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[unspec 3] LEt us meditate in the morning of the Lords day on the works of the Lord. David was much busied in this contemplation, Psal. 77. 12. He usually took his views and prospects of the beautifull issues of creating power, which are the evidences of the wisdom, goodness, and almighti∣ness of the Great Creatour. How doth the Psalmist in the beginning of the nineteenth Psalm fall into the admiration
of the heavens, that bespangled Court, where God took up his eternal abode and residence? How is Davids prospect checkerd and delighted with beholding the firmament which is embroydered with stars; that large branch which holds those twinkling tapers which enlighten the world in the night-season. And in the eighth Psalm, especially in the fourth verse, David goes down stairs into the lower room of the Earth, and there he contemplates on man, that Mi∣crocosme, the world bound up in a lesser volumn; and how doth he enlarge his wondring thoughts on this Vice-Roy of God, Man, who is the Ʋniverse contracted. And in these meditations, let the Psalmist be our pattern; for me∣ditation on Gods works becomes the blessed Sabbath. In that Psalm, whose title is a Psalm for the Sabbath, (viz.) the ninety second, David begins it with holy admiration of Gods works in the world, Psal. 92. 5. And truly it is a dishonour to a workman to manifest abundance of skill and ingenuity, and none to take notice of his workmanship; for a Limner to draw a rare piece, and no eye to admire his Ar∣tifice, to draw the curtain from before the Picture, and to observe its Curiosities. God hath his mighty works to be remembred and wondered at. It is said of Pythagoras, that he lived sequestred from men in a Cave for a whole Year to∣gether, that he might meditate on the abstruse points of Phylosophy. On the Lords day, let us take some time to ponder the infinite perfections which appear in the opera∣tions of Gods hand. Alas! the choicest works of man, compared to the smallest works of God, are but as the chil∣drens houses of cards or dirt, compared to the loftiest Courts, or the stateliest Palaces of the world. The Lilly hath more magnificence and beauty in it, then Solomon in all his glory, Mat. 6. 29. Solomon was not so gorgeous in his richest Attire, as the Lilly in its beautifull colour and blush. The meanest of Gods works▪ hath more rarity and
wonder in it, then Archites his wooden Dove, which was soequally poysed with its own weight, that it hung firm in the Air without falling; or Archimedes his Horology, wherein the motions of the Sun, Moon and Stars were so lively depainted. There is so much of God appearing in the Heavens, that many have taken them for a God, and gave them divine worship. The Persians adore the rising Sun, and admire the daily visit of that glorious body, which they think little less then a Deity. When we meditate on the works of God, we have a large field; here our souls may wander from Sea to Land, from Earth to Heaven, from Time to Eternity; yea, we may walk upon the Sun, Moon and Stars, and enter into Heaven it self, the Paradise of God. Every Creature we cast our eye upon on the blessed Sabbath should be a flower to refresh our Meditations; we should now feed our Graces by our Senses, and the medita∣tion on created beings should conduct us to Christ. When we look upon the Sun, we should look up to Christ the Sun of Righteousness; every star may mind us of the star of Ja∣cob, that bright morning star; when we look on our houses Christ is the door; when we look on our bodies, Christ is our head; when we look upon our cloaths, Christ is the garment of Salvation; when we look upon our friends and relations, Jesus Christ is our husband, Cant. 2. 16. our Friend, Joh. 15. 10. our Beloved, Cant. 4. 16. our King, Rev. 15. 3. If we walk, he is our way; if we read, Christ is the word; if we eat or drink, Christ is our food; if we live, Christ is our life: Thus a gracious heart may make a spiri∣tual use of all earthly objects, and every Creature which presents it self, may supply our contemplations on Christ; And so we may happily begin our Sabbath.
But more particularly:
[unspec 1] We must meditate on the most noble works of the Crea∣tion. And here the Angels heighten and sublimate our me∣ditations, the Sun and the stars enlighten them, the several pieces of the Universe enlarge them, and the sweet fields and flowers refresh them, the thunder and lightning awa∣ken them, the musical notes of the birds delight them. Our
meditations are raised in beholding the Creatures. The contemplation of created beings turned the Prophet into a Philosopher; he observed the Wisdom and Power of God in the worlds Creation, Jer. 10. 12. there saith the Prophet, He hath made the Earth by his power, he hath established the world by his wisdome, and hath stretched out the Heavens by his discretion. How sweetly doth the Prophet Philosophize upon the raising and setling the Fabrick of the world. The contemplation of created beings turned the Psalmist into an Oratour: How eloquently doth David paraphrase upon the wonders and works of the Creation? Psal. 104. 2. there saith the Psalmist, He stretcheth out the Heavens like a cur∣tain, layes the beams of his Chambers in the waters, who makes the clouds his Chariot, who walks upon the wings of the wind. The Psalmist spends largely upon the treasury of his Rhetorick, to set out the excellency of the worlds Architect. Nay, the contemplation of created beings turns holy Job into an Astronomer; he views with admiration Ar∣cturus, Orion; the Pleiades, and casts his eye upon the Chambers of the South, Job 9. 8, 9. And then he is fold∣ed up with amazement at the glory and power of the Crea∣tour. There are some who derive the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Heavens, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be amazed. Indeed a prospect of that glorious body, the Heavens, the roof of the great house of the world, that bespangled and enamel'd Canopy over our heads, can drive the most considerate person into amaze∣ment. The vastness and beauty of the body of the Hea∣vens, the swiftness and regularity of their motions and agi∣tations, which is above all reason, can easily raise men into wonder and trasportation. In Scripture we sometimes meet with the Heavens of Heavens, 1 Kings 8. 27. and with the third heavens, 2 Cor. 12. 2. There are likewise the highest heavens, and yet God made them, Gen. 1. 4. and he can bow them as he listeth, Psal. 18. 9. He can stretch them to what latitude he pleaseth, Isa. 45. 12. He can span them, Isa. 48. 13. And if he be angry and inflamed, he can throw a black cloath over them, and shade their glory, Isa. 50. 3. Jer. 4. 23. 28. and melt them, Psal. 68. 8. and cause them to vanish like a smoak, Isa. 51. 6. Amos 9. 6. Nay, how doth
Holy Paul like an exact Logician, draw the conclusion of the glory of things invisible, by the splendour and excellency of things visible, Rom. 1. 20.
But further to d••late on this subject; God created the body of this world, Gen. 1. 1. The inhabitants of this World, Angels and Men, Isa. 42. 5. Mat. 2. 11. The light and Luminaries of this world, to distinguish it from a great and darker prison, Gen. 1. 14. He created the garnishes and de∣lights of this world, the soft waves, the sweet fields, the shady clouds, the piercing winds, to fan and cool the world, and the different seasons to beautifie the year with successive alternations. Pontanus Chancellour of Saxony propounds to be viewed, the most beautiful arch work of heaven, resting on no post but Gods power, and yet standing fast for ever, the clouds as thin as the liquor contained in them, yet they hang, and move, salute us▪ onely, and threaten us, and pass we know not whither. Now all these things may feed our meditati∣ons on the morning of the Lords day; (though divine medi∣dation may become any part of that sacred day.) Augustine findeth no reason, why God should be six dayes in making the world, seeing he could have made it with a word, but that we should be in a muse when we think of it, and should think on his works in that order he made them. Our me∣ditations should take leisure in the survey of them, and not pass them over in a short and momentany flight. And besides the reason urged by St. Augustine, we may take no∣tice of a second, (viz.) what a beautiful and sweet prospect meditation shall have in the survey of the works of the Crea∣tion, which may entertain our view for some considerable time, and may stop and stay our meditation, as Lot did the Angels, and force it to a retirement.
[unspec 2] Let us meditate on the Sun, that glorious, though inani∣mate creature: What is the Sun, but the eye of the world? If we take notice of its scituation and motion, the contem∣plation will be rare; It is fixed in the midst of the Planets, that it may dispense its light and heat for the greater ad∣vantage of the lower world. By its course from East to West, it causes the agreeable vicissitude of day and night,
and maintains the amiable war between light and darkness; And this distinction of time is necessary for the pleasure and profit of the world. The Sun by its rising chases away the shades of the night, to delight us with the beauties of the stupendous Creation; It is Gods Herald to call us forth to discharge our work. The Sun governs our labours, conducts our industry, and when it retires from us, a curtain of dark∣ness is drawn over the world; And this very darkness in some sense enlightens us, for it makes visible the Ornaments of Heaven, (viz.) the Stars, and shews us their Aspects, Dispositions and Motions which were hid in the day. This darkness unbends the world, and gives a short and necessary truce to mans labours, and recreates their wasted spirits. The Sun finisheth its compass about the world in twenty four hours, a very short space for so long and tedious a cir∣cuit. The diversities of seasons proceed from the motion of the Sun; and as the motion of the Sun from East to West makes day and night, so its motion from North to South causes Summer and Winter, and by both these the world is preserved; Summer crowns the Earth with flowers and fruits; and Winter, which seemeth to be the death of na∣ture, robbing the earth of its heat and life, contributes very much to the universal good; it prepares the Earth by its cold and moisture for the returning Sun, and seasons. In∣deed the motion of the Sun is admirable, running ten or twelve millions of leagues every day, without failing one mi∣nute of its appointed stage, and inviolably observes its due and constant order.
[unspec 3] Let us meditate on the Air, whose extent fills the space between Heaven and Earth; it is of a pure and reviving na∣ture, and easily transmits the influences of the Heavens; And as One observes, It is the Arsenal for Thunders, Light∣nings, whereby God summons the world to dread and reve∣rence; insomuch that Caligula, Rome's Emperour, was wont
to fly under his Bed at the noyse of the Thunder. The Air it is the treasury of the clouds, which dissolving in gentle showers, refresheth the earth, and calls forth its seeds into flourish and fruitfulness; it fans the earth with the wings of the wind, allaying those intemperate heats which otherwise would be injurious to the worlds inhabitants. The Air is the region for the birds, wherein they pass, us so many m••∣ving Engins praising the Creatour, the Air being onely their larger musick-room. The Air serves for the breath and life of man, and is divided into several Regions; there are three Regions of the Air, all usefull and admirable in their kind. And as Zanchy observes; By the Air things become visible, and colours are seen in their proper comliness and beauty.
[unspec 4] Let us meditate on the Sea, that vast body of waters which fill the hollow and excavated places of the Earth, as the blood doth the veins of man. Here the Leviathan playes and sports it self in its liquid traces and windings, the high and proud waves serving to racket and bandy this Sea-Mon∣ster from one place to another, Job 41. 1. Psal. 104. 26. And in these great waters Gods admirable power is seen; that they should be reined in by so weak a bridle, as the sand, and its rage should be snaffled by it: when the wayes beat upon the shore in their insultation, you would fear they would swallow up all, but they no sooner touch the sand, but all is turned into froth, and its watrish insolence e∣vaporates. How doth the Lord descant upon these mountanous billows, and this swelling Ocean? Job 38. 8, 9, 10, 11. Who shut up the Sea with doors when it brake forth, as if it had issued out of the womb? When I made the cloud the gar∣ment thereof, and thick darkness a swadling-band for it, and brake up for it my decreed place, and set bars and doors, and said, Hitherto shalt thou come, and no further, and here shall thy proud waves be stayed. The extent of the Sea is likewise to be considered; it washes the four parts of the world, and becomes the Bond of the Universe; by it the most distant Nations are united; it is the medium of Trade and Com∣merce, (in which Divine goodness is much to be observed
and adored) and Commodities peculiar to several Countries are made Common to all. Thus great advantage and delight accru••s to man, who sails upon this kind Element to the Port of his desire.
[unspec 5] Let us meditate on the Earth; Consider its position, it hangs in the midst of the Air to be a convenient habitation for us. Its stability is rare; the Air it self is not able to bear a feather, and yet the whole Earth remains in it fixt and un∣shaken, notwithstanding all the storms and tempests which beat upon it; surely the invincible and powerful hand of God must needs support and sustain it. We may likewise contemplate on the various dispositions of the parts of the earth, the Mountanes, Vallies, Rivers, which are as the veines to carry nourishment to this great body. Nor are Plants to be pretermitted, their roots whereby they draw their nourishment, and the firmness of their stalk, by which they are defended against the violence of the winds, the expansion of their leaves by which they receive the dew of Heaven. So now all the parts of the world may afford fuel for holy meditation. The Heavens give light, the Air breath, the Sea Commerce, the Earth habitation; all these things being pondered and medita••ed on, in them we may read the Name of God indelibly printed: Our meditation may flutter its wings over these considerables, and fly into admiration of the Infiniteness, Power, Excellencies and Per∣fections of the Great Creatour.
[unspec 6] Let us meditate on Man; the abridgement and recapitu∣lation of the whole Creation. Let us consider and observe the composure of his body; He was fearfully and wonderfully made, as the Psalmist speaks, Psal. 139. 15, 16. Let us take notice of the powers of his soul; and who but an infinite Agent could unite this soul and body, and clasp them toge∣ther, an immaterial soul, with an earthly body? Who but God, the great Jehovah, could assign them both their form, situation, temperature and fitness for those uses to which they serve? Acts 17. 27, 28. We may indeed see God in the activity of our hands, in the beauty of our eyes, in the viva∣city of our senses; and if we look inward, what distinct
and admirable faculties is the soul endowed and enriched with? The understanding exercises the Empire over all o∣ther faculties; the will pursues with eagerness, either that which is good, or that which appears to be so; the memory preserves fresh and lively, the pictures of those things which are committed to its charge: Surely this consideration would make our meditations on the Lords day most sweet and de∣lectable; and what a golden thread of divine wisdom runs through the whole Universe! The Order of the world shews the wisdom of God, Prov. 3. 19, 20. The Earth is set lowermost, as the foundation of the rest, the Sea is pent within its Channels, the Air is above them both, and the Heavens are the highest loft of the Crea••ion. And so admi∣rable order may be seen in making the world; God proceed∣ing from things imperfect to things more perfect. First there is the rude mass, then the Heaven and the Earth, glorious creatures, but without life; then Herbs and Plants which have a vegetative life, but without sense or motion; then the brute Creatures, which have sense and motion, but want reason; and last of all, Man, whom God endows with a reasonable soul, and makes him after his own image; And in this order we may perceive, first, the dwelling place is ap∣pointed, then the food, then the creature which is to feed upon it; the beast upon the herbs, and man upon the beasts. The Queen of Sheba was astonished at Solomons wisdom, when she perceived the well ordering of his family: Cer∣tainly did we observe the order of nature, we should more wonder at the infinite wisdom of God, Heb. 11. 10. Amos 9. 6. The several parts of the world are sometimes compa∣red to a building; and in this great house every part con∣spires to the beauty, service and decency of the whole. The roof of this building is Heaven; the Sphears are Chambers and stories in the Heavens; the foundation of this building is the Earth, Job 38. 5, 6. The Stars and glorious Lumi∣naries are windows in this house, and the Sea is the water∣course which serves this magnificent Structure. And it is observable, that every thing in the world is fitted for use and service. The workmans skill is as much commended in the
use of an instrument, as in the making of it. Now the upper Heavens are made for the habitation of the Saints; the middle Heavens to give light, heat and influence; the Air or lower heavens to give breath to sustain both man and beast, the fruits are for food, the plants and herbs for medicine. Galen saith, there are six hundred muscles in the body of man, and every one fitted for ten uses; and so for bones, nerves, arte∣ries and veins, whoever shall observe them, their situation, use, correspondence, cannot choose but fall into admiration of the wise Creatour. The wisdom of Men and Angels cannot mend the least thing in a Flie, the figure, colour, quantity or quality of a worm, or of a flower, all which are made with so much exactness. And it was no less then blasphemy in Alphonso the Spanish King, to aver, That had he been the Maker of the World, he would have cast it into a better form. No, All the works of Creation are stupendious and admirable, and are as so many asterisks to point out the glory and fame of that incomprehensible being, who was the author and founder of them.
Psal. 77. 12. Psal. 143. 9.
Psal. 19. 1, 2, 3, 4, 5.
Psal. 8. 4. Est autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ob ornatu appellatus, tota haec pulchra machina, quod eâ nihil sit Or∣natius et pulchrius, non tam propter pulchras rerum formas, formo∣sam{que} coeli fa∣ciem, et splen∣didissimam lu∣cem, quam e∣tiam propter pulcherrimam totius mundi, rerum{que} omni∣um inter se 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qua∣tenus à deo cre∣antur et regun∣tur. Zanch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato. Job 28. 4, 5, 6. Si quis varia motuum genera, circularem, rectum, obliquum, et alias temporum vicissitudines, et distinctiones in momenta, horas, menses, annos, si quis attento animo omnia haec contemplatur, et per∣pendet, poterit faciliùs sentire, nihil h••c mundi machinâ pulchrius.
Mal. 4. 2. Numb. 24. 17. 2 Pet. 1. 19. Joh. 10. 7. Eph. 1. 22. Isa. 61. 10. Rev. 15. 3. Joh. 14. 6. Joh. 1. 1. Joh. 6. 51. Gal. 2. 20.
Psal. 18. 13.
Creationis mundi efficiens causa non sola est Dei bonitas, sed bonitas cum summâ sapien∣tiâ conjuncta.
Jer. 10. 12.
Job 35. 5.
Psal. 104. 2.
Nomen, gloria, decus creatoris, quia Coelum est nominatissima pars mundi. Martin
Job 26. 13.
Nehem. 9. 6. Psal. 148. 4. Isa. 63. 15. Obstupuit pro∣pter insignem vastitatem isti∣us corporis, quod ipsi nos aspici∣entes in stupo∣rem rapimur. iscat.
Acts 4. 15.
Psal. 89. 12.
Amos 4▪ 13.
Psal. 74. 17.
Si interrogas quotâ horâ creabantur Angeli? Resp, primâ cùm coelum creaba∣tur. Si inter∣rogas quo loco? Resp. in loco beatorum. Zanch.
August.
Gen. 19. 3.
Quid potest es∣se tàm apertum tam{que} perspi∣cuum, cum coe∣lum aspe••cimus et coelestia contemplati sumus, quam a∣liquid esse Nu∣men praestan∣tissimae mentis, quo haec regun∣tur. Tull. de Nat. deorum. lib. 2.
Hunc diem con∣f••cit Sol non motusuo pro¦prio, qui est per Zodiacum, sed motuquo à pri∣mo mobili mo∣vetur. Zanch.
Psal. 19. 1, 2, 3.
Pedro d' Mexia Imper. Histor. Diaphanus est Aer, nisi verò talis esset, species rerum coloratarum, et figurarum, adeò{que} omnium rerum vi∣sibilium recipi non possit, nec ad oculos nostros deferri, ac proinde nihil à nobis videri; qu••••e igitur est hoc beneficium, quodnam speculum hoc pulchrius? &c.
Oceanus totam per circuitum terram, eam{que} ex••avatam in∣star magni, et latissimi circuli ambiens, efficit ut terra supra et infra sit ••quis detenta id{que} ex dei mandato, tum ad perfe∣ctionem, orna∣tum{que} universi, tum ad planta∣rum, et animan∣tium salutem.
Job 38▪ 8, 9, 10, 11.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato in Cra∣tylo.
Isa. 44. 24. Job 38. 4, 6. Terra corpus est simplex, grave, solidum, et den∣sum in medio mundi, tanqu••m fundamentum ipsius colloca∣tum eo{que} pro∣prio in loco im∣mobile, et ro∣tundum. Zanc.
Psal. 139. 15. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist.
Galerus anti∣quissimus, & peritissimus medi••us partes hominis corpo∣rales delineans in admiratio∣nem raptus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex clamat.
Psal. 104. 24.
1 Cor. 1. 21.
Gen. 1. 1, 2, 11, 20, 26.
1 Kings 10. 7.
Abraham cum suis, civis erat non Canaan, sed Coeli, in Canaan do∣mum haber•• noluit, se•• in mobili semper habitavit ta∣bernaculo, qui oculos jugiter conjiciebat in coelestem civi∣tatem. Ansel.
Isa. 40. 28.
Isa. 43. 15.
Isa. 42. 5.
Isa. 45. 12.
Mal. 2. 10.
Eph. 3. 9.