Works of Joseph Hall, Book 1 – Title page 42

Works of Joseph Hall · Book 1 – Title page 42

p. 809Contemplations. THE FIRST BOOKE.

The Creation.

WHAT can I ſee, O God, in thy creation, but miracles of wonders? Thou madeſt ſomthing of nothing, and of that ſomething all things. Thou vvhichwhich waſt without a beginning, gaueſt a beginning to Time, and to the World in time. It is the praiſe of vsus men, if vvhen we hauehave Matter, wee can giuegive faſhion: thou gaueſt a being to the Matter, without forme; thou gaueſt a forme to that Matter, and a glory to that Forme. If wee can but finiſh a ſlight and vnperfect Matter according to a former patterne, it is the height of our skill: but to begin that which neuer was, whereof there was no example, whereto there was no inclination, wherein there was no poſsibilitie of that which it ſhould be, is proper only to ſuch power as thine; the infinite power of an infinite Creator: with vsus, not ſo much as a thought can ariſe without ſome Matter; but here with thee, all Matter ariſes from nothing. How eaſie is it for thee to repaire all out of ſomething, which couldeſt thus fetch all out of nothing? wherein can wee now diſtruſt thee, that haſt proued thy ſelfe thus Omnipotent? Behold: to hauehave made the leaſt Clod of nothing, is more aboue vvonder, then to multiply a World; but now the Matter doth not more praiſe thy power, then the Forme thy wiſdome: what beauty is here? vvhat order? what order in working? vvhat beauty in the worke.

Thou mighteſt hauehave made all the World perfect in an inſtant, but thou wouldeſt not. That Will which cauſed thee to create, is reaſon enough why thou didſt thus create. How ſhould we deliberate in our actions, which are ſo ſubiect to imperfection? ſince it pleaſed thine infinite perfection (not out of neede) to take leaſure. Neither did thy wiſdome herein proceede in time onelyonly, but in degrees: At firſt thou madeſt nothing abſolute; firſt thou madeſt things which ſhould hauehave being vvithout Life; then thoſe which ſhould hauehave life and being; laſtly, thoſe which hauehave Being, Life, Reaſon: So we our ſelues in the ordinary courſe of generation, firſt liue the life of Vegetation, then of Senſe, of Reaſon afterwards. That inſtant wherein the Heauen and the Earth were created in their rude Matter, there was neither Day nor Light, but preſently thou madeſt both Light and Day. Whiles we hauehave this example of thine, how vainely do we hope to be perfect at once? It is well for vsus, if through many degrees vvee can riſe to our conſummation.

p. 810But (alas) vvhat was the very Heauen it ſelfe without Light? how confuſed? how formleſſe? like to a goodly Body vvithout a Soule, like a ſoule without thee. Thou art Light, and in thee is no darkneſſe. Oh how incomprehenſibly glorious is the light that is in thee, ſince one glimpſe of this created light, gaue ſo liuely a glory to all thy workmanſhip! This, euen the brute Creatures can behold; That, not the very Angels. That ſh…nes forth onelyonly to the other ſupreme World of immortalitie, this to the baſeſt part of thy creation. There is one cauſe of our darkneſſe on earth, and of the vtter darkneſſe in Hell; the reſtraint of thy light. Shine thou, O God, into the vaſt corners of my ſoule, and in thy light I ſhall ſee light.

But whence, O God, was that firſt light? the Sunne was not made till the fourth day; light the firſt. If man had been, he might hauehave ſeene all lightſome; but whence it had comne he could not hauehave ſeene; as in ſome great Pond, we ſee the bankes full, we ſee not the Springs from vvhence that water ariſeth. Thou madeſt the Sunne, madeſt the Light, vvithout the Sunne, before the Sunne, that ſo Light might depend vponupon thee, and not vponupon thy Creature. Thy power will not be limited to meanes. It was eaſie to thee to make an Heauen without Sunne, Light vvithout an Heauen, Day without a Sunne, Time without a day: It is good reaſon thou ſhouldeſt be the Lord of thine owne workes: All meanes ſerue thee: vvhy doe we weake vvretches diſtruſt thee, in the want of thoſe meanes, vvhichwhich thou canſt either command, or forbeare? How plainly wouldeſt thou teach vsus, that we Creatures need not one another, ſo long as we hauehave thee? One day we ſhall hauehave light againe, vvithout the Sun. Thou ſhalt be our Sunne; thy preſence ſhall be our light: Light is ſowne for the righteous. The Sun and Light is but for the World below it ſelfe; thine onelyonly for aboue. Thou giueſt this light to the Sunne, vvhichwhich the Sunne giues to the World: That light which thou ſhalt once giuegive vsus, ſhall make vsus ſhine like the Sunne in glory.

Now this light which for three daies was thus diſperſed through the whole heauens, it pleaſed thee at laſt to gather and vnite into one body of the Sun. The whole Heauen was our Sun, before the Sun was created: but now one Starre muſt be the Treaſury of Light to the Heauen and E rth. How thou loueſt the vnion and reduction of all things of one kind to their own head and centre: ſo the Waters muſt by thy command be gathered into one place, the ſea; ſo the vpper W…ters muſt be ſeuered by theſe Aerie limits from the lower: ſo heauy ſubſtances haſten downeward, and light mount vp: ſo the generall light of the firſt dayes muſt be called into the compaſſe of one Sunne, ſo thou wilt once gather thine Elect, from all coaſts of Heauen, to the participation of one glory. Why doe we abide our thoughts and affections ſcattered from thee, from thy Saints, from thine anointed? Oh let this light which thou haſt now ſpread abroad in the hearts of all thine, once meet in thee: We are as thy Heauens in this their firſt imperfection; be thou our Sunne, vntounto which our light may be gathered.

Yet this light was by thee inter-changed with darknes, which thou mightſt as eaſily hauehave commanded to be perpetuall. The continuance, euen of the beſt things, cloyeth, & wearieth: there is nothing but thy ſelfe, wherin there is not ſatiety. So pleaſing is the viciſſitude of things, that the inter-courſe euen of thoſe occurrents which in their own nature are leſſe worthy, giues more contentment, then the vn-altered eſtate of better. The day dyes into night; and riſes into the morning againe, that we might not expect any ſtability here below, but in perpetuall ſucceſſions: It is alwayes day with thee aboue: the night fauoureth only of mortality: Why are we not here ſpiritually as we ſhall be hereafter? Since thou haſt made vsus Children of the light, and of the day, teach vsus to walke euer in the light of thy preſence, not in the darkneſſe of error and vnbeliefe.

Now in this thine inlightned frame, how fitly, how wiſely are all the parts diſpoſed; that the Method of the Creation might anſwer the Matter, and the Forme both. I… hold all purity aboue; below, the dregs and lees of all. The higher I goe, the more perfection; each Element ſuperior to other, not more in place then dignity; that by theſe ſtaires of aſcending perfection, our thoughts might climbe vntounto the top of all glory, and might know thine imperiall Heauen no leſſe glorious aboue the viſible, then thoſe p. 811aboue the earth. Oh how miſerable is the place of our pilgrimage, in reſpect of our home! Let my ſoule tread awhile in the ſteps of thine owne proceedings; and ſo thinke as thou wroughteſt: When we vvould deſcribe a man, vve begin not at the feet, but the head: The head of thy Creation is the heauen; how high? how ſpacious? how glorious? It is a wonder that we can looke vp to ſo admirable a height, and that the very eye is not tyred in the way. If this aſcending line could be drawn right forwards, ſome that hauehave calculated curiouſly, hauehave found it fiue hundred yeares iourney vntounto the ſtarrie Heauen. I doe not examine their Art; O Lord, I vvonder rather at thine, which haſt drawne ſo large a line about this little point of earth: For in the plaineſt rules of Art and experience, the Compaſſe muſt needs be ſix times as much as halfe the height. We thinke one Iland great, but the Earth vnmeaſurably. If wee were in that Heauen with theſe eyes, the whole earth (were it equally inlightned) would ſeeme as little to vsus, as now the leaſt Starre in the firmament ſeemes to vsus vponupon earth: And indeed, how few Starres are ſo little as it? And yet how many void and ample ſpaces are there beſide all the Starres? The hugeneſſe of this thy worke, O God, is little inferiour for admiration to the maieſty of it. But oh what a glorious heauen is this which thou haſt ſpred ouer our heads? With how precious a Vault haſt thou walled in this our inferiour world? What vvorlds of light haſt thou ſet aboue vsus? Thoſe things which we ſee are wondrous; but thoſe which wee beleeue and ſee not, are yet more. Thou doſt but ſet out theſe vntounto view, to ſhew vsus what there is within. How proportionable are thy workes to thy ſelfe? Kings erect not cottages, but ſet forth their magnificence in ſumptuous buildings: ſo haſt thou done, O King of glory. If the loweſt pauement of that Heauen of thine be ſo glorious, what ſhall wee thinke of the better parts yet vnſeene? And if this Sun of thine be of ſuch brightneſſe and maieſtie, oh what is the glory of the Maker of it? And yet if ſome other of thy Starres were let downe as low as it, thoſe other Starres would be Sunnes to vsus; which now thou hadſt rather to hauehave admired in their diſtance. And if ſuch a skie be prepared for the vſe and benefit euen of thine Enemies alſo vponupon Earth, how happy ſhall thoſe eternall Tabernacles be, which thou haſt ſequeſtred for thine owne?

Behold then in this high and ſtately building of thine, I ſee three ſtages; This loweſt Heauen for Fowles, for Vapours, for Meteors: The ſecond, for the Starres: The third, for thine Angels and Saints. The firſt is thine outward Court, open for all: The ſecond is the body of thy couered Temple, wherein are thoſe Candles of Heauen perpetually burning: The third is thine Holy of Hol… ▪ In the firſt is Tumult and Vanity: In the ſecond, Immutability and Reſt: In the third, Glory and Bleſſedneſſe. The firſt we feele; the ſecond wee ſee; the third we beleeue. In theſe two lower is no felicitie; for neither the Fowles, nor Starres are happy. It is the third Heauen alone, where thou, O bleſſed Trinity, enioyeſt thy ſelfe, and thy glorified ſpirits enioy thee. It is the manifeſtation of thy glorious preſence that makes Heauen to be it ſelfe. This is the priuiledge of thy Children: that they here ſeeing thee (which art inuiſible) by the eye of faith, hauehave already begunne that heauen which the perfect ſight of thee ſhall make perfect aboue. Let my ſoule then let theſe heauens alone, till it may ſee, as it is ſeen. That wee may deſcend to this loweſt and meaneſt Region of Heauen, wherewith our ſenſes are more acquainted; What maruels doe euer …ere meet with vsus? There are thy Clouds thy bottles of raine, Veſſels as thinne as … liquor which is contained in them: there they hang, and moue, though weighty with their burden: How they are vpheld, and why they fall, here, and now, we know not, and wonder. Theſe thou makeſt one while as ſome Aerie Seas to hold water: another while, as ſome Aerie Furnaces, whence thou ſcattereſt thy ſudden fires vntounto all the parts of the Earth, aſtoniſhing the World with the fearfull noyſe of that eruption: out of the midſt of water thou fetcheſt fire; and hard ſtones out of the midſt of thin vapours; another while, as ſome ſteele-glaſſes, wherein the Sunne lookes and ſhewes his face in the variety of thoſe colours which he hath not; There are thy ſtreames of light, blazing and falling Starres, fires darred vp and downe in many formes, hollow openings, and (as it were) Gulfes in the skie, bright p. 812circles about the Moone, and other Planets, Snowes, Haile: In all which it is enough to admire thine hand, though we cannot ſearch out thine action. There are thy ſubtill Windes, which we heare and feele, yet neither can ſee their ſubſtance, nor know their cauſes: whence and whither they paſſe, and what they are thou knoweſt. There are thy Fowles of all ſhapes, colours, notes, natures: whilſt I compare theſe with the inhabitants of that other heauen, I finde thoſe Starres, and ſpirits like one another; Theſe Meteors and fowles, in as many varieties, as there are ſeuerall creatures. Why is this? Is it becauſe Man (for whoſe ſake theſe are made) delights in change; thou in conſtancie? Or is it, that in theſe thou mayeſt ſhew thine owne skill, and their imperfection? There is no variety in that which is perfect, becauſe there is but one perfection; and ſo much ſhall we grow nearer to perfectneſſe, by how much wee draw nearer to vnity, and vniformitie. From thence, if wee goe downe to the great deepe, the Wombe of moiſture, the Well of fountaines, the great Pond of the world; wee know not whether to wonder at the Element it ſelfe, or the gheſts which it containes. How doth that ſea of thine roare, and fome, and ſwell, as if it would ſwallow vp the earth? Thou ſtayeſt the rage of it by an inſenſible violence; and by a naturall miracle confineſt his wanes; vvhy it moues, and why it ſtayes, it is to vsus equally wonderfull: what liuing Mountaines (ſuch are thy Whales) rowle vp and downe in thoſe fearfull billowes: for greatneſſe of number, hugeneſſe of quantitie, ſtrangeneſſe of ſhapes, varietie of faſhions, neither aire nor earth can compare vvith the vvaters. I ſay nothing of thy hid treaſures which thy vviſedome hath repoſed in the bowels of the earth and ſea; How ſecretly, and how baſely are they laid vp? ſecretly, that we might not ſeeke them; baſely, that vve might not ouer-eſteeme them: I need not digge ſo low as theſe metals, mineries, quarries, vvhichwhich yeeld riches enough of obſeruation to the ſoule. How many millions of vvonders doth the very face of the earth offer me; Which of theſe Herbs, Flowres, Trees, Leaues, Seeds, Fruits, is there; what Beaſt, what Worme, vvherein we may not ſee the footſteps of a Deity? Wherein wee may not reade infiniteneſſe of power, of skill: and muſt be forced to confeſſe, that hee vvhichwhich made the Angels and Starres of heauen, made alſo the vermine on the earth? O God, the heart of man is too ſtrait to admire enough, euen that vvhichwhich he treads vponupon! What ſhall wee ſay to thee the Maker of all theſe? O Lord, how vvonderfull are thy vvorkes in all the world? In wiſedome haſt thou made them all. And in all theſe thou ſpakeſt, and they were done. Thy vvill is thy word, and thy word is thy deed. Our tongue, and hand, and heart are different: all are one in thee, which are ſimply one, and infinite. Here needed no helpes, no inſtruments: wh…t could be preſent with the Eternall? what needed, or vvhat could be added to the infinite? Thine hand is not ſhortned, thy word is ſtill equally effectuall; ſay thou the word, and my ſoule ſhall be made new againe: ſay thou the word, and my body ſhall be repaired from his duſt. For all things obey thee; O Lord, why doe I not yeeld to the word of thy councell; ſince I muſt yeeld, as all thy creatures, to the word of thy command.

Of Man.

BVT (O God) what a little Lord haſt thou made ouer this great World? The leaſt corne of ſand is not ſo ſmall to the whole Earth, as Man is to the Heauen; vvhen I ſee the Heauens, the Sunne, Moone, and Starres; O God, what is man? who would thinke thou ſhouldſt make all theſe Creatures for one? and that one, vvell neere the leaſt of all? Yet none, but he, can ſee what thou haſt done; none but he can admire, and adore thee in what he ſeeth; how had he need to do nothing but this, ſince he alone muſt do it? Certainly, the price p. 813and vertue of things conſiſt not in the quantity: one diamond is more worth then many Q…arries of ſtone, one Loadſtone hath more vertue then Mountaines of earth: It is lawfull for vsus to praiſe thee in our ſelues: All thy creation hath not more wonder in it, then one of vsus: other Creatures thou madeſt by a ſimple command; Man, not without a diuine conſultation: others at once; Man, thou didſt firſt forme, then inſpire: others in ſeuerall ſhapes like to none but themſelues; Man, after thine owne Image: others with qualities fit for ſeruice; Man, for dominion. Man had his name from thee; They had their names from Man. How ſhould we be conſecrated to thee aboue all others, ſince thou haſt beſtowed more coſt on vsus then others? What ſhall I admire firſt? Thy prouidence in the time of our Creation? Or thy power and wiſedom in the act? Firſt, thou madeſt the great houſe of the World, and furniſhedſt it: then thou broughteſt in thy Tenant to poſſeſſe it. The bare vvalls had been too good for vsus, but thy louelove vvas aboue our deſert: Thou that madeſt ready the Earth for vsus before we were, haſt by the ſame mercy prepared a place in heauen for vsus whiles wee are on earth. The ſtage was firſt fully prepared, then was Man brought forth thither, as an Actor, or Spectator: that he might neither be idle nor diſcontent: behold, thou hadſt addreſſed an earth for vſe, an Heauen for contemplation: after thou hadſt drawne that large and reall Map of the World; thou didſt thus abridge it into this little table of Man; hee alone conſiſts of Heauen and Earth; Soule and Body. Euen this earthly part, which is vile in compariſon of the other; as it is thine (O God) I dare admire it, though I can neglect it as mine owne; for lo, this heape of Earth hath an outward reference to Heauen: other Creatures grouell downe to their earth, and hauehave all their ſenſes intent vponupon it; this is reared vp towards Heauen, and hath no more power to looke beſide Heauen, then to tread beſide the Earth. VntoUnto this, eueryevery part hath his wonder. The head is neareſt to heauen, as in place, ſo in reſemblance; both for roundneſſe of figure, & for thoſe diuine gheſts which hauehave their ſeat in it; There dwell thoſe maieſticall Powers of reaſon, which make a Man; all the ſenſes as they hauehave their originall from thence, ſo they doe all agree there to manifeſt the vertue: how goodly proportions haſt thou ſet in the face? ſuch as tho oft times we can giuegive no reaſon when they pleaſe, yet tranſport vsus to admiration. What liuing glaſſes are thoſe which thou haſt placed in the midſt of this viſage, whereby all obiects from far are clearely repreſented to the mind? and becauſe their tendernes lies open to dangers, how haſt thou defenced them with hollow bones, and with prominent browes, and lids? And leſt they ſhould be too much bent on vvhat they ought not, thou haſt giuen them peculiar nerues to pull them vp towards the ſeat of their reſt. What a tongue haſt thou giuen him; the inſtrument not of taſte only, but of ſpeech; how ſweet & excellent voices are formed by that little looſe filme of fleſh? what an incredible ſtrength haſt thou giuen to the weake bones of the iawes? What a comely and towre like necke, therefore moſt ſinewy, becauſe ſmalleſt? And leſt I be infinite, what able armes and actiue hands haſt thou framed him, whereby he can frame all things to his owne conceit? In eueryevery part, beauty, ſtrength, conuenience meet together. Neither is there any whereof our weakneſſe cannot giuegive reaſon, why it ſhould be no otherwiſe. How haſt thou diſpoſed of all the inward veſſels, for all offices of life; nouriſhment, egeſtion, generation? No veine, ſinew, arterie is idle. There is no piece in this exquiſite frame, whereof the place, vſe, forme, doth not admit wonder, and exceed it: Yet this body if it be compared to the ſoule, what is it, but as a clay wall that encompaſſes a treaſure; as a woodden boxe of a Ieweller; as a coorſe caſe to a rich inſtrument; or as a maske to a beautifull face? Man was made laſt, becauſe he was worthieſt. The ſoule was inſpired laſt, becauſe yet more noble; If the body hauehave this honor to be the companion of the Soule, yet withall it is the drudge. If it bee the inſtrument, yet alſo the clog of that diuine part. The companion for life, the drudge for ſeruice, the inſtrument for action, the clog in reſpect of contemplation. Theſe externall workes are effected by it, the internall which are more noble, hindered; contrary to the bird which ſings moſt in her cage, but flyes moſt and higheſt at libertie. This my ſoule teaches me of it ſelfe, that it ſelfe cannot conceiue how capable, how actiue it is. It can paſſe by her p. 814nimble thoughts from heauen to earth in a moment: it can be all things, can comprehend all things; know that which is; and conceiue that which neuer was, neuer ſhal be: Nothing can fill it, but thou which art infinite: nothing can limit it, but thou which art eueryevery-where. O God which madeſt it, repleniſh it, poſſeſſe it, dwel thou in it, which haſt appointed it to dwell in clay. The bodie was made of earth common to his fellowes; the ſoule inſpired immediately from God. The body lay ſenſeleſſe vponupon the earth like it ſelfe: the breath of liues gaue it what it is; and that breath was from thee. Senſe, motion, reaſon, are infuſed into it, at once. From whence then was this quickening breath? No ayre, no earth, no water was here vſed to giuegive helpe to this Worke: Thou that breathedſt vponupon man, and gaueſt him the Holy Spirit; didſt alſo breathe vponupon the bodie, and gaueſt it a liuing Spirit; we are beholden to nothing but thee for our ſoule. Our fleſh is from fleſh; our ſpirit is from the God of ſpirits. How ſhould our ſoules riſe vp to thee, and fixe themſelues in their thoughts vponupon thee, who alone created them in their infuſion, and infuſed them in their creation? How ſhould they long to returne backe to the Fountaine of their being, and Author of being glorious? Why may wee not ſay that this ſoule as it came from thee, ſo it is like thee? as thou, ſo it, is one, immateriall, immortall, vnderſtanding ſpirit, diſtinguiſhed into three powers, which all make vp one ſpirit. So thou the vviſe Creator of all things, wouldeſt hauehave ſome things to reſemble their Creator. Theſe other creatures are all body; Man is body and ſpirit; the Angels are all ſpirit, not without a kind of ſpirituall compoſition; Thou art alone after thine owne manner, ſimple, glorious, infinite; no creature can bee like thee in thy proper being; becauſe it is a creature; How ſhould our finite, weake compounded nature, giuegive any perfect reſemblance of thine? Yet of all viſible creatures thou vouchſafeſt Man the neereſt correſpondence to thee: not ſo much in the naturall faculties, as its thoſe diuine graces, vvherewith thou beautifieſt his ſoule.

Our knowledge, holineſſe, righteouſneſſe, vvas like the firſt copie from which they were drawne. Behold, we were not more like thee in theſe, then now we are vnlike our ſelues in their loſſe. O God, we now praiſe our ſelues to our ſhame, for the better wee were, we are the vvorſe; as the ſonnes of ſome prodigall, or tainted Anceſtors, tell of the Lands, and Lordſhips which were once theirs. OnelyOnly doe thou vvhet our deſires anſwerably to the readineſſe of thy mercies, that we may redeeme what we hauehave loſt; that we may recouer in thee, what we hauehave loſt in our ſelues. The fault ſhall be ours, if our damage proue not beneficiall.

I doe not finde, that Man thus framed, found the want of an helper. His fruition of God gaue him fulneſſe of contentment; the ſweetneſſe which hee found in the contemplation of this new workmanſhip, and the glory of the Author, did ſo take him vp, that he had neither leiſure nor cauſe of complaint. If Man had craued an helper, hee had grudged at the condition of his Creation, and had queſtioned that which he had perfection of being. But hee that gaue him his being, and knew him better then himſelfe, thinkes of giuing him comfort in the creature, whiles hee ſought none but in his Maker: He ſees our wants, and fore-caſts our reliefe, when wee thinke our ſelues too happy to complaine: How ready will he be to help our neceſſities, that thus prouides for our perfection?

God giues the nature to his creatures: Man muſt giuegive the name; that hee might ſee they were made for him, they ſhall be to him, what he will. In ſtead of their firſt homage, they are preſented to their new Lord, and muſt ſee of whom they hold. He that was ſo carefull of mans ſoueraigntie in his innocence, how can hee be careleſſe of his ſafety in his renovation?

If God had giuen them their names, it had not bin ſo great a praiſe of Adams memory to recall them, as it was now of his iudgement (at firſt ſight) to impoſe them: he ſaw the inſide of all the creatures at firſt; (his Poſteritie ſees but their skins euer ſince;) and by this knowledge he fitted their names to their diſpoſitions. All that he ſaw, were fit to be his ſeruants, none to be his companions. The ſame God that findes the want, ſupplyes it. Rather then Mans innocencie ſhall vvant an outward comfort, God will p. 815begin a new creation. Not out of the Earth, which was the matter of Man, not out of the inferiour creatures, which were the ſeruants of Man, but out of himſelfe for deareneſſe, for equalitie. Doubtleſſe ſuch was Mans power of obedience, that if God had bidden him yeeld vp his rib, waking, for his vſe, he had done it cheerefully: but the bounty of God was ſo abſolute, that he would not ſo much as conſult with mans will, to make him happy. As man knew not while he was made; ſo ſhall he not know vvhile his other ſelfe is made out of him: that the comfort might be greater, which was ſeen before it was expected.

If the Woman ſhould hauehave beene made, not without the paine or will of the Man, ſhee might hauehave beene vpbraided vvith her dependance, and obligation. Now ſhe owes nothing but to her Creator: The ribbe of Adam ſleeping, can challenge no more of her, then the earth can of him. It was an happy change to Adam, of a rib, for an helper; vvhat helpe did that bone giuegive to his ſide? God had not made it, if it had been ſuperfluous: and yet if Man could not hauehave been perfect vvithout it, it had not beene taken out.

Many things are vſefull and conuenient, which are not neceſſarie: and if God had ſeene Man might not want it, how eaſie had it beene for him, which made the Woman of that bone, to turne the fleſh into another bone? But hee ſaw man could not complaine of the want of that bone, which he had ſo multiplyed, ſo animated.

O God, wee can neuer be loſers by thy changes, vvee hauehave nothing but vvhat is thine: take from vsus thine owne, when thou vvilt, wee are ſure thou canſt not but giuegive vsus better.

Of Paradiſe.

MAn could no ſooner ſee, then hee ſaw himſelfe happy: His eye-ſight and reaſon were both perfect at once, and the obiects of both vvere able to make him as happy as he would. When hee firſt opened his eyes, hee ſaw heauen aboue him, earth vnderunder him, the creatures aboue him, God before him, hee knew what all theſe things meant, as if he had beene long acquainted with them all: Hee ſaw the heauens glorious, but farre off: his Maker thought it requiſite to fit him vvith a Paradiſe nearer home. If God had appointed him immediately to heauen, his body had beene ſuperfluous; It was fit his body ſhould be anſwered vvith an earthen Image of that heauen, vvhichwhich vvas for his ſoule: had Man beene made onelyonly for contemplation, it vvould hauehave ſerued as well to hauehave beene placed in ſome vaſt deſart, on the top of ſome barren Mountaine; But the ſame power which gaue him a heart to meditate, gaue him hands to worke; and worke fit for his hands. Neither was it the purpoſe of the Creator, that Man ſhould but liue: pleaſure may ſtand with innocence; he that reioyced to ſee all he had made to bee good, reioyceth to ſee all that hee had made to be well. God loues to ſee his creatures happy; Our lawfull delight is his: they know not God, that thinke to pleaſe him with making themſelues miſerable.

The Idolaters thought it a fit ſeruice for Baal, to cut and lance themſelues; neuer any holy man lookt for thankes from the True God, by wronging himſelfe. EueryEvery Earth was not fit for Adam, but a Garden; a Paradiſe. What excellent pleaſures, and rare varieties hauehave men found in Gardens planted by the hands of men? And yet all the vvorld of men cannot make one twigge, or leafe, or ſpire of graſſe: When hee that made the matter, vndertakes the faſhion, how muſt it needs be, beyond our capacitie, excellent? No herbe, no flowre, no tree was wanting there, that might be for ornament or vſe; whether for ſight, or for ſent, or for taſte. The bounty of God raught further p. 816then to neceſsitie: euen to comfort and recreation: Why are wee niggardly to our ſelues, vvhen God is liberall? But for all this; if God had not there conuerſed vvith man, no abundance could hauehave made him bleſſed.

Yet behold: that vvhichwhich vvas mans ſtore-houſe, vvas alſo his worke-houſe; his pleaſure was his taske: Paradiſe ſerued not onelyonly to feede his ſenſes, but to exerciſe his hands. If happineſſe had conſiſted in doing nothing, man had not been imployed; All his delights could not hauehave made him happy in an idle life. Man therefore is no ſooner made, then he is ſet to vvorke: neither greatneſſe, nor perfection can priuiledge a folded hand; he muſt labour, becauſe he was happy; how much more we, that vvee may be? This firſt labour of his vvas, as without neceſsitie, ſo without paines, vvithout wearineſſe; how much more cheerefully we goe about our buſineſſes, ſo much nearer we come to our Paradiſe.

Neither did theſe Trees afford him onelyonly action for his hands, but inſtruction to his heart: for here hee ſaw Gods Sacraments grow before him; All other trees had a naturall vſe; theſe two in the middeſt of the Garden, a ſpirituall. Life is the act of the Soule, Knowledge the life of the Soule; the Tree of Knowledge, and the Tree of Life then, vvere ordained as earthly helpes of the ſpirituall part: Perhaps hee vvhichwhich ordained the end, immortalitie of life; did appoint this Fruit as the meanes of that life. It is not for vsus to enquire after the life we had; and the meanes we ſhould hauehave had. I am ſure it is ſerued to nouriſh the ſoule by a liuely repreſentation of that liuing Tree, vvhoſe fruit is eternall life, and whoſe leaues ſerue to heale the Nations.

O infinite mercy! Man ſaw his Sauiour before him, ere hee had neede of a Sauiour; he ſaw in whom hee ſhould recouer an heauenly life, ere he loſt the earthly; but after he had taſted of the Tree of knowledge, hee might not taſte of the Tree of Life; That immortall food was not for a mortall ſtomach: Yet then did he moſt ſauour that inuiſible Tree of Life, when he was moſt reſtrained from the other.

O Sauiour, none but a Sinner can relliſh thee: My taſte hath beene enough ſeaſoned with the forbidden fruit, to make it capable of thy ſweetneſſe; Sharpen thou as well the ſtomach of my ſoule by repenting, by beleeuing: ſo ſhall I eate, and in deſpite of Adam liue for euer. The one Tree was for confirmation; the other for tryall: one ſhewed him what life he ſhould hauehave; the other what knowledge he ſhould not deſire to hauehave: Alas, he that knew all other things, knew not this one thing, that hee knew enough: how Diuine a thing is knowledge, whereof euen Innocencie it ſelfe is ambitious? Satan knew what he did: If this bait had been gold, or honour, or pleaſure, Man had contemned it: vvho can hope to auoid error, when euen mans perfection is miſtaken? He lookt for ſpeculatiue knowledge, hee ſhould hauehave looked for experimentall: he thought it had been good to know euill: Good vvas large enough to hauehave perfected his knowledge, and therein his bleſſedneſſe.

All that God made was good, and the Maker of them much more good; they good in their kindes, he good in himſelfe. It would not content him to know God, and his creatures; his curioſitie affected to know that which God neuer made, euill of ſinne, and euill of death, vvhichwhich indeed himſelfe made, by deſiring to know them; now we know vvell euill enough, and ſmart vvith knowing it. How deare hath this leſſon coſt vsus that in ſome caſes it is better to be ignorant; and yet doe the ſonnes of Eue inherit this ſaucy appetite of their Grand-mother: How many thouſand ſoules miſcarie with the preſumptuous affectation of forbidden knowledge!

O God, thou haſt reuealed more then wee can know, enough to make vsus happy; teach me a ſober knowledge, and a contented ignorance.

Paradiſe vvas made for Man, yet there I ſee the Serpent; What maruell is it if my corruption find the ſerpent in my Cloſet, in my Table, in my bed, vvhen our holy Parents found him in the midſt of Paradiſe? No ſooner he is entred, but hee tempteth: he can no more be idle, then harmleſſe; I doe not ſee him at any other Tree; hee knew there was no danger in the reſt, I ſee him at the Tree forbidden▪ How true a Serpent is p. 817hee in eueryevery point; In his inſinuation to the place; in his choice of the Tree, in his aſſault of the Woman, in his plauſibleneſſe of ſpeech to auoid terror, in his queſtion to moue doubt, in his reply to worke diſtruſt, in his proteſtation of ſafety, in his ſuggeſtion to enuie and diſcontent, in his promiſe of gaine!

And if he were ſo cunning at the firſt, what ſhall we thinke of him now, after ſo many thouſand yeares experience? OnelyOnly thou (O God) and theſe Angels that ſee thy face, are wiſer then he; I doe not aske why, when he left his goodneſſe, thou didſt not bereaue him of his skill? Still thou wouldeſt hauehave him an Angell, though an euill one: And thou knoweſt how to ordaine his craft to thine owne glory; I doe not deſire thee to abate of his ſubtilty, but to make me wiſe; Let mee begge it without preſumption, make me wiſer then Adam; euen thine Image which he bore, made him not (through his owne weakneſſe) wiſe enough to obey thee; thou offeredſt him all Fruits, and reſtrainedſt but one; Satan offered him but one, and reſtrained not the reſt: when hee choſe rather to be at Satans feeding, then thine, it was iuſt with thee to turne him out of thy gates, with a curſe: why ſhouldeſt thou feed a Rebell at thine owne boord?

And yet we tranſgreſſe daily, and thou ſhutteſt not heauen againſt vsus: how is it that wee finde more mercy then our fore-father? His ſtrength is worthy of ſeuerity, our weakneſſe finds pity. That God, from whoſe face he fled in the Garden, now makes him with ſhame to flie out of the Garden: thoſe Angels that ſhould hauehave kept him, now keepe the gates of Paradiſe againſt him; It is not ſo eaſie to recouer happineſſe, as to keepe it, or leeſe it: Yea the ſame cauſe that draue Man from Paradiſe, hath alſo withdrawne Paradiſe from the vvorld?

That fierie ſword did not defend it againſt thoſe vvaters vvherewith the ſinnes of men drowned the glory of that place: neither now doe I care to ſeeke vvhere that Paradiſe vvas, vvhichwhich vve loſt: I know vvhere that Paradiſe is, vvhichwhich vve muſt care to ſeeke, and hope to finde. As man was the Image of God, ſo was that earthly Paradiſe an Image of Heauen; both the Images are defaced, both the firſt Patternes are eternall: Adam was in the firſt, and ſtayed not: In the ſecond, is the ſecond Adam, which ſaid, This day ſhalt thou be with me in Paradiſe. There was that choſen Veſſell, and heard, and ſaw what could not be expreſſed: by how much the third Heauen exceeds the richeſt Earth; ſo much doth that Paradiſe, whereto wee aſpire, exceed that which we hauehave loſt.

Of CAIN and ABEL.

LOoke now (O my ſoule) vponupon the two firſt Brethren, perhaps Twins; and wonder at their contrary diſpoſitions and eſtates: If the priuiledges of Nature had beene worth any thing, the firſt borne Child ſhould not hauehave beene a Reprobate.

Now that we may aſcribe all to free Grace, the elder is a Muderer, the yonger a Saint; though goodneſſe may be repayred in our ſelues, yet it cannot bee propagated to ours: Now might Adam ſee the Image of himſelfe in Cain, for after his owne Image begot he him; Adam ſlue his Poſteritie, Cain his Brother; we are too like one another in that wherein wee are vnlike to God: Euen the cleareſt graine ſends forth that chaffe from which it was fanned, ere the ſowing: yet is this Cain a poſſeſſion, the ſame Eue that miſtooke the fruit of the Garden, miſtooke alſo the fruit of her owne body, her hope deceiued her in both; ſo, many good names are ill beſtowed; and our comfortable expectations in earthly things doe not ſeldome diſappoint vsus.

p. 818Doubtleſſe, their education was holy, For Adam though in Paradiſe hee could not be innocent, yet was a good man out of Paradiſe; his ſinne and fall now made him circumſpect, and ſince hee ſaw that his act had bereaued them of that Image of God, which he once had for them, he could not but labor by all holy endeuours to repaire it in them, that ſo his care might make amends for his treſpaſſe. How plaine is it, that euen good breeding cannot alter deſtinie? That which is crooked can none make ſtraight; who would thinke that Brethren, and but two Brethren ſhould not louelove each other? Diſperſed louelove growes weak, and fewneſſe of obiects vſeth to vnite affections: If but two Brothers be left aliue of many, they think that the louelove of all the reſt ſhould ſuruiue in them; and now the beames of their affection are ſo much the hotter, becauſe they reflect mutually in a right line vponupon each other: yet behold, here are but two Brothers in a World; and one is the Butcher of the other. Who can wonder at diſſentions amongſt thouſands of brethren, when he ſees ſo deadly oppoſition betwixt two, the firſt roots of brotherhood: who can hope to liue plauſibly & ſecurely amongſt ſo many Cains, when he ſees one Cain the death of one Abel? The ſame Deuill that ſet enmitie betwixt Man and God; ſets enmity betwixt Man and Man; and yet God ſaid, I will put enmitie betweene thy ſeed and her ſeed. Our hatred of the Serpent and his ſeed is from God: Their hatred of the holy Seed is from the Serpent: Behold here at once, in one perſon, the Seed of the Woman and of the Serpent: Cains naturall parts are of the Woman; his vitious qualities of the Serpent: The Woman gaue him to be a brother, the Serpent to be a man-ſlayer; all vncharitableneſſe, all quarrels are of one Author: we cannot entertaine Wrath, and not giuegive place to the Deuill. Certainely, ſo deadly an act muſt needs be deeply grounded.

What then was the occaſion of this capitall malice? Abels ſacrifice is accepted; what was this to Cain? Cains is reiected; what could Abel remedie this? Oh enuie, the corroſiue of all ill minds; and the roote of all deſperate actions: the ſame cauſe that moued Satan to tempt the firſt Man, to deſtroy himſelfe, and his poſteritie, the ſame moues the ſecond Man to deſtroy the third.

It ſhould hauehave beene Cains ioy to ſee his brother accepted; It ſhould hauehave beene his ſorrow, to ſee that himſelfe had deſerued a reiection; his Brothers example ſhould hauehave excited, and directed him: Could Abel hauehave ſtayed Gods fire from deſcending? Or ſhould he (if he could) reiect Gods acceptation, and diſpleaſe his Maker, to content a Brother? Was Cain euer the farther from a bleſſing, becauſe his Brother obtained mercy? How proud and fooliſh is malice? which growes thus mad, for no other cauſe but becauſe God, or Abel is not leſſe good; It hath beene an old and happy danger to be holy; Indifferent actions muſt be carefull to auoid offence; But I care not what Deuill or what Cain be angry that I doe good, or receiue good.

There was neuer any nature without enuie; EueryEvery man is borne a Cain; hating that goodneſſe in another, which he neglected in himſelfe. There was neuer enuy that was not bloody; for if it eate not an others heart, it will eat our owne: but vnleſſe it be reſtrained, it will ſurely feed it ſelfe with the blood of others, oft-times in act, alwaies in affection. And that God, which (in good) accepts the will for the deed, condemnes the will for the deed in euill. If there be an euill heart, there will bee an euill eye; and if both theſe, there will be an euill hand.

How early did Martyrdome come into the world? the firſt man that dyed, dyed for Religion; who dare meaſure Gods louelove by outward euents, when hee ſees wicked Cain ſtanding ouer bleeding Abel; whoſe ſacrifice was firſt accepted, and now himſelfe is ſacrificed? Death was denounced to Man as a curſe; yet behold, it firſt lights vponupon a Saint: how ſoone was it altered by the mercy of that iuſt hand which inflicted it? If Death had beene euill, and Life good; Cain had beene ſlaine, and Abel had ſuruiued: now that it begins with him that God loues, O Death, where is thy ſting?

Abel ſayes nothing, his blood cryes: EueryEvery drop of innocent blood hath a tongue, and is not onelyonly vocall, but importunate: what a noyſe then did the blood of my Sauiour make in Heauen? who was himſelfe the Shepheard and the Sacrifice; the Man p. 819that was offered, and the God to whom it was offered; The Spirit that heard both, ſayes, It ſpake better things th…n the blood of Abel. Abels blood called for reuenge, his for mercy. Abels pleaded his owne innocency, his the ſatisfaction for all the beleeuing world: Abels procured Cains puniſhment, his freed all repentant ſoules from puniſhment, better things indeed, then the blood of Abel. Better, and therefore that which Abels blood ſaid, was good: It is good, that God ſhould be auenged of ſinners. Execution of iuſtice vponupon offenders, is no leſſe good, then rewards of goodneſſe.

No ſooner doth Abels blood ſpeake vntounto God, then God ſpeakes to Cain; There is no wicked man to whom God ſpeakes not, if not to his eare, yet to his heart: what ſpeech was this? Not an accuſation, but an inquirie; yet ſuch an inquirie as would inferre an accuſation. God loues to hauehave a ſinner accuſe himſelfe, and therefore hath he ſet his Deputie in the breſt of man; neither doth God louelove this, more then nature abhorres it: Cain anſwers ſtubbornly: The very name of Abel wounds him no leſſe, then his hand had wounded Abel; Conſciences that are without remorſe, are not without horror: wickedneſſe makes men deſperate; the Murderer is angry with God as of late for accepting his brothers oblation, ſo now for liſtning to his blood.

And now he dares anſwer God with a queſtion, Am I my brothers Keeper? where be ſhould hauehave ſaid, Am not I my brothers murderer? Behold, hee ſcorneth to keepe whom he feared not to kill: Good duties are baſe and troubleſome to wicked minds, whiles euen violences of euill are pleaſant. Yet this miſcreant, which neither had grace to auoyd his ſinne, nor to confeſſe it, now that he is conuinced of ſinne, and curſed for it, how he howleth, how he exclaimeth? He that cares not for the act of his ſinne, ſhall care for the ſmart of his puniſhment. The damned are weary of their torments, but in vaine. How great a madneſſe is it to complaine too late! He that would not keepe his brother, is caſt out from the protection of God; he that feared not to kill his brother, feares now, that whoſoeuer meets him will …ill him. The troubled conſcience proiecteth fearefull things, and ſinne makes euen cruell men cowardly: God ſa… it was too much fauour for him to die: he therefore wills that which Cain wills. Cain would liue; It is yeelded him, but for a curſe: how often doth God heare ſinners in anger? He ſhall liue, baniſhed from God, carying his hell in his boſome, and the brand of Gods vengeance in his forehead: God reiects him, the Earth repines at him, men abhorre him; himſelfe now wiſhes that death which he feared, and no man dare pleaſure him with a murder; how bitter is the end of ſin, yea, without end; ſtill Cain finds that he killed himſelfe more then his brother. We ſhould neuer ſinne, if our fore-ſight were but as good as our ſenſe; The iſſue of ſinne would appeare a thouſand times more horrible, then the act is pleaſant.

Of the Deluge.

THE World was growne ſo foule with ſinne, that God ſaw it was time to waſh it with a Floud. And ſo cloſe did wickednes cleaue to the Authors of it, that when they were waſht to nothing, yet it would not off: yea ſo deep did it ſtick in the very graine of the earth; that God ſaw it meet to let it ſoke long vnderunder the waters. So vnderunder the Law, the very veſſels that had touched vncleane water, muſt either be rinced, or broken. Mankind began but with one; and yet he that ſaw the firſt man, liued to ſee the Earth peopled with a world of men: yet men grew not ſo faſt as wickedneſſe. One man could ſoone and eaſily multiply a thouſand ſins, neuer Man had ſo many children: ſo that when there were men enow to ſtore the earth, there were as many ſins as would reach vp to heauen, wherevpon p. 820the waters came downe from heauen, and ſwelled vp to heauen againe; If there had not been ſo deepe a Deluge of ſin, there had been none of the waters; Frō whence then was this ſuperfluity of iniquity? Whence, but from the vnequall yoke with Infidels? Theſe mariages did not beget men, ſo much as wickedneſſe, from hence religious husbands both loſt their piety, and gained a rebellious and godleſſe generation.

That which was the firſt occaſion of ſin, was the occaſion of the increaſe of ſinne: A woman ſeduced Adam, women betray theſe ſonnes of God: the beauty of the Apple betrayed the woman, the beauty of theſe women betrayed this holy ſeed: Eue ſaw, and luſted, ſo did they, this alſo was a forbidden fruit, they luſted, taſted, ſinned, died; the moſt ſins begin at the eyes, by them commonly Satan creeps into the heart: that ſoule can neuer be in ſafety, that hath not couenanted with his eyes.

God needed not hauehave giuen theſe men any warning of his iudgement; they gaue him no warning of their ſinnes, no reſpite: yet that God might approue his mercies to the very wicked; he giues them an hundred and twenty yeers reſpite of repenting: how loth is God to ſtrike, that threats ſo long! He that delights in reuenge, ſurpriſes his aduerſarie, whereas he that giues long warnings, deſires to be preuented: if we were not wilfull, we ſhould neuer ſmart.

Neither doth he giuegive them time onelyonly, but a faithfull teacher. It is an happy thing, when he that teacheth others is righteous; Noahs hand taught them as much as he tongue. His buſineſſe in building the Arke, was a reall ſermon to the world, wherein at once were taught mercy and life to the beleeuer; and to the rebellious deſtruction.

Me thinks I ſee thoſe monſtrous ſonnes of Lamech comming to Noah, and asking him, what he meanes by that ſtrange worke; whether he meane to ſaile vponupon the drie land. To whom when he reports Gods purpoſe, and his, they goe away laughing at his idleneſſe, and tell one another, in ſport, that too much holineſſe hath made him mad: yet cannot they all flout Noah out of his faith, hee preaches, and builds, and finiſhes. Doubtleſſe more hands went to this worke then his: many a one wrought vponupon the Arke, which yet was not ſaued in the Arke. Our outward Workes cannot ſaue vsus, without our Faith; we may helpe to ſaue others, and periſh our ſelues: what a wonder of mercy is this that I here ſee? One poore Family called out of a World, and as it were eight graines of corne fanned from a whole barnefull of chaffe: one Hypocrite was ſaued with the reſt, for Noahs ſake; not one righteous man was ſwept away for company; For theſe few was the Earth preſerued ſtill vnderunder the Waters; and all kinds of Creatures vponupon the Waters; which elſe had beene all deſtroyed. Still the World ſtands, for their ſakes, for whom it was preſerued; Elſe fire ſhould conſume that, which could not be clenſed by water.

This difference is ſtrange; I ſee the ſauageſt of all creatures, Lyons, Tygres, Beares, by an inſtinct from God come to ſeeke the Arke (as we ſee ſwine fore-ſeeing a ſtorm, runne home crying for ſhelter) men I ſee not; Reaſon once debauched is worſe then brutiſhneſſe: God hath vſe euen of theſe fierce and cruell beaſts, and glory by them: euen they being created for man, muſt liue by him, though to his puniſhment: how gently do they offer & ſubmit themſelues to their Preſeruer; renewing that obeyſance to this Repairer of the World, which they, before ſin, yeelded to him that firſt ſtored the World: Hee that ſhut them into the Arke when they were entred, ſhut their mouthes alſo while they did enter. The Lyons fawne vponupon Noah, and Daniel; What heart cannot the Maker of them mollifie?

The vncleane beaſts God would hauehave to liue, the cleane to multiply; and therefore he ſends to Noah ſeuen of the cleane, of the vncleane two: Hee knew the one would annoy Man with their multitude, the other would inrich him; Thoſe things are worthy of moſt reſpect which are of moſt vſe.

But why ſeuen? Surely that God that created ſeuen dayes in the Weeke, and made one for himſelfe; did here preſerue of ſeuen cleane beaſts, one for him ſelfe; for ſacrifice: He giues vsus ſix for one in earthly things, that in ſpirituall we ſhould be all for him.

Now the day is come, all the gheſts are entred, the Arke is ſhut, and the windows of p. 821Heauen opened: I doubt not but many of thoſe ſcoffers, when they ſaw the violence of the Waues deſcending, and aſcending, according to Noahs prediction, came wading middle-deepe vntounto the Arke, and importunately craued that admittance, which they once denyed: But now, as they formerly reiected God, ſo are they iuſtly reiected of God. Ere vengeance begin, repentance is ſeaſonable; but if iudgement be once gone out, we cry too late. While the Goſpell ſolicites vsus, the doores of the Arke are open, if we neglect the time of grace, in vaine ſhall wee ſeeke it with teares; God holds it no mercy to pity the obſtinate. Others, more bold than they, hope to ouerrunne the iudgement; and climbling vp to the high Mountaines, looke downe vponupon the Waters, with more hope than feare: and now when they ſee their Hills becomne Ilands, they climbe vp into the talleſt Trees; there with paleneſſe and horror at once looke for death, and ſtudie to auoyde it, whom the waues ouer-take at laſt halfe dead with famine, and halfe with feare. Loe, now from the tops of the Mountaines they deſcry the Arke floting vponupon the waters, and behold with enuie that which before they beheld with ſcorne.

In vaine doth he fly whom God purſues. There is no way to fly from his iudgements, but to flie to his mercy by repenting. The Faith of the righteous cannot be ſo much derided, as their ſucceſſe is magnified: How ſecurely doth Noah ride out this vproare of Heauen, Earth and Waters! He heares the powring downe of the raine aboue his head; the ſhrieking of Men, and roaring and bellowing of Beaſts, on both ſides him; the raging and threats of the waues vnderunder him; hee ſaw the miſerable ſhifts of the diſtreſſed vnbeleeuers; and in the meane time ſits quietly in his dry Cabbin, neither feeling, nor fearing euill: he knew that he which owed the waters, would ſteere him; that he who ſhut him in, would preſerue him, How happy a thing is Faith? what a quiet ſafety, what an heauenly peace doth it worke in the ſoule, in the midſt of all the inundations of euill?

Now when God hath fetcht againe all the life which he had giuen to his vnworthy creatures, and reduced the world vntounto his firſt forme wherein waters were ouer the face of the Earth, it was time for a renouation of al things to ſucceed this deſtruction. To hauehave continued this Delude long, had beene to puniſh Noah, that was righteous. After forty daies therefore, the Heauens cleare vp, after an hundred and fifty the waters ſinke downe: How ſoone is God weary of puniſhing, which is neuer weary of bleſſing! yet may not the Arke reſt ſuddenly. If we did not ſtay ſome-while vnderunder Gods hand, we ſhould not know how ſweet his mercy is, and how great our thankfulneſſe ſhould be. The Arke though it was Noahs Fort againſt the waters; yet it was his priſon; he was ſafe in it, but pent vp; he that gaue him life by it, now thinkes time to giuegive him liberty out of it.

God doth not reueale all things to his beſt ſeruants: behold, He that told Noah an hundred and twenty yeares before, what day he ſhould goe into the Arke, yet foretels him not now in the Arke what day the Arke ſhould reſt vponupon the Hills, and he ſhould goe forth. Noah therefore ſends out his Intelligencers, the Rauen, and the Doue; whoſe wings in that vaporous ayre might eaſily deſcry further then his ſight: The Rauen of quicke ſent, of groſſe feed, of tough conſtitution; no Fowle was ſo fit for diſcouery; the likelieſt things alwaies ſucceed not. He neither will venture far into that ſolitary world for feare of want, nor yet come into the Arke for louelove of liberty; but houers about in vncertainties. How many carnall mindes flye out of the Arke of Gods Church; and imbrace the preſent world: rather chooſing to feed vponupon the vnſauory carkaſſes of ſinfull pleaſures, then to bee reſtrained within the ſtraight liſts of Chriſtian obedience.

The Doue is ſent forth, a Fowle, both ſwift and ſimple. Shee like a true Citizen of the Arke, returnes; and brings faithfull notice of the continuance of the Waters, by her reſtleſſe and empty returne; by her Oliue leafe, of the abatement: how worthy are thoſe Meſſengers to be welcome, which with innocence in their liues, bring glad tydings of peace, and ſaluation, in their mouthes!

p. 822Noah reioyces and beleeues; yet ſtill he waites ſeuen daies more: It is not good to deuoure the fauours of God too greedily; but ſo take them in, that we may digeſt them. O ſtrong faith of Noah, that was not weary with this delay; ſome man would hauehave ſo longed for the open ayre after ſo long cloſeneſſe, that vponupon the firſt notice of ſafetie hee would hauehave vncouered, and voyded the Arke; Noah ſtayes ſeuen dayes ere he will open; and well-neere two Moneths ere he will forſake the Arke; and not then, vnleſſe God, that commanded to enter, had bidden him depart. There is no action good without Faith: no Faith without a word. Happy is that man, which in all things (neglecting the counſels of fleſh and blood) depends vponupon the commiſſion of his Maker.

Contemplations. THE SECOND BOOKE.

NOAH.

Babel.

ABRAHAM.

ISAAC ſacrificed.

LOT and Sodom.

BY IOS. HALL, D. of Diuinitie, and Deane of WORCESTER.

LONDON, Printed for THOMAS PAVIER, MILES FLESHER, and John Haviland. 1624.