor crying, no pain nor fear; all former things being passed away. Our Thunder is no more heard by glorified Saints, than their hallelujahs are by us.  
And now having spread before Saints these Consolations; Let me adjoin 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, 
i Weems portraiture of God's image in man. p. 218 volumn 4.  Divines tell us of six sorts of Fear. 1. Natural, 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 fears the loss of Transitories more than the loss of God's favour: Many that thought well of Christ, did not confess him for fear of the Pharisees & Excommunication. Note. 4. There is a Servile fear, whereby men long to avoid the punishment of sin, yet 
k Isay 35.4. Luke 12.32.  still entertain a love and liking to sin: Some call it Esau's fear. Others, the Adulterous fear: because the Adulteress is afraid of her husband, lest he should surprise and punish her; She feareth the 
l Qui recte timet Deum nihil timer praeter eum. Origen in Levit. 16.  Law and shame, more than her husband's displeasure. 5. Initial Fear, is when we are deterred from sin, partly out of fear to displease and grieve the Lord, and partly because of the consequence and woeful wages of sin. 6. There is a Filial fear in Saints, 
m 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 fears the frown of his Father, more than the Rod.  
Now observe it well,  
Note. 1 Some sorts of Fear 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 fear 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 Fear.  
If then, your fear of Thunder be only natural, it is neither good nor evil: If it proceed from a 
n 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 than the Thunderer and his displeasure; Then it is sinful: If you fear, when it Thundereth, lest 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 signs of God's 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 fear of Thunder and Lightning; which makes People hid themselves, and be almost at their 
o In metu consilia prudentium, & vulgi rumor juxta audiuntur. Tacit. in Hist. lib. 3. cap. 11.  wit's end; speaking rashly and unadvisedly with their Lips, and doing those things, which are far from suiting with their holy profession; That we should rather take them to be Children or Madmen, 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 blameless Christians; But that we are commanded to judge no man before the time. O let the fear of God dispossess your hearts of all servile, inordinate and slavish 
p Mar. 18.28. Timorem Timere pellit, us clavum clavo.  Fears: If the fear of any thing unhinge you, and render you unfit for God's service, or the employments of your Calling, sit down and sadly conclude; That fear is not of God.  
Object. But (may some objest) when it Thundered on Mount Sinai, Moses quaked & feared exceedingly, Heb. 12.21.  
Solution. To this I answer. 1. 
q 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 supernatural and miraculous, so had reason to quake.  
3 Austin saith, Brevis differentia legis & Evangelii, timor & amor. The Law produced fear, 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 fear was not (like the peoples) servile, but Filial; which was 
r Timere Deum est nulla quae facienda sunt Bona praeterire, faith Gregor. in Mor.  nothing else but a religious reverence, and holy observance and 
s Nemo melius diligit, quam qui maxime veretur offendere. Salvian. Ep. 4.  awe of God's Majesty and Power. Fear should be the child of goodness, not cruelty; the one is joined with love, the other with hatred.  
Let wicked men fear Thunder with a slavish and hellish fear: Omnes conscius strepitus timet, saith Seneca; A guilty conscience feareth every noise. 
t Philip. in Job.  Aliud est timere quia peccaveris aliud ne pecees: 'Tis one thing to be affrighted after villainy; another thing to fear, lest you offend God. 
u Juvenal. 13.  Juvenal writing of guilty persons, calling to mind their wickedness when it thundereth, saith thus, 
Hi sunt qui trepidant, & ad omnia fulgura paellent,  
Cum tonat; Exanimes primo quoque murmure Caeli.   
Let it pass for the true character of a wicked wretch, to be still, intrepidus ad culpam, timidus ad paenam; fearless in sinning, and fearful of vengeance. 'Tis a vile heart that fears Thunder more than sin; which saith Chrysostme, 
w chrysostom, Hom. 5. in Ep. ad Rom.  is to be feared more than Hell. We are worthy, saith he, of Hell, if for no other cause, yet for fearig Hell, and the evils of punishment, more than Christ. Manifest you have the spirit of Love & Adoption, by crushing all unworthy and uncomely fears, 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 shall mount up their foaming Billows; when the Earth under us shall tremble with most terrible Earthquakes, and have throws like a woman in travel; 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.  
LAUS DEO.   

Sylvester his Translation of Du Bartas his second day of the first week p. 44.  

BUt hark what hear I in the Heavens, methinks,  
The World's wall shakes, and his Foundation shrinks:  
It seems even now that horrible Persephone,  
Losing Meges, Allecto, and Tisiphone,  
Weary of reigning in black Erebus,  
Transports her Hell between the Heaven and us.  
'Tis held, I know, that when a Vapour moist,  
As well from fresh, as from salt water hoist,  
In the same instant with hot Exhalations,  
In the airy Regions secondary Stations;  
The fiery Fume, besieged with the crowd  
And keen cold thickness of that dampish Cloud,  
Strengthens her strength, and with redoubled volleys,  
Of joined heat, on the cold Leagher sallies.  
Like as a Lion very late exiled  
From's native Forests; spit at, and revilld,  
Mocked, moved and troubled with a thousand toys,  
By wanton children, idle Girls and Boys;  
With hideous roaring doth his Prison fill  
In's narrow Cloister, ramping wildly still,  
Runs too and fro; and furious less doth long  
For liberty, then to revenge his wrong:  
This Fire desirous to break forth again  
From's cloudy Ward, cannot itself refrain;  
But without resting loud it groans and grumbles,  
It rolls and roars, and round round round it tumbles,  
Till (having rend the lower side in sunder)  
With sulphry flash, it have shot down its Thunder.  
Though willing to unite in these Alarms  
To's brothers forces his own fainting Arms,  
And th' hottest Circle of the world to gain,  
To issue upwards oft is strives in vain;  
For 'tis there fronted with a Trench so large,  
And such an Host, that though it often charge  
On this and that side, the cold Camp about  
With his hot skirmish; Yet still still the stout  
Victorious For repelleth every push;  
So that despairing, with a furious rush,  
Forgetting Honour (which the valiant prize)  
Not as it would, but as it may, it flies.  
Then the Ocean boils for fear, the Fish do deem;  
The Sea too shallow to safe shelter them:  
The Earth doth shake; The shepherd in the Field,  
In hollow Rocks himself can hardly shield.  
Th' affrighted heavens , and in the Vale  
Of Acheron, grim Pluto's self looks pale.  
Th' air flames with fire; for the loud roaring Thunder,  
(Renting the Cloud that it includes asunder,)  
Sends forth those flashes, which so blear our sight:  
As wakeful Students in the winter's Night,  
Against the steel, glancing with stony knocks,  
Strike sudden sparks into their Tinderbox.  
Moreover Lightning of a Fume is framed  
Through't selves hot dryness, evermore inflamed;  
Whose power (past credit) without razing skin,  
Can bruise to powder all our bones within;  
Can melt the Gold that greedy Miser's hoard,  
In barred coffers, and not burn the board:  
Can break the blade and never sing the sheath;  
Can scorch an Infant in the womb to Death,  
And never blemish in one sort or other,  
Flesh, bone or sinew of the amazed Mother:  
Consume the shoes, and never hurt the feet,  
Empty a Cask, and yet not perish it, etc.  
Methinks I hear when it gins to Thunder,  
The voice that brings Swains up, and Caesar's under:  
By that Tower tearing stroke I understand,  
Th' undaunted strength of the divine right hand;  
When I behold the Lightning in the Skies,  
Methinks I see th' Almighty's glorious Eyes;  
When I perceive it rain down timely showers,  
Methinks the Lord his Horn of Plenty pours;  
When from the Cloud excessive water spins,  
Methinks Heaven weeps for our unwept-for sins.   
THE END.