Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 5

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 5

p. 11802 PET. 3.5.

For this they are willingly ignorant of; that by the Word of God the heavens were of old, and the earth ſtanding out of the water, and in the water.

1DIvers waies did the Philoſophers attaine to the knowledge of God. Socrates, by the contemplation of his Providence; that he had given man the light to guide him, the night for his reſt, the fire to warme him, the fruits to nouriſh him. And when Euthydemus objected, that theſe were common to the beaſts: Socrates replyed, that man had underſtanding, memory, ſpeech, knowledge, to make uſe of all theſe, yea and of the beaſts themſelves. Aristotle gathers it, Ex haeriditaria fama omnium mortalium. Galen from the excellency of the worlds fabricke,Metaph. 12.6. did collect the power, wiſedome, and goodneſſe of the Maker. That he could ſo forme and beautifie all things, is a proofe of his wiſdome: that hee brings to paſſe all his intendments, is the argument of his p. 1181power: that he ſuffers us to enjoy theſe creatures, is the demonſtration of his goodneſſe. The Platonists obſerved it by way of compariſon, and degrees of aſcenſion: for they held ſpirituall things to be better than corporall: then they preferred things that had life before thoſe that had none: and of things that had life, them that had ſenſe and motion: and of theſe, the moſt perfect were endued with reaſon: and of rationall things, they preferrerd intellectuall ſpirits, as Angels: and among theſe, there was one moſt perfect, who is Totus actus, onelyonly in act, void of all paſſive quality, which is God. For other ſpirits do partly conſiſt in act, and partly in poſſibility that they may not be: but it is impoſſible that God ſhould not be. Firſt, they were perſwaded, that God was not a Body: then conſequently they held him to be a Spirit: and yet they ſought him not among the mutable ſpirits: therefore he muſt bee an immutable and infinite Eſſence.

Indeed they came ſhort of ſaving knowledge. Plato acknowledgeth one God 2Creator of all things, yet hee alloweth ſacrifice to Idols. Socrates would ſweare by a Goate, in contempt of thoſe Idols: yet in the end, he cauſed a Cocke to bee ſacrificed to Aeſc…lapius. Hermes Triſmagiſtus, who was called the Egyptian Moſes, and delivered many truths, yet ſpake abſurdly and impiouſly, that Simulacraſ…nt velut corpora deorum: as Saint Auguſtine reports him,Civ. Dei, lib. 8. c. 23. De Superſtit. cited by Aug. Civit. lib. 6. c. 10. Seneca inveighed againſt their Idols, whom they worſhipped in the forme of beaſts and fiſhes: Numina vocant, quae haberentur monſtra: if they had life to meet us, they would ſcare us: yet after all this, he reſolved on their worſhip; in his booke of Superſtition, which is periſhed. So Auguſtus ſaith of him, Colebat quod reprehendebat, agebat quod arguebat: he did fall to worſhip thoſe gods which he had contemned.

But God hath made that plaine to us, which they with much labour could not find; inſomuch that the children of Chriſtians know more than the Philoſophers 3of Pagans; and in the very principles of their Catechiſme, and Articles of their Creed, are taught to beleeve in one God, the Maker of heaven and earth: For by the word of God the heavens were of old, &c. Wee have heard the blaſphemous aſſertion of theſe Atheiſts; the Apoſtles confutation of them followes: and this is the force of his argument. The world had a beginning, therefore it ſhall have an ending: a Geneſis begun it, an Exodus ſhall determine it: by the word of God it was created, by the ſame word it ſhall be diſſolved. It is an eaſier thing to pull downe, than to build up: he that could doe the one, muſt needs bee able for the other. Yea, that his power and ability to doe it might bee manifeſt, hee hath once already deſtroyed it by a deluge. Why ſhould it be harder for him to melt it by fire, than it was to drowne it with water?

The former propoſition is ſet downe in this Verſe: which appeares to me like unto a Schoole; wherein we have Saint Peter the Divine Schoolemaſter: and he doth two things. Firſt, he puts away, and ſets aſide certaine errant Dunces, that will never learne ſo much as the firſt Rudiments; They are wilfully ignorant. Secondly, hee repeats an old Leſſon, as familiar to Chriſtians, as the A. B. C. is to Scholers. The Leſſon is the Creation, the building of this great Houſe, the World: wherein we have, firſt, the maine materiall parts of the Houſe, Heaven, Earth, and Sea: ſecondly, the diſpoſition of theſe parts; Heaven firſt, then Earth and Sea: and the neere conjunction of theſe two latter; the Earth embraced by the water, ſtanding in the water, and appearing out of the water: thirdly, and laſtly, the Inſtrument, by which all theſe were made, and made thus, By the word of God.

This they are willingly ignorant of.] Hee begins with the Dunces, thoſe ſtubborne and unruly Blockheads; inſcious, neſcious, conſcious, wilfull Ignorants. It is one thing, velle ſcire quod oportuit latere; another, velle latere quod oportuit ſcire. The former, is a ſawcie ambition of forbidden knowledge; the other, a headſtrong precluſion of commanded knowledge. The Schoole doth thus diſtinguiſh p. 1182of ignorance; Iuris, vel facti. Ignorantia juris is twofold; vincible, or invincible. This latter is when a man does all he can to know, and yet remaines ignorant of many requiſite things. The want of this knowledge, through the mercy of God, ſhall not caſt a man away, becauſe hee did not caſt away knowledge. Vincible is twofold. Firſt, Non affectata, but withall Non profligata: when a man hath not a reſolute will to bee ignorant, but yet hee does not fight againſt ignorance, nor exerciſe a ſufficient endevour to know: and this is ſinfull. Secondly, Affectata, quae Ius ſcire ſpernit, utliberius peccet. Affected ignorance is that, which refuſeth to be inſtructed in good, that it might more untrollably proſecute evill. Ignorance of Fact is alſo double. Firſt, when men could know, and cannot. Secondly, when they can know, and will not. There is an Ignorance of pure negation, and an Ignorance of evill diſpoſition: mera, and craſſa or ſupina. The former of theſe is properly a neſcience of things wee are not bound to know: the other a privative Ignorance of things we ought to know. There is a ſimple Ignorance, and a ſinfull Ignorance. A conceited Ignorance, which thinkes it knowes what it knowes not: and a contracted Ignorance, which deſires to unlearne the good it knowes. As there be three degrees of knowledge▪ Firſt, of nature, whereby man excels the beaſt. Secondly, of underſtanding, whereby the learned excell the unlearned, the wiſe the fooliſh. Thirdly, of grace, whereby the Chriſtian excels the ſubtleſt Philoſophers, or Polititians. So there bee three degrees of Ignorance. Firſt, naturall, which is the effect of originall ſin. Secondly, adventitiall, which is accompanied with actuall ſinne. Thirdly, habituall, which is the depth of all ſinne. So the Beaſt, Naturian, and Chriſtian, are three degrees of compariſon. But to let goe other diſtinctions, wee have this in the Text. Firſt, Iuvita cacitas, an ignorance againſt the will. Secondly, and Spontanea caecitas, a contracted, contented Ignorance. That, Quae est cauſa culpae: this, Cujus cauſa est culpa. The one is the cauſe of ſinne, of the other ſinne is the cauſe. Simple Ignorance may, excuſare a tanto, meere neſcience a tu…, but wilfull blindeneſſe, nec a toto, nec a tanto; but is damnable.

Aug.1. No Ignorance can excuſe, but that onelyonly, quae non habet unde diſceret. The Heathen had but the booke of nature to read God in, yet the Apoſtle ſaies plainly,ccRom. 1.20.Rom 1:20 They are without excuſe. ddIam. 4.17.Jas 4:17To him that knoweth to doe good, and doeth it not, to him it is ſinne. Indeed nature is not ſufficient of it ſelfe, without grace: it is like blinde Samſon without his guide; without whoſe direction hee could not finde the pillars of the houſe, the principles of faith. Or, aseeIudg. 4.8.Judg 4:8 Baruch without Deborah: except the Propheteſſe went along with him, he would not venture upon Siſera. Vae ſoli; woe be to nature if ſhee goes alone: for ſhe will fall at every ſtep, and who ſhall helpe her up? Lactantius dilivers Socrates his owne report of himſelfe, for all the worlds opinion of his wiſedome; Se nihil ſcire, niſi unum, quod nihil ſciret. So that renowned Orator Cicero: Vtinam tam facilè vera poſſum invenire quàm falſa convincere: I would I could as eaſily light on the truth, as I can refute falſhood.ffPhil. 5.3.6. What a catalogue of priviledges accrued to Paul? Firſt, his ſeale of the Covenant, Circumciſed: and that not like a Proſelyte, in his age; but the eighth day. Secondly, his kindred and deſcent: not from Eſau, that loſt the Inheritance; but from Iſrael. Thirdly, his Tribe; ſuch as never fell to Idolatrie, but continued in the ſervice of God; of the Tribe of Benjamin. Fourthly, his antiquitie in that Line; not inferior to the ancienteſt, but able to derive his pedigree from the firſt root of the Hebrewes; an Hebrew of the Hebrewes. Fifthly, beſides thoſe perſonall advantages; of Profeſſion, a Phariſie; of emulation, zealous; of converſation, blameleſſe. Yet till a clearer light ſhined on his face, on his heart; and he was at once diſmounted from his horſe, and his confidence in the fleſh; hee was farre from the true knowledge: for which knowledge, hee now counted all things loſſe and dung.

Of Ioſeph, it was the teſtimonie of a King;ggGen. 41.38.Gen 41:38 The Spirit of God is in him. hhDan. 5 11.Dan 5:11Of Daniel, p. 1183it was the teſtimonie of a Queene; The Spirit and wiſedome of the gods is found in him. Concerning all naturall knowledge, this is the triumph of the Chriſtian: God hath made fooliſh the wiſedome of this world. ii1 Cor. 1.20.1 Cor 1:20This was the thankefull acknowledgement of Chriſt himſelfe;kkMat. 11.25.Matt 11:25 Father, thou haſt hid theſe things from the wiſe, and revealed them to babes. Wiſe, and yet fooliſh, men of underſtanding, that underſtand nothing. There are many and mightie Nations at this day, their Soile happie, their Aire ſweetly diſpoſed, moſt provident to fore-caſt, moſt ingenious to invent, moſt able and active to performe; that have not received the God of Chriſtians: whom till they doe receive, they remaine ignorant wretches. The Empire of Turkie, that Hammer of the world, and Rod of Chriſtendome;llPſal. 60.7.Ps 60:7 able to ſay as the Pſalmiſt ſpeakes: Gilead is mine, Manaſſeh … mine; Moab is my waſhp…, over Edom will I cast out my ſhooe: Aſia is mine, Affrica is mine, over Europe have I caſt my ſhooe: a warlike, politicke, magnificent Nation: yet they rather credit the Inchantments of a Sorcerer, than the glorious Goſpel of our Saviour, who ſhed his bloud for the worlds redemption. They are cut from the ſame Rocke, temper'd of the ſame mould, have their heads upwards toward Heaven; reaſonable, capable, judicious ſoules, as well as we: what want they then? The ſweet and ſaving knowledge of the crucified Ieſus, that happie Starre in the Eaſt, that ſhould lead them to God: This, Herod and his Princes, the Turke and his Baſſawes, never ſaw.mmMat. 13.16.Matt 13:16 But, bleſſed are our eyes, for they ſee; and our eares, for they heare: I will not ſay, what Prophets and righteous men, but what Empires and Kingdomes, not ſmall Cantons and corners, but whole quarters of the world never attained unto; and ſhall one day wiſh to redeeme with both their eyes, the ſight of our ineſtimable riches.

2. Ignorance is the foundation of evill: nor would men ſo deſperately venture upon ſinne, if they truely ſaw and knew the diſmall conſequence. It is ſome imaginarie or apparant good the tranſgreſſor ſeekes: puniſhment is a thing which againſt his will he findes; or, by which he is found, and overtaken. For, good is the object of all deſire; evill, is the object of feare. But becauſe men know not the wages of evill, therefore they doe it: and becauſe they would ſecurely doe it, therefore they refuſe to know it. Ignorance is unbecomming any man, intolerable in a Clergie-man. Wee ſhall ſeldome finde, that craftie Politicians will either be confuted, or converted by Dolts. Knowledge comes not at a jumpe: hee that will aſcend, muſt from the low valleyes creepe up higher and higher; and by the ſtaires of Philoſophie, climbe up into the mountaine of Theologie. God does not now miraculouſly inſpire fiſhermen: as it is true, without his bleſſing, no meanes is prevalent; ſo without meanes, no bleſſing is warranted. The early bloſſomes are often froſt-bitten, and die abortive and fruitleſſe. The Poet could cenſure it for old mens dotage, that would have their young men Ilico à pueris fieri ſenes. When the Devill would have Chriſt, of Stones to make Bread; he would in no wiſe conſent: and will he conſent now, of Blockes and Stones to make diſtributers of Bread, of the Bread of Life? A wiſe and good father will not give his children Stones, in ſtead of Bread: what ſhall we ſay of thoſe ſpirituall fathers, braineleſſe heretikes, that will give to mens ſoules Bread made of Stones? If a man have enough to doe, to get his owne Bread with the ſweat of his browes: what paines will it coſt him, to provide Bread for himſelfe and his whole family; a great Congregation? In the Arke were the Tables of the Law, Aarons Rod, and the Pot of Manna: the endowments of a good Miniſter are, Inſtruction in his mouth, correction in his hand, and in his heart compaſſion.

The Levite had no temporall maintenance of his owne, but what he had from the people: the people had no ſpirituall maintenance of their owne, but what they received by the Prieſt and Levite. If their lippes doe not preſerve knowledge, it were better to damme up their Ovens of utterance. Nor ſhould their knowledge p. 1184onelyonly be limitted to the Scriptures; but fetch in all thoſe helpes that may ſerve for illuſtration of the Scriptures: as Chriſt himſelfe drew compariſons from naturall things; and taught men from Vines and Figge-trees, from Sp…rrowes and Lilies. Religion through us may receive infamie, and the Goſpel diſcredite; whiles wee make a ſcruple of ſweetening our tunes, to catch ſoules. Men are men; and with thoſe things muſt be moved, where with men are wont to be moved. The hookes muſt be pleaſantly baited, that they bite at. They that hang forth naked hookes, without a bait, may intangle them in the weedes, enwrap themſelves in contentions; but catch no fiſh, winne never a ſoule. You will ſay, Paul deſired to know nothing but Chriſt; and the Scripture can make us wiſe enough, to ſalvation. This is true; but then it muſt be wiſely applyed: all Arts are uſed to this purpoſe: and the ſcope and center whither wee reduce them, is but this; Chriſt is all in all. No Orator was ever more pleaſingly perſwaſive, than humble Saint Auguſtine; none more learned: yet he taught nothing but Chriſt. Why ſhould not wee liſten to Saint Auguſtine, as well as Auguſtine himſelfe did to Saint Ambroſe? Why, not reverence Cyprian, as he did Tertullian; of whom he ſaid every day, Cedo mihi Magistrum, hee muſt teach me a Leſſon? How ſhall we ſhake off ignorance, but by Learning? How can we learne, without reading? Bookes have their neceſſarie uſe: He was a famous Prince, that ſtucke not to call himſelfe in this ſenſe, Necromancer; becauſe hee did aske counſell of the dead; meaning Bookes. Shall wee appeale from the living to the dead? From our ſelves, as living children, to Saint Augustine, Ierome, and thoſe dead Fathers? Yea, let me ſay, from the dead to the living: from cholericke emulation, and contention of wit, the dead workes of the living; to Divine Bookes, the living Labours of the dead: from the preſent fancies of unmortified men, to the Libraries of thoſe holy Writers, whoſe paſſions are buried with their bodies?

God delighteth to be magnified in all his creatures, eſpecially in the excellenteſt of his creatures: Arts are among thoſe excellencies; not one of them, but deſcended from his Throne. Our Apoſtle ſpeakes here of the Heavens, Earth,Pſal. 148.Ps 148 Waters: and the Prophet chargeth us to praiſe God in all theſe; and that materially, metaphyſically. Into the majeſtie of Sunne and Moone we ſee; the bright Starres, their motion and influence we know; the Heaven of Heavens, and Waters above the Heavens, in part, though not at large, wee comprehend: in all theſe, let us praiſe their Maker. Let not the knowledge of Scripture become mens Champion, to ſcold againſt all other knowledge: for ſuch cannot eſcape Saint Peters cenſure, of being wilfully ignorant. If wee refuſe to know any thing but Scripture, we ſhall not know the Scripture it ſelfe as we ought. It is indeed the chiefe power of God to ſalvation; and curſed is all Learning, that does not tend to, and attend upon that. But Generals in a pitched field will not thruſt forth their chiefe power firſt: by little and little they will traine their enemie out of order with light aſſaults. Starres have their ſtations, and motions, and honours allotted them in the firmament, though they come ſhort of the Sunne and Moone. Humane Writers may reprove vices, and condemne theſe Atheiſts, though their maine Sentence be given by the Word of God. It is an eaſie matter to praiſe God in that, wherein hee hath placed the eſpeciall State-houſe of his praiſes. Hee that out of the bareſt and b…rrenneſt parts of his Lords dominion, ſhall accumulate and levie to his Treaſurie a great Tribute, though ſhort of that he hath out of his richeſt Provinces; ſhall he not doe him remouerable ſervice? They are malevolent ſpirits, that exclude any Art or Author, Romane or Athenian, any creeping Worme, or contemptible creature, from bearing witneſſe to God. It is fit, other men ſhould know many things; but a Preacher ſhould be ignorant of nothing, that may be uſefull to the glory of his Maker. How ſhould theſe Atheiſts be converted from their wilfull ignorance, by Teachers that are p. 1185wilfully ignorant? Let Light come into the houſe at the doores and windowes: but God forbid, that the Tapers of the Sanctuarie, and the Lampes, ſhould burne dimme. If they did, ſure theſe dayes of ours would afford many Snuffers. We are montes moventes; our ſite and motion is in conſpectu omnium: there is no paſſenger but obſerves the mountaine. Legit ut Clericus, is not enough to make a Prieſt; more goes to it than ſo. I never wonder to ſee men diſſolute, where their Teacher is ignorant; no more, than that men ſhould ſtumble in the darke: where Prophecie failes, the people periſheth.

3. Atheiſme, prophaneneſſe, and all impietie iſſues from the roote of ſecure and contented Ignorance. They that are wilfully blinde, are deſperately wicked: Malus and Stultus, are but two ſeverall attributes of one and the ſame man.nnHoſ. 4.1, 2.Hos 4:1Hos 4:2 Firſt, there is no knowledge of God in the Land; thereupon followes a privation of goodneſſe; (no truth, no merciemercy,) and upon that, a poſition of all ungodlineſſe, untill blood toucheth blood. Lewdneſſe followes blindneſſe: when the eyes of the Iewes wereooRom. 11.8.Rom 11:8 darkned, all miſchiefes throng in upon them: Therefore wee call a cruell man, a Iew. When ſinners have given up themſelves to darkeneſſe, God gives them up to the Prince of darkeneſſe; and he workes upon their corrupt nature, to precipitate them into all wickedneſſe: as if they ſetting themſelves on the top of a hill, and purpoſing to runne downe, he ſtood at their backe, to thruſt them headlong. They may have ſome skill in the contriving of facinorous acts; as Bats and Owles ſee beſt in the night. Deale with them about the world, they have ſhrewd and ſubtle wits: but ſpeake of Religion, and they count it a ſtrange language: as Moales within the ground are quicke, and digge apace; but above ground can make little ſhift for themſelves. It is juſt with God, that they who might underſtand, and would not; ſhould be upon the point of periſhing, and underſtand it not.

Hee that hath the Talent of illumination, and buries it in the darke earth of ignorance, is worthy to loſe it: If he have the underſtanding of a man, and yet will be as ignorant as a beaſt, God will make a beaſt of him; as he did of a great Monarch, Nebuchadnezzar. Reprove a ſwearer, and he will ſweare the more, to ſpight you: which were not poſſible, if he was not wilfully ignorant, and did not (what in him lies) give himſelfe over to the Devill. Chriſt wept over Ieruſalem: what was the cauſe?ppLuk. 19.42.Luke 19:42 If thou hadst knowne: they were wilfully blinde. This coſt him a deepe groane: and he that never cryed Oh, for all his owne bitter paſſions, vents it with a ſigh, for their blindneſſe. Even good things become ſnares to ſuch; as a blinde Money-monger may ſtumble at his owne Bagges. Wiſedome is good with an Inheritance: but an Inheritance without wiſedome, is a Ginne, and temptation to lewdneſſe. We pitie and relieve him that is borne blinde, or loſeth his ſight by misfortune: but he deſerves no pitie, that pluckes out his owne eyes, to move compaſſion to his beggarie. Doubtleſſe, that God who is ſo rich in merciemercy, hath compaſſion in ſtore for thoſe blinde hearts, that would know, and cannot: But what hope is left for the wilfully ignorant, that may know, and will not? Therefore I cannot but conceive, that the Papiſts in Rome ſhall finde a more favourable Doome than the Recuſants in England: thoſe would know the truth, if they might be ſuffered; theſe will not know it, though they be invited: Therefore we call theſe, not the other, Recuſants; that is, wilfull ignorants.

4. No leſſe Iudgement belongs to them that reject knowledge, than to them that denie obedience. Hee that will not caſt an eye upon the Kings publiſhed Proclamation, is never the leſſe ſubject to the penaltie for his tranſgreſſion. So farre is he from cloaking his errors with ignorance, that he bindes two ſinnes together, and receives a double vengeance. Greater meanes require greater knowledge; greater knowledge, greater obedience; or, it will procure greater puniſhments. The eye is excuſed, for not ſeeing; the care, for not hearing p. 1186what they ought: but if the will forbids them to doe theſe functions, and turnes them off from ſuch neceſſarie objects; no pretence ſhall excuſe the will. All thoſe dire plagues that fell upon the head of Ieruſalem; the demoliſhing of her glorious Temple, the raſing of her foundations, the daſhing of her infants againſt the ſtones, her chanels ſtreaming with blood, the raviſhing of her Virgins, the ſlaughter of ſo many hundred thouſands; they may all thanke this one clauſe of a ſentence, for giving them birth and breath, At noluisti. Neither deſtruction nor damnation had befallen her, but for this, At noluiſti. Chriſt offered her peace and forgiveneſſe, if ſhe would know him; At noluit. He proffer'd to eaſe all her burden, if ſhe would caſt it on him; At noluit. She needed but aske and have; but knocke, and it ſhould be opened; At noluit. A world of evill, the evill of the world; yea, the evill of the world to come, ſhee had eſcaped: the bleſſings of Heaven, a Heaven of bleſſings ſhe had obtained; all but for this wilfull ignorance; At noluiſti, But thou wouldest not.

Let us all be warned by her ruines: if England eſteeme knowledge cheape and baſe, which Salomon preferred to Gold and Iewels; and refuſe to know the good, that ſhee may ſecurely doe the evill; ſhee ſhall ſoone match Ieruſalem in accurſedneſſe. Shee ſhall ſee nothing but frowning Wrath in the Clouds, but Lightning and Thunder in the mouth of the foure Windes; the Heaven (in ſtead of Starres) ſhall be made an Artillerie-houſe of Haileſtones; no Planet ſhall revolve any thing, but vaſtation; Earthquakes ſhall diſſolve her joints, and all her Buildings ſhall but quaſh the owner with their falls, affording them unasked Tombes and Sepulchers; the Dampes of the Earth ſhall breed nothing but Plagues, the Clouds ſhall drop downe leaneneſſe on her Fields, the Sea ſhall breake in upon her with inundations; ſhee ſhall be priviledged from no Iudgements, when ſhee once wilfully rejects knowledge. How juſt is it with God, to remove their Candleſticke, that have put out their owne Candle! To remove the Arke from them, that remove themſelves from the Arke! But the Lord evermore forbid, that our barrenneſſe of knowledge, in this abundance of meanes, ſhould beget an Ichabod; whoſe name may be a Trumpet to the world of our ſhame; The Goſpel is gone from England,qq1 Sam. 4.22.1 Sam 4:22 The glory is departed from Iſrael.

5. Yet in this plentie of meanes, I ſhould take it for granted, that wee have plentie of knowledge. But not to hold you in admiration of your owne happineſſe at the gaze, and to leave your underſtandings without reflection of themſelves upon themſelves; know this for a certaine: Omnis excuſatio tollitur, ubi praeceptum non ignoratur. rr1 Tim. 1.13.1 Tim 1:13Even ſinnes of ignorance ſtand in need of merciemercy: but what Cloake is long enough, to cover ſinnes againſt knowledge? It is no marvell to ſee the Wilderneſſe lye waſte and deſart: but if a ground well husbanded and manured yeeld not profit, it deſerveth curſing.ſſGal. 4.9.Gal 4:9 After ye have knowne God, how turne ye againe to beggarly elements? Yea, worſe than beggarly elements, even vagrant enormities, to the incurring of a ſorer bondage.ttEph. 4.22.Eph 4:22 If ye have learned Chriſt, put off the old converſation; with this new Leſſon, take out a new life. The end, is the perfection of other things: but the end of a relapſed Chriſtian, is worſe than his beginning.uuMat. 7.22.Matt 7:22 Many ſhall ſay, Lord, Lord: Many, for it is the caſe of a multitude: We have done wonderfull workes in thy Name, we have knowne thee: but all their knowledge of Chriſt, ſhall not gaine his knowledge of them: Scimus te, but Neſcio vos. Adam had excellent knowledge, yet he muſt dreſſe the Garden: the Angels have more excellent knowledge, yet they are ministring ſpirits. Though wee know much, yet ſloth may emaſculate our ſtrength; and idleneſſe (that can make nothing elſe) can make us effeminate ſoules. Though we live in Davids houſe, if we are knowne to be but wanton Concubines; vice and diſorder, like long-hair'd Abſalom, will not ſticke to breake in upon us. God does not give us knowledge, as a man gives a Booke to a Library, there to be chained: p. 1187where ſometimes more skill is required, to extract and picke Learning out of it, than the Booke hath Learning in it. Aliquid interſit, inter t… & librum▪ Knowledge muſt have vent: Miniſters vent their knowledge,Sen. by the exerciſe of their Miniſterie; Chriſtians vent their knowledge, by the exerciſe of their Charitie.

6. Knowledge is like meate, Memorie the ſtomach, ſinnes are malignant humours, the naturall heare is charity. If we perceive,Bern. Ser. 36. in Cant. where knowledge abounds humours to ſuperabound, we judge quickly; It is for want of charity to digeſt it. Some deſire knowledge for their private ſatisfaction; … ſci… others for oſtentation▪ Scire ut ſciantur, to be knowne famous by … But we may ſay of them both, as Tully did of the Philoſophers; Cum Philoſopherum dogma… miſerabiliter▪ p…gnat vita. aaMat. 8.29.Matt 8:29Even the devils know God: let curious heads, diſpute whether Satan knew Chriſt to be God: in this we may beleeve himſelfe, though in nothing elſe: he knew what he beleeved, he beleeved what he confeſſed; Ieſus the▪ Sonne of the moſt High God. Where be thoſe infidels, that either hold doubtfully, or ignorantly miſ-know, or blaſphemouſly deny, what the very divels have profeſſed? yet were even they never the better for it: ſo little can aba…. ſpeculation availe us in theſe caſes of Divinity. Thus farre hath that divel attained; to no eaſe, to no comfort. Knowledge alone doth butbb1 Cor. 8.1.1 Cor 8:1 puffe up, it is our love that edifies. If there be not a perſwaſion of our ſure intereſt in this Ieſus, a power to apply his merits and obedience, wee are no whit the ſafer▪ no io… the better; onelyonly we are ſo much the wiſer, to underſtand who ſhall condemne us. Scientia ad ſcic…dum, is as Nummus ad numerandum: Knowledge in a man of great wit, as money to a man of great wealth, may make him proud, but do him no good, without charitable humility. The ſwelling ſide, which we call the contexitie of any body, receives nothing but blowes: the receptacle of good things is the concavitie. Pride is the convexitie, and God reſiſteth the proud: Humility is the concavity, and he giveth grace to the humble.

7. If knowing made up happineſſe, England were an happy nation, theſe times as happy as ever any: but if Doing be required, great is the infelicitie of both. There is a dropſie of knowledge, but a conſumption of the vitall parts of a Chriſtian: holineſſe and obedience. Wee need not Chriſt to worke miracles upon our heads, by caſting out deafe and dumbe ſpirits: but upon our dead hearts, dryed armes, and withered hands, ſo ſtupified to the actions of zeale and charity. Chriſt is ſaid to know no ſinne, becauſe hee did no ſinne: in that ſenſe, and in effect they know no good, that doe no good: and no man rightly knowes more than hee practiſeth. So many as profeſſe themſelves to know, and not addreſſe themſelves to doe, ſhall be cenſured for wilfull ignorants. A Carpenter is knowne by erecting frames, a Smith by making Iron inſtruments, and a Chriſtian by good workes: what is it to be cunning in problemes, and paradoxes, in niceties and criticiſmes? I may ſay, as Cato did of ſuperfluous uſeles trifles▪ They are deare of a farthing, that are good for nothing.

Illumination is eaſie, ſanctification is the laborious worke: to croſſe our affections, to ſubjugate our wils, and to mortifie our darling luſts; hic labo…, h…c opus eſt. But hoc homines ſponte latet; We doe not ſinne becauſe we know not but becauſe we will not know. May wee not uſe the Apoſtles ordinary increpation and exprobation?cc1 Cor. 6.9.1 Cor 6:9 know ye not, that ſuch things are wicked? Know ye not, that for theſe things comes the anger of God? Is any ſo ſimple, that he knowes not the tenne Commandements, and ſumme of the Goſpell? It were leſſe unhappy for ſinners if they had that plea; wee knew not this. No, their eyes are open, and with open eyes they runne into the gulfe of deſtruction. The wickedneſſe of our times proceeds not from weake, but from wilfull ignorance. Let us not be ſo ignorant, as to thinke that nothing ſhall condemne us but ignorance: as if God would come in flaming fire, onelyonly to render vengeance, upon poore Pagans, Savages, and Indians; p. 1188and not meddle with cleare-eyed, though foule hearted Chriſtians. They write, that the inhabitants under the torrid Zone are more troubled with damp… than thoſe under the frigid. It were miſerable, if the bright S…nne of knowledge among us, through our inward coldneſſe, ſhould bee anſwered with the dampes and ſuffocations of all piety and juſtice. Let us labour for knowledge, that we may ſee the way of goodneſſe: let us walke in the way of goodneſſe, that we never repent of our knowledge: both together ſhall bee crowned with bleſſedneſſe.

By the word of God the heavens were of old, &c.] We are rid of the dunſes, and now come to conſider the Leſſon which they eaſily might and would not learne. It is the creation of ſo noble and wonderfull a Machine the World wherof the beauteous face is Heaven: the two eyes, the Sun and Moone: the burning lampes are the Stars: the Fire, a nurſe or active cheriſher of things the aire a glaſſe, repreſenting the beautie: the Sea, a great fiſh-pond: the Plaines and champion Fields, the floores, the Hills and Mountaine the pillars: Gnats and Elephants, inſects and monſters, the curioſities.ddCivit. Dei lib. 11. cap. 21. Whereof Auguſtine thus: Si quarimus, quisfecerit, Deus eſt; Si, per quod, Ducit, Fiat, & factaſum: Si, quare; quia bonus eſt. Nec enimeſt … her excelle…ior Deo … ar… efficacior verbo. eeGen. 1.1.Gen 1:1In the beginning God created heaven and earth. The beginning of the world is from him that is the Beginning of all things: whereunto the Name of the Author is firſt ſet as a ſeale; God: and under the names of the two extremities and borders, all the reſt is compriſed. He did give both matter and forme he is not onelyonly the deviſer of ſhapes and features, but the Maker of Nature it ſelfe.ffIon. 1.9.Jonah 1:9 I feare the Lord the God of heaven, ſaith Ion… to his heathen Marr…s is, who hath made the ſea and the dry land. Firſt, A God in Eſſence and being, your gods are but in ſuppoſition. Secondly, the God of heaven, yours are not Gods of the pooreſt hamlets in the earth. Thirdly, which hath made the ſea and the dry land, as a little monument of his infinite art and power: yours are not able to make the garments of their owne backes. They that worſhip an embroidered puppet, mee thinkes ſhould rather worſhip the embroiderer that made it.

This is the Apoſtles argument againſt theſe Infidels: Hee that made the heavens, can hee not fold them up againe like a booke, and role them together like a skinne of parchment? He that hath made the ſea, and cauſeth it to boile like a pot of ointment, cannot hee dry it up againe from the channell? Hee that made the dry land, cannot he overflow it with a deluge, or rocke it to and fro upon the foundations, till it reele like drundarks; or burne it with flames? Yes, he can cloth the Sunne and Moone with ſackcloth; put out the nocturnall candles, the ſtarres; fill the Ocean with Mountaines, and make nature beſides her ſelfe, like an Image of madneſſe.Read Pſal. 102. verſ. 28, &c.Ps 102:28 Our Apoſtle here keepes the order of nature, placing firſt the heavens, then earth and ſea; as the principall parts, whereof the whole conſiſteth. For heaven is in nature and poſition above the ſea, the ſea above the earth: Heaven as the roofe of that beautifull houſe wherein man was placed: earth and water as the two floores and foundations to it. The chiefe materials are

Heaven firſt; that is the head or roofe of this goodly fabricke: Omnipotens d… …, a worke befitting his hand who is Omnipotens Dominus. ggPſal. 148.5.Ps 148:5Praiſe the Lord yee heavens of heavens; for he commanded, and ye were created. The Prophet addes to the mention of heavens; the word created; which he does not to the other creatures in that Pſalme. And that firſt, to convince that impious dotage of theſe Atheiſts, dreaming of an eternitie of the heavens; not ſo, they were created. Secondly, to confound the ſuperſtitious worſhip which Idolaters give unto them: no creature is to be worſhipped, but they are creatures. The Poets fained C… to be the ancienteſt of the gods; and that he begot Saturne, who diſabled him of the meanes of generation, that he might have no rivall. They tell us that this Saturne had many children, but he devoured them as ſoone as they were borne: p. 1189onelyonly Iupiter eſcaped, who depoſed his owne father, thruſt him into Hell, and uſurped his Kingdome: and with the ſame faulchion diſmembred his father Saturne, wherewith he had diſmembred his father Coelum: which being caſt into the Sea, out ſprung Venus. The morall of which monſtrous fable might be this: that corrupt Nature brought forth ſuch rebels under Heaven, that made warre againſt Heaven, and ambitiouſly attempted a Building, to emulate the Firmament. VponUpon which, followed confuſion, Treaſon, Vſurpation, and Parricide: the ſonne betrayed the father, who was againe betrayed by his ſonne: Luxurie and Ryot, filled the Earth; and wateriſh Luſts did ſpring out, in ſtead of heavenly deſires. But wee know that Coelum is no god, but the worke of God; the precious Vault, that walls in this our inferior world.

Our Apoſtle ſpeakes of Heavens, plurally: Wee know there be three Heavens, one above another: the loweſt, above us; and the higheſt, below our Head, Chriſt.

1. The firſt and next us, is the Airie Heaven; wherein the wanton Fowles diſport themſelves, over-looking with ſcorne the higheſt Turrets: the Larkes ſinging Carols to the praiſe of their Maker; as rejoycing, that they can mount neerer to that Heaven for the time, than the men for whom it was provided. There hang the bigge-bellyed Clouds, longing to be delivered of their fruitfull burdens: from whoſe vaſte wombes ſometimes breake forth fires, and dreadfull Thunders; thinne vapours, like ſome Steele-glaſſes, wherein the Sunne lookes, and ſhewes his face in the varietie of thoſe colours he hath not. Sometimes they fill the Lappe of the Earth with white hardned Purles, rattling among her Leaves, and like Pearles embroidering her Garment: and when they are ſent by the angry hand of their Maker, they can deſtroy her Fruits and Flockes; yea, even kill Egyptian enemies. Other times they turne her Superficies into a Cruſt, and bake it with congealing Cold; as if the Earth were ſicke of a Fluxe, and the Froſt came like coſtive Phyſicke to binde her.hhIob 38.30.Job 38:30 The waters are hid as with a ſtone, and the face of the Deepe is frozen. Otherwhiles they ſend downe Snow, like Wooll, to keepe warme her young Fruits in their Cradles. This arrayes the Earth in a Robe of Innocencie, as if ſhe would both emulate and imitate Heaven it ſelfe, and be clothed in white: or, rather doth emblematize an hypocrite, that hides all his Winter-dirt, his foule floughes and dunghils, with an upper face of puritie. There are bred thoſe portentfull Comets and exhalations, eliciente Sole, emittente Terra, excipiente Aëre; out of which, fantaſticall heads picke fanaticall meanings: but indeed they are Characters of ſuchiiAct. 2.9.Acts 2:9 Language, as no Nation of the Earth underſtands; neither Parthians, nor Medes, nor Elamites, nor Cretes, nor Arabians: onelyonly wee know they ſpeake Mirabilia Dei, the wonderfull workes of God. There range the ſubtle Windes, driving the Clouds as a ſhepheard doth his flockes, paſſing away like ſtrangers: we know not whence they come, nor whither they goe. This is that Heaven, which is the Lungs of the world: in which, wee breathe; and without which, wee could not breathe: it is (as it were) vacuus in it ſelfe, yet ſuffers vacuitie in nothing elſe.

2 The next is the ſtarry Heaven, ſtucke full of ſublime and conſpicuous lights. Whereof ſome be Planets, called wandring; not becauſe they keepe not their right wayes, but becauſe a courſe is aſſigned them different from that of the firmamentall ſtarres. They have their Epicycles or little Orbes, and are carried irregularly by a rapt motion, yet ſo as ſtill they hold on their proper race: as a fly on the Axletree of a Chariot-wheele may creepe on her owne way yet bee whirled about the contrary according to that violent motion. There bee thoſe twinckling Luminaries, as it were Virgins with Torches, waiting on their Miſtreſſe the Queene of the night. Theſe have their ſecret vertues, and wonderfull influences: the guides of Mariners on the Seas, that teach them to Steere their p. 1190courſes: the Shepheards kalender, the Aſtronomers wonder, but the confuſion of judiciall Aſtrologers; for God made them to diſtinguiſh times, not to calculate nativities, or tell future events. The heaven it ſelfe is unitas corporum; and therefore as one army dependeth upon one Generall, one State upon one Prince, all numbers upon unitie, ſo all Sarres communicate in one vertue. As God is the Principium of all things in the world, yet no part of them: ſo the heavens communicate with all particular effects, not by giving formes, but by extent of vertue.

There is the Sunne, that glorious eye of the world; that ſees all, and gives us light to ſee withall. That treaſury of light, into which body the former diſperſed illumination was united. That unwearied Gyant, which every day runnes his courſe, and takes no time to ſleepe: a watchman to prevent miſchiefes, a diſcoverer of the blacke deeds of darkneſſe, an enemie to theeves and murderers, the friend of innocency, the expected comforter of ſorrowes, that brings joy in the morning: the Bridegroome, the husband of the earth, which provides heate and ſuſtenance for her ſelfe and all the children that hang on her breſts. There is the Moone, a weaker light for a leſſe neceſſary uſe. God made the night for reſt, darkeneſſe is the cradle of ſleepe: yet becauſe ſome occaſions are driven to treſpaſſe upon that time of quiet, and to borrow of the night; God hath allowed that alſo a goodly torch to guide it. The Miſtriſſe of the Sea, the ruler of thoſe relapſes and refluxes, ebbes and tydes: a ſecret worker upon bodily humours; whoſe vertue is not greater in her light, than in her influence. This is the Syderiall heaven, a ſpacious and magnifique canopy, where ſtarres are ſet like precious ſtones, almoſt every one of them larger than the whole earth. If wee were in that heaven with theſe eyes, the whole earth were equally inlightned, would ſeeme as little to us there, as now a ſmall Starre in the firmament appeares to us here.

3 The uppermoſt heaven excels all; and is no leſſe glorious above the viſible, than the viſible is above the earth. If this be ſo admirable which we ſee that are ſinners, what is that which they poſſeſſe that are Saints, and Angels? If mortall eyes be ſo raviſhed with the viſion of this, how are they bleſſed with the fruition of that? Even that Heaven was created: Hee that made all the Heavens, could not have one coeternall with himſelfe. It is a groſſe queſtion, and beſeeming theſe Scoffers, to aske where Hee dwelt before. What Heaven can containe him that is Infinite? All things dwell in him, even the heaven of heavens: the Maker is not comprehended in the houſe, but the houſe in the Maker. Hee fils all things, nothing can fill him. Though he be ſaid to dwell in heaven, yet he made not that houſe onelyonly for himſelfe: but in a farre more excellent meaſure hee there reveales his glory: that is, his Throne, as the earth is his footſtoole. The power of an earthly King extends through all his dominions: yet there his Majeſty appeares more glorious where he keepes his State and Court.1 King. 10.8.1 Kgs 10:8 His common ſubjects doe not partake this in the ſame meaſure with his ordinary ſervants. If the gallery of this world bee ſo beautified, with a ſteddy foundation, a moveable roofe, a canopy ſo beſpangled with ſtarres, more precious than ſparkling Diamonds; the wals furniſhed with curious hangings, wherein be ſuch numberleſſe numbers of (not painted, but) living creatures, which delight us (wee know not whether more) with their formes and varieties: how unconceivably delectable is the Bed-chamber, the Heaven prepared for eternall reſt?

If wee ſhould goe round about this inferiour Sion; tell her towers, and marke well her bulwarkes; Pſalm. 48.12.Ps 48:12yet wee finde in every place that antique Mower riding circuit with his impartiall ſithe, that old Saturne the devourer of his owne children; for Time produced them, and time cuts them off. Wee finde Sinne leading the diſmall daunce, and Death marching after with his blood-reeking ſword: wee p. 1191finde the ſtench of iniquity to have corrupted the aire, curſed the earth, ſubjected the elements and heavens to a fiery mutation: wee finde troubles, and alterations, and dreadfull conflicts; combuſtion in the elementary heavens, earthquakes rumbling in the bowels of the Center, the rorings and inundations of water, as it were tottering the foundations and pillars of the world: all ſymptomes of death, and prognoſticks of his diſſolution. But to this third and ſupreme Heaven ſinne never reached, time was never admitted, death could never aſcend: millions aſcend thither by death, death it ſelfe hath nothing to doe there. Sinne is ſwallowed up in mercy, death in victory, time in eternity. There can be no ſorrow, where is Fulneſſe of joy: no roome for troubles, where is the fulneſſe of peace: no feare, where the wals are impregnable, no theefe can breake through and ſteale. Sinne hath made a woefull end of man, death ſhall make an end of ſinne, time ſhall make an end of death, eternity ſhall make an end of time, but there can be no end of eternity: that is the priviledge of heaven. As this Heaven is the higheſt of Gods workes in place, ſo it ſeemes to have beene the firſt in time: ſure it was made before hell. For the Iudge calling his Saints to heaven,Matth. 25.34.Matt 25:34 cals it a Kingdome prepared for them from the foundation of the world. But ſending away his enemies to hell, hee cals it a place prepared for the divell and his Angels: as if it had not beene made till the Angels fell. So it pleaſed God to provide a place for the exerciſe of his mercy, before he framed another for the execution of his Iuſtice.

Thus we have conſidered theſe three Heavens, or three ſtages of heaven. The loweſt is for fowles, for vapours, for meteors: the next for ſtarres: the third for Saints and Angels. The firſt is Gods outward Court, open for all: the ſecond is the body of his cover'd Temple, wherein thoſe lampes of heaven are continually burning: the third is that holy of holies, whither our high Prieſt of the new Teſtament is entred; yea, and hath rent the vaile, to make way for all his faithfull children to follow him. In this loweſt is tumult and vanity: in the ſecond is reſt and immutability: in the higheſt is bleſſedneſſe and glory. The firſt we feele, the ſecond wee ſee, the third wee beleeve. In the two lower is no felicity, neither the fowles nor the ſtarres are happy. Happineſſe onelyonly belongs to the third Heaven, where the bleſſed Trinity enjoyeth himſelfe, and the glorified Spirits enjoy him. Praiſe the Lord yee heavens of heavens. Coeli coelorum: Pſalm. 148.4.Ps 148:4the Prophet ſeemes to call them all, Heaven of heavens. The etheriall heaven is Coelum ſubcoelo, heaven under heaven; the Empyreall heaven is Coelum ſuper coelum, heaven above heaven: the Syderiall heaven is Coelum inter coelos, heaven betweene the heavens. The loweſt is heaven, in which we move: the next, under which we move: the higheſt, to which wee move. In quo, ſub quo, ad quod; In quo vivimus, ſub quo movemus, ad quod tendimus: wee were made in the firſt, made under the ſecond, made for the higheſt. In the firſt wee breathe with our mouths and noſtrils; towards the ſecond wee beare up our heads: to the third wee lift up our hearts. The loweſt we feele with our ſenſes, the next we looke upon with our eyes, the higheſt is the object of our hopes. This neereſt to us we uſe, ſuſpire and reſpire it: the next wee behold with wonder: but in the third wee lay up our treaſure. We move in this lower, the higher moves over us, the reſt of our motion is expected in the Heaven of joy.

This is a heaven of mortality, the upper of immutability, the uppermoſt of bleſſed eternity. The ſoule is not long in making her progreſſe through the loweſt Heaven: it is very much if ſhee bee ſeventy yeares about it. But being once diſſolved, ſhe diſpatcheth all her way through the next heaven in a minute: if ſhee meet the great body of the Sunne, ſhee does not wait for her paſſage till hee bee gone by; but pierceth all Orbes and Spheeres; and is at once at, and through the firmament. But when ſhee is got into the higheſt Heavens, there ſhee ſtayes and dwels, as in her proper home: this ſhee hath long deſired, p. 1192this ſhe then poſſeſſeth. This loweſt Heaven is but our pilgrimage while we live, the ſtarry heaven our through-fare when wee dye, the glorious Heaven our abiding city where we ſhall live for ever. O the glory of that Manſion, that Manſion of glory! Bleſſed are they for whom, thou O Lord haſt prepared it; bleſſed they whom thou haſt prepared for it.Matth 8.8.Matt 8:8 Lord, I am not worthy thou ſhouldst come under my roofe, that thou ſhouldſt enter into mine houſe of mortality: much leſſe am I worthy to enter into thy houſe of glory. Thus I have dwelt long on this faire roofe of the world, the higheſt and beſt peece of the creation: who would not wiſh to dwell for ever in heaven? It is good being here, ſay they, that ſaw but a glimpſe of it. I ſhall make amends with brevity upon the reſt: though the earth be vaſt, and the ſea immenſe, and the worke of many lives to ſurvey: yet our diſcourſe may compaſſe the one, and ſaile through the other, in a ſhort time.

The Earth, that fruitfull mother, whoſe husband is Heaven: by whoſe kindely embraces, innumerable good things are brought forth for the uſe of man. The Poets called her Cybelen, magnam matrem, Titanis conjugem. In a word, God made it, for Faſhion, round; for Situation, ſtedfaſt; for Matter, ſolid; rich, for uſe.

1. For the Forme, it is a globular, a round ball hung in the midſt of the world, about which the copious Orbes are continually running. This circular proportion of it is evident by the ſhadow it makes in the Moone, when it is interpoſed betwixt her and the Sunne. Nor can the great mountaines or deepe vallies disfigure it; no more than the ſticking of ſome ſmall pins upon a great ball, would take away from it all reſpect of rotundity. In this poſition, it is both fitteſt to bee enlighted by the Sunne; and to all parts of it aequaliter patet aula coelestis, heaven is of the ſame diſtance.

2. The Situation is ſteddy: for wee explode thoſe fond opinions of Copernicus; Pſalm. 104.5.Ps 104:5that the earth onelyonly moves, and the Heavens ſtand ſtill. Democritus, without diſcourſe or argument confuted that vaine Tenet, Corpora non moveri; by walking up and downe.Eccleſ. 1.4.Eccl 1:4 God laid the foundations of the earth, that it ſhould not bee removed for ever. One generation paſſeth, and another commeth: but the Earth abideth for ever. It is the Center of the world; yea, even the receptacle of all the dregges of nature: the Heavens purge themſelves, by their reſtleſſe motion; and the ſtanding Earth emboſomes the corruption.

3. The matter is ſolid and gravid; therefore apt for buildings and burdens. What mightie Pyramides, huge Coloſſes, Caſtles and Cities, have beene ſet on her ſtrenuous backe? Yet ſhe hath not fainted under the weight. There is no Load that makes her groane, but our intolerable ſinnes: theſe make her heartſicke; and for theſe, ſhee ſpues us out of her ſtomach; yet againe receives us into her inner bowels. Like weake legges that are not able to beare a diſtempered head, our iniquities make her reele under us, with unnaturall Earthquakes.

4. For Uſe, ſhe is rich: Turrifera, frugifera, metallifera: delicate is the fruit of her lips, and wonderous the fruit of her entrals. Her face yeelds us variety of herbes, flowers, trees, leaves, ſeeds, fruits, beaſts, wormes: ſome growing out of her, ſome moving on her, all nouriſhed by her. If we dig into her inwards, wee finde metals, mineries, quarries; that white and red earth, whoſe beauty hath bewitched ſo many thouſand ſoules. She patiently ſuffers the ſhare, ſpade, mattocke, that teare up her guts, for that which God hath buried in them. Like the Pellican, with her owne blood ſhe feeds her children: and becauſe the fruits ſhee beares, cannot content them; ſhee gives them her ſecret riches. The Makers wiſedome laid them up low, cloſely, baſely: that hee might prevent both our greedineſſe of ſearching for them, and fooliſhneſſe of overvaluing them. I know, the Earth is the lees and ſediments of nature, the droſſe of the world; p. 1193as all corruption ſinkes downe to the feet; Rudis, arenoſa, latulenta: yet it hath three priviledges of honour.

1. It is the habitation of the militant Church of God; and beares them whom he eſteemes as his moſt precious Iewels. The wicked indeed are Telluris i…tile pondus; but the other are her ornaments: all the Gold and rich Stones within her, are not worth one poore Saint, that daily walkes upon her. This is one of her honours.

2. It is the Repoſitorie of the bodies of the elect, when they are dead; Placid…que receptat cuncta ſinu: the great Church-yard of the Catholike Church. The Graves are their Chambers, and they make their Bed in the duſt; and there take an unmoleſted ſleepe, till the teſtitution of all things. This is another honour for her; ſhee keepes thoſe bodies, which are the members of the Sonne of God.

3. It is the matter whereof thoſe bodies were made:Gen. 2.7.Gen 2:7 The Lord God formed … of the duſt of the ground. They that ſhall one day out-ſhine the Sunne in Heaven, were yet made of the Earth. Let curious heads ſubtilly diſpute of the compoſition of elements in our bodies; which might be a ſecond matter, that God had prepared out of the duſt: but we enquire onelyonly of the Scripture, and there finde expreſſely; not that God made this body of Aire, or Fire; not of the ſame matter with the Moone, Sunne, or Starres; much leſſe of the nature of Heaven, or Angels; but de pulvere Terra, of the dust of the Earth. Of this, was Adam made; Eve, of Adam; Seth, of them both: and ſo the ſucceſſive generations to Abraham, to David, to the Virgin Mary, to Ieſus Chriſt. For God ſent his Sonne factum ex muliere, which was facta ex pulvere. Mary was of Heli; Heli, of Matthat; Matthat, of Melchi: and ſo up to Adam; and then, downe to the duſt. Here then is the greateſt honour of this poore element, the Body of the Sonne of God was made of it; even that Body which is ſet in potioribus Dei, worſhipped of men and Angels: made of the Earth, laid in the Earth, raiſed from the Earth, to the glory of Heaven.

The Sea: a fluid element, alwayes running, and often roaring, foaming and ſwelling, as if it would ſwallow up the whole Earth; unreſiſtable by the power of man, yet ruled like a child by the power of God. His Gulfes have devoured, and his Rockes ſplitted, the mightieſt and hugeſt Carickes that ever ſwamme on the waters. Fooliſh Zerxes, the Perſian King, becauſe it had broke downe a Bridge which he made over Helleſpont, cauſed three hundred ſtripes to be given it for revenge, and to teach it better manners. Alas, how doth it mocke all oppoſition; ſhall I ſay, of Fleetes and Navies? Why, a little tempeſt will ſoone make an end of them: but even of Kingdomes and large Territories, when the great Manager of the world gives it the Raines. Yet can hee turne it with a twine thread, and with his leaſt nodde checke the proudeſt billowes. Hee hath filled it, not with more creatures than wonders; whoſe hugeneſſe of quantitie, ſtrangeneſſe of ſhapes, varietie of faſhions, and incomparableneſſe of number, may well fill our hearts with admiration. This is a faire field for a running head, where he may runne himſelfe out of breath, and his humour out of him: hee that comes home from the Sea no better Chriſtian than he went out, though he bring home never ſo vendible a Commoditie, and ſo rich a Prize, hath loſt his Voyage. If all the wonders and terrors which Sea-faring men ſee in the Deepe, worke not an awfull dread of the Power that made it, and them: if they be but like Via navis, the way of their Veſſels, leaving no print or tracke in their hearts; they are but Pyrates to their owne ſoules.

C…lum mutas, & animum non mutas? Art thou devout in a ſtorme, and ſtormie in a calme? Many Mariners on Land imitate the rage of the Seas; and roare here, as faſt as thoſe doe there. It is one of thoſe elements which is ſaid to have no merciemercy. Paſſage, and expedition, and ſucceſſe, may be bought on Land: p. 1194no bribes can procure theſe at Sea. It is the deſire of gaine that makes men walke upon the water with woodden ſtilts, and venture through ſo frequent and mortall dangers. But it hath beene a ſaying, Armatis divûm nullus pudor, Souldiers and Seamen ſcarce feare God himſelfe. The Sea is become their proper element, the region where their art lies; and they doe ſo ofen fight with waves and windes, living, Neque inter vivos nec inter mortuos, offering up their ſoules to every flaw of winde and billow of water; that they live as if death and they were at a compoſition. But alas, the ſpices, and ſilkes, and ſtrange commodities, wee have from forraine countries, are the price of mens lives, even the blood of our children: as David called the water of Bethlem, blood becauſe it was brought with the hazard of mens lives from the army of Philiſtims. But I purpoſe no long voiage by ſea, but rather a ſhort cut over the maine Ocean, and here I caſt Anchor.

For Concluſion; wherefore did God create all theſe things, but for his owne glory? At once therefore, to ſhame thoſe Atheiſts that deny it, and to inſtruct us Chriſtians that beleeve it; let me goe up againe by the ſame ſteps that I came downe, and ſing the praiſes of God as I paſſe. To begin where I left.

1. At the Sea; They that goe downe to the ſea in ſhippes, ſee the workes of God in the deepe. Pſalm. 107.24.Ps 107:24What followes? O that men would therefore praiſe the Lord for his goodneſſe, verſ. 31.and for his wonderfull workes to the children of men. It is not the talneſſe of our ſhippes, nor their ſwiftneſſe, manning nor munition, that can ſecure them from that boiſterous element; but our Makers Providence. Wee give them the names of beaſts, the Lion, the Beare; of men, the Castor and Pollux; of Angels and Archangels: but ſtill let us remember, they are woodden beaſts, woodden Angels; and woe to him that ſhall ſay to a peece of wood, Thou art my Maker. They have good fortune and good ſpeed written on their backes; they are not ſure of it in their ſucceſſe. We read of the nobleſt Navy that ever furrowed the Seas; Maſts of Cedar, and Hatches of Ivory, with embroidered Sailes;Ezek. 27.26.Ezek 27:26 yet the East winde broke it in the midst of the Seas. What then ſhould wee doe? Let us feare the Lord, and both rockes and ſands ſhall feare us; all windes ſhall blow us profit; ſhipwrackes ſhall avoid the chanell where our way lies; proſperous gales ſhall land our veſſels in the deſired havens, and mercy ſhall take our ſoules into the harbour of peace. A Ship under ſaile is a noble and goodly ſight, but it is a better ſight to ſee her moor'd in the haven. No matter what becomes of this fraile Barke of our fleſh, ſo wee may ſave the Paſſenger. God hath confined this monſtrous creature by a naturall miracle: to Him let us give the honour. The ſea ſends out ſprings through the veines of the earth, they by degrees gather into rivers, and then empty themſelves againe into the lap of their Mother. All bleſſings come from God as the Fountaine; let them returne in bleſſings and praiſes to our Father.

2. The Earth: millions of wonders doth the very face of this parent afford us: what beaſt, what worme, what herbe, tree, flower, or pile of graſſe is there, wherein we may not read infiniteneſſe of power and skill? Wherein we may not ſee the footſteps of a Deity? Other ſinners are condemned by many things, the Atheiſt is condemned by all things. The Wine ſhall teſtifie againſt the Drunkard, Images againſt the Idolater, the Stone of the wall and Beame out of the timber againſt the Oppreſſor, the Chamber and the Bed ſhall accuſe the Adulterer: but every Fiſh in the Sea, every Beaſt, Herbe, Stone in the earth, every Star in heaven, beſides the grand Iury of his conſcience, ſhall beare witneſſe againſt the atheous Unbeleever. It is round, that we might praiſe the perfection; it is ſound, that wee might praiſe the wiſedome;it is ſtedfaſt, that wee might praiſe the conſtancy; it is rich, that we might praiſe the bounty, of Him that created it. All the feculency and corruption is from our ſelves and our ſinnes: all the goodneſſe, from the fountaine of all goodneſſe, our Maker.

p. 11953. The Heavens: Theſe are neereſt his glory, as in ſituation, ſo in excellencie. The higher wee goe, ſtill the more perfection: each element is ſuperior to another, not more in place, than in dignitie; that our hearts might dwell in none of theſe degrees, but by them climbe up to the top of all felicitie. Praiſe the Lord, Pſal. 148.4.Ps 148:4ye Heavens: the Heavens cannot praiſe God, they are inſenſible creatures; yet they doe it in their kinde: they obey his word, therein they praiſe him: they ſtill accompliſh their enjoyned taskes, therein they praiſe him: there is no thankefulneſſe, like obedience. But they are the matter and occaſion of our praiſing him: they were made for us, that wee might praiſe him in them, for them, for our ſelves. As when we ſee a magnificent Houſe, or a goodly Ship; we doe not onelyonly commend them, but much more the Builders. Every thing in Heaven is a Beame of ſome attribute in God. The large capacitie of it, is a Beame of his incomprehenſible infiniteneſſe: the cleare beauty of it, a Beame of his ſpotleſſe purity: the unwearied motion of it, a Beame of his eternity: the diaphanous tranſparencie of it, a Beame of his Inviſibility: the powerfull influences of it, a beame of his omnipotencie: the long unchanged continuance of it, a Beame of his Immortalitie: the accordance and harmony of it, a Beame of his peace and tranquility: the innumerable vertues and benefits of it, a Beame of his bounty, the whole admirable fabricke, a Beame of his wiſedome: the Sunne and light of it, a Beame of his glory: for He gives that light to it, which it gives to us. Tot ora, quot Lumina: as Augustine ſaid of Lazarus, Tot ora, quot ulcera: as many mouths, as ſores, crying for pity: ſo many ſtarres, ſo many tongues proclaiming Gods glory. As Iohn the Baptiſt was not onelyonly vox clamantis, but every thing in him was vox clamantis, the voice of a Cryer. His raiment of Camels haire was vox clamantis, crying for mortification: his girdle about his loines was vox clamantis, crying for continence and chaſtitie: his meate, being locuſts and wild honey, was vox clamantis, crying for temperance and ſobrietie: his preaching place, the wilderneſſe, where ambition doth not uſe to grow, was vox clamantis, crying for zeale and humility. So there is nothing in Heaven, nothing on Earth, nothing in the Sea, nothing in all the world, but is vox clamantis, preaching the Lords glory. This is the conſent and harmony of all creatures, and in that let us joine with them; Bleſsing, and honour, and praiſe, Rev. 5.13.Rev 5:13thanks and obedience bee rendred from us all to our Maker for ever.

By the word of God: This is the Inſtrument of the creation: wherein we have divers things to obſerve:

1. It was the wicked error of Servetus, that the Word was not from the beginning; which hee would gather from this; that Heaven and Earth were made, before God is ſaid to ſpeake. Then God ſaid; not before.Gen. 1.3. Ioh. 1.2.Gen 13 John 1:2 But wee have an evident Teſtimony, that the Word was in the beginning, and the world was made by it: and ſeeing the Light was made by the Word, the Word muſt needs be before the Light: the cauſe ever goes before the effect. Another hereſie of Servetus was to thinke, that ſpeaking was a new qualitie in God: whereas indeed it is no qualitie at all, but ſignifies onelyonly his will and decree: He ſpake, and they were made: his will is his word, and his word is his deed. Our tongue, hand, and heart, are three ſeverall things; and not ſeldome one differs from the other; that the hand does not what the tongue ſpeakes; and neither tongue ſpeakes, nor hand does, what the heart thinkes. But all theſe are one in God, who is ſimply one, and infinite. It is true, that Chriſt is the Word of the Father, and by that Word he made the world: but this is not the Word here meant: Dixit, that word is not meant of Chriſt. He is verbum Aeternum, this was ſpoke in time: He verbum Annunciatum, this Enunciatum; yea, not ſo much, but onelyonly Beneplacitum. That which for us, is to ſay it; is in him, to will it. He needed no helpes, no inſtruments: what could be added to the Infinite? what is not preſent to the Eternall? His Fiat was enough, this could doe more than the Angels could make, for it did make the Angels.

p. 1196His Word is not leſſe effectuall now: as his Fiat made all, ſo his Ruat can diſſolve all.Matth. ….8. Lord, ſay the word onelyonly, and my ſervant ſhall be healed: the Centurion confeſſed his Word Almighty, as himſelfe was the Almighty Word of his Father. I will not trouble thee with an unneceſſarie journey, my houſe is not worthy to give thee entertainment; the Heaven of Heavens is too little for that honour: thy Word can doe it; ſend but that ſpeedie meſſenger, let me have a Fiat from thy powerfull lippes, and my ſervant ſhall be whole. None but a Divine Power, is unlimitted; neither hath faith any other bounds, than God himſelfe. There needes no more to remove Mountaines or Devils, but a word. Say but the word, O Saviour, and our ſinnes ſhall be remitted, our hearts ſhall be renewed, our ſoules ſhall be healed, our bodies ſhall be raiſed from the duſt; both bodies and ſoules ſhall be glorified in Heaven. That Ruler had a good reaſon of his ſteddie confidence: though himſelfe were under the command of another,Ver. 9. yet he had ſome under his command, with whom his word was prevalent, even extending to abſent performances. Well therefore might hee argue, that a free and unbounded Power might give infallible commands; and that the moſt obſtinate diſeaſe of Nature muſt needes yeeld to the becke of the God of Nature.

Pſal. 148.5.Ps 148:52. He commanded, and they were created:] They obey his Word, whether ordinarie, or extraordinarie. Ordinarie is of two ſorts: Firſt, Naturae naturantis; when at firſt he made them all with his Word. So they obeyed, that they were ſuch as hee commanded them to be. Secondly, Naturae naturatae; his preſerving Word: for they runne ſtill the ſame courſe that he bade them, and ſwarve not from it. The Sunne and Moone keepe their due motions, Day and Night their viciſſitudes, Summer and Winter obſerve their ſeaſons, the Orbes turne, the Earth fructifies, the Sea ebbes and flowes; all the Wheeles of this great univerſall Clocke move, as Hee did ſet them a going. His extraordinarie Word is obeyed two wayes: Firſt, in not doing their nature, when Hee bids them forbeare: as the Sunne to ſtand ſtill in Gibeon, and the Moone in the Valley of Aialon; as if they had beene ſent to wait upon Ioſhuah. The nature of Fire, is to burne;Deut. 28.Deut 28 yet it ſhall not hurt Gods three ſervants. The Heaven becomes Braſſe, and the Earth, Iron: the one, forbeares to ſend downe Showers and influence; the other, to ſend forth Fruits and ſuſtenance: albeit theſe are their naturall functions, and they are ordained to doe the world ſuch ſervices; yet God inhibites them, and they are obedient. Rivers are made to runne, and Springs to ſend forth ſtreames;Pſal. 107.33.Ps 107:33 yet He turneth Rivers into a wilderneſſe, and the Water-ſprings into drie ground: when he pleaſeth to drayne them, there is not a drop of water left, to make a Sparrow drinke. Secondly, in doing againſt nature, at his command;2 King. 6.6.2 Kgs 6:6 as for Iron to ſwimme. Whether the Metall were ſtripped of the naturall weight, by the ſame Power that gave it being; or, whether retaining the wonted poiſe, it was raiſed up by ſome ſpirituall operation; wee enquire not: onelyonly we finde it ſwimming like Corke upon the ſtreame of Iordan, and moving toward the hand that loſt it. Eliſha cauſeth the Wood, which was light, and knew not how to ſinke, to fetch up the Iron, which was heavie, and naturally uncapable of ſupernatation.

Thus willing is every creature to put off the properties of Nature, at the command of the God of Nature. It is no leſſe eaſie for him, when our hard and heavie hearts are ſunke downe into the mudde of this world, to fetch them up againe by his mightie Word, and cauſe them to flote on the ſtreames of life, and againe to ſee the face of Heaven. The Red Sea and Iordan ſhall be divided, for the paſſage of Iſrael. For waters to ſtand ſtill, were but to ſuſpend the courſe of nature: but Iordan was driven backe, ſaith the Pſalmiſt: it fled at the Word of God, and tooke a courſe againſt nature. Ioſhua's Sunne ſtood ſtill; that, was not to doe his naturall office: Hezekia's Sunne went backe; that, was to doe againſt p. 1197his naturall office. Thus did they at firſt, thus doe they ſtill obey all Words of their Maker.

3. All theſe were made for man, yet man comes ſhort of them all in thankfulneſſe and obedience to this Word. The Earth was made for his Floore; the Sea, for his Pond; Heaven, for his Canopie; the Sunne and Moone, for his Torches; all Creatures, his Vaſſalls. Whatſoever walketh upon the Earth, ſwimmeth in the Water, flyeth in the Aire, ſhineth in Heaven, was either made to the uſe of man, or to the uſe of that which ſerveth man. If man doe not eate Flyes, yet he eateth the Birds that live by thoſe Flyes: if he eates not Graſſe, he eates the Beaſts that feede on that Graſſe: and the Beaſts that were not made ad eſum, were yet made ad uſum. He came naked out of the Wombe of the Earth; yet he was no ſooner enlivened, but he was ſo rich, that all things were his. How is he bound to praiſe God above the reſt, for whom all the reſt were ordained? Firſt, they were made with a word; there was but a Fiat to the Light, &c. hee was made with many words. Secondly, they ſuddainely; hee, with conſultation of the whole Trinitie, and a kinde of deliberation; Faciamus hominem. Thirdly, they Verbo; hee (as it were) Manufactura; God made man of the dust, and breathed into him the breath of life. Fourthly, they were made for man; man himſelfe, for God: and God gave man the Dominion over all. Gen. 1.26.Gen 1:26Beſides the excellence and preheminence of his Body, wherein appeare the Lineaments of Majeſtie; the noble endowments of his Soule; for he was created to the Image of God, in a conformitie of the creature to the Creator: ſo that he is (as it were) a created god, as God is an uncreated Spirit. Animata Imago Dei: Lactant.Though hee be but a man before God, yet hee is a god in the World: The Egyptians gave man for a terreſtriall god.

Yet let not this ſublime conceit tranſport him above himſelfe, which hath placed him above other creatures: For though hee be a god on Earth, yet hee is but a god of Earth, an Earthen god. That which they fancie of the Phoenix, that being bred of aſhes, it doth burne to aſhes, is true of man: being made of Earth, hee muſt yeeld to Earth. God hath given us a Soule, to informe us; Senſes, to informe our Soule; Faculties, to furniſh that Soule: Underſtanding, the great Surveyor of the Secrets of Nature and Grace: Fantaſie and Invention, the Maſter of the Workes: Memorie, the great Keeper, or Maſter of the Rolles, to the Soule; a Power that can make amends for the ſpeed of Time, in cauſing him to leave behinde him thoſe things, which elſe he would ſo carrie away, as if they had not beene: Will, which is the Lord Paramount in the State of the Soule, the Commander of our Actions, the Elector of our Reſolutions: Iudgement, which is the great Councellor of the Will: Affections, which are the ſervants of them both. A Body, fit to execute the charge of the Soule; ſo wonderouſly diſpoſed, that every part hath beſt opportunitie to his owne Functions: ſo qualified with Health, ariſing from the proportion of Humours, that like a Watch kept in good tune, it goes right; and is fit both to ſerve the Soule, and maintaine it ſelfe.

Thus if we looke inward, we finde our Creators mercies: if we looke upward, his merciemercy reacheth unto the Heavens: if downeward, the Earth is full of his goodneſſe, and ſo is the broad Sea. If wee looke about us, what is it that he hath not given us? Aire, to breathe in; Fire to warme us; Water, to coole and cleanſe us; Clothes, to cover us; Foode, to nouriſh us; Fruits, to refreſh us; yea, Delicates, to pleaſe us; Beaſts, to ſerve us; Angels, to attend us; Heaven, to receive us; and, which is above all, his owne Sonne, to redeeme us. Whitherſoever we turne our eyes, we cannot looke beſides his bountie.

p. 11984. What a world of reſpects be heere, above all reſpects to the reſt of the world, to tie our obedience to the Word of our God? Blaſphemous Infidell; cannot that Word which eſtabliſhed the Earth, keepe thy faith from tottering in the knowledge of thy Maker? Cannot that Word, which made all thoſe Wonders in the Sea, worke this one Wonder, to perſwade thy heart of his Being? Cannot that Word, which ſtretched out the Heavens, racke thy Conſcience, to acknowledge that infinite Power? Saint Paul ſayes,Rom. 1.20.Rom 1:20 That the Heathen, by this great Booke in Folio, the Heavens layd open, did reade there was a God: And ſhall theſe Atheiſts, even becauſe of thoſe Heavens, denie there is a God? Shall men be perverted by that, by which they were convinced? In one word, I will tell you their end: Heaven they ſee, but they ſhall never come at it: Hell they doe not ſee, but they ſhall be caſt into it.

To our ſelves, that are Beleevers, what a Prodigie is this; That Heaven, Earth, and Sea, all Elements, all Creatures, ſhould obey this Word of God: and onelyonly Man, for whom they were all made, ſhould rebell againſt it? Yet let us conſider; how have wee tranſgreſſed all the Wordes of our Maker?

1. Verbum Sacramentale, given at the Creation, in Paradiſe: This, man kept not a day. Eve beleeved the word of the Serpent; Adam, the word of Eve; both, before the Word of God. It was a wilfull breach in them, a wofull breach to us and them; for it hath indiſpoſed us to keepe any Word of our God ever ſince. Non ſervando unum & primum Praeceptum, infirmamur ad omnia.

2. Verbum Naturale, the Law engraven: How ſoone was this Law broken; when a man murthered a man; a brother, the ſonne of his owne father?

3. Verbum Legale, the Law written: Iſrael received it in Fire and Thunder, they quaked and fainted at the ſight: ſtay but a monethmonth or five weekes, and they cry; Make us gods, wee know not what is become of this Moſes. O mad people, ſo ſoone to forget ſo dreadfull a Law, and Law-giver! Their hearts ceaſed to tremble, with the Earthquake; and in the very ſight of Sinai, they call for other gods. Even before they had the Law, they broke the Law: while Moſes was gone up for the Tables, they foulely tranſgreſſed. How inceſſantly doe wee all breake this Word? All our actions, words, thoughts, are but ſo many rebellions.

4. Verbum Evangelicum, the Charter of the Covenant betwixt God and our ſoules; whereby hee promiſeth to ſave us, if wee will beleeve on him. Yet this Word we turne into wantonneſſe; as if a man ſhould head his Taber with his Pardon.

5. Verbum Spirituale, the motions of the holy Ghoſt: How many thouſands of theſe prove ſtill-borne and abortive, through our negligence; or be overlayd with our vanities? Wee uſe them, as Iulius Caeſar did the Paper that concerned his owne life: all the other Petitions he read, onelyonly that he put in his Pocket, and never looked on. We owe a Reckoning for all thoſe holy motions, which the great Advocate of Heaven hath made at the Barre of our conſcience.

6. Verbum Conſervativum, the word of his providence. A word that can either ſuſtaine us without Bread,Mat. 4.4.Matt 4:4 as it did Moſes and Elias: or with a miraculous Bread, as it did Iſrael with Manna: or ſend ordinary meanes after a miraculous manner, as food to the Prophet by the Ravens: or multiply ordinary meanes miraculouſly, as the Meale and Oile to the Sareptan widow: all things are ſuſtained by this Almightie Word. Indeed we live by food, but not by any vertue that is in it, without God. Without the concurrence of his providence, Bread would rather p. 1199choke than nouriſh us. If hee withdraw his word from his creatures, in their greateſt abundance wee periſh. What ſo neceſſary dependance hath the bleſſing upon the creature, if our prayers doe not hold them together? Why then doe we ſet our eyes on the meanes, and not looke up to the hand that gives the bleſſing? The Ravens and Lyons truſt upon this Word, and are fed: ſhall wee diſtruſt it? Are not ye much better than they? Better? no, we are worſe:Mat. 6.26.Matt 6:26 for they dare take Gods word for their proviſion, and we dare not truſt him. As we may not neglect the meanes, ſo wee muſt not neglect the procurement of a bleſſing upon the meanes, nor be unthankefull to him that gives the bleſſing.

5. It is time to conclude this point: if men of all creatures be moſt beholding to the word of God,Mat. 7.9.Matt 7:9 why ſhould men of all creatures bee moſt reſiſting againſt that word? The Centurions ſervants were dutifull to him: he can but ſay, Doe this, and it is done: and hee was kind to them: theſe mutuall reſpects drew on each other: cheerefull and diligent ſervice in the one, cals for a due and favourable care in the other. Wee are ſet as that Ruler was; with a Praeeſſe creaturae, and a Subeſſe creatori: doe the creatures diſobey our command? wee have rebelled againſt the word of God. They that neglect to pleaſe, cannot complaine to bee neglected. O that wee could bee ſuch ſervants to our heavenly Maſter, as wee would have our ſervants bee to us. Alas, every command of his ſayes, Doe this, and wee doe it not. Every of his inhibitions ſayes, Doe not that, and wee doe it. Hee ſayes, depart from the world, and wee runne to it. Hee ſaies, come to mee, and we runne from him. Woe and alas, this is not ſervice, but enmitie. How can wee looke for favour, whiles wee returne rebellion? The earth is obedient, why doth it beare us? the ſea is obedient, why doeth it not ſwallow us? the heavens are obedient, why doe they cover us? the ſunne is obedient, why doth he enlighten us? all creatures are obedient to the word of their Maker, why ſhould they benefit us, that are diſobedient rebels? It is a gracious Maſter whom we ſerve: there can be no dutie of ours that hee ſees not, that hee acknowledges not, that hee crownes not: wee could not but bee happy, if wee could bee officious. O that the word which made heaven and earth, could lift up our hearts from earth our dirty thorow-fare to heaven our bleſſed home, bought for us with the deare blood of Ieſus Chriſt.

The earth ſtanding out of the water and in the water. This is the diſpoſition of theſe two parts, earth and ſea: where we have diverſe obſervations.

1. The waters did at firſt cover and overwhelme the face of the earth, and were removed with a Dixit. Gen. 7.9.Gen 7:9Let the waters under the heaven be gathered together unto one place, and let the dry land appeare: and it was ſo. The manner of this collection of the waters hath puzled many. Firſt Eugubinus think, that they were dryed up by the heat of the Sun, and that the Northern part of the earth appeared firſt: others, that it was done with a mighty wind, as after the deluge: but the Sun was not yet made, neither Sun nor wind could do this in ſo ſhort a time: nothing but the Lords Fiat. Secondly, ſome think that the earth was plaine without Mountaines, to give the waters a more ſpeedy paſſage: and that this preſent inequalitie was cauſed by the flood. But in the deluge, the mountaines were covered; therefore the mountaines were before the flood. And with the creation of the earth,Gen. 7.20. Prov. 8.25.Gen 7:20Prov 8:25 we find the mention of mountaines: therefore from the beginning were hills and mountaites. Thirdly, to ſay, the waters ranne to the Antipodes, is an ignorant fancie: for thoſe parts be habitable as well as ours, and not under water. Fourthly, Paulus Burgenſis hath a ſtrange deviſe: that the earth makes one globe,Eſa. 40.22.Isa 40:22 and the ſea another; and each hath the proper center. Indeed the earth is called a ſphere or circle: but experience ſhewes, that the earth without the ſea does not make one round globe. Wee thinke, this might bee done three wayes. Firſt, the water being at firſt a light and thinne vapour might be coagulated and thickned; as we ſee, the ſea-water is of a groſſer ſubſtance than the freſh; and therefore contained p. 1200in a leſſe roome.Aug. Bod. Secondly, the Clouds and region of the ayre being made the ſame day, a greater part of the water might bee extenuated and evaporated into them as we find daily a converſion of myſts and cloudes into water. Thirdly, the earth being vaſter and deeper than the circumference of the water that compaſſed it, might receive the water into the concavities and hollow places, ordained for it as receptacles.Ambr. To decide all controverſie, read Pſalm. 104. verſe 7. and 8. God made a low foundation for the waters in the earth: they were ſtragglers before, he provided them a lodging.

2. The earth is founded in the waters, but not founded on the waters. Of another opinion was Thales among the philoſophers, and Chryſoſtome among the Chriſtians: they conceited a ſtrange kind of building: that whereas men deſire to lay their foundation upon rockes, the Lord ſhould lay this upon the waters: Two places of ſcripture are urged for it: firſt this Text, ex aqua & in aqua conſiſtentem: but the error lies in the miſ-tranſlation: foreign, not by the water,1 Pet. 3.20.1 Pet 3:20 but in the water, more properly: as Noah is ſaid to bee ſaved, foreign, not by the water, but in the water. The earth may well be ſaid to be in the water; becauſe the whole continent being leſſe in compaſſe than the Ocean, ſeemeth to bee but as a great Iland in the ſea. The other words are plaine: it conſiſts, not of the water, but out of the water: not as though it was made of the water, but becauſe it was made to appeare out from the water, which before covered it. The other place is from the Pſalme, He hath founded it upon the ſeas, and eſtabliſhed it upon the floods. Pſal. 24.2.Ps 24:2Auguſtine referres this to the Ilands, browes of hills, and promontories, that hang over the ſea. Euthimius, to the ſecret paſſages of water, that run within the earth. But the evident truth is fetchd from the Hebrew word, G…al; which ſignifies Super, Above: not upon the waters, but above the waters: not upon them, as on a foundation: but above them, as with a ſupereminence and exaltation. That the earth hath not her foundation upon the waters, it is cleare. Firſt, By experience, for wee perceive it to bee the heavieſt element, and ſo to have the ſituation loweſt.Iob. 26 7.Job 26:7 Secondly, by Scripture; He hangeth the earth upon nothing; Pſal. 104.5.Ps 104:5therefore not upon the waters. Thirdly, by reaſon: the earth is immoveable; God laid the foundations of the earth, that it ſhould not be removed for ever. The waters are fluid and running: a thing that is moveable, cannot bee the foundation of that which is immoveable. It conſiſts in the water, and out of the water; neither of the water, nor by the water.

3. The Earth and Sea are two loving companions, like husband and wife: one of them embraceth the other with his moiſt armes, ſending forth ſprings into her (naturally) dry veines, and both together produce abundance of fruits. The Sunne doth a kindly office; and finding the Sea ſurcharged with waters, and the Earth wanting in diverſe places; drawes up the moiſture of the one into clouds, and reſolves it againe upon the other in welcome ſhowers. So ſweetly hath the Divine providence diſpoſed; that by mingling humida ſiccis, both ſhould bee apt for generation, by a third qualitie of kindly heate. The Earth and Sea are like a paire of great milſtones to fence the world: the Earth is the nether milſtone, ſo fixed that it ſtirres not: the Sea is the upper milſtone that runnes round about it continually: the effect of both is bread for the uſe of man. By the confeſſion of all, the naturall place of the waters is above the earth: this at firſt they enjoyed, and a ſecond time recovered, when the Lord looſed their bands and bankes, and gave them their voluntary and primitive paſſage. God covered the earth with the deepe, Pſal. 104.6.Ps 104:6as with a garment. As a garment in the proper uſe of it, is above the body that weares it: ſuch a veſture would it ſtill bee to the Earth, if the Makers Word did not reſtraine it: not unlike the ſhirt that was made for the murthering of Agamemnon, where the head had no iſſue out. If the Lord ſhould ſet open the windowes above, and the ſluces below, they would every houre of our life overrunne us with a new deluge. Let any Athieſt in the world, p. 1201out of all his ſtocke of reaſon (and reaſon is all the ſtocke he hath; for faith and he are ſworne enemies) give one reaſon, why the waters being a lighter and larger element, ſhould not ſwimme over the face of the earth, and drowne all the Inhabitants. Let them pumpe their wits, drench Plato, Aristotle, and Machiavel, to the leaſt and laſt drop of arguments: and what is failing in their owne fancy, let them make up with the Philoſophy of hell; they ſhall never doe it. OnelyOnly the childe of a Chriſtian, out of the principles of his Catechiſme, can make it plaine: and as my Text ſaith, The Word of the Lord hath done it, and the Name of the Lord be ever bleſſed for it. Morall Uſes.

1. When David looked into that little world, Himſelfe, he confeſſeth, I am fearefully and wonderfully made: when we looke into that great man, the World, we have good cauſe to acknowledge that it is fearefully and wonderfully made too: therefore it would bee wonderfull folly in us, not to feare the Maker of both. I have ſet the ſand for a bound of the Sea, by a perpetuall decree &c. Ierem. 5.22.Jer 5:22therefore Feare ye not me, ſaith the Lord? Will ye not tremble at my Preſence? Sand is not fit, one would thinke, to binde an unruly beaſt, they call it Irritum laborem, proverbially, a rope of ſand: yet is this the cordage and ligature to ſhackle that roaring monſter: the ſand ſhall binde it. God raiſeth up the waves, and hee quiets the angry billowes. Doe they ſwell? His breath hath ſtirred them:Pſalm. 107.25.Ps 107:25 His command raiſeth the ſtormy winde. Doe they flinch, and returne like Cowards? His frowne hath checked them: They ſaw Him, and fled away: Matth. 8.27.Matt 8:27Iordan was driven backe.

2. Where can ſinfull man bee ſecure? Where can the Atheiſt ſet his foot, but it is either on Gods earth or his water? The earth is ſteddy, but our footing on it is not ſteddy: how many have ſtumbled even upon plaine ground? When we walke upon it, we doe but tread upon a ball hanging in the Aire, and floting on the water. Cùm te pendenti videas inſistere terrae, Nonnè vel hinc clarè conſpicis eſſe Deum? The dangers of the ſea have ever been manifold and manifeſt; unleſſe to ſome hardned Pyrates, that like deſperate Sophiſters have learned to diſpute with tempeſts; and put themſelves aboard a man of warre, as if they were going to make merry with the devill. The report of the behaviour of ſome Mariners on the ſea, would even aſtoniſh the hearers on land; that they reckon thoſe prodigious wonders no better than their play-fellowes: that they ſtrive to outſcold the elements; and roare as faſt with othes and curſes, as the other doe with ſtormes and billowes: as if all their Anchor of hope were the hope of their Anchor; and they truſted to their Helme, rather than to Heaven: that their conſcience ſhould be like their Keele; till that ſplits, they never thinke of repentance: and if then, yet that repentance laſts but to the next land; and whatſoever hath paſt betwixt God and them, they forget the bargaine. It is a curſe threatned to the ungodly, that they ſhould feare where no feare is: but not to feare, where is juſt cauſe of feare, in medio terrorum, environed with dangers; this is a curſe they wilfully bring on themſelves.

3. Not that I approve an over-timerouſneſſe, the effect of unbeleefe; as if God could not preſerve us on the waters, whither our neceſſary occaſions have called us. Some Philoſophers; if they heard of any that would make a ſhort cut of their journey by the advantage of the water, when it would have been many miles about by land, would call them fooles when they came home: but that was not the cenſure of wiſe men, by their leaves. I remember a witty ſaying; when a man related how that his father, grandfather, and great grandfather, all died at ſea; another replyed, If I were as you, I would never come at ſea. The other asked him, where his father, grandfather, and progenitors dyed: he anſwered; In their beds; then ſaith he, If I were as you, I would never come in bed. Hee that keepes the ſea from overrunning the earth, can keepe us from miſcarrying by ſea. We have knowne ſome ſcape drowning in a ſhipwracke on p. 1202the maine Ocean; and others that have beene drowned in a puddle, in the very kennell. The ſea hath no power to hurt, where the Lord will preſerve: and when hee gives way, a very drop can doe it. As the Aſtrologer, that would read his owne deſtiny in his damned art, that ſuch a day he ſhould periſh by water: to avoid which, he kept his chamber, and all that day would by no opportunity or importunity ſtirre abroad: the evening came, and now hee thought the danger paſt, and that hee had coozened the rules of his owne art, wherewith he had ſo often coozened the world: hee feeles his throate ſomewhat hot and dry, and forgettingly cals for a porrenger of cold water: hee puts it to his mouth and gargles it; and that the devill might bee true to him, by Gods juſt permiſſion and Iudgement, it thratled him. Where ſhould the wicked be ſafe? How many have ſcaped rockes and ſands, ſtormes and Pyrates, and other hopeleſſe perils on Sea, and yet have loſt their lives on ſome Tree of Iuſtice by land?

4. Suppoſe wee come not within the danger of the outward waters; God hath water enough to drowne us within our owne bodies. Hee can command a full ſea of diſtemper'd and redundant humours to take our breath from us. Why may wee not, like Heraclius the Emperour, dye of Dropſies? Wee little thinke how much wee are beholding to the goodneſſe of God, that wee live a minute. Though thoſe exterior elements let us alone, wee have elements within us, whereof we are compoſed and framed; heat and cold, drought and moiſture in our bodies, able enough to deſtroy thoſe bodies wherein they are bred and fed. Let thoſe brethren of one houſe fall out, thoſe foundations of our nature be at variance within us; if they will deſtroy our corporeall city, as the ſeditious Captaines did Ieruſalem. Melancholy imaginations, like the darke grave, have buried ſome alive: the peſtilent flames of Fevers have burnt up the inwards of others, and like an oven baked their bowels. Some that have ſcaped the contagious aire of the plague, have yet beene poiſoned with the fumes and vapours ariſing from their owne vicious ſtomachs. Other, after many tedious voyages by Sea, have drowned themſelves in the cups of a Taverne: ingurgitating (as themſelves call it) an ocean of drinke: dying like Anacreon, with a grape in their throate; or choaked with waters betweene their owne skinne and bones. Thus there bee innundations by land, chamber-tempeſts, ſtormes of the cellar: floods of drinke overtake one another, Pottle after Pottle: undae ſuperadvenit …dae: one Deepe calls another; a Deepe inſatiate ſtomach, for a deepe meaſure of Wine: and then the winds riſe, Stormes begin, the Waves worke; and the Clients of Bacchus become either the votaries of Venus, or the aſſaſſins of Mars, ſwimming in blood no leſſe than in drinke: as if all the Veſſels were drawne to the Lees, and they muſt now broach one anothers Carcaſes. Theſe bee the wrackes and miſcarriages that follow exceſſe: and as he ſaid of old, Non plures gladio, quàm cecidere gulâ: ſo Neptune does not deſtroy more, than Bacchus in the City, and boil'd Ceres in the country. Hee did moderately, that mingled them together: In cratere meo Thetis est conjuncta Lyao: Est dea juncta deo, ſed dea major eo. But the merry companion could ſay, If water had been good to drinke with wine, God himſelfe would put it into the Grape: any excuſe, how profane ſoever, ſerves to helpe intemperance. So another that was troubled with the diſeaſe which Salomon laies upon the Drunkard; ſore eyes; when his Phiſician diſwaded him from wine; hee replyed, that it were better for him to abſtaine from water; becauſe hee had often marked bleare eyes, and ſeene water come forth, but never Wine. Such be their ſhifts to maintaine riot, that hate allwaies to ſobriety, and mocke all moderation out of countenance. Thus as if they would prevent God, and ſave him a labour, that hee need not unbinde the raging and ſwallowing waters; they doe it to his hand, and drowne their owne hearts and ſpirits by taking in a voluntary deluge: till a ſhip does not more reele p. 1203and ſtagger upon the water, than their heads upon the wine.Athanaus. You have heard how an alehouſe was by a drunken imagination turned into a Galley; when they thought the ſtorme ſo vehement, that they unladed the ſhippe, threw the goods out of the window, in ſtead of overboord; and called the Conſtable Neptune, and the officers Tritons: ſome getting under the tables: as if they lay under hatches: another holding a great pot for the Maſt: and all crying out, that ſo many brave Gentlemen ſhould be caſt away. Here was a ſtrange tempeſt: a tap-houſe on land, thought a pinnaſſe o… ſea: there was a ſea of drinke within that cauſed it. So great bee our ſinnes both by ſea and land, that it is the onelyonly infinite mercy of our God, that in every place we periſh not.