True Christianity

Treating Of The Works Of The Six Days Of Creation, In General.

Chapter I.

Of Light, The Work Of The First Day.

God said, Let there be light; and there was light.—He covereth himself with light as with a garment.—God is light, and in him is no darkness at all.—Gen. 1:3; Ps. 104:2; 1 John 1:5.

In those words in Job 38:19—“Where is the way where light dwelleth? and as for darkness, where is the place thereof?” it is intimated that the nature of light is very difficult to be explained, and that its original is not to be comprehended by finite understandings. For though we know something of it by means of sight, yet it is but little; however, let us employ that little to promote the glory of God.

2. First, then, we say that light is a noble, subtle, and pure principle, separated from the darkness in the morning of the creation, when God “commanded the light to shine out of darkness.” 2 Cor. 4:6. By this the world is enlightened and comforted, and all its beautiful variety is distinctly known and apprehended. By this, as some think, the light of life was conveyed into the great world, incorporating itself with every creature. From this pure brightness and glorious splendor, light and beauty flowed into the sun, constituting it thereby the great luminary of the day, which it governs and directs. Jer. 31:35. Whence, also, the Creator himself calls the light day. Gen. 1:5, 14.

3. But as it is the duty of a Christian to contemplate the works of God with spiritual eyes, so as therein to see the Creator, and by the work be led to praise the Maker; let us take a nearer view of this subject, and see how the light and the sun bear witness of God and Christ.

4. And the first conclusion that naturally presents itself is this: If God created so beautiful, refreshing, enlivening, clear, and shining a light; how much more lovely, comfortable, and refreshing a light must He be himself? Therefore, the commentator upon St. Dionysius, to the question, “Why God first of all created light?” answers—Because from his own essential light, the visible light almost naturally proceeds, as that which bears the nearest resemblance to his own nature; and therefore he calls light, a little after, “the image of the goodness of God;” adding, that the light in God was transcendent and above comprehension; in angels and men, intelligible; in the sun, visible.

5. And, whereas God made the light, in order that the true external form and beauty of the creatures might be distinctly seen and apprehended, it follows that there is also another secret or concealed light, by which the internal form of the creatures may be likewise known, and from which nothing can be hidden. And this light is the eternal wisdom of God, which, being compared with the natural and created light, has been fitly called the brightness of the everlasting light.

6. Of this St. Dionysius writes in these words. “As the visible light directs, governs, and fills the visible world; so the incomprehensible and heavenly light, fills and enlightens all heavenly spirits. It also purifies the soul from darkness and error, and brings it into communion with the light of God. It is at first no more than a twilight, or faint glimmering of light; but when it is tasted, loved, and desired, then, in proportion to our love, it increases more and more unto the perfect day. Wherefore this transcendent light exceeds all lights, being, as it were, the centre and fountain of them all. From its fulness it enlightens all spirits; and, being the original of all light, it comprehends under it all the degrees of spiritual, angelical, rational, and natural light. And as ignorance separates deluded souls from the light; so the presence of this divine light, collects, unites, perfects, and delivers from ignorance and error, all that are enlightened by it: it converts them to the truth, reducing their various imaginations to the standard of pure and simple truth, and fills their souls with pure and uniform light.” Thus far St. Dionysius.

7. In the light of the sun, also, shines forth the pure, deep, and ardent love of God. For whom did he create the sun? Certainly not for himself, for he needeth not the sun, nor any other created light, being himself a light infinite and eternal. It was for our sakes, therefore, that he created it; so that every ray of light proceeding from the sun, is indeed a ray of divine love towards mankind.

8. And as the eternal wisdom of God is likewise a bright sun, clearly discovering his mercy and beneficence; therefore, according to the nature and properties of the visible sun and light, it may also be called, an image of the divine goodness.

9. The created light determines the order, figures, and distinctions of all created things; for without it, the whole world would be nothing but darkness and confusion. So that upon this account also, the light is an image of the divine wisdom.

10. The created light, by its brightness and splendor, causes everything to turn to it; so the goodness of God draws all things to itself, as the centre and principle of all things.

11. The light of the sun is pure and spotless; so is the love of God towards mankind. Hence also the divine wisdom, being a spotless light, is, agreeably to this property of the sun, the spotless mirror of the divine majesty.

12. As the light flows plentifully and freely from the sun; so the love of God descends plentifully upon us. As the sun shines freely upon all, without respect of persons; so the divine love overflows upon all mankind. As the light proceeds from the nature and essence of the sun; so does the love of God flow from his very nature and essence.

13. Moreover, as God created the external light for the world and visible bodies; so it is worth inquiring, whether he did not at the same time provide an inward and spiritual light for the soul. For God took not less care of the soul, than he did of the body. Now this light of the soul is God the Father, Jesus Christ, and the Holy Ghost, the ever blessed and undivided Trinity, by whom our understandings are enlightened through faith. “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” Isa. 60:1.

14. Now as the sun enlightens the world, so does Christ enlighten the soul. “That was the true Light, which lighteth every man that cometh into the world” (John 1:9); and is, therefore, called by the prophet Malachi, “The Sun of righteousness.” Mal. 4:2. St. James calls God, “the Father of lights.” James 1:17. The Holy Ghost appeared upon the Apostles in the form of fiery tongues (Acts 2:3); and from this eternal light proceeds the light of grace, the light of wisdom and divine knowledge, the light of truth and life, the light of joy and consolation, the light of God's countenance, the light of faith and all Christian virtues.

15. This light is the chief beauty and glory of the creatures. God is said to be clothed “with light as with a garment.” Ps. 104:2. “The glory of the Lord” (Luke 2:9), is also the beauty of the blessed saints and holy angels. The highest majesty and glory of the elect in the other world, will consist in light and splendor. “The righteous shall shine forth as the sun in the kingdom of their Father” (Matt. 13:43; Dan. 12:3); which is also expressed in the appearance of the woman clothed with the sun. Rev. 12:1. Lastly, as the light is the greatest ornament of this visible world; so the everlasting light shall be the chief glory of the heavenly Jerusalem. Rev. 21:11.

16. The more light any creature has, the more noble it is. This appears from the angels, the sun, moon, stars, and precious stones. So virtue itself is a most glorious light, and all the redeemed in the next world, shall be full of light and glory, and accordingly shall be distinguished, as “one star differeth from another star in glory.” 1 Cor. 15:41.

17. Light is refreshing: and who can doubt but, when the day of eternal light arrives, the blessed saints shall be refreshed with joy unspeakable? Without question, the light of the everlasting Sun of righteousness shall give us infinitely more delight and joy, than this created sun, which only gives light to a world of misery and sorrow.

18. The light awakens those that sleep; so Christ, our light, rouses us from the sleep of sin. “Awake, thou that sleepest, and Christ shall give thee light.” Eph. 5:14.

19. The light directs the traveller in his way: so saith Christ—“I am the light of the world; he that followeth me, shall not walk in darkness, but shall have the light of life.” John 8:12; 13:46.

20. Moreover, as light has a vital power in it; so in Christ, our light, “was life; and the life was the light of men.” John 1:4. “The Lord is my light and my salvation; he is the strength of my life.” Ps. 27:1.

21. As the light cannot be seen but by itself; so God cannot be known but by Himself: “In thy light shall we see light.” Ps. 36:9.

22. As the external light chases away the darkness, and the spirits of darkness; so Christ, who is the light of God in us, chases away unbelief, and all the works of darkness and Satan. God must speak the word in us, as he did at the first creation, “Let there be light!” or we shall for ever remain in darkness. This made the Psalmist say, “Thou wilt light my candle; the Lord will enlighten my darkness.” Ps. 18:28. “To give light to them that sit in darkness, and in the shadow of death.” Luke 1:79. “I saw an angel come down from heaven; and the earth was lightened with his glory.” Rev. 18:1.

23. When the daylight is gone, the moon, regent of the night, arises with a pale lustre: so, without the light of Christ, man is nothing but darkness; and the boasted light of reason is but dim obscurity.

24. And as he would be called foolish, who preferred being enlightened by the moon, rather than by the sun; so are they much more foolish, who prefer the wisdom of this world, to the eternal wisdom of God in Christ Jesus. And as none but a madman would make use of the light of a candle in sunshine; so no man in his senses would think himself more enlightened by worldly wisdom, than by the divine wisdom. Strange madness! that a man should expect more light from the creature, than from the Creator, the Father of lights, God blessed for ever! Whosoever duly apprehends my meaning, has in him the beginning of the divine, eternal, and heavenly wisdom, which is the subject of the whole 119th Psalm.

25. As the sun is the ornament of heaven, so Christ is the ornament of his church, and of the new heaven, and new earth in their future glory, where it will be manifested to all the elect, that he is “the brightness of his Father's glory, and the express image of his person.” Heb. 1:3; Col. 1:15.

26. As dwellings are pleasant, in proportion as they receive the light, so “God dwelleth in light.” 1 Tim. 6:16. And the heavenly Jerusalem is described as full of sweet and refreshing light. “It hath no need of the sun, neither of the moon, to shine in it: for the glory of God enlightens it, and the Lamb is the light thereof.” Rev. 21:23.

27. Ah the light makes all things clear and plain; so there is nothing in heaven or in earth, no spirit, no being, nor the very thoughts of the heart, that can be hidden from the light of divine wisdom. Heb. 4:12, 13. Hence the Psalmist says, “Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.” Ps. 90:8. And “Thou understandest my thought afar off.” Ps. 139:2.

28. As the light communicates itself to all creatures, and diffuses itself over the world; so God communicates himself to all creatures, particularly to men, delighting most of all in doing them good.

29. Lastly, the light and sun are a witness of the glorification of our souls and bodies at the resurrection. The glorification of our souls is, indeed, in some degree accomplished in this life by the Holy Spirit, according to the words of St. Paul, “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3:18. These, however, are but the imperfect beginnings, and first glimpses of eternal happiness; but hereafter both soul and body shall be clothed with everlasting light and glory. Hence St. Paul says, “There is one glory of the sun, and another glory of the moon, and another glory of the stars: so also is the resurrection of the dead.” 1 Cor. 15:41, 42. “They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars forever and ever.” Dan. 12:13.

30. Of this we find an image in the transfiguration of our Lord, when “his face did shine as the sun, and his raiment was white as the light.” Matt. 17:2. This was the heavenly brightness the splendor of the everlasting Sun. So the face of Moses shone like the brightness of the sun, so that the children of Israel could not look upon him. Exod. 34:29; 2 Cor. 3:7. And this was the consequence of only a few days passed in the divine presence. How great then must that glory be, which will be the result of our eternal union and converse with him! The lustre of the face of Moses was terrible to look on, but the glory of Christ was refreshing and comfortable.

31. Rev. 1:14, 16. The eyes of him that had the seven stars in his hand, were “as a flame of fire.” And the same Jesus Christ, who is the eternal light, shall so glorify us at the last day, that our whole bodies shall shine like lightning. Matt. 6:22; Luke 11:36.

Chapter II.

Of Heaven, The Work Of The Second Day.

See Gen. 1:6-8; Ps. 104:6; Ps. 19:1.

Who can doubt that the admirable and pure structure of heaven, with all its wonderful properties, is a strong evidence and witness of God? “What are heaven and all the beauty of nature” (says one of the ancients), “but an illustrious mirror, in which we view the wonders of their Maker.” For if God created all so pure, so glorious, and so firm, that our weak understandings cannot comprehend or explain it; how pure, how glorious, eternal, spiritual, unutterable a Being must that God be who created all? And if He has made so glorious a heaven over men, during their short abode here; how much more illustrious a mansion has he not reserved for us hereafter in the region of life and immortality? Hence St. Paul tells us, “We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven.” 2 Cor. 5:1, 2.

2. As to the stupendous height and compass of heaven, to which the earth is in comparison no more than a single point; how does it suggest to us the immense and unsearchable power and wisdom of God? “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts, than your thoughts, saith the Lord.” Isa. 55:8, 9. Does not its circular roundness remind us of the eternity of God? For of both there is neither beginning nor end. Does it not also tell us of his omnipresence? For as the heaven surrounds and encompasses all things, so does the God of heaven support and comprehend all his creatures. “Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?” Isa. 40:12.

3. And as, in a circle, no part can be called upper and lower; so God fills all things equally. Heaven and earth are full of the majesty of his glory; “He is not far from every one of us; for in him we live, and move, and have our being.” Acts 17:27, 28. For though there are antipodes and many other creatures under us, as is demonstrable from the figure of the earth; yet by the wonderful power of God the heaven is everywhere over our heads, and we look up directly towards it, by reason of its immensity.

4. Does not also the firmament of heaven remind us of the constant, eternal, and immutable truth of God and his Word? For who is it that supports the heaven? Where are the pillars that sustain it? Or how does it hang, but upon the word of God? “The pillars of heaven tremble,” saith Job, “and are astonished at his reproof. He holdeth back the face of his throne, and spreadeth his cloud upon it.” Job 26:9, 11. And if by his word he has so strongly fixed the heavens, who can doubt that he will keep his word and promise to us forever and ever? If he support the heavens by the word of his power, doubt not but he will also support, protect, and preserve thee forever.

5. But, from this created heaven, learn to raise thy thoughts to the spiritual heaven (1 Kings 8:27), “where are fulness of joy and pleasures forever more.” Ps. 16:11. This St. Paul calls “paradise, and the third heaven” (2 Cor. 12:2, 4); and “the glory into which Jesus Christ was received.” 1 Tim. 3:16. This our Lord himself calls “his Father's house, where he prepares a place for us” (John 14:2); and lastly, it is called, “the heaven of heavens.” 1 Kings 8:27.

6. Moreover, by meditation upon this external, transient heaven, thou mayest learn to descend into thyself, into thine own heart and soul; for there also is heaven, and the habitation of God. “For thus saith the high and lofty One that inhabiteth eternity, I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57:15.

7. Let this external heaven lead thee to the new heaven, of which St. Peter speaks: “We, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness.” 2 Peter 3:13. For though this visible heaven was created in such purity, by God, as not to be subject to corruption; yet “the heavens are not clean in his sight.” Job 15:15. Therefore, “they shall pass away,” as St. Peter tells us. 2 Pet. 3:10. And “they shall perish, and wax old like a garment, and as a vesture shalt thou change them, and they shall be changed.” Ps. 102:27. “I saw a new heaven and a new earth: for the first heaven and the first earth were passed away. And he that sat upon the throne said, Behold, I make all things new.” Rev. 21:1, 5. “Behold, I create new heavens, and a new earth: and the former shall not be remembered, nor come into mind.” Isa. 65:17. How beautiful, how illustrious will be this city of God, this heavenly Jerusalem, whose builder and maker is God! Or who can declare the glory of that happy place? “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” 1 Cor. 2:9. Hence the Evangelist St. John describes the new and heavenly city by all the precious and costly things in nature. See Rev. 21:11, 18-21. In a word, this is that heaven in which “God will be all in all.” 1 Cor. 15:28.

Chapter III.

Of The Separation Of The Waters From The Dry Land, The Work Of The Third Day.

God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear. And God called the dry land, earth.—Gen. 1:9, 10. The earth is full of the goodness of the Lord.—Ps. 33:5; 104:24.

The earth is a heavy and gross substance, separated from the waters, and fixed by the power of God to be the receptacle of all the heavenly influences. This globe hangs in the air by the power of the Almighty, and is replenished with the vital seeds of all trees, plants, and vegetables.

2. The stupendous structure and foundation of the earth is a most wonderful witness of the power of God. For by what pillars is the earth supported? Or where are its foundations?

3. Some have disputed whether the dry land be founded in the waters; or whether, as being the heavier substance, it sink to the lowest place so as to be the foundation of the waters.

4. The patrons of the first opinion build upon these testimonies: “He hath founded it upon the seas, and established it upon the floods.” Ps. 24:2. And, “He stretched out the earth above the waters.” Ps. 136:6. To which may be added the testimony of St. Chrysostom, that “God laid the foundation of the earth upon the water.”

5. Others assert the contrary, 1. Because the earth is heaviest, and therefore sinks to the lowest place, where it naturally remains fixed and immovable; for if the earth should move out of its place, it must move upwards, which is contrary to nature. And for this they quote, “Who laid the foundations of the earth, that it should not be removed for ever.” Ps. 104:5. 2. They allege the experience of seamen, who sound the bottom of the sea; and explain those passages of the Psalms which mention the separation of the waters of the dry land, as Moses describes it. Gen. 1:9.

6. But on what does this vast terraqueous globe depend? Who bears it up? Where are the pillars of it? “He hangeth the earth upon nothing,” (Job 26:7), saith Job. For it hangs in the midst of heaven, borne up in the air, begirt with the waters, “Thou coveredst it with the deep as with a garment.” Ps. 104:6. The air and water support one another; the clouds, though vast masses of water, are yet supported by the air from falling; for the power of sustaining is a property of the air. “He bindeth up the waters in his thick clouds, and the cloud is not rent under them.” Job 26:8.

7. The stability of the earth in the waters, and in the centre of the vast expanse of air, is a very clear argument of the divine omnipotence; “Where wast thou (saith the Lord to Job), when I laid the foundations of the earth? Who hath laid the measures thereof? Who laid the corner-stone thereof?” Job 38:4-6. Thence, we learn, that the foundation of the earth could not be comprehended by human understanding, but must be counted among the infinite wonders of Omnipotence. “Therefore,” saith the Psalmist, “will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled; though the mountains shake with the swelling thereof?” Ps. 46:2, 3. And that this is an argument of the wisdom of God is plain from Prov. 8: 29, 30; where wisdom says of herself, “When he appointed the foundations of the earth, I was with him, etc.”

8. And this is the earth of which the Psalmist says, “God hath given it to the children of men.” Ps. 115:16. But though, as to its external form, it appear to be a hard, dead, dry, and cold mass, yet is it in truth, enriched by God with a wonderful variety of blessings, fruitful energy, and seminal virtues. These never rest; but are always active to produce fruits, adorned with agreeable forms, odors, tastes, and colors, with external signatures of their inward virtues and qualities.

9. So, then, from the earth proceed all the varieties of plants and vegetables, having exchanged their old attire for a new and delicate dress. The tattered garments of the preceding year being decayed and dead, they come forth with exquisite beauty, odor, and color, and, as it were, preach to mankind in words such as these: “Look upon us, ye unbelieving sons of men; we were dead, and are now alive again. We have laid aside our old garments and bodies, and are now renewed. Do ye also imitate us; 'put off the old man, and put on the new' (Eph. 4:22-24); being renewed in your eternal fountain and original, which is God, your Creator, in whose image ye were created. If ye do this, then in the day of the righteous judgment of God, when ye have lost your old bodies, ye shall, like us, come forth out of the earth (1 Cor. 15:42), with new bodies, clothed with immortal glory, of which our new-born beauty is but a faint resemblance. And whilst ye are in this world, take not too much thought for the body. Matt. 6:25, etc. Consider us, whom the God of nature has annually, for so many thousands of years since the first creation to this time, provided with beautiful clothing, as an argument of his bounty and goodness. Consider our virtues and qualities, which are given not for our, but for your benefit; we bloom and blossom, not for our good, but yours; yea, the blessing of God blossoms through us.”

10. Among the vegetables, also, a man may discern many thousands of witnesses of the goodness and omnipotence of God. Here we have a perfect collection of drugs and simples, an admirable and complete herbal; yea, a living one, not furnished with faint draughts and dead pictures; but graved with living characters and impressions, to be read by every curious spectator, but not to be fully understood by any, except by Him that made them. And till we come fully to understand their divine signatures, we cannot so perfectly know the wonders of Providence contained under them.

11. Every herb and plant has its proper signature, which is nothing less than the inscription and handwriting of God, whereby he has most wonderfully and beautifully distinguished them all according to their virtues and qualities; and in many of them, the outward form is a token of their inward virtues. The turf we tread upon is furnished both with food and medicine. Yea, in the smallest grain or seed is manifested the unsearchable wisdom of God. He has created nothing in vain, and the minutest part of the creation is not to be overlooked or despised, since we know not the thousandth part of its virtues.

12. But if from their external forms we descend to their internal, and extract their spirit by chemical processes, separating that pure essence, which being full of high medicinal virtue, is lodged by God in the outward body, as a diamond in a casket, then, indeed, we shall truly taste the goodness of God in the virtues of his creatures, and bless him with a grateful heart, for the many comfortable medicines which he has provided for miserable man.

13. Consider, moreover, how the bountiful Creator has provided not only for man, but also furnished “food for all flesh.” Ps. 136:25; 145: 15. He causeth the grass to grow for the cattle, and herb for the service of men, “that he may bring forth food out of the earth, and wine that maketh glad the heart of man.” Ps. 104:14, 15. So that we may properly call the earth the treasury or storehouse of God, in which are laid up a variety of blessings both for man and beast: upon which account the Psalmist says, “the earth is full of the goodness of the Lord.” Ps. 33:5.

14. A very wonderful effect of this divine goodness is, that bread sustains the whole body, so that in one single morsel is contained the nourishment of all the members of the body. And because of this nutritive quality that is in bread, therefore, the eternal Son of God calls himself the “bread of life” (John 6:35); denoting his power of nourishing and sustaining the whole man, body, soul, and spirit.

15. It is no less wonderful, that the greatest tree, with its root, trunk, boughs, leaves, seed, flowers, and fruit, should be contained in a very small seed; and that every year the same plants and trees, with their respective fruits and seeds, should appear in their proper order and season. All this must be resolved into the principle of the seed, containing in it all those powers, which successively display themselves in so great a variety of size, thickness, height, and breadth.

16. Notice also, how the grass, upon which the cattle feed, becomes food for man; being converted into the milk and flesh of the creatures that eat them. Even our beds and clothes grow out of the earth, since both sheep and birds live upon the fruits of it.

17. I shall not in this place speak particularly of trees and plants: otherwise, perhaps, I should have taken notice of the fig-tree which was accursed by our blessed Saviour (Matt. 21:19); of the olive-tree, whose leaf the dove brought into Noah's ark (Gen. 8:11); of the palm-tree, to which the flourishing state of the righteous is compared (Ps. 92:12); of the cedars, and of the spices, of which Moses made the holy ointment (Exod. 30:23); of the generous spikenard, which is a type of the Holy Spirit, and of the resurrection of the dead, being used in embalming bodies, in order to preserve them from putrefaction; of the vine, and various vegetables; from which the Holy Ghost draws beautiful similitudes, designed to illustrate and explain to us the mysteries of the kingdom of God.

18. Of the fruitfulness of the earth, David speaks thus: “Thou visitest the earth, and waterest it: thou greatly enrichest it with the river of God which is full of water: thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly; thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof: thou crownest the year with thy goodness, and thy paths drop fatness.” Ps. 65:9-11. That is, every month produces its peculiar fruit out of its treasury, the bosom of the earth.

19. This natural fertility of the earth has been very much restrained by the curse of the Almighty; hence the tares which choke the good corn. “Cursed is the ground,” saith God, “thorns and thistles shall it bring forth to thee.” Gen. 3:17, 18. Fruitfulness, therefore, must be regarded and prayed for, as the gift and blessing of God, without which, a man can neither plough, sow, nor plant with success: “for it is God that giveth the increase.” 1 Cor. 3:6. Thus we are to understand the words, “A fruitful land turneth he into barrenness, for the wickedness of them that dwell therein.” Ps. 107:34.

20. Let our meditations on the fruitfulness of the earth, carry our thoughts to that new earth which we expect, “wherein dwelleth righteousness.” 2 Pet. 3:13. There the curse, to which the present earth is in bondage, shall have no place; it shall be the region of perfect blessedness and life eternal. This is the new paradise, full of celestial sweetness, joy, and pleasure: then shall we truly sing this song, “the flowers appear on the earth.” Cant. 2:12.

21. I come next to the mountains, which by their height and beauty are no small ornament to the earth. The mountains are, in a more particular sense, the treasury of God, in which all kinds of metals are prepared. They are, as it were, so many chemical furnaces, in which the matter of all metals and minerals is separated and matured. It has been observed, that the best simples grow upon high mountains; and whensoever they are transplanted into gardens, they degenerate and lose their virtue. Hence it was said of Hippocrates that the herbs which he used in the practice of medicine, were generally gathered from hills and mountainous places.

22. The mountains ought to remind us both of the protection of God (and so the expression is used in Scripture—“I will lift up mine eyes unto the hills, from whence cometh my help;” Ps. 121:1); and also of the Church of God. “The mountains shall bring peace, and the little hills by righteousness.” Ps. 72:3.

23. Under this head, also, we may consider the springs and rivers of waters that run through the valleys, adorning, enriching, and beautifying the earth. For though, in strict propriety, the fountains belong to the work of the fifth day; yet the royal Prophet couples the mountains and springs together, because the rivers arise from the hills. Ps. 104:10.

24. Solomon tells us, “All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.” Eccles. 1:7. Though the waters, passing out of the sea through the earth, are sweetened by percolation; yet they do not everywhere break forth, nor form springs in all places, but according to the order and appointment of God. So saith the Psalmist, “He sendeth the springs into the valleys.” Ps. 104:10. And their continual streams are not only a great blessing, and a miracle of divine power, but are also an apt representation of eternal life.

25. If God take so much care of the beasts of the earth, shall he not much more take care of us? If “the beasts of the field cry unto him, when the rivers of waters are dried up” (Joel 1:20), how much more ought we to call upon him in all our distresses? And, whereas, those places are generally most pleasant, where there is the greatest plenty of springs and rivulets: so thither the birds generally resort, and “sing among the branches.” Ps. 104:12. It is as if God had taken care to fill even the forests with their music, that so every place might resound with his praises, and that man might learn, even from the animals, that not only himself, but all creatures were made to praise and glorify God.

26. Natural fountains, of which some are well known as possessing healing virtues, should remind us of the fountain of grace and salvation, the water of life, even Jesus Christ. “With joy shall ye draw water out of the wells of salvation.” Isa. 12:3. “With thee is the fountain of life; in thy light shall we see light.” Ps. 36:9. “Ho! every one that thirsteth, come ye to the waters.” Isa. 55:1. “The Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters, and God shall wipe away all tears from their eyes.” Rev. 7:17.

27. The 104th Psalm, which gives us a beautiful account of the work of the third day, takes particular notice of seven illustrious creatures of God, all proceeding from the earth, and all capable of a spiritual sense. First, he speaks of the earth in general; that God laid its foundations, divided it from the waters, adorned it with mountains, and watered it with springs. Thence descending to particulars, he takes notice of its remarkable productions. 1. The dew, wherewith He waters the mountains. 2. The grass. 3. Bread. 4. Wine. 5. Oil, or balsam. 6. The fruits of trees. 7. Birds and beasts: all which are plainly expressed in the 104th Psalm.

28. Thus he speaks: “He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works.” Ps. 104:13. Thus we often see with admiration, the clouds hovering upon the mountains, and dropping showers of plenty upon the hills, as “the bottles of heaven” (Job 38:37); and then God doth truly water the hills from above. Sometimes, also, he sends his dew, refreshing them with great plenty. Thus were continually watered little Hermon, in Judea, and the mountains of Gilboa, where Saul and Jonathan, his son, were slain. Therefore David said, “Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you.” 2 Sam. 1:21.

29. It is the property of dew to make the ground rich and fruitful, and to refresh the flowers scorched with excessive heat; whence, at last, the bees by wonderful art draw their honey. Sometimes we see a sort of honey-dew lying upon the leaves, as did the manna heretofore. Just so the Gospel is like a spiritual honey, the dew of the Holy Spirit.

30. It is not without reason that peace is compared to dew. Ps. 133:1, 3. For as the dew is generated by the morning, so peace proceeds from Jesus Christ, who is himself the morning star, and the Prince of peace. Where Christ liveth, reigneth, and worketh, there is perpetual peace. “The kingdom of God is righteousness, and peace, and joy in the Holy Ghost.” Rom. 14:17. “Blessed are the peacemakers, for they shall be called the children of God.” Matt. 5:9. Such are begotten of God, as the dew is of the morning; and as the dew makes all things lively, fresh, and flourishing, so also does peace; which, therefore, every good man ought to beg of God, the Father of peace.

31. And whereas, in the last place, it is said that “the earth is satisfied with the fruit of God's works,” it suggests that the Word of God the Creator, is still as powerful and efficacious as formerly it was, when he spake the word, saying, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit.” So that all things, from the beginning of the world to this day, spring from the Word of God, as from an eternal root of divine blessing.

32. Secondly, the Psalmist says, “He causeth the grass to grow for the cattle.” Verse 14. Nor is that the least of God's blessings; for how could so many wild as well as tame beasts, that minister to the necessities of man, subsist, were the grass to fail? And it is wonderful that when, in very dry weather, one would not think there could be grass enough to support the beasts that are to eat it, yet they still live upon it. Thus it seems to grow as much by night as it is eaten by day.

33. Hence, we learn how merciful God is to mankind, and how liberally he provides for our necessities; and, though the grass may seem to be the least and meanest of all the blessings of God, yet we cannot be sufficiently thankful for it. So true is it that the least of God's blessings exceeds our highest gratitude.

34. The grass may also furnish us with proofs of the Divine Providence. 1. He that considers that God takes care of the grass of the ground, cannot question, but that he takes much more care of him and his affairs, according to Matt. 6:30. 2. It may put us in mind of our own vanity. For “all flesh is grass, and all the goodliness thereof is as the flower of the field.” Isa. 40:6. 3. It may also minister comfort under afflictions and persecutions, according to Psalm 37:1, 2. “Fret not thyself because of evil-doers, neither be thou envious against the workers of iniquity; for they shall soon be cut down like the grass, and wither as the green herb.”

35. Thirdly, “Herb for the service of man: that he may bring forth food out of the earth: and bread, which strengtheneth man's heart.” Ps. 104:14, 15. Now the very notion of bread implies in it a great variety of divine blessings. First, it reminds us of God's paternal affection towards us; for a father naturally cares and provides for his children. So Matt. 7:9, “What man is there of you, whom if his son ask bread will he give him a stone?” Let us remember, then, that God is our Father; and that we are needy and indigent creatures, subject to infirmities and necessities. So that our very hunger and thirst are so many monitors to lead us unto God; and every morsel of bread we eat, should put us in mind of the paternal affection and goodness of God.

36. (2) Let us admire and reverence the wise dispensation of Providence, which assigns to every man his convenient portion of bread, so that no man has reason to complain that he is forgotten before God. Heb. 13:5.

37. (3) From bread we may learn the wisdom of God. In Psalm 104:14, God is said “to bring forth herb for the service of man, that he may bring forth food (or bread) out of the earth.” The bread which we eat is, at first, nothing but grass, which, growing up into ears, and into the perfect grain, supplies us with bread, which at last is converted into our body and blood. This miraculous operation gives us an image of our creation; forasmuch as even to this day he makes the flesh and blood of man out of the earth; so that we may properly call it our mother, and say that “in God we live, and move, and have our being.” Acts 17:28. The nutritive virtue of bread is the Word of God. If God should withdraw it, then all flesh and blood would wither and decay as a flower, or as the grass of the field. Therefore, man doth not live by bread alone. Matt. 4:4; Deut. 8:3.

38. The specific property of bread is indicated in these words; “Bread, which strengtheneth man's heart.” Ps. 104:17. Every other kind of food, by being daily eaten, becomes unwelcome to us; but bread never does. So that bread is a universal food, and seems to contain in it all the nutritive qualities of every other sort of food, all of which borrow their virtues from it; as the planets derive their light from the universal luminary, the sun. And this we may conceive to be the reason of the great virtue there is in bread, that, being the most common and ordinary food, every man might find in it wherewithal to support life, though he should have nothing else. In a word, whatever we eat or drink, ought to be looked upon as a miracle of divine wisdom and goodness.

39. Lastly, the strengthening faculty of bread, puts us in mind of “the bread of life,” which is Christ. So we read in John 6:35. “I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.” For in this bread of life, all the power of God is contained; because “it pleased God that in him all fulness should dwell” (Col. 1:19); “and that of his fulness have all we received, and grace for grace” (John 1:16); and by him, “we might be filled with all the fulness of God.” Eph. 3:19. Blessed is he that eateth this bread! Earthly bread cannot save us from death, but he that eateth of Christ, the bread of life, shall never die.

40. The fourth thing mentioned is “wine, that maketh glad the heart of man.” Ps. 104:15. How wonderful is the love of God towards us, who is so far from desiring to have us oppressed with sorrow, that he has provided even natural means to refresh and comfort us! And as for the dejected and broken spirit, he refreshes that by the generous wine of the Holy Spirit, drawn from the living vine, the Lord Jesus Christ. This is the wine mentioned in the Song of Solomon, “He brought me to the banqueting-house” (Cant. 2:5); (or house of wine, as the margin reads it.) This was the spiritual wine the holy prophets drank of (Isa. 12:2; 61:10; and Ps. 34:1; 63:11), which made them break forth into songs of joy and exultation.

41. Wine again was given by God to strengthen the sick. For wine has a spirit in it adapted to quicken the vital motions of the heart. This is another instance of the wonderful love of God; yet it serves to put us in mind of a greater; namely, of that most generous wine which was pressed from the bloody wounds of the true vine, the Lord Jesus Christ, and which is the only sovereign remedy for the diseased soul. “He washed his garments in wine, and his clothes in the blood of grapes.” Gen. 49:11.

42. Lastly, it was also given that the aged, whose lamp of life is almost spent, might invigorate the languid flame, and make it burn the brighter. This may put us in mind of the spiritual old age of the Church. For as the sight, hearing, and all the other powers of nature, are broken by age; so now faith is extinguished, charity is cold, hope languishes, and the whole spiritual body of Christ decays every day more and more. “When the Son of man cometh, shall he find faith on the earth?” Luke 18:8. But God promises the faithful, that he will “renew their strength, that they may mount up as eagles” (Isa. 40:31): and he declares, that he will “carry them even to old age.” Isa. 46:4. To which also belongs that promise, “They shall still bring forth fruit in old age; they shall be fat and flourishing.” Ps. 92:14.

43. The fifth thing is, “Oil to make his face to shine.” Verse 15. By this we are to understand, the precious ointment used among the Jews, and other Eastern nations, when they were more than commonly joyful, or intended to treat their guests after the best fashion; and which diffused a wonderful vigor through their whole bodies. In this sense we are to understand Psalm 23:5. “Thou anointest my head with oil.” So our blessed Saviour, when he was entertained by Simon, was anointed with oil. Matt. 26:7. He upbraids another of that name, a Pharisee, that he had not shown him the same respect. “My head with oil (saith he) thou didst not anoint; but this woman hath anointed my feet with ointment.” Luke 7:46.

44. So great was the virtue of these Eastern unguents, that they used them in embalming the dead; and by that means preserved them many hundred years from corruption; as appeared in the body of Alexander the Great, which was found in the time of Augustus, as fresh as if it had been interred but yesterday, though it had lain above three hundred years. And this balsam is a proper representation of that oil, with which the Son of God, according to his human nature, was anointed without measure. Hence the Psalmist says, “Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Ps. 45:7): and “Of his fulness have all we received” (John 1:16); which is nothing else but that unction by which he teacheth us all things (1 John 2:20), and by which our souls shall be presented before God wholly beautiful, and adorned with the gifts of the Holy Spirit: “when this corruptible shall put on incorruption, and this mortal shall put on immortality.” 1 Cor. 15:53.

45. The sixth thing mentioned is this, “The trees of the Lord are full of sap: the cedars of Lebanon which he hath planted.” Ps. 104:16. There are many remarkable things to be considered in trees; of which, two are more particularly noticed in Holy Scripture. The first is, that, whereas, they seem to be dead all the winter, yet upon the return of the spring, they are full of sap, and produce, first, leaves, and afterwards, fruit, in a manner truly wonderful, and such as no art can imitate. For where is the artist, who from the juice of any vine, can form a grape? The birch-trees so overflow with sap in spring-time, that men can tap them like a cask. In Ferro, one of the Canary Islands, as it is said, there is no spring, river, or rain; but there are certain trees, from the leaves of which there drops so great a quantity of water, as is sufficient for the inhabitants.

46. And whereas it is said that “the Lord hath planted them,” we must understand it of his creating word (Gen. 1:12), by the power of which new trees daily arise to supply the place of those that die or are cut down. This blessing will abide in the earth as long as it lasts, because the power of the Lord is the universal source of all things that arise out of the earth. Now the trees, with their fruits, may remind us of that divine charity which ought to be in us. For as these freely bestow their several fruits upon man; so ought we to be affected towards God and towards one another; “that we may be trees of righteousness, the planting of the Lord, that he may be glorified.” Ps. 92:13. Lastly, they remind us of the tree of life, with its fruits, even Jesus Christ crucified; of which, whosoever eateth, shall live forever. Rev. 22:2.

47. Seventhly, the birds are a very great ornament of the earth. They build upon the trees and help to furnish our tables. “There the birds make their nests; as for the stork, the fir-trees are her house.” Psalm 104:17. And “Knowest thou the time when the wild goats of the rock bring forth? Who hath sent out the wild ass free? or who hath loosed the bands of the wild ass? Gavest thou wings and feathers unto the ostrich? what time she lifteth up herself on high, she scorneth the horse and his rider. Doth the hawk fly by thy wisdom? Doth the eagle mount up at thy command, and make her nest on high?” Job 39:1, 5, 13, 18, 26, 27.

48. From all this we may learn that God made not the earth to be desolate, but has allotted its deserts and wildernesses to be inhabited by birds and wild beasts, that his bounty to man, and his magnificence might be made known by the multitude of his creatures; his omnipotence, by his works; and his wisdom, by that infinite variety of distinct properties which he has bestowed upon the creatures. “Every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are mine. If I were hungry I would not tell thee; for the world is mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats?” Ps. 50:10-13. What then is the sacrifice that God expects? “Offer unto God thanksgiving; and pay thy vows unto the Most High; and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.” Ver. 14, 15.

Chapter IV.

Of The Sun, Moon, And Stars, The Work Of The Fourth Day.

See Gen. 1:14; Ps. 104:19.

The stars are bright heavenly bodies, fixed in the firmament of heaven by the word of the Most High. They enlighten the earth, distinguish the night from the day, and adorn the heavens; and they are signs and tokens of nature, of judgment, of mercy, of seasons, days, and years. 1 Cor. 15:41; Gen. 1:14.

2. “Lift up your eyes on high,” saith God, “and behold who hath created these things, that bringeth out their host by number: he calleth them all by names.” Isa. 41:26. We ought, therefore, according to his command, to contemplate these glorious works of his hands, and learn thence to admire and adore the power and wisdom of him who made them. For “the heavens declare the glory of God; and the firmament showeth his handywork.” Ps. 19:1.

3. With regard to the magnitude of the sun and moon, St. Basil thus speaks in his sixth Homily upon the works of the six days: “I conceive that the sun and moon are styled by Moses great lights, not only because they exceed the lesser stars in magnitude; but because they are so exceedingly large that they can fill not only the whole heaven, but even the earth and seas with their light. And as they always appear equally large, both in their rising and setting, it follows that they must be incredibly large; because notwithstanding the whole breadth of the earth, they always appear of equal size.”

4. If a man were to see a globe of fire as large as a vast mountain, or a large city in flames, moving to and fro in the air, he would look upon it with astonishment and terror. Now it is demonstrable that the globe of the sun is many times greater than the earth; whence we may conjecture how great and inconceivable a space in the heavens the sun must take up. Yea, the least of the stars in the firmament of heaven are very vast in compass, and are greater than the earth; and yet in the firmament there are many thousands of these stars, which by reason of their vast distance cannot be discerned by us with the naked eye.

5. Here human reason is at a stand; for no created mind can conceive of the dimensions of heaven. Hence it is that the Holy Scripture, speaking of God's infinite compassion, compares it to the greatness of heaven. “For as the heaven is high above the earth, so great is his mercy toward them that fear him. As far as the east is from the west, so far hath he removed our transgressions from us.” Ps. 103:11, 12. For though “the earth is full of the goodness of the Lord” (Ps. 33:5), yet is the compass of it too small to be compared with the infinite goodness of God. Hence the Holy Spirit bids us look up to the height of heaven, furnished with innumerable glorious bodies, all full of the goodness of God, and vastly larger than this lower world.

6. Moreover, the incomprehensible greatness of the divine power is manifested, not only in the bulk of the heavenly bodies, but also in their constant and regular revolutions; for who can observe without wonder and admiration, such prodigious bodies, not only pendent in the air, but moving up and down in it with constant regularity? And how great and incomprehensible a space must they have to perform their courses in, and at the same time so determined and settled, that they never exceed their appointed limits, nor interfere with each other in their revolutions? David truly pronounces, that God “by wisdom made the heavens.” Ps. 136:5. How excellent, how transcendently excellent must that wisdom be, which can guide and govern the infinite host of heaven with such admirable order, and call them all by their names?

7. It is wonderful also, that these vast shining bodies should have, as it were, a motion in themselves, so that they cannot for one moment, stand still in their courses; for the whole heavenly order would then be disturbed, and the stars themselves, together with their motion, would lose their vital power, even as men die, when the motion of their lungs fails. The least star never stands still, but is perpetually in quick and inconceivable motion.

8. If the motion of one planet only be so stupendous, what shall we say of that innumerable multitude of stars, each of which has its particular course and revolution? And if any man could but for an hour take a view of all their distinct motions, he would be able to unfold to us very surprising things.

9. The consideration of the motions and multitude of these stars may remind us of those bright and invisible stars, the angels of God. This seems to be hinted in the Revelation of St. John, where the Son of God appears with seven stars in his hand (Rev. 1:16), which are the seven spirits or angels sent forth into all the earth. To this the Book of Job alludes, “When the morning stars sang together, and all the sons of God shouted for joy” (Job 38:7): by which the writer leads us from the natural stars to the holy angels. For if God has created so great a multitude of stars, who can doubt that he has a much greater multitude of celestial spirits, who praise him without ceasing?—“Praise ye him, sun and moon; praise him, all ye stars of light.” Ps. 148:3.

10. The revolution of the heavens is, by the all-wise Creator, appointed as the measure of time; in which appear the stupendous providence, economy, and wisdom of God. To this head we are to refer the ages of the world, and their distinct epochs, the ending of monarchies, the seventy years of the Babylonish captivity, Daniel's seventy weeks, the periods of kingdoms, and the times of Antichrist, both in the book of Daniel and the Revelation, with other things of the same nature, which wonderfully confirm and illustrate the providence and wisdom of God. And whereas our Saviour tells us, that “it is not for us to know the times or the seasons which the Father hath put in his own power” (Acts 1:7); this is to be understood of such a knowledge only as was foreign to the duty of an apostle, not serving either to the edification of the church, or the propagation of the Gospel. The words also may mean that no time or place ought to be prescribed to our blessed Lord for the erecting and establishing of his kingdom; of which he himself is the only proper judge. Our business is only to be witnesses of his kingdom, and to do our best to promote it, leaving the times and seasons to God alone. Moreover, the disciples at that time, had wrong views of the nature and design of his kingdom, and those words may be looked upon as a proper rebuke of their erroneous opinions about a temporal kingdom.

11. And as for the times and seasons of our worldly affairs, even these are under the disposal and direction of God, whensoever we devoutly submit our concerns to him, begging his direction and assistance; as plainly appears in the case of Abraham's servant, who prayed to God, that he would “send him good speed that day.” Gen. 24:12.

12. Our blessed Saviour argues with the Jews from those signs in the heavens, which the common experience of the times had remarked (Matt. 16:2, 3; Luke 12:54-56), thereby leading them to observations of a higher nature, and putting them in mind of those signs which were to usher in and attend the appearance of the Messiah. The words in St. Matthew are these: “When it is evening, ye say, It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day, for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?” So that our Saviour's conclusion runs thus: If ye attend to the natural signs, and by the face of the sky can judge rightly of the weather, why do ye not attend to the signs of the present period, and conclude that the times of the Messiah are come?

13. The words in St. Luke run thus: “When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?” So that our Lord concludes thus: As by the natural signs of heaven, ye judge rightly of the weather, because ye see the effect follow; so by the signs and miracles which ye see, ye ought to be convinced, that the Messiah is really come. But, hypocrites as ye are, ye retain the one, and neglect the other, though of the highest importance to you.

14. As to the operations of heaven, we must first observe, that they have nothing in their own nature hurtful to mankind, as some pretenders would persuade us; but that our sins and wickedness are the true cause why God arms the creatures unto vengeance, and makes use of them to punish a rebellious world. Thus he punished the sins of the old world by a rain of forty days, which caused the flood. Gen. 7:12. And thus the sin of Sodom drew down fire and brimstone from heaven. Gen. 19:24.

15. In the same manner we are punished even at this day; sometimes by excessive heats; at other times by violent cold, rains, or drought; at other times by thunder, hail, fire, insects, or infected air, which like the fire that destroyed Sodom and Gomorrah, fall from heaven. But as the Egyptian plagues had no power over the children of Israel (Exod. 8:22), so these punishments never hurt the children of God, if they live in his faith and fear. Thus it is said, “The Lord is thy shade upon thy right hand; the sun shall not smite thee by day, nor the moon by night.” Ps. 121:5, 6. The same Psalm advises us, to “lift up our eyes unto the hills, from whence cometh our help,” that by the grace and favor of God we may escape these evils.

16. And as God makes use of the heavens and heavenly bodies, as instruments of vengeance against the wicked, so he employs them sometimes as means of protection and blessing to the righteous. Thus we read, “They fought from heaven; the stars in their courses fought against Sisera” (Judg. 5:20): not unlike to which, is the story of the Emperor Theodosius, whose enemies were routed by a sudden tempest of wind and rain.

17. The productions of heaven God in his due time dispenses out of his treasures, for the benefit and advantage of this lower world; God so disposing and ordering things, that the inferior creatures receive of the superior, and all nature hangs together, as it were, in one chain. And this connection of nature and providence is finely described by the prophet Hosea, “It shall come to pass in that day, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.” Hosea 2:21, 22. In this place the prophet presents us with the entire order of nature, beginning at the first cause, which is God. “I (saith he) will hear the heavens,” namely, when, in the great drought, the heaven shall scorch with excessive heat, and the channel of the heavenly influences shall, as it were, be dried up, so that they cannot convey fruitful seasons to the earth: then I will hear the distress of the heavens, I will cover them with clouds.

18. And whereas the prophet adds, “The heavens shall hear the earth,” that has relation to the secondary causes. For as the earth depends on the heavens, it follows, that when the operations of the heavens are, as it were, hindered, the earth can produce nothing that is good. And when the earth is broken or chapped by excessive heat, it, as it were, opens its mouth and entreats for rain. “And the earth shall hear the corn, and wine, and oil;” that is, forasmuch as the vegetables depend upon the earth for their moisture; therefore, whensoever the earth is dry and cannot supply them with nourishment, the vegetables solicit moisture of it, as a thirsty infant would appeal to its mother.

19. I proceed, next, to the benefits which God bestows upon us by the light of the sun and moon. And these we must consider in the fear of God, and show how we may enjoy and use them, both in a natural and spiritual sense. “Tell me (saith God to Job), where is the way where light dwelleth? and as for darkness, where is the place thereof? Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion? Canst thou bring forth Mazzaroth in his season, or canst thou guide Arcturus with his sons? Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth? Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?” Job 38:19, 31-34. In these words God represents to us his infinite power and wisdom, such as no mortal can search out or account for, much less imitate. For so unable is the wisest man to form light or darkness, that he cannot so much as produce a blade of grass. “Not unto us (then), O Lord, not unto us, but unto thy name give glory” (Ps. 115:1); for thou hast made all these things, and thy hand hath formed them. “He appointed the moon for seasons; the sun knoweth his going down” (Ps. 104:19); alluding to the work of the fourth day, when God said, “Let there be lights in the firmament of heaven, to divide the day from the night: and let them be for signs, and for seasons, and for days, and for years. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night; he made the stars also.” Gen. 1:14-16.

20. How wonderful is the increase and decrease of the moon; sometimes it seems to be shut up in darkness, and again, in its season, to emerge by degrees into a fulness of light. And these varieties God hath appointed for a regular distinction of the times and seasons of the year, and of the affairs and business of mankind. Without this distinction of the months and other divisions of time, there could be no order in the church of God, or in civil governments, or in the economy of private families; but all would be disorder and confusion.

21. And how abundantly is the wisdom of God displayed, even in this certain course of the moon, and distinction of seasons! In all states and conditions, the chief part of prudence is to preserve good order, and to observe the proper opportunities of acting; these are the distinguishing accomplishments of a wise ruler, and of a prudent head of a family. This, indeed, is the principal thing to be regarded in every action; he that acts unseasonably, acts to little or no purpose. God himself hath ordered all things in measure, and number, and weight; and every season has its proper opportunities and blessings attending it. “To every thing there is a season, and a time to every purpose under the heaven.” Eccles. 3:1. And as the choosing of the proper season is truly a happiness, so it is also a blessing from God, of whom, therefore, we ought to ask it by prayer.

22. By the words, “The sun knoweth his going down” (Ps. 104:19); the royal prophet suggests to us the seasons of the year, spring, summer, autumn, winter, and the distinguishing of days, being some longer, and some shorter; all which are of very great use to mankind.

23. And who can consider these amazing acts of divine power and wisdom, without admiration and praise to the Author of nature? This astonishing order of nature appeared so glorious to the ancient heathens, that they worshipped even the sun for their God, as being the greatest and most splendid of all objects, and as enlightening all the world. This was a conclusion for blind, corrupt reason to draw, though every part of the creation, to pure and right reason, fully manifests and discovers the being and excellencies of the Creator. A certain Indian king having heard of Jesus Christ, and the necessity of believing in him, because he died for us, gave this answer: “For my part, I had rather believe in the sun that never dies, than in a mortal God.” This was the effect of human blindness, against the corrupt influences and prejudices of which, God has taken particular care to warn us: “Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven.” Deut. 4:19.

24. As to the magnitude of the sun, moon, and stars, it is an error to imagine that they are really no larger than they appear to us. For though the moon and some of the planets are less than the earth, yet the sun may be plainly and infallibly demonstrated to be many times larger; and that it appears so small to us, is owing to the immensity of its distance. Ocular demonstration convinces every man of this, that the more remote any object is, the less it appears. A nice disquisition of these matters the unlearned must leave to astronomers, and be content religiously to admire what they do not understand.

25. And, here, how ought we to magnify and adore the omnipotence and wisdom of God, who appointed the sun to be the light and ornament of the day, and the moon of the night. For light is the highest beauty of all things. If we highly admire a well-built house with a fair prospect, furnished with good statues and pictures, and painted with great variety of colors, how much more ought we to look up with gratitude and astonishment to heaven, adorned with lights so many, and so stupendous.

26. How profound is the wisdom of God, who “telleth the number of the stars, and calleth them all by their names” (Ps. 147:4, 5); to which is immediately subjoined, “Great is our Lord, and of great power; his understanding is infinite.” How ought we then to depend upon this wisdom, and be satisfied with all its determinations concerning us, and not charge him with folly, by pretending to be wiser than He is! “For the foolishness of God is wiser than men.” 1 Cor. 1:25.

27. The certain and regular course of the sun and moon, reminds us of the truth of God, and the certainty of his promises: such are those of sending the Messiah, of the revolutions of certain states and kingdoms, and other deliverances of mankind; all which appeared in their time. Thus saith the Lord by the prophet Jeremiah, “If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth; and if ye can break my covenant, that there should not be day and night in their season; then may also my covenant be broken with David my servant.” Jer. 33:20, 21, 25.

28. At our blessed Saviour's passion, the darkness that overspread the world did, as it were, represent the terrors of his death, and all those barbarous impieties that were acted against him (Matt. 27:45); for the sun and moon were then as mirrors, in which might be read the sins and iniquities of mankind; which, like the sin of Sodom, mounted up to heaven, and drew down vengeance upon the world. Gen. 18:20. So every eclipse of the sun points out to us that internal and spiritual blindness of heart which reigns in every one of us; and that as plainly as if a voice should call to us, saying, “Look upon me, for you yourselves are in the same condition.” And when the heaven is red as blood, and seems to be on fire, it appears to speak to us in words like these: “Look up to me, and think on that day when I shall burn with real flames.” So, in short, we may consider all things as upbraiding us with our iniquities, and warning us to repent. What is the thunder, but the terrible voice of heaven, at which the earth trembles, and by which God speaks to the impenitent world? What is an earthquake, but a lecture of repentance? The same may be said of storms and tempests at sea, and of all disorders in the inanimate creation.

29. The sun, moon, and stars, are witnesses of the divine goodness, and of that eternal light which enlightens, comforts, and refreshes every man that cometh into the world. For as God is in himself invisible and incomprehensible, we should, by the direction of the natural light, aspire to the knowledge of Him that made it; and by the beauty of the created, be drawn to the love of the uncreated light. And as we naturally take pleasure in the outward light, as the most beautiful object in the creation; so ought we, with our whole hearts, to love Him who is light eternal, and to walk and rejoice in his light, by withdrawing ourselves from the darkness of sin. “For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?” 2 Cor. 6:14, 15.

30. Lastly, the visible sun should put us in mind of Jesus Christ, the spiritual and eternal “Sun of righteousness.” Mal. 4:2. For as that shines equally upon all men; so Christ freely bestows himself, and the light of his grace, upon all that will receive him. Thus he saith, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” John 8:12.

Chapter V.

Of The Waters, And Their Productions, The Work Of The Fifth Day.

See Gen. 1:20-22; Ps. 104:25.

That is unquestionably the best philosophy which gives the best account of the works of God. And this knowledge every true lover of God ought to seek, that he may thereby know how many glorious creatures God has created for our use and benefit. Let the pretenders to philosophy look to it, that they spend not their time in inquiries, which, instead of teaching them true knowledge, lead them into ignorance and forgetfulness of God and his creatures.

2. The first thing to be observed and admired, is the mutual relation subsisting between the different parts of created nature. Thus the heavens generate rains, dews, winds, and cooling breezes in the air; and then send them down to us. So the earth produces its fruits in the air; and they bud, blossom, and ripen, and are nourished by the air, without which they would quickly languish and die.

3. Among the productions of the watery element, are the rivers. In one place springs up the Rhine, in another the Danube; here is the Elbe, there the Nile. As from one bough of a great and fruitful tree, spring many little branches, and much fruit; so one great branch of the world of waters, as the Rhine or the Danube, is connected with rivulets, lakes, and fountains, which all flow into it.

4. As for the living creatures that arise from the sea, they are without number, God having blessed it with so great fruitfulness, both for its vast extent, and the use and benefit of mankind, that out of this vast repository there arise, at certain seasons, prodigious quantities of fish, varying in their kinds every month. For such is the nature of sea-fish, that they are not to be caught except at certain seasons.

5. And here it is observable, that the sea and all its productions, have their proper order, time, and motion, appointed to them by God. So in the heavens, the stars have their stated times, regular order, motion, rising, and setting. The earth at certain seasons produces different fruits and vegetables; and, in that sense, is in perpetual motion, and never rests until it has brought forth all its fruits. So likewise the sea has its laws of motion, flux and reflux, and produces all its fruits at such appointed seasons as may best serve the use and benefit of man.

6. Let us now take a survey of the wonderful power and wisdom of God in the sea, and inquire what spiritual inferences may be drawn from it. “Who hath shut up the sea with doors,” saith God to Job, “when it brake forth, as if it had issued out of the womb? When I made the cloud the garment thereof, and thick darkness a swaddling band for it, and brake up for it my decreed place, and set bars and doors, and said, Hitherto shalt thou come, and no further; and here shall thy proud waves be stayed? Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?” Job 38:8-11, 16. In these words, God points out the great and dreadful ocean as an obscure image and resemblance of his unsearchable and incomprehensible power. For it is a very surprising miracle, that God should by his word alone, as with bars and doors, inclose the sea so strongly, that it should not be able to overflow its bounds. No less wonderful is its ebbing and flowing; so that the sea, being, as it were, conscious and mindful of the divine command, so soon as it touches the earth, seems to fly back and retire in a fright, as at the presence of God himself, like Jordan and the Red Sea. Josh. 3:16; Ps. 114:3. “He gathereth the waters of the sea together, as a heap; he layeth up the deep in storehouses.” Ps. 33:7.

7. God tells Job, that he has “made the clouds to be the garment thereof, and thick darkness a swaddling band for it” (Job 38:9); which plainly appears, when its waves roll and toss themselves up to the clouds, that, as it were, receive them into their embraces, and cover them with darkness and horror, so that they seem to be blended with each other. Then appear the mighty wonders of God, which a man cannot behold without fear and astonishment, as it is described in Psalm 107:25, etc.

8. To this work of the fifth day, belongs also that passage of the Psalmist: “So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts. There go the ships; there is that leviathan whom thou hast made to play therein.” Ps. 104:25, 26.

9. As for the greatness of the sea, who can but admire the power of God, which, notwithstanding that so much water flows into the sea every day, and has, from the beginning, yet suffers not its waters to exceed their appointed quantity? And though its waves sometimes rage and swell, and lift themselves like mountains; yet are they quickly put at rest, and settled within their proper bounds. These are clear demonstrations of the mighty power of God.

10. Here too we may not improperly speak of the islands. Who can behold, without wonder, several large and populous countries, and entire kingdoms, lying in the midst of the sea, as if they had been planted there? Who can tell on what foundations they are built, and what it is that keeps them immovable in the midst of violent storms and tempests? Some of them, encompassed with vast rocks growing out of the sea, seem to be built and founded on them. Upon the whole, their fruitfulness, tillage, and the occasion and manner of their being peopled, are what we may rather admire than understand. So that the sea is as populous as the earth. For as the earth is much less than the sea, it is probable that God would not suffer the greatest part of the globe to be uninhabited, and therefore he planted it with islands: so that none of the miracles and blessings which he works in the sea, might escape the observation of mankind. Therefore, to these islanders also did he send the Gospel of truth, by his holy Apostles, “shaking both the sea and the dry land, after the Desire of all nations was come.” Hag. 2:6, 7.

11. No less wonderful is the vast multitude of creatures that inhabit the sea; for some affirm that there is as great abundance and variety of them in the sea, as on the land. Who can behold without astonishment, prodigious shoals of fish rising from the depths of the sea, like a flock of sheep, and offering themselves to the use and necessities of mankind? So that the sea is a great storehouse of God, out of which he feeds the greatest part of mankind, and out of which, too, he produces many other excellent works, such as pearls, amber, and coral.

12. I might here mention the many bold voyages that have been performed within the memory of us and our fathers, to the most distant parts of the East and West; and all this chiefly by the assistance of the magnet, which seems to have nothing in it either of beauty or use, and yet the greatest things are performed by it. By this the pilot steers his ship, and keeps his way in the pathless waters; and by constantly pointing to the pole, it guides the mariner to his intended port. Of these voyages, and of the islands, countries, people, and other useful discoveries, there are many volumes extant, to which I refer the reader.

13. The huge whales, mentioned by David (Ps. 104:26), give us a great idea of the mighty power of God. Of this God himself takes notice when he talks with Job: “His bones are as strong pieces of brass; his bones are like bars of iron. He is the chief of the ways of God. He drinketh up a river and hasteth not: he trusteth that he can draw up Jordan into his mouth. By his neesings a light doth shine, and his eyes are like the eyelids of the morning. Out of his mouth go burning lamps, and sparks of fire leap out. Out of his nostrils goeth smoke, and a flame goeth out of his mouth. When he raiseth up himself, the mighty are afraid; by reason of breakings they purify themselves. He maketh the deep to boil like a pot: he maketh the sea like a pot of ointment.” Job 40:18, 19, 23; 41:18-21, 25, 31.

14. Thus much for the greatness of the sea; which is a very striking illustration of the power of God. “Who hath measured the waters in the hollow of his hand?” saith Isaiah. Isa. 40:12. To which the Psalmist answers, “Whatsoever the Lord pleased, that did he in heaven and in the earth, in the seas and all deep places.” Ps. 135:6. All that remains is, to praise, honor, and glorify the wisdom of God, which is so wonderfully manifested in the deep; the riches of his goodness in that vast variety of fishes, and other productions of the sea, for the use and benefit of man; and in a word, to adore and magnify him in all his works.

15. Let us consider how this doctrine of the sea may bring to our remembrance that twofold sea mentioned in Scripture: the sea of affliction and misery, and the sea of grace and comfort; the depths of misery, and the abyss of divine mercy. For what is this life and world of ours but a troublesome and tempestuous sea? As the sea is never at rest, but is perpetually ruffled with winds and waves, so is the life of man. Sometimes we fancy ourselves safe and out of danger, when suddenly a stormy wind arises, and the floods swell, to the great danger both of body and soul. As the sea has its ebb and flow, so has the life of man. Hence we read that the Lord dries the sea, the waters of the great deep. Isa. 51:10; Jer. 31:35; Ps. 107:25. Moreover, as the freshest waters when they come into the sea grow salt, so all the pleasures, glories, honors, and riches of this mortal life, however sweet and pleasant at first, soon grow bitter and unsavory. And all that cleave to them, thereby forfeit the sweet consolations of heaven, and are drowned and overwhelmed in bitter fears and perplexing sorrows.

16. As the sea has many rocks and quicksands, on which vessels split and are lost, so in human life, many there are who split upon the rocks of covetousness, and run foul of the quicksands of worldly pleasures, and are lost to all eternity. As the sea, after some days, throws up the carcasses that have been cast into it, so the world vomits us out, after it has entertained us a little while; so that it is our highest wisdom to look out betimes for a haven of salvation in the land of the living. As the mariner sails at random without his compass, and has no certain guide but his needle, which is continually pointing to the pole, so Jesus Christ is our loadstone, continually drawing our hearts towards him and heaven, that we may not float up and down at random, or be lost in the sea of this world. As the depth of the sea is unsearchable, according to Job, “Hast thou entered into the springs of the sea? or hast thou walked in the search of the depth?” (Job 38:16); so is our life an unsearchable abyss of misery and sorrow. Whence the Psalmist says, “Out of the depths have I cried unto thee, O Lord.” Ps. 130:1. And, “Deep calleth unto deep at the noise of thy waterspouts; all thy waves and thy billows are gone over me.” Ps. 42:7. So that our life is nothing but a vast sea of calamity and sorrow.

17. To this abyss of misery and sin we must oppose the abyss of grace and consolation. And the first comfort is the boundless mercy of God, which is higher than the heavens, and deeper than the sea. Of this the prophet Micah speaks, “He will have compassion on us, and cast all our sins into the depths of the sea.” Micah 7:19. As the Egyptians were drowned in the Red Sea (Exod. 14:28), so must all our sins be drowned and washed away in the blood of Christ. And though the abyss of our misery be ever so great, yet the merits of Jesus Christ are greater.

18. A second comfort is, the consideration of the many wonders that God has wrought in the water; and that the blessed Jesus assisted his disciples when they were in danger by sea. Matt. 8:26. He stretched out his hand to Peter when he was afraid of sinking. Matt. 14:31. So, at this day, he is never nearer to us, than when we are sinking in the floods of affliction; and we never so fully experience his presence and assistance, as when we are under the cross. “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee.” Isa. 43:2.

19. A third consolation is contained in these words of the prophet Zechariah: “It shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea.” Zech. 14:8. So also the prophet Ezekiel (Ezekiel 47:8) saw a stream of water flowing out of the temple near the altar into the sea, healing and quickening everything that was touched by it. This signifies the fountain of grace and consolation opened by the Holy Spirit, by the preaching of the Gospel, whereby the bitter waters of affliction are to be refreshed and sweetened; so that the cross shall be no longer a Dead Sea, but a water of life, and a well of salvation. According as it is said, “In the multitude of my thoughts within me, thy comforts delight my soul.” Ps. 94:19.

20. A fourth consolation against the stormy sea of this world, is contained in Psalm 65:7. “God stilleth the noise of the seas, the noise of their waves, and the tumult of the people.” As if he had said, When all things threaten ruin and destruction, when wars rage, and desolation seems to be at hand; then can God easily still the waves. So did the blessed Jesus, Matt. 8:26. “The lord on high is mightier than the noise of many waters.” Ps. 93:4.

Chapter VI.

Of The Living Creatures, The Work Of The Sixth Day.

And out of the ground the Lord formed every beast of the field, and every fowl of the air; and brought them unto Adam, to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field.—Gen. 1:24; 2:19, 20.

Here Adam gave an illustrious proof of the divine wisdom implanted in him by God, to the honor and praise of Him that gave it. He beheld His wisdom and goodness in the variety of his creatures; he considered the distinct forms, figures, proportions, and colors of them all; he distinctly viewed, and understood the nature of the living animals by the light of divine wisdom; and, upon a full survey of the properties of every creature, he gave them proper and significant names, expressing their several natures. From this natural knowledge of all creatures, he called her that was made out of his rib, Woman, because she was taken out of man; afterward, Eve, as being “the mother of all living.” Gen. 2:23; 3:20.

2. So, even at this day, God shows to us the natures and properties of all creatures in his holy Word, that we may thereby be led to praise and magnify the wisdom and goodness of Him that made them. Thus Job says (12:7, 8), “Ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee; or speak to the earth, and it shall teach thee; and the fishes of the sea shall declare unto thee.” See also Chap. 39. He leads us, as it were, into every part of the brute creation, putting us in mind of the many wonders of divine power and mercy manifested in every one of them. So Jeremiah sends us “to the stork and the crane, the turtle, and the swallow, who know the appointed time of their coming.” Jer. 8:7. Isaiah sends us “to the ox and the ass, who know their master's crib” (Isa. 1:3); David and Job, “to the young ravens that call upon God” (Ps. 147:9; Job 38:41); David again, “to the deaf adder that stoppeth her ear” (Ps. 58:4); Isaiah, “to the cockatrice' eggs and vipers” (Isa. 59:5); Jeremiah, “to the sea monsters, that draw out the breast, and give suck to their young ones;” adding, “the daughter of my people is become cruel like the ostriches in the wilderness.” Lam. 4:3. So the Song of Solomon speaks of the “young hart, the dove, and the foxes” (Song of Solomon 2:9, 14, 15); David, “of the hart panting after the water-brooks” (Ps. 42:1); Solomon, “of the ant” (Prov. 6:6); David and Isaiah, “of the eagles.” Ps. 103:5. “They that wait upon the Lord shall renew their strength,” like the eagles. Isa. 40:31. Lastly, Habakkuk and Jeremiah speak of the wolves, leopards, and lions, sent to be executioners of divine vengeance. Hab. 1:8; Jer. 5:6.

3. So also in the New Testament, the blessed Jesus speaks of the sparrows, not one of which falleth to the ground without the knowledge of our heavenly Father. Matt. 10:29. Thus he speaks “of the wisdom of serpents, and the harmlessness of doves” (Matt. 10:16); of “the hen gathering her chickens under her wings” (Matt. 23:37); of “the eagles' following the carcass” (Matt. 24:28); of “the dogs that eat the crumbs that fall from their masters' table.” Matt. 15:27. So he describes his own sheep, with their several properties. John 10:27, 28. Lastly, he talks of the scorpion and serpent, which no father would give to his children when they ask for an egg or a fish. Luke 11:11, 12.

4. Here it may be considered why the blessed Jesus himself is compared to a lamb (Isa. 53:7), to express his exemplary meekness and patience. Why did the blessed Spirit light upon the Son of God in the form of a dove (Matt. 3:16), but because the mourning of a dove (Isa. 38:14) resembles the mourning of the spirit in the hearts of the faithful. Hence Hezekiah says of himself: “I did mourn as a dove.” Isa. 38:14. Why had “the four living creatures the faces of a man, an ox, a lion, and an eagle”? Ezek. 1:10; Rev. 4:7. They express to us the four mediatorial offices of Christ: his incarnation, sacrifice, resurrection, and ascension.

5. Here also we may consider the wonderful providence of God, whereby he protects, sustains, and nourishes all his creatures. Thus in Psalm 65 David celebrates the paternal mercies of God towards all creatures. Again, “O Lord, thou preservest man and beast.” Ps. 36:6. This consideration should strengthen our faith and secure our perseverance in prayer, under all the wants and necessities of soul and body. And whereas David mentions the word flesh, “to thee shall all flesh come” (Ps. 65:2); this seems to have a particular regard to our bodily wants and sufferings (as we are flesh and blood), such as hunger, cold, nakedness, etc.; and should, at the same time, put us in mind of our own vileness and corruption, which is frequently in Scripture expressed by the word flesh. Isa. 40:6. The prophet gives us further comfort, by adding, that there is no man so vile and contemptible as to be despised or forgotten before God. This is expressed to us in these words: “Thou who art the confidence of all the ends of the earth, and of them that are afar off upon the sea.” Ps. 65:5. As if he had said: So great is the love of God to mankind, that wheresoever they are, whether by land or sea, he still takes care to protect and defend them. And whereas he adds, “Thou makest the outgoings of the morning and evening to rejoice” (ver. 8); his meaning is, that, as God feeds and nourishes all creatures, so he comforts and refreshes them, too, according to the words of St. Paul, “filling our hearts with food and gladness.” Acts 14:17. For it is no small blessing to feed upon his creatures with a cheerful mind, to begin the labors of the day with devout prayers and praises, and to conclude them with thanksgiving. Lastly, he assigns the cause, in these words: “The river of God is full of water” (ver. 9); that is, the fountain of divine bounty, mercy, and goodness, overflows to all his creatures, upon which our being and comforts entirely depend.

6. To this also may be referred that passage of the Psalmist, “All wait upon thee, that thou mayest give them their meat in due season.” Ps. 104:27. And not only so, but he represents also the brute creatures as sensible of this dependence upon God, “The young lions roar after their prey, and seek their meat from God” (Ps. 104:21); intimating thereby, that God, the Preserver of nature, is moved to pity and to assist the distresses and sufferings of every creature; and that the wants of every part of his creation, whether animate or inanimate, are a sort of silent prayer to the great author and preserver of their being. And this is called by St. Paul, “the earnest expectation of the creature.” Rom. 8:19. Here let us consider likewise what an infinite variety of creatures there are contained in the air, earth, and sea, and that God has mercifully provided for the comfortable subsistence of every one, in a way suitable to their proper natures. And if God takes such care of the meanest of his creatures, it would be wrong to imagine, that man, created in his own image, should be neglected or forgotten by him.

7. And since there are more creatures in the earth, air, and sea, than there are men in the whole world; and the providence of God is extended to the meanest and smallest of his creatures, how is it possible that man should be forgotten,—man, that lives, moves, and has his being in him; “for in him we live, and move, and have our being,” saith St. Paul (Acts 17:28),—man, that is sustained by his power: for “he upholdeth all things by the word of his power” (Heb. 1:3)—man, whom he has made with his own hand; according to Isaiah 64:8. “O Lord, thou art our Father; we are the clay, and thou art the potter, and we all are the work of thy hand;”—man, whom he has redeemed by the blood of his only begotten Son, and sealed with his Holy Spirit? In a word, God can no more forget man, than he can forget Himself. So that we have all the reason in the world to depend upon him, that he will give us meat in due season.

8. The Psalmist goes on: “That thou givest them, they gather: thou openest thy hand, they are filled with good.” Ps. 104:28. In these words is expressed that power, whereby the creatures are preserved. And this consists in a certain natural sagacity or instinct implanted in them by God, by which every one of them is prompted to look out, and procure such things as are proper for the support of life and being. And the pleasure which they receive in this exercise, is a sort of gratitude and acknowledgment to God whom they seem to look upon and rejoice in, as their Maker, Preserver, and Benefactor.

9. Now if God takes so much care for the comfortable subsistence of all his creatures, we cannot think that he made man for perpetual anguish and sorrow, but must conclude that he is pleased to see us innocently cheerful in the fear of God. So, in Psalm 90:15, we are directed to pray, that God would make us glad according to the days wherein he afflicted us; and the years in which we saw evil. He promises his servants that they shall eat, drink, and rejoice (Isai. 65:13); and from the words of David, it plainly appears that he intends to feed his servants, not sparingly, but plentifully and bountifully; to which end, he maketh his paths drop fatness. Ps. 65:11. Experience itself also teaches us, that all creatures are so plentifully fed by God, that, at proper seasons, the birds of the air, the wild beasts of the forest, the cattle in the fields, and the fish of the sea, offer themselves, fattened and prepared, for the use and nourishment of man; and in that sense also “his paths drop fatness.” So wonderful is the providence, so transcendent is the wisdom, so great is the concern of God, to provide for all the necessities of his children.

10. And then the Psalmist adds, “Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created; and thou renewest the face of the earth.” Ps. 104:29, 30. His meaning is, that the life of all creatures is nothing else but the breath of God. This quickening virtue and power of God, is that word by which all things were made. “By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth.” Ps. 33:6. And this word was not an empty sound, but became the life of all creatures, resting upon them as a principle of life and power; as St. Paul tells us, “the Lord upholdeth all things by the word of his power.” Heb. 1:3. So that the life and being of all things as much depend on God, as the shadow of a tree does upon the substance.

11. Thus when God withdraws this word of life, or vital power, from the creatures, they immediately sink into their primitive nothingness. The whole world is full of God, “of whom, and through whom, and to whom are all things.” Rom. 11:36. He is said to be “above all, and through all, and in us all” (Eph. 4:6): so that “the Lord is the strength of our life.” Ps. 27:1; Deut. 30:20. For as men of sorrowful and distressed spirits perceive a true and vital power in the word of God; so there is in all creatures a sort of natural and vital power, which is nothing else but the Word of Creation. By virtue of this Word also, all the creatures are blessed and do multiply. By this, the face of the earth is every year renewed by a succession of plants, fruits, and living creatures, as if there were a new world every year. “While the earth remaineth,” saith God to Noah, “seed-time and harvest, and cold and heat, and summer and winter, and day and night, shall not cease.” Gen. 8:22. By the same blessing, the world is preserved to this day.

12. This wonderful and universal Providence of God, consists chiefly in three things. First, in his knowledge. “Known unto God are all his works from the beginning of the world.” Acts 15:18. By this infinite and incomprehensible wisdom, he knows, sees, and hears all things; therefore he is called in Scripture, “the God that liveth and seeth.” Gen. 16:14 (margin). No creature is hidden from him, but all things are naked and open in his sight. Heb. 4:13. And he is called “the Living,” not only because he himself liveth forever, but also because he is the life of all things.

13. The second head of divine Providence, is the fatherly goodness of God (Matt. 6:26), by which He taketh care of all things: “He maketh his sun to rise on the evil, and on the good.” Matt. 5:45. So, then, if his mercy be not only extended to the least, but even to the undeserving parts of his creation; how ungrateful are we, if we entertain any suspicions of so indulgent a Father. And if nothing be done upon earth but by his appointment and direction, we may hence learn to submit with patience to everything that befalls us, without repining or murmuring against God; firmly believing that he careth for us, and by his unsearchable wisdom ordereth all things for our good and his own glory. On the other hand, if he take from us our riches, honors, health, and other worldly blessings, we must resign them with cheerfulness, and say with Job, “The Lord gave, and the Lord hath taken away.” Job 1:21. That good man gave thanks to God for his adversity, as well as for his prosperity; and the former very often proves the greater blessing of the two.

14. The third head of God's universal providence over all his creatures is, his omnipotence. By this he is always present to his creatures, governing and preserving them; by this he governs the hearts of all men, and turneth them which way he pleases. Ps. 33:15. Whence it follows, that in all our thoughts, words, and actions, we ought to have a lively and devout sense of the divine omnipresence, and dread to do anything that is hateful in his sight. For as is the clay in the hand of the potter, so are men in the hand of God, even as we read in Jeremiah, “Arise and go down to the potter's house: and I went down, and behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter; so he made it again another vessel, etc.” Jer. 18:2. The prophet intimates thereby that God, who afflicteth and breaketh us to pieces, can also heal and restore us again.

15. Moreover, as we are assured that God is everywhere present, and preserves and governs everything, it follows that he is so careful of his own servants, that not a hair of their heads can fall to the ground (Matt. 10:30; Luke 21:18; Acts 27:34) without his permission; and that he preserveth and keepeth us in the midst of our enemies, as we have it frequently expressed in the Psalms. Ps. 23:4; 27:1; 121:5. So when we are in distress, and there are no apparent hopes of relief, we should support ourselves with this consideration: that the Lord himself, “great in counsel, and mighty in work” (Jer. 32:19), who laid our cross upon us, can easily lighten it, or strengthen us to bear it. Let us “commit our way unto the Lord” (Ps. 37:5), like Abraham, who was ready to offer up his only son, without questioning how God could perform his promise to him, but cast all his care upon God. Gen. 22:8; Rom. 4:18; Heb. 11:19.

16. And then, the consideration of God's providence raises in us faith, hope, and patience, of which we have examples in Job, David, and Christ himself. The blessed Jesus, knowing that he was appointed by God to die, preserved his meekness and patience all the days of his life, yea, even in the very agonies of death. Phil. 2:8. Thus David patiently endured banishment for years, attended with injuries, reproaches, poverty, and contempt; knowing assuredly that it was God that laid it upon him. This makes him cry out, “Thou, O Lord, art a shield for me; my glory, and the lifter up of mine head.” Ps. 3:3. To which may be referred that passage, “The Lord killeth, and maketh alive; he bringeth down to the grave, and bringeth up. The Lord maketh poor, and maketh rich; he bringeth low, and lifteth up.” 1 Sam. 2:6, 7.

17. But before we conclude this subject, we must say something particularly of man, the crown and masterpiece of the creation, of his excellence and prerogatives, which must be very great, forasmuch as God himself has declared, that “his delights are with the sons of men.” Prov. 8:31. For if all things were created for the use of man, and he is the end of this visible creation, it follows that he is the perfection of it. Reason itself convinces us, that whatsoever is the end and perfection of all things, must be more excellent than all others. So, then, all the beauty of fountains, fields, flowers, trees, fruits, and woods, yea, and all the glittering brightness of heaven, the sun, moon, and stars, are not to be compared with, the native and original excellence of man, for whose sake and benefit they were all created. For as Solomon in all his glory was not to be compared with the flowers of the field (Matt. 6:29); so the excellence of man, especially as to his soul, far transcends not only the external glory of Solomon, but all the beauties of this lower world, yea, and of the sun itself.

18. And as for the soul, we may judge of its excellency and beauty by the form and comeliness of the body which God has prepared for its reception and residence. He provided a comely mansion for so excellent a guest. So, if we should see the spotless beauty of the original human body, we should easily judge of the beauty of its divine inhabitant. Even now, in this corrupt and depraved state of nature, we see what attractive charms there are in beauty. Moreover, we may judge yet farther of the beauty of human nature, by the glories of the place in which God at first placed man; which was Paradise itself, a garden full of joy and celestial pleasures, infinitely exceeding all the glory and beauty of the present world. For if the place were so glorious, what must the owner of it be, for whose sake it was created?

19. Another great argument of the dignity of human nature is, that the angels themselves are appointed to minister unto us (Heb. 1:14); and that we were created, as it were, by a particular decree of the ever-blessed Trinity. “Let us make man,” saith God, “in our image, after our likeness.” Gen. 1:26. So that how great soever our dignity may be, by that singular decree and counsel by which we were made, yet that which arises from the image of God, in which we were created, is much greater. Therefore, when he created the sun, moon, and all the host of heaven, he but spake the word, and they were made. But when he was about to make man, the greatest and noblest of all his works, he ushers it in with a kind of solemnity, saying, “Let us make man.” How wonderful is that counsel! How solemn is that decree! How transcendent is the dignity of human nature!

20. For though the sun, moon, and stars, and all the lower world, were made with wonderful wisdom and power; yet that deliberation does not seem to have been used there as in the creation of man; forasmuch as in him, the glory and majesty of God were more particularly and gloriously to be manifested. All the other creatures bear upon them certain marks and signatures of divine goodness and power, but man is the very image and likeness of God. For it is not said, Let us make man in the image of the sun, or of the moon, or of the angels; but “in our likeness,” that our own image may be clearly represented in him.

21. Consider, therefore, the beauty and dignity of thy soul, which is created in the image and likeness of God, so that the glories of the divine majesty are, in a certain proportion, transferred to thee. How much reason have we then to avoid all impurity and uncleanness, that we defile not the beauty of the divine image. For if we are thereby exalted to the highest glory and honor that our nature is capable of, how unworthy and ungrateful would it be, to pollute it by any uncleanness, and so forfeit that glory which God has bestowed on us.

22. How highly is a picture or statue prized, that is well executed by an eminent hand! Could such a picture or statue be endued with understanding, how would it esteem its maker, and take all opportunities of showing its own gratitude, and its maker's glory! How senseless then, how ungrateful is man, to forget the hand that formed him! to despise that excellent beauty with which his Maker endued him! to pollute it with all kinds of impurity! Plato, himself, a pagan, has told us, that “the beauty of the soul consists in virtue and piety.” But did we only consider the union of our souls with God and Christ, the righteousness of Christ wherewith our souls are clothed, as with a garment of glory and immortality (Isa. 61:10), we should more easily understand what the true and inward beauty of our souls is, which depends entirely upon that of Jesus Christ. And if it be so, who can question but that the soul is most exquisitely beautiful, since it derives its beauty from Him who is beauty itself?

23. To this belongs that passage of the prophet Ezekiel, “Thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness which I had put upon thee, saith the Lord God.” Ezek. 16: 14. If children partake of the beauty of their parents according to the flesh; it is reasonable to believe, that our souls, by spiritual regeneration, receive a spiritual beauty from God. Moreover, it cannot be doubted that they are the most beautiful of all creatures, since the Son of God himself does not disdain to betroth himself unto them, and to adorn them with his own light and beauty. Upon this account, the faithful soul is called, “a king's daughter, all glorious within, whose clothing is of wrought gold.” Ps. 45:15. If a plebeian woman be ennobled by marriage with a husband of quality, can we doubt but that the faithful soul, by being married to the most noble and beautiful spouse, shall also partake, in a high degree, of His beauty and glory. Upon this Irenæus has a fine thought. He says, that “the glory of man is God, but the receptacle of all the operations of divine wisdom and goodness, is man.”

24. Lastly, as it is beyond all controversy, that the most high God particularly delights to dwell in the soul of man; that he has sanctified it to be the temple of the Holy Ghost, the habitation of the Father, and the bride-chamber of the most beautiful spouse, the Lord Jesus Christ, we may therefore conclude that the soul is the most beautiful of all creatures. And as Ezekiel tells us that “our soul is perfected by the comeliness of God” (Ezek. 16:14); how great must that beauty, how rich must that attire, how transcendent must those ornaments be, which so great and noble a spouse can bestow upon the bride which he has prepared for himself? O how wonderful is this grace! How incredible is the beauty which God bestows upon human souls! Could it but be seen by mortal eyes, it must charm the most stupid beholder. And this beauty increases every day by our prayers, and devout approaches to God. So that “we are changed from glory to glory, as by the Spirit of the Lord.” 2 Cor. 3:18. For if the face of Moses, after conversing a few days with God, shone with the brightness of divine glory (Exod. 34:35); how much more shall our souls, by the same conversation, be enlightened and beautified with higher degrees of light and glory?—Of this subject we shall speak more fully in Part II, of this Fourth Book, which refers to man in particular.