A Man in CHRIST, OR A New CREATVRE.

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 2] 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 3] 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 4] 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 5] 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 6] 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 7] 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 8] 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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 19] 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 20] 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 21] 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 22] 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 23] 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 24] 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 25] 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 26] 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 27] 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 30] [...] [Page 31] [...] [Page 28] 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 29] 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 30] 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 31] 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 32] 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 33] 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 34] 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 35] 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 36] 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 37] 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 38] 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 39] 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 38] [...] [Page] [...] [Page 38] [...] [Page 39] [...] [Page 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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 46] 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 47] 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 48] 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 49] 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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 58] 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 59] 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 60] 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 61] 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 62] 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 63] 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 64] 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 65] 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 66] 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 67] 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 66] [...] [Page 67] [...] [Page 68] 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 69] 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 70] 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 71] 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 72] 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 73] 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 74] 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 75] 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 76] 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 77] 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 78] 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 79] 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 80] 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 81] 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 82] 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 83] 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 84] 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 85] 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 86] 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 87] 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 88] 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 89] 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 90] 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 91] 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 92] 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 93] 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 94] 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 95] 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 96] 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 97] 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 98] 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 99] 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 100] 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 101] 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 102] 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 103] 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 104] 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 105] 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 106] 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 107] 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 108] 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 109] 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 110] 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 111] 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 112] 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 113] 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 114] 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 115] 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 116] 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 117] 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 118] 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 119] 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 120] 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 121] 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 122] 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 123] 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 124] 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 125] 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 126] 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 127] 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 126] [...] [Page 127] [...] [Page 128] 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 129] 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 130] 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.

MEDITATIONS From the CREATVRES.

COnsidering with my selfe of the benefit of Meditation, to­gether with the [Page 4] 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 5] 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 4] [...] [Page 5] [...] [Page 4] [...] [Page 5] [...] [Page 4] [...] [Page 5] [...] [Page 6] 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 7] 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 8] 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 9] 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 10] 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 11] 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 12] 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 13] 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 14] 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 15] 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 16] 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 17] 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 18] 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 19] 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 20] 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 21] 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 22] 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 23] 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 24] 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 23] 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 24] 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 25] 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.

[Page 26] 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 27] 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 28] 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 29] 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 30] 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 31] 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 32] 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 33] 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 34] 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 35] 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 36] 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 37] 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 38] 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 39] 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 40] 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 41] 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 42] 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 43] 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 44] 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 45] 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.

[Page 46] 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 47] 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 48] 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 49] 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 50] 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 51] 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 52] 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 53] 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 54] 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 55] 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 56] 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 57] 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 56] [...] [Page 57] [...] [Page 58] 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 59] 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 60] 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 61] 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 62] 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 63] 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 64] 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 65] 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 66] 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 67] 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 68] 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 69] 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 70] 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 73] 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 70] [...] [Page 73] [...] [Page 70] [...] [Page 73] [...] [Page 74] 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 75] 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 76] 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 77] 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 78] 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 79] 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 80] 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 81] 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 82] 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 83] 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 84] 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 85] 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 86] 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 87] 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 88] 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 89] 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 90] 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 91] 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 92] 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 93] 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 94] 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 95] 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 96] 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 97] 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 98] 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 99] 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 100] 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 101] 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 102] 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 103] 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 104] 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?