The beauty and order of the creation together with natural and allegorical meditations on the six dayes works of the creation : with the addition of two compendious discourses : I. of the creation of man after the image of God, II. of the creation of angels, with a description of their several properties / by ... Mr. John Maynard ... ; published by William Gearing ...

THE BEAUTY and ORDER OF THE CREATION.

CHAP. I.

Genesis 1.1. In the beginning God Crea∣ted the Heaven and the Earth.

BEing about to speak of the Works of Creation, I have chosen the first Words of Holy Scripture as a ground of my Discourse, which in brief containeth in it the Story of the Creation. In the Words we may take occasion to consider:

1. When all things were made] In the be∣ginning of time.

2. Who made them?] God.

3. The matter whereof they were made] Nothing.

4. The Forme or Order of the Creati∣on] A comely and orderly disposing of the Creatures; the Heaven being placed above the Earth in the highes•• rank, the Earth be∣ing seat••d under it.

5. The end for which God did create them.

6. The effect or thing•• created.

I. When] viz. In the beginning of Time; God is Eternal, before all 〈◊〉〈◊〉, wi••hout all beginning, enjoying Himself in infinite All-sufficiency of blessedness and perfection. Now before the Creation there could be no time, there being nothing but God himself, the eter∣nal Iehovah, who is not subject to the measure of Time: but Time began with the Creation, it being the duration or continuance of the Creature; so that the beginning of the Crea∣tion was the beginning of Time. Now as we may consider the Creation conf••s••••ly, before there was a distinction of Creatures so also may we consider time it s••lf. It is said Verse 2. The Ea••th was with••ut Form, and ••••id, and darkness was upon the face of the deep, &c. So that ••i••st there was Created one huge deep confused Mass, as a common mat••er, out of which all things (at least all b••dily substances) were afterwards distinctly created: So also in the beginning of this confused lump of Crea∣tures, there was a beginning of Time, but so that Time was in a sort confused too, like th••t which was created, to which it was coexistent

But as the distinction of Creatures began, so did the distinction of Time: so the Light be∣ing the fi••st distinct Creature, made the first distinct Day, or measure of Time. God said, let there be Light, &c. Verse 3, 4. And pre∣sently it is said, Verse 5. The Evening and the Morning were the first Day: So that in both respects it may be said, that the Creation was in the beginning of Tim••— In the beginning of Time confused, and not distinctly measu∣red, was the Creation of that confused Mass, and lump of things not distinctly ordered: In the beginning of Time distinctly measured, viz. on the first Day of Time, was the begin∣ning of the distinct and orderly Creation of things; the Light which was the first distinct Creature, and the first Day of Time begin∣ning together. So we have it, Hebr. 1.10. Thou Lord in the beginning hast laid the Foun∣dation of the Earth.

II. Who made all things?] The Text saith, God. Here two things are to be consi∣dered. 1, The Persons in the God-head which did Create. 2. The manner of working.

1. For the fi••st, we must note that all the Persons in the Holy Trinity did create: there is no doubt of the Father, who as he is the first Person in order of subsisting, so is he always the first in order of working. The second Person is plainly mentioned. Ioh. 1.1. In the begi••ning was the Word, &c. By him all things were made, and without him nothing was made that was made, Verse 3. Of the Holy Ghost

Moses speaketh in the second Verse of this first Chapter of Genesis. And the spirit of God mo∣ved upon the Waters; or hovered and sate up∣on them▪ as a Bird upon her Egges; by his divine vertue, framing the several distinct Creatures out of the common Mass, as she by her natural warmth bringeth forth her young ones after her kind, with all the distinct parts of their bodies, out of the shapeless lump of matter in the Egge; according to this sense do the best Expositors take that metaphor: so saith the Psalmist, in Psal. 104.30. Thou send∣est forth thy spirit, they are created. So that the Father createth by the Son, through the vertue of the Holy Ghost. And therefore, albeit we use to call God the Father the Maker of Hea∣ven and Earth, as is expressed in our Creed▪ yet must we not exclude the Son and the Holy Ghost, although the Father be first in order of working. Thus you see that God made all things▪ as Solomon saith, Proverbs 16.4.

2. Now we must consider in what manner all things were thus wrought by him. 1. Vo∣luntarily, of his own free will. 2. Without the help or use of any Instruments. The Psalmist saith, Whatsoever the Lord pleased, that did he in Heaven and in Earth, in the Seas, and all deep places. Psal. 135.6 Now we see, the more excellent any Creature is, the more free in its works. The Trees and Plants grow up with∣out all liberty, by a natural necessity, having no sense of that which they do, and without any freedome of choice or voluntary manner of

doing. The sensible creatures, Beasts, Birds▪ &c. As they are of a more excellent nature than the former; so they have some shadow of li∣berty, doing that which is pleasing to them, and refusing things distastfull: yet this is no true and perfect liberty, because they have not the light of reason to guide them to liberty or freedome of will in choosing things, or refu∣sing. But Man at his Creation, and the blessed Angels that kep•• their first estate, have a per∣fect liberty in their kinds, though subordinate to him that gave it, yet vo••untarily choosing or refusing, according to the Light of their un∣derstandings▪ Now then it must needs f••llow, that God who is infinite perfection, is perfectly and absolutely free in all his works, and so in this work of Creation: he cannot be imagined to have any to command him, he being the su∣pream Commander, and absolute Soveraign over all: he cannot be conceived to have any need of any thing created, and by it to be com∣pelled to make them, (as some are constrained to work for need▪ who otherwise would be idle) sith he is infinitely and absolutely All-sufficient, to whose eternal happiness and per∣fection nothing can be added, no not by ten thousand Worlds. And as he made all things voluntarily; so likewise without the use or help of any Instruments: only by his imme∣diate Word. So you see all ••long in this Chapter; He said, let there be light, and there was light, &c. So Psalm. 148.5, He command∣ed, and they mere created. So that by his spirit,

the eternal Word, he made the World, with∣out the use or help of any Instrumen••s.

III. Of what matter they were made] Of nothing. In all the artificial works of Men, we look to the stuff or matter, out of which they were made: but here was none; God made all things meerly of nothing; there was no matter preceding his work. It is true! there was a common, rude, unwrought lump of things, before the distinct and orderly Crea∣tion of things, out of which distinct and seve∣ral Creatures were framed: but this also was created by God; so that originally all things were created of nothing. Iob. 1.3. All things were made by ••im. And therefore that thing, out of which all other things were made, was made of nothing by him: for it is impossible that any thing can be of it self, but God who is the Beeing of Beeings, and the Fountain of all things else.

IV The form or order of the Creation is seen in the orderly placing of all things crea∣ted; the Heaven in the highest place, as the roof of this glorious building, decked with the Sun, Moon, and Stars: under these (as some say) an Element of Fire [we are sure] an Element of Ayr, being of a pure invisible substance, coming n••erer the nature of Hea∣ven, than th••se grosser Bodies which are pla∣ced below: next that are the Waters more gross than the Ayr, yet more pure and light than the Earth, being naturally above the Earth, containing it on every side, and that

is the proper place of the Waters: but the Al∣mighty Creator did shut it up in narrower li∣mits, commanding the Waters which cover∣ed the whole Earth, to gather themselves to∣gether into one place of the Earth, for this pur∣pose, that the dry Land might appear for the use of Men and Beasts, &c. which he had ap∣pointed to live upon the Earth, Genes. 1.9. yet so, that he giveth it leave now to overlook the Earth, (as it were) in lieu of that right which it hath to stand above by its Creation; as you may see, if you look on the Sea where the Shore is level, and not mountainous: yet hath the Lord by his decree (as it were) barred and bolted it up, Iob 38.10, 11. saying, Hi∣therto shall you come, but no farther; and here shall thy proud Waves be stayed. Psal. 33.7. He gathereth the Waters of the Sea together as an heap, he layeth up the depth in Store▪ hous••s; kept as it were under Lock and Key: So the Apostle saith, 2 Pet. 3.5. The Earth was stand∣ing out of the Water, and in the Water. In the lowest place, is the Earth by the mighty hand of God fixed unmoveably in the midst of the great Creation, resting upon no Foundation, but the Almighty arm of its Creator, having the Heavens round about it. The more parti∣cular survey of the comeliness of several Crea∣tures, we may consider of afterwards: thus briefly of the main Frame.

V. The end why God created all, could not be his own encrease of happiness and con∣tentment; for he was All-sufficient of Him∣self;

and sith the Creatures were mee••ly no∣thing, having no beeing at all without Him; they could give nothing to him, which he had not without them in himself; for all that they are, or have, is wholly of him and from him: and therefore the ends we conceive the Lord to aim at, are two: viz.

• ...To communicate his goodness.
• To manifest his glory.

1. He did it to communicate his goodness▪ He made all things, that he might give unto them Beeing, and perfection of Beeing, ac∣cording to their kinds; Himself being the Bee∣ing of Beeings, infinitely perfect; not to re∣ceive from them who are nothing without Him.

2. The second and main end, is the manife∣station of his glory; which doth not add any thing to him, but sheweth what is in ••im, though incomparably short of ••hat he is: so by the Creation he sheweth forth the glory of his Eternity, in that bringing fo••th the World, in the beginning of time he is manifested to be before all time: The glory of his infinite pre∣sence, in that he hath raised and supported this huge f••ame of Heaven and Earth: The glory of his infinite wisdome, in the most excellent composition of this goodly building: The glo∣ry of his All-mighty power, in bringing so great a work out of nothing: The glory of his infinite goodness, in communicating Beeing unto that which was nothing: Of his holiness, in making all things good, not one spot defacing any part

of his work: Of his infinite mercy, in deliver∣ing the Creatures out of misery, which had not been manifested without a Creation: Of his infinite justice, in punishing the rebellion of his Creatures, which had not been eviden∣ced but by a Creation: Of his perfect tr••th in his dealings wi••h the Creatures; which, how had it been made known, had there not been Creatures made? Of his glorious providence, in governing and disposing things Created.

VI. T••e effect is the last thing to be consi∣dered, which is the whole Creation, the whole body and frame of the Creatures; which may be generally considered in the whole, as the Lord looked upon all together, and saw every thing that he had made, and behold it was ve∣ry good; which you must understand is meant, 1. Of a natural goodness or perfe∣ction in every Creature, whereby every one was made perfect and compleat in its kinde, without all natural defects. 2. Of a special goodness or holiness in the reasonable Crea∣tures, Angels and Men. Thus of the Crea∣tion in general; of the several kinds of Crea∣tures in special, I shall speak more hereafter.

CHAP. II.

Use 1. THis condemneth the Atheism of all those, who deny, or doubt of this truth, and imagine that the World was not created of God; but that it was without be∣ginning:

which senseless conceit, the World it self con••u••eth; for, who but a fool cannot see, that no Creature could make it self? for then it should be before it self; then it should be and no•• be at the same time: neither can the m••st excellent Creature make the least or vi∣lest out of nothing, it being a work of him a∣lone, who is the Fountain of Be••ing; yea the change•• and alterations of the World, and the things thereof; the fadings, decays and im∣perf••ctions of it, do all prove it had a begin∣ning, and that it enclineth to an end; for that which is witho••t beginning is also without alteration. Now sith the World must have a beginning, it must needs have it from one of infinite excellency and perfection, which is God alone; none else could frame so great, so glorious a Building.

2. If God made the World, and all things in it; then let every part of the World, and every Creature in the World, put thee in mind of God that made it: Let every thing that hath Beeing, serve as a Stream to lead back thy thoughts to God, who is the Spring and Fountain of all Beeing: When thou seest the Sun to shine, the Moon and Stars to give some light, borrowed from the Sun, look thou to the Father of lights; and let that created light and brightness which is in these Crea∣tures, enable thee to see him that is invisible, from whom the Creature receiveth all its ex∣cellency. Every Creature which thou seest, is a part of his Workmanship, and putteth

thee in mind of its Maker; but these, viz. the Sun, Moon, and Stars, Heaven and Earth, are the same immediate works, which the Lord made at the fi••st: Thou seest that Sun, that Moon, those Stars, that Earth, which God did immediately bring forth by his All-mighty Word· The T••ees, the Beasts, the Bird••, a••e all his Creatur••s; all b••o••ght out of the Mass and common 〈◊〉〈◊〉 wh••ch 〈◊〉〈◊〉 ••he first was with∣out fo••m and 〈◊〉〈◊〉: and all th••s•• in pa••ticular, are brought ••••rth f••om time to ••••me by his Mighty P••wer▪ who 〈…〉〈…〉 Day work∣eth all ••••ings acc••••di••g ••o the c••••ns••l o•• his own will▪ 〈◊〉〈◊〉 yet th••••e are many In••tr••••••nt•• used to bring f••rth these: the old to b••i••g ••o••th the young, &c. and t••ough ••he kinds of Crea∣tures rema••n▪ which God him••••lf made; yet the p••••ticular Males and Females ••••de▪ 〈◊〉〈◊〉 beginning are l••ng since ex••ing 〈◊〉〈◊〉 an•• ••∣thers by many succ••ssions are 〈…〉〈…〉 many Ages in their st••ad. But th••se 〈◊〉〈◊〉 are the very same wit••ou•• succ••ssi••n & t••••••e∣fore the Heav••ns in sp••cial man 〈◊〉〈◊〉 do s••t 〈◊〉〈◊〉 the glory of God: the Sun and the Moon which God hath ordained, are in a special man∣ner to be h••••ded, that we may s••riously c••nsi∣der of the Lord, whose immediate workm••n∣ship they are. If you c••n once learn to see God in his Creatures, as ••he Apostle direc••eth us, Rom, 1.20. (where he saith, The invisible things of God, from the C••••ation of the World, are cleerly seen, &c.) Thou maist then see him Dayly round about thee: Thou canst not set

thy Foot upon the ground, but thou maist re∣member that thou treadest upon the Lords workmanship, and that thou couldest not stir a Foot, but that he hath made this ground to bear thee, and given thee leave to walk upon it. When thou seest the beautiful face of the Earth, and the Fruits and Plants which it yieldeth▪ thou seest abundant variety of the Lords Creatures, and art taught (if thou wilt learn) to remember him by whom all of them were created. Thou must think thou hearest Him in the noise of strong and mighty winds, in hideous claps of thunder; that thou dis∣cernest Him in the Clouds, in the showers ••f Rain, in the Hail, Snow▪ Ice▪ and Hoar-frost; in the Spring, Summer, Harvest, Winter; in all th•• seasons of the Yea••; yea in t••e very Day and Night; for Day unto Day, and Night unto Night, teach knowl••dge; Time it self, and the continuance of it, are his wo••k.

Look upon thy self; every part, ••very mem∣b••r of thee; thy Br••ath in thy Nostrils▪ the spiritual substance of thy Soul, with all its ex∣cellent faculti••s; thy reason when thou usest it; thy Memory which preserveth unto thee the knowledge of things gone and past; thine Eyes, thine Eares &c. which let in things like Windows, into ••hy mind: These and multi∣tudes of o••her things which thou bea••est eve∣ry Day about thee, should make thee th••nk with much admiration of thy God that made thee, and all that is within thee. How canst thou look away from God? How canst thou

turn off the eyes of thy mind f••om b••holding Him, if thou dost indeed discern Him in his works? Canst thou see any thing that is, and not see (as it we••e) the pri••t of his H••nd upon it? We should not be so fo••getfull of God, if we did make use of this point, that he is the Creator of all things. Ye look upon the Crea∣ture, and no farth••r, as if it had m••de it self, and had no C••ea••or to frame it: nay so strange is our earthliness and s••ns••ality, that we fo••get God, by looking so much upon the Creatures; our plenty of the Creatures maketh us to for∣get him: our dealings about the Creatu••es, do put the Creator out of our thoughts, whereas there is never a Creature in the World, but it doth in its kind effectually call upon us, to re∣member it and our Creator: Yea the minding of our selves so much; inordinate self-love, and too much carnal respect had to our selves, maketh us to forget our Maker; whereas our selves, (as I have said) should in special man∣ner make us mindfull of Him that made us: Consider th••s▪ ye that fo••get God, and either remember him ••ff••ctually by his works; or else be sure, his Creatures shall bear witness a∣gainst thee, and condemn thee for thy forget∣fulness.

CHAP. III.

Use 3. AS the Creatures should make us re∣member God, s•• should they make

us admire and glorify Him. This wonderful work, viz. the whole World, and all the Creatures in it, should move us to esteem him wonderfull▪ even beyond astonishment. We cannot be sufficiently amazed at his excellent greatness, manifested in his wonderful works. 1 Kings 10.4, 5 6. When the Q••een of S••••ha had seen all Solomon's wisdome▪ and th•• House that he had built, and the Meat of his Table, and the sitting of his Servants▪ and the atten∣dance of his Min••sters, and their Appar••l, and his Cup-bearers▪ and his ascent by wh••ch he went up into the House of the Lord; T••ere was no mo••e Spirit in Her. These things in this variety laid together did aston••sh Her for a time, and She was as one amazed, as if She had been left without a Soul. But alas! what was all Solomon's glory unto the Excellency of God, his glory and greatness shining in t••e Creation? not so much as a Glo••-worm is to the Sun. Our Saviour hath p••••ferred▪ he beau∣ty of a Lilly (one of the least of Gods Crea∣tures) b fore the ri••h••st R••bes that ever Solo∣mon wore in his gr••atest glo••y. If Solomon's wisdome were so admirable unto Her, how wonderful should the infinite wisdome of God appear to be unto us▪ as it shineth in the excel∣lent composition of the whole Creation? If Solomon's House did so dazle Her Eyes with its stateliness, greatness, and magnificence: how should we with much admiration look upon this goodly frame of Heaven and Earth, which the Lord by his meer Word brought

out of nothing, to which the House of Solomon was no more than a poor Cottage? If the consideration of divers things together, order∣ly disposed, and fitted, did thus overcome Her spirit; how should the exact order, and pla∣sing of numberless Creatures of divers kinds, their several natures, tempers, qualities, vertues, enclinations some of them great, some lesser, ra••ish us▪ some of them giving support unto the ••est, some contained within the rest; some moving about with restless motion, as the H••aven••, and in them the Sun, Moon and Stars, tu••ning ab••out with ••hem the Wheel of Time c••rrying ab••u•• with them Days▪ Weeks Moneths, Yea••s, Ages; altering Times and Seasons; raising the Earth to Life again in the Spring, and renewing its Face with you••h and beauty; ripening the Fruits of the Ea••••h in Summer, scorching our Bodies wi••h heat, and even making us forget the cold breath of Winter; then stri••ping the World of thi•• h••lf Years clothing at the f••ll of the Leaf or Autumn, and soon af••er leaving it for dead in the benummed Winter, until it obtain ano∣ther r••surrection (as it were) at the Spring. This is the course of the H••••vens, and these their eff••ct.

〈◊〉〈◊〉 ••g••in•• look on the Earth holding 〈…〉〈…〉, ••nd not st••••ri••g from its place, eve•• 〈◊〉〈◊〉 it C••eation: See some 〈◊〉〈◊〉 of 〈◊〉〈◊〉 big••••ss yet neithe•• sti••ring nor growing, as Rocks 〈◊〉〈◊〉 M••untains: Some g••owing, but not moving from their ••laces, as T••••es

and other Plants of ••he Earth: some growing and stir••ing to and fro; some creeping, others going and running, s••me swimming, othe••s ••l••ing; some of wonderful strength and swift∣ness, some weaker, ••nd slow in their motions▪ Consider t••e unspeakab••e multitude of them even b••yond all im••gination no Man on Earth being able to number all the several kinds of Creatu••es, mu••h l••ss the particulars of those kinds: And then, if there were not m••ch dulness in our spirits and want of appreh••nsi∣••n, there would be (as it were) no spirit in u••; the powers of our Souls would even b•• swal∣lowed up with admiration, and we should with feeling hearts express our astonished thoughts and cry out with the Psalmist, O Lord our God, how wonderfull is thy Name in all the Wo••ld! Psal. 8.1. In some one of the least Creatures the Lord is to be seen in admirable Workmanship, how much more in the whole ••reat••on, especially considering, how it is brought out of nothing? in which respect the least Worm is a witness of his Omnipotency beyond exception; and therefore we must take time for Meditation on the Creatures, that we may set forth the praise and glory of the Creator, and (as the Psalmist saith) May talk of all his wondrous works. That the Hea∣vens may move us to declare the glory of God, and the Firmament may provoke us▪ and prevail with us to set forth his Handy∣wo••k.

CHAP. IV.

Use 4. AS we should admire and bless the Lord for the whole Creation▪ so in special for any Creatu••es by which we receive any benefit. Remember, whatsoever hath any Beeing in the World, whereby thou re∣ceiv••st any comfort in any kind, it is part of his Creation; it is one of those things which he brought out of nothing. A due conside∣ration of this would be an excellent means to lead our minds unto thankfulness and to make ••s both love and praise the Lord, at whose hand we receive it▪ If we could but deal se∣riously, there is not the least thing that s••rveth to cover our nak••dn••ss, or to keep off the cold in Winter, not the least refr••shment to a drop of D••ink, or a cru•• of Bread▪ which we take into our Bo••ies, not one draught of the Ayr which we suck in at any time▪ not Fire or Wa••er▪ which are so us••ful to us, but that every on•• at any time, wh••n we partake of the bene∣fit of them should be a motive unto thankful∣ness. Once this and that was meerly nothing, but God gave it Beeing, and these and these qualities, whereby it might do me good: yea, the Lord, to whom his works are all known in all Eternity, did shew his Almighty Power, in bringing these things out of nothing, for this ve••y pu••pose, that it might do me good, and supply my wants. In special•• the Light which is ••o common a blessing, how excellent is it in

its nature, how needfull and useful unto us? how should we glorify the Lord for the use of this mercy every Day, that when the Earth was without form and void, and darkness was upon the face of the deep, the Lord by his Al∣mighty Word did bring forth this glorious Creature, whereby we have the use of that most excellent sense of seeing, which otherwise could not be useful to us; yea, whereby the Lord in a notable manner sheweth forth his glory: so that He that is not blind, may from this Creature especially, learn to see him that is Invisible. Yea, God himself hath pleased to c••ll himself by the name of this Creature; God is Light: So brightly doth his glory shine in this work of wonder. What plentiful mat∣ter of thanksgiving doth all the world offer us, if we could take it; yea we cannot look about us, but we see that which should enlarge our hearts and open our Mouths for the praises of the Almighty Maker of Heaven and Earth, all our lives should be a course of thankfulness; and as all the Lords works do give us occasion of thankf••lness; so all our actions should be works▪ wherein our thankfulness should be expressed for the works of God.

CHAP. V.

Use 5. THis should keep us from abusing the least of the Creatures, as we fear to become guilty▪ of defacing the Lords own Workmanship; and in this regard, we should

not dare to shew our selves cruel to our very Beasts, which we use in our service, either to carry our Bodies, or to do our work. The Righteous is merciful to his Beast, but their mercies are cruel, who carry merciless hearts towar•• the poor Creatures. We must always remember, that the Lord who made them, hath more right unto them than we can have; our right being wholly derived from him; and therefore we must usurp no farther upon them than he alloweth us; which is moderately and mercifully to use them, not cruelly without mercy to abuse them. And therefore the with∣holding of due and necessary food from the Beast, or over-burdening it beyond measure, is a dishonour offered to its Creator. And as these Beasts of service must not be abused, b••∣cause they are the Creatures of God; so neither may we in sport torment the poor Creature that crawleth upon the Earth. If I should name some practices among us of this nature, perhaps some would think them too mean to be mentioned here. But Christians must walk exactly, and keep Gods commandments dili∣gently, or exceedingly, as the Hebrew word,* 1.1 in ••sal. 119▪ 4. noteth unto us: and the poorest Creature that is, is a part of G••ds Workmanship, and God may be disho∣noured in it: yea, to abuse in sport (••hough it be as mean a Creature as a Fl•••• &c.) is to take the Name of God in vain; sith these works of His, are such things, by which, as by a name, he hath made himself known unto us; the

least Flie being an evidence of his Almighty Power.

So for those Creatures which we use for cloathing, nourishment, or other use, we must take heed of all excessive abuse, and so of ta∣king the name of the Lord in vain. Still re∣member, that this is created of God, and I must use it as a Creature of His. The Apostle against the sin of Fornication, useth this speech, S••all I take the Members of Christ, and make them the Members of an Harlot? God forbid. 1 Cor. 6.15. So may I say of the Creatures, shall I take Meat and Drink, the very Crea∣tures and Workmanship of Gods own hand, and make them Instruments of Satan and sin, of Gluttony, of Drunkenness, means where∣by to dishonour God, and fight against Him that made them? Shall I take Money and Cloaths (Gods Creatures) to shew forth my pride, and my heart lifted up against God, that made these, and made me a poor naked Crea∣ture, allowing me a ••ob••r use of them to cover my shame, not an excessive or fantastical abuse of them to satisfy, and shew forth my pride and vanity? God forbid. So for Time, which God made at the first in the beginning of the Creation, we should especially take ••eed of abusing it, and account it as a precious thing fl••wing o••t of Gods Eternity, too precious to be was••fully mispent and abused. If the anci∣ent of Days hath ou•• of his Eternity bro••ght forth time, and giv••n us time, continuing it to us out of his long-suffering and patience,

even from the beginning of the World hither∣to, let us not by idleness, immoderate eating and drinking, unprofitable or unseemly wan∣ton exercises, immoderate sports, excessive ••ar∣••i••g, &c. (taking up more of ou•• t••me tha•• Re••igious duties) Let us not by these and the like exercises embezle away those 〈◊〉〈◊〉 hours, which when we have once lost, we shall never see them more.

CHAP. VI.

Use 6. FOr as much as God made all things of nothing: this should make us to trust in God in all straits and necessities: Great is the sin of distrust and infidelity, when we distrust God for want of means; it is in effect to deny him to be God, and to make no difference between the Creator and the Crea∣ture. Do we doubt of Gods All-sufficiency, because we see no outward means? What difference do we then put between Him and man? Man can help and supply us, if he h••th means; but God the Creator is infinitely above the Creature, and can help wi••hout all means. If thou hadst Meat, Drink, & Money eno••gh, thou wouldest fear no want, but the l••ck ••f these maketh thee di••trustfull: Alas! whe••c•• c••me all th••se? Did not the Lord bring them all out ••f nothing? and can he not now as ••asily help thee many ways u••known, and not thought of by thee, if thou trust in Hi••▪

as then he could bring the whole World out of nothing. It is Atheism, and a denyal of the God-head, to doubt whether God could make the World of nothing; and all infide∣lity in these cases s••v••u••eth of Athiesm, and a ••••ni••l of the God-head▪ when we doubt whe∣ther God can help us, when we see nothing but wants. I•• it not easier to h••lp ••s than to make a World? So in any dangers, when we are s••rai••ly be••••t, and 〈…〉〈…〉 to, and s••e no means of deliverance and escape: Let u•• th••n lea••n to depend upon the Lords All-suf••icien∣cy; if we had a strong gua••d of S••uld••ers at 〈…〉〈…〉▪ we wo••ld ••ot 〈◊〉〈◊〉 b••t that we should break through our Enemies. Alas! Did not God m••ke those Souldiers and all the World out of nothing? and doth He need their help to deliver ••s? I•• he please to del••∣ver us, the want ••f ••h••ir aid shall not ••i••d••r it: if not twelve Legions should not be able to pr••cure our safety.

Use 7. If God, that needeth no ••eans to do us good wi••hall, but could h••ve sup••lied all o••r wan••s c••n••inu••lly ••ut ••f no••hi••g▪ were y••t pleased ••o 〈…〉〈…〉 of Creatures to be means of g••od unto us; thi•• sho••ld 〈◊〉〈◊〉 us not to 〈…〉〈…〉 neg∣lect of the 〈◊〉〈◊〉 w••ich 〈…〉〈…〉 cre••••ed for our goo••, 〈…〉〈…〉 not God can 〈…〉〈…〉, therefore I ca••e not 〈…〉〈…〉 ••ay▪ God by giving 〈…〉〈…〉 pleasur•• ••o help 〈◊〉〈◊〉 ••y ••h••m, therefore I will take them

as h••lps with thankfuln••ss f••om the h••nd of God.

Us•• 8 This should make us fear the great God, who had made all things of nothing, and not ••••ar any Crea••ure of His mo••e than the C••••ator. See our ••olly and vanity of mind he••ein; we ••••ar Man so much, t••••t for f••ar of him, we sin a••ainst he Lo••d without fear ••r c••••e. Vain Man! 〈…〉〈…〉 that the Creat••••e w••ich w••s n••••hing 〈◊〉〈◊〉 and which God made o•• nothing c••n 〈◊〉〈◊〉 ••hee 〈◊〉〈◊〉 th••n the Creator▪ who by his Almighty Power made this Crea•••••••• of nothing; and gave it all the Power which it 〈◊〉〈◊〉, eith•••• to h••lp ••r hur••? Thi•• 〈◊〉〈◊〉 ••f o••r f••olish minds is no be••••e•• th••n 〈◊〉〈◊〉, ••f it be ••••ghtly consider∣••d: Th•• Lo••d g••ve ••s wi••e and unde••stand∣ing h••a••t••. Fear him that c••n raise ••erro••s and troubles unto the•• ••ut o•• nothing, th••t can set thine own ass••••gh••ed 〈◊〉〈◊〉 against thee, a••d make t••ee a•• ••ntoll••r••ble b••rd••n to thy s••lf, that c••n bri••g mo••e misery to thee out of thy own boso••e, than ••ll the Wo••ld can wo••k ag••i••st th••e. It is more dangerous beyond c••••parison to 〈◊〉〈◊〉 God against th••e, th••n all the M••n and 〈◊〉〈◊〉 C••eatures in the World, which were ma•••• of nothing by him,

CHAP. VII.

Use 9. THis should also move us highly to ••steem, and lo••e the Lord, who is

the Maker of Heaven and Earth, above Hea∣ven and Earth, and all things in the same. He••e is a c••se ••hich doth wonde••f••lly disco∣ver the naughti••ess and pervers••ess of our hearts, tha•• m••ny of us esteem and a••••••ct s••••e one poo•• silly Creature above the Creator of all ••hings. Alas! before the World was, He was as pe••f••ct, as b••••ss••d ••s excellent as now he is, sith hence the creat••on of all things, but the World was nothing before he made it. These things of the World, which now seem such Pea••ls in thine eye, were nothing, had no excellency in them, but what he gave them: and therefore if there be any goodness in them, that should not withd••aw thy heart f••om God to th••m, but cause thee t••e mor•• to admire and love the Lord, who out of his infinite goodness gave them all, that which seemeth so good in them, unto thee, when of themselves they had neither goodness nor beeing. The pleasantness that is in Meat and Drink, did it not wholly come from Gods infinite sweetness and goodness? Do not then l••ssen thine aff••∣ction to God out of a bru••••••sh appetite toward them, but rather use them in Ch••istian sobri∣ety, wi••h an heart lif••ed up unto God, and ad∣mire his infinite goodness and sweetn••ss, whereof thou ••astest some drop, in these crea∣tures. Are worldly riches things to be desi∣r••d in thine opinion? All the ••iches in the Wo••ld came out of the infinite 〈◊〉〈◊〉 and sto ••••house of his All-••••fficie••cy or S••lf-s••fficiency. Therefore if thou wilt be rich,

covet him and long and labour to p••ss••ss and enjoy Him for thy po••tion, and so thy Riches shall be more than all the golden Mines in the World can pu••chase. Kn••w this, that as these riches are nothing without Him, so they are as good as nothing if you have them without Him; and that how rich so ever you seem to be in these ••utwa••d things, yet you are poor and miserable, except you be rich in God: if thou hast not Him, thou hast nothing, for all things are nothing without Him; learn to esteem of God above all Riches, Children, F••i••nds, and to account all things as nothing in comparison of Him, as the Psalmist did. Whom have I in Heaven but thee, and there is none upon Earth that I desire in comparison of thee. Psal. 73.25. It is good for me to d••aw neer to God, he is my portion for ever. Let thy love to other things be cold, in comparison of thine affection unto Him; let thy Soul be carried with winged d••sires after Him: oh that I might enjoy Him more fully, who brought all things out of no∣thing▪ who is the fulness of all sweetn••ss and happiness! Oh that I could enjoy Him, and that he would be mine, and I might be His, that I might live in His bosome, and walk in the Light of his count••nance. For as God did bring all things out of nothing immediately, & the things so brought forth were most pure and good, and excellent, according to their kinds; but those that were brought forth since by the Creatures, as His Instruments, have de∣generated, and lost much of their first excel∣lency:

So the swee••ness and comfort that is to be had immediately from God, in a spiritual communion with Him, and in beholding by faith his loving countenance th••ough Jesus Christ▪ is incomparably beyond all the sweet∣ness, which is instrumentally conveyed to us by the Creatures. Therefore let our Souls long and labour to drink immediatly out of the Fountain, to tast and see rather how good the Creator is, than to glut our selves with a sensu∣al sweetness of the Creature. Oh the pure Waters of the Sanctuary, which flow imme∣diately from the presence of God into the souls of the faithful! The Spouse in the Canti••les saith, The Name of Christ is like a precious oynt∣ment poured forth, full of fragrant swee••ness, and therefore she begins her Song of love thus: Let him kiss me with the kisses of his Mouth. She desireth immediate communion with him. A Love-Letter wi••l not satisfy Her▪ but his Mouth to her Mouth, Himself by his blessed Spirit imparted and communicated to Her: So tell a faithfull Soul longing after immediate communion with God, here is weal••h, ho∣nours, pleasures, &c. His Answer will be▪ What talk yee of this dross and dung, of these shadows? Away with these muddy trifles, give me God himself, and take from me all the World: it is the Creator whom I love; it is this All-sufficient God, with whom the whole World is not worthy once to be compared: Give me Him, and take from me what you will.

CHAP. VIII.

Use 10. SEeing God made all things of no∣thing, when being nothing, they could deserve nothing at his hands; and be∣ing made, they could not help or profit him in any kind, this should move us in imi••ation of his free goodness, to do for those that cannot deserve any thing from us, who are not likely to be able either to help or hurt us, or to make us any requital. The Lo••d did this, when no Law bound Him to his Creature: but we are bound to do for our fellow Creatures, by the L••w and will of our Soveraign Creator. It is great shame for us to grudge at this, and hang back saying, it is but cast away, I shall have nothing for it. God gave Beeing to that which was nothing, and which could add no∣thing unto him: but the most unable Man may possibly do us some good in some case or other; and though he should be unable yet God is able and ••eady abundantly to r••wa••d u••; whereas none could ••ecompense his wo••k which he did, in giving Beeing to the Creatu••es which were nothing: yea all Men a••e of one and the s••me blood with our selves; our bone and flesh; of our Kinred, issuing out of o••e stock, as branches of one Ro••t: all the blood that runneth in the V••ins of all Fl••sh, it st••e••∣med down from one Fountain▪ even Adam ••ur common Father, and therefore there is 〈◊〉〈◊〉 reason that we should one do for ano••he••▪

But what kin was the infinite Iehovah unto meer nothing to emptiness it self? what neer∣ness was there between him and it, that he should bestow so much upon it, even the whole World? none at all; but rather an infinite distance between an infinite Beeing and meer nothing: yet thus did the Lord give Beeing to nothing, and made that to be which was no∣thing. How then should we blush at our un∣natural churlishness in this behalf! and learn of God to do for them, that cannot do for us, ••or recompense that which we do for them, that we may be like our great Creator, and our Father which is in Heaven.

CHAP. I.

Colos. 1.16.

For by Him were all things Created, that are in Heaven, and that are in Earth, visible and invisible, &c.

SECT. 1.

HAving spoken of the Creation in general I come now to the Creatures in special; which are (as learned Zanch di∣videth them) of three sorts.* 1.2 1. Vi∣sible. 2. Invisible. 3. Partly visi∣ble, partly invisible. Of the two former sorts the Text in hand speaketh, and under them both, includeth the third also, which partaketh of both the other kinds; but I have chosen

his Text purposely for the first and second kinds, intending upon a more peculiar Text to speak more largely of the third. By the Creatures visible, I mean all substances meet bodily, though some of them cannot be seen▪ as the Ayr and Spirits in sensible Creatures: yet under [visible] these I comprehend by a Sy∣necdoche, because sensible, and such as may be discerned by some sense or other. By invisible, I understand all Creatures meerly spiritual▪ f••••e from all bodily substance, as the Angels. By those partly visible, partly invisible, I under∣stand Man-kind consisting of his Body, which is a gross material substance, and his soul which is of an intellectual and spiritual nature.

Of the first, Moses writeth at large in the first Chapter of Genesis. And therefore in the first place, observing that God made all bodily crea∣tures, I will fetch the explication of this point out of the Holy Story, the most ancient that ever was penned; the Original Diary of the World, and Chronicle of the Universe; where first, you have the Creation of the whole in the first Day, and therein two things:

• 1. Passive.
• 2. A••••ve.

The passive substance was the huge un∣wrought Mass of things, without any distinct form or shape, not yet distinguished and dig••∣sted into several kinds of Creatures, not quali∣fied with those several perfections of natural goodness, which afterward the All 〈◊〉〈◊〉 Creator b••stowed upon its se••eral parts. Moses,

tells us, it was without form] without any spe∣cial or distinct form or shape: and void] like a ruinous, confused heap; void of beauty, void of perfection, void of such quali∣fications,* 1.3 as should make it very good. Again, it was dark. [And darkness was.] This confused lump lay wrap∣ped up in the thickest Mantle of utter dark∣ness, without any the least glimpse of light, that can be imagined, most dreadfull and hi∣deous, but that there was no Creature then made to be aff••ighted by it. This darkness was upon the ••ace of it, or the superficies; it was not only a dark Mass within, but the very surface or out-side of it was void of all glimpse of light shining on it. Again, it was deep.] An ••••ge Mass of wonderfull and extraordinary bigness, which yielded stuff and materials for the framing all bodily substances afterwards, except the Heavens, (if at least they are to be excepted, as for my part, I think they are) and (as I conceive) the Text makes it cleer. For In the beginning, it is said, that God made the Heaven and the Earth. And the next words are; And the Earth was without form, &c. So that by the Earth before, I understand the rude Mass of things, out of which was brought Earth▪ Waters, and other Creatures compound∣ed of these▪ and this Earth was distinguished from Heaven▪ and as this Earth was without fo••m, so the Heaven was without light at the first: so that this (I conceive) at the first, was made that huge O••b or Sphear of Heaven,

without Sun, Moon, or Stars, and together with it, the common matter of all inferiour Bodies: for first he saith, the Heaven and Earth were made; but he doth not say that the Heaven, but the Earth only was without form and void; And the Spirit of God moved upon the Waters.] Or hovered over this mixed Mass of Earth & Waters, as the Bird over her Egge, by its divine vertue framing and sha••••ng di∣stinct and several sorts of Creatures, out of this common lump.

On this first Day was the Light created, as an active Instrument to distinguish Time, and as I conceive, so also to be used in bringing forth distinct and special Creatures, by vertue of a quickning operative heat accompanying this Light. This Light you see was before the Sun, which was not created until the fourth Day. And in probability, this Light was f••x∣ed and radicated in the Heavens, and so shi∣ned here upon this confused heap of the Earth and Waters: for had it been without a sub∣ject scattered abroad throughout the vast and void empty spaces between Heaven and Earth on every side; where had the distinction been between Day and Night? And therefore I conceive, that this excellent Creature being seated in Heaven by the Father of Lights, did shine upon half the Earth at once, as now the Sun doth, and so was ca••ried about with the motion of the Heavens, and made Day where it shone, and left the Night there whence it removed: so that whiles the Earth continued

without form, and had its face cove••ed with darkness, there was the first Evening; and when the Light was made and shown upon the Earth out of darkness, there was the first Morning; and this Evening and Morning were the first Day.

SECT. 2.

IN the second place is to be considered the distinction and division between the great∣est parts of the Earth and Waters.

1. The division of the upper parts of the Waters from the lower parts of the same, which was by the Firmament, or Body of the Ayr, which God made between the upper and lower parts of the Water, which I apprehend thus: That although the Earth and Waters lay confused together in one heap, yet the thin∣ner parts of this lump coming neerer the na∣ture of Water, was raised to the upper part; and that these muddy Waters lying in an huge heap above the gr••sser and more earthy part, the Spirit of God did penetra••e into them, and b•• his vertue rarily the middle part of this wa∣te••y matter, turning it into an huge, spacious, but much purer and thinner body of the Ayr, which is called an Expansion, or out-spread Covering, wher••by a separation was made be∣tween the W••terish matter, compassing and hiding under it the whole Earth on every side, and the upper parts of the Water, which in Clo••ds and Exh••lations were drawn and rai∣sed

up; some higher, some lower, above some parts of this Ayr or Covering. And this Fir∣mament is called Heaven; even the same spo∣ken of elsewhere in Scripture: The Heavens sh••ll hear the Earth, Hos. 2 21. That is, the Ayr shall showre down fatt••ning Showres upon the Earth, and so we ••ead of The Fowles of Heaven, that is, of the Ayr: As S. Paul also calleth the Heaven of the bl••ssed Saints and Angels, The third Heaven; a••d ••o prop••r∣tionably, that which is the place of the Sun and Stars, is the second, and this of the Ayr here mentioned is the first Heaven; and this Evening and Morning wherein this was do••e, was the second Day, though yet without a Sun.

2. As there was a distinction of the upper and lower parts of the Waters; so now of the Waters from the Earth; the Waters ••hat en∣compassed & wholly overwhelmed the Earth before, being by the Word of God g••••h••red toget••er, a••d shut up in one pl••ce, and called Seas; so that the d••y L••nd, wh••••h was al••oge∣ther hidden before, did now appea••: the wis∣dome of God thus provid ng for those Crea∣tures, which he pu••po••ed to place upon the Earth.

Next to this was ••he furnishing the Earth with Pl••nts, Trees▪ Herbs, Grass &c. which were the first Creatures that had life, and that the first degree of life, v••z. Vegetation, with∣out sen••e or motion from place to place, yet end••ed with a seminal vertue, enabling them

to propagate their kinde, and to bring forth an encrease. And this was the work of the third Day, when as yet the Sun was not cre∣ated.

SECT. 3.

NOw follow the Ornaments of the chi••f part of this glorious Building. 1. Of the Heaven on the Fourth Day. 2. Of the Ayr and Waters on the Fi••th Day. 3 Of the Earth on the Sixth Day. Now the Lord ha∣ving without Sun, Moon or Stars, given Light to the World three Days together, doth by his All-mighty Word create Lights in the Hea∣ven, viz. the great Light of the Sun, which should now henceforth become a Fountain of Lig••t both to other Stars, and to the rest of the Wo••ld, by which the Day should be ruled: and then a l••sser Light, though in appeara••ce great to us at a neerer distance than other st••rs, even the Moon to rule the Night; so that now there should be some Light in the Night, and not me••r Da••kness, as in the three former Nights: but either the Moon should shine with greater b••ightness on the Earth, or (a•• least) the Stars sh••uld give some lesser Light in the absence of the Moon, and even in the most cloudy Night should give some little a∣batement of utter Darkness. But this was not all; these glorious Bodies were to serve for S••gnes and for Seasons, and for Days and Years▪ Wherein,

I. I embrace the Opinion of Par••••s,* 1.4 who acknowledgeth the Stars to have a th••••e-fold kind of Signification;

• ...Natural.
• ...Civil.
• ...Divine.

1. Natural: as they signify and fore-shew Rain and Drought, Cold, Heat, Famine, Plen∣ty Eclipses, &c By their rising, setting, op∣posi••ion conju••ction, &c.

2. Civil: As they shew unto divers sorts of Men, when is fit time for several employments viz. Pilots, Fishermen, Husbandmen, Physi∣cians, &c.

3 Divine: So they many times foreshew the judgments of God ••o come, as Wars, Pe∣stilences, Con••lag••a••ions, and fearfull alterati∣ons of States and Kingdomes.

II. As they are for Sig••es, so likewise for Seasons. The S n by his va••iety ••f motion, making the ••pring, Sum••er, Aut••mn, and Winter, and the Mo••n making n••w Mon••t••s by her changes and revolutions.

III. They are likewise for Days and Y••ars: the Light carried about b••fore, made the Day, but now the S••n should meas••re the Day from this fourth Day to the last Day, the Day of Judgment, by enc••mpassing the Earth in twenty and four hours, making a na••ural Day compleat; and by a full revolution to the same point where it begun, making a full Year.

IV. To give Light to the Earth: without

which all the Creatures would be in Dark∣ness, and with that Light to impart a c••eri∣shi••g heat and warmth, without which the natural hea, and living Creatures would ••••on be extinguished. And this Evening and Morn∣ing was 〈◊〉〈◊〉 Fourth Day viz. with those ••hree that were before the Sun; but the first Day wherein there was a Sun to give Light.

Th•• n••x•• Day, the Ayr and Wa••ers were furnished▪ where it seemeth that God brought both Fowles and Fishes out of the Waters: so it seemeth the Fowles were brought forth out of the Waters above the Fi••mament, and now are appointed ••o fly in the Fi••mament or Ayr; and the Fishes we••e brought forth out of t••e Waters b••low, where yet they abide and swim; this was on the fi•••••• Day. On the Sixth Day was the Earth furnished with Beasts, and creeping things of every kinde. And last of all was created a Lord of the rest, even Man upon the same Day; of which more hereafter. Thus much for these bodily Crea∣tures, concerning which something may be profitab••y spoken by way of Application, and some••hing also by way of Allusion.

CHAP. II.

Use 1. IN that God did choose to make the World in this space of time, who could as easily have made it, as well in one moment, as in six Days; this should teach us

to take time for Meditation on his Works. He that could in one instant, at one word have brought forth Heaven full of Stars, the Ayr full of Fowls, the Water full of Fishes, the Earth full of Beasts, creeping things, Trees, &c. was pleased to make several Days works of this wonderful Creation, and to proceed di∣stinctly and orderly in his work: teaching us by the manner of his working only by his Word without Instruments, that he could have done all at once, which now he did at se∣veral times: it being as easie for Him at one word to say let there be a perfect World▪ as at one word to say, Let there be Light; and on the other side, by this stay and pause in work∣ing teaching us to stay in our thoughts, and to cause our minds to dwell upon his glorious works; our minds (I say) which are of nar∣row capaci••y, and can but take in things by peece-meale into their consideration. The eyes of our Souls are but narrow, and it is not enough for them at one glance to view the whole frame of this glorious Building: but rather by setled Meditation to fix themselves up••n it, and leisurely to pass from one part and point thereof to another, and in every part to admire the Infinite and All-sufficient perfe∣ction of the Worker. It is that which may make us ashamed, and tremble also 〈◊〉〈◊〉 God should call our Consciences to account, few of us could say▪ that of ••ll the time we have spent, ever sith-hence we had the use of ou•• under∣standings, in a serious Meditation on Gods

works, to this end that we might glorify the Maker, would not make up one Week, not one six Days, not so long as the Lord was in bringing them forth. Is not this a shame for Man, who was made of purpose to glorify God in his works, that he should not in all his life spend so much time in meditating on the works of God, notwithstanding his dulness and sloth of apprehension, as the Lord was pleased to take in making of them▪ notwithstanding his Omnipotency, which could have made them all in less than one minute, as easily as in a thousand years! Th••s therefore should cause us to humble our selves for ou•• failing in this regard, whereof we are guilty in an high de∣gree; and move us to spend more hours in studying this great Book of Nature, which the Lord hath spread open before us, therein descri∣bing unto us those invisible things of his Eter∣nal Power and God-head in such plain and legible Characters, that he which runneth m••y read them: every main part being (as it were) a several Volume, the Heaven, the Aire the Earth and Waters, every Creature in th••se being a several Leaf or Page: every part of each Creature; every natural property, quali∣ty or created vertue in each, being a several li••e, or (at least) word or syllable, deserving a studious and attentive Reader; that is, one that will seriously take into his thoughts the admirable incomprehensible excellency and perfection of the Maker. And as our Savi∣our speaking of Daniel's Prophesie, concerning

the abomination of desolation standing in the holy place, saith, Let him that readeth consider: so say I of these great works of Gods Creation, which we may call the Books of Nature, writ∣ten with the Finger of God, let him that read∣eth them consider: let him that looketh upon them, not do it with a careless eye, but with attentive thoughts, and most effectual Medita∣tions: yee may not herein be like idle Read∣ers, that only lo••k at the beginning of a Book, to see the name, and then throw it away again. And what if I should say, it were expedient herein to follow the same order in considering of the Lords works, as the Lord himself did in their Creation; that is, to bind our selves to do the work of the Day in its Day, namely on the same Day wherein each work was done, to meditate on the work of that Day? I will not say, that he sinneth, who doth not follow this order, I know no such warrant. But this I say, considering our weakness, who must have time to make a distinct consideration of things, considering how apt we are to be car∣ried away with idle, impertinent and unpro∣fitable musings, and so to look away f••om those things whereupon our thoughts should especially be fixed: considering the great and admirable variety of Creatures, and of natu∣ral qualities and perfections in those Creatures, all issuing from that one single, but All-suffi∣cient perfection of an infinite God; especially considering that the Lord hath been pleased, not only to let us know, how many Days he

spent in the Creation of all the whole, but also particularly and distinctly to acquaint us with his several Days works; telling us what he did the first Day, what he did the second Day, &c. •• dare boldly say, it is expedient even to tye our selves to set apart some time in those several Days, for a more special view of those several works. The work it self is necessary, and a more natural and convenient order to be used in performing it, I cannot think of, than this which I now propose.

CHAP. III. Meditations on the first Days Work.

SECT. 1.

LEt us now consider what was the first days work, and that upon the first day, which now we call the Lords day, and therein first consider what was done in the Evening of that Day, and then what was done in the Morning.

1. What was done in the Evening: it seem∣eth that in the Evening or N••g••t, was ma••e the Heaven without Light, the Earth wi••hout form, darkness c••vering the face of the de••p. and the spirit of God moving upon the surface of the Waters. And here is plentiful ma••ter for thy thoughts to work upon, on this first day of the week.

1. Then admire and magnify the wonder∣ful power and wisdome of the Lord, in stretch∣ing

out the huge and far-spreading body of the Heavens, encompassing all the rest of the Crea∣tures, after-mentioned. And let the wonder∣ful circuit of this Creature make thee with much holy admiration to look upon that infi∣nite Iehovah, by whom it was created: and if the Heavens be so great, that they exceed thine imagination; how great is He of whom it is truly said, that Neither the Heaven, nor the Heaven of Heavens can contain Him! if the Heavens be so glorious, how unspeakable is His glory and Majesty, who hath the whole Heaven for his Throne and treade••h upon the Ear••h as his Foot-stool? yea consider, that if Gods wisdome, power, greatness▪ &c. be so notably manifested in these Earthly Creatures which we see, it is much more gloriously ap∣parent in the wonderful frame of the Heavens, which we can scarcely see by reason of their distance, not doubting, but that the Heaven doth as far excell these lower Creatures in the excellent perfections of its nature, as it is a∣bove them in height of scituation.

2. Again, let this make thee wonder at the goodness of God with a thankfull heart, who hath not only given Man a pleasant dwelling here on Earth, plentifully furnished, and a Lordship over other Creatures, b••ought out of the same common Mass with himself, but also offereth him a place in the highest Heaven, that he may dwell for ever in his glorious pre∣sence; yea, that he may sit down with him in his Throne, as it is said in the Revelations▪

so that Man who is but dust and ashes, even a very piece of this lower Earth, shall be exal∣ted above the rest of the Creatures, and made to dwell for ever before the face of God: see∣ing then the Lord hath made Heaven for Man to possess, let not the Earth then so steal away thy heart, O Christian, as if there were no better thing than the Earth for thee to enjoy: let the Heaven be of greater force to raise and lift up thy heart toward it, than the Earth to sink it down-ward: see thine own folly, and bewail it, that thou hast spent more precious hours, employed more serious thoughts upon some few spans of the Earth, or in gathering some few pieces of white and red Earth, than in seeking an ass••••ed title of an inheritance in those glorious and spacious Heavens. Think with thy self, that no pains can be too much; no service too hard, no endeavours too con∣stant, no affection too eager in seeking Gods Kingdome, and its righteousness. When God would comfort Abraham in hope of the pro∣mised inheritance, and so make it a motive to him, that he might be stirred unto obedience, and strengthened in the faith; Look (saith the Lord) East-ward and West-ward, North-ward and South-ward, for all the Land which thou se••••t, to thee will I give it, and to thy Seed for ever, Genes. 13.14 15. So wouldest thou have encouragements for obedience, wouldest thou know why thou shouldest do these and these duties, and shun these and these sins; then look up to Heaven, ha••e an eye to the glorious

inheritance, which God hath provided for thee. Wouldest thou fain be above the reach of malicious tongues, or other injuries, look up to Heaven; they shall not touch thee there. Wouldst thou learn contentedness with thy por∣tion, look up to Heaven! Thou ar•• apt to think thou hast not enough here, but when once thou shalt take hold of that Heavenly Kingdome, thou shalt say, I have enough. Look up to Heaven, and remember, that Christ is there, in the same nature of Man, wherein now thou walkest up and down, making intercession for thee, and that thou hast a sure friend, a Sure••y and Advocate, a Spokesman, one that is thine Head, and to whom thou art united as a Member, now in the highest part of the whole C••eation. Consider the dignity and priviledge of a Christian, whose happiness is as far above that of the Worldling, as the Heaven is above the Earth.

3. Consider the restless motions of the Hea∣vens, never at a stop, never abating in any de∣gree the swiftness of their motion; and learn both the perfection of God, whose providence is in a continual course, by which as well the Heavens, as the lowest Creatures, are carried about, all in him moving and having their Beeing: and on the other side take notice of thy duty, and learn to go on in a restless course of godliness, as one carryed about by the pow∣er of the spirit; as the first mover in all the ways and works of God; whereby the heart (as the first wheel) is stirred, and the whole

outward Man carried about by that motion, from which proceedeth both to will and to do, according to his good pleasure.

In the second place, to the first Nights work belongeth the Creation of that first confused lump and mass of things, here called Earth; but having in it (as it were) the stuff and ma∣terials of all these lower Bodies,

1. Consider what a rude mishapen lump this was at the first, and in thy thoughts strip the Earth of all its glory; consider it bare and naked, without Grass, Trees, Herbs, Men, Beasts, Light, or any thing that belongeth to its comeliness▪ furniture, or perfection: and then remember▪ that as it had Beeing, so all its excellency and beauty was from the Lord; and therefore suffer not any thing belonging to the Earth▪ not any thing that partaketh of it, or is of kin unto it to draw away thy heart from him▪ who gave it all that it hath: let not that which is wholly God's, d••aw thee from God, but rather lead thee to him. Take the Earth as it was of it self, and it was no∣thing: take it as it was in the beginning of its Beeing, and it was as good as nothing: it had not any excellency of Beeing to draw thine heart after it, if then thou hadst been Created: and then conclude it were a madness to con∣ceive it thus to be decked and dressed up by the Lord himself for this purpose, that it might draw thy heart from him, and move thee to prefer it above him.

2. Learn here to see a Picture of thy state

of unregeneration: thy body of sin, what is it b••t a very Chaos, a rude confused lump of disordered lusts, Earthly affections, and mud∣dy distempered passions? Is it not without its proper form? Doubtless the Soul hath lost that beautiful shape and Image of its Maker, consisting in wisdome, righteousness and true holiness; darkness is upon the face of it. What a misty Night shadoweth the understanding of every natural Man, so that h•• can••ot di••∣cern the things of God? Alas! he hath no Light, the Day is not dawned, neither is the Day-star ris••n upon his Soul: he speaketh, readeth, heareth of God of his love in Christ, b••t hath no cleer sanctified a••••re••ension of any Heavenly mystery: he looketh blindly upon his sins, upon his afflicti••ns, upon his crosses, upon his comfor••s, upon all or many of these, that which the faithful Soul sees, whose eyes have been enlightened ••y the Fa∣ther of Lights: learn hence ••o see what thy condition is▪ and so loath thy 〈◊〉〈◊〉 in poverty of Spirit. And as this senseless lump of things 〈◊〉〈◊〉, until the Spiri•• of God moved upon 〈◊〉〈◊〉 ••aters: so c••nsid••r what a pi••ce of dead 〈…〉〈…〉 w••st thy ••elf, and how ••hou didst 〈…〉〈…〉 block, without all 〈…〉〈…〉, life, un••il the blessed quick∣ning Spiri•• o•• G••d began to 〈◊〉〈◊〉 thine heart; and learn to 〈◊〉〈◊〉 all proud c••nceits of thine own from ••n hu••ble heart acknowledg∣ing, that by the Grace of God, and through the work of his Spi••it, Thou art what thou art.

3 By this Evening of utter darkness which was before the first Day, learn to consider that dark and dismal Night, wherein the Church of God was, after the death, and be∣fore the Resurrection of our Saviour, who rose to life upon this first day of the Week. What sad thoughts possessed the Souls of those faithful Wo••en, who this Night were coming with their Odours, to do honour to his dead Body, whose life was so precious to them? When the forme•• hopes of his Disciples were clouded with such dark distrustful conceits as this. We had hoped that it had been He, who should have saved Israel. Surely, heaviness en∣dured with them this Night, but joy came in the Mo••ning: the Sun of righteousness arose out of the Grave, as here the Light 〈◊〉〈◊〉 com∣manded to shine out of da••kness: and 〈◊〉〈◊〉 it was verified, which our Saviour spake unto them: Yee shall have sorrow, but the World shall rejoyce, and your sorrow shall be turned into joy.

SECT. 2.

LEt us now consider what was done on the Morning of the first Day: here turn thy thoughts to consider of ••hat excellent Crea∣ture [the Ligh••] which the Lord called for in the midst of Da••kness, ••nd which immedi∣ately came at his Call; when Darkness was upon the face of the deep▪ God said, let there be Light, and there was Light: Admire this

wonderful change which the Lord made upon this Day, when suddenly the Light brake forth there, where was nothing but Da••kness: the glory of God is notably seen by this Light, in∣asmuch as without the help of Sun, Moon, or other Stars, he created a bright shining Light to drive away that Darknes••, whe••ewith those beginnings of the Creation were enwrapped. We should think it strange to see at mid-night a perfect Light suddenly breaking fo••th with∣out any dawning, or such other degrees of preparation; the Ayr in one instant becoming as light at mid-night, as at Noon in the cleer••st Day: yet this was more, inasmuch as it was the first appearance of the Light that ever was in the World, there being no begin∣nings, no glimpse or degrees of it before. And here consider:

1. As the Light was created upon this day▪ so Christ (the Light of the World) did this day arise out of the Grave of Death and Dark∣ness; and by his Resurrection the Light of his God-head did shine abroad into the World, which before was over-shadowed with mi∣serable blindness and darkness; so the Apostle saith, He was declared to be the Son of God with Power, according to the S••irit of Holiness by the Resurrection from the Dead, Rom. 1.••. His time of suffering was the hour of Darkness, and a kind of N••ght: his ignominious death, burial, and ab••de in the Grave, was so da••k a Night, that in it the quickest eyes, even the faith of his own Disciples could hardly disce••n

him to be the Son of God, and Saviour of the World. But being risen, he made it manifest that he was the Son of God, as the Sun doth shew it self by the brightness of his own beames; and now he cast abroad the light of his heavenly truth in the Ministery of his Apostles by whom was Preached Christ Je∣sus dead for our sins, and risen again to make us righteous.

2. Consider, that as on this Day the Light was created, and this day Christ the Light of the World did arise, so the Lord hath ordain∣ed, that on this day the light of the holy Gospel should shine brigh••ly and plentifully in his Church, through the preaching of the Word; and therefore consider seriously with thy self, that on this day thou must set thy self with an open and fixed eye of thy Soul to receive the Light; that is, wi••h a willing teachable and a••tentive mind to recei••e the Word of God, which is a beam of light issuing from him, who is the Father and Fountain of Lights. Sad is the practice of many, who like Owles and Bats, and such other Night-bi••d, shun the Light, and come not abroad in such times when the Sun shineth; namely such as pur∣posely keep home on this day, and are off••nded at the Light▪ causelesly ab••••nting themselves from it, or wilfully refusing to entertain it; such as would like the World better, if it were over-shadowed with a Night of ignorance; and like those Churches best, that have but dark Lanthorns; or such Candles, as after a

little time of blazing, go out with an unsa∣voury snuff. Oh think it a special mercy of God, that he holdeth forth the Light unto thee on this day, and do thou with all readi∣ness both look toward it, and walk by it.

3. Again. Consider, that as Light was the first thing which was made, when the Earth was without form and void; so when any Souls in the state of natural corruption, are without Christ formed in them, void of grace, full of pollutions; the first thing wrought in us is a light of sanctified knowledge, sound illumination, before we can bring forth any duty pleasing to God. And therefore be not deceived, like those, who think that Ignorance is the Mother of Devotion: Ignorance is as great an Enemy to the Soul, and its salvation, as utter darkness was to the World, and to the Creatures in it: and that spiritual light is as needful for the former, as this other light was for the latter. They therefore that are in their natural blindness, are as far from the new Creation, as the Earth was from its na∣tural perfection, while darkness was upon the face of the deep.

4. As God alone by his Call did bring forth Light; so think you, that all the knowledge which thou hast (especially in Heavenly things) is wholly from God, without which nothing was in thee but utter darkness; and therefore thou hast no more cause to be proud of thy knowledge, than that muddy heap of Earth in the beginning had to brag of the Light which

shined upon it by the command of God; whereas of it self it was altogether dark and covered with darkness.

5. Consider the benefits which thou re∣ceivest by this Creature; it giveth thee the use of thine eyes, it delighteth that sense: it freeth thee from many fears, which darkness doth na∣turally suggest unto thee: it sheweth thee things in their right colours; it helpeth thee in avoiding many dangers, in ob••aining many comforts: it is a guide unto thee in thy travel: it is comfort in thy labours; it is a means, whereby thou maist conve••se with others: it is not to be imagined how many wants and inconveniencies the loss of this Creature would bring upon thee: for among other things, it hath a cherishing warmth and lively heat accompanying it, whereby it giveth life, and preserveth life, motion, and natural heat in Men, and other Creatures; and therefore conclude, Oh Lord, our God! how wonderfull are thy works; and especially this first-born Creature, the Light which upon this first day thou diddest cause to shine out of utter dark∣ness! and when thy heart is covered wi••h a dark night of sad uncomfortable thoughts, then look up to him who can cause the light to shine out of darkness, and joy and comfort to arise out of sorrow and heaviness.

CHAP. IV. Meditations on the second Days Work.

FRom the fi••st, come we to the second day, which we ord••narily call Monday. Here you are to consider the wisdome and wonder∣full power of God, in making a division be∣tween the huge heap of the Waters, spreading the Firmament of the Ayr between its parts; raising the Clouds above, and there making treasuries for Rain Hail, Snow, and other m••∣teors: Oh consider the goodness of God in giving thee this admirable Creature of the Ayr, wh••ch feedeth thee with Breath continu∣ally, whereof the poorest Beggar hath as large a portion, as the greatest Monarch. Consider that the least draught of this Ayr is more than thou canst deserve at the hands of God, who yet art apt to repine and murmur, when thou hast not fulness of Bread▪ and art abridged in some small degree of the plenty which thou hadst at other times.

1. Consider, that as without this Ayr the natural Man cannot live, so neither can the spiritual Man, without the blessed spirit, which giveth an heavenly breathing to the Soul re∣generated, as the Ayr doth to the Body. And as the Ayr doth pass unseen into the Body, but then is breathed out again in a visible manner, so the spirit of God worketh and conveyeth his heavenly influence in an hidden invisible

manner into the minds of the faithfull; but is visibly breathed forth again (as it were) in regard of its fruits, in holy speeches, and heavenly actions, that Men may see the good works which he bringeth forth in the godly, and glorify their Father who is in Heaven. Wonderfull are the effects of the Ayr, and according to it our Bodies are usually enclined and disposed; yea, and our Souls too in some respect, by reason of the neer Neighbourhood between the Soul and the Body, and the special affinity between the Ayr and the Spirits in the Body, which are the immediate instruments of the Soul. We of this Kingdome have speci∣al cause to bless God for one of the sweetest and most temperate Ayres in the World, se••∣ving much for delight, for health, for our fur∣therance even in the best things, if we were car••full to make the best use of such a blessing; a quick and kindly Ayr being no small help to the spirits, even in the service of God.

2. We may further consider, that as such stoppings as hinder the Ayr from passing too and fro, do endanger the natural life: so those sins that stop the lively working, moving and breathing of the sanctifying spirit, do endanger the spiritual life. The Wind (which is the Ayr stirred and moved) and is (as it were) the same in the Ayr, which the Waves are in the Sea, is of wonderful force and strength: it beareth down Trees, Buildings, and things of wonderfull strength and bigness; it tosseth the Seas, and rouleth in the Waves, and work∣eth

wonders in the deep; hereby magnifying the Almighty Power of its Creator; W••o (as the Psalmist saith) rideth upon the Wings of the Wind. And yet you must remember, that the Winds and Seas obey him, who sent a calm, when Ionas was cast out of the Ship; and at another time, when Christ came into the Ship: so when sin is cast out of the Soul, and Christ received and embraced, then the tempest of an accusing conscience is calmed, and a swe•••• peace followeth upon it, which passeth all un∣derstanding.

3. As the Ayr is sometimes more, some∣times less stir••ed by the Winds; so the blessed spirit of God, blowing when, where, and how he listeth, doth sometimes (as it were) breath more st••ongly, and sometimes impart a l••ss measure of h••s heavenly vertue. In the second Chapter of the Acts, at the Feast of Pentecost, he cam•• down like a mighty rushing Wind upon the Apostles, who were gathered together, and so they were carried mightily in the Pow∣er of the spirit, to spread the Gospel of Christ throughout the World. But ordinarily, the blasts of the spirit are not so strong, and to our pace is but ••low in the ways of God: and therefore should we pray with the Spouse in that song of Songs. Arise O North∣wind, and come O South,* 1.5 and blow upon my Garden, that the s••ic••s thereof may fl••w forth.

4. But in this Days work, we are especially to consider the Clouds above, which are those

Waters above the Firmament, and in these admire those store-houses of sweet refreshing showres, which water the Earth with a fa••∣tening dew and fruitfull moisture, that it may yield encrease for the use of Man and Beast, which should make us to admire his good∣ness: and on the other side, to tremble at his displeasure, who once did open the flood-gates of Heaven, so as to overwhelm the World of the ungodly destroying all that breathed, those only excepted which were contained within ••he compass of one Ark: where also we are ••o admire his patience, who thus long forbear∣eth sinners, being continually provoked; al∣••hough he hath not only flood-gates of Rain and Water but also store-houses of Hail-shot, mortal Thunder-bolts, treasuries of Fire and ••••imstone▪ &c. whereby he could in a mo∣ment many thousand ways avenge himself of his Enemies.

5. Consider, that as that ground is neer un∣to cursing, which drinketh of the dew of Heaven, and receiveth the Rain, and yet 〈◊〉〈◊〉 forth no encrease: so that case is dreadfull, when the Heavenly dew of the Word falleth continually upon the heart, and yet it remaineth altogether bar••en and fruitless to••a••d God.

6. Consider also how the Lord giveth snow like wool, c••ste••h forth his Ice like morsels, ••••••••ereth the ••oar•• first like ashes. In this Ayr are to be admired the hideous claps of ••••under, the dreadfull flashes of lightening,

whereby the Lord sheweth his Almighty Po∣wer and Majesty: and as he made shew of these terrible things in the delivery of his Law; so even common sense may teach us, that he will be much more dreadfull, when he calleth to account the impenitent transgres∣sors of his Law; yea, we should consider, that the same reverence is to be yielded to Him, when he speaketh in the soft still voice of the Gospel, which was due unto his voice, when it was attended with thunder and light∣ning.

7. Learn to acknowledge Him in the dif∣ferent change of weather, be it seasonable or unseasonable, and to call upon Him, and give Him thanks, as the cause requireth.

8. Let the Ayr, filling all empty corners in the World, in a wonderfull manner, leaving no creek nor crany in any degree not filled, put thee in mind of the infinite presence of God, who filleth all in all, and through all: And thus m••ch for the second Day.

CHAP. V. Meditations on the third Days work.

SECT. I.

I Proceed to the third Day, which with us is usually called Tuesday, wherein the Waters were gathered together in one

place, and called Seas, and the Earth was dried and clothed.

1. On this Day then, thou hast special oc∣casion to admire and magni••y the wisdome of God, in foreseeing what was fit for the use of the Creatures; his goodness in ••ffecting it, and his Power in crossing and controuling the first order of nature for this purpose. Consider this day, how all was Water; no sign of Earth, no Mountain, no dry Land appearing: and then on a sudden, by the Word of God, the Waters rouling together into one place, called Seas, and there abiding. And here consider what wonders are in this deep, what number∣less swarms of Fishes swimming and floating up and down: of which af••erwards on the fif••h Day.

2. Consider, how admirable is the Power of God seen in bridling the Waves of the Seas, and by his invisible, but most mighty hand, holding them, in that they shall pass no farther. And thus also doth the Lord restrain the Enemies of his Church, both Devils and wicked Men, who otherwise would soon bring down a deluge of misery upon the people of God, and swallow up his little Flock: and therefore, as when thou seest the Waves beat furiously against the shore, as if they would return to their old place again; thou dost not fear it, because the hand of God keeps them in: so when thou seest the rage of the Ene∣mies against the Church at the highest, yet re∣member, that the Covenant which God hath

made with his own people, is as a strong Bar against their might and malice.

3. Wonderfull is the Lords Majesty set fo••th by the greatness of the Seas, bordering upon so many Nations, and compassing the E••rth about, yielding by means of Navigation a speedy intercourse between those Countries which are far distant from each other.

4. Wonderfull it is in the secret passages wh••ch it hath, whereby it sendeth forth Wa∣ters into the Cranies of the Earth, which in divers places break out again in sweet and fresh Springs, losing the saltness which they brought from the Sea; and then by the con∣junction of many Springs, making Rivers, and emptying themselves again in the Sea, Eccles. 1.7. So also we, who receive all from God, should return all to him again. It were a monstrous thing in nature, for a stream to wheel about, and come home, and sink into its own Spring again, not emptying it self into the Sea from whence it came. No less mon∣strous is it, but much more common, for us to run thus in a Circle, and to reflect wholly up∣on our selves, to aim at our selves, our ease, our credit, carnal contentment, and not seri∣ously and effectually to bend our hearts and thoughts, to direct our aimes, to employ our gifts and talents of several kinds, for the ho∣nour and glory of the giver. A sin that will fall most heavy at the last day, if not repented of, and forsaken. How can we cross and op∣pose the Lord more (who made us for himself

alone) than when we make our selves only to aim at our selves? These Rivers run into the Sea, yet is not the Sea indebted to them, nor over-filled by them: when we have done all that we can for God, yet are we unprofitable servants; we cannot give him a recompence answerable to that which we have received; much less deserve any thing at his hands.

5. The pe••pe••ual course of these streams and Rivers fed by a living Spring, should put us in mind of that Well of Living Waters, even the Fountain of sanctifying grace, which Christ by his spirit shall cause to arise in the hearts of the faithfull▪ never to be dried up a∣gain: and such must our graces be, not like a little rain-water, filling the Cistern, and soon dried up, or drawn out, but like a Spring that giveth a continual supply. And as many Wa∣ters, which now glide along, and shew them∣selves in the Vallies, had their first rising in the Hills; as it is said, that the R••ine, the Rhene, and the Poe, three great Rivers of Ger∣many, France, and Italy, have their Springs in those Mountains called the Alpes; so those streams of grace, which are to be seen in the low Vallies, even the conversations of humble Christians, had their beginnings in that Moun∣tain of holiness, and came down from the Fa∣ther of lights.

SECT. 2.

NOw then, the dry Land, the huge massy Body of the Earth appeareth, the Waters

being put up in one place; and here,

1. You may think of huge Mountains, deep Vallies; in the bowels of it, veins of gold, sil∣ver, brass lead, iron; and consider, that these things which the World esteemeth most pre∣cious, and for wh••ch m••ny thousands cast a∣way their precious Souls, are laid up by God in the lowest and basest part of the Creation, buried under ground. And therefore, though in these we should admire the wisdome, good∣ness, riches of their Maker, yet at the other side, we must take special care, that we do n••t let ••hem steal away our hea••••s from him, who made both them and us. That brazen Serpent which Moses made by the Lords appointment, was a Sacrament unto the Is••aelites, who had f••lt the Fiery Venome of those Serpents in the Wilderness; but the Pe••ples sin in after-times made it a danger••us Id••l, and so a Neh••shtan or contemptible piece of Brass,* 1.6 as Hezekiah called it: so God hath created these mettals, &c. and hath given them their natures, beauty, qualities, for ou•• use and his glory; but if we give that affection to them which we owe to him, we make them Idols, and are to remem∣ber, that they are but a brighter kind of de••d Earth, and that the meanest Soul in the World is of more worth, than a Mountain of Gold: and therefore it is a notorious indignity to the Father of Spirits, and Maker of all things, if we prefer one of his meanest works above Himself. Again, it is reported, that those

grounds which abound with Gold and Silver, are barren in bringing forth living Plants; as Trees, Herbs, Grass, &c. So the heart that hath a golden Mine, or a vein of Silver run∣ning through it, is barren in bringing forth any lively fruits of holy obedience.

2. But the Earth is without all ornament and clothing, now that the Waters are remo∣ved; neither did it bring forth one poor grass or herb, or any other thing, until the working and All-mighty Word of God laid a new Commandment upon it. Let the Earth, &c. And therefore do not think, that the Earth hath this vertue to bring forth of it self a yearly encrease, but that it would have layen like a dead unprofitable lump, without any thing growing upon it in the most seasonable time of the year, had not the Lord bidden it; and in bidding it, enabled it to bring forth. Consider then with thy self, that every years encrease, every crop of Corn, every Tree, every Grain every Seed, or Fruit of any Tree; every Grass and Herb, which the Earth bear∣e••h at any time, i•• came undoubtedly out of the Earth, by vertue of this Soveraign command of God: yea, as well the propagation and suc∣cession of these, as the first Creation, cometh from his word: for so he said; Let the Earth bring forth the Tree bearing fruit after its kind, and the Herb bearing Seed after its kind, and it was so. And therefore give all the glory to Him for these things, from whom all things are received: by whom the Earth is made

fruitfull, and yielde••h an encrease. Let us la∣ment the unthankfulness, the pride and blind∣ness that is among us. Do we not murmur (many of u••) if we have not as much as for∣merly we had, as if now we could plead cu∣stome with God, and challenge it as a due, because we have had it so long, as if we could accuse him of with-holding our right, when after many years of abundance, we are a little stinted, and have now somewhat less. Is not this great blindness? Do we not know that by our fall in Adam we forfeited all our ••ight to these things, and that the Lord m••ght justly have fed us no otherwise than some condem∣ned wretches, with a poor p••••tance only to prese••ve life, that our mise••y might be the greater. All our right to these things was but by his free grant, this grant was but conditi∣onal, the condition of this grant we brake, where then i•• our Plea? Are we better than Iacob? O Lord, I am less than the least of all thy mercies, saith he. Is not this great pride, that Men should think themselves not well used (as it were) at the hands of God; and that they deserve better dealing. If thou had∣dest thy desert (whosoever thou art) thou had∣dest felt more misery long agone, than any ever felt upon the Earth: and this every one may seemingly acknowledge, whose heart God hath touched: Is it not great unthankfulness thus to requite the Lord? because thou hast enjoyed so much plenty heretofore, thou shouldest now much the rather with patience

endure some scarcity: because thou hast re∣ceived good, thou shouldest with more s••b∣mission bear some evil, or want of that mea∣sure of good, as Iob reasoned with his Wife. Nay, if many were put to it, I am perswaded, they could not say in their consciences, that ••∣ver they did pray for this blessing feelingly and effectually: and is it not a shame for thee to murmur against the Lord, for not giving that which thou never didst effectually ask? Nay, if we should consider the ho••rible abuse of Gods Creatures by all sorts; rich and poor, we may justly wonder that the Heavens are not long since hardened into brass, and the Earth into Iron against us.

3. Among these Plants observe▪ how weeds and other hurtfull things do grow of them∣selves: but the best and most usefull must be carefully planted: so sin and corruption spring∣eth naturally out of the evil soyl of our hea••ts, but grace and holiness are of the Holy Ghost his Plantation. Again, barren Trees are cut down by the provident Husbandman, that they may not cumber the ground as you see in the Gospel, which should move us by bearing fruits unto God, To work out our own Salvation with fear and trembling. The leaves of an out∣ward profession are not sufficient, but to them must be joyned the fruit of a sanctified con∣versation. The Tree, and every branch and twig thereof, receiveth sap▪ life, nourishment from the Root. Every true believer receiveth heavenly life and grace from Christ Jesus. So

long as the Branch is joyned to the Tree, and so to the Root, it receiveth benefit and refresh∣ment from the Dew and Rain; but if it be cut off from the Tree, the sweetest showers cannot preserve it from being withered. He that is truly united to Christ▪ as a Branch to the Root, by the spirit and faith, he receiveth benefit, growth, and spiritual refreshment from the outward meanes of grace, the Mini∣stery of the Word and Sacraments. But if he be not truly united to him, the sweetest dew that ever fell from Heaven, cannot keep spiri∣tual life within him: on the other side, though the Branch doth receive life and nourishment from the Root, yet it wanteth refreshment from the showers of Heaven: so those Fana∣tical dreamers are to be condemned, who pre∣tend an union with Christ, and partaking of his Spirit, and therefore brag they have no need of the Word preached, or any outward means. Again, let the renewing of the face of the Earth by these Creatures every Spring, put thee in mind of the wonderfull efficacy of God his Word, which from the beginning un∣to this present time hath made the Earth thus fruitfull: and let it teach thee to rely upon his truth and promise in other things, as well as this.

CHAP. VI. Meditations on the fourth Days Work.

SECT. 1.

FRom the Third▪ I come to the Fourth day, which we usually call Wednesday, which was the first day that had a Sun to give it light, to which were added the Moon to rule the N••gh••, and the Stars to attend her; which glorious work of a most glorious God should raise our thoughts to some holy meditation.

1. Now consider on this Day, how that as the Waters, which were before dispersed all a∣broad upon and about the Earth, were on the third Day gathered into one store-house, call∣ed Seas; so the light, which was before dif∣fused, through the huge spaces of the Creation, was now (as it were) drawn together into one Body of the Sun, as a full and common trea∣sury. Consider here, that the Lord, who is in himself infinitely more bright than the light it self, needed no light in respect of himself: and therefore it was for us, that he made the light: and we should bless him for it: so in regard of himself, he needed no word, nor revelations of heavenly mysteries, being infinite in all knowledge and wisdome; and therefore it was for us, that he gave his Word to be a Light, and caused by his Spirit the bright beams of holy truths to be cast abroad into

the dark World: therefore we may conceive, how shamefull our sin and unthankfulness is, that we must be entreated to turn our eyes to∣ward this light, and to come to Church to hear the Word, whereas (if need were) we should beg a place in the house of God upon our knees, rather than go without this light.

2. Consider, that although the Lord was pleased to give light to the World, yet there needed no Sun whereby to do it: witness the light of the three first Days, wherein no Sun shined: so when it pleased the Lord to give the light of Heavenly knowledge to his Church, yet he needed no Books, no written Word to do it by: witness those two thousand years, and more from the beginning of the World till Moses wrote the Holy Text, by inspiration of the Holy Ghost: and then consider, that as after the third Day, the Sun was made to give light to the World, which before was il∣lightened without a Sun; so after many hun∣dred years, the Lord placed the Books of Mo∣ses, and then other Holy Writings, as a Sun in the Firmament of his Church, to give light unto the same: And, as after the Sun was made, Men had no want of that light, which was given without a Sun in the former three Days: so you may consider, that now the Books of Scripture are written, and the light of Gods truth plentifully shining in them, there is no need of unwritten Traditions to give light unto us in any way or work of God: and therefore conclude, that the dotage of the

Papists, in pleading for unwritten Traditi∣ons (now we have the written Word) is as gross, as if a M••n should complain for want of that wandering light of the three first days, now when ••he ligh•• is fully seated, and firmly fixed in the body of the Sun.

3. Consider, that as one Sun giveth light to the whole World: so one Word to the whole Church scattered throughout the World. And here see the absurdity of some unsound ones among us, who being more than half Papists, are not ashamed to condemn the study of those worthy writings of many forreign Divines, upon this poor pretence, because they lived in other Kingdomes and Common-wealths; and so their Doctrine doth not so well suit with our State and Kingdome. As if the same Sun could not serve all Nations with light; but that we must have one in England, and they a∣nother in France, &c. So if the Sun of holy truth do shine in the writings of these holy Men, why cannot we see and walk by this light, as well as out-landish Men?

4. Consider, that the light is still like it self; that light which was before the Sun, is of the same nature with that which now is in the Sun: so the truth and word of God is still the same, not contrary to it self. The light of holy truth, which was before the Word▪ writ∣ten, and this which shineth in the holy Scrip∣tures, is the same: and therefore the Papists, are yet more shameless, when under pretence of the unwritten Word, they thrust upon the

Church such idle forgeries, as are contrary to the Word written, as if light could be con∣trary to light; or darkness might be called light. If the light of the written Word doth shew us, that marriage is honourable among all Men, and therefore not only among the Laity; then know it is no beam of this Hea∣venly light, which makes Men think they see much sin and shame in it, when it is used by the Ministers of the Word, but that it is even a dark vapour of the bottomless Pit; and so S. Paul saith, it is a Doctrine of Devils. If the Word written, by its light do shew the wor∣ship performed to Images to be gross, and shamefull Idolatry, then that Doctrine which commendeth this as a special point of devotion, and condemneth to the Fire those that refuse it, cannot be any beam of light issuing from the Word of God unwritten, but rather a dark shadow, caused by the Prince of darkness: so you may think of many other Popish fopperies. The Seas, the Trees, Grass, Herbs, &c. which were on the third Day, appeared to be of the same colour, by that light which then was, without a Sun, as th•••• did afterwards by the Sun-light: so those thin•••• which by the word written are now 〈◊〉〈◊〉 to be white or black, lawfull o•• ••••lawfull, did appear so also by the light o•• ••he Word, before it was written.

5. Consider also, that as the Lord could have given light without a Sun▪ and yet be∣ing pleased to make a Sun, doth also require,

that we should see by this Sun: so the Lord, who could have given us knowledge without a word preached, and have taught us immedi∣ately by his spirit being pleased to set up the Ministry of the Word, and to teach us by it, doth req••ire that we should learn and profit by it. And therefore we must not think that we may neglect the Word▪ because God can teach us without it: we must be taught as God will teach us; and not as he can, but will not. God spake immediately to Saul from Heaven, condemning his cruelty against the Church; but yet sent him to a Man to learn what he should do. The Lord striketh down a sinner with the apprehension of his wrath for sin, but sendeth him to Men, even to the Preach∣ers of his Word, to learn what he ought to do. And therefore they, who in regard of know∣ledge despise the preaching of the Word, and think it needless, may as well despise the Sun in regard of outward light for the eye of the Body, and think it may well be spared.

6. Again consider, that as the Sun in his circuit, passeth from East to West; so the light of the Word issuing by the special providence of God from the East, hath come toward the West. It is probably thought that Adam was created in the Eastern parts of the World, to whom the Word was at first delivered. How∣ever! it is certain, that Ierusalem is East∣ward, whence the Law did issue, and the Gospel proceed unto these Western parts: and now toward the end of this great Day

of the World, this light is bending towards those poor Western Barbarians of America.

7. Again▪ as the rising Sun is most looked at, being especially welcome after the dark Night, and not so much regarded at Noon, though then it shineth brighter: so the Word Preached is most affected ordinarily by a Peo∣ple at its first coming; but afterward•• through their great corruption and unthankfulness, it seemeth stale unto them, although there be an encrease of gifts in the Preacher, and the truth shining brighter to them in his Ministery than at the first. If you finde this in your selves, let your hearts smite you for it, and be earnest with God to renew your affections to his Word, that you may gather an appeti••e by feeding upon this Heavenly Manna, and not like the carnal Israelites, begin to loath it, and to lust for grosser food, because this hath been so common. Consider, that as any Man well in his wits, accounteth it a blessing to have the Sun once in 24. hours, so should any one who is wise unto salvation, and taught of God, account it a blessing to have the word twice in a week, although it be the less regarded by earthly spirits, because it is ordinary.

8. Moreover, think with thy self, that as he that is stark blind cannot see the light when the Sun shineth most brightly: so he that is in natural blindness, cannot rightly see the divine vertue, and saving excellency of the Word; therefore call upon God with the Psalmist. Teach me O Lord, open mine eyes, &c. and

make no great account of the judgment of such in spi••i••u••l things▪ who are worldly wise, or learned, but unsa••ctified: Think rather, that as no Spectacles can make that eye to see that is altog••ther blind▪ so no help of humane lea••ning, natural sharpness of wit, &c. can make that Man that is spiritually blind, right∣ly and savingly to discern spiritual things. If there be some light in the eye, tho••gh but dim, it may be helped and furthered by such out∣ward means: so if there be some light of the enlightening sanctifying spirit▪ and ••he mind, then th••se outward helps of secular Lea••••ing, Arts, Tongues, natural quickness of wit, &c. may be of great and excellent use, and must not be despised.

9. Again consider, that as there is great dif∣ference in the cleerness of the light, between such a Day, when the Sun-beams are inter∣cepted by a thick Mist or dark Cloud, and then when it shineth brightly through a cleer Ayr: so when the light of heavenly truths was dimmed by a thick mist of Iewish Ceremo∣nies, when a Cloud was in the most Holy Place, even before the Oracle and Ark of Gods presence, when the Vail was whole, and not rent asunder, the means of grace were not so cleer, the mysteries of grace not so plainly unfolded by many degrees, as now since our Saviours coming, when there are no impedi∣ments; and this should stir thee up to thank∣fulness; every Sun-shiny day should make thee lift up a thankfull heart with feeling af∣fections

to the Father of lights for that cleer light of the Gospel which now shineth unto thee in the Church. And as there is a g••eat dif∣ference between the Sun in an Eclipse▪ and the Sun free from such Eclipse in his full glo∣ry; so shouldest thou think there is a great difference between the Gospel now cleerly preached since the reformation, and the Gos∣pel much darkned by Popish mists, by hu∣mane Doctrines, yea Doctrines of Devils in the time of Popery. And when-ever thou seest the Sun Eclipsed, lament the miseries of those times: and when thou seest i•• freed from the Eclipse again, bless God for the happiness o•• these last hundred years. And as the Sun is not in a moment freed from the Eclipse, but by degrees; so was it in the reformation, by the Ministery of Walaus, and his followers, of W••ckliff and his fol••owers, then of Iohn Huss, of Hierom of Pragu••, of Luther, and Calvin, &c. And therefore think how vain the Popish ob∣jection is; Luther and Calvin did not agree, therefore both were Hereticks: the Sun was not so folly freed from its Eclipse, than in Lu∣t••e••'s beginnings, as afterwards; and the dif∣ference was no more than between the Sun in some degree freed from the Eclipse, and the Sun more cleered and fre••d. Again consider, that the Sun is Eclipsed by the body of the Moon, coming between it and our sight: so the light of Gods Word is Eclpsed many times to many of us in particular, by reason of the World, and the things of the World,

which are changeable like the Moon coming between it and our affections: so that our hear••s embracing & cl••aving to earthly things, have the Earth standing in their light, and E∣clipsing he light of the Word. Therefore if you will see cleerly by the light of the Word, you must remove the World out of the way, put ••he Earth out of your heart. And as Za∣cheus f••und himself too low, when he stood upon the ground, and therefore went up into a Tree, and stood above the Earth, that he might take a view of Christ: so that you may cleerly see Christ Jesus, you must not stand, much l••ss crawl and grovel upon the ground with an earthly heart, cleaving to the dust, and glewed to the Earth, but must get up a∣bove the Earth, in the height of an heavenly spirit, seeing the Earth below thee, and ac∣counting it but as an heap of dung which thou treadest under thy feet; and refusest to lay in the bosome of thine affections, or to set it be∣fore the eye of thy Soul.

10. Consider, as the light of the Sun is of∣fensive and displeasing to sore eyes, which ra∣ther delight in a dim Ayr, so consider that the reason, why the light of Gods Word preach∣ed, is so displeasing unto many, is because of the carnal distemper of their hearts, whereas to a sound heart it is most delightfull. And consider, though the light of the Sun be plea∣sing to a g••od eye, yet the sharpest sight may be dazeled by its brightness: so the light of heavenly mysteries in the Word: is of that sur∣passing

excellency, as to overcome the cleerest apprehension of any sanctified Christ a••.

11. Consider, as the light of the Sun is accompanied with a cherishing heat and warmth, whereby the Creatures on earth are refreshed, and made to grow; yea, where∣by life is ingenerated and preserved: ••o the light of the word is attended with a Divine operative warmth and vertue of the blessed spi∣rit, whereby the new life is ingenerated and preserved in the hearts of the elect. Again, as the Sun by its coming in the Spring, renueth the face of the earth, and maketh such a dif∣ference in the world, as if it were a new world: so when the Gospel was preached abroad in in the world by the Apostles, it made a won∣derfull alteration in the world, even as if it had been a new world: insomuch, that the heathens themselves, and enemies observed it, as Demetrius told his fellow smiths (speaking of Paul and his fellow Apostles) these be the men that have turned the world upside down. Ah wonderful change! when those idol Gods should be hated as wicked Devils, and lying spirits, which before were thought worthy of all reverence, when Demetrius his Diana shall be set at nought▪ and his wa•••• out of request, which before were so highly set by: when the name of one God shall be glorified throughout the world, whereas before many Gods were worshipped even in all parts of the world.

12. When the Sun is up men do both arise and perform the business and works of the day:

so when the gospel is preached, as it hath been with us a long time, we must think it time to rouze up our selves from the beds of security, and awake by repentance out of the sleep of sin and impenitency, and to being forth fruits answerable to the gospel, and the means of grace. Consider how unseemly it is in this day∣time to go naked without putting on Christ, to come abroad in the light with the loathsome rags of our natural pollutions, to be still in bed, to be busied in our night-works of darkness; to behave our selves no otherwise than those who never saw the light. Oh detest those cour∣ses of idleness, swearing, whoring and drun∣keness, &c. as most unseemly in the day, most unfi•• for the light; put away the works of darkness, and put on the armour of light.

13. Consider also, that as the Sun at the same time and in the same place hardeneth one thing, and softeneth another: so the word is a means to soften some hearts, and an occasion (though not a cause) of greater hardeness to others: as the Sun killed▪ some things by its scorching heat, and quickneth other things; so the word is to some the savour of life unto life, and to others the savour of death unto death. Many other meditations may you ga∣ther by comparing this excellent creature of God with that more excellent word of God.

SECT. 2.

NOw let us compare the Sun with Christ himself: he is called the Sun of Righteous∣ness,

of whom it was said, that he should arise with hea••ing in his wings, Malach. 4 2.

1. The coming of the Sun gladdeth the world: oh how joyfull was that news, when the Sun of righteousness was reported to be risen upon the earth, when the Angels said to the Shepherds; behold I bring you glad tidings of great joy, which shall be to all people, Luk. 2.10. Oh how happy is the soul of a Christian, when after a night of natural blindness, after a stormy night of errours in the conscience, this blessed Sun riseth upon the soul, shineth upon the heart, dr••veth away clouds, darkeness, guilty fears, di••••rustfull th••ughts!

2. As the Sun is sometimes hidden, so some∣times Christ doth withdraw the sence of his gracious presence from his beloved. The spouse in the song of songs sought long ere she could find him, when once he stepped aside. As the S••n returning maketh the earth which was benummed in winter, to spring and bring forth fruit again: so when Christ is effectually present and united to the soul, he causeth a spring of grace and fruits of the spirit to arise in that soul. Let the Meditation hereof move thee to lament thy barrenness, and cry with that blessed Martyr at the stake; Son of God shine upon me, shine upon my soul; heal it, quicken it, make it fruitfull to thy glory. It is an argument that they are far from Christ, who bring forth no fruits pleasing unto God, but yet remain in a carnal estate.

3. Consider also that those fruits are most

sweet and pleasant commonly which grow toward the Sun-rising, and have the morning Sun to ripen and bring them to perfection: so the zeal and obedience of the Christians, who lived presently after our Saviours resurrection in the primitive Church, and in the times of the Apostles, was most excellent: and so the graces and obedience of such as remember their Creatour in the days of their youth, and consecrate the first f••uits of their time unto God, are exceeding pleasing and acceptable unto him.

4. When the Sun setteth at night, and leaveth us in the dark, we doubt not but that he will return again: so when Christ seemeth to withdraw himself from a faithful soul on which he hath cast the sweetest beams of com∣fort and refreshment: let such a one know for his comfort, that he will rise again: this night will not always last, though it be a long Win∣ters night, a tedious time of desertion, yet a dawning; yea a perfect day will follow it, when the face of Christ shall shine again upon it. Again, as the Sun never so setteth, as not to shine at all, but when it setteth to one part of the world, it ariseth to another: so Christ never withdraweth his light from the whole world, but although he removeth from one nation, yet he shineth upon another; he hath a Church in all ages.

5. Again, as among those fruits which grow in the earth, such as grow most toward the Sun, are sweetest; such as are most in the shade,

are sowrest: so among those Christians which are united unto Christ, those who have more free and constant communion with him, par∣taking most of his spirit, keeping more close to him than others, they bring forth most sweet and savoury fruits of obedience, their services have a more pleasing and heavenly relish of the spirit in them, than theirs; who though they partake of some life and warmth from Christ, yet have it in aless degree, and are less careful to remove such things out of the Sun as hide the face of Christ from them. Therefore this should move us to draw neer unto him, to dwell wi••h him, to walk i•• the light of his countenance, then should we esteem his love to be better than life; so should we delight more in him, and both we and our services would be more pleasing to him. Ephe∣sus was charged with the decay of first-love; surely this decay of heat had never been, but that she had withdrawn her self from the Sun; she did not keep so close to Christ as before: perha••s the world did get between Christ and her heart, and kept off the heat, and thereupon she cooled. And as you shall see some ag••d person, whose blood is cold, to stand in the Sun for warmth; so let us close with Christ Iesus, come home to h••m, that we may receive heat from him; and let us be more watchful that we step not aside from him in time to come.

6. As the Sun is able more effectually to thaw and melt the frozen ice, than many

thousand men with axes and bettles: so the presence of Christ, and his love manifested to the soul, and shed into it, is more effectual in melting an hard frozen heart into sound godly sorrow, than a thousand threats or terrours of the law. Therefore let not an afflicted soul put back the hand of God tendering unto it the offers of grace in Christ-I••sus, because it is not yet sufficiently humbled; but so long as its conscience beareth witness, that it seeketh not mercy for a cloak of sin, but for a motive to obedience, let it with confidence apply the promises, knowing that the apprehension of the love of Christ shining upon the soul, is of all other the most ready and the most excel∣lent means kindly and sweetly to melt and soft••n the heart, and to conform it to the will of God: this will make it yeeld, and fit it to receive any stamp of grace, that now it will be like wax before the fire, that will be moulded as it shall please the hand of God. Therefore do not stand back from Christ, because thou art sensible of too much hardeness in thy heart, but rather come to him; that this hardeness may be removed, and thy heart may melt at his love.

7. Let the glory and excellency of the Sun make thee to admire the infinite glory and ex∣cellency of its Maker: if the Sun cannot long be look••d on with a steady-eye, oh then how doth God dwell in that light which cannot be approached unto, who can stand before him? 〈◊〉〈◊〉 Angels may well hide their faces at his

presence; where then shall man appear in the rags of his pollutions? Oh learn to contemn all the glory of the earth in comparison of his infinite excellency, who made the Sun it self of nothing, which is more worth than the whole earth, and all its golden mines. Learn to humble thy self before him, whose eyes are ten thousand times brighter than the Sun, who knoweth many more faults in us than we can see in our selves, be we never so watchful, who is greater than our hearts, and knoweth all things. Let it not seem incredible unto thee, that God should be every where present, and see all things in all places, seeing the Sun, which is one of his Creatures, and but apart of his fourth day's work, doth at once shine many hundred thousand miles, if you reckon how his light reacheth downward from heaven to earth, and that Northward, Southward, East∣ward, Westward; yea from heaven to heaven: for, when it is on the other side of the earth, it shineth on the Moon on this side the earth, and causeth it to shine; yea it shineth upon every tree, upon every little grass, and doth (as it were) in its kind, look upon the smallest thing. Is it then to be doubted, that God, who can make a thousand Suns as excellent as this, with a word, should be in all places at once, and see all things at one view? Even reason may teach us, that it is more strange, that the Sun being a Creature, should shine so far, and on so many Creatures at once, than that the Infinite God should be thus every where pre∣sent,

and see all things. Yea, thou maist assure thy self, that as the Sun is not polluted with the loathsome puddles and dunghils on which it shineth; so neither is the Lord by filling all places, even there where are the greatest pol∣lutions. He is no farther from happiness in Hell than in Heaven; for himself is Hi•• per∣fection and excellency, from whom no degree of happiness can be taken.

8. Consider also the swiftness of the Sun, which is beyond the thought of man: won∣derful is the work of God in this regard, if we consider what an huge compass the Earth hath, and then how the heavens are above the Earth, so that the Sun in twenty four houres doth not onely go round about the Earth, but also round that huge compass be∣tween Heaven and Earth. I cannot conceive, but that it must needs go many hundred thou∣sand miles in one hour. Now, is it not easier for God to be every where at once, ••han for the Sun to make such a speedy course? yet not∣withstanding, the time of thy life goeth as fast as the Sun it self; for it carrieth about, thy time, thy days, thy years, thine age with it. Oh consider every time thou seest the Sun in his race, my life runs along, and keepeth pace with this Sun, a thousand times faster than any Eagle can fly in the ayr; I sit still, but my life runneth post; I am idle, but my time is every moment in a speedy course; nay, I go backward when my time runneth forward: woe is me, that I grow less careful in hastening

on in my journey; that I linger that I go out of the way, when my days are carried away upon the wings of the Sun: oh call to God for quic∣kening grace, that the spirit of God may lift thee up, and carry thee on in a farr more spee∣dy course of holy obedience. When thou thy self lackest means to pass away the time, or hearest others complain in this regard, look up to the Sun, and think with they self, doth not the Sun go fast enough? surely time goeth along with it, and never laggeth one inch be∣hind it; is it not a madness then to call for more help to drive it forward? Is there not much more cause to labour by all means to make hast after our time which we have al∣ready lost, which hath long since out-run us? let us take time to bewail our loss of time, and be ashamed any more to complain of it, as if it were too slow-paced.

9. Consider, that as the Sun is not the Authour, nor cause of darkness, when he taketh away his beams from us, but the dark∣ness followeth upon his removal; so God is not the Authour of sin or blindness, when he most justly denieth his light and graces to the unworthy sons of Adam, but that sin followeth thereupon: glorify his perfect purity, and do not conceive one thought against him, so as to enwrap him with thy self in guiltiness; but say with the Psalmist; The Lord is righteous in all his ways, and holy in all his works. Thus much for the Sun.

SECT. 3.

NOw follow the Moon and Stars. The Moon, which is appoin••ed to rule the night, is a Creature where we may behold the glory of God, though more dimly shining than in the Sun.

1. Here see God's wisedome and goodness in mitigating the darkness of the night, that when the Sun is out of sight, yet we should have a Moon to give us some, though not so great a light; and if both be sometimes absen••, yet then we have the Stars to make some a∣batement of utter darkness. How wonderful was the Lord in his works, who was pleased not onely to give us so great a light by day but also to set up candles for us in the Heavens in the night time? even so should we think also how the Lord dealeth with his servants, if he take away the Sun-shine of comforts from them, even fulness of joy, yet even then he leaveth some Moon-light or Star-light at the least; some glimmerings whereby they con∣ceive some hope, and are (though not much cheered, yet) supported. Be thankful for the least degree▪ and wait patiently for a grea∣ter measure▪ seek to him, stand not in thine own light, let not thy soul refuse comfort: or if there be no Moon or Stars to be seen, by rea∣son of the clouds, yet I am perswaded, that in the darkest night there is some little degree of light, though not scarcely to be discerned by

us; yet I do not think it is ever so dark as in those three nights before the Sun was made: so in the greatest decay of grace, the greatest darkness of spiritual desertion, when there is scarce any degree of spiritual life, grace or comfort to be discerned; yet in every true Christian, who once was made a new Crea∣ture, there is some degree; and it is not with him, as it was before the Sun of righteousness was risen upon him; there is not that utter darkness that was upon his soul, while it was in that more confused chaos and heap of unre∣generation.

2. The Moon in respect of the Sun, is as the Church in respect of Christ; the Moon bor∣roweth her l••ght of the Sun: so doth the Church her graces, righteousness, and all her happiness of Christ▪ the Sun of righteousness. What a poor Creature is the Moon! how dark is it when the Earth cometh between the Sun and her! how empty would the Church be of all light, grace, comfort, if Christ should be hidden from her! when the Moon is most enlightened by the Sun, yet there are some dark spots to be disce••ned in her: so when the Church is most replenished with the beams of this Sun of righteousness, viz. the graces of Christ-Iesus, yet she hath her spots in this life, which shall never wholly be done away until the life to come, when she shall be presented by Christ to the Father▪ not having spot or wrinckle, or any such thing: and therefore, to imagine a Church on Earth free from all

blemishes, is, to fancy a Moon without spots.

3. As the Moon having received light from the Sun, giveth light to others, so that they see by the light of the Sun shining in the Moon, and then reflecting from the Moon upon the Creatures here below: so the Church, and every true member of it, having received the light of heavenly knowledge and sanctification from the Sun, must cause this light to shine before men, that they may see his good works, and so be moved to glo∣rify his Father which is in Heaven; yea, to glorify Christ-Iesus, who is the Sun from whom the light which shineth in their hearts, is derived and received. And to be wholly dark, and voyd of the fruits of holiness, is an argument that we have no communion with Christ-Iesus: you must therefore shine to others by an holy Example, that they which will not see by the Sun-shine of the word, may yet see by the Moon-light of their lives deri∣ved from this Sun.

4. Again, as thou seest the Moon to shine in a very dark night; as it cannot chuse but shine having received light from the Sun; so in the midst of a most crooked generation in evil times, in places that abound with chil∣dren of darkness, and works of darkness, a Christian must not forbear to shine in holi∣ness, having received light from Iesus-Christ.

5. The Moon careth not, though thee vish persons hate her light, because it discovereth their works of darkness; ••either doth she cease

to shine because the dogs bark at her: so a Christian having received light from Christ, must not care though the wicked are offend∣ed at that light which shineth in his life, whereby their contrary practises are discover∣ed the more clearly to be hateful works of darkness: neither must he cease to shew forth this light, because the doggish tongues of wicked railers and scoffers be moved against him: keep on in thy course, as the Moon doth all this while, and let thy light shine be∣fore men, that even the night-Walkers and Children of darkness may be converted and convinced by it.

6. As the Moon by being Eclipsed, doth shew that the light it hath, is not its own, but is received from the sun, in as much as the body of the earth coming between the sun and it, is seen to take away her light; which if she had of her self, she needed not to look toward another for it: so also the Eclipses and intermissions of the Acts of grace and motions of the spirit in a Christian, do often∣times make it manifest to himself, and some∣times to others too, that the light which he hath is not of himself, but received from Christ, at whose pleasure it is either imparted or denied. Therefore learn thou to work this good out of that evil, even by thy failings to see thy emptiness, and to give glory to him by whose free grace thou art what thou art.

7. Again, as the Moon is unconstant, and full of changes, and yet still receiveth some

light; so the Church hath been in an uncon∣stant unsetled condition, is full of changes, yet never without some light: she is sometime waxing, somtimes waning; somtimes flou∣rishing in grace, and in the purity and plenty of the word preached, like the full Moon; and then again declining, then again renew∣ing; so that though the Moon be always visi∣ble, yet is she at somtimes but darkly visible; so the Church is always visible unto them who have eyes to see her, but at somtimes she maketh a dimmer appearance than at other.

8. Moreover, as the Moon when she is in conjunction with the Sun, doth then shine less unto us, than when she is in opposition, one half space of heaven distant from it; for when she is joined with the Sun, she is at the change; but when there is this diametrical opposition, she is at the full: so when Christ was here in the flesh conversing with the Church, it was then but in a mean condition, even in the change from Judaism to Christia∣nism; so that now presently it became a new Moon, changed from a Jewish Synagogue to a Christian Church: but in short time after his ascension, through his spirit abundantly poured down upon it, when there was a dia∣metrical opposition between Him and It, then it was at the full; and therefore he told them aforehand, that it was expedient he should go away from them, and then he would send the Comforter, even his blessed Spirit, whereby they should be made to shine more brightly in

knowledg and graces than before whilst he was with them.

SECT. 4.

THe Stars also, those glistering pearls of the Orb of heaven, are notable and bright evidences of an infinite and most glo∣rious Creatour; every one doth set forth his praise, even as if the heavens had as many Tongues as Stars to proclaim his excellency to the Earth.

1. Admire him therefore in the number∣less multitude of the stars; admire him in their constant and orderly motions: admire him that telleth the number of the Stars, and calleth them all by their names. Think of the star that guided the wise men unto Christ, and pray that the day Star may rise in thine heart.

2. Consider how bright the Stars shine in a cold night, and think how thy soul should shine in grace in time of adversity.

3. Consider that neither Moon nor Stars do carry any special brightness in the presence of the Sun; and though the Moon be seen. yet she shineth but dimmely, or not at all; but the Stars are not apparent: so the Church in general hath no excellency in comparison of the Excellency of Christ: and as for the parti∣cular members, they are like stars after Sun rising; their beauty is scarce to be discern∣ed.

4. Remember our Saviours comparison, who calleth the Ministers of the Church, Stars which he holdeth in his right hand. Rev. 1. and therefore think, that as the Stars are the ornaments of the heaven, so are faithful Mi∣nisters the ornaments of the Church, and not esteemed by Christ, as they are by the world, the off-scouring of all things.

5. Consider those Comets or Blazing-stars; though they make a greater blaze than the true stars of heaven, yet were they never fix∣ed in the heavens, and therefore are soon ex∣tinguished: so those hypocrites, that make but a blaze for a time, they were but Mete∣ors wandring in the air of unstable affections, not fixed in the Church, nor engraffed into Christ.

6. As the stars are numblerless; so are the heirs of glory, though far short of the repro∣bates: let the hope of a glorious condition like that of the stars, make thee heavenly-minded, and teach thee to comfort thy self in God, who hath provided such great things for thee.

CHAP VII. Meditations on the fifth Days Work.

SECT. 1.

COme we now to the fifth day, which with us is usually called Thursday; the story of

which days work we have laid down in Gen. 1.20, 21, 22, 23. Wherein the waters were furnished with fishes, and other Creatures that live there; and the air with fouls, and such creatures as live in it.

1. Here consider, that after those four days, when the heavens were furnished with lights▪ and the earth beautified with plants springing out of it by vertue of the word of God; yet all this while there was not one creature throughout the whole Creation, that had sense, or power to move from place to place; not one fly, or the least thing moving in the air; not one fish swimming throughout the seas, rivers, or other waters; not one worm creeping on the earth▪ here then admire the wonderful power and wisdom of God, who on the fifth day by his All-commanding word filled the air with multitudes of Creatures fly∣ing there, the waters with abundant of fish••s swimming there: this was done even in a moment. Consider what numberless swarms there were both of fouls and fishes brought forth on the fifth day; whereas the very day before, there was not one of any kind to be found in any part of the Creation. And as the wisdom of God joined these two sorts of crea∣tures together, so he made in many respects a special affinity between them; as the fouls are covered with feathers, so the fishes with scales: as the fouls move in the air, so do the fishes in that element which cometh nearest the nature of the air: as the fouls have wings

to fly withall, so the fishes have ••innes where∣by they swimme; and that is a motion ve∣ry like to that of flying: yea some of either kind do communicate with each other in their element for, as we have water-fouls, so there have been flying-fish in great abundance: so that here you may magnifie the wisdome of God, who in the day that these creatures were made, did imprint upon them such pro∣perties and qualities, as should be evidences to the end of the world in some sort, that they were but the work of one and the same day.

2. Consider here, that as the Lord hath appointed the fouls to fly in the air, and the fishes to swimme in the sea, confining each to his own element for the general, though some few particulars be suffered to live in both; this should teach us to walk within the com∣pass of our callings, and not to think we shall mend our selves in a different element, or ano∣ther kind of course, without some special cause. Some few may have some special warrant to change their callings, as Amos to leave his flock, and teach the people; and Peter to leave his nets, and fish for men. These had an im∣mediate call from God; and so I dare not de∣ny, but that in case of great necessity, when the Church is destitute of able Ministers, some well-studied in the Scriptures, and experien∣ced in the mysteries of grace, may take upon them the office of the Ministry, being lawful∣ly separated unto that function: yet this will prove no more that every one may at his plea∣sure

run from the shop to the pulpit, than it will follow, that all the fishes in the sea may fly up into the air, because some few do so. And this should especially ••each Christians, who are called unto holiness, to take heed how they leave their element. They are bidden to walk in the spirit, even as birds fly in the air, and in this element they must keep: for as the air giveth breath unto the fouls that fly in it, so the sanctifying spirit giveth the new life un∣to those that walk in him; the waters would choak and drown the fouls if they should fall into them: so sin is that which endangereth the spiritual life, when a christian falleth into it. The air giveth a speedy flight and motion to the Birds, whereas the waters would wet their wings, and cause them to move but slow∣ly if they fall into it: so the spirit, when a Christian walketh in it, carrieth him along with winged-affections, and setteth his heart in a speedy motion upon the things of God, making him ready unto every good work; but if he fall into sin, which is like the waters of the dead sea, that Lake of Sodom, his heart is like a bird drenched in water, his affecti∣ons are deaded, his heart moveth but slowly; yea many times he lieth for dead, and there is scarce any motion of the spirit to be discerned in him. And as in such cases, a foul had need of more than ordinary means to help, as to be held over a warm fire, &c. So a christian, that he may recover his wings again, and have his heart spiritually affected, and enlarged toward

God, had need of special humiliation, special meditation, p••aier, and other warming and quickening means to raise him up.

3. As the air giveth breath and motion, so also it giveth support to the birds,* 1.7 and it carrieth them e∣ven as the earth doth the beasts, which go up and down upon it: so doth the spirit al∣so give support unto all that are born of the spirit. They are kept by the mighty power of God through faith unto salvation. If it were not ordinary, it might seem strange, that the air which none can see, being so thin a substance, should carry so many millions of souls as there are in it fly∣ing up and down; wonderful is the power of the blessed invisible spirit, who supporteth so many thousand christians by his sanctifying vertue against all the powers of darkness.

4. As these birds do now live in the air, so were the fouls created in the air at the first: so whosoever walketh in the spirit, was also born of the spirit; he had his begining in this element.

5. Consider, that as the Birds, although they live and move in the air, yet they come down to receive some refreshment from the earth: so the Lord alloweth his children to receive some nourishment from the earth, and to partake of its refreshments; yet so, as they must not delight in the earth as in their ele∣ment, nor in the things of the earth as their

chiefest contentment: but like the birds of heaven, having supplied their necessities, must be ready to soar aloft again, and not in their affections be still groveling here below.

6. You see how sparingly the birds take of the water; a bird doth not drink like a beast, it rather sippeth: so should a christian sparing∣ly use the pleasures of this life; rather sipping like the bird, than swilling like the swine. As for those that give themselves to drink down iniquity like water, and to commit sin with greediness, they are none of those who have their conversation in heaven; nay, those that glut themselves with earthly pleasures, know∣ing no better contentments than in such things as please the senses; the appetite▪ the eyes, ears, tast, &c. They are none of those that are born up by the spirit of God above the earth. Consi∣der how little contenteth one of these creatures, and then learn to be ashamed that thine appe∣tite is so much beyond thy necessity, and prac∣tise mortification. As far as we can guess, the birds take more delight in flying and singing, than they do in feeding, and therefore they have soon done with this: so should a christi∣an be more delighted in conversing with God, in walking in the spirit, in running the ways of his commandments, than in serving the necessities of nature: yea, it should be his meat and drink to do the will of God, as it is a de∣light to the bird to sing and soar aloft. Again, as the bird useth not these things, so as to make her unfit to fly; so a Christian must not abuse

meat and drink, so as to clogg and dull his spi∣rits, and make him more dull and dead in the service of God; but so to refresh himself, that he may be the more chearful and lively in his heavenly flight.

7. As the Bird not sowing nor gathering into Barnes (as our Saviour telleth us) yet is fed by our heavenly Father; so should a child of God depend upon his providence without distrustful eares against the providence of God, though not without moderate and chri∣stian cares, which serve the providence of God.

8. As the Bird having found somwhat to satisfie its hunger, by its chirping, calleth o∣thers to partake with it: so should christians chearfully invite others to partake with them of those things that God hath given them, and not like the hog, grunt and wrangle at any that feedeth near them.

9. As the Bird doth not so much as light upon the ground without the All-guiding pro∣vidence of God, Mat. 10. So should a chri∣stian learn to depend upon the providence and protection of God, who is of far greater price in the esteem of his heavenly father, than ma∣ny sparrows: know certainly, that thy hairs are numbred, and that none of them can fall to the ground without thy heavenly Father.

10. Consider, that as when the Bird flyeth highest, it taketh least notice of earthly things, and is least moved with them, and affected to∣ward them; so when a Christian is most rais∣ed

in spiritual affections to the greatest height of heavenly-mindedness, keeping nearest hea∣ven, then is the earth farthest out of sight, and he is least moved with the things here below, and best able to contemn earthly vanities: he is too far above these to be much affected to∣ward them. Therefore this should make us think of the exhortation of the Apostle, Mind the things which are above: and this should teach us to help our selves against earthly af∣fections and fleshly lusts. Think with thy self, what is the reason that I am so earthly-mind∣ed, that my affections are so engaged to this or that in the world, yet I cannot come off, nor free my self, that I can scarce perswade my own heart to be without these and these things; it is this, because my heart is not carried aloft; it draweth too near the ground, it withdraw∣eth too much from God: if I should keep up my heart closer to God, these things would be out of sight; the earth would seldome be in my thoughts, at least not so as to work much upon my affections. On the other side, you see that those Birds which use so much upon the ground, they fly but softly, as may be seen by those that use about our houses: so also those Christians, that are much taken up with the dealings and business of the world, they fly but softly, have but slow affections, and sluggish motions to the things of God; they go but coldly about good duties: and therefore we should pray for a greater measure of the spirit to bear us upward.

11. Consider also, that as the Bird can mount up into the air, and yet light upon the earth too, and receive some refreshment there; whereas the Beast cannot mount up and live in the air: so a Christian can, and may par∣take of the natural comforts and refreshments of this life, though in a moderate manner and measure, as well as the natural man. But the natural man cannot mount up to heaven, can∣not live in the air, cannot live by the spirit, he hath no relish of spiritual things. The spiritual man judgeth all things▪ he can discern what is in nature, but himself is judged of no man, his excellency cannot be discerned by the eye of nature.

12. Again, as the Birds live in a stormy ele∣ment, and feel much alteration of weather, heat cold, winds, &c. as the air is the most unsetled of all other parts of the Creation: so Christians do live in a condition subject to manifold al∣terations, subject to many stormes of persecu∣tion, and temptation. And as the Birds are then especially in danger by snares and ginnes, when they are upon the earth; to which they are not subject, when they are aloft in the air; so a Christian is then in danger to be ensnared and entangled when he dealeth with earthly things, and is most affected to the things be∣low: when he is most heavenly-minded, then is he most out of danger of these snares.

13. The Birds in the air meet with Birds of prey there also, which are ready to seize up∣on them, and destroy them: so the Devil, who

is called the prince that ruleth in the air, doth especially chuse to assault those that walk in the spirit, even then when they are most spiritual, endeavouring to pull down those that are highest in the favour of God, as David, &c. therefore special watchfulness must be used by such.

14. As the Birds are of all other living Crea∣tures, the most chearful: as they are highest a∣bove the earth, and nearest heaven: so should a Christian labour of all other men to be most chea••ful, & replenished with heavenly joys, as he is nearer heaven, and farther from the earth than others: God is infinite in all goodness and happiness; and the nearer to God, the more happy, and the greater cause of chear∣fulness. As the Birds are most chearful in a clear sun-shiny day: so is a Christian, when the light of Gods countenance shineth on him. As the Birds sing most chearfully after a sweet refreshing showr; so should a Christian go a∣way most cheared from the word of God, when it hath distilled upon him as the dew of heaven. As the Birds are merry in the spring; so a Christian is, when there is a spring and encrease of grace in his soul, and a nearer ap∣proach of the sun of Righteousness, and a spe∣cial warmth of Gods love is shed abroad into his heart. As the birds by chirping do set o∣thers on singing, and many join together in consort: so one christian should draw ano∣ther by example to yeild up sweet songs of praise to God, and many should join toge∣ther

with one spirit to glorifie the Lord. As the Birds sing, although they know not where to have their next supply of food: so should a Christian labour, out of the providence, love, and promise of God, to gather matter of chear∣fulness and contentedness, even then when he seeth no special means for supply in outward things. Moreover, as the Bird singeth although she be in the Cage; so a Christian must re∣joice in his afflictions, and like Paul and Silas, sing in fetters: as it is reported of the Nigh∣tingale, that she setteth her breast against a thorn to keep her waking, that she may not through sleep cease to sing: so a Christian must even enforce himself to spiritual watch∣fulness, and use special means to keep his heart awake, that he may shew forth, and sing out the praises of God, even in the night; that is, at such times when others sleep in sin, and care not to honour the Lord. Finally, as a bird preferreth her liberty in the Wood or Hedge, before a dwelling in a princes pallace, where she hath her meat continually brought unto her: so a Christian preferreth that spiritual li∣berty, whereby his heart is freed from the fet∣ters of sinful lusts, above the greatest earthly estate in the world, with thraldome under sin, and want of an enlarged spirit.

SECT 2.

WE might also speak of many particulars among the Birds.

1. The Stork may teach children their duty toward their parents; of which it is said, that as the old nourisheth her young, so the young nourish the old again; a lesson which ma∣ny children have not yet learned, though this unreasonable Creature teach it. So the Turtle may teach conjugal love between Husband and Wife, these (as it is reported) being so so constant and entire unto each other. The Pellican may teach special love of Parents toward their children, who is said to feed her young wi••h her own blood; especially, it may make us with all thankfulness and holy admi∣ration to bless Christ Jesus for his unspeakable love to us, who gave his body to be meat in∣deed, and shed his blood to be drink indeed, whereby we might be fed, and live for ever. The Ostrich, in leaving her eggs in the sand, and not considering that the foot may crush them, is an image of careless unnatural pa∣rents, who use no Christian providence in be∣half of their children.

2. As those Birds of Prey, and ravenous fouls, make use of that advantage which they have in height and strength, to seize upon di∣vers things here below; so many oppressours, and greedy worldlings abuse that advantage which they have in wealth and power, to seize upon the estates of others that are below them, and not able to make resistance. And as those ravenous Birds are of all other the most hate∣ful; so these greedy and over-bearing oppres∣sours do carry the curse and de••estation of the

Country with them. Again, as some Birds hate the light; so some men, in love to the works of darkness, cannot endure the light that shineth in the Ministry of the word, or in the conversations of the Godly.

3. Consider also, that as the fouls do gather and cherish their young ones under their wings; so the Lord doth shrowd his children under the wings of his protection: and as the little ones are thereby safe against the raven∣ous Birds; so the Godly are thus sheltered a∣gainst cruel enemies and manifold dangers. As the young ones are cherished and refreshed by this means with a kindly warmth; so the god∣ly are wonderfully refreshed in the bosome of Gods love, with a lively and most comforta∣ble warmth from the presence and favour of God. And as the young ones, after a storm, are apt to stray abroad, and play about in the sun again, untill the Kite be ready to seize up∣on them: so the Children of God, in time of prosperity, are apt to withdraw themselves from that near communion with God, untill that Prince of the air flying all about, and seeking his Prey, do fall upon them with some dangerous temptation.

4. As the Birds are affrighted and driven a∣way from the corn when one of them is killed, and hanged up there for terror to the rest. So should men learn by others punishments to abstain from things forbidden. Gods judg∣ments upon many swearers, drunkards, op∣pressours, adulterers, scoffers at godliness, rai∣lers,

persecuters, unnatural children, &c. should skare away others from those sins which have proved so deadly and dangerous to the former. When Herods carkass was eaten up with worms, it was a fair warning to all the enemies of Gods Word and Mini∣sters, such as Herod was. And He that not long since hanged himself in this parish, after he had continued long in a course of railing against the Minister that then was, may justly be thought to be hanged up by the special pro∣vidence of God, as a dreadful skare-crow to all other tongues set on fire of hell in the like kind.

5. Again, we may here think of Solomons comparison; as a Bird, when it is in hand, may soon make an escape, and never be seen again: So Riches get themselves wings; saith he, Riches vanish away many times like a Bird in the air, and the owner can never catch them nor come near them again: if the father hold fast, the son lets them fly; or if the son be as sure of his hand as the father, yet the next heir letteth go his hold; or the Lord himself by some special judgment or other cutteth the string, and they are gone; especially when men get wealth as ••oulers catch Birds with snares, nets or ginns, by unlawful means, or too much niggardly sparing. This should teach us not to make much account of these things, much less to pur∣chase them with the loss of everlasting life.

6. In a word! we may here consider the wonderful wisdom and excellency of the Lord,

in the abundant variety of these winged Crea∣tures, in the beauty of many of them, in the swiftness of many and most of them; the va∣riety of kinds, of colours, of quantity, of qua∣lity. And to those we must refer those lesser sorts of creatures, viz. Bees, Flies, Wasps, Hor∣nets, Locusts, Caterpillers; yea, the least Gnats, or whatsoever flieth in the air; all which might yeild us much matter of meditation and admiration. Gloriously doth the wisdom and goodness of God appear in the little Bees, which are said to have their King whom they follow and obey, which out of many flowers suck that which they digest into honey, and set it into such a frame of the Comb, as no wit of man can make the like. This honey, as sweet as it is! yet every child of God must get such a spiritual relish, that like David, he may find the word of God more sweet than it. And as the honey is both pleasant and nou∣rishing, 〈◊〉〈◊〉 is the word to that soul which hath a spiritual appetite. But in one respect the Bee may put thee in mind of the nature of sin, which carrieth honey in the Mouth, but a sting in the tail: therefore we should hereby learn not to be deceived with the seeming sweetness which sin bringeth at the first, but to beware and tremble at that venemous and smarting sting which it leaveth behind. A∣gain, as flies are most busie in the sun, so are temptations in prosperity: and as the flies are apt to light upon that part of the body where there is a fore; so is Satan wont to assault the

soul where it is weakest, and to take advantage of those corruptions that do most prevail in in the heart. And as when flies are beaten a∣way, they come again very speedily; so when Satans temptations are resisted, and put back, another swarm of flies is at hand, other temp∣tations are ready to assault: and of this espe∣cially, Christians have experience when they are pestered with blasphemous thoughts cast into their minds by Satan: against which they must take comfort, in that by the power of the spirit they are enabled to renew their resistance, even as the assaults are renewed.

SECT. 3.

THe other sort of Creatures made this day were the Fishes, wherewith the sea and rivers were wonderfully stored: Admirable were these works of the Lord, and his won∣ders in the deep; and it is thought, that of all sensible creatures in the world, there is the greatest numbers of fishes; yea, and some kinds of them of the greatest Bulk and bigness of a∣ny other creature that liveth and moveth; their abundance appeareth in the story of the Crea∣tion, Gen. 1.20. And God said, let the Waters bring forth abundantly the moving creature that hath life; and ver. 21. it is said, the Waters brought forth abundantly. And again▪ v. 22. Be fruitful, and multiply, and fill the waters in the seas. He saith of the fouls, let them multiply; but he doth not say, let them fill the air, as he biddeth the fishes to fill the Waters.

And as the Lord gave this extraordinary power of multiplication to the fishes of the sea, so they enjoy this grant of his unto this day; and as may be seen by the rowes of fishes, they bring forth thousands at once, insomuch that it hath been used as a Phrase of speech, To encrease as the Fish, imploying an extraor∣dinary encrease. Here admire the wonderfull goodness of God, in providing so abundant∣ly for us; not only by these Creatures, which we daily see walking in the fields, or flying in the air, but also by an innumerable multi∣titudes of fishes covered under water▪ abound∣ing in the seas and rivers.

SECT. 4.

1. THe greatness of some fishes is as admi∣rable as the multitude. Pliny in his Natural History reporteth, that about Arabia have Whales been found six hundred foot in length,* 1.8 and three hundred and sixty foot in breadth; so, that if his report be true, the length should seem to be above the sixth part of a mile, six hundred foot ma∣king two hundred paces, and a thousand pa∣ces making a mile. Howsoever! the great∣ness of these fishes is admirable, as the expe∣rience sheweth of our Merchants daily traf∣ficking toward Greenland to take them; and they are far greater than any other living crea∣ture in the world, which should make us to

magnifie the admirable power and infinite greatness of him that made them. Oh Lord our God, how wonderful are thy works in all the world! And the holy Text it self takes notice in special of this creatures greatness, Gen. 1.21. God created great Whales. Admirable it is in these fishes, that whereas the Beasts and Birds cannot live, if they be kept any long time under water: These on the other side, cannot live unless they be under water. So whereas a Christian liveth by the spirit, and it is the life of his life, and the joy of his heart to partake of the spirit, and to be conversant in the ordinances of God: on the other side, it is even death to a Carnal heart to be exercised this way, and he thinketh not him∣self a free man, untill he is let loose from these. The fish, though it live, yet it is not lively, but lieth almost for dead when it is in the o∣pen air out of the waters: and the natural man, though he be alive, not yet dead, yet is he not lively, but like one as good as dead when he is taken out of his element, and re∣strained by any means from his beloved sins, and tyed to holy duties in publick or in pri∣vate: He hath no life in these things, his heart is dead toward them.

2. And as the fish living in the salt waters remaineth fresh, so a carnal man living in the Church, and in the middest of the means of grace, remaineth in his unsavoury natural condition, not having the salt of mortificati∣on, whereby to eat out his corruptions and

dead flesh, and make him an acceptable sacri∣fice unto God (as it is said, every sacrifice must be salted with salt) though he live under the word, yet he carrieth no relish of the word in his heart and life. Therefore we must not onely look what means we have, but how these means do work upon us, whether we be transformed into the word: for a man to imagine▪ that he is therefore a Christian, be∣cause he heareth Christ preached, is as idle as to say, the fish must needs be salt, because it liveth in the salt waters.

3. Again, in that the Lord feedeth such innumerable multitudes of Fishes in the wa∣ters, by what means we cannot imagine: so should we be confident that he will provide for us, though the means as yet seem to be hid∣den from us: for, though some of the greater fishes do feed upon the lesser, yet it cannot be imagined, how such an admirable number of them should be continually supplied; but the Lord Al-sufficient openeth his hand of boun∣ty, and filleth them with good things.

4. Wonderful is the work of God in the strange variety of kinds, in the strange shapes of these creatures: insomuch that it is thought there be few Beasts on earth, but that there be fishes in the sea which resemble them: so they speak of sea-calves, sea-horses, &c. Wonder∣ful strange are the properties of some fishes,* 1.9 which the Al-mighty Creator hath given them. Pliny speaketh of a little fish like a great

snail, which by cleaving to a Ship under sail, and driven with strong winds, will stay it, that it shall not be able to go forward; and that even about his own time, the Gally of the Emperour Caligula was held fast by one of these against the uttermost endeavour of four hundred Mariners with their Oars. It were strange, that a Man of his dignity and place in the Common-wealth, should expose himself as a laughing-stock to the Common people in reporting so notorious a lie concerning a thing done in his own time, and his own countrey: Therefore for my part, I con∣ceive it to be true, and being supposed to be true, how wonderfully doth it set forth the admirable power and wisdom of God! and in this particular example it is to be thought, that the great God did purposely be∣fool the madness of this arrogant Emperour, who would take upon him to be God, and required (among other people) the Jews also to yeild him divine honour: here now let this wretched man take notice of his own Godhead, that cannot stir against a poor fish like a snail, with the help of the winds, and four hundred Oars, when the true and living God shall ap∣point it to stop his course. Wonderful also is that property given to the fish called Torpedo, which, if it be taken with a Net, so soon as the Fisher takes hold of the Net wherein this fish is, though he doth not touch the fish it self, yet presently, it is said, his hand will be be∣numed, and he shall lose the use of it for

the present, as if it were taken with a dead pal∣sey. This is not only reported by Pli∣ny in the place fore-cited,* 1.10 but Zabarel (as I remember) also discourseth of that point in natural Phylosophy, shewing how natural agents do agere per contactum, and bringeth in this by way of objection. The wisdome of the Creator is notably seen in this, and we may consider of it, that those who with Nets of fraud, and indirect means, do fish for things of this life, their wealth proveth to them like this Fish; it worketh a kind of dead pal∣sie in their consciences, which in such men usually become seared and past feeling; it worketh a kind of dead palsie also in their hands, which do not freely open to receive the necessities of others; for, commonly they who are unjust getters, are also niggardly keepers; this Tropedo in the Net, taketh away that cha∣ritable use to which their hands should be put; they come hardly by that which they have, viz. with the loss and forfeiture of their own souls, and therefore are loath to part with it to sup∣ply others.

5. The unseemliness appearing in some Fishes going backwards, should make us con∣sider, how shameful and unseemly it is for a Christian to go backward in the ways of God, cooling in zeal, slackning his pace begun: the Lord saith, If any man draw back, my soul shall have no pleasure in him, Heb. 10.38. We must therefore stir up our selves with St. Paul, to reach and press forward toward

the Mark, and prize of the high calling that i•• in Christ Iesus, Phil. 3.13, 14.

6. You see the Fish by catching at the bait, swalloweth down the hook, and so by the gree∣diness in getting it, loseth it self: this should put us in mind of our carnal folly, who by catch∣ing at such things which Satan offeret, h pleasing to our corrupt affections, are caught our selves, and take a ready course to lose our souls by satisfying our lusts: let us not then so much set our eyes upon the bait, but especially have our thoughts upon the hook which lyeth under it.

CHAP. VIII. Meditations on the sixth Days Work.

I Proceed to the sixth and last Day of the Creation, with us usually called Fryday, wherein the Lord made those Creatures that furnish the earth, namely the Beasts and creeping things, and then Man in the last place, as the Lord of the rest. First of the for∣mer, those unreasonable creatures; for of Man I purpose to speak afterwards more at large▪ And in these creatures brought forth out of the earth, the admirable power, wisdom and goodness of God is manifested.

1. Consider with astonishment, how in a mo∣ment, at the word of the Lord, out of the dead womb of the earth issued multitudes of beasts,

great and small, and creeping things: Lions, Bears, Tygers, Unicornes, Horses, all sorts of Cattle, &c. And that of a just size, every way in their several kinds for strength, sta∣ture, and other properties. And here con∣sider, that the least creature that crawleth up∣on the earth, is a part of Gods own work; e∣ven every creeping thing, as the Text saith. And in these the Lords omnipotency appeareth, the least worm being a work of an Al-mighty power; yea doubt not, but as the least are the works of his hands, so the least are within the compass of his Al-guiding providence. And if the least creeping thing be within the Lords care, and receive its maintenance from him, Wherefore are ye doubtful O ye of little Faith? Will God feed the worms, and let his chil∣dren starve?

2. Wonderful is the strength, wonderfull is the swiftness of many beasts; wonderful is their variety in kind, bigness▪ quality, voice, &c. Consider the wonderful strength and courage of the Lion; and then consider the excellency of that glorious Lion of the Tribe of Iudah, Christ Jesus, who (as the Prophet saith) travelleth in the greatness of his strengtb, and is mighty to save, Isa. 63.1. He is as a Lion unto his enemies to destroy them; Therefore kiss the son, left he be angry; submit to Christ, lest he tear you in pieces as a Lion, and there be none to deliver: He is as a Lion to defend his people against their enemies; this Lion is too strong for that old Red-Dragon, and will

crush his head, and tread him under his feet. And as Sampson, having killed the Lion, found sweet refreshment in the dead Carkass of the same, which occasioned his riddle wherewith he posed the Philistines: Sweetness came out of the strong one, and meat out of the E••ter▪ Iudg. 14.14. So our Saviour, this Lion of the tribe of Iudah, being slain for the sins of the world, yeilded sweet nourishment and refreshment to those who feed on him by faith; so that out of this strong one cometh sweetest meat for hungry souls: yea, as the Lion yeilded plea∣sant nourishment to him that slew him; so doth Christ to the faithful, who slew him by their sins: yea, many of those, who in a more special manner did join in sheding his blood, did feed on him by faith, as appeareth by the fruit of St. Peters Sermon, Act. 2. A∣gain, the Lords voice in the ministry of the word, is compared to the roaring of a Lion. When the Lion roareth, who doth not tremble? When the Lord speaketh, who will not prophe∣sie? Amos 3.8. This voice of the Lord should rouze up sleepy sinners from their pillows of deep security, and make them tremble at the word of the Lord with an holy fear, and not trample it under foot, nor cast it behind their backs with an hellish scorn. Miserable is their folly, who are more afraid of the barking of Dogs, than of the roaring of This Lion; more a∣fraid to do those duties, which the wicked scoffe and rail at, than to do those sins which the Lord in his word forbiddeth and condemn∣eth

upon pain of everlasting destruction.

Read at large, how the Lord in the book of Iob, setteth forth the excellency of the Ele∣phant, or Behemoth of the Unicorn, of the war∣like Horse, and that of purpose to over-awe Iob with an apprehension of his infinite Ma∣jesty, by a due consideration of the excellency of these Creatures. These things were not spoken to him alone, but to us also.

3. Consider what multitudes there be of cruel savage beasts in the world, which the Lord so restraineth, that they do not over-run man-kind; which should make us admire his infinite power in curbing them, his infinite-goodness in preserving us.

4. Consider of what use many of these crea∣tures are to us; especially those which are most common among us. What supply of Milk do the Kine afford us? what Fleeces of Wool do the Sheep yeild us? what store of strong, wholesome, and pleasant nourish∣ment do their bodies yeild us? and what la∣bour is bestowed about these? when we have eaten of these and are full; when we are cloa∣thed by these and are warm, then should we take heed lest we forget God, of whom we have received all.

5. Among other things, we should observe the Lords goodness in giving us divers of these creatures to do our work, to carry our bur∣thens, to bear our selves. What benefits do we daily receive by the labour of the Oxe,

plowing our ground, and doing us necessary services many ways? How serviceable is the Horse unto us, both for speed and ease; carry∣ing us from place to place? wonderful is the goodness of God in making these creatures, far stronger than our selves, to yeild to us; not using their strength to resist us, but to do us service. Therefore we should not at any time use any of these creatures▪ but that we should be moved to lift up thankful hearts to God for this mercy, which we would think wor∣thy of much admiration, if they were not so common among us; but on the other side, we should think, the more we have of them, the more thankfulness we owe to God for them.

6. Consider, that as a man hath in him the senses of a Beast, and somthing more ex∣cellent, as Reason and Understanding; so a Christian hath Nature in him, and somthing above Nature, even the Spirit of Regenerati∣on. And as some Beasts have some things in them wherein they excel man, as the Lion in strength, the Horse in swiftness, &c. yet the meanest man is naturally more excellent than the most excellent among the Beasts: so, though the children of this world do in some thi••gs outstrip the children of light; as many times in beauty, strength, wit, outward car∣riage, policy, civil deportment, &c. yet the meanest true Christian is more excellent than his best carnal neighbour, in regard of the I∣mage of God restored to him.

7. Again, seeing the Beasts have those pleasures whereof the senses are capable, this should perswade us, that these are not the most excellent delights, but that there are purer, higher, more heavenly delights, which suit better with an intellectual immortal soul: and this should teach us to bewail our brutish affections, which carry us so strongly after sensual delights of the eye, the ear, the taste, &c. as if we had no better souls than the Beasts. Solomon saith, The spirit of a beast go∣eth downward, and the spirit of a man goeth ••pward, Eccles. 3.21. So it should be in our affections, our souls should go upward, reaching toward the things above, and not go down-ward, enthralling themselves to these sensual things here below, like the spirits of the Beasts.

8. As the Beasts do bear our burthens, so should we willingly bear those burthens, and do those services which God requireth. How wouldest thou rage, if thy Beast should con∣tinually fling and cast thee, and those things which thou layest upon it! and are not we herein worse than Beasts that perish, when with froward spirits we fling and kick at the Lords commandements, and do not willing∣ly and obediently submit unto them?

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Zanch. De O∣peribus Dei.
• * 1.3

  Gen••s. 1.2.
• * 1.4

  Parai com∣m••nt in Genes.
• * 1.5

  Cant. 4.16.
• * 1.6

  2 Kings 18.4.
• * 1.7

  The Beasts find no support in the air, but sink to the earth.
• * 1.8

  Plin. Nat. Hist. Lib. 32. cap. 1.
• * 1.9

  Plin. Nat. Histor.
• * 1.10

  Zabarel.