A man in Christ, or A new creature To which is added a treatise, containing meditations from the creatures. By Thomas Taylor, Dr. in Diuinity.

A man in Christ, or A new creature To which is added a treatise, containing meditations from the creatures. By Thomas Taylor, Dr. in Diuinity.

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A Man in CHRIST, OR A New CREATVRE.

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Title page

MEDITATIONS From the CREATVRES.

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[Page] A MAN IN CHRIST, OR A new CREATVRE. To which is added a Treatise, containing Meditations from the CREATVRES. By THOMAS TAYLOR, D. in Divinity.

The Fourth Edition.

LONDON, Printed for J. Bartlet at the gilt Cup in Cheapeside, 1635.

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A Man in CHRIST, OR A New CREATVRE.

2. Cor. 5. 17.‘If any man be in Christ let him be a new creature.’

IN the first Adam, all the sonnes of Adam had an happy estate: in which while hee stood, we stood and enjoyed the whole image of God, and all perfections which humane nature was capable of; and when he fell, wee fell, and with him lost the whole estate of grace and glory. [Page] And so are fallen into an old ruinous condition of the old Adam, which threatneth us dayly with deserved destruction, and thrusteth us under the Regiment of death. Now for our repaire out of such misery, hee that made us at first must make us a new, and give us a new stocke and estate, by transplanting us out of the old stocke into a new roote, and by removing us out of the old Adam, and setting us into the new Adam, Iesus Christ▪

The meanes whereof, this Text will teach us.

In the which there are two generall points: first, the estate of a man converted, [Hee is in Christ:] secondly, the note of such a covenant, [Hee is a new creature.]

To open the former, there are sundry questions.

Quest. 1. How a man is said [Page] to be in Christ.

Answer. Two wayes: first, as a man, or creature: secondly, as a member, or new creature.

First, as a man, or creature among others: hee is so both in respect of creation, and preservation.

The former, because every man is said to be created, not only by him, but in him: as hee is the beginning of all the creatures of God.

The latter: because every man subsisteth in him, Col. 1. 16, 17. For he is not like the Carpenter that maketh an house or shippe, and leaveth it to the winde and weather when hee hath done: but hee abideth with his creature, to continue and uphold it in its being; which else would suddenly fall to nothing. According to Act. 17. verse 28. [In him we live and move, and have our beeing:] and not only by him.

[Page] Secondly, But our Text speaketh To be in Christ as a member how? not of that, but of the second beeing in Christ: namely, as a member. And thus onely the Church is in him.

And as a member, one is said to be in Christ two wayes:

First, externally: onely as an outward member of the Church, and in the judgement of Charity; of which number are such as professe Christ, and joyne with the members in outward profession of Religion, and use of the meanes. Of the which, reade Iohn 15. 6.

Secondly, inwardly and effectually: which is, when first a man is knit by faith to the head himselfe: secondly, by love, to all the members, even invisible: thirdly, by outward profession to the visible Church, and produceth fruits of this inward union with Christ. And of this our Text here speaketh. [Page] For hee that is thus in Christ, is a new creature: so are not the others.

The second question is, How commeth a man to bee in How we come to be in Christ. Christ?

Answer. By the straight union and communion betweene Christ and the Christian: who are farre nearer than friends, or men that dwell together in one house. For Christ and the Chrian dwelleth not one with another: but one in another. As it is in the naturall body, the being of a member is not properly with the head, but in the head: so in the mysticall body, the being of the beleever is in Christ the head. And as the beeing of the Branch is in the roote: so it is betweene Christ, the Vine, and the beleevers, who are the Branches, Iohn 15.

This straightnesse of union commeth from the straightnesse [Page] of the band, which is, first, on Christ his part, namely his spirit of fortitude put into their hearts.

Secondly, on our part, which is our faith, by which wee are set into Christ. Faith onely giveth a beeing in the second Adam. God offereth in his covenant of grace, Iesus Christ to bee the head and Saviour of his body. Faith receiveth this offer, and putteth our name into the deede: onely faith draweth and sucketh vertue from Christ; and Rom. 11. 24. [Thou art grafted in by faith.]

Object. But Christ is in us, how can we then be in Christ?

Answ. This beeing in Christ, is Relative: for we connot be in him, but he must be in us. 1. Iohn 3. 10. Hee that keepeth his commandements, dwelleth in him and he in him.

But it is with this difference, He is in us, and abideth in us by [Page] his spirit, and by upholding grace in us: Wee are in him by faith, and by the exercise of grace: and those two are inseparable.

Object. But Christ is in heaven, how can we bee in him, and not be there?

Answ. If our being in Christ were after a corporall manner, then to be in him, wee must bee locally in heaven as hee is: But this conjunction is spirituall▪ and the meanes of it, which is faith, is spirituall: not hindred by distance of time or place, from this most straight union. Thus Abraham by faith saw the day of Christ, and was in Christ sundry thousands of yeares before Christs incarnation: for he that is joyned to the Lord is one spirit: and the beleever is now in heaven after a spirituall manner, where Christ is. The happy estate of a man converted.

Doct. Learne the happy estate of a man converted, that hee is [Page] now in Christ, 1 Ioh. 5. 20. Wee are in him that is true; namely, in his Sonne Iesus Christ; the same is very God, 2 Cor. 12. 2. I know a man in Christ, &c.

Reason 1. Because they stand not onely in generall relation to Christ as other men, and creatures doe, which are subject unto him as their Lord, but in nearer and speciall relation, as they are members of his body: for all which hee is most tender, and carefull, as a most loving and respective head.

Secondly, from this union floweth all the efficacie of his merits upon us: for nothing can proceed from Christ to us, till wee be in him; but being set into him; wee partake in all that Christ hath, as a loving husband first communicateth himselfe▪ and then all he hath with the wife of his bosome.

Hence it is that Christ being [Page] elected of God, wee are elected in him, Ephes. 1. verse 9. And Christ being acquitted from our sinnes, wee are justified in him: for being found in Christ, as Philippians 3. 11. his righteousnesse is imputed unto us. If Christ be rich, and have treasures of wisedome, and grace; the Christian cannot be poore▪ [For in him we are made rich,] [...] Cor. 1. 5. Ephe. 4. 27. [Which riches is Christ in you.]

Thirdly, as all the promises of God are made in Christ, who is the foundation of them all; so they are made good onely to them that are in Christ, 2 Cor. 1. 20. In him are all the promises, Yea and Amen: but to whom? even to the heires of promise: and who be they? even Abrahams seed, the faithfull posteritie of faithfull Abraham, Gal. 3. 10.

Fourthly, by being in Christ, [Page] the Christian hath a sure estate:

First, in this life, strength, and assurance in temptations, tryals, and dangers, to bee upheld unto victorie. 2 Cor. 12. 2. I know a man in Christ: and vers. 9. My grace is sufficient for thee. Iohn 10. The sheepe of Christ, can none plucke out of his hands; his estate is not lyable to casualtie: no cheater nor robber shall defraud him of it.

Secondly, in death hee hath hope and assurance, in which state hee is a member of Christ, and hee that sleepeth in Christ, perisheth not; nay, being in Christ, but he shall be made alive againe. 1 Cor. 15. 18, 22. 1. Thes. 4. 14, 18.

Thirdly, in that day of judgement hee shall stand with boldnesse. 1 Ioh. 2. 28. Little children abide in him, that when hee shall appeare, we may be bold, and not ashamed before him at his comming.

[Page] Vse 1. Labour to know thy selfe in this happy condition, else is Christ appeared in vaine unto thee, the whole Gospel is in vaine unto thee.

Quest. But how may I know How to know a man in Christ 1. Note. this, namely, that I am in Christ?

First, hast thou disclaimed thy owne righteousnesse, and given thy selfe wholly unto him? Phil. 3. Paul could not be found in him, till hee had disclaimed his owne righteousnesse, and esteemed it as dung. Papists cannot be in Christ, because they doe not this. Hast thou denied thy selfe? thy head did so. Takest thou up the Crosse daily? so did hee. Canst thou abide to crucifie the flesh and lusts of it? thy head was crucified: but if thou canst not take thy selfe short in carnall delights, nor renounce the fashions of the world, nor abide the doctrine and practice of mortification; never say thou art in [Page] Christ: can a member be so contrary to the head? Gal. 5. 24.

The second note is subjection unto Christ as a head. The 2. Note most gracelesse men in the world, yea the devils are subject unto Christ as a Lord: but art thou subject as a member unto such a head?

Quest. How is the member subject unto the head?

Answ, 1. Sweetly, and willingly, not by force and compulsion. Now aske thy selfe, Is Christs yoake irkesome and tedious? Are his commandements grievous? Is it grievous unto a member to obey the head, into which it is set?

Secondly, universally, it doth all that the head enjoyneth: Art thou subject in some commandements, but not in others? Thou canst forbeare murther, adultery, drunkennesse; but must sweare, lie, prophane the Sabbath, [Page] spend thy time idly which is given thee to repent in: Doe the members thus picke and chuse with the heads commands?

Thirdly, sincerely: in all things seeking the good of the head, above it selfe: a member will venture it selfe to be cut off for the safety of the head. Now what is thy aime in thy subjection? is it thy owne name, reputation, thy wealth, or ease, or any base respect? how doth a member neglect it selfe for the head?

Fourthly, constantly: A member is never weary of obeying the head; but how fickle and inconstant art thou in the wayes of God? Thou wilt obey on the Sabbath, but wilt not be tied to daily duties, some occasions must give thee dispensation. If some seasons of the yeare can win of thee to cast off thy calling, and live like an Epicure▪ eating, [Page] drinking, scorning, gaming, chafing, coveting, swearing, and the like: Is this to be in Christ? The head setteth thee on no such worke: and if a man be not commanded by Christ in his actions, hee may easily know who is his master, and pay-paster. What man dare goe to God for such workes to have them rewarded?

The third Note: He that is in Christ, and abideth in him▪ there 3. Note. is no abiding for sinne, 1 Iohn 3. 6. Hee that abideth in him sinneth not.

Quest. Is there any that sins not.

Answ. 1. He sinneth not studiously: How a man in Christ sinneth not 1 he purposeth not sin, but holdeth a resolute purpose against it. Hast thou this note of Christ his being in thee, that thou sinnest not, who canst deliberate, and purpose, and willingly venture on sinne?

Secondly, he sinneth not willingly; 2 [Page] namely, with his whole will, and full consent: for the will, so farre as it is renewed, is not gained to his sinne, but striveth relucteth, and resisteth.

Thirdly, hee sinneth not affectedly, 3 or with full delight in sin; hee sinneth sometimes: but if I have delight to sinne, saith Dauid, God will not heare me: hee sinneth, but loveth not his sinne, but hateth what hee doth: canst thou love thy sinnes and lusts, and delight in workes of darkenesse, in thy selfe or others? Christ abideth not in thee▪

Fourthly, hee sinneth not 4 deadly, or not to death; he abideth not in his sinne, in whom Christ abideth: his sin hath after it three things:

1 Sorrow and griefe that hee hath sinned.

2 Care to rise and recover himselfe.

3 Feare not to sinne againe.

[Page] Canst thou run on in sin without remorse, without returning, without care of repentance, or feare of Gods justice? canst thou turne head against the wayes of God and good men desperately, as if thy conscience were turned into a rotten post? Thinkest thou that so living a roote can admit such dead branches? or can the surpassing holinesse of Christ the head, receive into it such rotten and gangrenous members? No, no tye thy selfe by a thread of profession, so long as thou wilt, unto this stock thou wert never ingrafted as yet, that bringest such wilde and unsavory fruits, Rom. 8. 10, If Christ be in you, the body is dead because of sinne, but the spirit is life for righteousnesse; that is, the spirit liveth by grace, and manifesteth that life in motions of grace and holinesse. And a plaine marke of a man in [Page] Iesus Christ is that in Rom. 8. 1. [He walketh not after the flesh, but after the spirit.]

Fourthly, hee that is in Christ and abideth in him, the Word 4. Note. of God abideth in him: for these two are inseparably joyned, Iohn Chap. 15. verse 7. [If you abide in mee▪ and my Word abide in you.] And this is made a sure signe of our being in Christ, 1 Ioh. 2. 5. Hee that keepeth his Word, in him is the love of God perfect. By this we know that we are in him.

This is more than to heare the Word, than to understand it, or to retaine it, as many doe, who can entertaine it, as they do strangers, for a meale, or a nights lodging, or a short time: but it must abide as an in-dweller; for wee dwell no longer in Christ, than his Word dwelleth in us, 1 Ioh. 3. 14. Hee that keepeth his commandements, dwelleth [Page] in him, and hee in him. And on this condition onely he commeth in, and dwelleth in us, Iohn 14. 23. If any man love mee, and keepe my Word, my Father will love him, and we will come into him▪ and dwell with him.

Wee heare many good things, but we heed and hold but a few; and those few but a little while: as riven vessels we let them slip. For,

First, how weake an account can wee give unto God (as we must) of all the good lessons we have heard, and ought to have remembred?

Secondly, how could we continue the same men from yeare to yeare unchanged, if the word did continue in us.

Thirdly, what strangers are many of us to the Scripture, and grounds of Religion? whereas, if it did dwell in us, it would be as well knowne unto us, as those [Page] that are in house with us.

Fourthly, how far is it to seeke, and absent from us, when our mindes understand it not, our hearts affect it not, our consciences are not guided by it, nor our actions, nor the creatures are sanctified by it? as 1 Tim. 4. 4.

How plaine is it now, that thou art not in Christ, who wilt not affoord his Word a resting place in thy soule? Remember that place, 1 Iohn 2. 24. If that which yee have heard from the beginning shall remaine in you, yee shall continue in the Son and in the Father.

The fift note: Examine whether thou hast the Spirit of Christ. This is made a note of such a one. 1 Iohn 3. 10. Hereby we know that hee abideth in us, by the spirit which hee hath given us: And Chap. 4. 13. Hereby we know that wee dwell in him, and hee in us, because hee hath [Page] given us of his spirit: And if any man▪ have not the Spirit of Christ, the same is none of his; that is, no member of his body, set into him, but in shew, as a woodden legge, which receiveth not vitall powers from the head.

Object. This is a difficult marke: But how shall I know the Spirit of Christ to be in mee?

Answ. Many finde and conceive How to know that the spirit of Christ is in me. it to be harder than it is, because they hold it no sinne to doubt whether they have the spirit or no; when as they may as lawfully doubt whether they be Christians or no. But try thy selfe by this note:

First, wheresoever the spirit is, 1. Note. he rebuketh sin, Ioh. 16. 8. The spirit pricketh the heart of every convert: and if thou hast him, thou must finde him a spirit of conviction.

[Page] Object. I have beene often checked for my sinne, and that is my comfort.

Answ. But deceive not thy selfe. To the spirits conviction are required three things: First, sense and sorrow that thou hast sinned: Secondly, earnest desire of mercy, expressed in vehement hunger and thirst: Thirldly, a loathing and leaving of sinne. Never any received the spirit, but thus was sinne rebuked in them.

Secondly, the spirit writeth 2. Note. the law in the heart where he is, Ier. 31. 31. and leadeth into all truth, Iohn 16. 13. Hast thou this spirit of direction and counsell, teaching thee, and leading thee into duty?

Object. I know as much as any can teach me.

Answ. But art thou led by the spirit, or mis-led by the flesh and doctrine of carnall libertie? [Page] Many are taught, few are led, and yet onely they that are led by the Spirit, are the Sonnes of God: The Spirit must be the guider of thy course, as the Pilot in the ship: thou must shut thine owne eyes of carnall reason, and as a blinde man, give thy selfe to be led by the spirit.

Thirdly, the spirit where hee 3. Note. is, ruleth and commandeth: yea, reformeth and casteth out old errors of heart and life: for hee will not dwell as an underling, but as a commander: his worke is to cast downe all high things exalted against grace, and to bring every thought into the obedience of Christ. Findest thou a spirit in thee prevailing against fleshly thoughts, carnall affections, desires, conversation? findest thou a spirit, framing thoughts, speeches, actions to the conformitie of the Word? a spirit quickning to all that is good? [Page] this is the Spirit of Iesus Christ.

Fourthly, he being the spirit of 4. Note. supplication. Zae. 12. 10 maketh the elect to cry with unspeakeable groanes. Dost thou finde not the words of prayer which any hypocrite may, but the spirit of prayer? who alwayes in prayer, first, leadeth into the sense of sin: secondly, into the apprehension of the excellency of mercy, which maketh him servent: thirdly, letteth the soule see God appeased in Christ: fourthly, it sealeth to it the truth of Gods promises, who will heare, Psal. 50. 15.

Fiftly, assureth it selfe to be in state of Christ his merits and 5. Note. intercession, to whom the Father denieth nothing; all which must needes quicken the heart to fervent and frequent prayer.

The sixth Note: If thou canst discerne Christ in thy selfe, thou 6. Note. maist be sure thou art in him: [Page] for one ralative affirmes the other. And knowest thou not that Vnum relatorum ponit alterum. Christ is in thee, except thou be a reprobate? 2 Cor. 12. 5.

Quest. How may I know this?

Answ. First, examine if Christ be formed in thee, Gal. 4. 12. And How to know that Christ is in us. 1 Triall. then Christ is formed in thine heart, when God hath begun a change in thy soule, by his grace laying in thee the beginnings, and seedes of grace.

The Apostle useth a comparison drawne from the forming of an infant in the wombe, which is not formed all at once, but the principall vitall parts first; the heart, braine, and liver, and then the other by degrees: so grace is not wrought all at once, but by degrees: first, the beginnings of Faith, Repentance, and holy desires, and then a more lively impression of the Image of Christ imprinted in their heart; which [Page] standeth in knowledge, holines, and conformity to Iesus Christ in practice and passion, in suffering and doing as he did in some measure: Now if there bee no new lumpe which was not in nature, no forming, no reforming of heart and life, Christ is not there.

Secondly, try if Christ liveth 2. Note. in thee: and then Christ liveth in thee, when thou livest by faith in the Sonne of God: making thy faith thy stay in all estates, in all actions, temptations, afflictions, when faith carrieth a sway, and hath a stroke in every thing, and in life and death maketh the heart and life leane upon Christ.

Thirdly, if Christ bee in thee, 3. Trial. then hee moveth in thee, and thou in him. The infant in the wombe is discerned by the moving of it and so is Christ discerned in the heart: and then Christ [Page] moveth in the heart, when his spirit moveth and inclineth it by a still and secret voyce unto all good speeches and duties; and then thou movest in him, when thou cherishest, fosterest, and followest his motions agreeable unto the Word, and sufferest them not to die in thee. As for example: The Spirit moveth thee to redeeme the time, to read in Gods Booke, there to acquaint thy selfe with Gods will, in time to worke the workes of God, to mind thy account and reckoning; but thou resistest those motions, carnall and contrary motions thrust them our, and call thee to cards, dice, epicurisme, merriments, wasting thy time, putting off the evill day, as the heathens. Now Christ moveth not in thee, but the spirit that ruleth in the world; for Gods sweete motions are so strong, as that ordinarily they come to a birth.

[Page] Vse 2. If thou beest in Christ, thou must imitate Christ; imitate him in his nature and holy example: the member is of the same nature, and doth the same things with the head: they all compose themselves to the motion of the head, into which they are set, 1 Ioh. 2. 6. Hee that saith he is in him, ought to walke, as he hath walked.

Quest. How did Christ walke, that we may walke so?

Answ. Christ walked first, Imitation of Christ, wherein. religiously: Hee began all things with God, did all things for God, and referred all things unto God. First, hee began all things I. with prayer, and continued long together therein: sometimes whole nights in prayer, as the occasions were more serious. 1 Doe wee so? doe wee sanctifie every ordinance with prayer? doe wee continue in prayer? doe not many sit up whole nights [Page] [...] [Page] [...] [Page] to play? when would they sit up so to prayer?

Secondly, hee did all things by 2 the warrant and Word of his Father: he contemned his owne will, that hee might doe his Fathers will: Not my will, but thy will be done; yea, he would lose his life before his obedience. Doe we so? Wee say, Thy will bee done, as if wee would doe all the wil of God, & as if there were but one will betweene Christ and us: But as the Scribes and Pharisees, wee say and doe not: We will not give our wils up to Gods will and Word, further than our selves list and like: nay, many say, as that rebellious generation; The word of the Lord spoken unto us by the Ministers, will not doe. When or where see we any thing reformed by the power of the Word?

Thirdly, hee referred every 3 thing unto his Fathers glory: hee [Page] never sought his owne praise and reputation, but avoyded it: Doe we so? Who dare say he seeketh to glorifie God in casting off his calling, and spending dayes and nights in idlenes, or worse? when did our Lord walke so, that we might doe so also? Fye upon such heathenish Christianity. This glorious head will not bee so disgraced, as to take in such monsters for members.

Secondly, hee walked holily, II and commanded us to learne of him; but wee that say wee are in Christ, lay aside this glasse, and strive in pride to be beyond each other: Wee cannot keepe filthy fashions out of Christians, because neither the mind of Christ, nor himselfe is in us.

Thirdly, hee walked fruitfully III and diligently in his calling, Acts 10. Hee went about doing good: hee watched and apprehended all accasions of helping [Page] mens soules and bodies. Hee spent all his time in painefull performance of his calling. How doe wee so, who spend so much time in unfruitfull courses, wherein wee doe no man good, but our selves and others much harme?

And sometimes through the day scarce doing any thing, which may in the night minister comfort unto us.

If men should say to themselves every night, How much time have I vainely spent this day, which I might have redeemed to prayer, reading, or some fruitfull meditation for my soules good? to some worke of Repentance, or of Charity, or of Mercy, or Iustice? Alas, what a cooling card would this be, if he inferre, My Lord never walked so; and I must walke as hee walked, if I bee in him, further than in outward profession. Was he ever in [Page] Gods worke? so must I bee, if I be in him.

Fourthly, hee walked righteously IV. and justly. An admirable patterne of civill righteousnesse. he never deceived any man neither by word nor deede: never was guile found in his lips or hands: never covetousnesse of any mans goods was found in him: hee gave his due to every man, high and low.

Doe we walke so? many of us take liberty to deceive our Brethren by word or deede, lyes, oathes, and false trickes: and hold it lawfull to cover our Neighbours money under a cover and colour of play, and so get his money into our hands, which neither God, nor any good meanes giveth us, and maketh us masters of. A most grosse and hatefull injustice, condemned by the light of nature amongst the heathen: and [Page] yet neither the light of nature, nor of grace, can cry it downe amongst Christians. Never sew a fig leafe over thy sinne, to say, I care not whether I win or lose: thou shouldest care to walke as Christ walked, who in this case did neither win nor lose. Besides, thy chaffing and swearing giveth thy tongue the lye. And sure I am, many would take great care before they would part with so much mony to the poore, or ministry, or any good use in a whole yeare, as they can set at the stake of one cast of an unlawfull Dice.

Fiftly, Christ walked in the light, namely in the purity of his V. nature. There was no darkenesse of ignorance in his minde, no 1 darkenesse nor disorder in his will and affections: secondly, in the purity and light of holy conversation, 2 he never committed any works of darkenesse: thirdly; 3 [Page] in communion and fellowship with his father, with whom no darkenesse hath fellowship; himselfe being the most pure and inaccessible light.

And thus must wee walke, if we be in him. 1 Iohn 1. 6, 7. If we walke in the light, as hee is in the light, we have fellowship with him.

But doe we so? doe not many walke like Gentiles, having their understandings darkened; not because they want light, but because they hate the light of God, and fight against the light of the Word and of their owne Consciences?

And doe not many walke in the fruitlesse workes of darkenesse?

I say not, slip into some works of darkenesse, which often a godly man may doe: but walke, trade and continue in the workes of darkenesse; and goe on to blacke darkenesse. Such impure [Page] persons of fowle hearts, hands, and lives: and Libertines, that take liberty to doe as they list, and cast off all counsell of the Word: scorners of their teachers and instructers, and more of their godly instructions, followers of the fashions of the world, in the loathsome guises of it; fearing nothing so much as to bee good; hating nothing more, than to bee fashioned according to the Word of God, are farre from walking as Christ walked.

Lastly, how doe wee embracē communion with God, who are never so merry as when the thoughts of God are shut out; are most heavie and weary, in the place and meanes of his presence, in which hee communicateth himselfe with his people? our sore eyes cannot abide so cleare a light: And what communion can there bee betweene [Page] light and darkenesse? All this while the Apostle telleth us, that we are far enough from being in Christ.

The third use. Is this so happie To be in Christ is an estate. a condition to bee in Christ? Let it provoke us to labour to get into so happy an estate. To which end, let us looke upon it, not as the world, who seeth nothing but basenesse and contempt in Christ himselfe, but with eyes cleared, and then we shall discerne it;

First, to be an honourable condition: To become one, not with 1. Honorable. Christ, but in Christ: to bee a member of Christ. So Christ appeared in great humilitie to advance us to this honour.

Secondly, it is a most comfortable condition: for, 2. Comfortable.

First, now there is no condemnation to them that are in Iesus Christ, Rom. 8. 1.

Secondly, all thy debts are [Page] discharged. Thou hast in him satisfied, and in him fulfilled al righteousnesse: for who payeth the wives debt, but the husband? and the bebt being once payed, it shall never be demanded more.

Thirdly, all the grace and good that Christ hath in himselfe, is thine: whole Christ is thine by imputation of his merits, holinesse, obedience, active and passive. This loving Husband hath all holinesse and happinesse for his Spouse. His life is thine: for hee that hath the Sonne, hath life; his death is thine, and all the fruits of his passion; his resurrection and ascension is thine, that thou mayest boldly ascend in affection, and cause thy prayers to ascend; yea, and in person to ascend into thy fathers house, and pull downe his intercession. Oh what a rich estate is this, that a man can aske nothing, but hee shall have it, Iohn 15. 7.

[Page] Thirdly, it is a most safe condition 3. Safe. to bee in Christ; our head is above water: an able head will save and protect the members. All sinnes and imperfections are now covered and hid: for the head will hide the defects of the members. He takes upon him all the quarrels of the Christian, and mightily overcommeth hell, the grave, death, the devill, and all adversary power: so as the elect cannot bee seduced, nor severed from God.

Fourthly, it is a most fruitfull 4. Fruitfull condition. Iohn 15. 2. Every branch that beareth fruit in mee, hee purgeth, that it might bring forth more fruit. How can a branch set into such a roote, but bee fruitfull? Et contra. Whereas the misery of one that is out of Christ, is, that hee can doe nothing at all. No branch can bring any fruit, that abideth [Page] not in him. And whatsoever branch bringeth not fruit in him, is cast out as a withered branch into the fire, A fruitlesse barren tree dishonoureth God. Herein is the Father glorified, &c. Hee disgraceth the stocke into which he is set.

Fftly, it is the onely state of 5. Perfect. perfection in this life. For all perfection is originally in him, and derived to us, because wee are in him. So as that in him, wee attaine all that maketh for grace or glory. Col. 2. 10. Ye are compleat in him, who leadeth into all truth, who giveth all graces in their kinde, and addeth all degrees of those graces, which makes up their full happinesse. Yea, the perfection of this state, is also in the preservance and continuance of it. For wee beare not the roote, but the roote beareth us. Our salvation dependeth not on our selves, [Page] but on him: for being in him, we not onely grow, but increase, and the older we grow, the more we flourish, and bring fruit, Psalme 92. 20. All other branches may bee plucked away from their stocke by violence of windes, or mans hand, or consumed by time and age; but it is not so with those that are in this roote; life nor death, things present nor things to come, can separate them, &c.

From the state of a man renewed, Rom. 8. 38. we come, to the note of him, [Hee is a new creature.] Where consider: first, what is meant by a new Creature, and why a man in Christ is so called: secondly, how a man may know himselfe to bee a new Creature, which is here implyed: thirdly, how a man may become a new Creature, seeing hee must bee so: Fourthly, why he must be a new Creature; Fiftly, Vse both for [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] instruction, and secondly, consolation.

First, the new Creature, is the regenerate man, who is indued with new qualities of righteousnesse and holinesse, according to the image of the new or second Adam.

To understand which, consider in man three things:

1 The substance of soule and body.

2 The faculties of them.

3 The qualities of both.

For the first, the same substance of soule and body remaineth, which GOD created at first.

For the second: the faculties be the same; the same understanding, will, memory, affections, senses, naturall motions the same they were; but the qualities of them all are changed and new framed; for whereas in the old Adam, the understanding [Page] was blind, now it is inlightened; the will that was rebellious, is now bored in part unto dutie: the conscience, memory, thoughts, desires, which were dull, earthly, dead, estranged from God, now are quickned, wakened, raised upwards: the affections, which were crooked and corrupt, are changed and straightened: the senses which were servants of sin, are servants of grace, senses of discipline: the members that were weapons of unrighteousnesse, are now become members of Christ: in one word, the whole man is in these qualities repaired and renewed, and made as here, a new creature; so elsewhere a new man, Col. 3. 10. The qualities thus framed in the hearts of the elect, at their first, conversion, are called a new creature. The man being the same in substance, faculties, and members; onely in the frame and order of [Page] them, not the same. The new creature is not in respect of substance, Non quoad substantiam, sed malitiam. but of malice.

Quest. But why is hee called a new Creature?

Answer. The worke of grace is a kinde of creation, Psal. 51. 10. Create in me a new heart. Now if restoring of Grace, where it was, be a kind of creation; much more the framing of grace at the first where it is not.

Secondly, there is a great resemblance betweene these two great workes of God, the first creation and the second.

First, the Author of the creation, Resemblance between the first and second Creation. 1. The Author. was the Sonne of God: God by Christ made all things. By him were all things made, 1 Cor. 8. 6. There is one Lord Iesus Christ, by whom are all things, and we by him; he is the beginning of the Creatures, Acts 15. 15. He being the mighty Iehovah, giveth being, and beginning [Page] to all creatures, not in Nature-onely, but in Grace and Glory.

Againe, none can re-creat, but hee that first created. What is decayed in nature, must bee restored by the Author of nature: hee that brought his whole order out of confusion, can onely bring our confusion into order.

Secondly, the matter of the creation 2 The matter. was of nothing, which is the difference of Creation from Generation, which is the producing of a substance from a substance: so here was no preiacent grace, no preparing grace: For how could Adam prepare himselfe to his owne creation? and as little can a man, dead in sinne, prepare himselfe to the life of God: Nay, in the first Creation, was nothing to resist, but here is nothing but an old rubbish, strong in resistance.

Thirdly, the manner in the 3. The manner. [Page] first Creation, all was made by a word. Psal. 33. 6, 9. By the Word of God were the Heavens made: and Psal. 148. 1. and 9. He spake the word, and all things were made; so this is done by the same mighty creating word of God, which is the immortall seede in the worke of regeneration.

Fourthly, for the order: in that 4. The order. the light was first made; the first word that God spake, was, Let there be light, and it was so. So the beginning of this Creation is an infused light of knowledge, Col. 3. 10. The image is renewed in knowledge: and never could a world of beleevers have beene created, or a Church raised, but by the light of the Gospel.

Fiftly, for the quality; in that 5. The qualitie. Creation, all that GOD made, was exceeding good; but here is a further degree of goodnesse, to which new creatures, are made [Page] farre beyond them. They were all exceeding good in their naturall goodnesse, but this in a spirituall and supernaturall goodnesse. And whereas man was made to the image of God, hee is here also framed to the image of him that created him, Col. 3. 10. But with this addition, that he is now created to a more sure estate in that image.

Sixthly, for relation; in that 6. Relation the creature had absolute dependance on the Creatour for his being and wel-being, as also for his working: so this new creature must absolutely depend upon God, both for new qualities and every new act, and the motions of them; for we also live, and move, and have being in him alone. For as all motion is from the power of some first mover; so must our dependance bee on him, as well for working, and moving in grace, as for our being, [Page] and beginning in it. Thus we see what is meant by the new Creature, and why so called.

The second generall point, is how this new Creature may bee knowne, seeing it is a note, by which a man must discerne himselfe to be in Christ.

Answ. A new Creature may be The new Creature discerned by foure properties 1. Note of a new creature. discerned by foure properties.

1 By a new light of sound and saving knowledge: for here the work beginneth, This knowledge is not naturall, nor historicall, nor a generall knowledge of points in Divinity, (which even the devils are not without) nor a bare knowledge in the Theory, or speculation of divine things; but a sound and saving knowledge, whereby the mysteries of Gods Kingdome are not onely revealed, but applyed, and locked up, to the change of the man into it selfe: it transformeth [Page] a man into the image of Christ; from glory to glory, 2 Cor. 3. 10. It is a practicall knowledge, that keepeth a man from every evill way, Pro. 2. and a wisedome full of mercy, and good fruits, Iames 3. 17. Then are ignorant persons no new creatures, nor persons inlightned, but not changed; but haters of knowledge and the meanes, are much lesse new Creatures.

Secondly, because no creature can be both old and new at once: 2. Note of a nevv creature. the new creation may be known by the passing away of all things, 2 Cor. 5. 17. In the old creature was a generall leprosie of sinne, spread over all the parts; and if this bee not in part cured, thou art no new Creature. No man can put the new man upon the old, but must first put off the old man. Ephes. 4. 22. Called the old conversation in times past, [...]. So as if the old Adam [Page] live and prosper in thee, thou art no new creature. If thou beest as earthly minded as once thou wast, if thy will be carried against the will of God, if thy affections settle upon earthly, and vaine things, onely or principally: if thy conversion be to the fashions of the world, and thou livest according to nature; thou didest never attaine this happy estate by new creation. Here is no patching of a new peece upon an old; if thou beest the same man thou wast borne, thou hast no part in this businesse.

Thirdly, in a new Creature, the whole is created a new. All 3. Note of a nevv creature. things are now new: first, grace is totall in all parts; as in the birth of a child, the whole child is borne in all the parts. This worke of Creation, Christ compareth to the leaven hid in three peckes of meale, till all bee leavened: so God by a secret but [Page] powerfull worke, changeth the whole man, and all the parts. I say the whole, and parts of the new Creature, are renewed, and have attained a new nature, which is called, 2 Pet. 1. 4. a divine nature, standing of divine and heavenly qualities. The new Creature is sanctified throughout, 1 Thes. 5. 23. The nevv Creature hath all nevv. 1. New life in spirit, soule, and body; all is new both within and without. See it in the particulars, and apply them: First, the new Creature hath a new life, by which it liveth now the life of God: that is, whereby God liveth in his Saints; and the life of Christ, from which hee was a stranger. Hee liveth now the life of grace, which, when it is perfect in heaven, doth become the life of glory: hee hath begun eternall life below.

Secondly, a new birth? the new Creature is now borne of 2. New birth. a new Father, begetting him [Page] which is God by his Minister; and a new mother, sucking and feeding him, which is the Church, by her two breasts and Testaments.

Thirdly, a new soule: and here God beginneth, wherein this 3. A new soule. condition differeth from the other: there God made the body first, and then breathed a living soule: but here hee maketh the soule new first, and worketh first And faculties. a new spirit without guile, or raigning hypocrisie: secondly, a 1 new judgement, or a new manner 2 of esteeming things: those things he accounted advantage, are now losse; & he esteemeth of all things as they are helps to heaven: thirdly, new desires: before hee desired 3 earth, profits, and sinfull lusts; to live at large out of the sight of God; but now he desireth freedome from sin, puritie of nature, pardon of sinne, the presence of God in his ordinances, the comming [Page] of Christ, the prosperity of the Gospel, the salvation of all Gods people.

Fourthly, new affections. As First, new joy in the law of God, 4. in Gods ordicances of Word and Sacraments, Psal. 122. 1. in Gods people that excel in vertue. yea, and in afflictions for welldoing, Rom. 5. 5. Thus he could never joy before.

Secondly, new sorrowes; not now for worldly things, losses, crosses, shame, sicknesse; but for sin, for want, or weaknes of grace, for spirituall judgements more than temporall, for Iosephs affliction, when the enemy prevaileth against the Church, when Gods wrath breaketh out against his people. Incourage thy selfe in these sorrowes, which are a part of the new Creature.

Thirdly, new love, where hee most hated: he loveth God most of all, he loveth to obey him, even [Page] when hee doth not; hee loveth most that, which most crosseth his owne nature; thē smitings of the Word, the crosse of Christ, mortification, fasting, prayer. Hee loveth dearely the honour of God, and the place where his honour dwelleth; he loveth the way to happinesse, as well as happinesse it selfe.

Fourthly, new hatred: he hateth his sin as the greatest evill, and his owne sinne, more than another mans: yea, his most secret and deare sinnes most of all: he hateth not persons now, but sins: he hateth all sinnes, even those which himselfe doth; small and great he spareth none: Nay he hateth his life, and loveth it not to the death, in comparison of Christ. These are strange affections, but inseparable to the new Creature.

Fifthly, new senses; a new 5 New senses. cleared eye to discerne the things [Page] of God, Ephes. 1. 15. A new eare opened, boared, circumcised to heare and obey, Psam. 40. 6. A new taste how good God is, and rellish of the things of God. A new smell to savour the things of the spirit, Rom. 8. 5. which before were unsavoury, and tastelesse. A new feeling: hee feeleth the worke of the Word and Spirit in him, hee feeleth a sweete apprehension of remission of sins and Gods favour in Christ; hee feeleth the peace and joy of a good conscience, and fellowfeeleth the affliction of his brethren.

Sixthly, a whole new estate: 6 A whole new condition. hee is in state of regeneration, and in state of salvation, being before in state of death and damnation. A new name, Esay, 62. 1. Being married to Christ, is called by the husbands name, Christian. A new language of Canaan, he is of a pure language. [Page] Hee hath new food, new milke from the breasts of the Church; Mannah from Heaven to grow by. Every creature hath his proper foode to live by: so here, he hath new raiment to cloath him; the righteousnesse of Christ, the elder brother: new attendants and servants to keepe him in his way: the Angels, Psal. 34. A new and living way by Iesus Christ to walke into heaven, contrary to the way of the world.

Seventhly, a new death; not of 7 A new death. his soule in sin, as before; but of sinne in his soule: Nay, his body dyeth not the common death of all men, but a new death, sanctified, seasoned in the death of Christ: yea more, he hath a new grave and buriall of sinne in his soule: and his body is layd in a Tombe wherein never wicked man was layd, al perfumed in the buriall and grave of Iesus Christ. Here is a new Creature; all new, [Page] all tending to perfection.

The fourth note of a new creature, 4. Note of a new creture. is, new Motion, called new obedience: first, from the original: secondly, the matter: thirdly, the manner: fourthly, the end of it.

First, the spring or rise of the 1 new Creatures Motion is from within: all hee doth is from the spirit within him. The Old mans Obedience is from without, hee beginneth at his finger ends, is drawne by outward inducements; hee setteth his service to sale, to the view of men, as a clocke that worketh not from within, but is moved by plummets and weights without: But the new Creature performeth new Obedience from a new ground; he hath not onely Spiritum adstantem, but assistentem; that is, hee hath not the presence of the spirit only, but his assistance. Of all sins hee shunneth the most inward and spirituall: of all [Page] judgements hee most dreadeth inward and spirituall: of all places hee would have his heart within sweetest, cleanest, and best trimmed.

Secondly, the matter of his 2 Obedience is grounded in the Word, either in some precept generall or speciall, or in some example: in all his motion hee looketh to the rule, as the Israelites to the cloud: hee hath a new commandement to observe, Iohn 13. from a new Master, whom his desire is to please in all things; which cannot be in any thing, but commanded by himselfe.

Thirdly, the manner of his motion is new, and diverse from 3. other men; yea, from himselfe. A beast may doe the same things that a man doth, eate, drinke, sleepe: but the manner is not the same. A wicked man may doe some things that are good [Page] and commanded, as hearing, reading, praying, fasting: but hee slubbers it over, and contenteth himselfe to doe it in any fashion, to get it over: But a new Creature aimeth as much at the right manner of doing, as the thing it selfe.

The maine difference in the manner of doing betweene the old and new creature, is in two things:

1 As every Creature hath his severall delight in his proper action: so the new Creature doth duties with delight, freedome, cheerefulnesse. The Bird delighteth in singing: so the new Creature delighteth in his new motion, and the Commandement is not a burthen.

2 As every Creature is uniforme in his proper action; it doth them all alike every where: so the new Creature is the same in his obedience every where. [Page] Ioseph is Ioseph in the dungeon, as well as in the top of the Kingdome. Iob is Iob on the dung-hill.

Fourthly, the end of his Motion and Obedience is new, Gods 4 glory directly; as the glory of God shareth in all the workes of the Creation, Rom. 1 [...] The Heavens declare his glory, and the Earth show his handy workes: Much more this new Creature, in his motion, expresseth the glory of God. Carnall men are like blazing-starres, which so long as they are fed with vapours, shine as if they were stars: but let the vapours dry up, presently they vanish and disappeare. So, so long as earthly vapours of profit, preferment, vaine-glory, feed naturall men, so long they appeare in motion, and shine as starres, but no longer. But the new Creature is of anothet mould, he is a new wonkemanship, that will serve to the praise of the [Page] glory of the grace of the workeman, Ephes. 1. 6.

The third point is, How may a man become a new Creature?

The Text saith, [Let him be a new creature:] as if it were in our power to be so, or not to be.

Answ. This implieth our dutie, not our abilitie of our selves. Our duty is to labour after this new creation, to get into this new estate, and to be sure wee have our being in grace: secondly, the Text speaketh of one in Christ, whose will is freed in part.

Ob. But how can I seeke a being in grace, having no being in it? I can resist it, but how can I helpe it forward? can a dead man move to life.

Answ. 1. All such places; as Ier. 4. 4. doe shew us, 1. what wee cannot doe: 2. what wee ought to doe: 3. what we must attaine by grace.

[Page] 2 The Lord who doth the wole worke of creation, doth it not so immediatly as hee did the creation of naturall things: but ordinarily useth meanes sanctified to this worke. God that made us without our selves will not save us without our selves: nor worketh in the elect as in stockes and stones; but as in reasonable instruments. First, hee hath appointed meanes for our regeneration and salvation: secondly, commandeth us to use them: thirdly, promiseth, that in the right use of them, hee will put forth his mighty power upon his own meanes. Therefore thou maist present thy selfe to the meanes, and submit thy selfe unto Gods ordinances; beware of thrusting away the offers of grace. No man can helpe himselfe into life; but being quickned by God, knoweth that he liveth, and doth the actions of life.

[Page] Quest. But how can I, having no grace, seeke after grace in the meanes?

Ans. No man can seeke grace, but by grace: but being sought and found of God, can seeke. To understand which, some distinguish of the meanes of grace.

First, some are of preparation, some of operation. In the former we are meere patients, in the latter Acti agimus, that is, being moved we move: he workes the will and the deed, and then we will and doe.

Meanes of preparation are, 1. Civilitie: 2. Humility.

First, a man must be ordinarily civill, before hee be converted: for though every man be in nature equally distant from grace, all of them being dead in sin; yet as of dead men some are not so rotten as others: so by restraining grace some are more civilized than other. And [Page] though not in respect of themselves, yet of the common grace of God, they may be said not to be so farre from the Kingdome of God, as some others. Lazarus was in a further degree of death, than Iairus daughter, yet both dead All are in themselves alike, as clay before the Potter: but by common grace some may be nearer the Potters hand than others. And there is more hope, (though no more power in himselfe) of a sober and well tempered man to be converted, than of a deboist drunkard, or whoo [...]emaster, or an unruly scorner of grace.

Secondly, humility: which is a sense of his utter nothing in grace; and it is a mornefull griefe of spirit in absence of grace, and presence of corruption. Here is an emptying of the soule, which is a requisite disposition to the filling of it. The [Page] application of the Law, maketh way for the Gospel. A man that setteth out to heaven, must saile by hell. As Creation was out of nothing; so it must be out of sense of nothing in it selfe: and then the Lord is about a change, when a man seeth his neede of being changed. It is the poore in spirit whom the Lord looketh towards; it is the hungry soule whom he filleth with goodnesse: and never was this through search and serious sorrow sent away e [...]y, Romans, 7. [...]. Oh wretched man, &c. who shall deliver me? I thank God in Iesus Christ, &c.

Now the meanes of operation Meanes to be used in this work of grace. 1. Word preached. which thou must use, are.

First, an outward meanes, is, the preaching of the Word of God, which is the word of Truth, wherby we are begotten to God, Iames 1. 18. This word God ordinarily reacheth into the heart [Page] for the producing of the new Creature. If thou neglectest this powerfull meanes, without which no man can have ordinarily a being in grace, thou art yet no new Creature. Thou must come to the Poole and wait, and observe the stirring of this water, and God, by the ministery of his Word and Sacraments, will put thee in for thy cure.

Adde hereunto, that seeing God useth his Ministers, in begetting men by the Gospel; thou must acknowledge them thy Fathers in Christ, if thou wilt not proclaime thy selfe a bastard: if thou despise them, (as some do) then thou despisest God himselfe, and this whole new creation, Acts 15. 9.

The second meanes is Faith; 2. Faith. which is an internall cause of this new creation, and the first steppe and degree in this happy change. He that had no being in [Page] Christ before faith, hath now a being in him: for faith maketh him a sonne of God. Thou that wouldest know thy selfe to be a new Creature; must

First, magnifie and highly esteeme of faith.

Secondly, get it in the meanes, and keepe it surer than thy life.

Thirdly, study to increase it; Oh how rich might wee be in grace, if our hearts were more large in faith? so much faith as we bring, so much grace we carrie away; this is a purifier and renewer.

Thirdly, this motion to a new 3. Strife. Creature, is not without strife; as it is in nature, so in grace, every creature hath his antipathy, Gal. 5. 17. Thinke not to get so great a worke over, nor such a change without strife. Thou must therefore resist

First, whatsoever is contrary to grace without thee; bad counsels, [Page] bad examples, the fashions of the world, corruption of thy calling, and the like.

Secondly, but especially that which is within thee: grace setteth men against themselves: regeneration will make them plucke out their right eyes, cut off their right hands: Raise thy spirit to take part against thy flesh, and daily subdue thy lusts. Nature strives against sicknesse, and so grace against temptation.

Fourthly, in sense of thy beggery at home, thou must see [...]e 4. Prayer. abroad. Goe to God, earnestly intreat him: O create in me a new heart, and renew a right spirit within me. Vrge God with his promises of the new covenant, for the circumcising of thy heart, for taking away the heart of stone, and giving in stead of it a heart of flesh.

These are the meanes by which the Lord putteth forth [Page] his power of new creation; the neglect of them, depriveth us of this.

The fourth point: why must a Why a man must be a new creature. Reas. 1. man be a new creature?

First, this is the best creation, as the greatest; even the best worke that ever God did for us; for he never changeth, but to the best; for first, the right of the second Adam is better, the state surer, the glory greater than any we have in the first Adam.

Secondly, if it be farre better than our best estate in this first Adam, how infinitely doth this state of new creation exceed the state of our present corruption? wherein of sonnes of wrath, wee become sonnes of God; of children of hell, wee become heires of heaven; of limbs of Sathan, we become members of Christ; of sties and stables of Devils, and lusts, wee become Temples of the holy Ghost; of lost men, [Page] [...] [Page] [...] [Page] and cast-a-wayes, wee become found in the right of the second Adam: the common care of Angels, and all things, are made to conspire for our good.

Secondly, onely this new creation Reas. 2. can bring thee into request, and acceptance with God: first, thy person. No outward respect or priviledge can draw the eye of Gods approbation upon thee, Act. 10. God is no respecter of persons: wealth, learning, honor, civill righteousnesse, all is dung in respect of this new Creature, Phil. 3. Neither can any outward worship: no devotion, no ceremonie, no circumcision, no uncircumcision, but a new Creature, Gal. 6. No almes, no fasting, no meate, no outward worke or observation, commendeth a man to God without this new workemanship.

Secondly, for duties; untill a man be new created in Christ, he [Page] can doe no good worke: an ill tree can bring no good fruit. Without me ye can doe nothing, Iohn 15. And we must be created to good workes, before we can doe any, Ephes. 2. 10.

Let the blind Papists teach us how they can justifie their persons before God, seeing they must proceede from a person justified already. Sequuntur justificatum, non precedunt justificandum, saith Augustine; that is, Good workes follow the justified person, but goe not before him that is to be justified. Good, many actions may be materially, but not morally; in themselves perhaps commanded and commendable, but in the doer, splendida peccata; that is, glorious sinnes.

Thirdly, the want of this Reas. 3. blessed worke, strippeth us of all comfort at once; and better were it to be no creature, as no new creature.

[Page] First, for the present: if we be not new creatures, wee usurpe all that we have, because we have nothing in and by Christ: For looke what tenure we had in the old Adam, we have forfeited all; nay, the more endowments wee have of knowledge, riches, meanes, place, authority; if not in Christ, the greater will the abuse of them, and consequently, our owne damnation, be.

Secondly, for time to come; it strippeth a man of all comfort of heaven, of happinesse: for except a man be borne a new, hee shall never see the Kingdome of God. To him that is not in Christ, there is no hope of salvation; and that not as a professed member; but as one tied to the head first: flesh and bloud shal not inherit the Kingdome of God. Hearken, silly people, that have nothing more ordinary in your mouthes, than this; That God [Page] that made me, will save me. God saveth thee not, because he made thee once, unlesse hee make thee againe. God saveth no man, because he is his creature; for who is not? but because hee is a new creature: if thou beest not created againe in the second Adam, as thou wert once in the first, thou canst not be saved.

Fourthly, every wise man will Reas. 4. lay out most diligently, for that which will most bestead him, and 2 that which hee esteemeth best for himselfe, and for his good and lasting estate. Now if a man aske the Word, what is the best thing in all the world; it answereth us, a new Creature.

Looke upon the heavens, earth, man, beasts, or any other creatures, they are all old creatures, and waxe old as a garment, and tend all to dissolution: they being not lasting themselves, cannot yeeld a lasting happinesse.

[Page] Looke upon Princes, Nobles, Friends, Wives, Children, where a man looketh for most content; all flesh is grasse, waxeth old and withereth.

Looke upon all the meanes, and supports of life: suppose it were Mannah from heaven, and water out of the rocke; this cannot preserve us from waxing old, nor from dissolution: the Fathers did eate Mannah, and are dead: onely the worke of sound grace in us, which frameth us to be new creatures shall outlast the world. The poorest man in the world, with the least measure of sound grace, shall outlast the Noble and Rich, with contempt of the honours and profits of the world; seeing this workemanship is ever new, and falleth not to ruine, as the former doe.

Secondly, this is that which 2 wee must sticke unto in time of temptation and triall; for this [Page] creation and workemanship, no created force can deface or demolish, no more than any kinde of creature can be destroyed out of the world by all the power and art of men. The gates of hell cannot prevaile against it: he that giveth this creature a being, continueth it in being.

Sometimes Sathan would, make the childe of God beleeve, that the whole worke is defaced, and fallen to pieces.

Object. Oh thou hast no grace at all, but a vaine conceit of it; or if thou hast any faith, it is so weake, it shall not hold out.

Ans. Yes, but first, I have faith and grace; for I desire to beleeve, and will hope above hope, and above all that I can feele. A sincere desire of good, argueth a presence of that same good desired in some measure.

Secondly, this smoaking Week shall not be quenched, but [Page] dressed to clearenesse.

Thirdly, though my selfe bee weake to hold any grace that I have, yet I know that God who created it, will uphold it; his covenant is, that as certainely as he created the heavens, so certainely he will save Israel; and put forth as mighty a power for the saving of his new creation, as hee did in spreading the heavens at first, Jsay 45. 17, 18.

Fourthly, though I feele and confesse my grace to bee weake, yet grace is not a ground of comfort to me, as it is great or little; but as it is an argument that I am in Christ, who is my strength and salvation: and in whom I have right to a new heaven, and a new earth, in which dwelleth righteousnesse.

Thirdly, this is that which we must sticke unto for solid comfort in the day of death, and of judgement: first, when thou [Page] gaspest for life, this new workemanship will onely make thee able to commend thy selfe confidently to him, as unto a faithfull creator, a new death attendeth a new life: secondly, in the day of judgement, this will make thee lift up thy head; for there is no condemnation to them that are in Christ: but thee the Lord will then bring with him to take possession of that new heaven, wherein they shall be ever with the Lord.

Fiftly, without this new Reas. 5. creature, is no salvation. Revelat. 21. 27. No uncleane thing can enter: without holinesse no man shall see God. O then stand not on any thing else: Many things may bring thee in account with men, but nothing but this into account with God: not temporall, or carnall; but spirituall, and internall.

First, stand not on kindred; [Page] that is a respect of old Adam; no comfort in being of that old house, but of a new family, of the bloud of Christ. Maries highest priviledge was to beare Christ in her heart.

Secondly, nor upon wealth; if not rich in God, in grace, in good workes; for that is a piece of the old earth.

Thirdly, nor upon calling; if Kings, Prophets, Apostles; if not Kings and Prophets to God; in Christ all are one.

Fourthly, nor upon Circumcision, Baptisme; if a broken vow: nor in profession, as did the foolish Virgins, wanting oyle.

Fifthly, nor upon illumination and hearing; the new Creature is not only illumination of mind, but renovation of will: See there be a new heart.

Sixthly, nor an idle and fruitlesse course in Christianity. Look to a new life, that thou be a [Page] new lumpe, and to a new course; else thou art no new Creature. When I see a Christian stand as an image in the Church, without the powerfull motion of godlinesse; can I thinke him a new Creature? No, as God inspired a living soule into the old Adam so here; and motion is inseparable to life, and all the motion is towards heaven.

Now having heard, first, what this new Creature is: secondly, the notes of him: thirdly, the meanes to be one: fourthly, the reasons of this new creation;

The Vse is, first, for instruction. Vse 1. The worke of grace is a worke of Almighty power: for it is a Creation, and so peculiar to God alone. To regenerate a man, is as mighty a worke, as to create a world, nay more: howsoever in Gods power, simply considered, nothing is easier or harder, who could as easily have made so [Page] many worlds, as creatures; yet qu [...]ad nos, in respect of our judgement, it must require a stronger power to create a new heart, than to create a new world. For as it is more easie for a Potter or Glasse man to make a whole house full of pots, or glasses, than to take one broken all to peeces, to set the s [...]eards together as strong and handsome as they were; so is it here: For wee may conceive a higher power,

First, in setting an eternall frame than a temporary.

Secondly, where a greater opposition and resistance is, as Second creation no lesse powerfull than the first. here, there being none in the other.

Thirdly, that creation was to make something of nothing; here 1 of worse than nothing. 2

Fourthly, in that Christ made 3 man by a word, but to this 4 Christ must bee made a man, and set his arme to his Word. [Page] Luke 1. 51. Yea, hee must set his side to it, and sweat droppes of water and bloud, before hee can produce it.

Fifthly, as that was out of nothing, so it cost nothing; but this 5 cost a greater price than heaven or earth could containe: for God must shed his bloud to redeeme his Church.

Sixthly, that was done in sixe 6 dayes: this is not perfected of a long time, being done by degrees, the whole life after conversion is little enough for it.

Seventhly, that was one powerfull miracle; but in every 7 new creature are a number of miracles; in every one a blinde man restored to sight, a deafe man to hearing, a man possessed with many devils, dispossessed; yea a dead man, as Lazarns, raised from the dead: in every one a stone turned into flesh.

From this creating power, [Page] I gather these conclusions;

First, that the worke of Gods grace, where God pleaseth to 1. Conclus. worke it, can neither be resisted nor frustrated. What Creature could resist the being and forming of it selfe? Indeed before the worke of grace commeth, wee cannot but resist it: but in the instant of grace, wee neither can nor will resist. For God that found no will to grace: hath made a will, and doth so overpower and over-rule it, as that Paul, being converted, shall as willingly preach Christ, as ever before he persecuted him. And no marvell, seeing the Workeman is the spirit of strength and fortitude, and the instruments which hee useth, are mightie through God, to cast downe all contrarieties.

The late refiners of Palegianisme and Popery, followers of Arminius, lest they should lose [Page] all nature; hold the doctrine of free-will in man to his own conversion; and say, that possitis omnibus operationibus quibus ad conversionem in nobis operandam utitur Deus: manet tamen ipsa conversio ità in nostra potestate, ut possumus non converti; that is, Grant all the operations which God useth to worke conversion in us: yet conversion so abideth in our owne power, that we may be not converted; and perpetually put a resistability in mans will to frustrate Gods worke of conversion. Which rightly and plainly in few words to conceive.

First, wee deny not but there is a rebellion and a resistance of grace in depraved nature, quantum in se est; that is, so farre as it can to hinder grace, Act. 7. You have alwayes resisted the Holy Ghost, as your fathers did. Nay, in the regenerate themselves, the [Page] flesh lusteth against the spirit.

Secondly, but though wee grant some act of resisting, yet wee deny any such resistance as is superans, and prorsus impediens; that is, there is no such power or resistance in corruption, as to frustrate Gods intention, or altogether hinder the efficacy of his grace, where he will put it forth, so as it may remaine in our power to bee converted or not. Which wee may prove by these testimonies of Scripture.

Ier. 31. 18 [Convert me & I shal be converted:] therfore the Lord worketh inresistably. Ezek. 36. 26 [A new heart I will give you.]

Ob. Yea, hee may give it: but we may resist the gift, and choose whether we will receive it.

Answ. No saith the text, [I will make you walke in my Statutes]

Acts. 16. 14. [God opened the heart of Lidia.]

Ob. Shee might have resisted.

[Page] Answer. No, the metaphor is taken from opening a doore or locke; and hee that is the opener is hee that hath the key of David, and hee openeth, and no man shutteth, Revelat, 3. 7 which is as much as to say, hee worketh irresistably.

Reason 1. If mans corruption Reason 1. could hinder the worke of Grace, where God is pleased to worke it, then Gods counsell and decree may bee hindred and frustrate: for the Lord never intendeth any execution or action, without any eternall decree. But this position is contrary to Scripture Isay. 46. 10. [My counsell shall stand.] Isay 14. 27. [Hath the LORD determined, who shall frustrate it?] Therefore the Lord effecteth his counsell irresistably.

Secondly, if mans corrupt will Reason 2. can hinder the efficacy of Gods Grace where hee will please to [Page] bestow it, then the corrupt and finite will of man is of more power than the omnipotent power of God, which hee alwaies putteth forth in the worke of mans conversion, Ephes. 1. 19. The Apostle prayeth they may know what is the greatnesse of the power of God, in them that beleeve.

Why, how great? even the same which hee put forth when hee raised Christ from the dead: and the same power hee putteth forth in raysing us from the dead. Who ever saw a dead man either helpe or hinder his owne quickning? So as we conclude, this putting of GODS grace and aid under the power of man, and the not putting of mans will under the power of him, who quickneth where hee will, Iohn 5. 21. to say that God by his omnipotent power doth not incline our wils to his will, [Page] or that hee hath not our wills more in his power than our selves have; all this is the Pelagian Heresie. Let sharpe wits busie themselves in it as much as they will: God setteth not forth his grace as Chapmen doe their wares, to see whether a customer will chuse, and buy, or not. Is his power almighty? then it is not resistable. If it be resisted, how is it almighty?

Object. But the word which is the meanes of creation, may be resisted.

Answ. 1. The word it selfe, without the presence and concomitance of the spirit, is not an able instrument of conversion; for Paul is nothing, Appollos nothing.

Secondly, the word as an ordained instrument of Gods will to effect this or that, attended with the spirit of fortitude, can no more bee resisted, than the [Page] omnipotent will of God: but now it doth ever that for which it is sent. Isa. 55.

Conclus. 2. The gift of saving grace is no exciting or reviving 2. Conclus grace, as Papists and Pelagians teach: but it is more, even a creating grace, which is a framing of something out of flat nothing in grace and godlinesse.

If it were so, that every man had such an internum principium; that is, an inward principle, as they speake of, to dispose himselfe to will that which is truely good: or if a man were but halfe dead, and wounded as the Samaritan, here were no creation. If in conversion Christ onely removed an impediment, as the Goaler when hee taketh off the prisoners shackles, and hee were only an instrument to helpe us to save our selves, this were to cease to bee a second creator. But Christ remaineth a Saviour, [Page] and hath not resigned his worke over to us, to bee Saviours of our selves.

Conclus. 3. Nothing in us, either in being, or foreseene to bee 3. Conclus. in us, was any cause of Gods decree, thus to create us the second time, more than the first: for, Creatio est causa totius entis; that is, Creation is the cause of the whole beeing: secondly, what faith or good workes could bee foreseene in them, who were all in a forelorne and lost estate? All the sonnes of the first Adam must needes bee beheld in the state of sin and death, before the second Adam take them in hand: thirdly, Non ens, nihil agit adens; that is, That which hath no beeing, doth nothing to a beeing: How can that which hath no beeing at all, perswade to the being of it selfe?

Concl. 4. Neither the Word nor 4. Conclus. Sacraments have any power in [Page] themselves to conferre grace. This were to Idolize them, and to set them up for gods. The Minister may allure and perswade grace: but Gods power must worke it. For, what is Paul, what is Apollos, if God give not the increase? In the ministery may bee suavis motus; but in God only is fortius tractus: that is, in the ministery is a sweet motion, but God onely strongly drawes us, and then wee run after him, Cant. 1. 3.

Objection. The Gospel is the power of GOD to salvation, Rom. 1.

Answer. That is only when the Lord in it putteth forth this creating power, else it becommeth a savour of death unto death. For in this ministery God onely must bee depended on for working and increasing of Grace: He must bee of infinite power that can conferre grace; for it is a [Page] creation. Is creation to bee ascribed to any power, which is not almighty? Gods grace raiseth dead men in sinnes: can any but the almighty power do this? It rescueth us from the strong man, that keepeth hold till a stronger come: and must it not bee an almighty power that must doe this? It lifteth us to an unutterable glorious estate in heaven: must not this be the working of an almighty power?

Esteeme therefore the ministery, Gods instrument; but all the power to be from God: as in Lazarus raising, the principall efficient was Gods Almighty power, the voyce was his instrument, which power by his voyce restored the spirit of naturall life to this dead body.

Conclus. 5. It is not in our owne power to repent when wee will, 5 Conclus. nor so soone done as wee thinke, nor so easie a thing as most conceive. [Page] For it is a creation, a worke of almighty power: A worke of as much difficulty to make a new heart, as a new world. There needeth no such power to worke such a fancie as men dreame Repentance to bee; to this worke the same power is required, as commanded light out of darkenesse; the same power which raised Christ out of the earth, and lifted him to heaven. Colos. 1. 12. Tellest thou me that thou canst repent when thou list, I will assoone beleeve thee to tell mee thou canst make a world when thou listest.

Conclusion 6. Whosoever is a new creature, may finde in 6. Conclus himselfe the effects of this mighty power. When God had created the world, a man could looke nō where, but hee should espie the effects of God his Almighty power in severall kindes of creatures.

[Page] First, a number of things 1 which were dead, were now quickned with life: so must every new creature bee called effectually out of the death of sin, and finde in himselfe a new life; that he may truly say after a sort, as Christ, I was dead, but am alive, Revelat. 1. 18. Though it be with him as it was with Lazarus, after hee was raised, that hee carry a while the bands and napkins of death about him, yet hee hath heard the voyce of Christ quickning him, and hee is alive againe.

Secondly, Gods power appeared, 2 in inlightening of the world at first: so must thou finde this second creation powerfull in the understanding, changing it, and inabling it to discerne the things of God though contrary to sense and nature: yea, foolish and absurd to reason. Every new creature must truely say with the [Page] blinde man, Iohn 2. Where as I was blinde, I am sure I see: and get his eyes daily cleered to see Gods favour smiting, killing; to espie righteousnesse in a cloude of miserable earth, heaven in the midst of hell. In looking upon the creatures, the nearer Adam could behold them, the more did the power of God shine in every part of every creature: so in this new creature. The greatest power is most observable in the most noble faculties and abilities.

Thirdly, what a power discovered 3 it selfe in the change of that confusion, in such rankes or orders of the creatures? And no lesse power is seene in the change of the new creature. Of a Lyon, hee is become a Lambe: of a proud rebell, hee is become humble and lowly: as hard a thing as it is for a Cammell to passe through a Needles eye: a [Page] stronge is come to cast out those confusions of lust, and concupiscence, once so powerfull commanders over us.

Fourthly, What a power is discovered in upholding the 4 creatures in their kinde? so here in the new creature: to continue and uphold the worke of grace in the middest of our corruptions, is as strange and powerfull, as to make fire burne and increase in the water.

Fifthly, what a power is put 5 forth in ordering the severall wils of the severall creatures? So in the new Creature, who readily denyeth his owne will, reason, wisedome, liberty, life, and all to give up it selfe to Gods will in all things. How marveilous is it, that of so rebellious a will, it should bee framed to cheerefull obedience of Gods commandements, thinking none of them grievous?

[Page] Sixthly, what mighty and divine 6 power is that that over-ruleth all the motions of the creatures; which else would turne to the dissolution of the whole? The same is put forth in the motions of the new creature, inward and outward: To quicken us with heavenly desires and affctions, is not lesse wonderous, than to see lead flying upward, or iron float on the water; as to love GOD and his Word and ministers; all which set themselves against the swinge of corrupt nature, of his deare and profitable sinnes. To make Gods ordinances, worship, Sabbath, his delight, to which hee was as heavy as a Beare to a stake: To rejoyce in losses, and crosses for Christ, rather than feare them: which nature in times past, hated above hell.

To hate the workes of the flesh, which formerly were [Page] meate and drinke, and sweet morsels under the tongue; and thought it as necessary as water to a fish: Here is Digitus Dei, Gods finger, a workemanship of God, a new creature.

Seventhly, how mightily did Gods power manifest it selfe in 7 over-comming all difficulties in that creation? no finite power could turne hand to it.

So in the new creature, this power

First, maketh him runne through thicke and thinne, fire and water, sword and bands; and thousands of deaths for Christ. In Gods wayes hee can runne scarce interrupted with those rubs that overturne others: The cords that binde others hands and feete, are Sampsons flaxe to him; difficult commandements are easie to him. At one word, hee can sacrifice his Isaac, leave his countrey, not questioning [Page] or reasoning the case.

Secondly, hee can overcome the most grievous temptations; he can wrestle with Iacob, till hee have never a limbe left, and prevaile with God himselfe. The keenest weapons of death cannot conquer this power; no water drowne it: Let him kill, yet it will trust; hee may kill the creature, but the new creature is unconquerable.

Vse 2. Content not thy selfe with the first Creation, for had that continued good, wee had not needed a second: and if thou hast no more then the first creation, it were better thou haddest never beene a creature. Labour therefore to grow up in this workemanship, till thou beest wholly new. How to grow up in this new creation.

To which purpose, thou must dayly,

First, grow up in humilitie, and in consciousnesse of thine 1. In humility. [Page] owne inability to every good word and worke. Paul after conversion, was much and often in this sense. Wee are not able to thinke the least good thought; and the good I would doe, I cannot. For as the power of God in this new creation, did put forth it selfe, when wee were of no strength: Rom. 5. 6. so will it still manifest it selfe more in the sense of our infirmities. 2. Cor. 12. 9. My power is made perfect in weakenesse: And, When I am weake, then I am strong: verse 10.

Secondly, grow up in faith, 2. Infaith. by dayly renewing of it, and use of meanes. Abridge not thy selfe in the use of meanes, neither publike nor private; the more thou wouldest finde this powerfull worke, the more must thou labour in increase of faith, Christ could not shew his mighty and miraculous power, where unbeleefe [Page] hindred: and the want of faith hindreth the displaying of this creating power, Matth. 13. 10.

Thirdly, daily decking and adorning thy soule with graces, 3. In beautifull graces. by growing from faith to faith, from grace to grace. Hereby thou makest roome for Christ in thy heart, and fittest it as his Temple, wherein hee will reside for the upholding of his owne most gracious worke. Thus whereas every other creature waxeth older and older; onely the new creature groweth newer and newer, more flourishing in his age.

Vse 3. Let us demeane our selves as new creatures, Col. 1. 10. 1. Thes. 2. 12. [Walke worthy of the Lord.]

Quest. How shall we so doe? How to demeane our selves new as creatus.

Answ. 1. Manifest and maintaine that new image which is imprinted upon thee. In the first [Page] creation, every creature came 1. Manifest and maintaine this image. forth and appeared in their severall formes and kindes wherein they were created: so the new Creature must appeare in his owne likenesse.

This was Adams advancement above all the creatures, that hee was made in the image of God, as none of them were. And this is the honour of all the Saints, that they are advanced to a farre more excellent image of the second Adam: for shall the first Adam beget children in his owne likenesse, and shall not the second Adam? Shall earthly fathers beget creatures like unto themselves, and will our heavenly father beget children to another similitude, than his owne?

Who art thou then that professest thy selfe a sonne of God, and in thy life resemblest the image of Sathan, sin, and unrighteousnesse? [Page] that professest the second Adam, but bearest the image of the first?

Secondly, maintaine this image of God thy selfe. The first Adam, made in the image of God, soone departed from this image. Satan stole this image from the first creature: and is no lesse envious against the image of God in the new creature; but will assay whether by temptation, hee can rob us againe. Take heede of temptation: Let not the new creature meddle with forbidden fruit; Consider the danger of disordering this workemanship by sin. Adam by creation was a most lovely, innocent, and familiar creature with God: yet by one sinne of the most excellent and beloved creature, was rejected and punished in himselfe, and all his posterity; yea behold the whole frame of this goodly world, and [Page] all the creatures; how this excellent workemanship, defiled and disordered by sinne, was destroyed with an universall deluge. Let not the new creature sin against greater grace. The Lord knoweth none that want this image; but will say one day, Depart from me, I know you not.

Secondly, to demeane our 2 Resigne our selves to Christ our second Creator. selves as new creatures; we must resigne up our selves wholy to Christ whose creatures wee are: for all creatures else resigne themselves to the glory of their maker.

Man in his first creation had the name Adam imposed upon him, to note his frailtie; that hee was taken out of the dust of the earth: but in his second creation, which is from heaven, hee hath a more honorable name: as the name of Christian, of a member of Christ, of a brother of Christ; to note, that as he was [Page] taken from the side of Christ, so hee should not abase himselfe to the service of sinne, Sathan, earth, or lusts: but onely devote himselfe to Christ, and walke worthy of this honourable name.

First, desire to know and mind 1 nothing but him. In the first creation, man was indued with a cleare knowledge of God the Creator; and while hee stood, all his thoughts and meditations were taken up with sweetest contemplations of God his Creator. Now in the second creation hee is indued with the knowledge of the highest mysteries of God the Redeemer: and now all his thoughts should runne after Christ, and his desires should fixe themselves upon Christ: and as Paul, I desire to know nothing else but Christ, and him crucified; and as the Martyr, Onely Christ, Onely Christ.

Secondly, desire to be wholly 2 [Page] imployed for him. The creatures of Kings and great ones, as they are abusively called, apply themselves wholly to the will of their Masters, that have made them so great: And they be not their owne; their wills, their times, their motions, their actions, and themselves, are not themselves, but wholly their Masters. And so here it is the Apostles argument. 1 Cor. 6. Yee are not your owne: glorifie therefore God in your soules and bodies, for they are his.

Thirdly, onely feare to displease him by sin; seeing as creatures 3 we depend upon him, both fot our being and working. If he withdraw himselfe, or by sin be driven from us, wee stand not in grace one moment.

Thirdly, to demeane our selves 3 Move as new creatures. as new creatures, we must move according to the motion of the new creature. Adam in the innocency [Page] was not to bee idle, but to live in labour, and in the exercise of a calling: so Cain and Abel, Lords of the world, were trayned up in a calling; so was the second Adam: So must wee be diligent in the calling of a new creature, (that is) the calling of a Christian: Wee must neither be idle nor unfruitfull in the worke of the Lord.

This is a notable meanes to attaine to the perfection of the new creature. For as every creature in nature mooveth from imperfect to perfect, so it is in grace; which our Saviour expresseth by the corne in the field, Marke 4. which first riseth to a blade, and then moveth to an eare, and then to ripe corne in the eare: So the new creature riseth by degrees to perfction.

The exercise of the body causeth growth: which is not so much action as strength of [Page] action. Not the trade, but diligence in the trade and calling, increaseth the stroke. The diligent hand maketh rich: so diligence in the meanes of grace, and earnestnesse in good things, addeth unto the stocke of grace. Therefore as Paul, forgetting what is behind, let us presse hard to the marke, and high calling: Phil. 3. 13.

Fourthly, to demeane our selves as new creatures, we must 4. Converse among new creatures. converse among new creatures. Every creature by nature gather to their likes: Birds of a feather, Beasts of one kinde. For every Creature hath agreement, and sympathy with his kinde: and things thrive best among their like; Even so the new man will be among new men. A Dove of Christ cannot affect, nor thrive, to live among Ravens: Nor the Sheep of Christ among the Swine, that wallow [Page] in earthlinesse and lust. The new creature contemneth a vile person: but honoureth them that feare the Lord.

First, joyne thy selfe now to the societie of the Saints. For How? as the Lord at first made man a 1 sociable creature above all the rest: so when hee maketh him a new creature, it is not to thrust him into a cloyster; but to live in holy and fruitfull society, and shine as lights, not thrust under bushels, but set in candlestickes, in the midst of a froward generation.

Secondly, admire this new 2 workemanship in the meanest beginnings of grace, and that in the meanest professor of godlinesse: and honour it above the creation of a Duke or a Prince, that professeth against it. Esteeme a godly man not according to his first birth, but according to his new birth, I know no man [Page] after the flesh, saith Paul, that is, not according to their minority in the first creation, but according to the state into which they are new borne, and brought into by a second creation. And therefore men despise the new creature, because they see nothing but a peece of old earth upon them, which is base in outward appearance. And so they beheld Christ himselfe, and saw no forme and beauty on him. They gaze on the Esa. 5 3 2 earthen vessell: but see no hidden treasure.

Thirdly, agreement in judgement 3 and opinion knitteth men in societie, Rom. 15. 6. The new Creatures have but one faith, one Lord, one hope, one religion, one profession. And herein thou must agree with them: Gal. 6. 16. They have one rule: Hardly shall we finde a new Creature Popery in some sense rightly called the old Religion. among the Papists, who say, they are of the old Religion: which indeed in sundry senses [Page] may be called old, though it be a new device, and humane policy.

First, because it is every way 1 agreeable to the old man, a pleaser of naturall corruption: requiring nothing which corrupt nature will not willingly afford.

Secondly, it may be said to be old, because it can never beget a 2 new creature.

Thirdly, it is so old and doting, 3 as that it is tottering and falling to ruine, as it selfe hath shifted long since off the foundation laid by the Prophets and Apostles.

Fourthly, conformity and similitude of manners linke men 4 together in good or evill, Phil. 3. 17. Looke on them which walke so: walke with the wise. The surest band of societie in the new creature, is, the similitude of manners, and converse in the communion of Saints: where each one chooseth his companion, for the grace of God hee espieth in him, and from whom [Page] hee may hope to get good. He never looketh to gather grapes of thornes, nor figges of thistles: and therefore his delight is in the fellowship of Saints, in Gods house, in their houses, in publike duties of Gods worship, in private duties of edification. Who would looke for these new Creatures in Tavernes, Play-houses, Ale-houses, places of riotous meeting, and hellish resort? where ordinarily is no mention of grace, but to disgrace and wound it, and all the friends of it. Follow the light side of the cloud, and not the darke side of it.

Fifthly, to demeane our selves as new Creatures, wee must live 5. Live as new creatures. to the good of others. No Creature liveth for it selfe, but for the whole: The Sunne shineth not for it selfe, but for the world: Trees beare not fruit for themselves: Nor doe clouds breed raine for themselves, but to water the earth.

[Page] So the new creature must not onely be good: but doe good to others. The Commandement is, Gal. 6. [Doe good unto all, but especially to the houshold of Faith.] These trees of righteousnesse must be laden with fruits, that every man may gather and taste. A private man, but a publike good. Light is a most communicative, and diffusive Creature; and the more it imparteth, it hath never the lesse: Much more the light of grace; it feares nothing so much as a bushell, as truth feareth nothing but to be hid. Aske thy selfe, of what good use art thou in the world, that professest thy selfe a new creature: Art thou a private minded man, a worldling, a man without bowels and compassion, a man without hands, from whom nothing can be wrung, for God, for his Church, his ministerie, or any good use? thou art farre from a new creature, and [Page] as yet an unprofitable lumpe of earth, without sense of Heaven. Christs whole life was in doing good to all.

Vse 4. Let no man pretend his old man as a plea to maintaine his lusts. Oh I was angry, saith one, and I cannot beare an injury, it is my nature to be hastie: And I, saith another, was overcome in company with drinke, and my nature is to be soone overcome; and so in other lusts. But hast thou not now made a good plea? is it not all one to say, thou art no new Creature, who hast nothing but nature in thee? Why art thou a Christian, and no new Creature? Or a new creature without the spirit, which lusteth and subdueth the rising of the flesh?

Others by the same plea excuse the sinnes of their callings, Others doe so, and I must doe as other men: but a new Creature must differ from all old [Page] and sinfull courses.

Others follow the courses of the world with full spirits, in every new disguised fashion of apparell, in excessive pride, in riotous gaming, feasting &c. and say, it is the fashion, course, and custome of the age and time: But wert thou a new creature, thou wouldst not then plead for the old corruption of the world. A new creature is called out of the world, and hath a new constitution and frame of life, answerable to that calling, but contrary to the world. The defence is worse than the fault.

The last Vse, is a ground of consolation to all Gods children, in that they are new creatures. The priviledges of the new creature are like that white stone, and the new name, Revel. 2. 17. which no man knoweth, but hee that receiveth it. The stranger entereth not into his joy. I speake now of childrens bread, [Page] which is not cast to dogs, and of things that are riddles to the greatest part of the world. It could not be but that men in hearing what honour all the Saints have in their new estate, should reach at them as men ravished, if the vaile were not over our hearts, as over the Iewes, when Moses was read. But the covenant was ever sealed amongst the disciples.

These priviledges of the new creature, are in respect, Priviled [...]es of th [...] new creature.

First, of their renovation, and newnesse; and this both of their nature and condition.

First, hee hath attained a new and divine nature, 2 Pet. 1. 4. And this both in respect of a new father, and a new image: For wheras we be children of wrath, of disobedience, and of our father the devill, whose workes wee doe, Iohn 8. and by nature the seed of the wicked: wee by the second creation, become [Page] the sonnes of God, the seed of Christ, and Gods very off-spring. [...], Acts 17. 28. For now of his own good will he begate us by the Word of truth, Iames 1. 17. and what a dignity and honor is this to be Gods children, Kings children? Seemeth it a small thing, saith David, to be sonne in law to a King? what am I, or what is my fathers house, to be sonne to a King? In the first creation, thou sayest to corruption, Thou art my father; in the second, thou sayest to God; Thou art my father: 1. Iohn 3. 1.

And secondly, whereas wee beare the image of the first Adam in sinne and corruption; and by sinne no childe can be liker his father, than wee are like the Devill: By this second creation, wee attaine a new image of the second Adam, wherein we resemble our heavenly Father. Oh what a forlorne estate was that in the first Adam, wherein [Page] the image of God, by the fall became as a dead child, having some lineaments and image of the father, but a loathsome and rotten carkase, left onely as a monument of that image which once was there, to leave them without excuse? Rom. 1. 20.

But now wee are renewed to the Image of God againe; which the Apostle placeth in, first, knowledge; secondly, holinesse and righteousnesse.

For knowledge, whereas in the first Adam, wee are as blinde as Moles; our mindes are in darknesse, more miserable than that of Egypt: a comfortable light of saving knowledge is created in our mindes, which are renewed in knowledge. A Sunne of grace, and righteousnesse is risen to us, and our eyes are open to behold it. A sanctified knowledge, not of the History of Christ, but of the vertue and power of Christ, in our owne new workmanship. [Page] Not a speculative, but a feeling knowledge, not like that of carnall men and hypocrites, whose knowledge of the truth reflecteth not on themselves; being like to stone vessels, which hold sweet waters, but are not sweetned by it: but it is a knowledge changing the minde and man into it selfe, 2 Cor. 3. 10.

And for holinesse, the Saints carry upon them the image of God, both inwardly and outwardly. In the soule, the new Creature resembleth God himselfe, in holy wisedome, truth purity, and so in many his most holy attributes; and in holy affections: Loving, where God loveth; approving, what hee approveth; hating, what he hateth; delighting in the persons most, in whom God most delighteth: shewing kindnesse, patience, mercy, even to enemies, as the Lord himselfe doth.

And for outward holinesse of [Page] obedience and conversation; whereas when hee was in the old Adam, hee walked in the wayes of the world, without God, and without hope; expressing the old Adam in all bad customes and habits of sinne, and the man being wholly dead in sin, onely his sin was alive: Now being a new creature, he beareth holines written in his fore-head, as being made a Priest unto God. A new man hath new manners, new obedience, new carriage, and conversation: he now walketh after Christ, the most absolute patterne of all purity and holinesse.

Oh what a comfortable change is here? for whosoever beareth this image of God in any measure, are deare unto the Lord: how pleasing is it to a father to see his owne favour, countenance, and conditions upon his children? and commonly children that most resemble [Page] their father, are dearer unto them.

Secondly, this renovation is 2 A new condition. unto a new condition: and this in a new

Covenant,

Life,

Inheritance.

First, for the first: In our old 1 Covenant. creation, God had covenanted nothing but wrath, which by sinne wee incurred: now we are become enemies of God, and God to us: he is whetting his glittering sword, upon the edge of which we cast our selves. Our necks are laid on the blocke, and all ready to execution: hee pleased to grant us a pardon, and renew with us another covenant of grace; whereby hee hath both discharged the offence, and released the punishment: and yet more, bestoweth righteousnesse upon us, and entereth into perfect reconciliation, beholding us as friends: Iames 2. 23. Abraham was the friend of God, as a man [Page] after his owne heart: so David, Act. [...]3. 22. as beloved of God. Let the new creature cast out the spirit of bondage to feare: now thy sins are forgiven, the Law satisfied, Gods wrath appeased, all old bonds discharged, go in peace.

Secondly, for the second; 2. Life. whereas all the sonnes of Adam were altogether dead in sin, neither was it possible that our first Parents, being altogether dead to God, and without the life of God, could convey any life of God to their posterity, no more than a roote or stocke of a tree, altogether dead, could beare any live branches: no more than men and women naturally dead, can bring forth living children. What an happy change is made in the new creature, by regeneration and incorporation into Christ, who hath abolished death, and brought life and immortality to light by the Gospel? 2 Tim. 1. 10. And who hath quickned us [Page] being dead in sins and trespasses, Ephes. 2. 4. Now what a distance is betweene life and death; especially, life to grace, and death in sin? So much is the comfort of a new creature, above a man unregenerate.

Object. Alas, I finde not this life of God, but am assailed and daily foiled by sinne.

Answ. Our life created in Christ, is not altogether perfect in this world, but some remnant of the old Adam, will still bewray it selfe. For as in a field, the dead carkases remaine, to shew what a victory is atchieved; so the carkases of sinnes remaine, to shew what a victory we have by Christ: but without life and power to conquer us; or if any life be in sinne, it is as the life of a Serpent, whose head is crushed in peeces.

Secondly, life in all living men is not alike: but in some stronger, in some weaker; in some [Page] more healthfull; in some more conflicted with diseases; in some more aged and tall; in some weaker and younger: and so it is in the life of God. But canst thou find it in any measure or degree? happy art thou. If naturall life be so precious and desireable, what is spirituall and eternall?

Object. Oh that I could finde Notes of heavenly life. this life in any measure!

Answ. First, where life is in man, there is a breathing. Hast 1 thou holy affections, petitions.

Secondly, where life is, there 2 it is maintained by food. Dost thou desire the sincere milke, the Mannah? dost thou thrive, and grow by it? canst thou digest strong meate?

Thirdly, where life is, there is 3 growth to the full vigour. Dost thou grow in stature, and strength, outgrowing the weakenesse and infancy of grace, passing the severall ages of Christianity?

Fourthly, where life is, there 4 [Page] is motion. Dost thou move in the manly actions of grace? walkest thou diligently in the calling of a Christian, abroad and at home?

Fifthly, canst thou beare burthens, afflictions, from God, without 5 murmuring? wrong from men without revenge? Here is the life of God.

Thirdly, for the third; whereas in the first Adam, wee are all 3. Inheritance. cast out of Paradise of the third heaven, as persons in disgrace with their Soveraigne, are banished from the Court, as Absalom after his slaying his brother, was commanded out of the Kings presence, and might not see the Kings face, 2 Sam. 14. 24.

The new creature restored to favour, hath a tenure and certainty of the inheritance of Saints, and not onely so, but present possession, though not full possession, both in Christ, who tooke possession as a head, not [Page] for himselfe, but for his members, both in their name, and to their use: As also in beginnings of heavenly life, and conversation already; what comfort can a Saint in heaven want? But of every new creature the Apostle saith expresly: [Hee is raised to heavenly places already.] [...]. Pet. 1. 6.

The second ground of comfort hence, is from Gods gracious acceptation, who calleth them new Creatures, that are very imperfectly new. Wee have cleaving to us a great deale of old rubbish and corruption, from the old man: but if wee have the least beginnings of new Creation, and the least seeds of sound grace (but as a graine of mustard-seede) he pleaseth to stile us thereby, as if no old thing were left in us. So in Canticles the fourth [Thou art all faire, my love, and there is no spot in thee:] and in the context. All old things are past.

[Page] Reas. 1. He nameth the end New creatures denominated from imperfect nevvnesse. from the beginning, and those new, that onely tend to newnesse, and speaketh of us as wee are in his account, not our constitution.

Secondly, for our incouragement, 1 our God telleth us wee 2 have crucified the flesh and lusts, Gal. 5. 29. when we are not yet halfe way in the worke: that we are sanctified and saved, when wee are but in the beginning of both; both to hold us on in those beginnings, (For, what account will hee make of us, when wee are all new creatures, that thus esteemeth of us now?] as also to assure us of perfection, as the harvest was in the first fruits. The new creature shall be as surely perfect, as if he were already.

Thirdly, that wee should admire this grace, and imitate it, 3 in espying the grace of God in others, and esteeme them from that, and not from their corruptions. Whereas cleane contrary, [Page] we can fixe both our eyes upon the least frailties to disgrace them, and the whole profession for their sakes: but passe over many excellent graces. Is this to be like God? would we have God doe so by us? or if he should, should we ever carry the name of new creatures?

The third ground of comfort, is in respect of the Lord his gracious preservation, and perfecting this worke.

Now the Lord upholdeth this new creature: New creatures, how upheld.

1. Partly, by conquering oppositions and enmities against it.

2. Partly, by confirming it against all encounters and impediments.

To the former: Sathan and our owne corruption could cast us off the happinesse of our first creation, but not of the second.

Reas. 1. When God once bē ginneth 1 true grace, it is followed [Page] with grace, till all be new. Deut. Chap. 31. ver. 4 [Perfect is the worke of God.]

In the creation he never gave over till he had perfected all the Creatures: so will he never give over the worke, till there be a perfect new creature.

Secondly, true grace, though 2 never so small, is Gods earnest of glory: and the Lord never tepenteth him of his earnest.

Thirdly, sound grace is as the light that shineth more and 3 more till perfect day, Prov. 4. 18. The golden chaine cleareth it: Rom. 8. 30. Once justified, ever glorified.

Fourthly, to destroy the new Creature, requireth a stronger 4 power than that which set it up. Therefore all the gates of hell, nor any created power can demolish this frame: Which made the Apostle triumph as in a victory gotten, Rom. 8. 37. Here is the comfort of Perseverance.

[Page] Secondly, the Lord upholdeth his owne workemanship, by confirming it against all encounters.

First, of worldly basenesse. Art thou in a meane condition, a poore creature, despised, and cast off of men? yet being a new creature, thou art the Son of God, an heire of grace: thou hast a new name, a new stone of absolution, a new title to a new heaven, and those new mansions which Christ is gone to trim up for thee.

Secondly, of worldly wants. Art thou poore, and in want of necessaries, and hast scarce from hand to mouth to provide foode and rayment? yet being a new creature, thou wantest not a full treasurie and store-house.

The same full and liberall hand that feedeth and sustaineth all the baser and inferiour creatures, will much more sustaine thee a new Creature. The Lord that looketh on thee not as a [Page] [...] [Page] [...] [Page] Creator, but as a Father, will looke to thee, and will supply all wants, with a new tree of life in the middest of the Paradise of God, and with that new garment of immortality which never waxeth old.

Thirdly, of worldly persecutions. Why the new creature is so hated in the world. Because himselfe hath noted the true reason, why the new creature is so hated in the world. The reason is, because it is new, and called out of the old estate of the world: For

First, every new thing is a wonderment for a time: therefore 1 men gaze at grace, as if it were a Comet, or new Starre. Whence the Apostle saith of himselfe, and the rest, that they were as gazing stocks to men and Angels.

Secondly, contrariety betweene 2 the godly and wicked: In one, all is new, a new judgement, will, affections, actions: in the other, all is old still; and a new patch will never agree [Page] with an old cloath. Hence an old ungracious man will better agree with a sinner of any kinde, than with a godly Christian.

A naturall man can agree with Papists or Turkes, better than Professors: For both agree with him in oldnesse and darknesse; and darkenesse is not contrary to darknesse, but to light: But with a sincere Christian he cannot agree; for his light is contrary to his darkenesse.

Thirdly, grace in the new Creature, is a secret disgrace to 3 the old man. A new thing quite putteth down the old, and disgraceth it, and therefore no marvell, if the world, lying in the old suddes of sinne, endureth it not.

To conclude all: hast thou felt the power of the Word and Spirit renewing thy soule? Oh rejoyce abundantly in this great mercy. If God had created thee an Angel from heaven, he had not honoured thee with such [Page] a priviledge, as to create thee anew in Iesus Christ: for then they are but servants and ministers to thee that art an heire of salvation.

If thou dost not feele it, awake out of security, die not in this sleepe. Consider? the image of God defaced in thee, the fearefull sentence of the Law, the ghastly face of death, the terrours of the last judgement, the millions of men that are in hell already for want of this new Creature; and the patience of God towards thee, waiting for thy conversion, and offering thee good meanes of salvation, that thou mightest get at length into Christ, and be a new Creature.

FINIS.

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MEDITATIONS From The CREATVRES. As it was Preached in Aldermanbury by Thomas Taylor D. in Divinity.

The Fourth Edition.

LONDON, Printed for J. Bartlet at the gilt Cup in Cheapeside, 1635.

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MEDITATIONS From the CREATVRES.

PSAL. 8. 3.‘When I behold thine Heavens even the workes of thy fingers, the Moone and the Starres which thou hast ordained: What is man (say I) that thou art mindefull of him? and the sonne of man that thou visitest him? &c.’

COnsidering with my selfe of the benefit of Meditation, together with the [Page] difficulty of it, which hath almost worne it out of use amongst Christians; I thought fit to afford a little helpe, to lead up carefull Christians into this mount of Meditation: in which mount God will bee seene. And who seeth the clogge of earth pressing downe his soule, and needeth not this pulley to fetch it up againe? And, who is sensible of legions of noysome lusts, that take up the heart as their proper habitation, and desireth not better guests? Who can discerne the darkenesse of his minde, and not open his windowes, and hereby let in some light into his darke house? Now as the Lord himselfe, his Word and Decrees, are the principall object of ordinarie Meditation: so are his workes; and execution of his decrees a fit object for extraordinary. Whereby wee have not onely a [Page] sensuall use of the Creatures, as the bruit beast: but a spirituall; and profit not onely our bodies, but our soules by them. Wherefore else did the Lord create them? not, as hee might, all in a moment, or in a day, but in sixe dayes: but that we might orderly meditate of them, even in particular, and gaine by them some sound knowledge, which might reflect upon the will and understanding. Wherefore hath his wisedome afforded such variety and plenty of them? but that we should be alwaies stored with matter of fruitfull Meditation, and never be without the object or matter of our owne good. And what else is the cause that many are so fruitlesse and barren in their course, and such wasters of precious time? but that they never intended to carry their mindes along in such profitable Meditations: which, where they [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] dwell, suffer not a man to be idle or unprofitable in the workes of the Lord. For, whereas a good man may bee cast into such circumstances, as hee cannot alway be in good actions: yet were it hard, if hee might not bee alwaies in some good Meditation, wherein to improve his time. But to the words.

This Psalme is inscribed to him that excelleth on Gittith: so also are 81. and 89. Psalmes. Some thinke

1. Because David compounded it in Gath, in his banishment.

2. Some, from a musicall instrument so called, because either invented or most used in Gath.

3. Some, from a kinde of melodious Verse, or Song.

4. But I thinke, it respecteth the time when this and those songs used to bee sung, namely, [Page] at the time Haggittith, that is, of winepresses or vintage: Which feast was solemnely celebrated by the Israelites, in which feast, they especially praysed the name of God, for the great and manifold benefits conferred upon men. Which is the substance of this Psalme: wherein the Prophet extolleth the Majesty of God.

1. By contemplating the workes of nature, in the world, to the fifth verse.

2. By considering his worke of grace in gathering him a Church, from the miserable masse of mankinde. These two are the great workes, wherein the Lords greatnesse shineth out: The Creation and Redemption; the one written in the volume of the Creatures, the other in the volume of the Scriptures. In this Verse

1. Hee acknowledgeth himselfe [Page] occupied in contemplation of the heavens and stars. Looketh on them not with the eyes of the body onely, but with the eye of faith.

2. That hee is led to God by them: For,

1. Hee saith not the heavens, but thine heavens: that is,

1. Of which thou art Maker.

2. Of which thou art the owner, possessor, and indweller, Psalms 89. 12. [Thine are the heavens, and thine is the earth.] Gen. 14. 19. He is possessor of heaven and earth.

2. Hee addeth, the worke of thy fingers: hands and fingers are ascribed to God metaphorically. And here the heavens are called not the workes of his hands, but of his fingers: to note his singular industry, his exquisite workemanship and art, and [Page] also his speciall love and care over these workes.

3. The Moone and Starres thou hast established, that is, thou hast assigned every one their place, and confirmed them by a perpetuall law, written in their nature, and set them sure & firme bounds which they cannot passe.

3. In this contemplation hee casteth his eye upon himselfe, to cast himselfe low before God. When I consider both the greatnesse of the workeman, and the largenesse of the worke, and for whom they were framed; then in sense of my basenesse, thinke I, [Lord what is man, or the Son of man as thou visitest him? &c.] Not, what is Adam, which were no great matter of pride: but what is Enosh? fraile, mortall, infirme and miserable man, now after his fall, that hee should enjoy such a workemanship. From hence in generall observe.

[Page] Obser. That the voyce of the creatures is not to bee banished out of the Church.

Reason 1. If all Scriptures bee profitable to teach and improve, then those that teach divine things from naturall.

Reason 2. The Profits and Apostles, and Christ himselfe were most in this kinde of instruction, by Parables and Similitudes; therefore Ministers and Pastors may doe the like.

Objection. The Creatures onely conceive; they convert not.

Sol. Must no doctrine of conviction bee heard in the Church? the frivolous conceit of Antinomists is, Away with the Law, let it bee buried with Moses, and let no man know where, after men are once come to Christ. But though wee have a superiour doctrine and helpe in the Church, must we therefore refuse this?

Object. The Heathens had this [Page] knowledge, and it is fitter for them.

Sol. Must not wee know God in his workes, because the Heathens did? Nay, if they by his workes came to know the invisible things of God, may not wee much more, who by faith know, that the world was made by the Word of God? Heb. 11. 2.

2. Did not the Philosophers discourse of God, Iustice, Vertue, the chiefe good, all moralitie, all civill and oeconomicall duties? must a Christian bee therefore locked up from them?

3. David was able to distinguish betweene things handled, and the manner of handling, between the same object, and differing considerations of them. So Christians consider the same heavens, earth, &c. but spiritually and supernaturally: as [...]: to magnifie the Creator: 2. to excite our faith and confidence: [Page] 3. to humble our selves.

Ob. Wee must desire to know and preach nothing but Christ, & him crucified: therefore away with all the Law, and all the preparatives to Christ; away with all rules and directions of the Law, when men are come to Christ.

Sol. Surely, these men must blot out a great deale of Scripture; as, all the creation, all the Law and explication of it, all the history, all the parables and similitudes, all that part of Scripture of the booke of Iob, of Psalmes, of Prophets, wherein Gods Majesty is exalted in the creatures; or put in some more to it, to prohibit us the use, and shew us the exposition of them.

Vse. As the Prophet here looketh fruitfully on the Heavens, the Sun, Moone, & Starres: so must wee. So did hee also in Psalme 19. and, There is no language, tongue, or speech, where [Page] their sound is not heard. Wee will not discourse of this voice, as if wee were in the Schoole of Plato, or Aristotle, or Tully de natura deorum: but as in the Schoole of Christ, taught by the Scriptures, and the spirit speaking in them. For,

1. Hath not the Lord in wisedome made them all?

2. Hath not hee furnished us with reason and discourse to draw out some straines of that excellent wisedome by them, and from them?

3. Shall Philosophers, Physicians, Naturalists, and Heathens learne many good lessons from them? and onely shall not Christians.

4. Have wee beene set to this Schoole ever since wee were of yeares of discretion, and have taken out no lessons of wisedom, out of this great Booke? Or shall wee still looke upon these [Page] things as on faire papers that have no letters? or as illitterated men looke upon written papers? but not able to reade a word?

Know then that we may learne somewhat.

1. From all the Creatures in generall.

2. From every Creature in particular.

The voce of the Creatures in The voice of the creatures in generall. I. generall, is seene in these seven particulars.

All of them teach us to bewaile our rebellion against God, which all of them reproove. For they all stand in their kinde and station, in which God set them at first: The Sunne rejoyceth to runne his course; the Sea keepeth his bounds and bankes miraculously by the law of his Creation; the Earth stands upon his foundation: the Heavens keepe their motion; the Waters ebbe and flow; the very Cocke [Page] croweth and keepeth his appointed watch. Yea, all of them, further than mans sinne hath disordered them, keepe the Law of their Creation: But no man doth so; they have all strayed away from God. Man hath fallen from his station, hath stopped in all his supernaturall motion: Nay, a man regenerate, as great a Disciple as Peter, sleepeth and snorteth in grievous sinnes, and cannot watch one houre with his Lord.

All of them teach us obedience II. and service unto God. Because,

1. All they serve the Lord by a perpetuall Law: the Heavens declare the glory of God, the earth sheweth his handy worke; the Windes and Seas obey him; fire, snow, haile, vapours, stormy winds fulfill his word. Psal. 148. 8. Frogs, grassehoppers, lice, come by armies at [Page] his Word: nay, they will runne from themselves, and cease to bee themselves in obedience to him. The fire shall not burne if hee say the word: the fluid Sea shall bee a solid wall and pavement: the River Iordan shall runne backe: nay, the Sun shall stand still, and goe backe ten degrees if hee will appoint him: Fire will descend, iron swimme, water ascend upward. Now, shall the senselesse creatures have eares to heare their Creator, and man be deafe? Shall his Word binde them, and not us reasonable creatures to whom it is given?

2. They all serve us on condition that wee serve him; and willingly are ruled by us, no further than wee are ruled by him; and therefore we are called the Lords hosts, souldiers, and armies, both to defend us in his service, and to force into ranke the rebellious and disobedient.

[Page] 3. Their service of us, is not a motive onely, but a measure of our service of him. For,

1. They serve us onely; so we ought him onely as our Lord.

2. Alwaies, night and day they never cease; so should wee serve the Lord.

3. They serve us freely without hope of reward; not forced, but most willingly by naturall instruction: so ought our obedience to our God, to bee free and cheerefull.

4. They serve us with their best and sweetest gifts: the Sunne with comfort, influence of heate and light: the trees with their sweetest and ripest fruite, the beasts with their sweete, fat fleece, and sweetest life. So ought we the Lord with our best parts, affections, strength, indeavours, and whatsoever we have, being his, of him, and from him.

5. They serve us to the wasting [Page] of themselves, and losse of their beeing. We ought also to serve our God, though to the losse of our selves, our dearest thinges and lives. Here are laymens bookes enough; every creature in his eye, hand, or use, readeth this lesson to him; I serve thee my Lord, serve thou thy Lord.

All of them are the Lords professours, teaching us the invisible III. things of God. Rom. 1. 20.

1. His Eternity; for as they could not make themselves, so their maker must needes bee before the things made; and consequently he must be eternall.

2. His Wisedome shineth in the exquisite, and artificiall cunning, in the frame of the smallest creature: As of the Bees or Ant. Consider the beauty, order of them all; and therein doth his wisedome shine: as also in the variety and distinction of them. [Page] So in the excellent order and subordination of them one to the service of another. So that an heathen might say, In wisedome hee made them all: and shall bee condemned, for not seeing the wisedome and art of the workeman.

3. His power; must not hee bee Almightie, that makes all things of nothing; that hangeth the huge vastnesse of the earth as a ball without any pillar to support it; that can bound the sea with his word onely; that can sustaine such a masse of creatures?

4. His bountifulnesse and goodnesse. In his endowments of every creature in this kinde: In his large provision for them in their severall necessities: In making them all so good in themselves, and for our good and benefit. All of them call on us to taste and see how good God [Page] is in himselfe, who is so good in these: how good unto us hee will bee in his Pallace, who is so good to us in our prison. Here bee millions of Ministers and Apostles sent by GOD into the world, to preach unto men the inexhaust treasures of their Lords goodnesse, wisedome, and power.

All of them teach us to depend IV. upon him, as they doe for their being and well-being, for their motion or station. Psal. 145. 15. [The eyes of all things waite on thee, and thou givest them food in due season:] and Psal. 147. [...]. [The young Ravens cry to him for food, and hee feedeth them.] So should wee much more, not onely cast our care on him, and expect all our good from him; which is to knocke at the right doore, and to goe to the fountaine: but also receive all, as from his hand, not shifting for our [Page] selves by unlawfull meanes, and taking our estate at the hand of the Devill, in lying, deceiving, usury, &c. and to returne all in a sober, moderate, and sanctified use unto him againe: for how unkindly did the Lord take it at Israels hands, that they should take his wooll, and flaxe, and oyle, and bestow it on Baals service? Hos. 2. 8. Thinke now with our selves how disdainefully wee should heare; The Oxe and Asse know their feeder, but wee doe not ours.

All of them teach us to love him, and returne all fruits of love to him; because

1. They are all fruits of his love, his love-tokens to us.

2. God loveth us better than all them, whom hee made their Lords; and should not wee love him better than all creatures?

3. All threaten us failing in our love, for that turneth them [Page] against us, and they become revengers of his quarrell: the sun will burne up our fruites, or deny his comfort and shine: the clouds will drowne our fruits, the aire pinch them, and punish us.

4. Shall every creature, of which I am Lord, yeeld me fruit; my cattell, my trees, my ground? and shall my love bee fruitlesse unto my Lord?

All of them teach us unitie, VI. love and peace one with another: all of them doe conspire in unity, and harmony among themselves, for the good of the whole: they preferre the good of the universall before the particular good of themselves. Fire will descend, water will ascend, and all to hinder a rupture and vacuum or emptinesse in nature.

They all have their severall contrary qualities and motions, but trouble not one another. The fire doth warme the aire; the [Page] aire preserveth the water; the water moysteneth, and maketh the earth fruitfull: one element is a good neighbour to another, though never so contrary in qualities. They have all their severall degrees and differences; some high, some low, some light, some darke. The sunne excelleth all the starres in splendour; the starres, one differ from another in glory: Gold excels amongst mettals. In the sensible creatures, the heart and vitals are most noble; yet nature hath so sowdred them together, as there is no disdaine, no contention; but superiour creatures are bound to the inferiours, and communicate themselves in governing; the inferiour communicate in obeying. Nay, they all conspire to set forward mans happinesse and welfare. So ought we to preferre the publike, before the private good of our selves; and bee helpefull [Page] to one another in our severall wayes. Also in our severall degrees of superiority, and inferiority, bee beneficiall, and communicative of our gifts and services. All must conspite and consent to set forward the good of every man, and helpe up his happinesse, heavenly and earthly.

All of them teach us to grow weary of our present fervitude of VII. sinne, and waite for our promised deliverance, Rom. 8. 22. For if they shall sigh under our burthens, shall not we our selves? shall wee bee more senselesse of our misery, than they bee of it? shall we goe on in sinne, which is so burthensome and dangerous? Aske the beasts, and they will tell thee, sinne is an intolerable burthen; and takest thou pleasure in sinne? Seest thou not the beasts wanting reason, saving themselves from danger, as they may? Balaams Asse will shun and [Page] not goe forward against a drawn sword; and shall we against the sword of the Lords hand drawne out against sinne?

Thus the creation of the world is a Scripture of God, and the Mundi creatio, Scriptura Dei Clemens. voyce of God in all the Creatures, and by them all speaketh unto us alwaies, and every where. The whole world is his booke: so many pages, as there are severall creatures; no page is empty, but full of lines; every qualitie of the creature, is a severall letter of these lines, and no letter without a part of Gods wisedom in it. Thus of the creatures voice in generall.

Now come we to shew the voce of God in the particular creatures, which are so infinite in number, so divers in qualities, as this discourse would swell to How to meditate of the creatures. Instance shewed. an exceeding great volume: Therefore I will onely instance in some few particular creatures, which our Prophet here [Page] specifies in this Psalme, as the heavens, the sun, the moone, and starres, &c. Holding these instances sufficient samplers, whereby wee may patterne out our meditations; and as occasion shall serve, sucke out the sweet even out of every creature, as shall be obvious: dealing as Geographers, who being to contract the great world in a little sheete, for great rivers, they draw small lines, and for great citties, onely a period.

The first particular creature 1. In the heavens. that the Prophet mentioneth as the subject of his meditation, is the heavens and firmament. In which, consider

How the heavens and firmament 1 have a voyce to declare the glory of God, is plaine: Neither is there any speech or language where this voyce is not heard, Psal. 19, 3. Let us see what lessons the Spirit will speake to us in them.

[Page] 1. The height of the heavens 1. Their height. above the earth, sheweth the infinite height and honour of him, whose standing house is above all aspectable heavens. How great is himselfe that thus stretcheth the heavens with his span? Isay 40, 5.

2. This may put us in minde of the infinite mercy and goodnesse of God. So David in Psal. 103. 3. [How much higher the heavens are above the earth, so great is his goodnes to them that feare him.

3. This mindeth us of the majesty of God. Kings have their Palaces to shew their majesty and glory in: now heaven above is the pavillion of the Lord, Psal. 104. [His throne and seate is in heaven.]

2. The matter of them is so 2. Their matter. pure, subtile, and excellent, as mans wit cannot reach: all this preacheth the purity and divinity of the workeman.

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[Page] 2 This may remember us how pure that heart and mansion must be, wherein the Lord will dwell; our hearts are Gods heaven upon earth.

3 By this wee may remember, Revel. 21. 27. No impure thing shall enter therein; nothing that worketh abominations or lyes. How ought we to study for purity and holinesse, to fit our selves for what God hath prepared for us?

3 The forme of the heavens being round and circular, this 3. Their forme. may minde us of,

1 The infinitenesse of the Maker: a circle is an infinite figure.

2 The perfection of God; a circle being the most perfect and capacious figure. Hence is said, [In my Fathers house are many mansions,] John 14. 2.

3 As the circle of the heavens is equally distant from the point and center of the earth; it may [Page] minde us that heaven is equally distant to all beleevers; and in every Nation, hee that feareth Acts 10. God, and worketh righteousnesse shall be accepted.

4 The firmenesse and constancie 4. Their firmenesse of it, preach the truth and unchangeablenesse of him, whose onely word is the pillars on which this great frame leaneth, and though the mountaines are called the pillars of heaven, Iob 26. 11. and 2. Sam. 21. 8. because they so appeare to be, yet indeed, his word, power, and truth, are the pillars. This may undershore the faith of the Saints. Doth his truth uphold the great frame of the heavens, and will hee not uphold thee?

2 This assureth us heaven is a safe place to treasure in, no thiefe nor robber can spoile or deprive us of what we lay there: therefore the Latins hence call it firmamentum. Christ exhorteth us to treasure up in heaven, Mat. 6.

[Page] 5. The admirable rapt and 5. Their motion. swift motion: and revolution in 24. houres, which our conceits cannot follow; leadeth us to the mighty power of the first mover, who is far more swift and ready to helpe us in our needes: It guideth us also to that hand that ordereth the falling and moving of the sparrowes, of our haires; and in whom we live and move.

2. It teacheth us to be as ready and constant in our motions, and duties, as they who never stand still, but are in perpetuall swift motion and execution of his will.

6. What a number of gracious meditations doe the heavens affoord 6. Meditations from them as they are still in our eye. a heart that doth desire to be fruitfull? I see every where the heavens, Oh that is the place whither Christ ascended, and where he is, which must containe him till his second comming. And shall not my desires bee there?

[Page] 2. It is a place from whence I expect a Saviour, and shall not my conversation be there where Christ is? Col. 3.

3. It is my owne countrey: there is my fathers house, my kindred, my home and inheritance, my brothers and sisters, my elder brother, shall not I then esteeme my selfe a stranger here and hasten thither?

4. It is the most goodly creature, and yet reserved for the fire of the great day, for mans sinne: should not I herein behold Gods infinite hatred of sin, who will set his owne house on fire for it? should not I hate and tremble at sinne? And seeing all this goodly frame shall be dissolved, What manner of men ought we to be in all manner of conversation? 2 Pet. 3. 11. How richly might wee furnish our mindes with matter of fruitfull meditations, should wee thus looke on the heavens? Thus cannot the [Page] Heavens, nor never did.

In the Heavens, behold the light, the first creature that God II. The light. made, his first word was, fiat lux: that is, let there be light. As a man that builds a house, hee first considereth how hee may let light into it; without which it were but a dungeon, and cave of darkenesse; and so had the whole world bin a Chaos and confused heape without the light from heaven. As no quality of bodies doth more resemble Divinity, than the light; so nothing in the world of naturall things, more aptly preacheth unto us the nature of God, who pleaseth to call himselfe light: dwelling in light in accessable, yea being himselfe that essentiall, infinite, uncreated light, wherein is no darkenesse at all.

1 Doe I see the light, the nature of which no man can perfectly attaine? Iob 38. 19. Tell me (saith God) if thou knowest [Page] this; Where is the way where light dwelleth? Doth not this carry my mind to God himselfe, that eternall and infinite light, whose infinite nature none could ever comprehend?

2 Doe I see that God made not the light for himselfe; for he being light it selfe, needed it not; but for me amongst others: how can I but admire his care and goodnesse? how can I choose but gather what light and comfort is in himselfe, who hath put so much in the creature? and rise by it to his Divinity, who (as light) so communicateth himselfe, that no man the lesse, because another more?

3 Doe I see the light made so pure, faire, cleare, and perfect, as nothing can pollute it? if it looketh into all filthinesse, it contracts none. How can I but herein see an excellent resemblance of Gods infinite purity and perfection of his essence, in his eternall [Page] love, in whom is no darkenesse, to whom nothing is more contrary then darkenesse? and though he behold all darkenesse and order all confusion, yet in his divine understanding, is not any obscurity or dimnesse.

4. Doe I see the light freely and perpetually communicating it selfe, and diffusing it selfe to all men. I cannot but see GOD himselfe, alwayes abundantly communicating himselfe with all men, either by the light of nature which is the chiefe ornament of a man, or by the light of grace, which is the chiefe beauty of a Christian, or by the light of glory: which is the chiefe and highest pitch of an happy and glorified man. Iohn. 1. 9.

5. Doe I see the light alway like it selfe, never communicating with darkenesse, but fighting against darkenesse, and irreconcilably resisting it? Even so may I conceive God to be one, and [Page] alwayes the same, and ever like himselfe, in his nature, words, and actions: never favouring, but fighting against darkenesse, and works of darkenesse, sins and corruptions, which are as clouds, sometime getting betweene the light and us, and hindering the comforts of his beames from us.

6. Doe I see light driving away darkenesse; distinguishing things that were involued in darknesse; producing things out of darkenesse and secrecy? How can I but contemplate, that God, that eternall light, will one day discover all things that are in darkenesse, and bring all secret workes, words, or thoughts, and set them in a cleare light: Nothing is so secret which shall not be revealed; and God and his truth shall at last prevaile against all errour, powers, and wicked opposites set against it. Besides, light leadeth mee to Christ the light of the world: But of that [Page] more conveniently in handling the great light, the Sun.

7 How can I behold so noble a creature without some use concerning my selfe?

1 Doe I see a man cannot see light without light? and can I know God without Gods teaching?

2 I see the more light the Creature hath, the more excellent, profitable, and usefull it is: the Starres more excellent than stones for their light, the Sunne than the Starres: Of stones, the more light and shining, the more price and value, and vertue are they of. So should I thinke of my selfe, the more light of God and grace I can get, sure the more worthy I am; and of others, as they excell in knowledge and grace so should I thinke of them, as of stars which differ in glory according to the proportion of their light.

3 I see the greater light obscure [Page] the lesse: and it is absurd to light a candle to the Sunne. Why then should I sticke unto worldly wisedome, worldly comforts, earthly contentments, which are as candles to the Sun: the great light of the day, of heavenly wisedome, spirituall comforts, durable contentments?

4 I see the light bringeth comfort and refreshing, draweth all eyes unto it, all Creatures follow it, but hatefull Bats and Owles, &c. When I have slept all night, the light wakeneth mee, raiseth me to the actions of the day. Oh what joy bringeth it to the soule, when God sheweth himselfe lightsome to it? should not his glorious light be the sweetest object of the eye of my soule? Why should not this light awaken my soule, and raise mee from the sleepe of sin and lusts?

If light goe away, darkenesse succeedeth, in darkenesse none [Page] can see the way before him. O therefore why should not I lay fast hold of the Lord, who is my light, and walke in his light, by which alone I can hold the plaine and direct way to eternall life and light?

5. I see the light in an instant presenting it self, as the lightning is suddenly dispersed from one side of heaven to another. If I be in darkenesse and desertion, the Lord, my light, can and will suddenly present himselfe with joy and comfort to my soule.

6 Was I darkenesse? now I am light in the Lord, that is, enlightned by the Word of truth. 2. Enlightening others by holy instruction and conversation. Thus we must be wary and walke as in the light.

In the Heavens consider wee III. The light bodies. all the light bodies. as the

1. Sunne,

2. Moone,

3. Starres.

[Page] These rightly considered will bring much light to the eyes of the minde: and though we have in the Church a superiour meanes by the voyce of the Scriptures; yet wee may not despise the day breake, because the noone is brighter.

Quest. But why doth the Prophet here not mention the Sun, but the Moone and Starres?

Ans. When a man beholdeth the Moone and Stars, the Sun is absent, as in the night. It seemes it was his manner to walke forth in the night season, to behold and contemplate the Lords greatnesse and goodnesse, in these servants of the night: and wee should finde some times of the night not unfruitfully spent, if wee would take up this practice. But if the glory of God shine so much in these obscure lights: and if David could so teach, and admonish his heart by them: how much more by the brightnesse [Page] of the Sunne? And if David by day looke upon the Heavens, as Psalme 19. 1. he can say, The Heavens declare the glory of God, because in them hee hath set a Tabernacle for the Sunne, which commeth forth as a bridegroome out of his chamber, arraied with nuptiall and glorious garments, turning all eyes towards him; and as a Gyant strong and speedy to make a swift and long course, such as even our thoughts want wings to follow.

1 When I behold the Sunne in his wounderfull magnitude, 1. His magnitude being an hundred sixty and sixe times (at least) bigger than all the vast body of the earth; how can I choose but be ledde unto the Lord? and say, Great is the Lord, great is his power, and there is no end of his goodnesse. For, how much greater is the Creator of the Sun and Heavens, than the things created.

[Page] 2 When I behold the pulchritude 2. His brightnesse and brightnesse of the Sunne, which is such as blindeth and destroyeth my sight, as too weake to behold it; what infinite light and brightnesse must I conceive in the Father of lights; in that bright and eternall Sunne, who never setteth, in whom is no shadow of change? who can but here admire at the majesty of the Creatour?

3 When I behold the Sun ever 3. His motion. in his motion, never standing still but by miracle, never slacking his motion, but alwayes keeping the same pace; should not I learne to be constant in my motion, never to be idle, or make stop in my course or duty?

2 When I see that God himselfe and his Word is as the soule and spring of the Suns motion; hee commandeth him to come forth as a Gyant to run his race; hee can stop him in his race, and by a word command him to [Page] stand still, or runne backe: I must learne hereby to be sure, that Gods Word, as a soule, giveth life to my actions, my motions, and courses: I must move where his word bids mee, I must stand, and be every thing at his word.

3 When I see the Sun in his motion keepe his bounds and zodiacke, never going without his owne line, but precisely keeping his course, and not so much as slugging therein, must not I learne hence to containe my selfe within the bounds of my calling, and his command?

4 When I see the Sun in all his motions carry heate, light, comfort, and direction, and is the chiefe ornament of this inferiour world; and that he goeth no where but the world is better for him: should not I in all my course, strive to be profitable? and by the light of my conversation be comforting, directing, and shining to others in good [Page] workes? And when I see the Sun impart his light, and shine unpartially on good and bad, I must learne to doe good to all, good, bad, friends, enemies, envying my light to none, no more than the Sun doth his to any.

4 Doe I see the Sun set every 4. His s [...]tting. day, and rise every day? Salomon would have me see therein, my owne misery and vanity. Eccles. 1. 4. Thus hath the Sunne continued his course for many generations: But I rise but once, and have but one day of naturall life allotted me: and if my selfe and others once set, and the night of my life be come, there is no more returning to this life.

5 I see this glorious sun sometime clouded, sometime eclipsed: 5. His eclypse. and this calleth on me to see the eclypse of heavenly light in my selfe: my sin hath reached unto heaven, and often inverteth even the order of nature in obscuring light bodies: for light [Page] bodies not to shine, is besides their nature: As in the death of Christ, God would let the world see her sinne, in crucifying the Sonne of God. Never see the Sunne hide his comfortable presence, but confesse thou deservest never to see it any more.

6 I see sometime the Sunne by his extreame heate, scorch 6 His burning heate. and burne up the plants and fruits of the earth. Herein our Lord in the Parable, hath directed mans eyes to behold the persecution and affliction of the Church, which often scorcheth the greennesse of grace, and maketh many professors wither and fall away, Cant. 1. 5. I am blacke, for the Sunne hath looked on mee: and indeed,

1 The Sunne doth not more ordinarily or daily arise, than persecution daily waiteth on the Word.

2 As the Sun-beames diffuse and disperse themselves into every [Page] place; and no man can hide himselfe from the heate of the Sunne, Psalme 19. 3. So doe the beames of this Sunne of persecution, dart into every place where the Sunne of grace shineth in the Church. No godly man can hide himselfe from the heate of this Sunne, but one time or other it will finde him out.

3 The Sunne hath not more beames to scorch, and dry up the moysture of the earth, than Sathan and the wicked world have to dry up the moysture of grace, where it is not sound; sometimes by armies of inward and spirituall temptations, sometimes by open tyranny and hostility. That is not a true marke of a true Church, which Bellarmine designeth, outward splendor and prosperity, but the Crosse and 7. His resemblance to Christ the Son of righteousnesse. Persecution.

7 But above all other, the sweetest use of the Sunne is to see in it Iesus Christ the Sonne [Page] of righteousnesse, Mal. 4. 2. Rev. 1. 12. For,

1. As there is but one Sunne in the heavens, so but one Sonne of righteousnesse, the onely begotten Son of God, Ioh. 1. 14. and as this Sunne is not onely light, but the fountaine of light, and in it selfe a body of most surpassing and shining light: So Iesus Christ is light in his essence; an heavenly light as the Sunne, a light that none can reach or attaine, the light of the world; as the Sunne is a light in whom is no darkenesse: so his face shineth as the brightest Sunne, Rev. 1. 16. and as in the middest of Planets, inlighteneth those that are about him.

2. I see of all creatures, the Sunne most admirable, all the world admireth it. A great part doe idolatrously adore it. And the whole Church must admire her Sunne; yea, let all the Angels of heaven adore him, as tenne [Page] thousand times passing the Sunne of the world. For

1. That is but a meere creature, though very glorious: but this is the mighty God, the maker of that.

2 That serveth the outward man in things of this life. But this the inward man in things spirituall and eternall.

3 That riseth and shineth on good and bad: but this onely on the good, onely on his Ierusalem, Esay 60. 1.

4 That rising, obscureth the starres, but this inlighteneth all beleevers, who by his presence shine as lights in the worlds darknesse.

5 That may be eclypsed and darkened, and though it rise every day, it every day setteth: but this Sunne of the Church being eternall, shall never lose or lessen his shine and glory; and once risen, shall never set more, Esay 60. 20.

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[Page] 3. I admire the sunne for his purity and piercing nature; the sun is [...], of many eyes, who disperseth from himselfe on all sides, infinite beames of light, as so many eyes on every creature: and none can hide it selfe from this great eye of the world: and so pure, that looking on all filthinesse, contracteth none. But how much more am I to admire the surpassing purity of Christ, whose most piercing eye none can avoyde: for all things are naked to him, with whom we have to deale: and so pure is this son, that though hee was borne of sinners, lived and conversed with sinners, yea, died with and for sinners, and as a sinner, yet no man could justly accuse him of sin, but hee remained in his nature and life purer than the sun in his strength. And must not the Saints imitate this their Son, though they live amongst sinners, and see much foule behaviour [Page] amongst men? yet to keepe themselves pure in the midst of a crooked and perverse generation.

4. I behold the Sunne, a most powerfull creature; for though his body be in heaven, yet his comfortable beames reach to the extreame parts of the earth. May I not now behold Iesus Christ being in heaven bodily, and ascended thither in that his flesh; yet by his spirit, grace, and power, present with his Church, in all parts of the world unto the end? Mat. 28. 10. And as the Sun rising, commeth forth as a Gyant to run his course, and maketh such haste in his way, as no created force can hinder him: So this powerfull Sonne of his Church, maketh haste in his way to her; all created power of men and Angels, cannot hinder him. [Hee skippeth over mountaines Cant 2. 8. and hils in his haste unto her.]

5, What comfort have we by [Page] the sunne; and shall we not have the same in Christ?

1. Doth the sun drive away the darkenesse of the night? and doth not Christ the thicke mists of sinnes, the darkenesse of ignorance, errour, wrath, damnation, and of hell it selfe? But for the sun of the world, were a perpetuall night; much more by the absence of this sunne of righteousnesse, were it so in the Church.

2. Doth the sun by his beames give direction for this naturall life? &c. So doth Iesus Christ by his beames of wisedome and grace, directing us, worke in us spirituall and heavenly life. What can a man doe commendably without the Sunne? So what is that wee can doe, that can be acceptable without Christ?

3. Is the sun under God, the life, quickner, and comforter of the world, otherwise dead? and see [...]e not Christ quickning al the [Page] elect, dead in sins and trespasses, warming them with beames of his love, which as sunne-beames, doe reflect backe on himselfe?

4 Doth the Sun make and preserve the seasons of the yeare, Summer, Winter, Spring, Autumne? See Iesus Christ, having all seasons in his hand; the seedtime of grace here, that harvest of glory hereafter. Hee appointeth the summer and prosperity of his Church, and changeth it into a sharpe winter of adversity. All vicissitudes and changes of the Church, are appointed by his wisedome, Daniel 2. 21. Whence wee may learne a number of duties. As;

1. Doe all creatures rejoyce in the Sun, but hatefull Bats and Owles? doe they follow the Sun, thrive and prosper in the sunne, turne after the sun, as Mari-gold, Dazy, Turnesole? &c. Should not new creatures draw neere and follow this Sun to prosper it it? [Page] Doe we open our windowes and doores to take in the beames of the Sun, and not open the doores of our hearts for the Word, that the beames from Christ may inlighten and warme us?

2. When the Sun riseth, men goe forth to labour. When Christ our Sonne is risen, and present in his offers and ordinances, wee must worke and walke before the night come.

3 Men in the Sun walke uprightly: in a misty night to stumble and fall, is more hurt than shame; but to fall at noone, is headdinesse or distemper. So to sinne against such a light, in the sun-shine of the Gospel, is farre more shamefull, than in the night.

4. See wee men in the Sun doe decent things? ashamed of things unseemely or unlawfull, because all eyes are on them, and themselves are in the light? Should not this teach Christians [Page] to walke in their sunne? Let the theefe cover himselfe with darknesse: the adulterer watch for the twilight: Papists, Atheists, &c. persevere to do shamefull things without blushing. Let our Sun make us ashamed of uncomely or unconscionable things. Let not men see us runne naked in the sun-shine.

5. Wee see the greater light drownes the lesse, and the Sunne obscures all other lights: and if men have the Sun, they care but little for the Moone. Let it teach the soule cloathed with Iesus Christ the Son, to tread the Moon under feete, Revel. 12 1. that is, things earthly and mutable: shall not the Sunne-shine darken the Moone? Zucheus, so soone as he got Christ into his heart, presently giveth halfe his goods to the poore, and with the other halfe makes restitution. But men that admire the Moone, are surely in the night still. If the [Page] Sunne appeareth, the Moone disappeareth.

Now come we to consider the Moone, that other eye of the The Moon. world, and Queene of heaven. Grace will draw much light to our soules out of this.

The consideration thereof will leade us to see our owne impurity; 1 for though in it there be brightnesse, clearenesse, &c. yet all is darkenesse compared with the Sunne. So whatsoever excellency there is in us it is meere darkenesse in respect of Christ, the fountaine of all excellencies. This use Iob made thereof, Chap. 25. 4, 5. The moone and stars are not pure in his sight, how much lesse man, a worme? &c.

In beholding the Moone, I 11. The Moon resembleth the Church am taught to consider the image, of the Church on earth, Cant. 6. 10. [Who is faire as the moone.]

1 As the Moone borroweth all her light from the Sun, whereby shee shineth: so doth the Church [Page] receive all her endowments from Christ the Son of righteousnesse, and fountaine of light, in whom they are originally. Hence Christ is called the light, Ioh. 1. that is, that very light and true light; the Church being onely a witnesse of this light in him, as the moone is of the Sunne. This consideration may teach us two things.

1. It may humble us, in that all the light wee have, it is but borrowed: wee of our selves are but darkenesse. What have wee which we have not received?

2. It teacheth us to depend so farre on the light of the Church, as wee are sure she borroweth her light of Christ. Therefore to give the Church authority over the Scriptures, is as if one should send the Sun to Gal. 1▪ 4. the Moone for light; therefore the voice of the Church is not the formall object of faith.

2. The Moone somewhat doth resemble the Sunne in her light, [Page] motion, figure, and influence, and vertue over hearbes, and plants, &c. The Moone also is led by the Sunne, shee followeth his circle. So every member of Christ should stand in conformity to the Sonne of God; wee should be fruitfull and profitable in our motions, and follow the examples of Christ, who is gone before us.

3. As there is in the Moone many changes eclypses, sometime Ecclesia sua habet tempora, viz persecutionis, pacis, &c. Amb Hex. lib. 4 cap. 2 darke, sometime light; never looking on inferiour bodies, with one face: Constant in nothing but inconstancy. So the Church on earth is oft changed, sometime seeming more glorious, sometimes lesse: and the Son of righteousnesse, Iesus Christ is farther or nearer unto it in his gracious presence and spirit. This meditation, Saint Ambrose did much ruminate.

4. As the Moone when shee appeareth not unto us, but is in [Page] darkenesse, hath both light in Ecclesia videtur at luna deficere, sed non deficit: obumbrari potest, deficere non potest. Orbis lunae integer manet cum totus non ful get, &c. her selfe, and light and beauty from the Sunne: So the Church may be obscured, and disappeare to our sight; but at the same time it hath not onely a being, but a communion, and enlightening from Christ her Sun; Christ is as a faithfull and skilfull pilote, the Church as a ship, the world as the Sea; and Christ hath promised not to leave his Church in this dangerous Sea, but to bring her to the haven safe. Saint Ambrose followeth this meditation thus. The moone may have a diminution of her light, but not of her body: the Orbe of the Moone is whole, though the shine be but in one quarter: So it is also with the Church.

In the Moone I am taught to III. The moone resembleth this world in. set a resemblance of this world and earthly things, Revelat. 12. 1. there the Moone is taken for earthly, wordly things.

1. In respect of inferiority, 1 Inferi [...] riti [...]. [Page] the Moone is the lowest of all celestiall bodies. So the world, and externall blessings of it, are the least and lowest of all; and there is no comparison betweene heavenly and earthly things: So ought wee to esteeme of the things of this world, and give them the lowest place in our affections. Hence the woman, that is, the Church, Revel. 12. 1. when she was cloathed with the Sunne, that is, when shee had Christ his righteousnesse applyed unto her by faith; shee trod the Moone under her feete; that is, she held all sublunary things, worldly, earthly things, base and low in her affections.

2. In respect of mutability and 2. Mutability. change: if shee increase now, straight shee doth decrease as fast: if she be now in the full, she is presently in the waine, shee is never seene two nights with one face: even so is the fraile estate and inconstant condition of all [Page] sublunary things. Now, to day full and increased in wealth, honour, pleasure; to morrow in the waine, and no appearance of it: to day flourishing in health, strength, to morrow faded and fallen. Are not all worldly things of as round a figure as the moone, unstable and unconstant? 1 Iohn 2. 17. [The world passeth away and the lusts of it:] so doth the lustre of it, and whatsoever is desirable in it.

3. In respect of her obscurity 3. Obscuritic. and spots: for the moone in her chiefe brightnesse is clouded and speckled with blacke spots, a darkenesse within her selfe obscureth her: so are all worldly things: the greatest wealth in the world is spotted with many wants, cares, feares; the highest glory with sadde adversity, and some sense of misery. The most choice and delicate pleasures are but bitter-sweete, motheaten, and very alluring baites, [Page] [...] [Page] [...] [Page] covering mortall hookes: here is no light without some darknesse.

4. In respect of her end and use. For by Gods ordinance the Vse 4. Moone is set to governe the night, as the Sun to rule the day: So the profits and pleasures, and earthly comforts, serve onely for our use and benefit while we are in the night of this world, and vaile of darkenesse compassed and clouded with vailes of sin and calamities, the fruits thereof.

5. The Sunne rising, I see the Moone disappeare, and there is 5. Disappearing. no neede of her shine: so when the blessed Son of righteousnesse shall rise in the glory upon us, and wee shall walke in that blessed and celestiall light, there is no more need of earthly comforts, that blessed Sonne shall drowne and swallow up all the lights of these candles, and of the Moone it selfe. As that holy woman and martyr going to her death said, I am now going [Page] to a place where money beareth no mastery, Rev. 21. 23. that City hath no neede of the worlds Sun nor Moone; for the glory of God and the Lambe are the light of it.

Now wee proceed to the Of the starres. Starres of the firmament, the handmaides of the Queene of heaven, who in their nature call us all to the knowledge of God. And by the teaching of grace, they all may be as the starre that led the wise men to Christ. In them let us consider,

The unconceiveable magnitude of them, the swiftnesse of their motion, their secret, but admirable efficacie and influence; and all this to be put forth or restrained at the Lords pleasure, must needs argue him to be wise of heart, and strong of power, Iob 9. Verses 4, 7, 9, 10. to order so great things, and unsearchable, yea, marvelous things without number. Adde hereunto [Page] the multitude of them, which thou canst not number: the force and power of them, as mighty armies, for the execution of the Lords justice and mercie, which thou canst not reach All this leadeth us into the sense of our owne imperfection in knowledge to apprehend his perfections, that calleth them all by their names. And hence we are called both to acknowledge the power of him that made Pleiades and Orion, Amos 5. 8. as also to praise his goodnesse, that made the great lights; the Sun to governe Psa. 136. 8 the day, the Moone and Starres to rule the night.

This might stirre up our faith concerning the multitudes of beleevers in the Kingdome of Christ, which shall be as the starres of the firmament, Genes. 22. 17.

This consideration the Lord useth as an argument to confirme the faith of his Church, Ierem. [Page] 33. 22. Therefore is the Lord worthy of praise, Psal. 136. 7.

The stars keepe their courses, II. and motions, and orbes constantly, and unweariably: they suffer no eclypses in themselves as the greater lights doe: they never deny their light unto others. By which both our faith may be strengthened, and our duty directed. The former the Lord urgeth to confirme our faith in the stability, and truth of his promises, Ier. 31. 35. If the courses of the moone and starres can be broken, then may the seed of Israel cease. The latter directeth us,

1. To stand in our owne orbes with constancy, doing our owne duty as fixed starres, Iude 13. not as the shooting or wandring starres, that is, unconstant and unstable men, carried about with every winde of temptation, doctrin, lust: But we must hold on anweariably in doing our duty.

[Page] 2. To shine in grace without eclypses, so farre as is possible.

3. To deny to none our helpe and light that stand in need.

We see one starre differ from III. another in magnitude, claritie, glory and motion: yet one hindereth not another, one envieth not at another. Which noteth

1. The divers degrees of grace here. For the Saints have diversity of gifts, which maketh them as stars, divers in their use and shining, site and magnitude: yet must not be adverse, not envious, not in pride advance our selves above others; the stars doe not so. The stars have each one their glory: but none of them from themselves. And what hast thou which thou hast not received?

2. The divers degrees of glory hereafter, proved by the Apostle, 1 Cor. 15. 41. What a sweet elevation of the soule were it, in beholding the starres, to put [Page] our selves in minde of that heavenly glory, wherewith we shall be cloathed? as the Scripture doth, Dan. 12. 3. They that turne many to righteousnes shall shine as the starres.

Wee see the stars shine brightest IV. in darkest nights, to teach and excite us in darkest nights of triall, afflictions, and dangers, most to manifest our light of faith, patience, fortitude, and graces. Where should fortitude demonstrate it selfe, but in the field and combate? Where doe spices send forth their odoriferous smels, but in the mortar under the pestle?

In every starre we must labour to see Iesus Christ, who calleth V. himselfe

1. The morning starre, Revel. Christ the morning starre. 2. 28. And the bright morning starre, Rev. 21. 16. He that overcommeth, I will give him the morning starre, that is, I will communicate my selfe wholly unto [Page] him, and make him conformable unto me im my glory: Alwayes the proportion of head and members observed.

The morning starre is the most bright and shining of all the starres in heaven: see in it the most excellent light, and celestiall glory of Christ, wherein the Lord Iesus excelleth all men and Angels, as farre as the morning starre, all the starres of heaven.

The morning starre communicateth all his light to the world. In this see Christ communicating to the world of beleevers all light of Grace and Glory.

The morning starre dispelleth the nights darkenesse, Hence conceive Christ that day starre rising in our hearts, 2 Pet. 1. 19. who by the light of his Propheticall and Apostolicall Word, his Spirit accompanying the same, dispelleth the darkenesse of ignorance and errors, wherein we were wrapped in the night [Page] of sinne, and unregenerate estate.

The morning starre is anteambulo Solis, and fitly said to be the Suns harbenger, and fore-runner of perfect day: Conceive Christ our morning Star, not onely dispelling and dispersing with the beames of his light, the darkenesse of this present life, which is a night in comparison: But is a pledge of our perfect day, and future glory, who in the morning of our common resurrection will shew himselfe to all his Saints in surpassing Glory and Majesty, above the perfect light of a thousand Sunnes. Thus wee see the use of the Starres in their naturall use excellent and usefull: but in spirituall and supernaturall farre more to the Christian and Beleever.

2. Behold Christ termed the Christ the starre of Iacob. starre of Iacob, Num. 24. 17. Here observe.

1. The originall of a starre is from heaven, not earth: I must [Page] conceive of Christ otherwise than of other men, which have their originall on earth. But he is the Lord from heaven, as God he is from heaven.

2. Yet a starre of Jacob. As a man of the posterity of Iacob: so I must conceive him both God and man.

3. This starre first riseth in the horizon of Iudea, and Ierusalem, see Psal. 60. 1. and carrieth his light round about to all nations, as the starres.

4. The use of this starre, is to be a load-starre to helpe us to our haven, that as Marriners on the Sea behold the Pole-star to saile safely, and avoid rockes and shelves: So must wee on the Sea of this world looke at this starre, and feare no shipwracke.

Now come we to consider the Of the clouds. inferiour heavens, and in these consider the

Clouds,

Aire,

Windes.

[Page] The Clouds have a voice to teach us, not onely that mighty voice of thunder, which made Cloudes lead us to God. proud Pharaoh confesse his owne wickednesse, and begge prayers, as Exodus 9. 21. but also a silent voice, every of them being as that pillar of the cloud, which was a signe of Gods presence amongst his people, as Exod. 13. 21. yea, every cloud herein like the cloud of the Tabernacle, whereof is said, the glory of God appeared in the cloud, Exodus 16. 10. I may say as Iob 37. 14. Hearken and give heede to these wondrous workes of God.

Who is the Father of rame, Iob 38. 28. that is, besides the Lord? what power is there that bindes the waters in the thicke clouds, so that the cloud breaketh not? Iob 26. 29. And if thou dost know who it is that maketh the clouds to labour to water the earth, and who it is that [Page] turneth them about by his government to doe whatsoever hee commands them on the world for punishment or mercie? yet dost thou know how God disposeth them? The varietie of them, the wondrous workes of him that is perfect in knowledge? Iob 37. from verse 11. to 17.

Canst thou tell how the bottles of heaven are filled? how they being of infinite weight and magnitude, are hung as in a ballance in the soft aire, without any other, stay than his Word? How the windowes of Heaven be open to raine downe fatnesse and plenty? Psal. 65. 12. Surely in these things the Lord left not himselfe without witnesse amongst the Gentiles in giving them raine and fruitfull seasons, Act. 14. 17. and much lesse among us in the Church, to whom by the teaching of grace they proelaime his wisedome, power, [Page] justice, mercy, as also his glory and majesty, who rideth on the clouds as on a horse, and turneth them what way soever he pleaseth.

As they leade us to God, so II. they serve to afford us many excellent meditations.

1 Doe I see the raine fall from the clouds to water the earth, and returneth not in vaine? Isa. 55. 10. I must see the worke of the word preached upon my earthly heart, for the moystening, softening, and changing of my heart; for preparing it to fruitfulnesse: and preserving it in fruitfulnesse, for it shall never be in vaine, but doth the worke for which it is sent. Never was a greater plague in Israel, than when for three yeares and a halfe it rained not on the earth in Ababs time: a greater plague cannot be in this life, than when the raine falleth not to the moystening the furrowes of our hearts.

[Page] 2. Doe I see the clouds to be as a shadow, and cover against the heate, parching and burning of the Sun: I must herein behold the Lords protection, as a covering cloud, or shadow, saving his Saints from the sunne of affliction and persecution; which will burne up those that are not defended, Psal. 91. 1. They shall abide under the shadow of the Almighty. Here is another manner of shadow than Iona'hs gourd. I will run under this shadow, (saith David, Psal. 121. 6.) and the sunne shall not smite me by day.

3. Doe I see the raine-bow in the clouds? I must meditate of Gods faithfulnesse, who hath set it as a signe of mercy and patience: yea, I may carry my mind beyond the temporall; and conceive of Gods everlasting mercy in Christ, in whom I come to the throne of grace, which is described to have a raine-bow [Page] round about it, Rev. 4. 3.

4. When I see the cloud disperse it selfe upon all grounds, and raines fall on good and bad; I must learne to distill my goodnesse to all in generall; good and bad, friends and enemies. And so show my selfe a childe of my heavenly Father, who letteth his raine fall on the just and unjust, Mat. 5. 45.

5. When I see the dewes of Dewes resemble Christ. small raines, which is the joy and life of flowers; I must in them beheld Iesus Christ, who compareth himselfe unto dew, Hosea 14. 5. I will be a dew to Israel: the dew presenteth it selfe in faire weather: so Christ is 1 neare, when Gods face and favour is calme and pacified.

The dew refresheth and reviveth 2 withering medowes: so Christ by his grace, refresheth and quickneth drie and dead hearts, remitting sinnes, and infusing [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] moysture of grace and holinesse, to make them fruitfull in all good workes.

The dewes temper and allay 3 great heate and parching of the sunne: so doth Christ coole the burning heate of his Fathers wrath; and quencheth the fiery darts of the devill, cooleth the heate of persecution; and all, that wee may become and continue fruitfull. Without these dewes from heaven, is no expectation 4 of fruits in earth, and without Christ and his grace, we can doe nothing at all.

6. I see a morning dew and suddaine raine soone dryed up: I must looke to the soundnesse of my grace, faith, and comfort, that it bee not as an hasty raine, or an heritage hastily gotten: that it bee not as the righteousnesse of Ephraim. Hos. 6. 4. as a morning dew, by sun-rising suddenly vanished and gone, when [Page] is most neede of it. Hence learne to strive against hypocrisie.

7. In beholding the clouds, what a profitable meditation were it to consider them as the glorious charriot of Christ, wherin hee ascended to heaven, and was taken up in the cloude from the sight of his Disciples, Acts 1. 9. And wherein hee shall descend in great glory and majesty to judge the quicke and dead, Matth. 26. 64. As also how serviceable the cloudes shall be unto us, as unto our head; when in the last day we shall be taken up into the clouds to meete the Lord in the ayre, and so shall bee ever with him, 1 Thes. 4. 17.

Now come wee to the ayre, Of the ayre. which is not in vaine, but may also leade us to God; for it hath expresse impressions of his fingers. For,

It truely and really subsisteth, I. Leading to God many wayes. though it bee not seene: so hath [Page] also the Lord the maker thereof, a reall but invisible existence.

It leadeth us by the hand, to the ubiquitie of GOD; for it is every where, and in every open place and secret, in townes and fields, and widest deserts; it is in the bowels of the earth, in the bottome of the Sea, within us, without us. Euen so must I conceive God present, at and in all places, immediately compassing me every where as the ayre. Nay, hath place in my heart and minde, that as surely as I continually draw the ayre into my body, heart, and braines: so is the Lord much more present within mee. This will not let me shut him up in heaven, whose essence is not more there, than in this inferiour world; though his glory and Majesty shine clearer there. Neither to thinke him far absent, nor by walls, doores, windowes, closets or chambers, kept [Page] from seeing or knowing my waies, no more than ayre: but I shall continually stand in awe, and feare to offend him.

I see the ayre, the preserver of my life, that without it, I cannot III. continue any whit, but presently perish, so as wee may say of it truly, as the Apostle of God himselfe: In it under God wee live, move, and have our beeing, Acts 17. 28.

The ayre of it selfe is darke, IV. but yet admitteth the sun-beames to penetrate it, and lighten it. So must I, a Chaos of darkenesse in my selfe by nature, become a receptacle of light, and receive the beames of grace, from the sunne of grace and righteousnesse.

As no creature wanteth a Of the Windes. voyce to teach man; so no man ought to be ashamed to learne, by whatsoever God will teach him: Amongst the rest, there is not almost any naturall thing which [Page] poynteth us out to more spirituall use, nor affordeth more sweete matter of divine Meditation than the words, which both leade us unto God, and into our selves, both for humiliation and direction.

It hath an apt resemblance and image of God in it. I.

1. In the subtilenesse and invisibilitie of the nature of it. No Windes resemble God. man ever saw the winde: thou canst notisee it, saith Christ; the way of the winde is not known: so no man saw God at any time, and his waies are unsearchable, and past finding out. The swiftnesse of the windes may note Gods omni-presence, who is saide to ride on the wings of the winde.

2. In powerfull motion and efficacy of it, which no man can hinder or resist. For this invisible creature, hath a mighty force in tearing, rending, driving [Page] afore it whatsoever standeth in the way; trees, houses, nay, the raging seas, the ponderous clouds, yea, the rockes and mountaines, and is able to shake the very foundations of the earth: And who seeth not here a lively resemblance of the omnipotent power of God, whose mighty arme worketh so unresistably in all the things of nature, yea, of grace, rending the hard rockes of our hearts, and casting downe lofty mountaines, exalted against grace? Who art thou that canst resist the Spirit in man?

3. In the freedome of his motion, the winde bloweth where it listeth, Iohn 3. 7. No man can make the winde blow, nor leave blowing, but it mooveth it selfe, and resteth freely. And herein should wee cast our eyes on the Lords free working, as in all the workes of nature, so of [Page] grace. He will have mercy where hee will; and harden whom hee will. He will send the windes of his grace, and they shall heare the sound of it in this region, not in that; in this congregation, not in another; yea, this heart in the same congregation shall have the sound, and not another. Hee will blow a stronger gale, a fuller blast, a greater measure of grace on some, than on another. Hee may doe with his owne as hee will. And all things worke the same spirit to every one severally, as hee will, 1. Cor. 12. 11.

4. In the secrecy of his working of mighty worke: the winds are invisible, but worke wonders in every place open and secret; but in a most still and silent manner: for thou knowest not whence it commeth, or whether it goeth. Whereby the Lord leadeth us to the secret worke of the spirit in [Page] our conversion. As the subtile Motum scimus, motum nescimus. winde pierceth by the tenuity of his substance into every cranney, and no man can keepe it out: so doth the Spirit of God blow into the very secrets of thy very conscience. The woman at the Well wondered how this winde could so pierce her, which brought a sound of all that ever shee did. Who is acquainted with the worke of grace in himselfe, and hath not woundred after how unspeakeable a manner this winde hath blowne upon him?

1. What a still voyce he heard behinde him, directing him, and perswading him to the good way. But stronger than all power of man or Angels, and still followed with inward motion, to provoke him further.

2. How after a secret and unknowne manner, these gracious windes have dissolved the clouds [Page] of iniquitie, and watered the earth of his heart with raines of repentance, and godly sorrow; and ever since have kept his heart softened and humble.

3. He knoweth not how; but these blessed windes have dispersed the noysome vapours and corruptions of his heart: scattered the clouds of ignorance, errour, infidelity, doubts, feares, and cleared the heavens to him; that now he chearefully beholdeth the sun-shine of Gods favour in Christ, and walketh in the light and comfort of it; and see [...]h nothing. Why? but he heareth a still voyce and sound of this winde, the testimony of the Spirit, witnessing the pardon of his sinnes, and his assurance of acceptance and reconciliation.

4. Hee findeth a secret voyce and sound of the winde making requests in him, with sighes [Page] which cannot be expressed. This secret breath and inspiration of the Spirit, giveth him breath, and maketh him frequent and fervent in prayers; to which hee was as heavie as a Beare to the stake.

5. He findeth the sound of this winde, not onely as the voice behinde him, but feeleth the power of it as a strong blast behinde him, to drive him forward in the waies of God. And whereas before hee was as the shippe that lay wind-bound: now having a faire gale of winde, he is as a shippe under saile, that goeth as swift as an arrow: Hee can comfortably pray, reade, heare, meditate, admonish, watch as an active man in godlinesse: As a bird flying with the winde, flyeth swifter. In all these things wee may and must admire the greatnesse of God, who hath laid up the windes in his treasury, [Page] and rideth upon the wings of the wind, Psal. 140. 3. & made them the wheeles of his chariot.

The consideration of the windes, leades us into our selves; II. Windes leade us into our selves. and that,

1. For humiliation: For who knoweth the nature of the wind, the place of the winde, the way of the winde? He would have us humble, not onely by the ignorance of minde in divine things, but even in naturall.

2. See in the winde our owne vanity. Lord what is man? Iob 7. 7. Remember that my life is but a winde.

1. Inconstant as the winde, a short puffe which none can lay faster hold on, that on the winde: all humane things are as light as the winde.

2. Suddenly past away from us: even sometime so soone as it commeth.

[Page] 3. It returneth not againe, no more than the winde, Psal. 78. 39. Hee remembred, they were as winde passed, not returning againe.

2. For instruction: shall so fierce a creature bee at a becke, and shall not I?

1. I see this mighty creature obedient and subject to GOD, Mat. 8. 26. Who is this to whom windes and seas obey? doe they testifie to Christ that hee is the Sonne of God, and shall not I heare his Word, and acknowledge him my Lord and my God?

2. When I see a boysterous winde, and tempest arise, and carry away light things; as feathers, straw, chaffe: I must take notice of the miserable estate of wicked men, on whom destruction and feare shall come as a whirle-winde, Prov. 1. 27. They [Page] shall be driven away as chaffe and feathers in the winde, Psal. 1. Job 21. 18. The wicked shall bee as stubble before the winde, and as chaffe which the storme carrieth away. This was Ieremies meditation, Chap. 18. 17.

3. When I see or heare great windes doe great harmes, to blow downe houses over mens heads, unroote oakes, and strong trees: I must now looke to my foundation and rooting in grace, be sure I bee founded on a rocke, that when raines fall, windes blow, and stormes beate against my house, it may stand, Matth 7. 27. If wee builde our walls with untempered morter, it shall fall; a great shower shall come, and hailestones shall cause it to fall; and a stormie winde shall breake it, Ezek. [...]3. 11, 12.

4. When I see reedes and rushes tossed and shaken with every winde, I must looke to my [Page] stablishing in the doctrine and profession of godlinesse, that I bee not carried about with every winde of libertine doctrine, every puffe of temptation, every frivolous humane invention, every frowne of superiours, every threatning of the times, every crosse occasion, as a man unstable in the grounds of received truth. Iohn Baptist was not as a reede shaken with the winde; as many unsetled heads, carried into all novelties, conceits, and opinions, that no gid die conceit can bee broached, but shall finde favourers and admirers of things in true judgement to be explored: but labour for soundnesse within. Wee have seene many faire Apples and Peares hanging on a tree lovely in sun-shine, which in the next whistling winde quite fall off, because they were rotten or unsound at the core. Wee are yet in some calme, but the storme [Page] riseth suddenly, wee know not how soone wee shall bee shaken, many prognosticks of foule and stormie weather are upon us. Let us bee wise and settle our selves in sinceritie of heart, and sounde love of the truth, which shall hold us on our foundation, when others shall bee overturned.

Thus the Prophet, having sufficiently by the eyes of his minde, drawne much matter of meditation from the heavens; he casteth downe his eyes on the earth, in the last verse of this Psalme, and with admiration, saith, O Lord, how wonderfull is thy name in all the earth! Noting, that not onely the heavens, but also the earth, being rightly considered, may offer unto us abundant matter of divine meditation. Seeing then the whole hosts of heaven and earth are before thee, complaine not thou wantest [Page] matter whereon to meditate. Come then, and see what great The Earth works the Lord hath done in the earth, and hearken what a loud voice it hath to leade us unto God and our selves. See Iob 12. 7.

Consider what barres, or engines, what mighty foundations I. uphold the massie substance of the whole earth and sea, that the infinite weight should not fall through the soft, thin, and compassing ayre, where no man can make a feather hang without some stay. This was Iobs meditation, which ledde him to the infinite power of GOD, who hangeth the earth upon nothing, Iob 26. 7. The whole frame of the heavens hath no other collumes than the ayre, the ayre leaneth on the earth, the earth hangeth on nothing but the mightie and powerfull Word of God.

From the unmoveable strength [Page] and stability of the earth, whose foundation cannot be shaken: we may fruitfully meditate of the stable and undoubted truth, and certainty of the Word of the Lord, both in his promises, and menaces: Isay 48. 13. My hand hath laid the foundation of the earth: Therefore heare, O Iacob, he will doe his will in thee, O Babel, &c. Psalme 125. 1, 2. They that trust in the Lord shall bee as Mount Sion, and stand for ever. As the hils compasse Ierusalem, so doth the Lord his people.

From the earth which is full III. of the goodnesse of the Lord, Psalme 33.

1. Wee behold the riches of God, whose footstoole it is.

2 The bountifulnesse of God, who hath given it to the sons of men, Psalme 115. 16. and made it our table, prepared and furnished with all dainty foode; our house in which wee dwell, and a [Page] kinde and liberall mother affording us all her riches and store at all times.

3. The providence of God, who cloatheth the grasse, and decketh the earth: and will hee not much more them that feare him? Mat. 6.

4. The justice of God in the barrennesse of the earth; A fruit of our fall and sin, and a just curse of the barrennesse of our owne hearts: A fruitfull land hee turneth to barrennesse for the sinnes of the inhabitants.

From the earth wee may raise IV. sundry instructions concerning our selves:

1. Matter of humility: It being our common Mother whence we come, and whether we must returne. Dust thou art, and to dust thou shalt returne.

The same in the fading of flowers, withering of grasse, and the mowing it downe, put [Page] David in minde of the fading prosperity, and unavoydable mortalitie of men, Psal. 90. 6, 7. Our matter is not iron, steele, &c. but grasse. All flesh is grasse. This sense of our mortalitie should quicken the care of immortalitie.

2. Heavenly-mindednes. Seeing the earth is but a pricke or a point in comparison of heaven, and so should it be unto us: who would lose an infinite for a finite, a thing of nothing? See we not the earth hiding the wealth of it within the bowels, all the rich mettals, minerals, and costly stones? And why conceive not we hence their nature? Her selfe would cover these from our eyes, that we should not set our hearts on them, nor they hinder us from better things.

3. Love and labour after Gods Word. I see what paines men will take to digge and fetch out [Page] metals, as silver, gold, &c. why should not I digge deepe for wisedome, and esteeme Gods Word as gold tryed by the fire, worth much paines and labour? Prov. 2. 4.

4. I see the earth receiving seede, returne abundant fruit, according to the cost and paines of him that manureth it. Oh where is the thankefull returne of fruits of grace, which I should bring unto God for his cost, and manuring of mee? Every good heart and good ground must doe so, Matth. 13. 8. Every faithfull soule, as a fat soyle, must bee in some proportion answerable to the meanes, lest beeing often watered, and remaining fruitlesse, we be neere a curse, &c. Heb. 6. 7.

We come now to particulars. Of trees and plants. Looke upon the Plants and Trees.

1. And put thy selfe in mind, [Page] to become a tree of righteousnesse, the planting of the Lord.

2. Thou seest the Tree stand firme upon his rootes against windes and tempests: see thou be firmely rooted on Christ, lest the blast of persecution shake thee.

3. Thou seest the Tree well planted not onely greene, but fruitfull. Art not thou as a tree planted by the rivers of waters, in Gods garden and orchard of grace? Hath not hee warmed thy heart with his Sunne of grace? and watered thy soyle with fruitfull showers? Doest thou now, not onely become truely regenerate, moystened with the Spirit of grace, to make thee flourish and looke greene; but also bringest pleasant fruits unto the Lord? else looke for the axe to hew thee downe, and cast thee into the fire.

[Page] 4. I see a good Tree bringeth not fruits onely, but good fruits, and an evill Tree bringeth forth no good fruit: No man gathereth grapes on thistles. By my fruits must I bee knowne. A good and a bad Tree may bring forth leaves, and armes, and greenesse alike: so good and bad have many externall things alike in common, as wealth, name, beauty; yea, hearing, speaking, profession. But good fruits from good juyce and sap, are proper to good and living rootes: I must examine the goodnesse of my fruites.

5. I see fruitfull Trees the more laden, the more they encline and bow themselves downe neare the ground, offering their fruite to every gatherer: So must I, the more fruitfull in grace, bee the more humble, and free, and beneficiall to every [Page] one that can gather any thing from me.

6. What particular can I behold, and not gather some spirituall fruit? See I a Palme Tree? It is an image of a just man thriving by afflictions: The more weight the more growing, Psalme 92. 13. Looke I upon a Vine? Christ compareth himselfe to a Vine, Iohn 15. and the faithfull to the Branches set into him. How many Meditations may one draw hence? Nay, the very Thornes and Briars teach us to beware of earthly and choaking cares, Luke 8. 14. and pleasures which choake the Word, that the seede of God cannot thrive in their hearts; besides the sight of our sinne, in the abundance of them.

Aske the beasts, and every one of Of the Beasts. them will teach thee something, Iob 12. 7. All the beasts on a thousand [Page] hils are the Lords, Psal 50.

In the Lyon, behold the Lyon of the tribe of Iudah, who foyled the roaring Lyon.

In a Lambe, see the Lambe of God that taketh away the sinnes of the world.

In a Sheepe, note the wandring disposition, Isay 53. 6. And the duty to heare the voyce of Christ the Shepheard, and follow him, Ioh. 10.

In a Goate, a stinking creature, see the image of a reprobate, who shall bee set on the left hand, Mat. 25. 33.

In the Oxe and Asse, to know our Master that feedeth us, Isay. 1.

In the Horse and Mule, indocible creatures, who cannot bee taught by rules, but by over-ruling and bridling; see our untaught and refractarie nature: therefore let us not bee like them, Psal. 32. 9.

[Page] In the little Emmet, see what providence and diligence thou art to use; while time lasteth to lay up for time to come. Avoide lazinesse, and idlenesse, and know thy season, Prov. 6. 6.

In the contemptible Worme, trodden under foote: Consider the humility of Christ, who was as a worme and no man, Psal. 22. Let the same minde bee in you. Thus shall wee use them as their Lords, when wee see the Lord in them. And while we cannot bee beyond them in strength of body, quicknesse of senses, and swiftnesse of foote; wee shall be beyond them in discourse of minde, and in divine and spirituall contemplation.

Looke on the Birds upon and Of the Birds. about the earth, and consider from them all:

1. The providence of GOD; they reape not, nor spin, and yet are fed: a Sparrow falleth not to [Page] the ground, without his will, Matth. 6. 26. [Are not we better than they?]

2. In the Dove wee have a lesson of patience, meekenesse, innocency, simplicity, without wrath or revenge Matth. 10. 16. David mourned for sinne, like a Dove.

3. The Turtle, Crane, and Swallow, teach us wisedome to know our seasons, Ier. 8. 7. Let us learne to know the day of our visitation.

4. The Eagle, to flye unto Christ where ever he be, in earth or heaven, Mat. 24. 28.

5. The Henne brooding her chickings, puts us in minde of Gods mercy, in gathering us, and stretching the wing of his mercy over us, Matthew 23. 27. Wee have no safety but under him; wee lye open to prey and spoyle without him.

6. The Raven of the valley [Page] must put children in minde of their dutie towards their Parents, least they picke out their eyes, Prov. 30. 17.

7. The nests of birds must put us in minde of our Saviours poverty, Matth 8. 20. If we want such conveniences, wee must bee content as he was.

8. The taking of silly birds in a net or snare, must put us in minde, to beware of hasting to sinne, which is as if a bird should hasten unto the snare, Prov. 7. 23.

Looke upon the sea and fishes, and behold the wonders of God in the deepes.

1. Who is it, who calmeth the sea by his power, and by his Of the Sea and Fishes understanding smiteth the pride of it? who measureth the face of the waters with a compasse? Iob 26. 10, 11. and keepeth it from flowing over the earth?

2. The sea is like unto God, an inexhaust fountaine; for when [Page] so many flouds and rivers are run out, as so many thousand millions of creatures enjoy: it is not diminished, but remaineth in the same fulnesse: for this is the river of God that is full of waters; Psal. 65. So the Lord is a sea of grace: the more he giveth, himselfe hath never the lesse.

3. I see all rivers runne into the sea, and pay a tribute to that whence they doe receive: So, as all is from God, all must returne to him by way of thankfulnes.

4. I see the sea obey his maker, keepe his bounds and banks; I must feare God, shew my obedience, stand in my vocation, Ier. 5. 22.

5 I see in the sea a mappe of the misery of mans life; it floweth and ebbeth: seldome is the sea quiet, but after a little calme, a tempest riseth suddenly. So I must looke for stormes upon this sea of so troublesome a world.

[Page] 6. In the Sea are innumerable creatures, small and great: there walke the shipps, there play the Leviathans; some of which have beene found sixe hundred foote long, and three hundred and sixtie foote broade all which sheweth the power, wisedome, and providence of God: for all these doe waite on thee O Lord, Psal. 104. 25.

7. In the Fishes, it will not bee fruitlesse to consider what miracles God hath wrought by them. Ionah saved by a fish: two fishes multiplyed by Christ, to feede five thousand men, besides women and children: how Christ made himselfe known by a great draught of fishes, Mat. 17. 27.

8. When I see fishes caught in a net, or hooke unawares: Consider the folly of men taken by baites of pleasure; and thinke no more of their time, but are taken, as fishes, in an evill net, Eccles. 9 12.

[Page] 9. When I see a Fisher cast in his nets to catch fish, I may enter into a large field of the net of the Gospel, cast into the sea, Matth. 13. 47. and of Ministers the fishers of men, Matth 4. 19. and of the pulling men out of the sea of the world, by the power and preaching of the Gospel; as is shewed in that Propheticall vision of Ezekiel 17. 9, 10.

Thus have wee shewed how all earthly things may minister heavenly meditations to heavenly mindes. How a good man will and may easily fall out of earthly talke into heavenly for when hee mindeth heaven, and the carnall man earth; both are in their elements. The fire of the one, namely the spirituall man, heaveth him vpward, and the earth of the other presseth him downe, and burieth him alive

Wee have seene by the former discourse, that no man wanteth [Page] Preachers to helpe him towards Vox Dei est in om nibus, per ominia, de omnibus, & ad omnia, loquens nobiscum semper & ubique. GOD. Every Creature may be a Preacher to him, in whom the spirit first inwardly preacheth: & wee may take notice how barren & fruitles our mindes are, & how frothie our speeches by our owne defects. God is not wanting to us neither in his Word, nor in his Works, neither in the Scriptures, nor in the creatures; but is stil teaching, counselling, admonishing and justly condemning those that in both remaine untaught. Wee will conclude the Treatise with the words of Iob; Behold these Iob 26. 14. are a part of his waies, but how little a portion heare we of him? and who can understand his fearefull power?

FINIS.

[Page]

Information about this book

Title statement

A man in Christ, or A new creature To which is added a treatise, containing meditations from the creatures. By Thomas Taylor, Dr. in Diuinity.

Taylor, Thomas, 1576-1632.

Edition statement

1629

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2004-11 (EEBO-TCP Phase 1).

ID [DLPS]

A13542

ID [STC]

STC 23833

ID [STC]

ESTC S101983

ID [EEBO-CITATION]

99837786

ID [PROQUEST]

99837786

ID [VID]

2129

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Early English books online.

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(EEBO-TCP ; phase 1, no. A13542)

Transcribed from: (Early English Books Online ; image set 2129)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1037:04)

Source

— A man in Christ, or A new creature To which is added a treatise, containing meditations from the creatures. By Thomas Taylor, Dr. in Diuinity., Taylor, Thomas, 1576-1632.. The second edition. Corrected by the author..

Extent

[2], 131, [1]+ p.

Printed [by H. Lownes] for I. Bartlet at the gilt Cup in Cheapeside,. London :: 1629.. (Printer's name from STC.) (In two parts.) (Imperfect: consists of part 1 only.) (Reproduction of original in the British Library.)

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