The Rule of Faith, Exegesis of Apostles Creed · Article 1 · Tenet 4 · Question and answer 4

The Rule of Faith · Exegesis of Apostles Creed · Article 1 · Tenet 4 · Question and answer 4

p. 159Queſt. 4. But hath eueryevery particular man a good Angell and a bad?Quest.

Anſw. It is probable that eueryevery Elect man hath a good p. 160Anſw.Angell, as may be gathered, Mat. 18. 10. Acts 12. 15. but yet God is not ſo tyed but that he ſends them extraordinarily, more Angels many times to helpe or attend vponupon, it may be one man, Pſal. 34. 8. As for euill angels, we reade that ſometimes one Angell hath vexed one man, Iob. 1. 12. ſometimes one Angell hath haunted diuers men, 2 Chron. 18. 21. ſometimes many Angels hauehave haunted one man, Luke 8. 30. But that eueryevery man ſhould hauehave a bad angell aſſigned him of God, is no where to be found in Scripture.

The conſideration of this Doctrine of the making of the Angels in ſuch a nature, and for ſuch ends as before, ſhould ſerue for diuers vſes.

1 It ſhould informe vsus concerning the wonderfull louelove of God to vsus, that hath made ſuch excellent creatures to do vsus ſuch admirable ſeruice as to attend vponupon vsus and keepe vsus, Heb. 1. 14.

2 It ſhould breed in vsus a great longing after the world to come, where wee ſhall not onelyonly enioy the knowledge of, and fellowſhip with ſuch glorious Creatures, but ſhall be made our ſelues in glory, as the Angels in Heauen.

3 It ſhould teach vsus diuers things: as firſt, not to worſhip Angels, for they were all created by God: God made the Angels, and therefore worſhip is due to him, and not to them that are but our fellow ſeruants, Coloſ. 1. 16. Reuel. 19. Secondly, we ſhould therfore carry our ſelues orderly in all places, eſpecially in the Church, becauſe of the Angels, who are about vsus, and marke what we doe, 1 Cor. 11. 10. Thirdly, we ſhould therefore be patient and of good hope, and full of faith in all afflictions ariſing from the oppoſitions of men, or temptations of Satan, as being ſatisfied with this comfort, that they are more that are with vsus then can be againſt vsus, and if our eyes were opened, wee might ſee ſo much as was ſhewed to the ſeruant of Eliſha, 2 Kings 6. 16.

Hitherto of the Heauen of the bleſſed and the Hoſte thereof, the Angels, and ſo of the world that is now inuiſible to vsus: we next come downe to conſider of this viſible world, this world, I ſay, which is in our view, or may bee ſeene: and p. 161before I come to ſpeake of the other two Heauens, I would briefly conſider of Gods glory in the generall in the making of this viſible world, not ſo much for the matter of the creatures, or their naturall formes or properties, or their next cauſes, which belongs properly to the Philoſophers, but for ſuch things as concerne their firſt cauſe, which is God; or their end, which is Gods glory; or their vſe, which is rather ſpirituall then corporall, in demonſtrating vntounto the ſoule of man the praiſes of God.

The maker of this viſible world was GOD, as well as of that inuiſible world, as is manifeſtly proued, Geneſis 1. at large.

The end of making a world of bodies, as well as of ſpirits was not the puniſhment of ſpirituall ſubſtances, for their ſinning againſt God, as Origen dreamed, but the ſetting out of Gods glory, in ſhewing his wiſdome, goodneſſe and power, Pſal. 19. Rom. 1. and the furniſhing of man for his happy being.

That our hearts may be affected with wondering at this great world which God hath made: we may profitably conſider of it, either by thinking what it is like, or by ſerious pondering what it is indeed.

This great world is like a great Garden throughly furniſhed, eueryevery creature being as a pleaſant flower exquiſitely ranked in moſt comely order, the onelyonly weedes that grow in this Garden, are wicked men: as it may be likened to a great Booke, in which God hath written glorious things that concerne the praiſe of his goodneſſe, wiſdome and power: EueryEvery creature is, as it were, a diſtinct leaſe of that Booke, and the properties and vſes of theſe creatures are, as it were, the ſeuerall lines and letters of that leafe: and the more admirable, becauſe it is a Booke; the writing whereof is indelible, and the vſes whereof are vniuerſall: the Booke ſo opened, that all men in all parts of the world may ſee and read. Againe, this viſible world may be likened to a great and faire houſe, moſt exquiſitely buil, and contriued into ſeuerall roomes, and eueryevery roome richly furniſhed; the Heauens are the Roofe, the Earth the floore, and the Elements the ſeuerall roomes, and the hoſts p. 162of creatures in each of them the rich furniture: and this houſe is the more admirable for vsus, becauſe it is a houſe that eueryevery man dwels in, out of this houſe no man can be put, & it is kept at the charge of the Land-lord, and the Tenants pay no rent.

But to leaue ſimilitudes, there are in the generall conſideration of this viſible world diuers things may bee briefly touched, which we ought to wonder at, and to glorifie God, for his making of things ſo: as

1 The apt diſpoſition of eueryevery creature in his owne place; which place is ſo fit, as a fitter cannot bee inuented: if the Starres were fixed in the Earth, or the Trees in Heauen, how diſproportionable and vncomely would it be?

2 The exactneſſe of the Cteatures in their working, in keeping their times and ſeaſons: how punctually doth the Sunne diſpatch his race in 24. houres, and ſo the Moone in her ſeaſons: the Plants keepe their ſeaſons of the yeere for bearing fruit, and the Starres for ſhining, as they hauehave receiued commandement and order from their great Commander, which is God.

3 That eueryevery creature ſerues for ſome vſe, and many of the creatures diſpatch exceeding much worke, in the vſes vntounto which the Creator hath appointed them: and eueryevery creature hath a kinde of exactneſſe and perfectneſſe in his nature and being.

4 The ſtrange variety of creatures ſet in this viſible world, with their moſt various proprieties: take any roome of this houſe, who can count the number of plants, trees, beaſts, or men vponupon earth? Who can reckon the number of Seas, Riuers, Ponds, Springs, or creatures in them: or count the number of Foules or Flyes in the Ayre, or Starres in Heauen? And this variety is the more wond…rfull, if wee ſtraightly conſider that our God made them all: and that they are all ſtill preſerued in their kindes to this day: and that they are made all in ſuch different formes and portraitures, not onelyonly one kinde from another, but one ſingular creature from another in the ſame kinde.

5 The maruellous order and relation of the creatures in their kindes and reſpect one to another, in regard whereof p. 163the Pſalmiſt magnifies the wiſdom of God, Pſal. 136. 5. and this order is admirable if we conſider the different degrees of creatures, ſeruing one to another in their kinds: as ſome things God made to hauehave being only, as the Heauens, Elements, Meteors, and Minerals. Some things hauehave being and life alſo: as the herbes and trees: ſome things hauing being, life, and ſenſe alſo, as the beaſts & fowles: ſome things hauehave being, ſenſe, life & reaſon alſo, as men; and theſe degrees ſo connexed, that the latter includes alwaies the former, & the inferior degrees ſerue the higher: as the Heauens and Elements adorne & feed the Plants, the Plants feed the Beaſts, the Beaſts feede and ſerue men, and men ſerue God. Againe the order is wonderfull in the placing of theſe bodies ſo, as with vnſpeakable neereneſſe, each creature fils his place ſo, as there is no vacuum or emptineſſe betweene; and beſides, are ſo ſet, as though they be diuers of them directly contrary one to another, yet are ſo ſet, as they deſtroy not one another, but preſerue the whole Frame. I omit many other things for breuities ſake.

Out of theſe generall conſiderations of this viſible world, we may raiſe many vſes for our ſelues: as

1 We hauehave cauſe to admire and wonder at the glory of God, that made ſuch a huge and ſtrong building: wonder, I ſay, at him that giues place for all theſe things to be in, & yet himſelfe conteined in no place; that moues all theſe things, and yet is himſelfe vnmoueable; that made all theſe creatures, being himſelfe vncreated, and that ſhewed ſuch skill in the leaſt things as is beyond the art of all men to doe the like.

2 We ſhould bee afraid to diſpleaſe him, that is Lord of ſuch Hoſts, that commands ſo many & great armies, and can by them at his pleaſure ſuddenly fight againſt vsus and deſtroy vsus.

3 Man hath great cauſe of Humiliation when he lookes vponupon this Frame, both when he feeles his ignorance, that can ſee ſo little into the glory of theſe works of God, ſcarce diſcerning thoſe things of them which their outward formes manifeſtly off…r to his vnderſtanding, & eſpecially to think of it, how all other creatures hauehave kept their firſt perfection, and ſtill keepe their places and workes, and doe their p. 164worke conſtantly in their ſeaſons, obeying their Creator and doing his will, and he only that was beſt prouided for, and made Lord of all, to be out of order, not to keepe his rancke, to liue vnprofitably, and neglect the worke inioyned him, to be, I ſay, the only creature in Gods garden, that deſerues the name of a weed fit to be rooted out, and the rather becauſe by his fault he hath brought much hurt vponupon the whole Frame, and is the cauſe of that vanity or miſery which any of the creatures ſuffer.

4 We ſhould heartily pray vntounto God, to teach vsus to reade in this booke of nature & ſince he hath furniſhed vsus with ſuch a great and glorious Library, to be pleaſed to teach vsus the skill to read and vnderſtand, and the rather becauſe he will iudge vsus by the contents of this booke of nature, as well as by the booke of Scripture, Rom. 1.

5 Poore men, and men oppreſt and purſued in the world, ſhould not repine at their diſtreſſes: what if thou want houſe or harbour, ſo long as thou haſt liberty to dwell in this faire houſe, where thou haſt the Heauens for a roofe, and the Starres for windowes, and the earth for a foundation; though hard Land-lords oppreſſe thee in thy artficiall dwellings, yet thou art Tenant to ſuch a Land-lord, for the vſe of his great houſe of the world, as while thou liueſt will not put thee out of poſſeſſion of his houſe. Yea, ſuch as hauehave great houſes to dwell in, made by the Art of man, ſhould yet take more pleaſure in their liberty to dwell in this houſe made by God, becauſe it excels theirs, more then a Princes Palace can doe a Cottage.

6 God himſelfe hath giuen vsus certaine Caueats, by way of preuention which we muſt looke to, when we reade in this great Booke. The one is, that we take heede we liken not God to any of the creatures which are but the worke of his hands, Deut. 4. 19. Eſay 40. 22, 25. The other is, that wee reſerue all worſhip to God, and not worſhip any of the Hoſte of Heauen or Earth, and therefore wee muſt not ſo much as ſweare by Heauen or Earth, or any thing that is not God, Mat. 5. Ier. 5.

Laſtly, hence we may gather a confutation of Idols and falſe p. 165Gods: If the Pagans would hauehave vsus beleeue that their Idols are true Gods, let their Gods make vsus ſuch Heauens, and ſuch an earth, and we will beleeue them, Ier. 10. 11. In the meane time, this mighty frame will aſſure vsus, that IEHOVAH is onelyonly God. And thus in generall.

I returne now to the ſecond Heauen, which is the higheſt part of this viſible World, called in Scripture the Firmament: and concerning it we may wonder at theſe things:

1. The maker of theſe Heauens: and ſo the Scriptures doe magnifie the praiſes of God, for diuers diſtinct things: as firſt, that he did ſpread out theſe heauens like a curtaine, and ſtretched them out as a Tent to dwell in, Eſay 40. 22. It was a great glory that he could make ſuch vaſt and mighty creatures: ſecondly, that hee could make them alone without any helpe, Eſay 44. 24. & 45. 12. thirdly, that he made them onelyonly by his word, Pſal. 33. 6. fourthly, that he hath made them in ſuch Wiſedome as ſurpaſſeth the vttermoſt of our vnderſtanding to reach the full knowledge of theſe things. In theſe things it was truely ſaid long ſince, that we cannot order our ſpeech becauſe of darkeneſſe, Iob 37. 38. 39. Inſtance in the light of Heauen; where is the Way where light dwelleth, and as for darkeneſſe, where is the place thereof, that thou ſhouldeſt know the path to the houſe thereof: or by what way is the light parted and ſcattered through the world▪ Iob 38. 19. 20. 24. fifthly, that hee hath eſtabliſhed them with ſuch vnderſtanding, and power, as they continue, notwithſtanding their maruellous motions, and yet hauehave nothing to hold them vp, no mighty Beames from North to South to beare them vp, no rafters to faſten them to, or the like: but are vpheld meerely by the Word of his power, Pro. 3. 19. Heb. 13.

2. In Scripture we ſhall finde obſerued concerning the Heauens, their ſtrange conſtitution and Nature, and that for diuers things: as firſt, for their vaſt greatneſſe, Eſay 40. 12. ſecondly, their ſhining brightneſſe being like a molten looking-glaſſe, Iob 37. 18. thirdly, their ſingular durableneſſe and laſtingneſſe, Deut. 11. 21. to which I might adde their vnconceauable ſwiftneſſe in Motion: the Sunne running p. 166his Race ſwifter then any Gyant on earth, or Foule in the Ayre, or ought that can bee found here below, Pſalme 19.

3. The end why thoſe mighty heauens were made, which is chiefly to preach the glory of the Lord to all the ends of the Earth, Pſal. 19. 1. which glory of God in making them, is ſo great, that the glory of the Lord is ſaid to couer the heauens, Hab. 3. 3.

4. The ordinances of heauen, or the Lawes which God hath giuen to theſe mighty creatures, or the couenant hee hath made with them, binding them to doe his will: granting them dominion ouer the earth by their influences which cannot bee reſiſted or reſtrained, Iob 38. 33. 31. And couenanting with them, to preſerue them in their courſe, Ier. 33. 25. and binding them to keepe their ſeaſons, and to doe the worke appointed them, as the Sunne to lighten the world by day, and the Moone and Starres by night, ſo as the Moone muſt know her ſeaſons, and the Sunne his going downe, Pſal. 136. 9. & 104. 19.

5. The Hoſtes or Armies of creatures that people the heauens: and theſe are praiſed: firſt, for their comelineſſe, and hence it is ſaid, that the Spirit of the Lord garniſhed the heauens, Iob 26. 13. ſecondly, for their Number, in reſpect of which it is accounted an infinite vnderſtanding in God to number the Starres and call them all by their names, Pſal. 147. 4. 5. thirdly, for their ſubiection to God, in that they all are his ſeruants and obey his wil Pſal. 103. 21. ſo as God doth whatſoeuer he will in heauen aſwell as earth, Daniel 4. 35. fourthly, for their vſes: for beſides the ſweet influences of the Starres, what comfort ſhould we hauehave in this viſible world, if wee had not the light of the Sunne: How would the glory of all Gods workes lie buried in the darke, that now by the benefit of the light, appeare to vsus, and ſerue for our vſes.

The conſideration of the making of theſe mighty heauens ſhould ſerue for diuers vſes: as,

1. Our ſoules ſhould bleſſe God, and giuegive him thankes, becauſe he is very great, and hath ſhewed his great wiſedome p. 167in making the heauens, and his mighty power in ſtretching them out like a curtaine, and all this through his great merciemercy to man, which endureth for euer, Pſalme 104. 1. 2. & 136. 5.

2. Woe to wicked men that by their ſinnes prouoke God, they cannot eſcape his wrath, God hath compaſſed them in with the heauens, and can make the very Starres of Heauen fig…t againſt them, Iudg. 5. 20. and theſe Heauens will declare their wicke…neſſe, Iob 16. 27. Nor can any thing they doe be hid from him, for the light and darkeneſſe are his creatures, and therefore no darkneſſe can hide from him, Iob 22. 12, 13, 14.

3. When I conſider (ſaith Dauid) thy heauens, the worke of thy fingers, the Moone and the Starres which thou haſt ordained, what is man that thou art mindefull of him, or the Sonne of Man that thou viſiteſt him, Pſal 8. 3. 4.

4. Godly men may be much comforted with the knowledge of this that God made the Heauens, the Sunne, and Moone, and Starres, and that in diuers reſpects.

For firſt, they need not feare the ſignes of Heauen, nor the Conſtellations of the Starres, nor the diuinations of Inchaunters: for as God can reſtraine the Conſtellation of the Starres, Eſay 13 10. ſo there can be no diuination againſt God, Eſay 44. 25 & 47. 1…. ſecondly, becauſe God hath hereby ſhewed that he is able to prouide for them and protect them, yea, hee pleadeth the greatneſſe of his power in making the heauens, thereby to aſſ…re them, that there ſhall be nothing too hard for him to doe, that may concerne their good, Zach. 12. 1. 2. 3. Eſay 42. 5. 6 & 45. 11. 13. 18. 19. thirdly, becauſe God hath profeſſed to make ſo great account of the Church, that hee can take no delight in the workes of his hands, in planting the Heauens, if Sion be not planted, and her children as the Starres in Heauen, Iſay 51. 10. fourthly, becauſe God hath promiſed to them better Heauens, when themſelues ſhall ſhine as the Starres in the Firmament, and they ſhall need no Sun, nor Moone to light them, but God himſelfe will be their euerlaſting Light, Dan. 12. …. Reuel. 21. 2…. & 22. 5.

Thus of the Starry skie or the ſecond part of Heauen: The p. 168third part followes, and that is the Ayre: This is the loweſt and worſt roome of Heauen, and yet excellent things are written of it for our profit in the Scriptures.

Of the Nature, properties, parts, and naturall vſes of the Ayre, the Scripture takes little or no notice, but leaues that to Philoſophie: the Furniture of this Roome is eſpecially commended in Scripture: and ſo the holy Ghoſt ſingles out diuers Conſiderations. Firſt, about the Foules of the Ayre. Secondly, about the Meteors in the Ayre.

About the Foules of the Ayre we ſhall finde ſuch things as theſe obſerued in Scripture, and ſo offered to our conſiderations.

1. The Maker of them, which was God, Gen. 1.

2. The matter out of which they were made (viz.) out of the ground, Gen. 2. 19.

3. The Originall of their names: for it was Adam that gaue the names to the Foules, Gen. 2. 19.

4. Their inferiority to man, both in that wiſedome is not in them, Iob 28. 21. and in that God hath planted in the Foules a natural feare of man more then any other creature, Gen. 9. 2.

5. The care that God hath for the very Foules: for firſt, hee knowes all the Foules in the Mountaine, Pſal 50. 11. ſecondly, he prouides foode for them without their owne induſtry, Mat. 6. Pſal. 147. 9. thirdly, he hath taught them skill to build them Neſts to dwell in, Mat. 8. 20. fourthly, he hath prouided euen for their delight: for they hauehave their habitation by the ſpringes, and ſing among the branches, Pſal. 104. 12. fifthly, God hath prouided for their paſſage in the Ayre, and that ſo wonderfully, that it is reckoned among the foure things too hard for vsus to know, to tell the way of an Eagle in the Ayre, Pro. 30. 19.

6. The Vſes they ſerue for, both in reſpect of God, for the Foules praiſe God in their kinde, Pſal. 148. 10. and in reſpect of men, to whom they are giuen not onelyonly for their foode and ſeruice, Gen. 9. 2. but as the companions of their liues: and therefore it is noted as a iudgement, to hauehave the very Foules of the Ayre taken away, Ier. 4. 25 & 9. 10. Eſpecially p. 169God hath giuen to the Kings of the Earth, a ſupreame rule ouer the Foules of the Ayre in the places where their ſubiects dwell, Dan. 2. 38.

7. The naturall order among the Foules: eueryevery kinde knowing his ſeaſon, Ier. 8. 7.

From the Contemplation of the Foules of the Ayre, the holy Ghoſt in Scripture raiſeth diuers Vſes: both to teach, and reproue, and terrifie.

Firſt, for matter of Inſtruction, hee ſhewes, that the very foules may teach vsus: firſt, to know that there is a God, and that he gouernes the world, Iob. 12. 7. ſecondly, to liue without carking care for foode and rayment, and truſt vponupon God for the ſucceſſe of all our labours, Mat. 6. 26. thirdly, with all thankfulneſſe to acknowledge Gods goodneſſe to vsus, that hath made vsus wiſer then the Foules of the Ayre, Iob 35. 11. and giues vsus power ouer them, Pſal. 8. 8. and that hee hath made a couenant with them in our behalfe that they ſhall not hurt vsus, Hoſea 2. 18. and for that now in the New Teſtament God hath taken of theſe ceremoniall reſtraints, and pronounced that all the Foules are now cleane and lawfull to be eaten or vſed, Acts 10. 12.

Secondly, Man is reprooued by the Foules, for not obferuing the ſeaſons of grace, in that the Foules in their kinde obſerue the ſeaſons of nature, for their appearing and breeding, &c. Ier. 8. 7.

Thirdly, man is threatned that if he ſinne againſt God, that God that gaue the carcaſes of the Foules for meat to man, will giuegive the carcaſes of men for meat to the Foules, Deut. 28. 26.

Thus of the Foules.

The Meteors in the Ayre are certaine impreſſions God by his power makes in or by the Ayre, the Lord framing wonderfull things, thence and there, for the ſeruice of his glory.

The Scripture conſiders of theſe Meteors, either as altogether extraordinary importing their vſe, but not the cauſes of them: or elſe more ordinary.

God hath ſtrange things in this Heauen, vnknowne to vsus, and of which he giues no account to vsus in the booke of Nature. p. 170Thus wee reade of fire rained downe from Heauen. Gen. 19. 2. Kings 2. 10. and o… great ſtones throwne downe from Heauen, Ioſh. 10. and alſo that God opened the dore of Heauen, and rained downe Manna, Pſal. 78. 23. and by experience it hath bin knowne that God hath rained downe liuing creatures from Heauen alſo, as frogges or the like.

The more ordinarie Meteors may for order ſake be caſt into three ſorts: ſome fiery, ſome ayrie, ſome watery.

The fiery Meteors in Nature are many, which are ſeene in great diuerſity and often: as pillars of fire, the fire we call the falling of the Starres, the fire they call Ignis fatuus, or fooles fire, the fire that will hang about mens garments or the ſailes of ſhips, blazing Starres or the Lightning. But the Scripture doth eſpecially ſingle out the Thunder and Lightning, to make obſeruations about it for our vſes.

And ſo firſt of Thunder and Lightning both together, the Scripture would hauehave vsus take notice.

1. That they are in a ſpeciall manner of Gods making, though the Philoſopher ſay much to tell vsus how they are raiſed and framed by nature, yet God challengeth a peculiar honour in the making of them, aboue what wee can reach too: and therefore they are called his Thunder and his Lightning, Pſal. 77. 17. 18. & 104. 6. 7. Iob 38. …5.

2. That they are both Officers vntounto God, in a ſpeciall place about him, ſeruing about the Lord, when there is ſpeciall occaſion to ſhew the terror and greatneſſe of his Maieſty: as when the Law was to bee giuen, and the Lord was to come downe vponupon Mount Sinay, Exod 19. 16. and ſo when the Lord as King would come downe amongſt vsus here in the world, the Thunder and Lightning doe not onelyonly giuegive notice of his comming, but as his high Marſhalls, they make roome for it, and compell people of all ſorts in their places to expect the comming of the Lord, Pſalme 97. 1. 3. 4.

Secondly, each of them are magnified apart: as,

1. The Thunder is called the voice of God, the ſound that goeth out of his mouth which God directeth vnderunder the whole Heauen, as a wiſe man directeth his ſpeech to the p. 171Hearers. It is a roaring voice, called alſo the voice of his Excellence, becauſe he ſpeaketh▪ when he ſpeaketh by Thunder with ſpeciall Maieſty: The Lord is ſaid to thunder maruellouſly with his voice, all this in Iob 37. 2, 3, 4, 5. Hee ſpeakes in Thunder as the God of glory, Pſal. 29. …. This voice of the Lord is powerfull, and therfore called the Thunder of his power, Iob 26. 14. Pſal. 29. 4.

2. The Lightnings are called Gods Arrowes, 2. Sam. 22. 14. 15. and ſo they are wonderfull, if we conſider, that it is God onelyonly that diuided a way for the Lightning, Iob 38. 25. & 28. 26. and that God can by theſe Arrowes diſcomfit an Armie of enemies, Pſal. 144. 6. and that God can ſhoot ſo farre with them (viz) from one end of the Heauen to another, Mat. 24. 27. and that God doth make the Lightnings with the raine at the ſame time, when one would thinke the raine ſhould quench the fire of the Lightning, Pſal. 135. 7. and this obſeruation of the Pſalmiſt, the Prophet Ieremie twiſe alledgeth Verbatim as a matter of wonder, Ier. 10. 13 & 51. 26.

Laſtly, it is wonderfull, that God ſhould ſhoot with ſuch ſtrange Arrowes as inlighten the world, Pſalme 97. 3. 4. & 77. 17. 18.

What vſe we ſhould make of the Thunder and Lightning we are likewiſe taught in the booke of God: for the Thunder being Gods voice, we are enioyned when God ſpeakes in ſuch Maieſty, to heare him attentiuely, yea, and to ſpeake of his glory in the Temple, Pſal. 29. 9. Iob 37. 2. and what the meaning is of his voice he hath told vsus in his Word, ſo that as often as we heare the Thunder, wee ſhould know that God by that mighty voice doth tell vsus:

1. That he is the true God, and there is none ſo great as he, Ier. 10. …0. 13. Pſal. 77. 13. 18. 17.

2. That he raigneth, and gouerneth all things, and can doe what he liſts, Pſal. 97. 1. 2. 3.

3. That wicked men are ſure to be deſtroyed, and that their ſtrength ſhall not preuaile, 1. Sam. 2. 10.

4. That the mightieſt men on earth muſt doe their Homage to God and now acknowledge his Glory and Maieſty, and p. 172worſhip him with all poſſible deuotion, Pſalme. 29. 1, 2, 3, &c.

5. That the heart of all men ſhould tremble at the terror of his glory, Iob …7. 1.

6. That the godly ſhall be preſerued, and that God will giuegive his people ſtrength, Pſal. 29. 11.

Thus of the fiery Meteors. The Ayrie Meteors follow: and they are the winde and the Earth-quake.

Concerning the windes, theſe things are noted as admirable in Scripture.

1. The originall of them: No man knoweth whence they come nor whither they goe, Iohn 3. 7. Yea, God challengeth it as his owne ſpeciall glory to create the windes, and reckons that worke with the forming of the Mountaines, and the telling of man what he thinkes, Amos 4. 13. but where God puts the winds after he hath created them, wee know not, onelyonly that he bringeth them out of his treaſure, Pſalme 135. 7.

2. The direction of them in their Motion: no man can hold the winde in his fiſtes, nor turne them out of the way to alter their Motion: yet are the very windes ſubiect vntounto Gods order: either to be ſtill, Mat. 8. 27. or to goe on as he ſhall direct both when, and whither, and as he will in all things. It is admirable that ſuch buſtling and vnruly creatures, as the windes ſhould bee made to pace orderly: yet it is ſaid, that God weighs euen the windes and before he ſends them out, he looketh to the ends of the whole earth, and ſeeth exactly vnderunder the whole Heauens to appoint their Motion and their way, Iob 28. 25.

3. The vſe God puts the winde to, ſometimes they ſerue to bring the raine, 1King. 18. 45. ſometimes they ſerue in ſteed of poſts and meſſengers: ſo they fetched Locuſts, Ex. 10. 13. and quailes, Numb. 11. 31. ſometimes God vſeth them to draw his Charriots. The clouds are Gods Charriot, and it is drawne by wings, not by horſes: and the winges are the winde. Thus God rideth on the wings of the winde, 2. Sam. 22. 10. Pſal. 104. 3. ſometimes they are ſet to driue away the Raine, and to cleanſe the clouds, Iob 37. 21. p. 173Prou. 25. 23. ſometimes he vſeth them to puniſh the ſinnes of men, by hurting or deſtroying their houſes, cattell corne, or the like: yea, ſometimes he ſends the winde to fetch away the wicked, and to hurle them out of their place, Iob. …7. 21.

All which ſhould teach vsus to acknowledge Gods glory in theſe things, and to lift vp our hearts to the contemplation of Gods wonderfull working: eſpecially we ſhould prepare our hearts to meete God, and not dare to prouoke him by our ſinnes, Amos 4. 12, 13.

Thus of the wind, the Earth-quakes followes, which is ſuppoſed to be cauſed by the Ayre getting into the hollow places of the earth, and wanting vent, doth by force ſtriue t… open a paſſage for it ſelfe, which cauſeth the trembling of th… Earth.

The Earth-quake is iuſtly to be reckoned amongſt the wonderfull workes of God, that can by ſo weake a creature as the Ayre, moue ſo vaſt a body as the Earth: and therefore the Scripture giueth the power of ſhaking the earth vntounto God.

This Meteor is magnified in Scripture alſo, for the ſeruice it is put to: It ſometimes is vſed to ſhew the terror of Gods Maieſty; ſometimes to ſignifie Gods wrath vntounto wicked men; ſometimes to aſſure Gods louelove to his people (as will appeare in the vſe) and ſometimes to foretell the laſt Iudgement.

The conſideration of the Earth-quake may ſerue for diuers vſes: as,

1 To ſhew Gods power and greatneſſe, and the terror of his Maieſty, Exod. 19. 18. ſo the Earth-quake was one of the wonders to ſhew the diuinity of Chriſt at his paſſion.

2 To comfort Gods ſeruants, and to let them know that God is highly diſpleaſed when they are wronged: Hee makes the Earth quake when hee is angry for the wrongs done to his Seruants, eſpecially if they make their mone to him by Prayer, as was ſhewed in the caſe of Dauid, Pſal. 18. 6, 7. and the Apoſtles, Acts 4. 31. and Paul and Silas, Acts 16. 25, 26.

p. 1743 To proue how fearefull the eſtate of wicked men is, and how ſure it is they will be conſumed out of the earth, and how eaſie it is for God to be rid of them, ſeeing, if hee but looke on the Earth it trembleth, Pſal. 104. 32, &c. yea, by this worke Iob proues, no man could euer harden himſelfe againſt God and proſper, ſeeing he ſhaketh the earth out of his place, and the Pillars thereof tremble, Iob 9. 4, 5, 6. and Nahum hence concludeth, that no wicked man can ſtand before his anger, Nahum. 1. 5, 6.

Sure it is, GOD can neuer want glory that can make the earth ſhake if he but looke vponupon it, and the Hils ſmoke if hee but touch them, Pſal. 104. 31, 32. and we ſhould ſing of his glory all our dayes.

Laſtly, wee vponupon whom the ends of the world are come, when wee ſee the Earth tremble, ſhould remember the approach of the generall iudgement, the Lord by that ſigne giuing warning vntounto men to awake out of ſecurity, and prouide for their accounts, Luke 21. 11. Mat. 24. 7.

Thus of the Ayrie Meteors: The watry Meteors follow, and thoſe are Clouds, Snow, Miſt, Deaw, Froſt, Haile, and Raine, and hither I may referre the Rainebow, and theſe are moſt frequently mentioned in Scripture, and though men for the commonneſſe of theſe things doe neglect the ſtudy of Gods glory in them, yet the Lord euen from theſe things doth for our vſe gather many excellent obſeruations to teach vsus and to ſhew vsus his glory.

Theſe things are commended in Scripture:

1 For the wonder of their originall: who can tell who is the Father of the Raine, and who hath begotten the drops of the Deaw, out of whoſe wombe came the Ice, and who hath gendered the hoare Froſt that comes from Heauen? who can ſhew the ſecret of hiding the waters as with a ſtone, and freezing the face of the deepe: who can lift vp his voice to the Clouds, that abundance of waters may come downe? Iob 38. 28, 29, 30, 34.

2 For the wonderfull working of God in the placing and ordering of them: as that God ſhould binde vp the waters in his thicke Cloud, and yet the Cloud not to bee rent vnderunder p. 175them, Iob 26. 8, 9. and that God ſhould ſhake the Pillars of Heauen, and yet Heauen falls not, verſe 11. that God can fetch vp and cauſe the vapours to aſcend from the very ends of the earth, Pſal. 135. 7. that hee weigheth the waters by meaſure, when he maketh a decree for the raine, ſeeing to it and preparing it, and ſearching out all things that concerne the falling of eueryevery drop of the raine, ſo as not any of it falls in vaine, or in a wrong place, Iob 28. 25, 26, 27. & 37. 12.

3 For the worth and excellency of theſe things: called the bleſſings of Heauen, and the precious things of Heauen, Deut. 33. 13. Gen. 49. 25.

4 For the vſe he puts theſe things to: for

1 By theſe, when he pleaſeth he can iudge his enemies: either by ſhutting vp the Heauens that they fall not, or by opening the windowes of Heauen, as hee did in the deſtruction of the old world, Iob. 36. 31. he reſerues theſe againſt the day of battell, Iob 38. 23. Eſay 24. 17, 18. & 37. 13.

2 At the firſt he made the Clouds to be a garment for the Sea, when it was firſt brought out, and a ſwadling band for it, Iob 38. 8, 9.

3 By the Clouds, as in a Chariot, God rides about this nether world to viſit it, Pſal. 104. 3.

4 He vſeth the Clouds to hold backe the face of his Throne by ſpreading it vponupon it, Iob 26. 9.

5 To ſhew his power, he often with his Cloud couereth the Light, and commandeth it not to ſhine by the Cloud that commeth betwixt, Iob 36. 32.

6 God hath made himſelfe a Pauillion to ſit in, with waters and thick Clouds, 2 Sam. 22. 12.

7 By theſe God waters our Land as wee doe our Gardens, and by the vertue of them, hee giueth meat in abundance, Iob 36. 31. & 37. 11. Pſal. 65. 9, 10, 11, 12.

5 For the intereſt that God hath giuen vsus vntounto theſe things, and therefore they are called our Heauens, Deut. 33. 28. and therefore no man can be poore that hath ſo great ſubſtance.

The vſe is eſpecially to ſet vsus in an euerlaſting admiration of God, not onelyonly for theſe things which he hath reueiled concerning p. 176theſe things, but euen for the intimation, that there are many things we know not, but are aboue our reach: Behold, ſaith he, God is great, and wee know him not, if wee ſhould but conſider that one thing that ſeemes the leaſt of many, it is too wonderfull for vsus, euen Gods making of the drops of raine ſo ſmall, and yet ſo proportionall among themſelues, when God cauſeth them to diſtill vponupon man, Iob 36. 26, 27, 28. We hauehave great cauſe to ſtand ſtill and wonder: we know not the wondrous works of him that is perfect in knowledge. We cannot order our ſpeech in theſe things by reaſon of darkneſſe. If a man ſpeake, he ſhall bee ſwallowed vp with the greatneſſe, and difficulty, and glory of theſe things, Iob 37. 14, 16, 19, 20.

Touching the Almighty, in theſe things wee cannot finde him out, he is excellent in power and in Iudgement, and in plenty of Iuſtice, euen by theſe things, Iob 37. 23. Men ſhould therefore feare him, for as he ſheweth by reaſoning from theſe things in another place, the onelyonly wiſdome of a man, were to feare God, Iob 28. 28.

Secondly, wee ſhould learne of theſe things how to ſerue God, they keepe their ſeaſons, and they returne not to Heauen againe, but doe the worke God ſent them for, Eſay 55. 10. Luk. 12. 56. Mat. 16. 2, 3.

3 We ſhould bee wonderfull thankfull to God euen for theſe bleſſings of Heauen. They were wont in the firſt ages of the world, to thinke they had cauſe to praiſe God for the very dew of Heauen, Gen. 25. 28, 39. Deut. 33. 13, 28. Wee are exhorted to ſing praiſe to God, who couereth the Heauen with Clouds, and prepareth raine for the Earth, Pſal. 147. 7, 8. Men vſe to giuegive a great deale of mony to buy a little land, and yet cannot praiſe him that giues them what is more worth then that they buy; for it is God that giueth the dew, and the ſnow, and the raine, and ſo the Graſſe and the Corne, without which the Land were worth nothing.

4 Seeing God hath wrought wonderfully in theſe things, and that they are ſo precious for our vſes, we muſt learne (if at any time God reſtraine theſe bleſſings of Heauen) to ſeeke them by prayer and repentance for our ſinnes, Iames 5. 18. p. 1772 Chron. 6. 27. 28. and if we would hauehave them continued to vsus, we muſt looke to the paying of our Tythes duly, Mal. 3. 10.

5 Wicked men are but in ill taking: for (beſides that by theſe things GOD can plague them, hauing reſerued them for the day of warre as was ſhewed before) the Lord by theſe things hath left them without excuſe, hauing from them witneſſes to pleade for him againſt the wicked, as is ſhewed Acts 17. 14.

6. We muſt take heede of doubting Gods prouidence in ſending theſe bleſſings from Heauen: we may reade of a man that was troden to death, for doubting whether God could furniſh mans wants by theſe things, 2 King. 7. 19, 20.

To conclude, we muſt make conſcience of it to learne theſe things and what elſe God teacheth vsus by them, and the rather for the wonder of Gods printing, that can make his letters ſo great, that a man may ſee and reade ſo farre off, and therefore remember to magnifie his worke, Iob 36. 24, 25.

As for the Raine-bow two things only I will note.

1 What we may obſerue by the ſenſe of ſeeing: and that is the ſtrange varieties and perfection of colours, that God by his power gathereth in that manner into the Ayre, which Ayre of it ſelfe is without any colour, raiſed and diſſolued againe after a little time without any remnant of theſe colours left.

2 What we may reade in Scripture of it: and that is both concerning the Author of it, and the end of it. The Author of it is God, who calleth it his Bow; and the end is by Gods owne appointment, to ſecure and aſſure man that the world ſhall neuer be deſtroyed by waters any more; which is the more wonderfull, becauſe the Rainebow in it ſelfe is often a fore▪runner of Raine, as experience ſhewes, and by the deſcending of the two hornes of it to the Earth and Seas, doth drinke vp vapours, and carry them into the Ayre to breede Raine, Gen. 9.

Hitherto of Heauen, the Earth followes.

Earth.] The terme of Earth here comprehends (as I conceiue) the dry Land, as alſo the waters of the Sea that lye vponupon p. 178the Earth: and therefore I would firſt briefly conſider of the Sea.

Concerning the Sea, theſe things in Scripture are taken notice of.

1 What it is: and ſo Moſes deſcribes the Sea to be the gathering together of the waters into a heape, which before did flow ouer all the face of the earth: and this collection of the waters vnderunder the Firmament, God himſelfe named the Sea, Gen. 1. 10.

2 The Originall of theſe waters; and that God claimes as a glory to himſelfe, to hauehave made the Sea as well as other vaſt Creatures, the Sea is his and hee made it, Pſal. 95. 5. he is the God that made the Sea and the dry Land, Ionah 1. 9. and for the manner of making it, as it had diuers things common with other creatures, as to be made of nothing, and by the Word of God, and ſo the waters in ſpeciall are ſaid to hauehave the Spirit of God to ſit vponupon them, as the Hen ſitteth vponupon the Chickens, to giuegive it forme and digeſtion, Gen. 1. 2.

3 The wonder of Gods power in placing and diſpoſing of the Sea, and that in many reſpects: as

1 That he hath made theſe waters to be of ſuch vaſt greatneſſe, and vnſearchable depth, Iob 38. 16. Eſay 40. 12.

2 That he hath founded the world vponupon the Seas, and ſtabliſhed it vponupon the Flouds, ſetting the mighty Frame of the vpper world vponupon the waters and the earth to hold them vp, Pſal. 24. 2.

3 That he hath caſt all theſe waters into their ſeuerall places, where he keepes them in heapes, as in moſt conuenient Store-houſes, Pſal. 33. 7.

4 That hee keepes them ſo ſtrangely from drowning the whole Earth without any other Barres or Doores then the word of his owne Power, ſaying to it, Hitherto ſhalt thou come, and no further, and heere ſhall thy proud waues ſtand, Iob 38. 8, 10, 11. making the very Sands in a plaine to ſtay the raging waues of the Sea, and to bee the bounds thereof, Ierem. 5. 22. giuing his decree to the waters once for all in the beginning, that they ſhould not paſſe his p. 179Commandement, Prou. 8. 29. and to that end hee ſets a watch ouer the Sea, Iob 7. 12.

5 That he rules and gouernes the Seas, doing with them whatſoeuer pleaſeth him, Pſal. 145. 6. Hee deuideth the Sea when the waues thereof roare (which hee doth by his authority as the Lord of Hoſts) Ier. 31. 35. Hee ſo ruleth the raging of the Sea, that when the waues thereof ariſe he ſtilleth them, Pſal. 89. 9. ſo as in their greateſt tumults, if he but ſpeake to them, they are ſtill preſently at his command, Mat. 8. and as Iob ſaith, he deuideth the Sea with his power, and by his vnderſtanding hee ſmiteth through the proud, Iob 26. 12. He alone treadeth vponupon the waues of the Sea, Iob 9. 8.

6 That he hath ordered it ſo, that all Riuers runne into the Sea, and yet the Sea is not full, Eccleſ. 1. 7.

4. The ends of creating the Sea, which are partly Gods glory, and partly mens vſe; and partly to doe ſpeciall ſeruice to the Sonne of man, the Sauiour of the world.

The glory of the Lord appeareth in the Sea in all the former conſiderations, and the Sea by roaring praiſeth God, and is in Scripture called vponupon to praiſe, and to ſhew that hee raigneth, 1 Chron. 16. 32.

The Sea alſo ſerueth for mans vſe: for men doe their buſineſſe in theſe great waters, Pſalme 107. 23. when they goe downe to the Sea in Ships, & the way of a Ship in the middeſt of the Sea, is one of the foure things which are too wonderfull for vsus to reach to, Prou. 30, 19. Beſides, there are great treaſures and riches in the Sea, which God hath giuen vntounto man, Pſal. 104. 25. for men come to hauehave right to the fiſhes of the Sea by grant from God in the beginning of the world, Gen. 1. 26. & 9. 2. And beſides, the abundance which men gather out of the Seas that way, they are inriched by the Treaſures hid in the ſands, ſuch as are either Pearles or precious ſtones, or ſome kindes of creatures, Deut. 31. 19. And it is noted as a great iudgement, to take away the Fiſhes of the Sea from man, Hoſ. 4. 3. And further, when God is angry with man, he can call for the waters of the Sea, and powre them on the face of the earth, Amos 5. 8.

p. 180The ſpeciall ſeruice the Sea doth, or is to doe to Chriſt, is by her roaring, to giuegive warning to the world of his ſecond comming to Iudgement, Luke 21.

There are many vſes made in Scripture of this Doctrine concerning Gods workmanſhip about the Sea: as

1 This mighty creature thus made and ordered by GOD, ſerues to ſet out the great glory of Gods wiſdome and power, as the Prophet Dauid with admiration obſerues, Pſal. 104. 25. and if the Sea be ſo great and mighty, how great and mighty is the Lord, that ſo eaſily rules ſo vaſt a creature, Pſal. 93. 3, 4. the very Sea ſhewes that he is GOD alone, Neh 9. 6.

2 The Lord himſelfe notes it with indignation, as a foule offence againſt him, that men doe not learne for euer to be afraid of God that hath ſet ſuch bounds to the Sea, that by his owne word ſtayes the Sea from ouerwhelming vsus all, Ier. 5. 22. To ſee the waues of the Sea toſſing themſelues, and yet are kept in within the very ſands, that they dare not paſſe ouer them, and though they roare yet cannot preuaile to get beyond the bound God hath ſet them, ſhould make a mans heart tremble at the power of God.

3 Wee that dwell in the Iles of the Sea, and are compaſſed round about with the raging waters ſhould glorifie God, for the wonder of his omnipotency in keeping vsus from periſhing by the waters: we ſhould make his praiſe glorious by dayly admiration and celebration of his Name, Eſay 24. 15. Yea, if the waters might hauehave but their firſt and naturall courſe, all the Inhabitants of the earth would bee drowned, there would be no dry land: and therefore oh that men would praiſe God for his goodneſſe, for the wonderfull workes he doth for the children of men: eſpecially ſuch as goe downe to the Sea in the Ships, theſe ſee the workes of the Lord, and his wonders in the deepe, and therefore ſhould in a ſpeciall manner praiſe him, Pſal. 107. 21, 23, 24.

4 This mighty Creature ſhewes that wicked men can neuer proſper, for beſides, that God can fight againſt many of them by the waters and deſtroy them, or call for the waters p. 181and ouerflow them, Amos 5. 8. The power of God in ruling the boyſterous waues of the ſea, ſhewes that no man can harden himſelfe againſt God and proſper: hee that tames the ſea can ſubdue them and ſmite through the proud, Iob 9. 8. and therefore it is a deſperate courſe for men wilfully to rebell againſt God, for no man ſhall bee ſtrong by his owne might, Pſal. 95. 5. 8.

But manifeſtly from hence may be gathered, that if God will ſhut vp, or cut off, or gather together, who can hinder him? he knoweth vaine men, and he ſeeth wickedneſſe, and will he not conſider it? Iob 11. 9, 10, 11.

5. Theſe contemplations ſhould in generall quicken vsus to Gods Seruice, and prouoke vsus to worſhip him with all deuotion, humility, and holines, as theſe places ſhew, Pſal. 95. 6. & 93. 3, 4, 5. ſeeing hee is ſo great a King aboue all Kings, and ſo mighty a Commander, wee ſhould bow before him with all Reuerence, and offer the Sacrifice of righteouſneſſe, Deut. 33. 19.

6. Diuers Conſolations may bee gathered from hence.

1. The power of God that can order and ſtill the raging of the Sea, doth aſſure the godly, when they are moſt furiouſly oppoſed by their aduerſaries, that yet God can and will preſerue them, in that God is mightier then the Noyſe of many waters, then the mighty waues of the Sea: Dauid gathers from hence, that therefore his teſtimonies are ſure, and all that he hath promiſed concerning the preſeruation of his people, ſhall certainely and eaſily be performed, Pſal. 93. 3. 4. 5. and therefore they are happie that put their truſt in him, for hee will keepe his MercieMercy and his Truth, Pſalme 146. 5. 6.

2. When men are in vproares, and the World full of commotions and warres, the conſideration of Gods power ouer the raging of the ſea, is an incouragement and comfort vntounto men that waite vponupon God, that hee can alſo ſtill the Tumult of the people: as the Prophet gathers, Pſal. 65. 7.

3. Such men as hauehave callings to doe their buſineſſe in the Sea, may hence gather comfort for their ſafetie there, for God is the confidence of them that are a farre off in the p. 182Sea: as the ſame Prophet ſhewes, Pſal. 65. 5. We may truſt God for our preſeruation on the ſea aſwell as on the drie land, ſeeing his command is as great in the one as in the other.

Laſtly, hence the Apoſtle Peter gathers an vnanſwerable confutation of Atheiſts that thinke all things will continue alike, and that there will be no breaking vp of the world for the laſt iudgement, and that things are carried meerely by a naturall courſe: for that the Earth ſtands out of the waters, and in the waters, if there were no higher cauſe then nature, the world would preſently bee ouerflowed, if God let goe his hold of the waters, as manifeſtly appeared in the deſtruction of the old world, 2. Pet. 3. 5.

Thus of the Waters.

The Earth is conſidered of in the Scriptures, either in it ſelfe, or in the fruits of it, or in the Inhabitants of it.

The glory of the Lord is exceeding great in reſpect of the Earth, conſidered in it ſelfe.

1. That he could make the Earth, Gen. 1. 1. Pſal. 121. 2.

2. That he could make it ſo: that is,

1. So great and vaſt a creature, Iob 11. 9.

2. That he could make it be, only by his word, 2. Pet. 3. 5. Pſal. 33. 9.

3. That he could make it hang in ſuch a miraculous manner, vponupon nothing that is able to beare it vp: founding it vponupon the waters and Ayre, Iob 26. …. &. 38. 4. 5. 6. Pſalme 136. 6.

4. That he hath diuided it, and ſet borders throughout the whole Earth, diuiding it for the vſe of the ſeuerall Nations that ſhould inhabit it, Pſal. 74. 17.

5. That he hath made it ſo vnmoueable, there being nothing to faſten it, Pſalme 104. 5. & 33. 9. & 119. 90. being of ſuch weight, and hauing ſo many Citties and buildings vppon it: and being a creature ſo round and therefore by nature moueable.

6. That he hath made it a creature that laſts for euer, and outlaſts a world of other creatures, Eccleſ. 1. 4. Pſalme 78. 69.

p. 183The Vſes are diuers: for,

1. Hence we may gather the maruellous glory of the Lord, in his power, greatneſſe, wiſedome, prouidence ſoueraignty, and eternity, Iob 12. 8. His power in being able to make ſo mighty a creature: hee muſt needs hauehave a mighty Arme, Pſal. 89. 11. 13. His greatneſſe, in that he is bigger then the Heauens and the Earth, ſeeing they are the worke of his hands, Iob 11. 9. His wiſedome, that hee could finde out ſuch a ſecret way of founding ſo vaſt a creature, Pro. 3. 19. & 8. His prouidence is moſt manifeſt in that ſo mighty a creature can abide; which it could neuer doe, if it were not vpheld by the Word of his power, 2. Pet. 3. 5. and his ſoueraignty is matchleſſe, he is a great King aboue all Kings: for he alone is the Lord of the whole earth: Neuer any King was King of the whole Earth but hee, ſo as all the Earth and the fulneſſe thereof belongs to him, and he hath the higheſt and abſoluteſt right ouer all things in the Earth, Pſalme 47. 7. Mich. 4. 13. Zach. 4. vlt. finally, hence is proued the Eternity of God, he made the Earth, and therefore was before the foundations of it, and if he could make a creature that laſts ſo long, how euerlaſting is he himſelfe, Pſal. 102. 25. 26.

2. It is not inough to know theſe things, but wee muſt giuegive God the glory of them, our hearts ſhould alwaies ſay with the Pſalmiſt, Bleſſed bee the Lord God which onelyonly doth wondrous things, and bleſſed be his glorious name for euer, and let the whole earth bee filled with his glory: Amen, Amen. Pſal. 72. 19. 18. Pſal 47. 7. and the rather, becauſe our vowes and thankeſgiuing are as it were all the Rent we pay vntounto the Lord of the whole Earth of whom we hold in chiefe, Pſal. 50. 12.

3. I… ſhould teach godly men contentation in all eſtates, if God be the King of the whole Earth, then all his children are the great Princes of the world, Pſal. 47. 9. and can want nothing that is needfull for them, becauſe the Earth is the Lords and all the fulneſſe thereof, Pſal. 24. 1. Zach. 4. 14. which if it be ſeriouſly conſidered, all men hauehave cauſe to ſay, verely there is a reward for the righteous, Pſal. 58. 12. and if p. 184wicked men breake their bonds and breake in vponupon their poſſeſſions, they hauehave a comfortable recourſe to that God that ſet the borders of the Earth, and gaue the lot to his people, Pſal. 74. 17. 18. and if the earth can laſt ſo long, then the children of his ſeruants ſhall much more endure for euer, Pſalme 102. 25. 26. 28. and if the Word of the Lord bee ſo vnmoueable, that by it the earth is vpheld, then wil the word of his promiſe to his ſeruants be ſure to all generations, Pſal. 119. 90. and therfore of all men (Oh ye Righteous) ye are bleſſed of the Lord which made Heauen & Earth, Pſal▪ 115. 13, 14, 15, 16. and therefore alſo in all the occaſions of our liues we ſhould remember that our helpe commeth from the Lord which made Heauen and Earth, Pſal. 121. 2. & 134. 3.

4. It ſhould teach vsus to giuegive God the glory of diſpoſing of the Kingdomes of the Earth: He is the ſupreame Lord of the whole Earth, and therefore hee may ſet vp and pull downe what Kings and Princes he will: and if he ſet Sion to threſh the Nations and to take away their ſubſtance, yet it is done by right, ſeeing God is the Lord of the Earth, Mich. 4. 13. Pſal. 47. 9.

5. The Kings of the Earth ſhould remember to do their Homage to God, and to ſing of his praiſes and of the ſurpaſſing excellencie of his glory, Pſal. 138. 4. Pſal. 72. 11.

6. Woe to wicked men, for if the Earth be his, and they his Subiects, he hath more power to ſubdue and puniſh them as rebells then any of the Princes of the Earth, and therefore can eaſily conſume them out of the earth, Pſal. 104. vlt. & 58. 12. and if hee can make the very earth tremble if he but look vponupon it, Pſal. 104. 32. then where ſhall they appeare, and how ſhall they ſtand before his Indignation? Nahum. 1. 5. 6. and if they be borne with for a time, and get great eſtates on Earth, yet muſt they be brought to iudgement as vſurpers, becauſe the Earth is the Lords, and they neuer had a Title from him, for what they hold, and therefore their Riches are riches of Iniquity.

Laſtly, ſeeing the Earth is the Lords, and all that therein is, Chriſtians ſhould take heede of vaine ſcruples about the vſe of the Creatures: and learne to know their liberty from p. 185God, and ſo make no queſtion for conſcience ſake, 1. Cor. 10. 26.

Thus of the Earth in it ſelfe generally conſidered: It followes to conſider of the things that are in the Earth or belong to it, and ſo the Scripture commends to our conſideration either the things that are within the Earth, or the things that are vponupon the Earth: Things within the Earth are the Mineralls: things vponupon the Earth, are the vegetables and liuing creatures.

About the Mineralls little is ſpoken in Scripture, and I will inſtance but in one place, and that is Iob 28. 1. to 12. where is offered to our conſideration.

1. The ſtraying veines of the Earth, full of Riches, and wonder: as the veine for Siluer, and the place for gold, and the ſtones that lie in darkeneſſe and in the ſhadow of death, and the iron and braſſe which is molten out of the Earth, verſe 1. 2. 3. and in ſome places of the Earth, the ſtones thereof are the places of Saphires, and it hath duſt of gold, verſe 6.

2. The ſtrange fires that are in the Earth ariſing from the Sulphure or Brimſton which are diſcouered if the earth bee turned vp, verſe 5.

3. The vaſt and ſtrange pathes that are in the hollow places of the earth, which no Foule knoweth, nor the Vultures eye hath euer ſe…ne, & c, verſe 7, 8.

4. The riuers of waters which runne within the Earth euen through the Rocks, as if God had cut a way for them, verſe 10.

But I come to the things that are vponupon the earth, and ſo firſt to the vegetables, that is, the the plants that couer the earth: viz. graſſe, graine, herbes, and trees, and theſe I conſider altogether, and ſo God chargeth vsus to take notice of foure diuers things about them.

1. Their originall, which may be conſidered as ſupernaturall or naturall, or artificiall: God gaue them a being aboue the the courſe of nature or Art, when he made them grow out of the earth without ſeede, Gen. 1. 11. 12. and for a time after made them flouriſh, when there was yet no raine to fall on the earth, and no man to till it, Gen. 2. 5. 6. Their naturall p. 186originall is not without worthie obſeruation, the Earth being like a Mother to the ſeede of all plants, receiueth it into her wombe, and the Sunne in the ſeaſons of the yeere doing the Office of a Father: The artificiall originall they hauehave is from man, whom God hath taught the skill and power, by ſetting, ſowing, plowing, watering, inſition and inoculating in due ſeaſons, to make as it were a new and another Creation, Eſay 28. which commeth from the Lord, who is wonderfull in working and excellent in counſell, verſe 22. 24. 25. 26. 29.

2. Their variety, who can count thoſe innumerable birthes of the Earth, deliuering her ſelfe of the ſeed ſhee receiued in the ſeaſons thereof with ſtrange diſtinctions, in number, colour, taſte, ſmell, greatneſſe, virtue, or figure, which is the more wonderfull becauſe theſe all come from the ſame wombe, yea, we may behold grow out of the ſame clod of earth plants of ſtrange diuerſity, ſome vſefull, ſome hurtfull, yet inioy the ſame earth to conceiue them, and the ſame Sun to beget them.

3. Their glory, eſpecially in reſpect of the colours: Salomon in all his glory was not clothed like one little flower, for liuelineſſe of colour, and vnimitable beauty, Mathew 6. 29.

4. Their vſe: and that in reſpect of God, and the Earth it ſelfe, and the beaſts, and foules, and man: their vſe in reſpect of God is to ſet out the glory of his power, skill, wiſedome, and goodneſſe, Pſalme 104. 24. their vſe in reſpect of the Earth, is to couer her nakedneſſe as with a rich garment of diuers colours: How horrid would the Earth looke, if it were not apparelled, with graſſe, herbes, corne, and trees? their vſe in reſpect of the Beaſts and Foules, is both to feed them, and to harbour them: The Birds lodge in the trees, and the Beaſts feede on the graſſe of the field, Pſalme 104. 14. 17. The tree of the field is called mans life. Deut. 20. 19.Deut 20:19Their vſe in reſpect of man is to ſerue for his ſeruice, foode, delight, and the curing of his wounds and diſeaſes. God made the herbe for the ſeruice of man, and brings his foode out of the Earth, and bread that ſtrengtheneth the heart of man, and wine that makes him glad, and oyle to p. 187make his face ſhine, Pſal. 104. 14. 15. to which adde, the herbe and plant for the curing of his wounds and diſeaſes: how hath the Lord prouided remedies for all the diſeaſes of man, euen out of the Earth, and with what ſtrange varieties, ſo as there is ſcarce any diſeaſe a man hath, but he hath cauſed to grow out of the Earth, perhaps within a little ſpace of time, ſome herbe or plant or other that may eaſe him or cure him, Gen. 1. …9.

5. The intereſt that God hath ſtill in theſe things both in reſpect of right and power: of right, and ſo he calls the corne, wooll, and flaxe, the Iſraelites had, His wooll, and flaxe, &c. Hoſea 2. 8. 9. and the Trees are called the Trees of the Lord, Pſal. 104. 16. and ſo of power, becauſe though he hath ſet a courſe in Nature for the growth of theſe, yet he hath not ſhut out the free vſe of his owne power, nor is Nature eueryevery way able of her ſelfe to produce theſe things, and therefore God ſaith, he cauſeth the graſſe to grow for the cattell, and the herbe for the ſeruice of man, and it is he that brings forth bread out of the Earth, &c. Pſal. 104. 14. 15. 'tis hee that reneweth the face of the Earth eueryevery yeere, Pſalme 104. …0.

6. The Tranſitory and fading condition of theſe things: they are eaſily cut downe and wither, and their gloſſe and beauty will decay of it ſelfe eueryevery yeere, Pſal. 37. 2. & 91. 6. Eſay▪ 40. 6. 1. Pet. 1. 24.

The Vſes follow, and are diuers: and ſo firſt for inſtruction, many duties ſhould be learned hence: as,

1. The acknowledgement of our owne vilenes and ignorance: God hath ouerlaid our knowledge in the very graſſe we tread vponupon: and therefore we muſt needs bee very ſimple in heauenly things, that cannot giuegive a reaſon of the things which are daily about vsus in the loweſt rancke of creatures.

2. We ſhould receiue theſe creatures from God as rich bleſſings, and vſe them, and praiſe the Lord that giues them to vsus, eſpecially when we hauehave them in greater plentie. God made a Law for the Iewes, that for ſeuen daies after the harueſt, they ſhould reioyce before the Lord and praiſe him, p. 188and keepe holy aſſemblies, Leuit. 23. 39. 40. and at all times we muſt ſing to the Lord with Thankeſgiuing, Pſal. 147. 7, 8, 9, 10. 11. Men muſt eate and praiſe the Lord, Eſay 62. 8, 9.

3. We ſhould learne to liue without care for our clothing: if God ſo clothe the graſſe of the field, will hee not prouide for vsus? as our Sauiour vrgeth it, Mat. 6. 30.

4. If men would thriue and proſper in the poſſeſſion and vſe of theſe fruits of the Earth, they muſt be ſuch as God would hauehave them to be: God himſelf hath ſet downe diuers rules to be obſerued by ſuch as would proſper in the fruitfulnes of theſe things; as,

1. They muſt keepe his Commandements, and obey his word, and not liue in ſinne without repentance, Deut. 28. Leuit. 26. 4, &c. Deut. 11. 13, &c.

2. They muſt pay their Tithes, and honour God with the firſt fruites of all their increaſe, Mal. 3. Pro. 3.

3. They muſt be diligent in their callings, and not flothfull and careleſſe, Pro. 21. 25. 26. & 19. 15. & 14. 23. Adam inioyned to labour.

4. Men muſt by prayer ſeeke a bleſſing from God in their callings: elſe in vaine to goe to bed late, and riſe earely, and eate the bread of carefulneſſe, for it is God onelyonly that maketh the earth fruitfull, Pſal. 127. 3.

5. We muſt remember the poore, to leaue a gleaning after Harueſt, and the Vintage for the poore, and ſo conſequently in all other increaſe, Deut. 24. 19, 20, 21.

6. Wee muſt take heede of oppreſſion of Tennants, or hard vſage of labourers or ſeruants imployed about the fruits of the Earth, Iob 31. 38, 39, 40.

7. From the fading condition of theſe herbes and flowers, we are put in minde of our mortality, and the tranſitorineſſe and vanity of the glory of the world, 1. Pet. 1. 24.

8. From the manner of the ſowing and growing of the corne we are taught to beleeue the Reſurrection of our bodies, which may riſe againe in a better ſhape aſwell as the corne that is caſt into the earth, and is firſt putrified before it growes, 1. Cor. 15. 36. 37. 38.

p. 189Thus of the Inſtructions.

The contemplation of the vegetables may ſerue for Humiliation alſo.

1. To all men, when they behold Thornes, briſtles, and thiſties, and weedes, for theſe are a ſtanding Monument of mans ſinne, and doe daily vpbraid him to his face, being the fruites of malediction: for the Earth is curſed for mans ſake, Gen. 3.

2. To wicked men, and that in diuers reſpects, for firſt, euen in theſe things God can be reuenged on them, by reſtraining the fruits of the earth from them, Deut. 11. 15, &c. Hoſea 3. 8, Ier. 12. 13. Ioel 2. 1. ſecondly, God hath threatned to make them and their glory like the graſſe of the field, Pſal. 92. 7 & 37. 2. But theſe brutiſh men will not be warned by theſe Monitors: and the rather will the Lord be incenſed againſt them if they abuſe theſe creatures to his diſhonor, in ſurfetting and drunkenneſſe, or Idolatry, or ſtrange apparell or the like, Hoſea 2. 8. and if they themſelues, that looke for fruite from the earth, liue vnfruitfully: if they cut downe vnfruitfull trees, God will cut downe and root out vnfruitefull men.

Thus of the Vegetables. The contemplation of the Beaſts of the field followes.

And concerning them, we are inſtructed in many things by ſenſe, and therefore theſe things are not taken notice of in Scripture: the Lord intending by his word to tell vsus of ſuch things as are aboue ſenſe, either in the nature of them, or in the vſe of them.

The things that are worthy conſideration, which ſenſe inſtructs vsus in, are ſuch as theſe:

1. The great variety that appeares in theſe creatures: The man ifold wiſedome and power of the great Workeman appeares in the ſeuerall formes, faces, forces, and vſes, he hath declared vponupon theſe creatures: who can count the variety of Gods Workemanſhip in them? The ſorts and numbers of creatures are in reſpect of vsus innumerable.

2. The motion and ſenſe that is in the creatures, which ſee, heare, ſmell, taſte, and ſtirre vp and downe, by force of ſome p. 190power and cauſe which God hath ſet in them which wee ſee not: it muſt needs bee ſtrange to ſee creatures of ſuch bignes ſtirre themſelues with ſuch variety of Motions, and yet nothing from without to lift them. The skillfulleſt Artificers in the world, though they can make ſtrange and curious formes of things, yet they cannot make them ſtirre, or liue, or ſee, &c. When they made Gods of Pictures, yet they could not make them moue or liue, &c.

3 The ſtrange prouiſion God hath furniſhed them withall in reſpect of cloathing, defence, and food: No beaſt but hee comes into the world clothed, and hath by nature Armes to defend himſelfe; either hornes or teeth, or hoofes, or pawes, or the like; and beſides, wee ſee that the young ones of eueryevery kinde doe preſently moue themſelues to their food, and can make ſome ſhift for themſelues to liue. Man in theſe things is inferiour to the beaſts, for he comes into the world, naked, infirme, crying, and hath no vſe of his limbs to helpe himſelfe, all bloudy, as if hee had newly eſcaped the hands of Theeues; and beſides, he is bound in ſwadling bands, as if he were a Captiue.

In the Scriptures theſe things are charged vponupon vsus to take notice of concerning the beaſts.

1 Their Originall, which they hauehave from God: for they were made by the Word of the Lord, as the Heauens and the Earth were: for God commanded the Earth to bring forth the liuing creature after his kind, Cattle and creeping things, and the beaſt of the Earth after his kind. It was God that made the Beaſt of the Earth after his kinde, and Cattell after their kinde, and eueryevery thing that creepeth vponupon the earth after his kind, Gen. 1. 24, 25.

2 The end of their Creation, which was partly the illuſtration of the glory of God, as they are viſible looking-glaſſes, to ſhew the goodneſſe, wiſdome and power of GOD to man, and therefore man is charged to aske the beaſts of the field, and they ſhall teach him, Iob 12. 7, 8. and partly for the vſe of man, both for his body and ſoule: for his body, they were created to ſerue him for his clothing, foode, and for the diſpatch of his labours. And for his ſoule, they p. 191ſerue not onelyonly to helpe his knowledge, eueryevery beaſt being a ſeuerall booke for him to reade in, but alſo to reproue and inſtruct him, as will appeare in the vſes afterwards.

3 The prouidence of God in maintaining them, in which God receiueth praiſe in diuers reſpects: Firſt, that hee reſpects and cares for all the beaſts of the field, eueryevery worke of his hand, as he knoweth them all, ſo he like a Shepherd, tends them and prouides for them: theſe all looke vp vntounto thee, Pſal. 104. 27. Secondly, that hee hath giuen them ſuch large roome in the Earth. He hath made them free in all Deſerts and Wilderneſſes through the world, allowing them theſe places to dwell in and to feede in, Iob 39. 5, 6, 7, 8. Thirdly, that he hath ordered it ſo, as they muſt depend vponupon him in a manner immediately: and therefore is ſaid to feed them with his owne hand, Pſal. 104. 28. Which appeares the more, becauſe they neither ſow nor reape, nor hauehave any Barnes to lay vp prouiſion before hand, but are prouided for as they need: The Lyon as oft as hee is hungry ſeeketh his prey of God: God hunts his prey for him, Iob 38. 39, 40. Fourthly, that God takes notice of the naturall neceſſities of the beaſts, their wants and hunger being as Prayers before him: and therefore they are ſaid to looke vp to him, Pſal. 104. 27. to cry to him, Iob 38. 41. to ſeeke their meat of God, Pſal. 104. 21, Fiftly, that hee prouides variety of meat for them according to their kinds, hence hee is ſaid to giuegive them their meat, not meat to them, to note that it is that meate which is is fit for eueryevery kinde, Pſal. 104. 27. Sixtly that hee giues it them in due ſeaſon; No Phyſitian tending his Patient, no Nurſe feeding her Infant more carefully then God doth theſe liuing Creatures, Pſal. 104. 27. Seuenthly, that when there are worlds of them diſſolued into their duſt, he ſends his Spirit to create a new world of them, perpetuating their ſorts by continuall off-ſprings, Pſal. 104. 30.

4 The ſubiection of the Beaſts vntounto man, Pſal. 8. 6, 7. which howſoeuer ſince the fall of man diuers ſorts of Beaſts ſtand out in defiance to man, yet how great a worke of God it is to make theſe Beaſts that are ſubiect, to be ſo, may appeare p. 192euen by theſe Beaſts that will not feare or obey man, for ſuch would the reſt hauehave beene, if God had not ſubdued them vntounto man. The Lord inſtanceth himſelfe in the wild Aſſe, Iob 39. 7. and the Vnicorne, verſe 9, & c and beſides, if we conſider the nature and ſtrength of thoſe Beaſts that doe yeeld to man, it ſhewes a power aboue mans power to make them ſo tame. The inſtance is giuen in the horſe, Iob 39. 19, &c and the Elephant, Iob 40. 15, &c.

The Vſes follow.

Firſt, the Atheiſt might ſee reaſon to abhor himſelfe, becauſe eueryevery creature proues there is a God. The Beaſts of the field may teach him. Yea, the meaneſt things, the creeping things of the earth proue there is a God: for who made Flyes, Wormes, Lice and other Vermine? He will ſay, the Sunne and putrifaction: but they liue, and moue, and hauehave ſenſes, they hauehave eyes feet, wings, did the Sunne and putrifaction make theſe too? Why art thou ſilent now, tell, whence are theſe? Can the Sunne and putrifaction giuegive that which they hauehave not themſelues? The Sunne is without life, how can it giuegive life to other things?

Secondly, ſeeing the Beaſts are Gods creatures, wee muſt make conſcience of it, to ſhew mercy euen to the beaſts wee vſe. A good man is ſaid to be mercifull to his Beaſt, Deut. 22. 6. Prou. 12. 10.

Thirdly, there is matter to humble vsus from the very conſideration of the Beaſts: for firſt, in many things the very beaſts excell man, as the Horſe and the Elephant doe in ſtrength, Iob 39. & 40. and in skill, ſome of the vileſt of them goe beyond man: I will inſtance onelyonly in the Spider, no man can build ſo curiouſly, nor woman weaue ſo ſmall a threed as the Spider doth: and experience ſheweth, that in ſenſes diuers creatures do excell man. Secondly, the more ſorts of creatures there are, the greater is Gods Army to fight againſt vsus, if wee prouoke him, and he can doe ſtrange things by weake inſtruments, he conquered a mighty Prince, euen by Frogs, Locuſts, and Vermine: and to ſhew his power, God hath giuen ſuch a dominion and Empire to the very ſmall Vermine, as Lice, Wormes, Gnats, that they ineuitably aſſault not onelyonly the poore but p. 193the rich, yea, the Kings of the earth are ſubiect to their aſſaults; which hath a ſecret demonſtration in it of Gods power and Iuſtice.

Fourthly, wicked men are bitterly reproued in Scripture by the very conſideration of the Beaſts of the Field, and that two wayes: either becauſe they are in ſome things worſe then the beaſts, or elſe becauſe they make themſelues like the beaſts. They are worſe then the beaſts, for not acknowledging God. The Aſſe knowes his owner, and the Oxe his Maſters Crib, but wicked men doe not know God who yet prouideth dayly for them, Eſay 1. 3. Sluggards are likewiſe ſhamed by the very Piſmire, which worketh when it hath none to command it to worke, and prouideth in Summer againſt Winter, Prou. 6. 6, 7, 8. Drunkards and Gluttons ſhall hauehave the beaſts of the field to riſe vp in iudgement againſt them, becauſe they, if they come to a Riuer, will drinke no more then may ſuffice nature. They are likened to beaſts in generall for their vncapableneſſe, and want of vnderſtanding in ſpirituall things, and for their ignorance of their owne dangers, or careleſneſſe of their owne ruine to come. Thus men are called brutiſh, Pſal. 49.

And in particular, they are likened to the Horſe or Mule for kicking and wronging ſuch as would dreſſe their ſores, Pſal. 32. To Dogs, for flying vponupon thoſe that admoniſh them, and for cauſeleſſe ſnarling at the godly that meddle not with them, Mat. 7. Phil. 3. 2. And to Gotes, for their vnſauorineſſe and wildneſſe, no bounds will hold them. And to Foxes, for their deceit ſo Herod is called a Fox. And to Lyons and ſauage beaſts for their cruelty, 2 Tim. 2. 4. …7. Eſay …9. 15. and for their power to doe miſchiefe to the Buls of Baſhan, Pſal. 18. and to the Spider for hypocriſie and malice, and poyſonfull diſpoſition, and for drawing poyſon out of eueryevery thing they meete withall, Iob 8. To the Oſtrich for vnnaturalneſſe, Lam. 4. 4. And to Swine, for their prophanneſſe, wallowing in the mire of filthy corruptions and that dayly, Mat. 7. 2 Pet. 2. And to the Aſpes, for ſtopping their eares, that the Word of God may not charme them.

Laſtly, Gods owne ſeruants are ſet to Schoole to learne of p. 194the very beaſts of the Field. We muſt learne of ſheep to know the voice of our Shepheard, and to bee ſociable among our ſelues, and to auoid ſociety with the wicked (a ſheepe will not ſort with a Swine) and to be patient vnderunder wrongs (the ſheepe is ſilent vnderunder the hands of the Shearer, yea, of the ſlaughterman) and to be profitable, as all about the Sheepe is for vſe. We muſt alſo learne of the Done to bee harmeleſſe, and of the very Serpents to be wiſe, to keepe our …ith ſure as they keepe their heads. Wee muſt learne to affect God and ſpirituall things, as the Hart pants after the Riuers of water, Pſal. 42. Yea, there are little things that reade Lectures of great wiſdome to vsus, Prou. 30. 24, &c. the Ants, the mountaine Rats (which were a ſort of little creatures vſuall in the Eaſt, whereas Conies doe neither build in the Rocks, nor are ſo ſutable for their bigneſſe with the other three ſorts of creatures) the Locuſts and the Spider. Of the Ant we ſhould learne diligence and prouidence, in times of plenty to prouide for dearth, eſpecially in ſpirituall things. Of the Mountaine Rats we ſhould learne vponupon the experience of our owne weakneſſe, to prouide by Faith, ſo as we may reſt in the Rock of Gods Almighty protection. Of the Locuſts we ſhould learne to doe our duties though we be not compelled, and to be carefull to keepe our fellowſhip with the Saints. Of the Spider, that workes euen in Kings Palaces, we ſhould learne to hold forth the light of the Truth, by either Doctrine or good example in all places, and not to be daunted for the preſence of any, or the example of the multitude that are otherwiſe imployed.

Hitherto hath beene intreated of the Creatures of all ſorts, ſome of them being onelyonly ſpirituall Creatures, as the Angels; ſome of them onelyonly bodily creatures, as all the reſt in Heauen and earth: Now followeth, that we conſider of man, who is a creature both ſpirituall in reſpect of his ſoule, and corporall in reſpect of the outward matter of which he conſiſts. A creature, into whom enters the compoſition of all the world; Nature as it is ſpirituall and bodily meeting in man: for man is the Epitomie of all Gods works, and a patterne of the great Vniuerſe: He is the world abridged, or the little world, into whoſe being enters the nature of eueryevery thing without him, p. 195being a creature partly terreſtriall, partly celeſtiall, partly mortall, partly immortall: ſo as what God made a part in other creatures, he makes perfect and ioyntly together in man: He had made ſpirits by themſelues, and bodies by themſelues, and then he makes a Creature that ſhould conſiſt of ſpirit and body ioyned together; and therefore as wee hauehave read in the great Booke of nature which is the world, ſo now we muſt learne to read in the little Booke of Nature, which is man: elſe it will be a ſhame for vsus to know other things, and not know our ſelues: He were a ſenceleſſe man, that did know curiouſly all the roomes in other mens Palaces, and yet knowes not ſo much as a corner of his owne dwelling.

The excellency of Gods workmanſhip in creating man appeares, if we conſider his body apart, or his ſoule apart, or his body and ſoule iointly.

About the body of man God hath done many things, more then he did to any other bodily creatures: for

1 Whereas all other bodies were created only by ſaying, let them be, & they were ſo, God did take more ſpecial regard of mans body, and therefore doth forme it (as it were with his owne hands) out of the duſt of the earth, Gen. 2. 7.

2 The body of man now ſince the Creation, is not propagated by the Parents without the wonderfull workmanſhip of God: and therefore all our bodies are ſaid to bee made and faſhioned by God as well as Adams, Iob 10. 8. Yea, it was the Spirit of the ſtrong God that made vsus, and the breath of the Almighty that put life into vsus, Iob 33. 4. We are creatures now as well as Adam, Marke 16. 15. and Dauid ſaith, He was fearefully and wonderfully made, it was a maruellous worke, and he was curiouſly wrought in the wombe, Pſal. 139. 14, 15, 16. Yea, he ſaith there, that God did it by the Booke, hauing written it downe from eternity, how all his members ſhould be faſhioned. EueryEvery part of our bodies (if wee knew the forming of them) would ſhew a ſpeciall glory of working in God, our bones would ſay, Lord who is like to the…? Pſal. 35. 10. And as we know not what is the way of the Spirit, ſo we know not how the bones doe grow in the wombe of her that is p. 196with childe: and ſo we may ſay of the reſt, we know not the workes of God who maketh all, Eccleſ. 11. 5. the hearing eare, and the ſeeing eye, the Lord hath made euen both of them, Prou. 20. 12. It was God onelyonly that clothed vsus with skinne, and fenced vsus with bones and ſinewes, Iob 10. 11. and ſo it was God onelyonly that formed the inward parts of mans body: hee formed the heart, Pſalme 33. 15. and the workemanſhip within mans body was ſo great, that he reſerues it as a glory onelyonly to himſelfe, to know and ſearch the heart and reines of a man: and this is the more admirable, if we conſider, that no part of the body is ſuperfluous or idle, but eueryevery part hath his function, and ſome excellent worke to doe, which function it exerciſeth by it ſelfe for the good of the whole body, without medling with the office of the other members: which is the more wonderfull if we conſider the innumerable parts and parcels of the body of a man. Not the leaſt threed or veine in a mans body but it doth ſome excellent office, 1 Cor. 12.

3 God made the body of man in beauty and faireneſſe, excelling all other viſible creatures: for both his countenance is lifted vp to Heauen, and the parts of his body are with more comlineſſe proportioned, and his colour is full of ſweetneſſe and louelineſſe: Thus it was with man in his Creation, and thus and much better it ſhall bee with his body, when hee ſhall ſhine as the Starres in the Firmament.

4 The body of man had at the firſt no diſpoſition to wearineſſe, or ſickneſſe, or death: which the bodies of all other liuing Creatures were ſubiect to. This priuiledge mans body had not by nature but by the gift of GOD: GOD hauing infuſed into the body a ſoule, that did her worke in the body perfectly, and allowing him ſuch foode as was moſt effectuall for vegetation, and giuing man skill and care to looke to himſelfe: and if the body in time would hauehave declined, God would hauehave preuented that by tranflating man to Heauen, without ſickneſſe and death.

p. 1975. Language is an admirable indowment of the body of man onelyonly, who is able to expreſſe himſelfe with infinite variety and diſtinctions of ſound whence flowes all conuerſation, and delightfull or profitable ſociety.

But the excellencie of Gods power and glory in the Creation of mans ſoule who can perfectly recount? God hath done wonderfully for man in reſpect of his ſoule aboue all other viſible creatures: for,

1. The ſoule was breathed into the body of man by God A ſoule can no more beget a ſoule, then an Angel can beget an Angel.himſelf, by ſpeciall inſpiration and ſingular Creation, Gen. 2. and neuer was a ſoule in the body of man, but was made of God by his ſpeciall power: our bodies may hauehave earthly fathers, but our ſpirits hauehave no Father but God, Heb. 12. It is God onelyonly that creates and frames the ſpirit of man within him, Zacharie 12. 1. and ſo man is the generation of God, Acts 17.

2. The ſoule is indued with the light of reaſon, and can diſcerne things by reaſoning and inward diſcourſe, ſeeing things by a light that is Immateriall, and with great variety contemplating of things that the ſenſes cannot reach to, and finding out ſtrange things, euen in thoſe things are preſented by the ſenſes which no other creature can doe: and this diſcerning would be in the minde, if there were no Sun in the firmament: and aboue all things that the ſoule can know, it is moſt excellent, in that it can know God himſelfe: Man onelyonly of all viſible creatures can ſee God, and his workes, and acknowledge his workemanſhip which none of the other creatures can doe.

3. The ſoule of man was made in the Image of God: in other things the footſteps of God doe appeare, but in man onelyonly (in this viſible world) did the ſimilitude of God appeare, Gen. 1. 26. Man was not made like the Sun in the firmament, or like ſome Angell in Heauen, but like God himſelfe, and ſo eſpecially in his ſoule: for the ſoule of man is a ſpirit, as God is himſelfe, and it is inuiſible, and immateriall like God: and as in the ſubſtance of the ſoule, we reſemble God, ſo in certaine qualities or vertues printed in the ſoule which reſemble the Attributes of God, ſuch as are goodneſſe, p. 198louelove knowledge, mercy, Iuſtice, patience, and the like, Epheſ. 4 Coloſ. 3. 10. The nature of no creature being capable of vertue, or the lawes of vertuous liuing, but onelyonly man.

4. The ſoule is immortall: it is a thing within vsus, that will neuer be at an end, when worlds of other things bee diſſolued round about it: and this is an vnſpeakeable indowment, if we could ſeriouſly thinke of it, that God ſhould let vsus laſt as long as himſelfe, and all other liuing things die and expire, and come to nothing. A mans ſoule will bee aliue after a thouſand times tenne thouſand yeeres: All the diuells in Hell, or Tyrants on earth, cannot kill our ſoule.

5. The ſoule of a man workes within ſtrange things euen in his very body. It carries the body about, being a thing without body, it ſelfe and giues diuers gifts to diuers parts of the body; It workes ſight in the eyes, hearing in the eares, feeling in all the body, taſting in the Pallate, ſmelling in the Noſtrills, breathing in the Lungs, concoction in the Stomach, operation in the hands, ambulation in the feete, and motion in the whole bodie: yea, it ſo workes by the ſenſes of the body, that it takes in by them all other things to it ſelfe in the ſpecies of them.

6. As it is wonderfull for the things it worketh vponupon the body, ſo it is admirable for the worke it can doe, when the body lyeth a ſleepe and ſtirres not. The ſoule then reſembles God in the Creation. It creates worlds of ſhapes within it ſelfe with ſtrange furniture and variety, which inward Creation of infinite frames of things would be like this world which God made, but that the ſoule cannot giuegive them continuance, life, &c. It was a great gift of God to giuegive the ſoule power to make theſe things within.

7. The ſoule doth excell in quickneſſe of motion & working: other creatures are ſwift, ſome in running, ſome in flying, but what can be among them comparable to the ſoule, which can in thought in an inſtant ſuruey the ends of the Earth.

In theſe and many other things, the ſoule of man doth wonderfully excell, being ſet in the body of a man, as it were the God of the body, as a little God in the little world: as IEHOVAH is the great God in the great world

p. 199The whole perſon of man conſidered as conſiſting both of ſoule and body, did and doth enioy many ſingular prerogatiues aboue all other creatures in this viſible world: as

1. Man had the honour to be brought into the world, when all other things were made, and the world furniſhed ready for his vſe, Gen. 1.

2. God did man a great honour, in the manner of making him: for hee made man with conſultation, but all other things were made by ſaying the word onelyonly, let them be, Gen. 1.

3. The ſoule and body of a man is knit together with ſuch a bond, as is beyond the reach of mortall creatures to expreſſe the manner of the Vnion.

4. Becauſe God conuerſeth with man onelyonly of all the creatures in the world: our parents did ſee God in Paradiſe, and he reuealeth himſelfe ſtill to the bleſſed ones in heauen: Since the fall, this is for the moſt part loſt, ſaue that with the godly, the Lord conuerſeth by many ſignes of familiarity in the vſe of his ordinances.

5. Becauſe God made ſuch prouiſion for man as hee did for no other creature: as in the firſt Creation, hee ſet man in Eden, the garden of vnutterable pleaſure: and when man dies now, if he be redeemed by Chriſt, hee hath prouided that heauen of heauens for him.

6. Becauſe God hath made man Lord ouer the other creatures, and beſtowed vponupon him dominion ouer the beaſtes of the field, and foules of the Ayre, and fiſhes of the ſea, yet the vaſteſt creature aboue, or below, doth miniſter vntounto man: and God hath planted a naturall feare of man in other creatures, Pſal. 8. …. Gen. 1. & 9. 2.

7. Becauſe the body and ſoule of a man is the Temple of the holy Ghoſt to dwell in: ſo it was with the firſt man, and ſo it is ſtill in ſome men euen in this world, 2. Cor. 6. 16. God dwells in man and walkes in him.

8. Yea, God hath done that honour to the nature of man, that he hath not done to the nature of Angels, and that is, that he hath ioyned it inſeparably to his diuine nature, in the perſon of his Son Chriſt Ieſus: ſo as man is now as neere to God, p. 200as the body is to the ſoule, Heb. 2. 16.

The conſideration of this Glory of God in the Creation of man, may ſerue for Inſtruction, Humiliation, and Conſolation.

By way of Inſtruction, it ſhould teach vsus many duties: as,

1. We ſhould giuegive glory to God and acknowledge that it is he onelyonly that made vsus, and not we our ſelues: our parents are but inſtruments of the propagation of our bodies, it is God that is the principall efficient, Pſal. 100. 3. eſpecially we ſhould with all gladneſſe acknowledge Gods goodneſſe to vsus, that made vsus ſuch creatures, ſo excellent aboue other workes of his hands, he might hauehave made vsus vile Vermine, or poyſonfull creatures, Toads and Serpents, Pſalme 149. 2.

2. We ſhould learne hence ſubmiſſion to God in all things concerning our life or death: hee hath made vsus, and therefore hath abſolute power ouer vsus as the worke of his hands, to doe with vsus whatſoeuer pleaſeth him, and to call for the ſpirit backe againe, and leaue vsus to returne to our duſt at his pleaſure, Ier. 45. 4. Pſal. 90 3.

3. Seeing all men are the worke of Gods hands, and that our God made them, it ſhould teach Superiours to ſhew due reſpect to their Inferiours, in gifts, eſtate, age or the like: for he that made the rich, made the poore alſo: hee that made the Maſter, made the Seruant alſo: and therefore Inferiours are not to be deſpiſed, Iob 31. 13. 15. Pro. 14. 31. All mankind made of one bloud, Acts 17. 26.

4. We ſhould take heede of reaſoning againſt the Iuſtice of God, in diſpoſing of men to conditions of leſſe honour in this life, or in damning of wicked men in hell, for they are all the worke of his hands, and as the clay to the Potter, Rom. 9. 21, 22, 23.

5. Our Originall from the duſt of the Earth, ſhould teach vsus to carrie our ſelues humbly towards God and men: towards God, when we ſpeake to him, we ſhould remember we are but duſt and aſhes, Gen. 18. and when we conuerſe and diſcourſe with men, wee ſhould take heede of pride, p. 201and vaine glory, and ſay as he did in Iob, I alſo am cut out of the clay, Iob 33. 6. as alſo wee ſhould take heed of exceſſiue cares for the clothing and pampering of our bodies of clay.

6. Eſpecially we ſhould ſtriue to anſwer the end of our Creation: Man was made and ſet in this viſible world, that God might hauehave a creature to know him, and what hee had wrought, and to acknowledge him, and ſerue him, and to reſemble him in all holineſſe and righteouſneſſe: till this be done by man, he doth nothing that anſwers the end of his being, he diſhonors God that made him: And ſeeing God made both ſoule and body, wee ſhould ſerue the Lord in both: 1. Cor. 6 10. We are not at our owne diſpoſing, to doe what we liſt, we are his to command that made vsus: our very countenances ſet ſo as to looke vpwards, ſhewes that we ſhould not be like the beaſts that ſee and regard nothing but earthly things: let vsus pray God that made vsus, to direct vsus, and enlighten vsus, to do his work, and glorifie him, Pſal. 119. 7….

Secondly, from the ſerious meditation of the doctrine of our Creation, we may finde many things for Humiliation vntounto all men, eſpecially to the wicked. It may humble all men to conſider that they are but men of duſt, earthly creatures, 1. Cor. 15. 47 48. made of myre and clay, Iob 13. 12. and that they are in continuall danger of dying: They dwell but in houſes of clay, earthly Tabernacles, Iob 4. 19. 2. Cor. 5. 1. 'tis as eaſie for God to deſtroy vsus as it is for the Potter to breake an earthen veſſell: our breath is in our noſtrills, if our mouthes and noſes be ſtopped, we fall downe as dead carkaſes: eſpecially all men hauehave cauſe to bee extreamely grieued to thinke how wofully they are fallen from the glory in which they were created, whether they look vponupon their ſoules impurities and filthines, or the bodies deformity & diſeaſes, or the miſeries inuade iuſtly their outward condition, with all the fearefull loſſes ſpirituall and temporall which hauehave befallen them for their ſinnes: More eſpecially the wicked hauehave cauſe of grieuous ſorrowes that remaine ſtill in that wofull eſtate of degeneration, hauing God and all creatures againſt them, and carrying about bodies and p. 202ſoules ſo full of ſinne, and lyable to ſuch fearefull danger: Woe to him that ſtriueth with his maker▪ ſhall the Potſheard ſtriue with the Potter, and be ſafe? Eſay 45. 9. and the rather they ſhould be afflicted, if they conſider, no part of their wickednes can be hid from God: Hee that made them, knowes eueryevery part about them, there cannot bee a vaine deſire, thought, or luſt but God ſees it, and no darkeneſſe can hide from him, Pſal. 139. 12, 13.

Laſtly, there is great conſolation in this doctrine of the Creation vntounto godly men, that are reſtored in Chriſt, to the priuiledges of their firſt Creation, for vntounto them will God bee for the ſubſtance of true happineſſe all that he was to Adam: their right to Gods fauour, and fellowſhip with God, and dominion ouer the creatures is reſtored, they are againe made like to God in Chriſt Ieſus, Coloſ. 3. 10. their bodies and ſoules are the Temples of the holy Ghoſt. They need not feare any aduerſaries, for God keepeth all their bones, and the haires of their heads are numbred, Pſal. 34. 20. and though they hauehave many frailties bodily and ſpirituall, yet God will pittie them, he knowes the mould they are made of, and that they are but duſt, Pſal. 103. 13. 17. Eſay 64. 12. and ſeeing God hath made vsus, he accounts himſelfe bound to helpe vsus, and ſuſtaine vsus, and prouide for vsus, Iſay 43. 7. and will not forget vsus, Eſay 44. 21.