True Christianity

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.