A Christian Library - Vol 1

TRUE CHRISTIANITY.
THE FOURTH BOOK.
THE INTRODUCTION.

That the creatures are our guides and instructors, to lead
us to the knowledge of God.

I. MOSES, the prince of prophets, in his book of Genesis, produces two strong proofs of the being of a God. The first is taken from the great world. The second from the lesser world, which is man. And because by these, the Maker and Preserver of all things is manifested, and in lively characters engraven upon our hearts: therefore the Holy Scriptures frequently appeal to them both. I intend in this book, to follow the same method; and by various reflections upon both the greater and lesser world, endeavor to show, that the creatures are, as it were, the hands and messengers of GOD, in a sound and Christian sense; leading us to the knowledge of God and CHRIST.
2. Observe now the method by which the creatures lead us unto God. He invites us by all the engaging invitations and promises of the gospel; and not content with that, he offers us many great and noble gifts; “Doing us good from heaven; sending us fruitful seasons; and filling our hearts with food and gladness." All which blessings are as so many messengers sent from God to draw us to himself, and to instruct us how to taste the goodness of the Creator in that of the creature.
3. For this reason it was, that God made man so weak, needy, and helpless, that by the variety of his blessings, and multitude of his benefits, he might draw him to himself, and teach him by these various instances of his love and goodness, that all the comfort and sweetness which he tastes in the creatures, really proceed from the Creator; and that he alone is able to comfort, relieve, and support us, when those perishing comforts forsake us.
4. But the greatest of all God's messengers, the most excellent of all his gifts, is the Lord Jesus CHRIST, the only begotten Son of God. In him is all the fullness and perfection of Divine love and goodness. His mercy is. over all his works, and by him all things were made. "By him all things consist. He upholdeth all things by word of his power." This premised, I begin treating of " the six days creation," to promote the knowledge, glory, and praise of God.

CHAP. 1.
Of the light, the work of the first day.

1. IN those words of Job, ch. xxxviii. 19, " Where is the way, where light dwells? And as for darkness, where is the place thereof?" The holy writer intimates, that the nature of light is very difficult to be explained, and scarce to be comprehended by finite understandings. For though we know. something of it by our sight, yet it is but little. However, let us employ that little, to promote the glory of God.
2. First then, light is a most subtile, and pure brightness; separated from darkness in the morning of the creation, when God commanded the light to shine out of darkness. By this, the world is enlightened and comforted, and all its beautiful variety distinctly known. By this,. as some' think, the light of life was conveyed into the great world, incorporating itself with every creature. From this pure brightness, light and beauty flowed into the globe of the sun, constituting it the great luminary of the day, by which it is governed and directed.
3. But as it is the duty of a Christian to contemplate the works of God with spiritual eyes, so as therein to see the Creator, let us take a nearer view of this subject, and see how the light and the sun bear witness of God and CHRIST,
4. And the first conclusion that naturally presents itself is this; if God created so lovely, so refreshing a light, how much more lovely, comfortable, and refreshing a light is he himself? Therefore to the question, Why God first of all created light? One answers, " Because from his own essential light, the visible light does more naturally proceed, as that which bears the nearest resemblance to his own nature;" and therefore he calls light a little after, 6s The image of the goodness of God."
5. And whereas God made the light, that thereby the true external form, shape, and beauty of the creatures might be distinctly seen, it follows, that there is another secret and mysterious light, whereby the internal form and signatures of the creatures may be likewise known; from which nothing can be hidden or concealed. And this light is the eternal wisdom of GOD, which being compared with the natural and created light, is called, " The brightness of the everlasting light," Wisd. 7: 26.
6. From the light of the sun also shines forth the most puce, deep, -and ardent love of God. For whom did he create the sun? Certainly not for himself, for he needeth not the sun, nor any other created light, being himself a light infinite and eternal. For our sakes therefore he created it. So that every ray of light proceeding from the sun, is a ray of Divine love towards mankind. And as the eternal wisdom of God is a bright sun, clearly discovering his mercy and beneficence; so according to the nature and properties of the visible sun and light, it may also be called " an image of the Divine goodness."
7. The created light also determines the order, seasons, bounds, figures, and distinctions of all created things. For without it, the whole world would be nothing but darkness and confusion. So that upon this account also, the light is an image of the Divine wisdom.
8. The created light, by its brightness and splendor, makes every thing turn to it; so the goodness of God draws all things to itself, as the first root, centre, and principle of all things,
9. The light of the sun is pure and spotless; so is the love of God towards mankind. Hence also the Divine wisdom being a spotless light, is, according to the property of the sun, "The spotless mirror of the Divine majesty."
1O. As the light flows plentifully and freely from the sun, so does the love of God descend plentifully upon us. As the sun shines freely upon all, without respect of persons, so does the Divine love overflow all mankind. As the light proceeds from the nature and essence of the sun, so does the love of God flow from the very nature and essence of the Divine mind.
11. Moreover as God created the external light for the greater world, visible bodies; so he did at the same time provide an inward and spiritual light for the soul. And this light of the soul, is God the Father, Jesus CHRIST, and the Holy Ghost; the ever-blessed and undivided Trinity, by whom our understandings are enlightened through faith.
12. As the sun enlightens the world, so does CHRIST the soul.. " He is the true light that enlightens every man that cometh into the world," and is therefore called by the prophet Malachi, "The sun of righteousness," ch. 4: 2. And St. James calls GOD, "The Father of lights," ch. 1: 17. And the Holy Ghost appeared upon the apostles in the form of fiery tongues, Acts 2: 3. And from this eternal light proceeds the light of grace, the light of wisdom and Divine knowledge; the light of truth and life; the light of joy and consolation; the light of God's countenance; the light of faith and all Christian virtues.
13. The light is comfortable and refreshing. And who can doubt that, in the bright day of eternity, the blessed saints shall be refreshed with joy unspeakable without all question, the light of the everlasting Sun of Righteousness shall give us infinitely more delight and joy than this created sun can do, which only gives light to a world of misery and sorrow.
14. The light awakens those that sleep, and puts them in mind of rising. So CHRIST, our Light, rouses us from the sleep of sin. "Awake you that sleepest, and CHRIST shall give thee light," Eph. 5: 14. The light directs the traveler in his way. So says CHRIST, " I am the Light of the world; he that followeth me shall not walk in darkness, but shall have the light of life," John viii. 12. Moreover, as the corporeal light has a secret vital power in it-so, as " CHRIST is our Light, in him also was life, and the life was the light of men," John 1: 4: "The Lord is my light and my salvation, he is the strength of my life," Ps. 27: 1.
15. As the light cannot be seen any other ways than by itself; so God cannot be known but by himself. "In thy light we shall see light," 1?sal. xxxvi. 9. And as the external light drives away the darkness, and the spirits' of darkness, so CHRIST, who is the light of God in us, chases away all the works of darkness, and SATAN. And God must speak the word in us, as he did at the first creation, 11 Let there be light!" or we shall for ever remain in darkness. This made the Psalmist say, "You, Lord, shall light my candle: the Lord shall make my darkness to be light," Psal. 18: 29.
16. As the light makes all things clear and plain, so there is nothing in heaven or in earth, no spirit, no being, nor the very thoughts of the heart, can be hidden from the light of Divine Wisdom, Heb. 4: 12, 13. Hence the Psalmist says, "You have set our misdeeds before thee, and our secret sins in the light of thy countenance," Psal. xc. 8. And a You understand my thoughts long before," Psal. cxxxix. 2. "Wisdom goes through all understanding, a pure and most subtle spirit." Wisd. 7: 23.
17. Lastly, the, light and sun are an argument and type of the glorification of our souls and bodies at the resurrection. For though the glorification of our souls be, in some degree, accomplished in this life, by the power of the Holy Spirit, according to that of the Corinthians, "We all with an open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord;" yet these are but the imperfect beginnings, and first glimpes of eternal happiness. But hereafter, both soul and body shall be clothed with everlasting light and glory. Hence St. Paul, "There is one glory of the sun, and, another glory of the moon, and another glory of the stars so is also the resurrection of the dead," 1 Cor. 15: 41. And Daniel, "They that be wise, shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever."

CHAP. 2.
Of heaven, the work of the second day.

1. THOUGH there be a great dispute amongst divines and philosophers, concerning the matter and substance of heaven, we shall rest satisfied with these words of GOD, "Let there be a firmament in the midst of the waters:" which Job expresses, "by stretching out the heavens as a molten.looking-glass," ch. xxxvii. 18.
2. By the order of the elements, we may conclude that the material heaven is the purest, clearest, and most subtile matter of the great mundane system, free from all elementary mixtures; a pure, transparent, spotless, incorruptible body. It is also endued with various powers and capacities of acting upon this lower world; being expanded by the hand of the Almighty into a most capacious and splendid form, and incomprehensible sphericalness; not only for the better containing the expansion of the air, and the terraqueous globe, that neither of the elements may move out of its place, (for on this account also it is called the firnianaent,) but that by the roundness of its figure, it may more conveniently and equally dispense its influences upon this lower world.
3. For the better understanding this, it will not be improper to consider it in relation to the other elements. The earth, we find, is thick, dark, and heavy. The water is more pure, subtile, and fine than the earth. For the less earthy mixture there is in the water, so much the clearer it is. The air is still purer and clearer than the water, being perfectly diaphanous and impalpable; so fine and pellucid, that it is imperceptible to the finest eye. Now, if there be so great a difference between earth and water, and between water and air, in respect to substance, it follows, that heaven, which is exalted above the region of the air, is of the clearest and purest essence. From whence it also follows, that, being so pure, it is endued with a greater energy and power of acting.
4. And who can, doubt but that this bright and pure structure of heaven, with all its wonderful properties, is a strong evidence and witness of God? What is heaven, and all the beauty of nature, (says one of the ancients,) but an illustrious mirror, in which Ive view the wonders of their maker? For if God created so glorious, so firm a substance, as our weak understandings cannot comprehend or explain; how glorious, unsearchable, unutterable a Being must that God be who created it? If he has made so glorious a heaven to overspread, surround, and enlighten- mankind, during their short abode here; how illustrious a mansion, think we, has he reserved for us hereafter, in the region of life and immortality? Hence St. Paul tells us, "We know if this earthly house of our tabernacle be dissolved, we have a building of GOD, an house not made with hands, eternal in the heavens. For in this we groan earnestly, desiring to be clothed upon with our house which is from heaven," 2 Cor. 5: 1, 2.
5. And as to the stupendous height and compass of heaven, to which the earth is no more than a single point; how does it insinuate to us the immense and un-, searchable power• and wisdom of God? "As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts, says the Lord." Does not its roundness remind us of the eternity of God? For of both there is neither beginning nor end? Does it not also put us in mind of his omnipotence? For as the heaven surrounds and encompasses all things, so does the God of heaven contain, support, and comprehend all his creatures. "Who has measured the waters in the hollow of his hand? And meted out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?"
6. And as in a circle, no part can be called upper or lower; so God fills all things equally: heaven and earth are full of the majesty of his glory. "He is not far from every one of us: in him we live, and move, and have our being." For though there be many creatures under us, as is demonstrable from the figure of the earth; yet by the wonderful power of GOD, the heaven is every where over our heads,_ and we look up directly towards it, by reason of the immense largeness of this circular body. Of this roundness the son of Sirach speaks, 11 He compasses the heaven with a glorious circle, and the hands of the Most High have bended it," Ecclus. xliii. 12.
7. Does not also the firmament of heaven remind us of the constant, immutable truth of God and his Word? For who is it that supports the heaven from falling? Where are the pillars that sustain it? or how does it hang, but upon the Word of God? "The pillars of heaven tremble," says Job, "and are astonished at his reproof. He holdeth back the face of his throne, and spreadeth his cloud upon it," ch. 26: 9, 11. And if by his Word he has so strongly fixed the heavens, who can doubt but be will keep his word and promise to us? `1 If he support the heavens by the word of his power," doubt not but he will support, protect, and preserve thee for ever.
8. But from this created heaven, learn to raise thy thoughts to the mystical one, " where there isfulness of joy, and pleasures for evermore." This St. Paul calls `~ the third heaven;" and the glory into which Jesus " CHRIST was received." This our Lord himself calls "his Father's house, where he is now preparing a place for us," John 14: 2. Moreover, by meditation upon this external heaven, you Inayestt learn to descend into thyself-into Chine own heart and soul; for there also is heaven, and the habitation of God.
9. Let this external heaven lead thee likewise to the new heaven, of which St. Peter speaks; " We, according to his promise, look for new heavens and a new earth, in which dwells righteousness." For though this visible heaven was created so pure by God as not to be subject to corruption, yet "these heavens are not clean in his sight. They shall perish, and wax old like a garment, and as a vesture shall you change them, and they shall be changed." But every Christian shall say, "I saw a new heaven and a new earth, for the first heaven and the first earth were passed away. And he that sat upon the throne said, Behold I make all things new! Behold, I create new heavens, and a new earth; and the former
shall not be remnem bered, nor be brought into mind." How beautiful, how illustrious will be this city of GOD, this heavenly Jerusalem, whose builder and maker is God? Who can declare the glory of that happy place " Eye has not seen, nor ear heard, nor has it entered into the heart of man to conceive the things that God has prepared for them that love him." Hence the evangelist, St. John, describes the new and heavenly city by all the precious and costly things in nature. "The city," he says, " was of pure gold, like unto crystal; the foundations were of precious stones, the gates of pearls: and it wants neither sun nor moon, because the glory of the Lord enlightens it." In a word, this is that heaven "in which God will be all in all," I Cor. 15: 28.

CHAP. 3.
Of the separation of the waters from the dry land; the
work of the third day.

1. The earth is the grossest substance of the world, separated from the waters, and fixed by the power of God to be the receptacle of all the heavenly influences. Therefore, as the heavens are spherical, so is the earth in union with the water, making up one globe. This terra-queous globe hangs in the air by the power of the Almighty, replenished with the vital and invisible seeds• of all the invisible trees, plants, and vegetables.
2. Tile stupendous structure and foundation of the earth, is a most certain and wonderful witness of the power of God. For by what pillars is the earth supported? or where are its foundations? "He has hung the earth upon nothing," says Job, ell. 26: 7. For it hangs icu the midst of heaven, borne up in the expanded air, begirt with the waters as with girdles or swaddling bands. So says the Psalmist, "You coverest it with the deep, like as with a garment," Psal. civ. 6. There is a great congruity between air and water, so that they support one another; as appears by the clouds, which though they be vast mountains of water, yet are supported by the air from falling; for the power of bearing and sustaining is a particular property of the air. " He bindeth up the waters in his thick clouds, and the cloud is not rent under them," Job 26: S.
3. This foundation of the earth in the waters, and by the waters, in the centre of the vast expanse of air, is a very clear argument of the Divine omnipotence. " Where vast You," says he to Job, "when I laid the foundations of the earth? Who has laid the measures thereof Who laid the corner-stone thereof?" ch. xxxviii. 4. Signifying thereby, that this foundation of the earth could not be comprehended by human understanding; but must be counted amongst the infinite wonders of Omnipotence; of which this is not the least, that the globe of the earth should stand in the waters, and yet not be swallowed up by them. Therefore says holy David, "We will not fear, though the earth be moved, and though the hills be carried into the midst of the sea; though the waters thereof rage and swell, and though the mountains shake at the tempest of the same," Psal. xlvi. 2.
4. And this is that earth which, as the Psalmist tells us, " God has given to the children of men," Psal. cxv. 16. And though, as to its external form, it appears to be a shapeless, hard, thick, dead, dry, and cold mass; yet it is in truth a living and noble element, enriched by God with a variety of blessings and seminal virtues. These seminal powers never rest; but, like hidden, living stars, are always laboring till they have produced their fruits, adorned with a beautiful form, symmetry, smell, taste. and colour; with external signatures, representing their inward virtues and qualities.
5. So, then, out of the earth, as out of a bed-chamber, came forth all the varieties of plants and vegetables, having exchanged their old- clothes for a new, bright-, and shining dress. They come forth with exquisite beauty, smell, and colour; and do, as it were, call to mankind, "Look upon us, ye unbelieving sons of men! We were once dead, and now are alive again. We have laid aside our old garments and bodies, and are renewed into our root and original. Do ye also imitate us. Lay aside the old man, and put on the new; being renewed into your eternal Original, GOD, in whose image ye were created. If ye do this, then, in the day of the righteous judgment of GOD, when ye have lost your old bodies, ye shall, like us, come forth out of the earth with new bodies, clothed with immortal glory, of which our new-born beauty is but a faint resemblance. And whilst ye are in this world, take not too much thought for the body.' Consider us, whom the God of nature has yearly, for so many thousand years, since the foundation of the world to this time, provided with beautiful and comely clothing, as an argument of his bounty and goodness. Consider our virtues and powers, which are given and laid out, not for our own, but for your sake and benefit. We bloom and blossom, not for our own good, but your's; yea, the blessing of God blossoms through us."
6. Among the vegetables also a man may di: tern ten thousand times ten thousand witnesses of the goodness and omnipotence of God. For here we have a perfect collection of drugs and simples, an admirable and complete herbal; yea, a living one; not furnished with faint draughts, and dead pictures; but graved with living cha.. ratters' and impressions, to be read by every curious spectator, but not to be fully understood by any but him that made them. And till we come fully to understand their Divine signatures, we cannot so perfectly know the wonders of Providence contained under them.
7. Every Herb and plant has its proper mark and signature, which is nothing less than the inscription and Band-writing of GOD, whereby he has wonderfully and beautifully marked and distinguished them all, accordinx to their secret virtues and qualities. All which are plait, to be discerned by the curious observer. Every turf we tread upon is furnished both with food and physick. Yea, in the smallest grain or seed is manifested the unsearchable wisdom of God. He has created nothing in vain. And the Ininutest part of the creation is not to be overlooked or despised; since we know not the thousandth part of its virtues..
8. Consider, moreover, how the bountiful Creator has provided not only for man,, but also for the fowls of the air,. and the beasts of the field; how "lie has provided food for all flesh;" how "lie bringeth forth grass for the cattle, and green herb for the service of men;" how "he brings food out of the earth, and wine that maketh glad the heart of man." So that we may properly call the earth the store-house of GOD, in which are laid up such variety of blessings both for man and beast; upon which account the Psalmist says, " The earth is full of the goodness of the Lord."
9. A very wonderful effect of this Divine goodness is,, that bread sustains the whole body; so that in one single morsel is contained the nourishment of all the member;; of the external body, and its virtue diffuses itself through the whoe. And because of this universal, nutritive quality thatt is in bread, the eternal Son of God calls himself the " bread of life,." John 6: 35; denoting his spiritual and universal power of nourishing and sustaining the whole man, body, soul, and spirit.
1O. It is no less wonderful that the greatest plant, yea the greatest tree,, with its root, trunk, boughs, leaves, seed, flowers, and fruit, (each of which has either a nutritive or sanative virtue) should be contained in a very small seed. And that every year the same catalogue of plants and trees, with their respective fruits and seeds, should appear in their proper order and season: That small seed contains in it all those powers which successively display. themselves in so great a variety, size, higness, thickness, and height! Which is indeed amazing to any one that shall duly consider it.
11. I cannot also but take notice, how the herbs and grass, upon which the beast and cattle feed, become food for man; being changed into the milk and flesh of the creatures that. eat them. How even our beds and clothes grow out of the earth; forasmuch as both sheep and birds live upon the fruits of it; lastly, how the sheep get their wool, and the birds their feathers, from the pasture of the field.
12. As to the fruitfulness of the earth, David speaks of it very nobly, "You visitest the earth, and blessest it you makest it very plenteous. The river of God is full of water. You preparcst their corn, for so you providest for the earth. You waterest her furrows; you sendest rain into the little valleys thereof; you makest it soft with the drops of rain, and blessest the increase of it. You crownest the year with thy goodness, and thy clouds drop fatness," Psal. Ixv. 9, 1O. That is, every month produces its peculiar fruit out of its treasury, the bosom of the earth. This natural fertility of the earth has been very much contracted by the curse of the Almighty. " Cursed is the earth, (says GOD,) thorns and briars shall it bring forth to thee," Gen. 3: 17. Fruitfulness, therefore, must be regarded as the blessing of GOD, without which a man can neither plough, nor sow, nor plant with success. "For it is God that giveth the increase." Thus we are to understand, "A fruitful land niaketh he barren, for the wickedness of them that dwell therein," Psal. cvii. 34.
13. Now let our meditations on the fruitfulness of this earth, carry our thoughts to that new one, " wherein dwelletli righteousness." There the curse, to which I' he present earth is in bondage, shall have no place; it shall be the region of perfect blessedness. This is the new paradise, full of celestial sweetness, where we shall truly sing, "The flowers appear in the earth," Cant. 2: 11.
14. 1 conic next to the mountains, which by their height and beauty are no small ornament to the earth. Of these the Psalmist speaks, " The hills ascend, and the valleys descend into the place which you have appointed for them," Psal. civ. 8. The mountains are in a more particular sense the treasury of GOD, in which all sorts of metals-are prepared and formed. These are as it were so many furnaces,, in which the matter of all metals and. minerals is separated and brought to maturity.
15. The mountains ought to put us in mind of the protection of God; and so the expression is used in Scripture, " I will lift up mine eyes unto the hills, fron whence cometh my help," Psal. exxi. 1. As also of the church of GOD, "The mountain of the Lord's house," Isa. xlv. S. " The mountains shall bring peace, and the little hills rightcousnees," Psal. lxxii. 3. Under this head we may likewise consider the little springs, and rivers of waters that run through the valleys, adorning, enriching, and beautifying the earth. For though in strict propriety the fountains belong to the work of the fifth day; yet the royal prophet, (Psal civ. 1O,) puts the mountainss and springs together; because the rivers arise from the hills, and equally partake of the celestial influences with them.
16. Solomon tells us, "All the rivers run into the sea, yet the sea is not full; unto the place from whence the rivers copse, thither they return again, Eccles. 1: 7. Though the waters, passing out of the sea, through the earth, are sweetened by percolation; yet they do not every where break forth, nor make springs in all places,, but according to the secret order and appointment of Providence. So says the Psalmist, "- He sends the springs into the rivers," Psal. civ. 1O. And their perpetual flowing, and continual streams, are not only a great blessing, and miracle of Divine power, but are also an apt representation of eternal life. I need not speak particularly of those streams in the desolate parts of the earth, serving for nourishment acid refreshment, " Of which all the beasts of the fields do drink, and at which the will asses -quench' their thirst," Psal. civ. 11.
17. Now if God take so much care of the beasts of the earth, shall he not much more take care of us'? If " the beasts of the field cry unto him when the rivers are dried up," Joel 1: 2O, how much more ought we to call upon him in all our distresses? And whereas those places are generally most pleasant, where there is the greatest plenty of springs and rivulets; so the birds generally resort thither, and " sing among the branches," Psal. civ. 12. As if God had taken care to fill even the desarts with their music, that so every place might resound with his praises, and that man might learn, even from the brute creatures, that not only himself, but all the creatures were made to praise and glorify God.
18. These natural fountains should put us in mind of the fountain of grace and salvation, the water of life, even Jesus CHRIST, And "with joy let us draw water out of the wells of salvation," Isa. 12: 3. We may truly say, "With thee is the well of life," " Ho! every one that thirsteth, cone y e to the waters," Isa. lv.' 1. " The Lamb that is in the midst of the throne shall feed them, and lead- them forth to living streams of water, and God shall wipe away all tears from their eyes," Rev. 7: 17.
19. The 1O4th Psalm, which gives us a beautiful account of the work of the third day, first speaks of the earth in general; how God laid its foundations; divided it from the waters; adorned it with mountains, and watered it with springs: And thence descending to particulars, takes notice of seven of its remarkable productions; 1, The dew, wherewith he waters the mountains. 2, The grass. 3, Bread. 4, Wine. 5, Oil or balsam. 6, The fruits of the trees. 7, Birds and beasts.
2O. Thus David speaks, ver. 13, "He watereth the hills from above, the earth is filled with the fruit of thv works." - Thus we often see_ with admiration the clouds hovering upon the mountains, like multitudes of armed men, and dropping showers of plenty upon the hills, " ° as the bottles of heaven," Job xxxviii. 3j. Sometimes also adding his dew, which has wonderful affinity to the mountains, watering and refreshing them with great plenty. Thus it continually watered the little hill of 1-Iermon in Judea; and the mountains of Gilboa, where Saul, and Jonathan his son were slain. Therefore David said, " Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you," 2 Sam. 1: 21.
21. The effects of it are expressed in these words; " The earth is filled with the fruit of thy works." For it is the property of dew, " to make. the ground rich and fruitful," to refresh the flowers scorched with excessive heat, from whence at last the bees, by a wonderful and artful mixture, draw their honey. Sometimes we see a sort of honey-dew lying upon the leaves, as did the manna heretofore. Just so, the gospel, like a spiritual honey, is composed of the dew of the Holy Spirit; and Jesus CHRIST, who is the flower of all flowers.
22. And whereas it is said, " That the earth is filled with the fruit of God's works;" it signifies, that the word of GOD, the Creator, is still as powerful and efficacious as formerly it was; when he spoke the word, saying, " Let the earth bring forth grass, the herb yielding fruit." So that all things, from the beginning of the world, to this clay, spring from, the word of GOD, as from an eternal root and fountain of Divine blessing.
23. Secondly, the prophet says, " He produceth grass for the cattle." Nor is that the least of God's blessings; for how could so many beasts, that minister to the necessities of man, subsist, should the grass fail, even only for one summer? From whence we learn, how merciful God is to mankind, and how liberally he provides for our necessities. Hence, though the grass may seem to be. the least and meanest of all the blessings of GOD, yet we cannot be sufficiently thankful for it. So true is that saying, "The least. of God's blessings exceeds our highest gratitude."
24. This also may furnish us with new proofs andarguments of the Divine providence. 1, He that considers, God takes care of the grass of the ground, cannot question, but he takes care of him and his affairs. 2, It may put us in mind of our own vanity. " For all flesh is grass, and the goodliness thereof, as the flower of the field." 3, It may also minister comfort under afflictions and persecutions, according to Psal. xxxvii. 1, 2, " Fret not thyself because of the ungodly, neither be you envious against the evil doers; for they shall soon be cut down as the grass, and wither as the green herb."
25. Thirdly, "Bringing forth herbs for the service of mnan, that he may bring food out of the earth, and bread’to strenthen man's heart, Psal. civ. 14, 15. Now the very notion of bread implies in it a great variety of miraculous blessings. I, It insinuates to ns, God's paternal affection. For a father naturally cares and provides for his children. So Matt.. 7: 9, "What man is there of you, whom if his son ask bread, will he give him a stone?" Let us remember then that God is our Father. And for this purpose he made us indigent creatures, surrounding us with infirmities and necessities. So that our very hunger and thirst are as so many monitors to lead us unto God; and every bit of bread we eat should put us in mind of the paternal affection of God.
26. 2. Let us admire and reverence the wise dispensation of providence, which assigns to every man his convenient portion of bread, so that no man has reason to complain " that he is forgotten before GOD," Heb. 13: 5. 3, Let us remember the nutritive virtue in bread, is the very word of God. And if God should withdraw it, then all flesh and blood would wither and decay as the grass,of the field. And this gives light to that place of St. Matthew, ch. 4: 4, Dent. viii. 3, "Man does not live by bread alone."
27. Lastly, the strengthening faculty of bread puts us:n mind of the bread of life, which is CHRIST. So John 6: 25, " 1 am the bread of life; he that cometh unto me shall never hunger, and he that believeth on me shall never thirst." For in this bread of life, all the powers of heaven and earth, yea, and all the power of God is contained; because " it pleased God that in him allfulness should dwell," Col. 1: 19, "and that of it we should all receive grace for grace," John 1: 16, and by him, "be filled with all the fullness of GOD," Eph. 3: 19. Blessed is he that eats this bread! The earthly bread cannot save us from death, but he that eats of CHRIST., the bread of life, shall never die.
28. The fourth thing mentioned is wine, " that maketh glad the heart of mail," Psal. civ. 15. How wonderful is the love of GOD, who has provided even natural means to refresh and comfort us! And as for the dejected and broken spirit, he refreshes that by the wine of the Holy Spirit, and celestial consolation, drawn from the living ville, the Lord Jesus CHRIST. This was the wine the holy prophets drank of, which made them break forth into songs of joy and exultation.
29. The fifth thing is, "Oil to make hint a cheerful countenance." By which we are to understand, the precious balsam or spikenard used among the Jews, and other eastern nations, which diffused a wonderful strength and vigour through their whole bodies. In this sense we are to understand Psal. 23: 5, " You anointest my head with oil." So our blessed Savior, when he was entertained by Simon, was anointed with oil, in token of a more than ordinary welcome. And so great was the virtue of these eastern unguents, that they used them in embalming the dead; and by that means preserved them many hundred years from corruption, as appeared in the body of Alexander the Great, which was found in the time of Augustus, as fresh as if he had been interred but yesterday, though he had lain above 3OO years. And this balsam is a proper representation of that oil, with which the Son of GOD, according to his human nature, was anointed without measure. Hence the holy Psalmist.,
Wherefore GOD, even thy GOD, has anointed thee with the oil of gladness above thy fellows," Psal. xlv. 7.
3O. The sixth thing mentioned is, "The trees of the Lord (which) are full of sap; even the cedars of Libanus, which he has planted," Psal. civ. 16. There are many strange things to be considered. in trees; of which, two are more particularly taken notice of in the Holy Scriptures. The first is, that whereas they seem to be dead all the winter, yet upon the return of the spring, they produce, first leaves, and afterwards fruit, in a manner plainly miraculous, and such as no art can imitate. For where is the artist, that from the juice of any tree or vine, can form an apple or a grape? Secondly, whereas it is said, " that the Lord has planted them;" we must understand it of his creating word, Gen. 1: 12; by the power of which, new trees daily arise to supply the room of those that die or are cut down. This blessing will cleave to the earth as long as it lasts, because the word of the Lord is the universal root and seed of all things. Now the trees, with their fruits, may put us in mind of that Divine charity, which ought to be in us. For as these freely bestow their several fruits upon man; so ought we to be affected towards GOD, and towards one another; "That we may be trees of righteousness, the planting of the Lord, that he may be glorified."
31. Seven.thly, the birds are the product, or at least a very great ornament to the earth. For though they had their original from the water, yet they build upon the trees, and help to furnish our tables, as do also the wild beasts. "There the birds build their nests, and the fir trees are a dwelling for the stork. The hills are a refuge for the wild goats, and so are the stony rocks for the conies," Psal. civ. 1j, 18.
32. From all this we may learn, that God made not the earth to be desolate; but has allotted even desarts to be inhabited by birds and wild beasts, that his bounty to man, and his magnificence might be made known by the multitude of his creatures; his omnipotence by his works; and his wisdom by that infinite variety of distinct virtues and properties, which he has bestowed upon the creatures. " All the beasts of the field are mine, and so arc the cattle upon a thousand hills. I know all the fowls of the air, and the beasts of the field are in my sight. If I be hungry, I will not tell thee; for the earth is mine and the fullness thereof. Thinkest you that I will cat bulls flesh, or drink the blood of goats?" Psal. 1. 1O, &c. But what then is the sacrifice that God expects? " Offer unto God the sacrifice of thanksgiving, and pay thy vows to the Most High, and call upon me in the time of trouble, so will I hear thee, and you shall praise me."

CHAP. 4
Of the Sun, moon, and Stars; the work of the fourth day.

1. THE, stars are bright, heavenly bodies, fixed in the firmament of heaven, by the word of the Most High, to enlighten the earth, to distinguish the night from the day, to adorn the heavens; to be signs and tokens of nature, of judgment, of mercy, of seasons, days, and years. I Cor. 15: 41, Gen. 1: 14, Eccles. xliii. 2.
2. " Lift up your eyes on high, (says GOD, Isa. xl. 26,) and behold who has created these things; that bringeth out their host by number. He calls them all by their names." We ought, therefore, according to his command, to contemplate these illustrious works of his hands, and learn from thence to admire and adore the power and wisdom of him that made them. " For the heavens declare the glory of GOD, and the firmament shows his handy work," Psal_. xix. 1.
3. In the stars there arc three things chiefly worthy of,our admiration; their magnitude, their courses, and their joperations.
4. 1 doubt not but if a man were to see a globe of fire as big as a vast mountain, or a large city all in flame, moving to and fro in the air, he would look upon it with astonishment and horror. Now it is demonstrable, that the globe of the sun is many hundred times greater than the earth; from whence we may conjecture, how great and inconceivable a space in the heavens the sun must take up. Yea the least of the fixed stars in the firmament of heaven, is far greater than the earth. And yet in the firmament are many millions of these stars, which, by reason of their vast distance, cannot be discerned by us.
5. Here reason is at a stand. No created mind can reach the height and dimensions of heaven. Hence it is, that the Holy Scripture, speaking of God's infinite compassion, compares it to the greatness of heaven. " Look how high the heaven is in comparison of the earth, so great is his mercy also towards them that fear him. Look how wide the east also is from the west, so far has he set our sins from us." For though " the earth be full of the goodness of the Lord," (Psal. xxxiii. 5,) yet is the compass of it too small to be compared therewith. Forr this cause, the Holy Spirit bids us look up to the height of heaven, furnished with innumerable glorious bodies, all full of the goodness of GOD, and vastly larger than this lower world.
6. Moreover, the incomprehensible greatness of the Divine Power is manifested, not only in the hulk of the heavenly bodies; but also in their constant and immutable courses." For who can observe without admiration, such prodigious bodies, not only hanging in the sky, but moving up and down in it with constant regularity? This, and what follows, is to be understood of the motions, not of the tiiacd stars, but of the planets and comets, and how great and incomprehensible a space must each of them have to perform their courses in; -and these so determined and settled, that they never exceed their appointed limits, nor interfere with each other in their revolutions? So that David truly pronounces, "God by his excellent wisdom, made the heavens," Psal. exxxvi. 5. How transcendently excellent must that wisdom be, that can guide and govern the infinite host of heaven in such admirable order, and call them all by their names!
7. Wonderful it is also that these vast lucid bodies should have a motion in themselves, that they cannot. naturally, for one moment, stand still, or rest from their courses. For if shey should, the whole heavenly order would be disturbed. So then the least star never stands still, but is perpetually in quick and inconceivable motion. If a man could, but for a quarter of an hour, take a view of all their distinct motions, he would be able to tell us very surprising thin -s, and witness to us, that the whole heaven is actuated by a vital spirit or principle.
8. And the consideration of the motions and multitude of these stars may put us in mind of those bright and invisible stars, the angels of God. To this Job alludes, ch. xxxviii. 7, " When the morning stars sang together, and the sons of God shouted for joy." By which words the holy writer leads us from the natural stars to the supernatural, even the holy angels. For if God has created so great a multitude of stars, who can doubt but that he has a much greater multitude of celestial spirits, who praise him without ceasing P
9. I proceed to the benefits which God bestows upon us by the light of the sun and moon. And these we must consider in the fear of GOD, and chew how we may use them, both in a natural and spiritual sense. "Tell inc," says God to Job, " where is the way where light dwells? and as for darkness, where is the place thereof', Can you bind the sweet influences of Pleiades, or loose the bands of Orion? Can you bring forth Mazzsroth in his selison, or cant you guide Arcturus with his sons? Knows you the ordinances of heaven? Can you set the dominions thereof in the earth? Can you lift up thy voice to the clouds, that abundance of water may cover thee? Job xxxviii. 19, 31, &c. In which words God represents to us his infinite power and wisdom, such as no mortal can search out. For so unable is the wisest man to form light or darkness, that he cannot so much as produce a blade of grass. " Not unto us then, O Lord, not unto us, but unto thy name be the praise;" for you have made all these things, and thy hand has formed them.
1O. And first, as for the moon, how wonderful is its increase and decrease! Sometimes it seems to be shut up in darkness; and again in its season to emerge, by degrees, into a fullness of light. And these varieties has God appointed for a regular distinction of times and seasons, and of the affairs and business of mankind.
11. And how abundantly is the wisdom of God displayed, even in this certain course of the moon, and distinction of seasons! In all states and conditions, the chief part of prudence is, to keep a good order; and to observe the proper opportunities of acting. So " God
himself has ordered all things in measure, and number, and weight," Wisd. 11: 2O. And every season has its proper opportunities and blessings attending it. " To every thing there is a season, and a time to every purpose under the heaven," Eccles. 3: 1. And as the hitting the proper season is truly all happiness, so it is also a blessing of God; of whom we ought to ask it by prayer.
12. And who can choose but admire the certain course of the sun; from which the heathens themselves gathered the being of a GOD, a perfect, intelligent mind, which could govern it with such exact regularity, as that it should never break out of its proper sphere, (which they
call the way of the sun, the ecliptic line) or ever deviate from the path prescribed to it? Thus it never passes southward over the first point of capricorn; but having brought us to the very point of winter, it turns back again. So when it comes northward, as far as the first point of cancer, it immediately retires back. And thine course it so regularly and nicely fulfils, that it never makes a single mistake, even of a moment.
13. And now, who can consider these amazing acts of Divine power and wisdom, without admiration and praise to the Author of nature? This astonishing mystery of nature appeared so stupendous to the ancient heathens; that they worshipped even the sun for their god; as being the greatest and most beautiful of all creatures, enlightening all the world, and directing by its course and influences the inferior creation. Arid this was but a pardonable conclusion for blind corrupt reason to draw, though every part of the creation, to pure and right reason, does fully manifest the being and excellencies of the Creator.
14. As to the magnitude of the sun, moon, and stars, it is ridiculous to imagine, that they are really no bigger than they appear to us. For though the moon and some of the planets are less than the earth; yet the sun may be plainly and infallibly demonstrated, to be at least 166 times bigger; and that it appears so small to us, is owing to the immensity of its distance. Ocular demonstration_ convinces every man of this, that the more remote any object is, the lesser it appears. But a nice disquisition of these matters we must leave to astronomers; and be content religiously to admire what we do not tinder-stand.
15. And here ought we, to adore the omnipotence of GOD, who appointed the sun to be the light of the day, and the moon of the night. If we highly admire a light, well-built house, with a fair prospect, well furnished with good statues and pictures, and painted with a great variety of colors; how much more ought we to look up with gratitude and astonishment, upon that noble palace of heaven, adorned with so many, and so stupendous lights? For light is the highest ornament of all creatures,
16. 2, How profound is the wisdom of GOD, " Who tells the number of the stars, and calls them all by their names," Psal. cxlvii. 4, 5. To which is immediately subjoined, " Great is our Lord, and great is his power, yea, and his wisdom is infinite." How ought we then to depend upon this wisdom, and be satisfied in all its determinations concerning us, and not charge him with folly, by pretending to be wiser than he; " For the foolishness of God is wiser than men," 1 Cor. 1: 25.
17. The certain and regular course of the sun and moon, puts us in mind of the truth of GOD, and the undoubted certainty of his promises. Such as that of sending the Messiah; of the changes and revolutions of certain states and kingdoms; and other deliverances of mankind; all which appeared in their time. Thus says the Lord, by the prophet Jeremiah, " If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth, that there should not be (lay nor night in their season; then may also my covenant be broken with David my servant," ch. xxxiii. 2O, 25.
18. The sun, moon, and stars, are also witnesses of the Divine goodness; and of that eternal: light, that enlightens, comforts, and refreshes every man that cometh into the world. We should, by the distinction of the natural light, aspire to the knowledge of him that made it; and by the beauty of the created, be drawn to the love of the untreated light. And as we naturally take pleasure in the outward light, as the most beautiful of all the creatures; so ought we, with our whole hearts, to love him, who is light eternal; and to walk and rejoice in his light, by withdrawing ourselves from the darkness of sin.
19. Lastly, the visible sun should put us in mind of Jesus CHRIST, the spiritual and eternal Sun of Righteousness. For as that shines equally upon all men; so CHRIST freely bestows himself, and the light of his grace, upon all that will receive him.

CHAP. 5.
Of the sect, and the waters; the work of the fifth day.

I. THE water is greater than the earth, or dry land. In treating of this, we shall first, speak of its place. or situation. 2, Of its productions. 3, How it extends its branches and fruits, like a great tree of water, spreading itself through the whole globe of the earth.
2. First then as for its place. It possesses the, cavities of the earth, and is so formed that man may live upon it., and travel over it as well as upon dry land. It so encompasses the globe of the earth, as never to slip out of its place. And that part of it which is under the earth, sticks as close as that which is above. Yea, the very cavity, which is the true centre and place of the watery element, has no bottom, neither is supported by the earth; but, like an egg, holds itself fast together, without falling out of its shell. Which is none of the smallest miracles of nature.
3. That is unquestionably the best philosophy, which gives the fairest and best account of the works of God. And this knowledge, every true lover of God ought to endeavor after, that he may thereby know how many glorious creatures God has created for our use and benefit. And let the trifling pretenders to philosophy look to it, t hat they spend not their time in impertinent inquiries; which, instead of teaching them the true knowledge, lead them into ignorance, and forgetfulness of God.
4. The first thing to be observed, is the mutual relation and harmony that is between the different elements; so that one does as it were breed in the other's bosom, and bring forth their fruits for the use of man. Thus the firmament breeds its rains, dews, winds, and cooling breezes in the air, and then sends them down to us. So the earth produces its fruits in the air, where they bud, blossom, and ripen, are nourished and cherished by the virtue of the air, without which they would quickly languish and die.
5. And as the air receives into its bosom the fruits of the earth, and kindly cherishes them as foster-children; so likewise the earth and water entertain the fruits of the air, viz. its generative and vegative virtue with which it is endued. For the air penetrates all the other elements,
and supplies them with life and vigor. This is plain by the fire, which burns no longer than it is cherished and refreshed with the air. So also the water, without this universal spirit, petrifies and dies, like the vegetables upon the ground. Thus the water breeds in the bosom of the earth; and there with great and wonderful variety produces its fruits in greater or lesser plenty, according to the difference of climates.
6. Among these productions of the watery element, the first are the rivers which are as it were great branches of that wonderful, living tree. From hence also sprout forth little rivulets, which are, as it were, shoots from the same tree. So that as from one bough of a great and fruitful tree, spring many little branches, and a great deal of fruit; so one great branch of the element of water, as the Rhine or Danube, produce great varieties of fruit; such as rivulets, lakes, and fountains, which all depend immediately upon the great branch, as that does upon the tree.
7. Now the same that we have said of the rivers, as the fruits of the seas, may be also said of metals and minerals, of gems, of salts, of rocks and quarries of stone, &e. Because in whatsoever part of the world they are found, they proceed from the element of the water, and have their seed, first matter, and root thence. For as many different trees spring out of the earth, and every tree has its proper fruits, so the element of water shoots forth her metallic trees and branches into the cavities of the earth; and when they are there, they are quickly coagulated into a metallic or a mineral, tree; which sometimes extends its branches 5O or 6O miles i compass; and when the fruits are plucked off, and thebranches lopt, the tree withers and dies of itself; that is, when the mines are exhausted, the vegetative spirit that impregnated them ceases to act, and they produce no more. At the same time another mine is discovered elsewhere, at tinges and places appointed by the wise Maker and Governor of the world.
8. How stupendous then is the wisdom and goodness of GOD, who has so wonderfully created the fruits of the water; so wisely distinguished them;. and so plentifully bestowed them on the sons of men? Who has given them so great beauty, and so many virtues; not only gold and silver, but also corals, pearls, amber, and gems? (Ezek. 28: 13.) All which are given us by GOD, not to feed our vanity, but for the supply of our necessities, and the setting forth his own glory.
9. And here it is observeable, that the sea and all its productions have,, as the other elements, their proper order, time and motion, implanted in them by God. So. in the heavens, the stars have their stated times, regular order, motion, rising, and setting. So the earth at certain seasons produces different fruits, and in that sense is in perpetual motion. So likewise the sea has its innate laws of motion, and produces all its fruits, at such appointed seasons-as may best serve the use and benefit of mall.
1O. Let us now take a, survey of the wonderful power and wisdom of God in the sea, and see what inferences may be drawn from thence. "Who has shut up the sea, with doors, (says God to Job,) when it brake forth,. as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddling band for it, and brake up for it my decreed place,. and set bars and doors, and said, hitherto shall you come, and no further? And here shall thy proud waves be stayed. Have you entered into the springs of the sea? Or halt you walked in the. Search of the depth?"
11: xxxviii. 8, &c. In which words, God seems to point out the great and dreadful ocean as an obscure image of his unsearchable power. For it is a surprising miracle, that God should by his word alone, as with bars and’doors, enclose the sea so strongly, that it should not be.able to overflow its bounds. No less wonderful is its ebbing and flowing.; so that the sea being as it were conscious of the Divine command, so soon as it touches the earth, seems to fly back and retire in -a fright, as at the presence of GOD, as Jordan and the Red Sea. " He gathereth the waters of the sea together, as it were upon;n heap, and layeth up the deep as in a treasure-house," Psal. exiv. 3.-xxxiii. 7. It is also wonderful that the sea. should be higher than the earth. For when the Egyptians were attempting a passage out of the Nile into the Red Sea, it was found, that the sea was 12 feet higher, than the level of the river and land of Egypt. And whereas God tells Job., c' That he has made the clouds to be the garment thereof, and thick darkness a.swaddling band for it.;" that plainly appears when its waves roll and toss themselves up to the clouds; which do as it were receive them into their embraces, and cover -them with darkness and horror.; so that they seem to be blended with each other, then do appear the mighty wonders of GOD, which a man cannot behold without fear and astonishment.
12. To this work of the fifth day, belongs also that of the holy Psalmist, " In the great and wide -sea are things creeping innnmerable, both small and great beasts. "There go the ships, and there is that Leviathan whom you have made to take his pastime therein," Psal. civ. 25, 26. In which words are pointed out, 1, Its vast.extent. 2, The innumerable multitude of its fishes and monsters. 3, Its navigation.. 4, the great whales; of all which we shall speak particularly.
13. And first, as for the greatness and wideness of the.sea, who can but admire the power of GOD, which, notwithstanding that so much water flows into the-sea everyday, and has done so from the beginning; yet suffers net; its waters to exceed their appointed quantity? And though its waves sometimes rage and swell, and lift themselves above the mountains, yet they are quickly at rest, and settled within their proper bounds.
14. Under this head, we may not improperly speak of the islands. Who can behold, without wonder, several large and populous countries, and entire kingdoms, lying in the midst of the sea? Who can tell on what foundations they are built, and what that is that keeps them fixt and immovable? Though some of them indeed being encompassed with vast rocks, are supposed to be built and founded on them. Upon the whole, the fruitfulness, tillage, fruits, and the occasion and manner of their being peopled, is what we may rather admire than understand. So that (which is very strange to say,) the sea is as populous as the earth. As the earth is inch less than the sea, God would not suffer the greatest part of the globe to be uninhabited, and therefore he planted it up and down with islands; that none of the miracles and blessings which he works in the sea, might escape the observation of mankind. Therefore also to these islanders did he send the gospel of truth, by his holy apostles, " shaking both the sea and the dry land, after the desire of all nations was come," Hag. 2: 6, 7.
15. No less wonderful, 2, is the vast multitude of creatures that inhabit the sea; for some affirm, that there is as great a variety of them in the sea as in the land. Who can behold, without astonishment, prodigious shoals of fish rising from the depths of the sea, like a flock of sheep, and offering themselves to the use and necessities of mankind? So that the sea is a great storehouse of GOD, out of which he feeds a great part of mankind.
16. 1 come, 3, to navigation; an art taught us by God; as we learn from the story of Noah's ark, which was built, and pitched within and without, by the special command of GOD, Gen. 6: 14.
17. 1 might mention the many stupendous voyage, that have been performed within the memory of its and our fathers, to the most distant parts; and chiefly by the assistance of the magnet, a stone that seems to have nothing in it either of beauty or use, and yet by it the greatest things are performed. By this the pilot steers his ship, and keeps his way in the pathless waters; and by constantly pointing to the pole, it guides the mariner to the intended port.
18. Lastly, 4, " the huge whales," mentioned by holy David, give us a great idea of the mighty power of God. Of this, God himself takes notice, when he talks with Job; " His bones are as strong pieces of brass, his bones are like bars of iron.' He is the chief of the ways of God. He drinketh up a river, and hasteth not: he trusteth that he can draw up Jordan into his mouth. By his neesings a light does shine, and his eyes are like the eyelids of the morning. Out of his mouth go burning lamps, and sparks of fire leap out: out of his nostrils goes smoke, and a flame goes out of his mouth. He maketh the deep to boil like a pot. He maketh the sea like a pot of ointment," ch. xl. 13, 24, xli. 9, 11, 16, 22.
19. Thus much for the greatness of the sea; which is a great illustration of the power of God. "Who has measured the waters in the hollow of his hand?" says Isaiah, ch. xl. 12. To which the Psalmist answers, "Whatsoever the Lord pleased, that did he in heaven, in the earth, in the sea, and in all deep places," Psal. cxxxv. 6. All then that remains is, to praise, honor, and glorify the wisdom of GOD, which is so wonderfully manifested in the deep; the riches of his goodness in -that vast variety of fishes, and other productions of the sea, for the use of man.

CHAP. VI.
Of the living creatures; the work of the sixth day.

1. If God take so much care for the comfortable subsistence of all his creatures, we cannot think that he made man for perpetual anguish and sorrow; but is pleased to see us cheerful in the fear of God. So we are directed to pray, that "God would comfort us again, after the time that he has plagued us, and for the years in which we have suffered adversity," Psal. xc. 15. And, lsai. lxv. 13, he promises his servants that they shall eat, drink, and rejoice. And, from the words of holy David, it plainly appears, that he intends to feed his. servants, not sparingly, but plentifully and bountifully; to which end, he maketh his " clouds drop fatness," Psal. lxv. 11. Experience itself also teaches us, that all the creatures are so plentifully fed by GOD, that, at proper seasons, the birds of the air, the wild beasts of the forest, the cattle in the fields, and the fish of the sea, may offer themselves for the use and nourishment of man. So wonderful is the providence of our great Master; so transcendent is the wisdom, so great is the concern of GOD, to provide for all the necessities of his children.
2. And whereas the Psalmist adds, "When you hidest thy face, they are troubled; when you takest away their breath, they die, and are turned again to their dust when you lettest thy breath go forth, they are made. You renewest the face of the earth," Psal. civ. 29: his meaning is, that the life of all creatures is nothing else but the breath of God; or that enlivening spirit and virtue implanted in all creatures. Thus it is said, " O Lord, you lover of souls, thine incorruptible Spirit is in all things," (Wisd. 11: 26, 12: 1;) 1: e. thy quickening and preserving power, by which at first you createdst, and still preserve all things. And this quickening virtue and power of God is that Word, by which all things were made. "By the Word of the Lord were the heavens made, and all the host of them by the breath of his mouth," Psal. xxxiii. 6. And this Word was not a bare, empty sound, but became the life of all creatures, resting upon them as a principle of life and power; as St. Paul tells us, "The Lord sustaineth all things by the Word of his power,'' Heb. 1: 3. So that the life and being of all things does as much depend on GOD, as the shadow of a tree does upon the substance.
3. So that when God withdraws this word of life from the creatures, they immediately sink into their primitive nothing. The whole world is full of God; "from whom, and by whom, are all things." He is said "to be above all, and through all, and in us all. So that the Lord is the strength of our life." For as men of sorrowful and distressed spirits perceive a true and vital power in the Word of God; so there is in all creatures a sort of natural and vital power, which is nothing else but the Word of creation; the privation of which is death. By this Word also all the creatures are blessed and multiply. By this the face of the earth is every year renewed by a succession of plants, fruits, and living creatures, as if there were a new world every year. "While the earth remaineth," says God to Noah, "seed-time and harvest, cold and heat, summer and winter, day and night, shall not cease," Gen. viii. 22. And by the same blessing the world is preserved to this day.
4. But this wonderful and universal providence of God consists chiefly in three things. First, in his knowledge "Known unto God are all his works, from the beginning of the world." By this infinite and incomprehensible wisdom he knows, seeth, and heareth all things; therefore he is called in Scripture, "The God that liveth and seeth," Gen. 16: 14. For no creature is hidden from him; but all things are naked and open in his sight. And he is called "the Living;" not only because he himself liveth for ever, but also because he is the life of all things.
5. The second head of Divine Providence is, his fatherly goodness; by which he taketh care of all things. " He maketh his sun to rise on the good, and on the evil," Matt. 6: 26. And if his mercy be not only extended to the least, but even to the undeserving parts of his creation; how ungrateful are we, if ever we entertain any suspicion of the kindness of so indulgent a Father? And if nothing be done upon earth but by his direction, we may from hence learn to submit with patience to every thing that befalls us, without murmuring; firmly believing that he careth for us; and by his unsearchable wisdoin ordcreth all things for our good, and for his own glory.
6. The third head of God's universal providence over all his creatures is, his omnipotence. By this he is always present to his creatures, governing and preserving them. By this he governeth the hearts of all men, and turneth them which way he pleases, Psal. xxxiii. 15. Whence it follows, that in all our thoughts, words, and actions, we ought to have a lively and devout sense of his omnipresence, and dread to do any thing that is hateful in his sight. For as is the clay in the hand of the potter, such are men in the hand of God.
7. Moreover, as God is every where, and preserveth and governeth every thing, so he is so exactly careful of his own servants, " that not an hair of their heads can fall to the ground without his permission." He preserveth and kcepeth us " in the midst of our enemies." Therefore, when we are in distress, and have no apparent hopes of relief, we should support ourselves with this consideration, That the Lord himself, " great in counsel, and nighty in work," (Jer. xxxii. 19,) that laid our cross upon us, can easily lighten it, or strengthen us to bear it" Let us commit our way unto the Lord," (Psal. xxxvii. 5,) like Abraham, who was ready to offer up his only son, without questioning flow God could perform his promise unto hint, but cast all his care upon GOD.

A PRAYER.

O Lord GOD, thou Creator of heaven and earth, sanctified be thy name in me, thy poor creature, for all the works of thy hands, and especially for honoring and advancing me among the creatures which you madest. O when shall I behold thy majesty in glory unchangeable, and enjoy those excellent good things in thy house, in comparison whereof all the things that I see, both in heaven and earth, are accounted as nothing. Those are the things which no eye has seen, no ear heard, nor heart conceived, which you has', prepared for them that love thee. If You, O Lord GOD, dost send so innumerable benefits unto me, for this corruptible body of mine, from the sky and the air, from the land and the sea, from the light and darkness, from heat and shadow, from dew and rain, from wind and showers, from snow and hail, from fowls and fishes, from beasts and cattle, from herbs and things that grow upon the earth; how excellent, how great and innumerable shall those good things be which you has prepared for them that serve and love thee, in thine heavenly kingdom; where I hope to see thee face to face! If you dost so much for us in prison, O what wilt you do in thy palace! Great and innumerable are thy works, O Lord, you King of heaven! And they all praise thee. O let thy great mercy, by this consideration of them, be opened unto me! Shine, O shine upon me, more and more, with thy light, that it may be the more opened unto me. For by these least things I comprehend thy great things. And by these visible things I begin to comprehend thine invisible things, O holy Lord GOD, my most good and gracious Creator. And now, since all these things, as they came forth from thee, are good and pleasant, which you has delivered to good and bad men together; what manner of things shall those be which you has laid up in store for the good only? And if this our prison contains so many delectable things, how much more delectable things containeth our Father's house! For great art You, O Lord, my God; neither is there end, number, or measure of thy lovingkindness; and according to thy majesty, so is thy mercy, even over all thy works. O how great is thy house, and how large is the place of thy possession! Great, and has no end; high, and unmeasurable. Blessed therefore be the Builder of this house; yea, blessed be the Lord, the Creator of heaven and earth; and let all thy works bless thee, O Lord, and praise thee, and magnify thee for ever, with thine almighty and eternal Word, by that Spirit which filleth and reviveth all things! Amen.

A PRAYER
For the love of God.

MOST gracious GOD, and merciful Father, the everlasting Fountain of love and goodness! behold the coldness and deadness of my love; dead to thee, but alive and strong to the vanities of this world. I have not loved thee, O blessed Father, O merciful Redeemer, O holy and only Comforter, as I ought; though I know that you alone art worthy of my love. Pardon, O merciful Lord, the greatness of my sin, and the errors of my deluded mind. Inflict not on me that heavy punishment denounced by the apostle, "If any man love not the Lord Jesus CHRIST, let him be accursed."
Extinguish in me all the love of the world. Destroy in me the lust of the flesh, the lust of the eye, and the pride of life; and kindle in my soul the pure flame of Divine love, that I may love thee alone for thine own sake, and rest entirely in thee, my only good, the perfection of love, beauty, holiness, and wisdom. Grant me grace to submit my heart, my will and understanding to thee, that I may keep thy commandments
with a filial obedience; and, denying my own will, may joyfully fulfill thine, testifying thereby the sincerity of my love.
O Jesu! let thy pure and perfect love inflame my frozen heart! Let thy flaming love enlighten my benighted soul! Let that exalted love of thine raise and purify my grovelling earthly heart! Let thy love strengthen and nourish all the powers and faculties of my soul and body!
Grant that, being filled with this love, I may abhor every thing that is displeasing to thee, and do and suffer every thing in obedience to thy will; and confirm me in this to the end of my life! Let this pure love draw and unite me to thee, and transform my whole spirit, soul, and body into thee! Let me think and speak of thee alone! Let me hunger and thirst after thee alone; that at last my heart may be satisfied with thy celestial sweetness, and that I may for ever abide in thee, and you in me!
Grant that, from a sense of thy love, I may love all men in thee, and for thy sake, as my own self; that I may readily forgive and pray for mine enemies, doing them good for evil, and overcoming them by love Grant all this, for the immense love of the Father, my merciful Creator; of the Son, my blessed Redeemer; and of the Holy Ghost, my true and only Comforter; Amen.
THE END.