A childes patrimony laid out upon the good culture or tilling over his whole man. The first part, respecting a childe in his first and second age.

CHAP. VII. The third season. The method in reading the Book of the creatures. Essayes or Lectures there-upon. I. The earth and creatures thereon. II. The waters and creatures therein. III. The Aire, and creatures therein. IIII. The firmament, and wonderfulnesse thereof.

3. WHen thou walkest. Here is a large field to run over, and hard it is to keepe within com∣passe. Which way soever we looke, we have the great Book of the creatures in our eye, and from every one, more then one in∣struction. If we walke no further forth then into our gar∣den, we see what varietie that yeelds, and the same varietie of instructions. If in our grove, we may remember what the Father said thereof.

That he learnt more Divinity (more of God) in his walk therein, then in his study amongst his paper-books.

Which way soever we looke, whether be∣low, or above, or about us, we may behold those Texts, which Iob, Ionah, Paul made choice and great use of. The Booke of the creatures every man may come by; and he

that runs may reade it. Their language is easie to be under∣stood; They open, as I may say, the freest schooles; and are the fittest to give instruction, of any. My scope or in∣tent here is

1. First, to deliver this kinde of knowledge, which the book of the creatures helps to furnish us withall, from the discredit and disgraces, that ignorance and misinterpretati∣on have put upon the same.

2. And this leads us to the second, for it will point out the way to the parent, how to make this walke profitable to himself; I meane, how he may receive benefit, by perusing the book of the creatures; And then, which is the maine end of the walk,

3. How to teach the childe to spell nature, and, by de∣grees, to reade the volume of Gods works; which will bet∣ter be done in the fourth place, when,

4. I shall give some Essayes herein, beginning at the foot-stoole, the lowermost of Gods creatures, and so rising higher, &c. For the first then,

The objections, I finde cited by our noble and learned Ad∣vancer n, and his answers unto them there.

1. That the aspiring to over-much knowledge, was the originall temptation and sinne.

2. That it hath somewhat of the serpent, for when it en∣treth into a man, it makes him swell, nature being easily blowne up; for nature, and the pride of nature are neere of kin.

3. That Salomon gives a censure, That in spacious know∣ledge, there is much contristation.

4. And Paul gives a caveat, That men be not spoyled through vaine Philosophy, as some have been, who, poring up∣on the second causes, have lost the light of the first, and de∣pendance on God, who is the first cause. To these he an∣swers.

That it was not the pure knowledge of nature, and uni∣versality [Answ. 1] (a knowledge whereby man gave names to other

creatures in Paradise) which gave the occasion to the fall; but it was the proud knowledge of good and evill, with an intent in man to give law to himself; It was (saith the learned Author in another place o) not the naturall know∣ledge of the creatures, which induced the fall, but the mo∣rall knowledge of Good and Evill, wherein the supposi∣tion was, that Gods Commandements or prohibitions were not the originalls of good and evill, but that they had other beginnings which man aspired to know, to the end, to make a totall defection from God, and to depend wholly upon himself. So he answers the first objection.

2.

Neither is it any quantitie of knowledge, how great so ever, that can make the minde of man to swell; for no∣thing can fill, much lesse extend the soule of man, but God, and the contemplation of God, &c. (for he goes on very usefully.) There is such a capacitie and receipt in the minde of man, so as there is no danger at all in the propor∣tion or quantitie of knowledge, that it should make it swell, or out compasse it selfe; no, but it is meerely the qualitie of knowledge, which be it in quantitie more or lesse, if it be taken without the true corrective thereof, hath in it some nature of venome or malignitie, and some effects of that venome, which is ventositie or swelling. This corrective spice, the mixture whereof maketh know∣ledge so soveraigne, is charitie; and so he goes on in an∣swer to the second objection.

3.

And as for the censure of Salomon concerning the anxi∣etie of spirit, which redounds from knowledge; It is cer∣taine, That there is no vexation of minde, which result∣eth thence, otherwise then meerely accidentall, when men fall to framing conclusions out of their knowledge, so mi∣nistring to themselves, weake feares, or vast desires, whence groweth that carefulnesse and trouble of minde; for then knowledge is not a dry light, but steeped and in∣fused in the humours of the affections; This is the sum of the answer to the third objection.

4. For the Apostles caveat it must not lightly be passed over; for if any man shall think, by view and inquiry into these sensible and materiall thinges, to attaine that light, whereby he may reveale unto himself the na∣ture or will of God, then indeed is he spoiled by p vain Philosophy; For the contemplation of Gods creatures and works, produce (having regard to the works and creatures themselves) knowledge, but having regard to God, no perfect knowledge, but wonder, which is broken know∣ledge: And therefore it was most aptly said by one of Platoes School, That the sense of man carrieth a resem∣blance of the Sun, which, as we see, openeth and reveal∣eth all the terrestriall Globe; but then again it obscureth and concealeth the Starres and celestiall Globe: So doth the sense discover naturall things, but it darkeneth and shutteth up Divine. And hence it is true, that it hath pro∣ceeded, that divers great learned men have been Hereticall; whilest they have sought to fly up to the secrets of the Deitie, by the waxen wing of the senses: So he goes on in his answer, and thus concludeth; Let no man upon a weak conceit of sobriety, or an ill applied moderation think or maintain, that a man can search too farre, or be too well studied in the book of Gods word, or in the book of Gods works; Divinitie or Philosophie; But rather let men endeavour an endlesse progresse, or proficience in both: onely let men beware, that they apply both to cha∣ritie, and not to swelling; to use, and not to ostentation; and again, that they do not unwisely mingle, or confound these learnings together.

So farre the answers, which serve to deliver this kinde of knowledge (we call naturall) from the misconceits and exceptions against the same.

This pointeth us the way to the second thing;

How we may make our walk profitable, and subservient to higher matters; That, though we walk low and upon the ground, yet we may be raised in our thoughts to heaven, like the

wise and skilfull pilot, whose hand is upon the rudder, but his eye upon the starre: to apply this then to our present purpose, thus;

2. There are in this our walk, I mean, in the view of the creatures, two extremes; and two sorts there are, who fall foule and stumble at them: The one sort are they, who think to rise higher by the sight of the creatures, then the creatures can carry them; and so, by prying too farre with their own light, they make their philosophy vain; and become vain in their imaginations, and their foolish heart is darkened; na∣ture cannot rise above nature, it cannot elevate herself above herself. Though yet, if we track and eye her well; if we q hound her (as the noble Scholler phraseth it) she can leade us, and must needs do so, from the foot-stool on earth, to the Chaire in heaven; but when she hath done so, and when in our curious pursuit and disquisition our understand∣ing is wound up so high, yet is it but a naturall understand∣ing still: so as we do in this search and enquiry tumble up and down, like a ship at anchor in the waves of our own reason and conceits, for it is not possible, as the same Noble scholler saith, for us to make a perfect discovery of the more remote and deeper parts of knowledge, standing the while, but upon the flat or levell of this naturall knowledge.

There is another sort, and they are the most, who stumble at the other extreame; They behold the creatures, the works of nature, of God rather, but do no more but behold them; they stay and dwell upon the superficies, or out-side of the work, further they passe not, either to what is within, or to what it tends unto. There are two most simple and primi∣tive trades of life, ancient and once honourable trades both, though now, as was said , Cooks are of more esteem because the old simplicitie of life and livelihood are out of fashion: Two trades I say, and they maintain the state of the world, The one of shepheardie, the other of husbandrie: They who are versed herein, should be, if they are not truants, well in∣structed men, for their books, which are full of instruction,

are still in their eye; and they are still poring upon them: They live still in the view of heaven, and of the earth; the one tending his sheep, the other driving his oxe and horse: and yet, though thus they do, yet have they gained no more true understanding, from their observations in either, then the sheep or oxe have, which they tend and drive.

Experience tells us, that the shepheard and the husbandman are the most ignorant persons in the world. Though yet I know very well, that both these do know what sheep, and which ground yeelds them most profit, and the way they know how to make them most serviceable that way; and all this they may know and yet remain most ignorant not∣withstanding, as for the most part they are; no more under∣standing have they in those chief things, and lessons, which the beholding the earth and the heaven might yeeld them, then the oxe or the horse have which they follow (which was M^r Dearings complaint long since.) And whence this stupiditie or grosse ignorance? There can be no other reason hereof but this; that they do behold the creature and no more; as (so saith the proverb) An oxe looketh on a gilded gate: Their senses report no more to the minde, but that they have seen it; no more. A fault carefully to be avoided, for he that is unfaithfull in earthly things, shall never have greater matters committed unto him; and he, who carrieth a negligent eye or eare, towards the works and voice of na∣ture gathering no instructions thence, though the characters are most legible there, and her voice cleare and audible, shall finde no more capacity in himself for higher truths.

There is a place in the Apocrypha, which is worth our ta∣king notice of, it will help to lead us the way betwixt those extreames, it meets also with that stupiditie even now men∣tioned, and corrects the same.

The wise man in the 38 chapter of his book verse 26. (I reade after Iunius his translation, for our English, verse 25. may deceive us) puts a grave and weighty question; and it is concerning him, who holds the plough, and such per∣sons,

who maintain the state of the world, the question is; Whereby shall a man be made wise? At the last verse of the chapter, in the Latine Translation he answers; By nothing un∣lesse he be such an one, who will apply his minde and meditation on the Law of the most High. It is a place not lightly to be passed over. The husbandman, in that place, may seem to have (as he reades and so pleades his case) a dispensation for his grosse ignorance; but it is nothing so; That Scripture tells us thus much, and it is worth the noting; that though he holds the plough, which sheweth him the r constancy of an holy profession, for he looks straight before him, he doth not look back, much lesse take off his hand; though he plow∣eth up the ground, which sheweth him as in a glasse, the sorenesse of afflictions, how the wicked plow upon the s backs of the righteous; and what pains he should take with his own t heart also, So preparing it for the true seed the word of life: though he casteth in the seed still in the season, and that he might understand his own season, lookes to see again the very same seed, which he sowes, the very same u, and with a large encrease, but it rots and dies in the earth x first; which answers the great objection, and cuts the knot as I may say, with its own sword; The body cannot rise again, because it dies and rots in the earth; nay, because it dies and rots, therefore it shall rise; and he is a fool in the Apostles sense who seeth not so much in the sowing and reaping his grain. Though this husbandman seeth all this, yet he seeth not, he understandeth nothing thereby; he is not made the wiser by it: By what he speaks, we may know what his heart doth indite, no songs of praise unto his God. He will notwithstand∣ing glory in his goad; all his talk will be of bullocks; for he giveth his minde to make furrows, and all his diligence is to give the kine fodder; all is for the earth, there-on he layeth out the pretious stock of time and strength, thither-to he bends himself, he entertaineth not a thought, whereby to raise himself higher; and it must needs be so, unlesse he shall apply his minde another way, and meditate on the law of his God;

when he shall do so, then every thing shall instruct him, and make him wise, and not before.

Here now we have our lesson, and the way to make our walk profitable; we must apply our minde to that we see; and we must meditate on the Law of our God. That is the man, who will learn by every thing, that hath inured and accu∣stomed his heart to compare earthly things with heavenly; to trade his spirit to heavnely things by earthly occasions. He shall be made wise, who hath a gift (it must be given from above) to be heavenly; that is, to make every creature (which is the work of a sanctified fancy) a ladder to heaven; to turn ordinary properties of the creature, or common oc∣casions to heavenly meditations: This, I say, is the man, who will profit by his walk; being now in the open view of the heaven and the earth, and observing Gods great works in both.

To conclude and to instance, so making the thing plain, that man shall gain much by his observations, who hath but so much understanding, as seeing a sheep before the shearer, to see also the meek abiding and patience of the Saints; seeing an ant, a lillie, a raven, to think on a providence; seeing an oxe knowing his owner and his crib, to think, what is the duty of a reasonable creature; observing the stork and the swallow, and our houshold cock, all exactly observing their season, and I think, the last observing it almost to a minute, To learn from these, and to get (as was said of the children z of Issachar) understanding in the times, and to know what Is∣rael ought to do; He that can do somuch▪ (through Him that strengtheneth all, and in all, he can) he shall be made wise by his observation of the creatures, for he sets his minde to the thing, and the Law of God is in his heart; he will re∣ceive profit by every thing, and teach others how to profit also: so I come to the third particular; How to teach the childe to spell nature &c.

3. Childehood and youth, are ages of fancy. Therefore the Father (I mean a father at large, master or teacher, he

hath the relation of a Father) must make great use of the childes senses, for they have the best agreement with its fan∣cy: hereunto the book of the creatures is very subservient. They speak to the senses, and the senses make report to the minde. So in this way every place will be the childes school, for every where it will meet with its lesson, and no lesson plainer and more legible to a childe, then what he findes in the volume of the Creatures.

This is a truth not to be doubted of; That parent teach∣eth best and soonest attaineth his end, the promoting his childe, who verseth the childe most in the open view of the creatures; So he cannot alwayes do, but this he must do alwayes, as he intends his childes profit; When he cannot carry his childe abroad to view the creatures, he must, what he can, bring the creatures home to the childe; so shall he make the book in the childes hand, what ever it be, more le∣gible: For this the parent shall finde, that, where he comes short in making representations to his childes eye, there the childe will fall short in his apprehension. Nothing comes into the understanding in a naturall way, but through the doore of the senses: If the eye hath not seen that, we are speaking of, it can make no report of it to the minde. The spirit of the childe, as I may say, is fashioned and moulded to the pattern and modell of that it looks upon. And note we, then the childe goes on with ease and delight, when the understanding and the tongue are drawn along, like parallel lines, not one a jot before another. It is Come∣nius his rule, the ablest man in that way, that yet the world hath taken notice of. And this also the parent shall the more easily effect and with quicker dispatch, if, (when he hath laid the book of the Creatures before the childes eye, and is reading the lecture from thence, he shall put the lecture into questions, and make the childe, not an hearer onely (that is the old manner) but a party in the businesse: It will much enliven, and quicken the childes fancy, to see it self joyned as a party in the work, though its little it can

do. A parent must question his childe, and in a faire way take an account of him; speaking wholly, is lost labour. The Tutour in Xenoph. a for a lecture to his scholler Cyrus, pro∣poseth this question; A great youth, having a little coat, gave it to one of his companions of a lesse stature, and took from him his coat, which was the greater; upon which he demanded his judge∣ment: Cyrus answered, that it was well, because both of them were thereby the better fitted: But his master sharply reprehen∣ded him for it, because he considered onely the fitnesse and conve∣nience thereof▪, and not the justice, which should first and espe∣cially be considered, that no man may be enforced in that, which was his own.

And this no doubt is an excellent manner of instruction, saith Charron; and it is probable, this was the manner, which the Iewes took for the instruction of their children: b And when the childe shall aske thee, thou shalt say, thus and thus: But how if the childe did not ask? then sure enough the pa∣rent did ask the childe, or help the childe how to ask. If the childe did not question the parent, the parent did question the childe. We would have the childe ask and enquire; for it is a true rule, He that doubts and asketh most, he profiteth most: And he that enquireth after nothing, he knowes nothing, saith another. But the parent will finde the childe very slack and backward this way; Few children there are, who make any further enquiry, but When is the next holy day? There∣fore here the parent must help, and give the hint of a questi∣on. As it requireth some sense, to make an answer not ab∣surd; so it asketh some knowledge, to demand a question not impertinent; it exceeds the skill of a childe. Therefore there is no question, but the parent must help, and give the hint of a question at the least, and that will give an hint to further instruction. It is past all question; that it is an excellent way in teaching, to put the lecture into questions: We have our great Lord and Master a president unto us, whom they found in the Temple, sitting among the Do∣ctors, both hearing them, and asking them c questions. It is

then no novel way, but ancient, and authentick; though now, as the best things are, grown out of use and fashion. And it sufficeth to point onely at this way of questioning the childe, so making it a party, which will help it very much to reade in the volume of Gods works, and to profit by read∣ing, which was the third thing.

4. The fourth follows, which is, To give some essay herein, and reade a short lecture, out of this great volume of the Creatures, that lieth open before us; And I begin at the footstooll where we had our beginning:

At the Earth: for it is saith the Father, d our countrey, our mother, our nurse, our table, our grave. An effect it is, which in a measure, may be perceived by mans understand∣ing, but the manner of production cannot be concieved by any spirit compassed with a mortall body. Here I enquire∣first.

• 1. What Forme or figure it hath.
• 2. Whence its dependance.
• 3. What its magnitude &c. How farre a childes sense will help in all three.

Something hereof the sense will report to the understand∣ing, but it will leave the understanding of old and young in a wonderment, and that, as was said, is but the effect of a broken knowledge. The use hereof we shall see anon. The first;

1. For the Figure of it; It is circular or round, we must not look for corners in it. Our sense doth not report it so, if we look downward upon the convex surface of the same; for the curvature or bending thereof appeares not to the eye, nor is it possible it should, being but a foot, or there abouts, in fifteen miles, yet something it is. But the Globe repre∣senting the same, which with the earth and sea makes but one, tells us what the figure of the earth is; so do the wa∣ters in compassing the same, and the Sun or the Heavens rouling round about.

But more clearely, the fabrick of the heavens declares the

figure of the earth, whose concave we behold, and see it like an Arch or Furnace over us, which plainly sheweth the same figure to be of the earth. And that (which is demon∣strated in a little circle) no part of the surface thereof is up∣permost, and lowermost in respect of it self, but lyeth in a full aspect to heaven, though it seemes otherwise to us, who live on this side of the Globe; as it doth likewise to them, who are on the other side in the South. Which also clearly concludes, That, there are ^e Antipodes, though they tread not in a direct opposition to us, which so posed the Ancients; I meane, a people (for the word is improper) who inhabite that other side of the Globe; so clearly, I say, concludeth this truth, and so universally, that now, to phrase it as one doth, it scornes defence.

This is wonderfull to sense. It is so, and it must be grant∣ed to be so, both to young and old, for it leaves us all to wonder, and no more. It leaves us with our light in the darke. Note it, There is enough in the greatest portion of knowledge to humble us very low: And enough in the least portion thereof, for there is the greatest danger, to puffe us up and make us swell; so needfull it is to know the im∣perfection and shallownesle of our knowledge, but, more especially to know our selves to be but men. And, if we con∣ceive so small a part of God here about the earth; how little, little, is that we conceive of Him, when we go higher? If He be wonderfull in His foot-stoole, thinke we, and thinke seriously; How glorious is He in His Throne? This medita∣tion should not be passed over untill it hath wrought us from wonderment, to an holy trembling before Him, and a godly feare.

There is one thing more, touching the figure of the earth, which offers it self, and I cannot passe it by, though it is ve∣ry ordinary and familiar, and the sense can make report thereof to the understanding, It is this; A circular or round figure cannot fill up that which hath corners; there will be still an emptinesse. It tells us this ordinary lesson, That

the earth, and all the stuffe and lumber there, cannot fillup the heart of man, no more then wind or ashes can satifie the hungry stomack. We may weary out our selves, and lay out our stock of time, and parts, about the encompassing of some portion here below; but it will not be a portion pro∣portionable unto the nature of the soul; it will not profit, nor give satisfaction. That very seale, which made the im∣pression, will fill up and answer the same impression, and no other for it: It is only heaven and the great things there∣of, which give rest and peace, which fills up the heart, and makes it stable; removed there-from, the heart is like a needle shaken off from the pole starre, in an unquiet trem∣bling posture, when it feeles it self, like a Meteor, tossed with every motion, and still in doubtfull suspence f. Behold then; The heaven is before us, and Christ, in our nature, hath opened the way thither, and There appeares for us; And thi∣ther-ward must the soul tend, if it looks for rest. The Lord Christ seemes to speake to every soul, as Ioseph to his bre∣thren, g Regard not stuffe, for the good of all the land of Egypt is yours: Regard not the stuffe and baggage lumber here be∣low; ye are borne for higher things; Behold the heavens; Behold all the good in those spacious mansions, is yours.

This meditation must be followed, till it hath set us loose from our spirit of infirmitie, bending us down-ward, and hath wrought our affections off from things below, and raised them upward, where the treasure is (which only sa∣tisfieth) thereon to fasten even upon the Lord Christ, as the portion to the soul, every way proportionable.

And woe unto us, if this meditation doth not work upon us even thus farre, for how shall we answer, our coveting an evill covetousnesse to our house; our increasing that, which is not ours h; our heaping up riches, or rather, as one saith, sins i, but all this while contemning the blessing? our mind∣ing earth, and earthly things, wherein is such varietie of changes, and neglecting house or kingdome rather, which can∣not be shaken. How shall we answer this?

It is not pos∣sible

saith the Father k, to expect pardon for so great a neg∣lect; for our eager pursuit after, and care about the earth, and our neglect of heaven, and of our right precious souls, which live to all eternitie.

This will be said of us, if our care be so preposterous, which was said of him l, who had built him a sumptuous house, which he enjoyed a short time, but neglected the chiefe and principall thing, which leades to those everlasting doores, whereat the King of glory is entred in;

In the one he proclaimes his covetousnesse, in that other,

his great neglect, his extreame folly rather. So much in way of resolution to the first enquiry; What figure the earth hath, and what use there-from.

2. Whence its dependance? or how born up? It is Gods question; So He demands of Iob, m

Where wast thou, when I layed the foundation of the earth? who hath layed the measures thereof, whereupon are the foundations fastned? &c.

And as it was the Lords question, so must it be His an∣swer for there is not a man upon earth, nor ever was (clothed with sinfull flesh) that can shew the Kings matter. What then is the Lords answer? If we know the Scriptures, we know what it is, for thus they say; He hath founded the earth upon the Seas, and established it upon the floods n. Vpon the seas and upon the floods? what finite understanding, faith the Father o, can understand or comprehend this? when we men lay a foundation, so the Father goes on, we digge deepe, and if we meet with water in our way, we goe yet deeper, till we see the spring dryed up, else we will lay no foundation; for a foundation upon water, makes a building unstable, and tottering, it cannot be a fixt dwelling. It is against the nature of water to beare up so heavy a body. It was not the stick, no nor the work of nature, though put to the extent thereof, which caused so much as the yron p to swim; And it is against the nature of the earth to have its seat or basis upon such a foundation.

But Gods wayes are not as mans wayes, which may be found out and comprehended by reason. And yet (saith the

same Father) Why dost thou wonder ô man? If thou wilt won∣der, thou shalt never cease wondring, for into whatsoever creature thou wilt pry into, thou wilt finde an unlimited and boundlesse power, much more then, in the bearing up of this massive body; And to this power thou must be brought, else thy understanding can never fix but be as unstable, as the waters: We must be brought to this; even to the power of God, for hitherto all the answer, that the sacred Scripture makes to this great and grave question, tendeth. He hangeth the earth upon nothing, saith Iob q: upon nothing? nothing can beare up nothing; yea but the earth hath pillars; so we reade also; The r pillars of the earth are the Lords, and He hath set the world upon them: The meaning thereof is this (though some bend the interpretation otherwise to their own end, according to the sicknesse of their fansie) That these pillars are our North and South poles, amidst whereof the earth is placed, which confirmes unto us the singular power & pro∣vidence of God, saith Trem. and it is as much as is implyed from that text; I meane the singular power of God there∣in, for that is intimated by those words past all question. Another sacred Scripture saith thus: t He hath founded the earth upon her own Basis, that it should not be moved for ever; That is, till there be a new heaven, and a new earth. And this answer comes neerest to our sense, and is most sutable to our understanding, though farre exceeding both sense and reason; That the Lord hath given such an occult and hidden propertie to the earth, that it should beare up and poyse it self with his own weight; that it should be, as the Philosopher said, a place u to it self; and it is as impossible, that it should leave its place, as for a stone to tend upward. But still in our search and enquiry here, our reason leaves us in the darke; we must referre this, to the head of that boundlesse power, before mentioned, and there leave it amongst the wonders v and secrets of nature, or rather of His Art, which is beyond our skill to finde out.

Only this every childe knows, and he it is whom we

would instruct, That every building must have some pillars whereon to depend, and beare it self up, this the childe knows: If then the childe be asked, what or where are those pillars, that beare up the earth? It must needs answer, That pillars it hath none, as other buildings have, to support the same; and support it self it cannot; an invisible hand there is, made bare of flesh, that gave the earth at first a being, and ever since a subsistance, poysing it with his own weight, and so, as the Prophet of himself, bearing up the pillars x there∣of; so the childe will answer, and from thence he learnes that, that is of the greatest force and strength, which is least exposed to the eye. In earthly things we finde it so; we heare how the thunder (Gods voice) roareth, we see it not; we heare how the wind renteth our houses and stocks up trees; we see it not; we heare our y voice and a sound (that which poseth all the naturalists in the world) we see it not; The more remote from the senses any thing is, the more divine and admirable: Nay, if a naturall eye could perceive it, there were no divinitie in it at all. That is best seene, which is not seene z; That is (as our Iewel interprets it) we see more certainly with our faith, then we can see with the eyes of our body; they may deceive, the eye of the soul cannot; But I am too high, if as children in knowledge, we understand not earthly things, how can we heavenly? The arme of flesh is too short here; nature is at a stand; I give but an hint only to helpt it out, for here nature will ever stick, till an invisible hand, I meane, an Almightie power, helps it out; and raiseth nature above it self: For by faith we under∣stand, &c. Heb. 11. 3.

I would aske one question more, and it is according to a childish supposition, but best agreeing with his understand∣ing and conceit. Suppose the earth did hang, like as our deceived sense presents the Sun at its setting popping down behinde the nexthill; or, like a stone, still dropping into the water; suppose it so, I would then aske, whether should the earth fall? It must needs be answered according to the

same conceipt, That it must fall into the lap and armes of heaven; And this is, as if we should say, That the creature falls into the armes of Him, who holds it up; which secureth the stabilitie of the same; That there are, as the sacred Scri∣pture saith, everlasting hills and perpetuall mountaines: Habb. 3. 6.

It secureth also (and it is a principall thing) The stabili∣tie and firme foundation of the Church, and the true mem∣bers thereof; They are an everlasting foundation also, they stand fast, like Mount Sion, fast for evermore. The gates of hell, (power, and policie) shall not prevaile to remove and unbottom them; so fast they stand; for how should they fall, or which way? which way soever they fall, they fall into the armes of Him, who supports them. They may be turned by the gyants of the world (as M^r. Dearing calls them) from post to pillar as the proverbe is, and, from the pil∣lar, separated to the foure winds; and yet they are upon their basis and bottom still. All their shocks cannot put them off thence. How so? They are in the same hand, that holds up the earth, in Gods hand; He loveth His people; All Hie (Is∣raels) Saints, are in thy hand a; And we must all grant, That what is in Gods hand cannot by force or fraud be throwne out. Oh how sure, how secure that building, which God heares up▪ and the Corner stone whereof, the Lord Christ is! how sure and certaine is their dependance; who having nothing, can yet root themselves upon Him, who hangs the earth upon nothing! So much to the second enquiry, and the use there-from.

3. The third is touching the magnitude thereof; And this our sense reports to be a massive body, according to all demensions, but therein exceeding both sense and our finite understanding. And yet, we must needs conceive also, That this is, as it is absolutely considered and in it self; for, if we take the earth comparatively, with respect to the heaven, it is, and our sense reports it so, but as that center or point, where the foot of the compasle stands, to the compasse or

circumference round about the same point: So as if the earth could be beheld down ward from the highest starre, which may be supposed, though it cannot be through a double im∣possibilitie, the opacitie of the earth, and the contrarietie to sense, it would seeme as little, and lesle unto us there above, then the starre doth seeme to us below. The scoffing b Phi∣losopher makes this consideration very usefull, for what hinders, but that a scoffer may in some things speake the truth, and make the same truth usefull.

But this is certain; They who are risen with Christ, whose affections are upon their treasure, which can be no where but in the heavens, for there Christ sitteth, they are filled with the beautie and glory thereof; filled I say, as we read, the house was; The priests could not stand to minister, for the glory c of the Lord filled the house of God: so is their house filled, their soul I meane, with the glory of the things of Christ, that the world can finde no roome within their house, so filled with glory. The world is indeed as it is, but as a point to them, and they are at a point for it; heaven is before them, and the great and durable mansions there, no matter for the stuffe of the earth; let her keep her gifts, her pleasures and profits; for as the brother said, they have enough; they have the pearle; for they bid to the price of it, they have it, and they have enough.

And so much to the three demands, or enquiries, touch∣ing the earth; the resolves thereunto, and instructions there∣from.

2. It followes, that we take a generall view of the things on the earth; And behold variety of objects; all to refresh and comfort, to instruct and humble me. I have no sooner set my foot abroad, but presently I see, There an hill, here a dale; There a barren ground, here a fruitfull: There good fruit, here weeds d: There the sheep feeding, here the horse and oxe ploughing: There the sheep giving us her lambes, and her wool; here the cow giving her calf, and her milk; so we have from both, first an increase, and then their flesh;

cloth for our backs, and food for our hunger: There I see herbs, flowers, trees, leaves, seeds, fruits; perhaps now in their winter and withered quarter; or in their Spring-time, and new dresse, receiving a new life again: whether so or so, they give cleare evidence, that what is quite rotten now, shall revive again e. Here I see an hedge, and as much care to keep it strong, as there was to plant the field, with any of all these. There I see the Behemoth, (beasts) so called for her greatnesse; here the little worm, retiring into its hold, and earthing it self, in case it feeles the least touch. I cannot reckon up what I see; but if I do no more but see, the mule, and the horse and the oxe do as much as I. If we see nothing in the heavens (they are M^r Dearings f words) but that they are light and above our reach; the horse and mule see this as well as we. If we see nothing in the earth, but a place to walk in, or to take our rest upon it, the beasts and fowls see this as well as we. If we see nothing in our gorgeous apparell, but the pride of a goodly colour; the peacock seeth that in her feathers: And if in all our refreshment from the creatures, we know nothing but the pleasure and sweetnesse of our sense, the hogge and swine have here as great a portion as we. To be short, if hearing, seeing, smelling, tasting, feeling, be all the comfort, we can finde in the works of God; we have given our preeminence to the dumbe. Creatures, which have these senses more exquisite then we, and we have turned the hearts of men, into the hearts of beasts; who with wisdome, prudence, understanding, knowledge, reason, can do nothing. And the words of the Prophet are fulfilled in us: Man when he was in honour, had no understanding, he was compared to the brnit beasts, and was made like unto them. Therefore the be∣holding the works of God. must affect us more then so, else we shall be but as the beasts, and below them.

We must learn, according as the works of God are thus before us, so to behold them and take the pleasure of them, that we give glory to God in all that He hath done. When we see the heavens, we must see His greatnesse, who was able to set such a covering over the earth. When we behold the earth;

we must behold His providence, who hath ordained such a place of nourishment for all creatures. When we look upon the unchangeable course, in which all things are established; We must look upon His constant wisdome and goodnesse, who in a stedfast purpose hath extended His mercies over all His works. In the least of all the Creatures of God, when we see wisdome, power, glory, more then all the world can reach their hands unto, we must humble our selves under His high Majesty, before whom no King, nor Prince, no power of the world hath any account. So farre M^r Dearings words.

I adde for further illustration of the beauty of the Crea∣tion: That the beholding the works therein do serve to in∣struct and humble both. I see all these, and what ever else I do see, all in their ranks glorifying their Creatour, and ser∣ving man, who of all the works of Gods Hand's, once the most glorious, is fallen out thence and from his station, re∣bells against his Maker, and now is called, as he is, A trans∣gressour from the wombe: and so makes the creatures groan under him; serving in bondage and in wearinesse. This con∣sideration instructs and humbles very much, if it come home.

So also, if we consider, how little it is, that we under∣stand of all that varietie, which we do see. If, saith the Fa∣ther g thou shouldest come into a Physicians or Chirurgions clo∣set, how small a part couldest thou understand, of what thou feest there? If into a Carpenters, Painters, or Smiths shop, in how many things wouldest thou be posed there? Thou couldest not tell what the workman can do with this little thing, or with that, but thou must be forced to acknowledge a skill in him, beyond thy ap∣prehension; Nay, I will go lower with thee yet, saith the same Father; Go to the bee-hive, (where thou mayest note by the way, and it is of great use; That h which is not good for the bee∣hive, or for the whole swarm, cannot be good for the bee)

see whether thou canst understand that curious art; from the bee, go to the pismire, see whether thou canst understand her wayes and work; from thence to the spider; consider

her web, and her house; Then to the swallow, and mark her nest and the workmanship there; And if thou hast under∣standing herein, then be bold to enquire into Gods works, and to search them out to the bottom; but if not, then en∣quire not, but rather admire and break forth into praise;

For, if in these creatures, thou art forced to acknowledge an art beyond sense in beasts, or apprehension in man; how much more then, when thou lookest abroad into the great shop of the world must thou needs acknowledge, the Crea∣tor and Disposer of all these, is wonderfull in working, and His wayes past finding out. k Zophars question is a strong negation;

We cannot by searching finde out God; we cannot finde out the Almighty to perfection.

The secrets of his wisdome are double to that which is, we understand not the least part of His works. And (which is our great fault) what we do understand in our measure, we do not make use thereof according to our measure: But this we must ac∣knowledge that He is good to us and the earth, even in those things, which we count hurtfull, and know to be poyson∣full; even in the toad and in the serpent; And then we must conclude, How great is that goodnesse, which makes the worst things good!

And he is infinite in power and skill in the smallest as in greatest of His works; In both we must see the footsteps of a Deitie, how they carry a mark imprinted in them of the power and Godhead of the Creatour. For he that made the greater and more excellent Creatures, made also the least and most contemptible: And as His power is great in the greatest, so not one jot lesse in the least l. There is not the smallest creature, whereof there is not some need and use to set forth the glorious power of the Great God, when He shall please to use it for such a service. We may observe al∣so, that mean and small things discover the skill and art of the workman better, then the greater things, and more ex∣cellent: Examples whereof are common and familiar. And sometimes also, small things can help to discover the great,

better then the great can discover the small; So He hath disposed it, who doth many times choose the weakest things to confound the strong, and simple things to confound the wise.

It is a good note, which the Learned Advancer gives us, m We see how that secret of nature, of the turning of iron touched with the Loadstone towards the North, was found out in needles of iron, not in barres of iron. And this I have added; that we may take notice of the power and wisdome and goodnesse of God, As in mountains and all hills, fruitfull trees and all ce∣dars; Beasts and all cattell; So also, in creeping things such de∣spicable creatures n; For I see that all the hostes of men, though they should joyne their strength together, cannot make the least of these creatures, which I see; not a creep∣ing worm, not the flying dust, where-from I must conclude as the Prophet before me o;

all nations before Him are as nothing, and they are accounted unto Him lesle then no∣thing, and lighter then vanitie it self:

This use the Prophet could make of the smallest dust, when it came into his eyes. We should not neglect the least atome, or mote in the Sunne, for that also gives us an instruction. It was spoken to the praise of a Prince excellently learned; That he was a carver or divider of cumine seed, which onely noted his patience and setled spirit to enter into the least and most exact differences of causes. p

So much to the generall view of the creatures upon the earth, for we are yet no higher; particulars here, (unto us) are infinite, and to insist upon generalls, is to walk in a maze: Therefore I shall single out two creatures from out of the throng, for the singularitie of natures work in both; the one, the greatest, that goeth on earth; the other the smallest, that creepeth on the same.

It is a well known observation, and experience conclu∣deth it; That in every kinde there is the greatest, and the smallest q; a greatnesse, which cannot be exceeded: and a little∣nesse, which cannot be contracted: So in men, though we

should not beleeve the narration of Hollings-head; yet we know there have been men of great stature, r and we see there are dwarfes. So in Creatures going on the earth, and never rising higher, there is the greatest and the least; and in those two, I shall now instance.

The Elephant is the greatest, I shall not relate what we reade, touching his ready obedience, dociblenesse, memory, and some other things scarce credible s. Certain it is, he is Behemoth in the plurall number, because of his massive bulk, as big as many beasts; and as the beast is, such is his strength; So we reade in the Historie of the Maccabees t; And upon the Beast were there strong towers of wood, which covered every one of them, and were girt fast unto them with devices, there were also upon every one, two and thirty strong men, that fought upon them, besides the Indian that ruled him The more loaded he is, the firmer he goes, because feeling his burden, he puts out his strength: He is the chief of the wayes of God, as we reade in Iob; u And it is notable which followeth; He that made him, can make His sword to approach unto him: If we mark whose sword that is, it carrieth the eye to God, and teacheth the childe the wonderfull might of His power; He that made him &c. Therefore as Iob also saith, If we speak of strength, lo He is strong. The other creature we call the mite, or weevell; a very little creature, the least of any, saith the Naturalist, and that little, which is, is all throat; The hus∣bandman shall meet with it in his barne, as sure as he findes it in his cheese; and for one, as the old Poet saith, five hun∣dred; A great devourer it is, where ever it is, but most like∣ly in the corn-heap. It will consume, saith be that writeth of husbandry x, a great heap of grain. Hence the instructi∣on is;

God usually hangs the greatest weight, upon the smallest wyars; And doth the greatest works, both in a way of mercy and of judgement, by the silliest and weak∣est executioners.

He needs not an army of Giants, one whereof (and he was the greatest, that I think, our last Centuries have taken

notice of) was of such a stature, that the sole of his foot did cover foure of ours z: The Lord needs not an army of such, nor needeth He iron charriots, nor Elephants to make a bat∣tel fierce and terrible against a backsliding and revolted people. When a Nation needeth a sharp knife, as the Fa∣ther expresseth it, to cut away the dead fresh; the Lord can do it by despicable instruments, and yet of force and sharp∣nesse enough to execute His pleasure; who to approve Him∣self the God of all power, worketh great things by the weakest meanes. Even by His northern Army, the locust, the cankerworm, the caterpiller: a These silly creatures can make a Garden of Eden before them, a desolate wildernesse behinde them; and nothing shall escape them, verse the 3. If He speak the word and bid it go, the silly frog shall scale the palace, and the Kings bed-chamber; The rats shall take the tower; The mise shall consume all the provision of war, and in one night they shall do it; as writeth Herodotus: And so speaketh that monument there, of one holding a mouse in his hand, and bidding the beholder look up to God, and serve Him in feare b And to relate nearer to the thing in hand; A little worm can devoure all the provision of bread, as expe∣rience hath sometimes told us; and that noted story in Grim∣ston, who writeth; That the corn twice or thrice sown, was as often eat up by a little worm, or gray snaile, and in one night, whence followed dearth, famine, pestilence, wolves c

Oh that man, so dependant a Creature, should carry him∣self proudly before the God of Heaven! Who to approve Himself the God of all power, and able to abase the proud heart, hath a thousand wayes and meanes whereby to do it; He can by a gnat, a fly, an haire, stop the breath; and by the weakest means destroy life and lively-hood: We have often read these words, and there is much comfort in them, to such, who are fearers of the Lord; Thou shalt be in league with the stones of the field; and with the creeping things, d &c.

I remember what an old Preacher said upon these Texts, It was this;

What great matter is it, will some man think

to be at league with the stones of the field, or in covenant with creeping things of the ground; he feares no danger from these; No, said the Preacher, he doth not; and therefore being out of covenant with his God, his danger is the greater, because not feared. He that feares not God, hath cause to feare every thing, and that he least feares may most hurt him: That stone, which lieth before him, may dash out his brains, by such a meanes, as no man possibly could suspect; and the beast that is in his hand, and knows not his strength, nor shall put it forth, yet may occasion his fall. I knew a man, for he lived amongst us, who had a Barbary horse to present to his great friend; and stroak∣ing the back of the beast, and there feeling it crushed with the saddle, was presently in a great rage with his man; and in that rage stamped with his foot; the heel of his boot being, after the fashion, high, slipt within the crevice of the stones, (it was on a causie-way.) and he, plucking his heel out again, with some heat and choler, fell down forward, where a sharp stone standing above the rest, met with his fore-head, and his brains, and dashed them out.

A great mercy to be at league with the stones, and in cove∣nant with the beasts, and creeping wormes; which we can∣not be, if out of covenant with God.

So much to the works of God on the earth; and to the in∣struction therefrom, which, in this cursorie way and view of them, we may take along with us,

They serve to refresh and comfort, to instruct and humble. God is great in the ve∣ry least, and to shew Himself the God of all power, He can and doth bring to passe great works by the weakest and simplest persons and meanes.

It follows now that we take a view of the great Waters, for they, with the earth, make up but one Globe. In the view of this subject (leaving more subtile enquiries for a fitter place,) I behold first, their surface; secondly, their barres and bounds; thirdly, their weight; fourthly, the Creatures therein.

1. The surface thereof; it is as the windes and weather is; if calme, the sea is very pleasing, and in some places like a table; if stormy, then troubled, and raging, casting up mire and dirt. It sheweth us the common errour, and mis∣take we have, when we commend a person; for we say, he is a very good man, unlesse he be stirred or e moved; Vnlesse he •• stirred? So is the sea also, a comely pleasing creature in her calmes; but rough and dreadfull in her stormes. If the winde stirre, the sea mounts; if they bluster, it roares. I know not a consideration that may sooner calme a man, if in a commotion (as winde enough he shall finde to cause it;) But surely a good man findes a calme or makes it, even then, when there is much stirring about him. The windes and stormes properly taken, tell us what the sea is, and me∣taphorically taken, they tell us what the man is. Our passions are elegantly called tortures f. Tortures upon the body, ma∣ny times make the minde more secret, or opens the mouth against judgement, as said a Lawyer honest and learned; for rackings stood not with his law g. But tortures upon the minde tell us what the man is; they discover a man: If pas∣sion hath put the minde upon the rack, and the person now suffer no wrack in the storm of his passion, he is a man of a sound constitution, we cannot doubt of it; For our h passions try what a man is indeed, as the stormes and windes what wood the ship is made of, how firme and sound it is, how well compact and set together; and so forth, for the use here∣of is large.

2. The surface of the waters shews us, how the Lord deales with His ransomed ones, conducting them to their haven; For with those travellers, prisoners, sick men, we see sea-men joyned, Psal. 107. All those conditions fitly resem∣bling the condition of those that seek the Lord; but none of all more fitly, then the latter. He findes stormes as well as calmes, doubts and feares as well as refreshments. He seeth the works of the Lord, and His wonders in the deep. According to this resemblance or sea-faring condition, the

Lord deales with His servants; they are like that ship, tos∣sed with windes, and almost covered with waves; and they may continue so high till the fourth watch, but the end shall be a calme; for out of these great waters they shall be deli∣vered; and through those barres they shall break, though they seem as strong as iron and brasse, and over the wall they shall leap in His strength, through whom they do all things; for the sea and the winde obey Him; so do all tem∣ptations and feares, at His rebuke they flie; if He say, Be still, The stormes and waves of temptation are calme and still also; which leades me to the second enquiry, that is;

2. What their bounds and barres? Hereunto the Lord Him∣self answers;

Feare ye not me, saith the Lord? Will ye not tremble at my presence which have planted the sand for the bound of the sea by a perpetuall decree, that it can∣not passe it; and though the waves thereof tosse them∣selves, yet can they not prevaile, though they roare yet can they not passe over it.

There we reade, what boundeth the raging sea, and sets unto it its limits;

The Lord hath, saith the Father, walled k about the sea with the sand; He hath bridled and held in the strong raging hereof with a very weak thing; it is the sand thereof, and that a worme can creep over.

But yet, when the Lord hath decreed it so,

That thitherto the water shall come, and no further l, and here shall thy proud waves be stayed,

then shall those sands to be to the sea as barres and doores m, for there is the decreed bound. It had carried a greater shew of possibility to nature, if the Lord had said, I have set the rocks a bound to the sea, and the land clifts as doores to the same; but then it had not so magnified His power, nor so exalted His Name, that strong Tower, as now, that the sand is the bound thereof; which wonderfully establisheth the hope of the Righteous, and secureth them, when the flouds of great waters are at the neck, and even running over the head; that yet, there is a decreed bound, so farre, and no further: As in the case of Ieremy; the three Children; all the faithfull of God, who

may be delivered up, even into their enemies hands, That they, who hate them, may be Lords over them, and execute upon them, the pleasure of their own will, which is the ut∣most extent of their chaine or bound; and yet, they shall not do, what they think they can do, and is in their power to do, they shall do them no hurt: The Lord sits upon the flouds and orders them; though they rise high, yet He is above them n. As the promise was of old (for that question is a strong affirmation) yron shall not break the Northern yron and the steele o; though the enemy be hard as yron, the Lord will be too hard for them: so, though the waves roare, yet they shall not passe those little sands the decreed place.

I remember now the holy confidence, securitie rather of Luther; News was brought him, that the enemies banded themselves against the Church, and were resolved to swal∣low up Saxony, and to eate Gods people as bread,

We will not be dismayed, said Luther, He that sits in the heavens laughs at their rage, and shall we cry p? No, we will sing, and our song shall be the 46 Psalme;

God is our refuge, &c. Though the waters of the Sea roare, that is, though the enemy threaten to swallow us up quick, yet he shall do us no hurt, none at all: Our God sits upon the wa∣ter flouds, He is above them. Wickednesse is cast into the midest of an Ephah, a Bushell q,

That is, saith M^r. Calvin, it hath its measure,

its bound, which it shall not passe. The righteous know, That the Lord is greater then all Gods, and, as once it was, it will ever be;

In the thing, wherein the enemies deale proudly,

He will be above them r; The Lord rules in the middest of His enemies s. And will deliver, if not from all, as He did Peter, yet certainly from the greatest expectation t of the Adversary, He will so deliver, that all shall see, that there is no God, that can deli∣ver after this sort u. For He hath appointed the bound, which the enemy cannot passe; though they think not so; and the further they run, like a Spring-tide, or destroying floud, which carryeth down all before it, the more wonderfull, in

the end, will Gods power appeare in opposing and stopping the same. For those flouds of ungodlinesse, which rise so high, and open so wide upon the righteous, as if they would swallow them up quick, shall either break and dash them∣selves to pieces, with their own violence, or they shall be a means decreed, as in the former examples, and in Ionah, to bring them to their safe haven, the place where they would be: so mightie is God in power, and so excellent in work∣ing; and never more glorious, then, when He opposeth strength with weaknesse, in the eye of nature, and wisdome with foolishnesse, which is, as if a man should set a few sands, as barres and dores to the Surging Ocean, when the surges thereof are many degrees above the sands. So much to the second, and the establishment the soule hath there∣from. The third is;

3. What weight these waters have? It seemes a matter of more use to consider, how good a servant water is, so fire also; and how hurtfull they are both, when masters over us and ours: of use indeed to consider how good every thing is in its place, order and use, and how good service it doth therein: But then again, how evill it is, and what hurt it doth, when (through mans sinne, who hath broken his rank, and left his first standing also) it is out of that place and or∣der. We need make no question hereof, but use a great deale. I have proposed a question, whereto every childe can make answer (but I intend the use) for who knows not, That the waters are heavy? Aske the beast that tugs at the wheele, when it hath told its rounds , which it will soone learn to do, it will stand still and tell you, the water is weighty; so will he or she say, that beare it on their shoulders, or upon their heads. But this wearinesse is, and this weight they finde in the water, when they tugge at it, to draw it from out of its place; for, though it is heavy in its own nature, yet not in its own and proper place x. He that diveth into the waters, and lyeth under more then would fill many Hogs∣heads, feeleth no weight from all that; Nay, suppose a man

were in the bottome of the Sea, and life within him; the water would soone choake him, but he would feele no more weight from all those billows over his head, then he would from a feather upon his backe, for the water is in its owne place, and the person is out of his; and that is the reason, why he feeles no weight, but yet he will be choaked with it.

This is of ordinary use, and thus it is applyed; when a person is over head and eares in sinne, when he and his sinne are affianced, yea, marryed together; when he is joyned to his Idol, and is let alone; All this while his sinne is delight∣full unto him, he taketh pastime in it, as the Leviathan in the waters, and findeth no trouble in it at all, but peace and satisfaction rather z. Sin is a light matter with him, so also is pardon and forgivenesse of sinne, so small a matter in e∣steeme now, as not worth the craving, a seeking after in good earnest, though he doth, in a customary way, and for order sake, reckon up the fift petition amongst the rest. He cannot desire ease, for he feeles no burden; nor enlargement, for he feels not how he is enthralled: And the reason here∣of is; his sinne is in his heart as in its proper place and cen∣ter, and being so, it burdens him not. But now stay a while, till this person be laid upon his sick bed; till his way be hedged up with thornes; till his moneth come, when he must cast forth his sorrows; till he be griped a with paines both within and without; till death look in at the windows, and sinne stares him in the face, and now is summoned to make his appearance before the Iudge of the whole world, before whom the lying spirit spakes truth b; much more the conscience of a man. Suppose we, I say, a person in such a case; Nay, we will not suppose it, we need but antidate the time, for it certainly comes and will hasten; and then put we some intergatories to this man in this case, we shall finde his minde changed. Aske him what he thinks now of the cup of pleasure, which he drunk down so greedily? he will tell you, he findes it bitternesse in the latter end; it was in∣deed like sugar under his tongue, but now in his bowels it

is as the gall of Aspes; and to have overcome his pleasure had been pleasure indeed c. Aske him what he thinks of pardon for sinne? he will tell you it were news from heaven indeed; the best and most comfortable tidings that could be thought of. Aske him how he feeles his sinne now? he will tell you, heavy, very heavy, the weightiest thing in the world; sand is heavy, and lead is heavy, but sinne exceedeth them all d; it presseth down to the nethermost hell, into the deep's among Dragons. So he will say; And have I feigned all this? no sure; I appeale to the consciences of all men, that are neither a sleep nor seared: And to the testimony of all those Ministers and others, who have visited the sick, and men appointed to dye; men put in feare; and knowing them∣selves to be but men, men in such a case as was before men∣tioned; I appeale, I say, to the testimony of all such, who have conferred with men put in feare, they will give cleare evidence to the truth of that I have said. And indeed, how can it be doubted? For God hath set it down by an eternall Decree,

That vexation and sin should be inseparable

e: But there is a yet clearer voyce, which sealeth this truth; for when sinne seizeth upon the soul, and the weight thereof is felt; the soul will then wish it could lye hid in the bot∣tom of the Sea, swallowed up therein, or covered under the lowest sand of the hills or mountains foundations; This we should think on betimes, and consider it in our hearts; For sin causeth wrath even from the Lamb f, that meek and mer∣cifull Saviour, and will make us hide our selves (if we could) from His face, the beholding whereof, unto the righteous, is better then life. They, who will not be taught by instru∣ction, must be taught by pain g.

Other enquiries there are, (some necessary and usefull) which might be easily made, but not so easily resolved, nor so usefully. There are some qualities in the waters, which we see plainly, but not so plainly the reason of the same;

That is darke and obscure to moderate mindes, and doth but mocke and deceive the more curious, who scorne that safe refuge

of occult properties h.

I take that, which I think most fami∣liar and quickest for use. So much to the demands, and re∣solves thereunto.

4. For the works of God in the great deepe, they are in∣numerable and wonderfull. Amongst them, the strangest and most admirable is, That little fish, which will slugge a ship, and stop her under full sailes, so the i Naturalists say, and we leave them to their proofe; But we may certainly conclude hence;

It is easie for the Lord then to stop a man, when he is breathing forth threatnings, and is now upon an eager pursuit, and furious march in his own way, the way of sinne and death.

Time would faile me here, and my understanding both; The Lord is great in the least fish, the Axchoie (which we use; abuse rather to provoke appetite) as He is wonderfull in the greatest Crocodile (the greatest, if we observe his originall, from so low a bottom, as is the quantitie of a Goose-egge, reaching at length unto sixteene cubits k) or the greatest Whale fish, The Sea-Dragon, that wonderfull Leviathan, and so described by God himself l: And yet I cannot tell whether Gods work is lesse wonderfull in the Ship; which reeleth upon the waters like a drunken man, and sometimes falleth into the great deep, then riseth again, and is carryed safe to its harbour. Assuredly, the Lord is as wonderfull in steering and conducting this vessell (to Him we must pay our vowes) still climbing, and tottering, and sinking and drowning; so as the passengers are in deaths often; yet still li∣ving and weathering it out: As wonderfull, I say, is the Lord here, as He is in the water-creatures, which are in the deep, their proper element. And as wonderfull is the Lord too, nay much more wonderfull (for He shall be admired of all them that beleeve m) in conducting a weather beaten soul to its haven: For behold such a soul, if we can, weathering out its tempests, climbing over the billows of temptations, carryed now like a gallant ship well ballasted and rigg'd, with a strong gale of faith (thence I think we may borrow our expression n) and full assurance of hope. This is an high

contemplation, and commands the minde to fixe upon it. I now look back to what hath been said touching the earth and waters, that we may gather up yet further instruction from both.

We have reached almost unto the extent of mans domi∣nion (for we are not yet so high as the aire, so high his do∣minion reacheth). We might have observed therein, the ser∣viceable obedience of the beasts, which upbraideth the base ungratitude and rebellions of Gods own nursed children: The Oxe knoweth, &c Esay. 1. 3. It was an old complaint, but mans ingratitude reneweth it every day. No creature so rude or savage, that stands not in awe of man, and dreads him as his soveraigne; and will be content to be ruled, and be struck too, by the hand that feeds them.

The vast greatnesse of the Elephant hath not priviledged him from mans service; he hath under-gone the burden of a woodden turret, and hath exposed himself to the extremi∣ties of warre. The Camel, a beast of incredible strength too, hath submitted himself upon his knees to receive his burden. Particulars are infinite. The Prophet concludes the truth in generall tearmes; All the beasts of the field, pay most ob∣sequious vassallage to man, so the foules of the ayre, yea and the fish of the Sea: The great monsters there, that make the deep to boyle like a pot, are not exempted from mans go∣vernment, from them hath he toll of bones and oyles, and tri∣bute from all the rest.

How full and convincing then is the Lords question? Have I been a wildernesse unto Israel? No, to Thy praise be it spoken, a delightfull Paradise Thou hast been: Thou hast furnished man with a lightsome and delightfull dwelling place, a disloyall tenant though he be; and Thou broughtest him in unto it, as into a paradise, like a rich heire, ready fur∣nished with all furniture for use, for delight, for ornament. To the intent that man should serve Thee, and serve Thee cheerefully, Thou hast made all Thy creatures to serve him; That he might subject himself wholly unto Thy will, Thou hast put all things under his feet; That he might be Thine,

Thine only, Thou hast created all these outward things for his body, his body for his soul, both for thy self. I conclude now with the words of Chrysost. upon the contemplation of the Land and Sea, and that Host of creatures in both,

And all these, saith the Father, serve for the good of them, that feare the Lord,

theirs are all things, for they are Christs; Thus then let me reason the case,

If these things are done and bestowed before our eyes, let us think, what good things are layed up for them, in the heavens, in those mansions there? If, where they are strangers and but so∣journers, they have so much homage, so much honour, where their Citie is, what glory shall they have there? If where their Lord said, ye shall have affliction, they have such a Ministry, so many servants, such an attendance, such a guard, such a retinue (for the Angels are their Ministers, The stones and creeping things, fish and fowle, are at a league with them, and are their servants) if so, while here below; then what rest, what quiet, what securitie above, there, where the Lord hath assured them, shall be the place of their eternall rest! What and how good and great things shall they have there!

So the Father reasons and concludeth the glory of the Saints, and so much to the con∣templation of the earth and waters.

The b Aire is the next, that, which filleth up this vast and emptie place, which we see above us; and also filleth those crannies in the earth, which we see not: And whether in the waters or no, I cannot tell, but this we know, that the fishes, which we perceive not to breath, do dye without it. Of all the works of Gods hand, it is the most admirable, both for the wayes thereof, and operations there-from. I know not which we could want of all the creatures of God, but, I am sure we cannot want aire: My veines, arteries, nerves, all are quickned by it, it is the soul of our breathing. If I had all that heart could wish, all were nothing, if I wanted aire; and aire must be good, and wholesome too, or else all would be as good as nothing. Therefore it is Gods great doale to the world, all share in it; And it hath a kinde

of ubiquitie; It is every where, and yet we cannot see where it is, so like it is, the likest of any to a spirit (for it is the most bodylesse body) by which name it is sometimes cal∣led; As we call that, for which we have no name to expresse its strange vertue and efficacy. If I could go to the furthest parts of the earth or sea, there it is; If I could climbe up to the uppermost region, there it is also; If I could descend into the lowest vaults and caves of the earth, there it would be found. It is as inseparable from a man as his conscience is, shut the windows, barre the doores, draw the curtaines all close, yet you can as easily shut out your conscience as it; The aire will come in, it will visit us in what condition so∣ever; And if this may be said of the creature, what then of the Creator? He that hath given the creature so large a circuit, three regions of the world, hath yet appointed it its bounds; But take we heed, we limit not the Holy One of Israel. By this creature we ascend neerer to the Creatour then by any other; but yet we come infinitely short: we must not compare God to any creature, for to Him nothing is like.

The aire is pure and cleare of it self, and in its own na∣ture, but, if it were so to us, it would not be agreeable to ours; it would be then too rare and thin, and not agreeing to our earthy, and compounded bodies; therefore, for our benefit and comfort, sometimes for our punishment too, it receives alteration, from beneath, or from above, or from a∣bout it; thence it is, that most times the aire refresheth, and sometimes poysoneth; sometimes temperately cooling: sometimes again with heate scorching. Sometimes it can∣dies the herbs, and trees, and hideth the waters, as with a stone d; and then, who can stand before His cold e? who casteth forth His yee like morsels; for so we must resolve the Lords f question, out of whose wombe came the rce? And if it be said, who can stand before His cold? how much more then, who can stand before Him, when He is angry? for our God is a consuming fire.

1. Here the winds have their circuit, but where there

treasure is, we cannot tell; I know what the Poets faigne, and what the Philosopher of the greatest experience, that our part of the world had, doth write hereof; But the sa∣cred Scripture saith, That the Lord causeth it to blow g; He raiseth the stormy winde, for He hath appointed them their work & their circuit, as He hath the treasures h for the snow, and haile: And we heare their sound and feele them too, but the place whence they come, we know not, nor whither they will, so secret is the way of the winde: And as secret is the way of the spirit, but more admirable in working; it casteth down strong holds too; it levells high and exalted things. But I am too high. This we may conceive; The same wind, which now shaketh the leafe and maketh the feather to move, being charged against a mountaine, would have turned it up from the foundation; And the same strength that bloweth up the dust, if it came against the earth, would shake the bottoms of it. And this should make us feare before Him, that whatsoever He hath done, whether it seeme great or little, we should confesse His handy worke, and according to His greatnesse so we should ho∣nour Him, that whatsoever He hath commanded, whether it seeme weightie or little, all our obedience should be streight unto it. These are M^r Dearings words i; I adde this; All the winds with∣out, though never so raging and boisterous shake not the earth; which is of ordinary use. If a man have peace within, no matter what troublesome blasts without; they shall not re∣move him.

2. Here likewise is the kingdome of the winged Crea∣tures, where they have more scope then the greatest Mo∣narch on the earth; and more aire-roome, then the ship hath sea-roome, when it rideth on the widest Ocean. And more secure these creatures are then we, for their provision, though they sow not, neither do they reape, nor carry into their barn, for your heavenly Father feedeth them; And doth He so? even the young r••ven, a forsaken creature, thrice mentioned in the sacred Scripture, the more firmly to esta∣blish us in a providence; for the Naturalists say, the old ra∣ven forsaketh her young till they be feathered, but our

heavenly Father feedeth them; how much more then, those, who trust in Him, and roule themselves upon Him for pro∣vision; They are of more worth then the ravens. How great should be the securitie of the Righteous, that the Lord will provide; He will take care for their provision; as He doth for their protection. Oh be thou, saith Chrysostome, as secure as the birds k are, that thy heavenly Father will feed thee too.

Here also, I mean, in the aerie regiment, we see the great vessels of water, rouling over our heads, and it should be wonderfull in our eyes; for we cannot understand the bal∣lancing thereof. He that upholdeth all things by His migh∣ty power, upholdeth the clouds, and divideth a course for their rain, making small the drops thereof, so as they distill upon man abundantly, and in a way of mercy. He it is, who maketh strong the bond of the cloud, who gives it a reten∣tive facultie, whereby the water is bound up within it, as with a swadling cloth; for so we must resolve the Lords question, Who l hath bound the waters in a garment? Even thou ô Lord, hast done it, we know Thy Name, and Thy Sonnes Name; for thou art wonderfull m: If the Lord should unloose this bond of the cloud, this retentive facultie, then would the water fall, as through a floud-gate, or from a spoute, not breaking into drops, but in one body with a resistlesse vio∣lence; as sometimes our countrey-men have observed it, when the violence of the waters fall, hath laid the ridges of their land equall with the furrows: But more ordinary the rain falls so amongst the Indians, who call the falling there∣of, in that resistlesse manner, The spoutes n; So writeth S^r Walter Raleigh; but the Scripture calleth it, I think, the great rain of His strength. o. And if it fall with such vio∣lence, who then can abide the viols of Gods wrath! Who can stand under the spoutes of His displeasure! The wicked shall be driven before the tempest, as the chaffe before the winde. But to the matter in hand; certain it is, This clothe∣ing the heavens with blacknesse, and making sackcloth their co∣vering p; This ballancing the clouds, and binding the waters

within them, as within a garment, thence making the water distill by drops; all this must be taken notice of as the won∣derous work of Him, Who is perfect in knowledge q. And up∣on the power of this Mighty Hand, doth the faithfull soul stay it self; Faith can never be at a stand, for, whether the Lord gives rain, or restraineth it, because of our back-slide∣ing r yet behold a glorious dependance; faith limits not the holy One of Israel, nor bindes Him to naturall meanes s; Who did make the earth to bring forth before He set the Sunne in the firmament, or made it to rain; and filled the valleys with water, when there was neither winde nor cloud t.

3. Hence it is that the thunder is heard, whereat the heart trembleth, and is moved out of its place u: but the heart soon setleth again, when the noise ceaseth, for it hath learnt the reason thereof: And yet, it posed the heathen, and almost made him cease from his own wisdome, when he heard it thunder, but saw no cloud x; then it was the voice of the Lord sure, and is it not the same voice, though the cloud appeare, and appeares never so thick and dark? His voice it is, and acknowledged so to be, when it hath astonied the mighty Potentates of the earth, as His lightenings have made their hearts to tremble, like a needle removed from the load∣stone, or leafe in the forrest tossed with the winde: For God thundereth wonderfully, with the voice of His excel∣lency; great things doth He, which we cannot comprehend. Out of the midst of water, the Lord fetcheth fire, and scatters it into all the parts of the earth, astonishing the world with the fear∣full noise of that eruption: And hard stones out of the midst of thin vapours y. I can say no more to it; but some have trem∣bled at the roaring of this voice, and some have mocked; but the mockers have been strook down dead in the place, to teach us, That with God is terrible Majestie, and touching the All∣mighty we cannot finde Him out; But let us heare attentively the noise of His voice, and the sound that goeth out of His mouth; He directeth it under the whole heaven, and His lightning unto the ends of the earth; after it a voice roareth z.

And here we may take notice of snow, (the a muck of the earth) and of the hail, which pruneth without a knife b; but we cannot enter into their treasures, even that is a know∣ledge too high for us c; but this we know, for the Lord hath spoken it, He hath reserved these against the day of battell and warre d; For more have been consumed by the fall of hail∣stones then by the dint of the sword e; that we may acknow∣ledge touching the Almighty; He is excellent in power and in judgement, and in plenty of justice f. All these, the lightning and the thunder, the snow and the hail do whatsoever He commandeth them upon the face of the world in the earth g; Fire and hail, snow and vapour, stormy windes fulfilling His word h.

And now our eyes are in this ascending line, as the minde of a truly wise-man, (who delighteth himself in the Lord, ri∣deth on the high places of the earth, is fed with the Heritage of Iacob i;) His minde is above the windes, and stormes and clouds, where all things are calme, serene and quiet. And I know not how high our eyes discerne, but this is not the least wonder; That our visive facultie can ascend so high, and not be tyred, is the wonder indeed. The foot is quickly ty∣red, not so the eye: Good reason for that, saith the Father k; but a gracious providence in it too; because, of all our members, or servants, none so necessary upon all occasions as is the eye: And therefore that must not feel a wearinesse as doth the other facul∣ties, that it may be quick and expedite upon all services. The eye can through this large perspective of the aire (by which me∣dium, I can shew a childe and make it understand, what is a diaphan. or transparent body) the eye can behold the highest starres, and in the twinckling of an eye, that short moment of time, the eye can do it. And this is an height, that cannot be measured: For, for ought I can learn, the highest starres are as high above the Sun, as the Sun is above us; and how high that is, we may judge by what the Sun and starres seem to us below. It is a mathematicall conclusion & that hath the certainest grounds of any art, that the Sun for quantitie and bignesse thereof, would make an hundred sixty earths, being so many degrees bigger; and yet, it seems to us, at this vast

distance, l no larger then a sieves bottom; and the least of those starres, is fifteen times bigger then the earth, yet by reason of that great gulf betwixt the starre and our eye, it seems but like the apple in our eye, or the pearl and diamond in our ring. Thus high can our eye ascend, and in a mo∣ment of time; how then can I think any thing unpas∣sable or impossible to the eye of faith? It findes a way, or as it was said of one, it makes a way through all difficulties. If God hath given such a power, or quicknesse of elevation to our bodily eye, this little candle of the body, that it shall light us through this vast gulfe, and void space, unto such a distance, and with such speed; what then is the power of the souls eye, when it hath received an anointing from above? How much beyond those starres can that eye pierce?

The Saints shall stand and wonder with admiration m, but they can never be at a stand, they know, whom they have trusted, and that to Him, nothing is impossible. Nay, He that did make the eye, was He, who gave a greater pow∣er yet to the eye of flesh; even to see as farre above the starrie heaven, as it is, for ought I know, to that heaven, even to the heaven of heavens, and to see them opened, and the crown of our glory there n. This the Lord can do, to show the might of His power, and to assure His o Antipasses, all His faithfull Martyrs, by the first, that they shall not look to Him, or wait for Him in vain; their expectation shall be satisfied to the full, and beyond: For though that was an extraordi∣nary case, yet this is ordinary, and secured unto the faith∣full, that, whosoever is full of the Holy Ghost, who looks up stedfastly into heaven, who sets his face thither-ward p; he that girds q up the loines of his minde, (they are the strength and Basis of the body r, and do imply the strong resolution and activitie of the soul) I mean then, He, who is strong in his God, and hath his hope and his heart fixed on Him; He shall see (though his outward eye have not the same clearenesse of vision) he shall see as great things as Stephen did; he shall see heaven opened, the glory of God, and the great things that Christ hath done for him; for which he

shall be admired of all the Saints in that day. So much to that, which seemeth not the least wonder; that God hath given our outward eye such an elevation of sight.

And now that our eye is thus elevated, what, and how great are the things, which we do see? We cannot give an∣swer, nor make report thereof. I do not wonder, that Paul, whom the Father elegantly calls an earthly Angel s, and an heavenly man, that he, being caught up into the third Heaven, could not utter what he heard there; for it was un∣utterable. He, whose eye is but upon the outside of that pa∣radise, beholds such great things there, that we cannot utter, nor comprehend what we see.

There I see the heavens stretched over me like a curtain; thence it hath its name in Hebrew; but in Greek and En∣glish, a firmament; because it is firme and fast: This I see, because it seems to terminate my sight; but I know not what I see; nor know I, how He buildeth His stories (spheres) in the heaven t; but I know it is fully called the firmament of His power u; And that is all I can say of it, for the out-spreading of that Canopie is unutterable and uncon∣ceiveable. There I see those fierie Globes, each of them ma∣ny degrees bigger then the earth, yet in comparison with that out-spreading firmament, each of them but as a di∣amond on the ring or point in a circle. If I think upon the the glory of the Creator, as I should do, (for if these be so wonderfull, how much more wonderfull is the Creator hereof?) This thought thereof swallows me up as a drop in the ocean; How farre beyond the scant compasse of mans understanding is it then, to conceive of the glory of His Saints? for it is said, They that be wise, shall shine as the bright∣nesse of the firmament, and they that turn many to righteous∣nesse, as the starres for ever and ever x; nay it is said, They shall shine forth as the Sun; y nay more, They shall be like unto Him at His appearance z. And surely though this glory be incom∣prehensible, yet our understanding may conceive and com∣prehend that so it is; for if the Lord hath beautified the out∣side of their palace, or heavenly mansions, with so much

glory, what is the inside, and the glory there within a? I cannot think that strange, which followeth, that he, who hath this hope, purifieth b himselfe; for certainly, none but the the pure in heart can enter in there. I see now, how necessa∣ry it was, and that so it must needs be; That Christ should give Himselfe for His Church, that He might sanctifie and cleanse it with the washing of water by the word: That he might present it to Himselfe a glorious Church, not having spot nor wrinckle, or any such thing: But that it should be holy without blemish c; For the conclusion is peremptory and certain, There shall in no wise d enter into the heavenly Jerusalem any thing that defileth &c. And me thinks, when I reade, that Elias e was carried up into heaven in a fierie charriot; it shews me in a figure, that in the act of dissolution f, in that moment of time, when the soul is departing out of the body, sanctifica∣tion is compleate and perfected, and all remainder of corru∣ption is, as by fire, purged away: for none but the pure, and the clean, and undefiled can enter in here, into this Holy of Holies, whose out-court, or out-covering, or pavement of that Court, is so glorious. And do I see all this, and do I be∣leeve it too? What, and yet go I on in an evil course? and yet do I take the Name of God in vain? If so, I do but as the devil doth, he beleeves, and yet continues as he is g: But if I do not feare before this power and tremble too, I am short of the devil, for he doth both. We may think hereon when we behold the firmament of His power, and the glory thereof, which is, as we have heard, though we have not heard the half thereof.

And yet, though thus outwardly glorious this out-court is, it must be dissolved, and by fire; What confidence can we then put in any thing we call flesh, or in these vile bodies of ours? If the firmament, that firme and fast thing, shall not still continue, of how small continuance is man, and the things of this earth, which we dote upon? But to leave that, and to raise our thoughts higher, where they should fix, we should make the same use of the glory of the third heaven, (which is the Saints city, and countrey, where they shall be

glorious, and crowned with life, and for ever with the Lord of life, whose Majestie shall shine in perfect beauty before them) the same use, I say, we should make hereof, which the holy Apostle makes, touching the dissolution of this out∣court or firmament;

seeing we look for such an heaven, wherein dwelleth righteousnesse, what manner of persons ought we to be in all holy conversation and godlinesse?

Chrysostome maks a larger use of this contemplation, and it is of use indeed. His eyes were fixt upon that out-court, beholding the excellent beauty thereof; upon which con∣templation thus he speaks, and this the philosophy he gives.

If these parts of the heaven turned toward us, are so bright and glorious, what are those upward and inward parts! How exceeding glorious that heaven of heavens i!

And yet, as if this glory were not worth the seeking af∣ter, we stand greedily k gaping and catching at the shadow of things, and let go great things of a durable substance:

So he goes on, and that w^ch follows is yet more notable.

When I think on the beauty, clarity, glory of this heaven, I finde my thoughts can fetch a wide compas, yet I have not a thought to measure this glory withall: my thoughts are infinitely too short here, but this effect I finde, they cause not more wonderment, then mourning; In the thoughts hereof I must needs weep bitterly, and my spirit must mourn within me l; For when I rise to that height, I am presently as low again in the thought of my fall: When I behold that Glory, with the same eye I must reflect upon my miserie; O from what excellent things are we fallen! from what happi∣nesse are we estranged m? I say well, estranged! for we carry our selves as strangers to that city of rest and happinesse: We exceedingly busy our selves, and unnecessarily in our Thorough-fare, as if there were our abiding, and our place of rest, and no countrey above, no glory there; Yet such a Glory it is, as no tongue can expresse it, no thought can reach unto it. Tell not me now (so the Father goes on) of hell, and what the damned feel there n; tell me of hea∣ven, if thou wilt move me, and the exceeding glory there:

For I tell thee, that the pain of sense, (as the learned call them) the pain the body shall feel in hell, will not be so keene, sharpe, and fretting (though sharp and fretting they will be, past all expression;) yet not so fretting, as will be the pain of losse; losse of heaven, and the exceeding glory there. This losse, this, will be most tormenting; Thoughts thereof will sinke the soul into that pit, like a stone or lead in the great waters; This, I say will be the fretting worm, the tormenting thought, what I have lost what happi∣nesse I have falne from; More tormenting it will be, then the lowermost hell, and the utmost wrath there o And this thought will adde much to our torment; For what a toy, a trifle, a thing of naught, we have forfeited this exceeding weight of glory: so small a thing it was, that it will be justly said of us, we despised our birth-right. For this great deceiver, be it Satan, or our own heart, (deceivers both) he gives us small things p, a puffe of honour, short pleasure, transitory riches, poore, base, emptie, shrunken things: he takes from us great things q, a weight of glory, it con∣tains all, an exceeding excesse of glory, it cannot be exprest: but all this he takes from us. He gives us dyrt, he depri∣veth us of the pearle: he presents us with a shadow, he robs us of the substance. And here we are without excuse, for hereof we cannot plead ignorance, it being the daily voice of all the creatures under the Sun, sounding lowder then the loudest trumpet r; That they are as grasse, and the beautie of them as the fading flower, vanitie, or lighter then so, if ought can be; and such things are the very best this deceiver can give us; but he takes away such things, as we heard, and as we must conceive them to be, if we behold the out-court or pavement of that Holy of Holies.

This large use the Father makes upon this contemplation, as we may better understand, and more enlarge it, if we peruse his 14 Homily upon the Epistle to the Romanes towards the end. And so much in a generall way and view of the firmament, and the great works of God there, which He hath set out unto open view, to shew us what is within, and

what manner of persons we ought to be, who look to enter into that Holy place: And withall (which is the chiefest of all) to stirre us up to presse towards the mark; And, for∣getting things behinde, in our earnest pursuite thitherward, and expectation thereof, to reach out, as with necks stretch∣ed forth, after those high and great things; such they are, as the eye hath not seene, nor the eare heard, nor the heart can conceive; But such they are, unutterable and glorious, which the righteous Lord will give, to all that feare Him, and waite for his appearance; Onely shew we our selves men, not children, who for an apple, will part with a pearle, and thinke they have no losse, by that exchange: So much to the contemplation of the firmament of His power, the height and glory thereof.

I descend now unto that creature, which the Lord hath divided unto all nations, and with which our sense is more acquainted, but deceives our sense exceedingly: for though it discover unto us things below, yet it locks up with the clearnesse of its light and lustre, the things above. Our eye, if we marke it, will discerne much higher in a cleare night, then it can in the clearest day. In the night, we see as high above the Sun, as the Sun is above us; but in the day we have no cleare discerning of any thing, that is above the Sun, because of the clearnesse of that mightie Body, which dazleth the eye, if we look upon it, and puts it out, if we stand and gaze. And thus the heathen did; and so that light darkened v them, that-they could not rise to a glory above the creature, but where they terminated their sight, their they terminated their worship; Therein like the countrey∣man, who looking for the King at his Court, thinks, that he must need be the King, who first comes forth in most gorgeous apparel x, though the Kings honour sets him forth, and sets up his head above others; and the glory of appa∣rell those, who have least honour. But I have digressed.

I began my morning instructions with the Sun, and with that creature, I will end my instructions from the creatures. It is called a solitary y creature, because it shines alone, ob∣scuring

all other lights with his clearnesse, and being the fullest in our eye.

I observe, 1. the motion of the Sunne; 2. the beames; 3. his brightnesse; And some short instructions from all; Then I shall be at the end of our walk; And conclude the instructions there-from.

1. Behold, if we can, the Suns motion; we cannot see it stirre, but we can see it is passed; then, by what hand it moves, and with what strength and quicknesse; no motion so quick, except that, which is like lightning in an in∣stant; Then behold we the magnitude thereof, how mas∣sive a body it is, for it may enter into our conceipt: And be∣holding all this, we shall be filled with wonderment, and be forced to acknowledge, that Wonderfull is the Creator thereof, a mightie God.

Behold again its constancy in moving. The Sun never yet rose, nor set; nor more then once stood still, since first it was created to run its course, though to us it seemes to do both, which makes our morning and our night. It still moves, to teach us constancy in our holy profession; and still in its own sphere, and within its own limits and bounds, to teach us the decency of order: for when it hath touched those limits, which we call Tropicks, it is retrograde, and turnes back again. Some have taught, that the Sun moves neerer to the earth now, then in former times, but they who teach so, would be taught by stripes, and their writing blotted out with spunges; saith the learned Scaliger z; The Sunne never trans∣gresseth his set bounds. So much, or so little rather, to the Suns motion, which we see, when it is past: but the full understanding thereof is too high and wonderfull for those, who are clothed with flesh. Man cannot finde out the hand of God herein, unto perfection.

2. The beames of the Sun are as Wonderfull also: we know their Father, we understand not their production, so wonderfully are they begotten. How then can reason carry us into a more secret mystery, The proceeding of the Holy Ghost? which some, whom I have known, have searched in∣to

with their own light, and lost themselves in the search. Secret things belong unto the Lord our God, but things revealed belong unto us a.

First then, This we finde revealed, The wonderfull power, and universall efficacy of those beames; for this is the con∣clusion from the sacred Scripture and from experience; That nothing is hid from the heate thereof b. And if these beames are so piercing, so searching, Whither then, Lord, shall I goe from thy spirit? or whether shall I flie from thy presence c? where shall I hide my self, or my sin? If I say, surely the dark∣nesse shall cover me; even the night shall be light about me, yea, the darknesse hideth not from Thee, but the night shineth as the day, the darknesse and the light are both a like to Thee▪ I cannot hide my self, nor my sin from Thee; but I may hide both my self and my sinne in Thee: Christ is that hiding place, a sure san∣ctuary for my person, and a certaine cover for my sinne. There is no flying from Thee, for we shall be found out, but it is safe fly∣ing to Thee, for with Thee is mercy; So Austin speaks.

This meets with a known dotage, and concludeth against it, That God doth see sinne in His children; if nothing be hid from the heate of those beames, what then can be hid from the Creator of them? He hath not beheld iniquitie in Iacob, neither hath He seene perversenesse in Israel e. No, He behold∣eth them in His beloved Sonne, in whom He is well plea∣sed, and for His sake, with them: He doth not behold sinne in them, to condemne, to punish them for it; for by His sonnes stripes they are healed;

And, this is that rich mystery of grace f, (So Luther spake, who spake out of experience) that admirable exchange, when Christ took our sins, and gave us His righteousnesse; emptied Himself, that He might fill us; stript Himself, that He might invest us; sorrowed Himself, and was confounded with our sins, that we might rejoyce and glory in His righteousnesse.

An admirable ex∣change indeed, a rich mystery! which magnifyeth the riches of Gods love, giving His Sonne to the world; and of Christ, giving Himself for the world, of beleevers. But this doth not take off from Gods knowledge; what He seeth not to

condemne, and punish, He doth see, even in His Israel, to reprove and correct: And when He shall correct for sinne, His Israel shall confesse, against this vanitie, tossed to and fro;

Thou hast set our iniquities before Thee, our secret sins in the light of thy countenance g.

2. From the different operations of the beames, I note, That the diversitie of subjects, the Sun worketh upon, di∣versifies the effects. And this is but a conclusion of experi∣ence also; how unclean soever the place is where they come, they alter not, but work diversly, according to the matter they work upon; If upon clay, it is hardned; If upon waxe, it is softned; if upon a dung-hill, the stinking vapours more offend; if upon a garden of sweet herbs, the sweet savour more refresheth; if upon good fruits, they grow for the use of man; if upon weeds, they grow to humble him: The alteration is here below in sublunary creatures, the Sunne changeth not. Hence we learn how unreasonable that dea∣ling is, which the Wise-man telleth us of;

The foolish∣nesse of man perverteth his way, and his heart fretteth a∣gainst the Lord h.

This should not be so: but clean con∣trary; For, when a man perverteth his own way, and then fretteth against God, It is, as if the dung-hill should blame the Sun, from whence nothing can come but light, as from a dung-hill an unsavoury smell, which is the more sensible and offensive, the clearer and more piercing that light is: or as if a man, through inconsideratenesse taking a fall, should fret against the stone. If God leaveth us to walke in our own wayes, or recompenseth our wayes upon us, we ought not to charge Him foolishly, but to charge our selves with folly; and if we have learnt so much, we have learnt a short, but a great lesson,

For it will make us continually to walk humbly with our God,

and a continued humilitie, is a con∣tinued adoration of His Majestie; and the ground-work of an holy life, which is a continued prayer i.

3. We may note again; That these beames of the Sun in its circuit do passe through many pollutions, and yet not polluted therewith, but remaine pure and cleane. The Sun

worketh upon inferiour bodies, and cherisheth them by light and influence, yet is not wrought upon by them, but keepeth its owne lustre and distance; The Father maketh this use hereof;

How much more then, saith he, could the Sun of righteousnesse dwell with flesh and pitch His tabernacle with us k, and yet not be polluted by us? How∣much more could that Son of righteousnesse communicate with man, and take unto Him the infirmities of man∣kinde; I mean such, which accompany the whole nature; As, hungring thirsting, wearinesse, griefe, paine and mortalitie, yet, without any touch or tincture of sinne from all these; because, what ever were the effects here-from, were in Christ like the stirring of Chrystall water in a Chrystall glasse, whereof we have no sedament, no dregs in the bot∣tom l.

This shews us also, who are heavenly, and the beautie of a well ordered soul: It thinks nothing in the world of suffi∣cient worth to put it out of frame: such a soul is instructed what it should be; It should rule over things beneath, and not be ruled by them; like the Sunne, it should be under the power of nothing beneath it self. But this intire estate, this freedome from pollution is reserved for an higher place, where all corruption shall be done away: for now the soul, having so much earth about it, and so much of earth within it, which is the cause of defilement, it cannot mixe with things of the earth, and not be polluted, it cannot but re∣ceive some tainture there-from; But yet still, the soul that is heavenly, striveth after perfection, and in desire, would be in some proportion like the Sun in his race, which works upon inferiour things, but is not wrought upon by them: It desires to carry it selfe like the Sunne, above formes and stormes, in an uniforme way, in a constant course and te∣nour, like it self, sutable to its own dignitie, and keeping its distance. Thus we are instructed by the Sun-beames.

3. The brightnesse and splendour of the Sun instructs al∣so, for it is admirable, and the more admirable it is, the lesse my eye is able to behold it. But such is his brightnesse,

which I do see, that I have a fulnesse in my vision, and from thence comfort and satisfaction, if I behold it wisely and as I am able; But if I should be prying into it, and gazing on it, I shall then see nothing at all. The Sun is the cause that I do see, but it will not give me leave to see into it; The clearnesse of that great eye will darken mine, and put it cleane out m. And this leads me into a great secret, and high, and commands me not to search it out, nor to stand and gaze thereon, for thus I reason from that I do see: How lit∣tle a part of the Sun is it, which I see? yet is it so bigge, as we have heard, and yet we see it but so bigge, as we see; and the more I see and pry into it, the lesse I see; and if I will yet pry further, I then shall see nothing at all, for I shall be darke with light.

What then can I discerne of God, or how small a part of His wayes? yet if I will enquire with sobrietie, I may know so much as will satisfie and comfort me; but if I en∣quire further and beyond my bounds, which the Lord hath set, as sacred as the Mount n, I shall finde that, which will confound me; And if I will gaze there, I must perish. Chry∣sostome gives me a good rule,

In all the dispensations and works of God give the same silence to thy Maker, as the clay to the Potter ^o.

Again, the light of the Sun is in some part hid from us, by the interposition of the Moon, sometimes of the clouds, often in the day; and halfe of our naturall day quite inter∣cepted by the interposition of the earth, as in our night. But what then? though I am dark, the Sun is light; though I I see not its lustre, yet it is the same in our night, as it was in our day, when we had a cleare sight of it: For this we know, and reason gives it to be so, that the Sun hath shone forth clearely, and like it self, without any diminution to its light, unlesse, when the Creator thereof suffered, ever since first it was created, and set to run its race, though the earth, and the Moon, and the clouds, do eclipse the lustre thereof from our sight.

This may teach us not to judge of heavenly things with earthly eyes; for they are not fit judges sometimes in earth∣ly matters; we know the Sun doth shine, when we have not the least glimpse thereof; and we must acknowledge, that God doth shine forth in glory; though we have no discern∣ing thereof. He doth raigne most gloriously, in the middest of His enemies, though we perceive no such thing.

There is a way wherein God sometimes doth walk, and more undiscerneable it is, then the way of an Eagle in the aire, or of a serpent upon the rock p. As is the path which no soule knoweth, and which the Vultures eye hath not seen q. And here our way is (mark it) not to pry and to gaze (for it is as sa∣cred as the mount r) but to have recourse to this, and to be fully resolved of it, The Lord is righteous in all His wayes s. What though they are clouded to me? yet are they righte∣ous, and the equity thereof will shine more cleare then doth the Sun-beam: What though darknesse is about Him, and my darknesse comprehends Him not? Yet will I ascribe righteousnesse unto my Maker t. What though I cannot finde Him out; nor is it possible I should, no more then I can draine the great Ocean with a mans scull, yet He is excel∣lent in power and in judgement, and in plenty of justice u. What though a thick cloud is spread about His Throne, I cannot pry into it, yet Righteousnesse dwells there, that's cer∣tain; Clouds and darknesse are round about Him, Righteousnesse and judgement are the habitation of His Throne . Here we must stop our reasonings, for this is the resolution to an high and mysterious question.

And so I have checked my sad and proud thoughts; that, what ever covering for sin and destruction the proud heart may suggest, (for it findes out many inventions) what ever plea or excuse the heart may have; why yet, when the co∣vering cast over all people, and the vaile that is spread over all nations shall be quite destroyed, which will be at the last Day, fully, then shall the justice of God appeare so cleare and conspicuous, as that all mouthes, though now full of

contradictions, shall be stopped; and all knees shall bowe before the Iudge of all the world. Then all men shall see the justice of God in those His most secret and hidden judge∣ments; Those judgements of God, which S. Austin termeth secretly just, and justly secret x: So they are now, but at the Day of judgement, they shall be manifestly just, and justly manifest. Then it shall appeare, not onely that the most secret judgements of God are just, but also, that there was just cause, that they should be secret, or kept hidden to that Day. But in the mean time, which is our Day, we may learn a fit instruction from the Sun also; That as it is safest to look up∣on the Sun-shine in the aire, not in the beam or body of the same; they put out the eyes, the other comfort it: so is it safest to deale with the linckes of the Golden chain, which God hath let down unto us; and not with those, which God hath reserved to Himselfe: To obserue by some reflexion of grace within our own souls, whether Gods countenance shine upon us, and not to pry into that light, which no mor∣tall eye can attaine unto, lest searching into His Majestie, we are consumed by His glory: His will must content us, which He hath revealed, without any reason, which He hath not revealed. The brightnesse of His excellency can∣not be gazed upon, nor must the height of His power be dis∣puted. To keep Gods commandments is our duty, to pry into His counsels is curiositie, which will be surely puni∣shed. Labour we to understand things that are safe, and ven∣ture not in things that be too high.

So much the brightnesse of the Sun, which will not be gazed upon, teacheth us. And so I have ended this large dis∣course, touching the works of God, with the consideration of that creature, which is fullest in our eye.

I conclude this walk, and the instructions there▪ from, as I began in M^r Dearings words, which he still weighed at the Sanctuary, there is not one too light. We must consider the works of God, and in them His greatnesse, His power, His good∣nesse, and thereby learn with all our hearts to serve Him, to glo∣rifie

Him, as our onely God. But if we be unprofitable creatures in the world, if we have eyes and see not, and eares and heare not, and the sight and use of so excellent works can stirre us up, nei∣ther to love, nor feare, nor once to know so excellent a workman, we are holden in the bondage of a spirituall Aegypt, wander in strange and unknown wayes of a spirituall wildernesse, where we have neither water of life, nor any secret Manna, to satiate and and fill our faint and hungry souls: We walk in the world, as sub∣jects of the world, and dwell on the earth, as servants of the earth: The oxe and the horse do as we do, they eat, and drink and see the Sun, and use at their will the day and night, and never consi∣der Him, who made all these things. Let us not be like unto them, but as we have hearts able to comprehend better things, so let us use them, that we may fill our wayes with perfect peace. Let us wisely meditate in all the works of God, for they are the wisdome of God, in which we should know God, and glorifie Him, and give thanks unto Him. So we reade, when Eliphaz would perswade Iob the feare and reverence of Gods Majestie, he biddeth him behold the starres, how high they are. The Prophet Isaiah, when he will assure the Church of the mercy of God, that He will ac∣cording to His mighty power, fulfill all His promises, he saith thus, who hath measured the waters in His fist, and counted heaven with His span, and comprehended the dust of the, earth in a measure, and weighed the mountains in a weight and the hills in a ballance? In meditation of these great works of God, the Prophet would teach them, to feare no man, but put their onely trust and confidence in God. So the prophet Ieremie setteth out the constant course of the day and night, for us to consi∣der, and in it to know how unchangeable the love of God is to all His Saints. So our Saviour Christ, by the goodly colours of the flowers of the field, He would have us learn, what a fatherly pro∣vidence God hath over His children, to cover their nakednesse, Who clotheth so gloriously the fading flower. The Prophet Da∣vid in many places, and especially Psal. 104, doth make a goodly rehearsall of the providence of God, in ruling the whole world; thereby exhorting us to obey God, to hate iniquitie. Thus should

we by these exhortations and instructions teach all our senses, our eyes to see, and our eares to heare, so that in the creatures of God, we may see His glory, love His goodnesse, feare His Majestie, expresse His Image in all our conversation. So farre M^r Dear∣ing on Heb. 4. 34. &c. where he informes us touching the Sabbath, the works▪ thereof, and the perpetuitie of the same. But I may more fitly shut up this in the words of S. Basil upon the same subject y;

When I look back to behold the varietie of things, I have spoken of, then I, think I have spoken a great deale, and too much; But then again, when I consider the admirable wisdome of the Creator in them all, I may very well begin my speech again, for in∣deed I have said nothing; nothing to the incomprehen∣sible Power, unsearchable wisdome, exceeding riches of goodnesse, which the Lord hath manifested in all His crea∣tures, and towards man, the Lord of them all. What re∣maineth then, but as He is great and wonderfull in work∣ing, so He is greatly to be praised? as His power is won∣derfull, so should our feare be; as His mercy exceedeth, so should our thankfulnesse in our measure, though indeed His mercies exceed all thanksgiving and praise.

So much when thou walkest by the way. And now that the Sun is de∣parted from us, we have done with our walk: The night suc∣ceeds▪ and the instructions there from follow.

Notes

• Leg. Chrysost. ad popul. Antioch. Hom. 9.
• n

  Advancement. pag. 6. Object. 1.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o

  Pag. 56.
• Haec Antidotus, sive aroma, &c.
• p

  The soul hath no more nourishment from this kinde of philo∣sophy, then the body hath from nuts. transl. out of Clem. Alex. Strom. lib. 1. p. 199.
• q

  Advancement. 106.
• Presace pag. 21.
• Eccles. 38. vers. 26. ••2 Eng. 25.
• Vers. 39 nisi qui adj••••••rit animum suum. &c.
• r

  Luke 9. 62.
• s

  Psal. 129. Micah 3. 12.
• t

  Jer. 4. 3.
• u

  Job 4. 8. Hosea 8. 7. & chap. 10. vers. 12. 13. G••lat. 6 7. 8.
• x

  1 Cor. 15. 36. John 12. 24. Chrysost. in lo∣cum Hom. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z

  1. Chron. 12. 31.
• a

  Lib▪ 1. de Inst. p. 34.
• b

  Deut. 6. 20.
• c

  Luke 2. 46▪
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Gen. Ser. 1.
• I.
• Fornace slam∣mco.
• See Plin. nat. Hist lib. 2. c. 65. Aug. de Civit. Det. lib. 16. Cap. 9. Lact. lib. 3. cap. 23.
• Capacem Dei non implet mi∣nus Deo, Tu De∣us diligenti Te quantum praeci∣pis, o••••endes Te & sufficis ei. Aug. Conf. 12. 15.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luk. 12. 29.
• g

  Gen. 45. 20.
• h

  Hab. 2. 6. 9.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Isid. Pelus. lib. 2. ep. 135.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Psal. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  Isid. Pel. lib. 2. ep. 156.
• m

  Job 38. 45. 6.
• n

  Psal. 14. 2.
• o

  Chrysost. in Gen. Hom. 12. Neere the middle. Ad Pop. Ant. Hom. 9. Lege Hom. pri∣mum S. Basil. in Hex.
• p

  2 King. 6. 6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q

  26. 7.
• r

  1 Sam. 2. 8. Cardines Poli.
• s Reade Pol. Virg. lib. 4 ca. 9. Where they would make us beleeve that Anna prophe∣sied of Car∣dinall Pole, or others the Popes Cardinals, so making them elder then the Moon.
• t

  Fundavi! ter∣ram super bases ejus Trem. Psal. 104. 5.
• u

  Tcrrae in se locus est. Psin. Hist. 2. 65.
• v

  Inter Arcana naturae. Alsted de Terra.
• x

  Psal. 75. 3.
• y

  Lact. lib. 7. cap. 9. M. Faelix p. 22. in fol. See Hist. of the World lib. 1. cap. 10. sect. 10. Lactant 2. 2.
• z

  Magis videtur quod non vide∣tur B. Juel ar∣tic. 8. pag. 402.
• a

  Deut. 33. 3. Trem.
• b

  Lucian Icaro Menippus. Ridentem dicere verum, &c.
• c

  2 Chron. 5. 13, 14.
• See Chrys. Ad Pop Ant. Hom. 15.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chysost. in Gen. cap 2. Hom. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Bas. in Hex. Hom. 2.
• e

  In resunectio∣nem suturam, omnis natura meditatur. Ex∣pectandum etiam corporis ver est. Minut. Felix. p. 24. in fol. l. 19 The Spring is the resurrecti∣on of the year; And conso∣nant to reason it is, That man, for whom all things spring and rise again, should have his spring and rising too. Tertul.
• f

  Heb. lect. 5. c. 1. vers. 10.
• Reade Isid. Pe∣lusiot. lib. 2. cp. 135.
• g

  Chrysost in Ephes. Hom. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h

  Mar. Aur. Ant Medit. l. b. 6. sect 49. pag. 94. See Cic. Offic. 3. p. 141. Chrysost. Ibid.
• 1 Plin. Nat. Hist. lib. 11 cap. 5 6. 7 8. & 30. Basilii cp. 168. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k

  Job 11. 7.
• l

  Deus ita est Arti••••x magnus in magnis ut non minor sit in par∣vis. &c. Aug. de civit. lib. 11. cap. 22. Nusquam natu∣ra magis tota quam ta mini∣mis. Plin. Nusquam poten∣tior natura quàm in maxi∣me ••••agilibus.
• m

  P. 107.
• n

  Psal. 148. 9. 10. Quicquid essentiâ dignum est id etiam sci∣eutiâ. Novum organ. 1. 120. Creatorem non in coelo tantum mirantur, & ter∣râ, sole, oceano, elephantis; came∣lis, &c. sed in minutis queque animalibus, for∣mica, culice, muscis, &c. Hier. lib. 2. Ep. 22. p. 268.
• o

  Isa. 40. 12. 17.
• p

  Cymini sector. Adv. p. 69.
• q

  Datur maxi∣mum & mini∣mum in utroque genere.
• r

  Hist. of the World p. 1. 5. 8. Dr Hak. Apol. 3. 2.
• s

  See Plin. Nat. Hist. l. 8. cap. 12. L. Ver. Hist. vi∣tae & mortis pag. 72. Alsted Phys. pars 6. cap. 5.
• t

  1. Macc 6. 37.
• u

  Cap. 40. 19.
• 9. 19.
• Plaut. cur. Act. 4 scen. 4.
• ^y Maxima è minimis suspen∣dens. Adv. p. 112. l. 2. Hist. of the World. A. 2 vers. 13. 4. chap. 16. 2.
• x

  Populátque in∣gentem farris a∣cervum curcu∣lio. Virg.
• z

  Grimstone Hist. of the Nether∣land. p. 39.
• a

  Joel 2. 20. 25. A locustis, à ma∣ribus, genus omne occiditur at que arroditur frugum. Arnob. lib. 1. p. 3. in fol. vic. com.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  Pag. 819. Anno 1586.
• d

  Job 5. 23. Hos. 2. 18.
• II.
• e

  Multi nonnul∣lam man suctudi∣nem prae se fc∣runt quans diu blanda omnia & amabilia ex∣periuntur: at ve∣rò qui eundem servat modestiae tenorem ubi pungitur & irri∣tatur quotus∣quis{que}? Cal. Inst. lib. 3. cap. 7. § 4.
• f

  Et vino tortus & ira. Hor.
• g

  Fortescue. chap. 22.
• h

  Poeta perturba∣tiones, non inscitè appellat torturas, quod ab iis se∣creta &c. Aug∣ment. l. 8. p. 252.
• Jer. 5. 22.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. in Cor. Hom. 4.
• l

  Job 38 10. 11. 12.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. Hex. Hom. 4.
• n

  Psal. 93. 3, 4.
• o

  Jer. 15. 12.
• p

  Melc. Ad. vità Luth.
• q

  Zech. 5. 7.
• r

  Exod. 18. 11.
• s

  Psal 110 2.
• t

  Act. 12. 11.
• u

  Dan. 3. 29.
• Charron.
• x

  Elementa non ponderan•• in pro∣prio loco.
• z

  Voluptate frui maxima volut∣tas.
• a

  Non reddit o∣racula nisi con∣strictus.
• b

  Job 1. Natura vexata prodit seipsam.
• c

  Vicisse volup∣tatem voluptas maxima. Gro••. 243.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. de Anna ser. 6. p. 946.
• e

  Jussisti domine, & sic esi ut om∣nis inordinatus affectus sioi sit Poena.
• f

  Revel. 6. 16.
• g

  2 Esdr. 9. 11, 12.
• h

  Latent animos temperatos, illu∣dunt curiosis, qui putant cuncta ad certas causas re∣ducere manife∣stas & irrident salutare Asylum illud occultae pro∣pri. tatis. Scalig. exercit. 218. 8.
• i

  Scalig. Ibid. Plin. nat. Hist. lib. 9. cap. 25.
• Apua.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diod. sic. lib. 1. pag 31.
• l

  Job 41.
• The ship-ma∣sters phrase.
• m

  2 Thes. 1. 10.
• n

  1 Thes. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. &c. Chrys. Hom. 22. in ep. Ad Eph.
• b

  Plin. nat. Hist. 2. 8. & cap. 38.
• III.
• d

  Job 38. 30.
• e

  Psal. 147. 17.
• f

  Job 38. 29.
• g

  Psal. 127. 18. 104 3.
• h

  Job 38. 22.
• i

  Heb. 1. vers 3. Lect. 2. Tranquillus do∣minus tranquil∣lat omnia: quie∣tum afficere qui∣escere est. Cal.
• k

  Aves sine pa∣••••i••onio viv••at. M. Faelix in sol. p. 25. lin. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. ad Pop. Ant. Hom. 12.
• l

  Job 36. 16. and 36 27.
• m

  Prov. 30. 4. Isa. 9.
• n

  Hist. lib. 1. c. 7. § 6.
• o

  Job 38. 6.
• p

  Esay 50. 3.
• q

  Job 37. 16.
• r

  Jer. 14.
• s

  Leg•• B••••sil. Hex. Hom. 5. p. 47.
• t

  2. Kings 3.
• u

  Job 37. 1.
• x

  Hor. car••. 1. od. 34.
• y

  D▪ Hall. con∣temp creat.
• z

  Job 37. 23. 4.
• a

  Vo••a communia sunt nives diuti∣ras sedere, tellus illo modo se∣mentiscit. Plin. nat Hist. lib. 7. cap. 2.
• b

  Job 38. 22.
• c

  D•• Bart. 2 day.
• d

  Verse 23.
• e

  J••sh. 10. 11.
• f

  Job 37 23.
• g

  Verse 12.
• h

  Psal. 148. 8.
• IIII.
• i

  Esay 58. 14
• k

  Chrysost. Hom. ad Pep. Ant.
• l

  If that ascend∣ing line could be drawn right forwards, some that have cal∣culated curi∣ously, have found it five hundred yeares journey unto the starrie heaven. D^r Hall con∣temp.
• m

  2. Thes. 1. 10.
• n

  Acts 7. 55.
• o

  Bright. Revel. 2. 13 p. 33.
• p

  Luke 9. 51.
• q

  1. Pet. 1. 13.
• r

  Chrysost. in cap. 6. ad Eph. Hom. 23.
• s Chrysol. serm. 24. de servo vi∣gili pag. 81.
• s

  Chrysost. Tom. 1 de poenit. con∣tinent.
• t

  Amos 9. 6.
• u

  Psal. 150. 1.
• x

  Dan. 12. 3.
• y

  Matt. 13. 43.
• z

  1. John 3. 2.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Basil. Hex Hom. 2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  1. John 3. 3.
• c

  Ephes. 5. 26. 27.
• d

  Rev. 21. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e

  2. Kings 2.
• f

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys Tom. 5. de resur. serm. 33.
• g

  Esse Deum cre∣dunt tamen in perversitale perdurant. Sal. de Prov. 4. p. 100. subjungit ad pudorem, &c. Sal. Ibid.
• •• 2. Pet. 3. 11.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A••l illu•• coelum coeli; etiam terrae nostrae coelum ter∣ra est. Aug Conf. l. 12. ca••. 2.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• o

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• q

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• v

  Leg. Clem. A∣lex. ad Gentes. pag. 31.
• x

  Reade Plut. in the life of Pericles. Morneus de Verit. Rel. Sol quasi solus, &c. Cic. de di∣vin.
• y

  Leg. Basil. Hex. Hom. 6.
• z

  Exercit. 99. 3.
• a

  Deut. 29. 29.
• b

  Psal. 19. 6.
• d In solem in∣••••••e, coelo affix∣us, sed terris om¦nibus sparsus est, pariter prae∣sens ubique in∣terest, & misce∣tur omnibus; nus∣quam 〈◊〉〈◊〉 cla∣〈…〉〈…〉 d•• violatt••••. Quanto magis Deus, &c. a q••o nullum potest esse secre••••, tenebris interest, &c. M. Min. Felic pag. 27. in sol.
• c

  Psal. 139. 7. See Chrysol. Ser. 2. pag. 5. 6.
• e

  Num. 23. 21.
• f

  Mysterium opu∣lentumgratiae, admirabile com∣mercium: pecca∣ta nostra, non no∣strae, sed Christi sunt; & justitia Christi, non Chri∣sti, sed nostra est. Ex nanivit, &c. Quomodo in peccatis nostris dolet & confun∣ditur, hoc modo nos in illius ju∣stitia laetamur & gloriamur. &c. Luther in Psal. 22.
• g

  Psal 90. 8.
• h

  Prov. 19. 3.
• i

  Vera humilitas perpetua adora∣tio, pia vita per∣petua oratio.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joh. 1. 14.
• l

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Tom. 5. Ser. 31. Chrys. ••.
• m

  Solem, qui vi∣dendi omnibus causa est, videre non possumus: radiis acies sub∣movetur, obtutus intuentis hebeta∣tur: & sidiutius in spicias, omnis visus extinqui∣tur. M. Minut. Felic. pag. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cl••m. Alex. ad Gentes. p. 39. We must not measure an in∣finite God by a finite under∣standing. Lege Cal. Inst. lib. 1. cap. 13. sect. 21.
• n

  Exod. 19. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• Vol. 5. ad cos qui scand. 862. & 865.
• p

  Prov. 30. 15
• q

  Job 28. 7.
• r

  Exod. 19.
• s

  Psal. 125. 18.
• t

  Job 36. 3.
• u

  Job 37. 23.
• Psal. 97. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x

  Occul•••• justa & justè occulia.
• Lectur. 19.
• y

  Hom. 8. in Hex. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 94.