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.

Part II.

Treating Specially Of Man.

Chapter I.

God, An Infinite And Eternal Being.

_Ah, Lord God! behold, thou hast made the heaven and the earth by

thy great power and stretched out arm, and there is nothing too

hard for thee._—_The Great, the Mighty God, the Lord of hosts, is

his name; great in counsel, and mighty in work._—JER. 32:17-19.

God is the origin of the life and being of all creatures: whence it

follows, that he was before all creatures, both an eternal Being, and

eternal Life itself; otherwise he could not have given life and being to

his creatures. But the infinity of God yet more plainly appears from the

mind and thoughts of man. For as the mind of man can in a moment run

through the whole circle of heaven, and comprehend in imagination all the

creatures of the universe; it follows, that God who made him, comprehends

all these things in a more perfect manner, and by consequence must be

infinite.

2. All the attributes of God are essential to him. As therefore he is

infinite, so are his essence and life also infinite. For essence and life

are inseparable from him. Moreover, as he has endued the soul of man with

wisdom and understanding, it follows that the understanding and wisdom of

God must be infinite. For whatsoever is in God, is essentially and

eternally in him. And as the unity of the divine nature is so perfect that

his wisdom cannot be separated from his essence and life, it follows that

both are alike infinite and eternal.

3. But if the wisdom of God be eternal and infinite, it will follow that

He knoweth all things from eternity. Moreover, as his essence is

unchangeable, equally filling all places; so his understanding does not

proceed by way of rational connection, or discursive operation from one

idea to another. He knoweth and understandeth all things in an instant,

and to him there is nothing past or to come, but the whole circle of

eternity is present to him. For as God stands in need of no creature to

add anything to the perfection of his being, so neither does he need any

creature with respect to his understanding. And as he is God,

independently of all creatures; so he penetrates and comprehends all

things in himself. So that the sands of the sea, and the drops of the

rain, and eternity, are alike known to him. And not so much as a bird of

the air, or a hair of our heads, can fall to the ground without him. Matt.

10:29, 30. He knoweth the days of the world, every hour and moment of

time, with its several periods and revolutions; nor is anything under the

heavens hidden from him. For as by his infinite power he created all

things, so by his infinite wisdom he understands and comprehends all

things; even the most secret thoughts of man. Ps. 139:2, &c.

4. Moreover, as his essence, life, and wisdom, so also his power is

infinite, and all are equally incapable of any addition or diminution.

Lastly, forasmuch as no creature can oppose or set bounds to his power,

therefore, he is Almighty. All which must necessarily be, forasmuch as his

essence, life, wisdom, and power, are inseparable.

Chapter II.

God, The Supreme Good.

_For of him, and through him, and to him, are all things._—ROM.

11:36.

As He must be the chief and only good, in whom all good things are

contained; it follows that glory and praise belong to God alone, because

from him, and by him, and for him, are all things.

2. All the goodness that is found scattered up and down among the

creatures, is in a most perfect and excellent manner and degree contained

in him. So that whosoever turns himself to the creatures, and cleaves unto

them, will always find himself poor, needy, and distressed: whilst he that

turneth unto God with his whole heart, pursues the chief and most perfect

good, and shall be blessed in the enjoyment of it: ever rich, ever at

ease, ever blessed in the fruition of his God. By this it appears that

perfect happiness is not to be found in the enjoyment of the creatures,

and that they who fix their hearts and desires on the world, can expect

nothing but anguish, disquiet, and disappointments, both in life and in

death; for they have not that chief good, which alone can satisfy and make

happy the soul of man.

Chapter III.

Man, The Most Noble Of All Creatures, And Made For The Service Of God.

_Know ye that the Lord he is God: it is he that hath made us, and

not we ourselves; we are his people, and the sheep of his

pasture._—PS. 100:3.

All the creatures, in their several kinds and orders, were created by God

for the use and benefit of man. Thus we see corn and pasture produced,

these feeding the living creatures, and all serving for food to mankind.

One assists another, the higher wheel setting the lower in motion, and all

in a wonderful harmony concurring to one great end, which is the use and

benefit of man.

2. Now, if all this be for his sake, he is certainly more noble than they

all; and hence he should learn what dependence he has upon God, and what

duty and service he owes to Him who has appointed all the creatures, in

their order, to minister to his necessities.

3. And, as all the creatures seem to aim at no other end than the use and

service of man, and seem to rest and be satisfied in obtaining that end;

so ought man likewise to show the same diligence and faithfulness in the

service of God, that the creatures show to him. All his works and labors

ought to be directed to this one end, namely, to accomplish the will of

God, and do nothing but that which is well-pleasing in his sight. For as

all things are incessantly employed in serving man, the noblest of all

creatures, so there is all the reason in the world that he should be as

constant and assiduous in the service of God, who is perfection itself,

and to whom alone he is indebted for that superiority which he has over

the rest of the creatures.

Chapter IV.

God Made Man In His Own Image, In Order That He Might Delight In Him.

_My delights were with the sons of men._—PROV. 8:31.—_The Lord

shall rejoice in his works._—PS. 104:31.

Every artist has a love for the works of his own hands, and that induces

him to take so much pains about them. “God saw every thing that he had

made, and, behold, it was very good.” Gen. 1:31. But if he took so much

delight in the general survey of his works, how much greater pleasure must

he take in man, whom he created after his own image.

2. For the more anything resembles ourselves, the more tenderly do we love

it. A father has a stronger affection for his son, who partakes of his own

nature, than for a house which he himself has builded, though ever so

exact and regular in itself.

3. Moreover, as God takes pleasure in a creature made to resemble himself,

therefore, it was necessary, that after the other creatures were formed,

he should create man in his own image, in whom he might rest and delight

himself. And as similitude is the foundation of friendship and society,

and everything naturally associates with its like, it follows that God, in

making man after his own image, intended to delight and rejoice Himself in

him; so that man ought likewise to cleave unto his God, and to delight and

take pleasure in conversing with Him.

4. Further, as God is the most perfect love, he could not but desire to

communicate himself, and all his blessings, to some other being. That

could not be done, however, without making some being like himself; and as

there was no such being then in nature, capable or worthy of such divine

communications, therefore he created man in his own image, which consists

chiefly in perfect love.

5. And, lastly, as there is naturally a reciprocal love betwixt the giver

and the receiver of any benefit; hence it follows, that it is the duty of

man to worship with the highest affection and most ardent love, his

heavenly Benefactor, who so affectionately desires to communicate himself,

and all the riches of his goodness, to his unworthy creatures.

Chapter V.

That God By His Love Bestows Himself Upon Us.

_God is love._—1 JOHN 4:16.

As man devotes himself entirely unto God by love, so God bestows himself

entirely upon man also by love. And as that love of his is in the highest

degree of perfection, he cannot but give us Himself: for the highest

instance of love is to bestow one’s self upon the person we love. And as a

consequence of this perfect love, He bestowed himself upon us in his only

begotten Son.

2. This is the true spring of the incarnation, passion, and death of the

Son of God. Thus our blessed Saviour pronounces these words of comfort,

“God so loved the world, that he gave his only begotten Son” (John 3:16);

that is, God loved the world with an entire and perfect love, and

therefore gave us his Son. But as the eternal love of God is the fountain

of eternal life to the world; and that eternal love is manifested by

Christ Jesus, in and by whom we have everlasting life, therefore, our Lord

further adds: “that whosoever believeth in him should not perish, but have

everlasting life.”

Chapter VI.

Showing How Much Man Is Indebted To God For His Everlasting Love.

_We love him, because he first loved us._—1 JOHN 4:19.

In every benefit or gift there are three things to be considered: the

giver, the receiver, and the gift itself. As, then, there is a natural

obligation upon the receiver to the giver, it is manifest, that since man

has received all that he has from God, so he owes all to him, and is under

the strictest obligations of love and obedience to his great benefactor.

2. And as man consists of body and soul, so God has abundantly provided

for the comfort and happiness of both.

3. As for his body, it is sustained and refreshed by the various

productions of nature, so that the whole creation seems to call upon him,

and put him in mind of his Creator: “Consider,” it saith, “O man, the

benefits which thy Maker has bestowed upon thee, and what returns of

gratitude and service thou owest him for the same. I (saith the heaven),

give thee daylight to work in, and send darkness in which thou mayest

sleep and take thy rest. I give thee the pleasant spring, the warm summer,

the fruitful autumn, and the cold winter, in their proper seasons. I

(saith the air), supply thee with breath, and every kind of birds. By me

(saith the water), art thou washed, and thy thirst is quenched; by me thou

art supplied with all kinds of fish. I bear thee and sustain thee (saith

the earth), and satisfy thee with bread, wine, and flesh; by all which

thou mayest know how much thou art beloved by Him who made thee, and me

for thy use; all of whose favors are as so many bonds and obligations upon

thee.”

Chapter VII.

Of The Things That Instruct And Comfort The Soul.

_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._—JOB 12:7, 8.

Let us now see what provision God has made for the comfort and instruction

of the _soul_ of man. Here we shall find every creature in one way or

another, subservient to this end. And, first, I shall speak of the

pleasure which man receives from the creatures.

2. Man alone has the privilege of really enjoying what he possesses. Other

creatures, being void of understanding, have no relish of those blessings

from which man receives very great comfort; gold, silver, and precious

stones, have no intelligence. But man, being endowed with an understanding

mind, reflects with gratitude and pleasure upon the goodness of God, who

has provided so many beautiful creatures for his use and benefit. O the

wonderful goodness of God, who has made all the excellencies of the

creatures subservient to the happiness of man; so that they are the

channels of conveying that happiness to us, which they themselves are not

capable of enjoying! Thus the sweetness and goodness of the water, the

fragrance and beauty of flowers, the light and glory of the sun, moon, and

all the host of heaven, yield no pleasure to themselves, but all unite to

promote the happiness of man. Nay, without them, man would have no

enjoyment at all in this world; nor could he have any notion of the

dignity and pre-eminence of his nature above that of other creatures, but

by comparing his condition with theirs. This shows him the transcendent

goodness of God, manifested to him above all the rest of the creation;

this teaches him to be thankful for his beautiful form and stature, his

erect countenance, but above all, for his rational soul, created after the

image of God. From all which it appears, that the knowledge of a man’s

self is his highest wisdom, and the want of it, the most deplorable folly.

3. Moreover, the creatures were made, not only for the delight of man, but

also to be his monitors and instructors. For from them we may learn, that

our chief good consists not in worldly and outward enjoyments; such as

eating, drinking, and the gratifying the other bodily appetites, all which

are common to the beasts as well as to us; and this is a convincing

argument, that man, being of a more noble frame and nature than they,

ought to look for other meat and drink, and other pleasures suitable to

the higher nobility of his nature, which the inferior creatures cannot

share with him. I need not here mention, that the greatest part of human

wisdom arises from the contemplation of the creatures. Thus our music came

from the sound of metals; our skill in medicine, from other creatures; and

our astronomy, from the stars; which still farther illustrates my first

observation, that the whole world was created for the sake of man, for

which he owes never-ending thanks to his munificent Creator.

Chapter VIII.

Of The Obligations Under Which Men Lie To God.

_O Lord, how great are thy works! and thy thoughts are very deep.

A brutish man knoweth not; neither doth a fool understand

this._—PS. 92:5, 6.

The obligations which man lies under to God, are as many and as great, as

are the favors which he has received from him, or the excellencies which

he has bestowed upon all the creatures. For as every creature was made for

his use and benefit, so ought his gratitude to rise in proportion for them

all. If a king should bestow great estates and honors upon a company of

children in the same family, and but one of the number had age and sense

enough to know the greatness of the favor and honor done to them, he alone

is certainly obliged to thank him in the name of all the rest, and would

be guilty of ingratitude if he did not. So in this world, the rest of the

creatures are like children, that know not the worth and value of God’s

blessings, as man does; he is, therefore, alone obliged to adore and

praise him in the name and stead of all the rest, and is highly ungrateful

if he does not.

Chapter IX.

Man Even More Indebted To God For Inward, Than For Outward Blessings.

_And the fear of you shall be upon every beast of the earth._—GEN.

9:2.

As man knows himself to be the most excellent of all creatures, so ought

he to be more thankful to God for the perfections of his own being and

nature, than for those of all the rest of the world. For as all things

else were made for his sake, he must of necessity be more perfect and

excellent than they. The sun, the moon, and all the host of heaven, those

glorious bodies, all wait upon man, and do him service. This they do, not

on account of his body, which, considered in this corrupt state, is less

excellent than theirs; but on account of his soul, as to which he is in

every respect superior to them. For the very notion of servitude implies a

superiority in the person to whom the service is paid: so that it would be

unnatural for those glorious bodies to do that service to man, if he had

not an immortal soul, and by consequence, a more excellent nature than

they.

2. And on account of the immortality of the soul, it is an unworthy thing

for a man to fix it upon anything that is mortal and perishing; because it

is incapable of uniting with anything but what is immortal, and

particularly with God himself. The body, indeed, is connected with

corporeal objects, and is capable of terrestrial enjoyments; but the soul

should be united solely with God; so that, as a king, he might be

enthroned and bear rule in her; and in this consists the excellency of man

above all other creatures, that his soul is the throne, the image, and

habitation of God. Greater honor than this no creature is capable of

receiving; therefore man is the most excellent of all, and is infinitely

indebted to the Author and Giver of such inestimable benefits.

Chapter X.

Of The Wisdom Which God Has Shown In The Formation Of Man.

_O Lord, how manifold are thy works! in wisdom hast thou made them

all._—PS. 104:24.

There are three orders in the natural body. The first is to the body the

same that the husbandmen and laborers are to the state; being employed in

raising the appetite, digesting and concocting the food, separating the

juices, and in all the other inferior offices of the animal economy. This

lower faculty works night and day, for the security and preservation of

the others. For such is the constitution of human bodies, that if the

lower faculties be out of order, or cease to operate, the superior, which

depend upon them, cannot subsist.

2. The next faculty is the sensitive, diversified by the five perceptions

of seeing, hearing, tasting, smelling, and feeling, which are all more or

less noble, the one than the other. The sight is more noble than the

hearing, because objects are seen at a much greater distance than they are

heard. The hearing is more noble than the taste, as being capable of

exerting itself at a greater distance. And for the same reason, the taste

and smelling are more noble than the feeling, which is the weakest and

lowest of all.

3. The third order, which is the highest and most noble of all, answers to

the government in the state, and is divided into the reason, the will, and

the memory. These govern and command the faculties, having each a function

distinct from the rest. These are not corporeal, as the others, but

strictly mental faculties; and are, therefore, more noble and excellent.

Besides which, they are also endued with that perfect liberty, that they

cannot be compelled to anything. For who can force the will to desire that

for which it has no mind; or to hate that which it loves? The will is

altogether free, and cannot be forced. These are clothed with virtues

proper to each of them; as the will with righteousness; the understanding

with wisdom; the memory with eloquence, etc. This is the economy settled

by God in human nature.

Chapter XI.

Of The Obligations Man Lies Under Towards God.

_What hast thou that thou didst not receive?_—1 COR. 4:7.

There are two very general and comprehensive favors, for which man is

exceedingly obliged to God; the one visible and corporeal, which is this

world; the other spiritual and invisible, which is the love of God.

2. And though this latter is indeed the first, as being the foundation of

all his other blessings, which are no more than infinite rivulets flowing

from this universal fountain of divine love; yet, because it is invisible,

the folly of man hardly considers it as any mercy at all. So that man,

being delighted only with visible things, does not regard or consider that

the love which is concealed under them, is greater and better than the

things themselves. In a word, as smoke is a sign of fire, so are the

blessings of God a certain proof of his love towards us.

3. Since, then, the gifts and blessings of God are, as it were, certain

steps by which to mount up to God himself, it follows, that his love is as

great as his gifts are; and as he made the whole world for the sake of

man, and formed all creatures for his use, and regards them only as they

serve and minister to his beloved creature, man; as he has exalted and

loved him above all creatures, and as this love of God is the most

sincere, pure, safe, and in a word, the highest good, which prompted him

to form and love man, not for any advantage which He was to reap from him,

but out of the overflowings of his free grace and boundless love; from all

these considerations, I say, it is plain that man is more indebted to God

for this love, than for all the particular gifts and favors that God can

bestow, and man receive.

4. There are two things to be considered in every favor: the love that

precedes and influences the giver, and the gift itself, which is the

consequence of that love. The former is not only more noble and valuable

than the latter, but is in all respects equal to the person that shows it.

Hence, it follows, that the love of God is as infinitely good and great as

God himself. This confirms the position first laid down, that man is more

obliged to God for his love, than for any or all of his particular graces

and favors. And as man cannot subsist a moment without the favor and mercy

of God (for on Him his breath and life entirely depend), it is plain that

his obligations to God are greater than those of all the creatures

besides.

Chapter XII.

Of Answering The Obligations Which Man Lies Under To God.

_I will love thee, O Lord, my strength._—PS. 18:1.

As God has freely and graciously bestowed all his gifts and blessings on

man, he thereby obliges him to make some satisfaction and return for all

these mercies. Now man can offer and dedicate nothing unto God, but what

is entirely in his own power; so that all his outward goods and riches,

are not a proper offering for God.

2. But as God has bestowed on him his greatest blessing, which is his

love, so he expects to be requited with love again. And as the love of God

to man is in the highest degree of perfection, so the love that he

requires from us ought to be perfect, “with all our heart, with all our

soul, with all our mind, and with all our strength.” Mark 12:30. And how

just this return is, both nature and reason may convince us. For nothing

is more natural and reasonable than to love them that love us, and to

proportion our love to theirs; whosoever does not this, is ungrateful and

unworthy of that love which he refuses to requite. And when God does not

meet with this reciprocal love from man, as he very seldom does, he has

then just reason to complain of injustice and ingratitude; for he requires

nothing from man but love, in return for all that infinite love and mercy

which he has shown to him.

3. Moreover, such is the nature of love, so sweet, so pure, so free, and

so acceptable is it, that neither fear, nor honor, nor any other thing, is

good or desirable, but as it is sweetened with love. No man ever was so

great, as to despise the love of his inferiors; but the greater a man is,

the more does he court the love and esteem of those below him. Yea, so

true is this, that God himself, the most mighty and excellent of all

beings, is so far from despising the love of mankind, that he earnestly

courts and desires it. This then being certain, that love is the greatest

treasure any man has, he is obliged to offer it to God, who has bestowed

the fulness of his love upon man.

4. By what I have here advanced I would not be understood to mean that

this perfect love, since the fall, is wholly in our own power, or that by

it we can make a perfect return to God for all his benefits. My only

design is to show that we are convinced in our own consciences, not only

from the Word of God, but also from the light of nature, that we ought to

love God as he has loved us.

Chapter XIII.

Showing That God’s Love Appears In All His Works, Even In His

Chastisements.

_He hath not dealt with us after our sins; nor rewarded us

according to our iniquities._—PS. 103:10.

As love is the root and principle of all the divine acts and operations,

it follows that even afflictions, which are the work of God, proceed from

love, and ought to be received by man as instances of God’s favor. For

love is the root of all the operations of God.

2. Hence no man ought to murmur against God when He corrects him, or

repine at His chastisements, or quarrel with His judgments. Our sufferings

are not chargeable upon God, but upon ourselves. It would become us much

better to bear his corrections without remitting our love towards him;

even as he punishes us, and yet tenderly loves us still. This would be a

true instance and proof of the sincerity of our love to God.

3. And though there is no proportion between the love of God towards man,

and the love which the most perfect Christian bears to God, the one being

infinite and the other finite; yet is it our duty continually to aim at

the highest degrees attainable by us. We should endeavor that our love may

be holy, pure, sincere, and persevering, even in the midst of sufferings

and afflictions; as the love of God towards us is ardent, pure,

unchangeable, and everlasting, even whilst he punishes and afflicts us for

our sins. If we do not this, we are the most ungrateful of all his

creatures; every one of which, in its order and capacity, answers the

transcendent love of God with a pure love and obedience.

Chapter XIV.

Showing How, And On What Account, Man Is Obliged To Love God.

_If a man would give all the substance of his house for love, it

would utterly be contemned._—CANT. 8:7.

Hitherto we have distinctly considered the obligations that man lies under

to God; which is a doctrine founded upon that natural relation that is

between the giver and the receiver; and this is, as it were, a perpetual

light of nature, to direct us to the several branches of our duty to God.

For as God has bestowed freely upon man everything that he possesses

(whence the obligation arises), it plainly follows that man is obliged to

offer up and restore unto God all that he has received from him. On the

other hand, if God had given nothing, and man received nothing, there

would have then been no obligation, nor any rule or measure of duty.

2. But as the love of God is the first and chief benefit which he has

bestowed on man; so it is but just and reasonable that he who has so loved

us should be loved by us again. Man, then, has nothing from himself, nor

from others originally, but all things from God; and by consequence, is

obliged solely to God. And this obligation cannot otherwise be discharged

than by loving him entirely with all our hearts and with all our strength.

3. Lastly, as man continually depends upon God for his life and being; as

he continually enjoys His favors and blessings, and, by His command and

order, the service and assistance of the creatures; nothing less can be

expected from so dependent a being, than love to Him who has so generously

and bountifully blessed him.

Chapter XV.

Showing That All The Creatures Continually Remind Us Of The Love Which We

Owe To God.

_Doth not wisdom cry? and understanding put forth her

voice?_—PROV. 8:1.

As God has loved man above all the creatures, or, to speak more properly,

has loved him only, having created them all for his sake; so this

perpetual love of God calls upon us, and exhorts us to love him with all

our hearts; yea, all the creatures of the universe, whilst by God’s

command they serve us, and minister to our necessities, do, as it were,

with united voices call aloud, and put us in mind of the natural

obligations we are under to magnify and adore, to serve and love so

gracious a Benefactor, and that freely and willingly; even as they, by

God’s command, freely and cheerfully assist and minister to us.

2. And as their love and service to us are not false and hypocritical, but

sincere and faithful; so ought ours to be to our Creator. As they employ

their whole strength night and day to serve us; so ought we night and day

to be diligent and earnest in the service of God. As all the creatures, in

their order, serve and minister to man alone; so ought all the powers of

our souls and bodies to be employed solely in the service of God. And as

the greatest natural pleasure which man has in this world, arises from the

use and enjoyment of the creatures; so nothing is more acceptable to God

than the sincere services of a devout soul; nothing delights him more than

love, arising from a lively faith in Christ, operating in a free and

willing spirit. From what has been said, it is plain that the creatures

exhort and instruct mankind to love God: 1. With all their strength; 2.

Freely and willingly; 3. Heartily and sincerely; 4. Solely and entirely.

Chapter XVI.

A General Rule, Teaching Us How To Answer Our Obligations To God.

_Let my beloved come into his garden, and eat his pleasant

fruits._—CANT. 4:16.

As the creatures are appointed by God to obey man; so man is obliged to

love God, and in this the creatures are our monitors. Thus the trees

furnish us with ripe, sweet, perfect, and pleasant fruits; which, if they

were unripe, sour, or rotten, nobody would taste or care for. So it is not

sufficient for man to offer his service, his love, fear, and honor unto

God, unless they be genuine and perfect in their kind, being made

acceptable unto God through Christ and in Christ, by the Holy Ghost, who

produces in us all true and perfect fruits. This then is the great end for

which we must labor, by faith and prayer, that we may bring forth fruits

acceptable to God: like the trees which spend the whole twelve months of

the year in laboring to produce fruits wholesome and pleasant to the

eater; for God will no more accept our unripe, sour, or bitter works, than

we ourselves would relish sour and unripe fruits.

2. Moreover, as the trees serve us, and naturally provide for our pleasure

and benefit; so is it our duty to serve God “out of a pure heart, and of a

good conscience, and of faith unfeigned” (1 Tim. 1:5), without hypocrisy

and sinister designs, that both we and our works may be acceptable in his

sight. In a word, that universal rule which holds in nature, must

necessarily be transferred to our love and duty to God, namely, that a man

ought never to cease from laboring, till he has brought forth fruits

acceptable to God: on the other hand, that all superstition, will-worship,

and hypocrisy, are as hateful and abominable in the sight of God, as

unripe or rotten fruits are to us.

Chapter XVII.

Showing That The Christian Who Loves Not God Is Without Excuse.

_This is the love of God, that we keep his commandments: and his

commandments are not grievous._—1 JOHN 5:3.

As God has implanted in every man a faculty of willing or desiring, which

we call the will, which is also the seat of love, both which mutually

depend on each other; and as man knows that the chief Good is to be loved

by him, and that God is that chief Good; hence it follows, that he alone

has a natural knowledge both that he ought to love God, and also of the

reasons that oblige him to it.

2. For as brute creatures are fond of their benefactors; so man is under

the highest obligations to love God, from whom he has received all that he

has; and if he do not, he is more stupid and ungrateful than the beasts

that perish. Rom. 12:9; Isa. 1:3. Moreover, as it is the nature of love to

exclude all weariness and sadness (which are the effects of hatred and

displeasure), and to sweeten and soften all the labors and difficulties

that may attend the service of the person beloved (1 Cor. 13:4, etc.); so

we are obliged to express our love to God, by all possible tokens of

satisfaction and joy; since love is the happiness and comfort of our

souls. And in this appear the kindness and love of God towards man, that

he does not exact of us a hard, severe, and painful service; but only the

sweet, the joyful, the comfortable exercise of love. Love casts out fear,

anguish, and torment; otherwise it ceases to be love. Love conquers all

difficulties, and drives away all sorrow, filling the soul with joy and

gladness; so that if we love not God, we are without excuse.

3. By this I do not mean, that man, since the fall, can by his own

strength and power, perfectly love God as he ought; but to show that every

man is convinced in his own conscience, that he ought to love him as well

as he can; that he who does not, is worse than the beasts; and that both

nature and religion oblige us thereto.

Chapter XVIII.

Showing That Our Duty To God Tends To Promote Our Own Happiness.

_By thy commandments is thy servant warned: and in keeping of them

there is great reward._—PS. 19:11.

Having sufficiently proved, in the first and second Chapters, that God is

an absolute, infinite, and superabundant Good, having all perfection in

and of himself, and receiving no benefit from the service and worship of

the creature; it follows, that all our religious services, as they cannot

be enjoined without a purpose, so they must tend directly to _our_ benefit

and advantage. All the time and pains, therefore, which we spend in the

service of God, are really and truly laid out in the service of ourselves.

2. For so great are the kindness and love of God towards men, that He has

pointed out to them the path of love, that they might walk in it, and

drink plentifully of the waters of life. O the boundless love of God, who

has made even our duty to be our happiness!

3. But here we must not think that we can merit anything by the services

which we pay to Him; for, in truth, all the blessings that we receive

either in this life or the next, are solely owing to the free grace and

favor of God. The sense and meaning of this Chapter then is this: that the

virtues or vices of men are neither profitable nor hurtful unto God, but

only unto themselves.

Chapter XIX.

The Service Which The Creatures Render To Man, Compared With That Which

Man Renders To God.

_My son, keep sound wisdom and discretion: so shall they be life

unto thy soul._—PROV. 3:21, 22.

As we have already shown that there are two sorts of services; one which

the creatures render to man, and the other which men render to God, both

tending to the sole happiness of man; it remains now that we show the

resemblance and relation that subsists between them. As for the service of

the creatures, it is not in the power of man to make any retribution for

the good they do us (for everything that we have is God’s): nor indeed is

it fit to do this, because all the goodness of the creatures is no more

than a little stream of divine goodness, flowing to us through them; and

to Him alone, the Author and Fountain of all good, all our love and

gratitude are due. So then, though a man cannot subsist one moment without

the assistance of the creatures, yet are they not the proper objects of

our love, but God alone; who, by their services, endeavors to oblige and

draw us to a reciprocal love and service to himself. For what advantage is

it to us, to live by the help of the creatures, unless we live unto God.

2. This then is the intention of God: to instruct us, by the cheerful

services which the creatures pay to us, how cheerfully we ought to love,

to serve, and obey him. For as man cannot live without the help of the

creatures, such as the air and universal nature; so he spiritually dies

unto God whenever he ceases to obey him and to live in Christ. Moreover,

as the life of man is nothing worth, if it be not godly and devout; so the

service of the creatures profits him nothing, if he also be not active and

cheerful in the service of God. And as the natural life is nothing, when

compared with a life of godliness and devotion; so the service we pay to

God, profits us much more than all the service the creatures pay to us.