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A Man in CHRIST, OR A New CREATVRE. 2. Cor. 5. 17. If any man be in Christ let him be a new creature.
A Man in CHRIST, OR A New CREATURE. 2. Cor. 5. 17. If any man be in christ let him be a new creature.
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IN the first Adam, all the sonnes of Adam had an happy estate:
IN the First Adam, all the Sons of Adam had an happy estate:
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in which while hee stood, we stood and enjoyed the whole image of God, and all perfections which humane nature was capable of;
in which while he stood, we stood and enjoyed the Whole image of God, and all perfections which humane nature was capable of;
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and when he fell, wee fell, and with him lost the whole estate of grace and glory.
and when he fell, we fell, and with him lost the Whole estate of grace and glory.
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And so are fallen into an old ruinous condition of the old Adam, which threatneth us dayly with deserved destruction,
And so Are fallen into an old ruinous condition of the old Adam, which threatens us daily with deserved destruction,
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and thrusteth us under the Regiment of death.
and thrusts us under the Regiment of death.
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Now for our repaire out of such misery, hee that made us at first must make us a new,
Now for our repair out of such misery, he that made us At First must make us a new,
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and give us a new stocke and estate, by transplanting us out of the old stocke into a new roote,
and give us a new stock and estate, by transplanting us out of the old stock into a new root,
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and by removing us out of the old Adam, and setting us into the new Adam, Iesus Christ ▪
and by removing us out of the old Adam, and setting us into the new Adam, Iesus christ ▪
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The meanes whereof, this Text will teach us. In the which there are two generall points:
The means whereof, this Text will teach us. In the which there Are two general points:
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first, the estate of a man converted, [ Hee is in Christ: ] secondly, the note of such a covenant, [ Hee is a new creature. ]
First, the estate of a man converted, [ He is in christ: ] secondly, the note of such a Covenant, [ He is a new creature. ]
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To open the former, there are sundry questions. Quest. 1. How a man is said to be in Christ. Answer. Two wayes:
To open the former, there Are sundry questions. Quest. 1. How a man is said to be in christ. Answer. Two ways:
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first, as a man, or creature: secondly, as a member, or new creature. First, as a man, or creature among others:
First, as a man, or creature: secondly, as a member, or new creature. First, as a man, or creature among Others:
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hee is so both in respect of creation, and preservation.
he is so both in respect of creation, and preservation.
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The former, because every man is said to be created, not only by him, but in him:
The former, Because every man is said to be created, not only by him, but in him:
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as hee is the beginning of all the creatures of God. The latter:
as he is the beginning of all the creatures of God. The latter:
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because every man subsisteth in him, Col. 1. 16, 17. For he is not like the Carpenter that maketh an house or shippe,
Because every man subsisteth in him, Col. 1. 16, 17. For he is not like the Carpenter that makes an house or ship,
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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;
and Leaveth it to the wind and weather when he hath done: but he Abideth with his creature, to continue and uphold it in its being;
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which else would suddenly fall to nothing.
which Else would suddenly fallen to nothing.
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According to Act. 17. verse 28. [ In him we live and move, and have our beeing:
According to Act. 17. verse 28. [ In him we live and move, and have our being:
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] and not only by him. Secondly, But our Text speaketh not of that, but of the second beeing in Christ: namely, as a member.
] and not only by him. Secondly, But our Text speaks not of that, but of the second being in christ: namely, as a member.
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And thus onely the Church is in him. And as a member, one is said to be in Christ two wayes: First, externally:
And thus only the Church is in him. And as a member, one is said to be in christ two ways: First, externally:
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onely as an outward member of the Church, and in the judgement of Charity;
only as an outward member of the Church, and in the judgement of Charity;
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of which number are such as professe Christ, and joyne with the members in outward profession of Religion, and use of the meanes.
of which number Are such as profess christ, and join with the members in outward profession of Religion, and use of the means.
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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:
Of the which, read John 15. 6. Secondly, inwardly and effectually: which is, when First a man is knit by faith to the head himself:
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secondly, by love, to all the members, even invisible:
secondly, by love, to all the members, even invisible:
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thirdly, by outward profession to the visible Church, and produceth fruits of this inward union with Christ.
Thirdly, by outward profession to the visible Church, and Produceth fruits of this inward Union with christ.
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And of this our Text here speaketh. For hee that is thus in Christ, is a new creature: so are not the others.
And of this our Text Here speaks. For he that is thus in christ, is a new creature: so Are not the Others.
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The second question is, How commeth a man to bee in Christ? Answer. By the straight union and communion betweene Christ and the Christian:
The second question is, How comes a man to be in christ? Answer. By the straight Union and communion between christ and the Christian:
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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.
who Are Far nearer than Friends, or men that dwell together in one house. For christ and the Christian dwells not one with Another: but one in Another.
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As it is in the naturall body, the being of a member is not properly with the head, but in the head:
As it is in the natural body, the being of a member is not properly with the head, but in the head:
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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 in the mystical body, the being of the believer is in christ the head. And as the being of the Branch is in the root:
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so it is betweene Christ, the Vine, and the beleevers, who are the Branches, Iohn 15.
so it is between christ, the Vine, and the believers, who Are the Branches, John 15.
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This straightnesse of union commeth from the straightnesse of the band, which is, first, on Christ his part,
This straightness of Union comes from the straightness of the band, which is, First, on christ his part,
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namely his spirit of fortitude put into their hearts. Secondly, on our part, which is our faith, by which wee are set into Christ.
namely his Spirit of fortitude put into their hearts. Secondly, on our part, which is our faith, by which we Are Set into christ.
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Faith onely giveth a beeing in the second Adam.
Faith only gives a being in the second Adam.
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God offereth in his covenant of grace, Iesus Christ to bee the head and Saviour of his body.
God Offereth in his Covenant of grace, Iesus christ to be the head and Saviour of his body.
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Faith receiveth this offer, and putteth our name into the deede: onely faith draweth and sucketh vertue from Christ;
Faith receives this offer, and putteth our name into the deed: only faith draws and sucketh virtue from christ;
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and Rom. 11. 24. [ Thou art grafted in by faith. ] Object. But Christ is in us, how can we then be in Christ?
and Rom. 11. 24. [ Thou art grafted in by faith. ] Object. But christ is in us, how can we then be in christ?
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Answ. This beeing in Christ, is Relative:Answer This being in christ, is Relative:
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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.
for we connote be in him, but he must be in us. 1. John 3. 10. He that Keepeth his Commandments, dwells in him and he in him.
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But it is with this difference, He is in us, and abideth in us by his spirit,
But it is with this difference, He is in us, and Abideth in us by his Spirit,
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and by upholding grace in us: Wee are in him by faith, and by the exercise of grace: and those two are inseparable.
and by upholding grace in us: we Are in him by faith, and by the exercise of grace: and those two Are inseparable.
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Object. But Christ is in heaven, how can we bee in him, and not be there?Object. But christ is in heaven, how can we be in him, and not be there?
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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:Answer If our being in christ were After a corporal manner, then to be in him, we must be locally in heaven as he is:
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But this conjunction is spirituall ▪ and the meanes of it, which is faith, is spirituall:
But this conjunction is spiritual ▪ and the means of it, which is faith, is spiritual:
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not hindred by distance of time or place, from this most straight union.
not hindered by distance of time or place, from this most straight Union.
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Thus Abraham by faith saw the day of Christ, and was in Christ sundry thousands of yeares before Christs incarnation:
Thus Abraham by faith saw the day of christ, and was in christ sundry thousands of Years before Christ incarnation:
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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.
for he that is joined to the Lord is one Spirit: and the believer is now in heaven After a spiritual manner, where christ is.
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Doct. Learne the happy estate of a man converted, that hee is now in Christ, 1 Ioh. 5. 20. Wee are in him that is true; Doct. Learn the happy estate of a man converted, that he is now in christ, 1 John 5. 20. we Are in him that is true;
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namely, in his Sonne Iesus Christ;
namely, in his Son Iesus christ;
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the same is very God, 2 Cor. 12. 2. I know a man in Christ, &c.
the same is very God, 2 Cor. 12. 2. I know a man in christ, etc.
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Reason 1. Because they stand not onely in generall relation to Christ as other men,Reason 1. Because they stand not only in general Relation to christ as other men,
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and creatures doe, which are subject unto him as their Lord, but in nearer and speciall relation,
and creatures do, which Are Subject unto him as their Lord, but in nearer and special Relation,
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as they are members of his body:
as they Are members of his body:
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for all which hee is most tender, and carefull, as a most loving and respective head.
for all which he is most tender, and careful, as a most loving and respective head.
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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;
Secondly, from this Union flows all the efficacy of his merits upon us: for nothing can proceed from christ to us, till we be in him; but being Set into him;
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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.
we partake in all that christ hath, as a loving husband First Communicateth himself ▪ and then all he hath with the wife of his bosom.
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Hence it is that Christ being elected of God, wee are elected in him, Ephes. 1. verse 9. And Christ being acquitted from our sinnes, wee are justified in him:
Hence it is that christ being elected of God, we Are elected in him, Ephesians 1. verse 9. And christ being acquitted from our Sins, we Are justified in him:
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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;
for being found in christ, as Philippians 3. 11. his righteousness is imputed unto us. If christ be rich, and have treasures of Wisdom, and grace;
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the Christian cannot be poore ▪ [ For in him we are made rich, ] • Cor. 1. 5. Ephe. 4. 27. [ Which riches is Christ in you. ]
the Christian cannot be poor ▪ [ For in him we Are made rich, ] • Cor. 1. 5. Ephes 4. 27. [ Which riches is christ in you. ]
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Thirdly, as all the promises of God are made in Christ, who is the foundation of them all;
Thirdly, as all the promises of God Are made in christ, who is the Foundation of them all;
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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:
so they Are made good only to them that Are in christ, 2 Cor. 1. 20. In him Are all the promises, Yea and Amen:
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but to whom? even to the heires of promise:
but to whom? even to the Heirs of promise:
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and who be they? even Abrahams seed, the faithfull posteritie of faithfull Abraham, Gal. 3. 10.
and who be they? even Abrahams seed, the faithful posterity of faithful Abraham, Gal. 3. 10.
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Fourthly, by being in Christ, the Christian hath a sure estate:
Fourthly, by being in christ, the Christian hath a sure estate:
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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:
First, in this life, strength, and assurance in temptations, trials, and dangers, to be upheld unto victory. 2 Cor. 12. 2. I know a man in christ:
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and vers. 9. My grace is sufficient for thee. Iohn 10. The sheepe of Christ, can none plucke out of his hands;
and vers. 9. My grace is sufficient for thee. John 10. The sheep of christ, can none pluck out of his hands;
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his estate is not lyable to casualtie: no cheater nor robber shall defraud him of it.
his estate is not liable to casualty: no cheater nor robber shall defraud him of it.
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Secondly, in death hee hath hope and assurance, in which state hee is a member of Christ,
Secondly, in death he hath hope and assurance, in which state he is a member of christ,
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and hee that sleepeth in Christ, perisheth not;
and he that Sleepeth in christ, Perishes not;
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nay, being in Christ, but he shall be made alive againe. 1 Cor. 15. 18, 22. 1. Thes. 4. 14, 18.
nay, being in christ, but he shall be made alive again. 1 Cor. 15. 18, 22. 1. Thebes 4. 14, 18.
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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,
Thirdly, in that day of judgement he shall stand with boldness. 1 John 2. 28. Little children abide in him, that when he shall appear, we may be bold,
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and not ashamed before him at his comming.
and not ashamed before him At his coming.
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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.Use 1. Labour to know thy self in this happy condition, Else is christ appeared in vain unto thee, the Whole Gospel is in vain unto thee.
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Quest. But how may I know this, namely, that I am in Christ? Quest. But how may I know this, namely, that I am in christ?
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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.
First, hast thou disclaimed thy own righteousness, and given thy self wholly unto him? Philip 3. Paul could not be found in him, till he had disclaimed his own righteousness, and esteemed it as dung.
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Papists cannot be in Christ, because they doe not this. Hast thou denied thy selfe? thy head did so.
Papists cannot be in christ, Because they do not this. Hast thou denied thy self? thy head did so.
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Takest thou up the Crosse daily? so did hee.
Takest thou up the Cross daily? so did he.
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Canst thou abide to crucifie the flesh and lusts of it? thy head was crucified:
Canst thou abide to crucify the Flesh and Lustiest of it? thy head was Crucified:
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but if thou canst not take thy selfe short in carnall delights, nor renounce the fashions of the world,
but if thou Canst not take thy self short in carnal delights, nor renounce the fashions of the world,
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nor abide the doctrine and practice of mortification; never say thou art in Christ: can a member be so contrary to the head? Gal. 5. 24. The second note is subjection unto Christ as a head.
nor abide the Doctrine and practice of mortification; never say thou art in christ: can a member be so contrary to the head? Gal. 5. 24. The second note is subjection unto christ as a head.
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The most gracelesse men in the world, yea the devils are subject unto Christ as a Lord:
The most graceless men in the world, yea the Devils Are Subject unto christ as a Lord:
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but art thou subject as a member unto such a head? Quest. How is the member subject unto the head?
but art thou Subject as a member unto such a head? Quest. How is the member Subject unto the head?
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Answ, 1. Sweetly, and willingly, not by force and compulsion.Answer, 1. Sweetly, and willingly, not by force and compulsion.
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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?
Now ask thy self, Is Christ yoke irksome and tedious? are his Commandments grievous? Is it grievous unto a member to obey the head, into which it is Set?
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Secondly, universally, it doth all that the head enjoyneth:
Secondly, universally, it does all that the head enjoineth:
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Art thou subject in some commandements, but not in others? Thou canst forbeare murther, adultery, drunkennesse;
Art thou Subject in Some Commandments, but not in Others? Thou Canst forbear murder, adultery, Drunkenness;
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but must sweare, lie, prophane the Sabbath, spend thy time idly which is given thee to repent in:
but must swear, lie, profane the Sabbath, spend thy time idly which is given thee to Repent in:
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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:
Do the members thus pick and choose with the Heads commands? Thirdly, sincerely: in all things seeking the good of the head, above it self:
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a member will venture it selfe to be cut off for the safety of the head.
a member will venture it self to be Cut off for the safety of the head.
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Now what is thy aime in thy subjection? is it thy owne name, reputation, thy wealth,
Now what is thy aim in thy subjection? is it thy own name, reputation, thy wealth,
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or ease, or any base respect? how doth a member neglect it selfe for the head? Fourthly, constantly:
or ease, or any base respect? how does a member neglect it self for the head? Fourthly, constantly:
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A member is never weary of obeying the head;
A member is never weary of obeying the head;
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but how fickle and inconstant art thou in the wayes of God? Thou wilt obey on the Sabbath,
but how fickle and inconstant art thou in the ways of God? Thou wilt obey on the Sabbath,
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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,
but wilt not be tied to daily duties, Some occasions must give thee Dispensation. If Some seasons of the year can win of thee to cast off thy calling,
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and live like an Epicure ▪ eating, drinking, scorning, gaming, chafing, coveting, swearing, and the like:
and live like an Epicure ▪ eating, drinking, scorning, gaming, chafing, coveting, swearing, and the like:
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Is this to be in Christ? The head setteth thee on no such worke:
Is this to be in christ? The head sets thee on no such work:
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and if a man be not commanded by Christ in his actions, hee may easily know who is his master, and pay-paster.
and if a man be not commanded by christ in his actions, he may Easily know who is his master, and pay-paster.
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What man dare goe to God for such workes to have them rewarded? The third Note:
What man Dare go to God for such works to have them rewarded? The third Note:
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He that is in Christ, and abideth in him ▪ there is no abiding for sinne, 1 Iohn 3. 6. Hee that abideth in him sinneth not.
He that is in christ, and Abideth in him ▪ there is no abiding for sin, 1 John 3. 6. He that Abideth in him Sinneth not.
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Quest. Is there any that sins not. Answ. 1. He sinneth not studiously: he purposeth not sin, but holdeth a resolute purpose against it. Quest. Is there any that Sins not. Answer 1. He Sinneth not studiously: he Purposes not since, but holds a resolute purpose against it.
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Hast thou this note of Christ his being in thee, that thou sinnest not, who canst deliberate,
Hast thou this note of christ his being in thee, that thou Sinnest not, who Canst deliberate,
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and purpose, and willingly venture on sinne? Secondly, he sinneth not willingly; namely, with his whole will, and full consent:
and purpose, and willingly venture on sin? Secondly, he Sinneth not willingly; namely, with his Whole will, and full consent:
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for the will, so farre as it is renewed, is not gained to his sinne, but striveth relucteth, and resisteth.
for the will, so Far as it is renewed, is not gained to his sin, but striveth relucteth, and Resisteth.
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Thirdly, hee sinneth not affectedly, or with full delight in sin; hee sinneth sometimes: but if I have delight to sinne, saith Dauid, God will not heare me:
Thirdly, he Sinneth not affectedly, or with full delight in since; he Sinneth sometime: but if I have delight to sin, Says David, God will not hear me:
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hee sinneth, but loveth not his sinne, but hateth what hee doth:
he Sinneth, but loves not his sin, but hates what he does:
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canst thou love thy sinnes and lusts, and delight in workes of darkenesse, in thy selfe or others? Christ abideth not in thee ▪
Canst thou love thy Sins and Lustiest, and delight in works of darkness, in thy self or Others? christ Abideth not in thee ▪
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Fourthly, hee sinneth not deadly, or not to death; he abideth not in his sinne, in whom Christ abideth:
Fourthly, he Sinneth not deadly, or not to death; he Abideth not in his sin, in whom christ Abideth:
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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.
his since hath After it three things: 1 Sorrow and grief that he hath sinned. 2 Care to rise and recover himself. 3 fear not to sin again.
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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,
Canst thou run on in since without remorse, without returning, without care of Repentance, or Fear of God's Justice? Canst thou turn head against the ways of God and good men desperately,
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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,
as if thy conscience were turned into a rotten post? Thinkest thou that so living a root can admit such dead branches? or can the surpassing holiness of christ the head, receive into it such rotten and gangrenous members? No, no tie thy self by a thread of profession,
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so long as thou wilt, unto this stock thou wert never ingrafted as yet, that bringest such wilde and unsavory fruits, Rom. 8. 10,
so long as thou wilt, unto this stock thou Wertenberg never ingrafted as yet, that bringest such wild and unsavoury fruits, Rom. 8. 10,
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If Christ be in you, the body is dead because of sinne, but the spirit is life for righteousnesse;
If christ be in you, the body is dead Because of sin, but the Spirit is life for righteousness;
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that is, the spirit liveth by grace, and manifesteth that life in motions of grace and holinesse.
that is, the Spirit lives by grace, and manifesteth that life in motions of grace and holiness.
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And a plaine marke of a man in Iesus Christ is that in Rom. 8. 1. [ He walketh not after the flesh, but after the spirit. ]
And a plain mark of a man in Iesus christ is that in Rom. 8. 1. [ He walks not After the Flesh, but After the Spirit. ]
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Fourthly, hee that is in Christ and abideth in him, the Word of God abideth in him:
Fourthly, he that is in christ and Abideth in him, the Word of God Abideth in him:
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for these two are inseparably joyned, Iohn Chap. 15. verse 7. [ If you abide in mee ▪ and my Word abide in you.
for these two Are inseparably joined, John Chap. 15. verse 7. [ If you abide in me ▪ and my Word abide in you.
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] 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.
] And this is made a sure Signen of our being in christ, 1 John 2. 5. He that Keepeth his Word, in him is the love of God perfect.
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By this we know that we are in him.
By this we know that we Are in him.
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This is more than to heare the Word, than to understand it, or to retaine it,
This is more than to hear the Word, than to understand it, or to retain it,
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as many doe, who can entertaine it, as they do strangers, for a meale, or a nights lodging, or a short time:
as many do, who can entertain it, as they do Strangers, for a meal, or a nights lodging, or a short time:
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but it must abide as an in-dweller;
but it must abide as an indweller;
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for wee dwell no longer in Christ, than his Word dwelleth in us, 1 Ioh. 3. 14. Hee that keepeth his commandements, dwelleth in him, and hee in him.
for we dwell no longer in christ, than his Word dwells in us, 1 John 3. 14. He that Keepeth his Commandments, dwells in him, and he in him.
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And on this condition onely he commeth in, and dwelleth in us, Iohn 14. 23. If any man love mee,
And on this condition only he comes in, and dwells in us, John 14. 23. If any man love me,
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and keepe my Word, my Father will love him, and we will come into him ▪ and dwell with him.
and keep my Word, my Father will love him, and we will come into him ▪ and dwell with him.
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Wee heare many good things, but we heed and hold but a few; and those few but a little while:
we hear many good things, but we heed and hold but a few; and those few but a little while:
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as riven vessels we let them slip. For,
as riven vessels we let them slip. For,
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First, how weake an account can wee give unto God (as we must) of all the good lessons we have heard,
First, how weak an account can we give unto God (as we must) of all the good Lessons we have herd,
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and ought to have remembred?
and ought to have remembered?
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Secondly, how could we continue the same men from yeare to yeare unchanged, if the word did continue in us.
Secondly, how could we continue the same men from year to year unchanged, if the word did continue in us.
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Thirdly, what strangers are many of us to the Scripture, and grounds of Religion? whereas,
Thirdly, what Strangers Are many of us to the Scripture, and grounds of Religion? whereas,
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if it did dwell in us, it would be as well knowne unto us, as those that are in house with us.
if it did dwell in us, it would be as well known unto us, as those that Are in house with us.
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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,
Fourthly, how Far is it to seek, and absent from us, when our minds understand it not, our hearts affect it not, our Consciences Are not guided by it,
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nor our actions, nor the creatures are sanctified by it? as 1 Tim. 4. 4.
nor our actions, nor the creatures Are sanctified by it? as 1 Tim. 4. 4.
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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:
How plain is it now, that thou art not in christ, who wilt not afford his Word a resting place in thy soul? remember that place, 1 John 2. 24. If that which ye have herd from the beginning shall remain in you, ye shall continue in the Son and in the Father. The fift note:
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Examine whether thou hast the Spirit of Christ.
Examine whither thou hast the Spirit of christ.
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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:
This is made a note of such a one. 1 John 3. 10. Hereby we know that he Abideth in us, by the Spirit which he hath given us:
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And Chap. 4. 13. Hereby we know that wee dwell in him, and hee in us,
And Chap. 4. 13. Hereby we know that we dwell in him, and he in us,
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because hee hath given us of his spirit:
Because he hath given us of his Spirit:
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And if any man ▪ have not the Spirit of Christ, the same is none of his;
And if any man ▪ have not the Spirit of christ, the same is none of his;
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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.
that is, no member of his body, Set into him, but in show, as a wooden leg, which receives not vital Powers from the head.
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Object. This is a difficult marke: But how shall I know the Spirit of Christ to be in mee?Object. This is a difficult mark: But how shall I know the Spirit of christ to be in me?
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Answ. Many finde and conceive it to be harder than it is, because they hold it no sinne to doubt whether they have the spirit or no; Answer Many find and conceive it to be harder than it is, Because they hold it no sin to doubt whither they have the Spirit or no;
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when as they may as lawfully doubt whether they be Christians or no. But try thy selfe by this note:
when as they may as lawfully doubt whither they be Christians or no. But try thy self by this note:
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First, wheresoever the spirit is, he rebuketh sin, Ioh. 16. 8. The spirit pricketh the heart of every convert:
First, wheresoever the Spirit is, he Rebuketh since, John 16. 8. The Spirit pricks the heart of every convert:
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and if thou hast him, thou must finde him a spirit of conviction. Object. I have beene often checked for my sinne, and that is my comfort.
and if thou hast him, thou must find him a Spirit of conviction. Object. I have been often checked for my sin, and that is my Comfort.
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Answ. But deceive not thy selfe. To the spirits conviction are required three things: First, sense and sorrow that thou hast sinned:Answer But deceive not thy self. To the spirits conviction Are required three things: First, sense and sorrow that thou hast sinned:
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Secondly, earnest desire of mercy, expressed in vehement hunger and thirst: Thirldly, a loathing and leaving of sinne.
Secondly, earnest desire of mercy, expressed in vehement hunger and thirst: Thirdly, a loathing and leaving of sin.
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Never any received the spirit, but thus was sinne rebuked in them.
Never any received the Spirit, but thus was sin rebuked in them.
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Secondly, the spirit writeth 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,
Secondly, the Spirit Writeth the law in the heart where he is, Jeremiah 31. 31. and leads into all truth, John 16. 13. Hast thou this Spirit of direction and counsel, teaching thee,
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and leading thee into duty? Object. I know as much as any can teach me.
and leading thee into duty? Object. I know as much as any can teach me.
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Answ. But art thou led by the spirit, or mis-led by the flesh and doctrine of carnall libertie? Many are taught, few are led,Answer But art thou led by the Spirit, or misled by the Flesh and Doctrine of carnal liberty? Many Are taught, few Are led,
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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:
and yet only they that Are led by the Spirit, Are the Sons of God: The Spirit must be the guider of thy course, as the Pilot in the ship:
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thou must shut thine owne eyes of carnall reason, and as a blinde man, give thy selfe to be led by the spirit.
thou must shut thine own eyes of carnal reason, and as a blind man, give thy self to be led by the Spirit.
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Thirdly, the spirit where hee is, ruleth and commandeth: yea, reformeth and casteth out old errors of heart and life:
Thirdly, the Spirit where he is, Ruleth and commands: yea, reformeth and Cast out old errors of heart and life:
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for hee will not dwell as an underling, but as a commander:
for he will not dwell as an underling, but as a commander:
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his worke is to cast downe all high things exalted against grace, and to bring every thought into the obedience of Christ.
his work is to cast down all high things exalted against grace, and to bring every Thought into the Obedience of christ.
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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? this is the Spirit of Iesus Christ.
Findest thou a Spirit in thee prevailing against fleshly thoughts, carnal affections, Desires, Conversation? Findest thou a Spirit, framing thoughts, Speeches, actions to the conformity of the Word? a Spirit quickening to all that is good? this is the Spirit of Iesus christ.
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Fourthly, he being the spirit of supplication. Zae. 12. 10 maketh the elect to cry with unspeakeable groanes.
Fourthly, he being the Spirit of supplication. Zae. 12. 10 makes the elect to cry with unspeakable groans.
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Dost thou finde not the words of prayer which any hypocrite may, but the spirit of prayer? who alwayes in prayer,
Dost thou find not the words of prayer which any hypocrite may, but the Spirit of prayer? who always in prayer,
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first, leadeth into the sense of sin: secondly, into the apprehension of the excellency of mercy, which maketh him servent:
First, leads into the sense of since: secondly, into the apprehension of the excellency of mercy, which makes him servient:
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thirdly, letteth the soule see God appeased in Christ:
Thirdly, lets the soul see God appeased in christ:
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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 intercession, to whom the Father denieth nothing;
fourthly, it Sealeth to it the truth of God's promises, who will hear, Psalm 50. 15. Fifty, assureth it self to be in state of christ his merits and Intercession, to whom the Father Denieth nothing;
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all which must needes quicken the heart to fervent and frequent prayer. The sixth Note:
all which must needs quicken the heart to fervent and frequent prayer. The sixth Note:
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If thou canst discerne Christ in thy selfe, thou maist be sure thou art in him:
If thou Canst discern christ in thy self, thou Mayest be sure thou art in him:
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for one ralative affirmes the other.
for one ralative affirms the other.
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And knowest thou not that Christ is in thee, except thou be a reprobate? 2 Cor. 12. 5.
And Knowest thou not that christ is in thee, except thou be a Reprobate? 2 Cor. 12. 5.
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Quest. How may I know this?Quest. How may I know this?
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Answ. First, examine if Christ be formed in thee, Gal. 4. 12. And then Christ is formed in thine heart, Answer First, examine if christ be formed in thee, Gal. 4. 12. And then christ is formed in thine heart,
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when God hath begun a change in thy soule, by his grace laying in thee the beginnings, and seedes of grace.
when God hath begun a change in thy soul, by his grace laying in thee the beginnings, and seeds of grace.
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The Apostle useth a comparison drawne from the forming of an infant in the wombe, which is not formed all at once,
The Apostle uses a comparison drawn from the forming of an infant in the womb, which is not formed all At once,
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but the principall vitall parts first; the heart, braine, and liver, and then the other by degrees:
but the principal vital parts First; the heart, brain, and liver, and then the other by Degrees:
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so grace is not wrought all at once, but by degrees:
so grace is not wrought all At once, but by Degrees:
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first, the beginnings of Faith, Repentance, and holy desires, and then a more lively impression of the Image of Christ imprinted in their heart;
First, the beginnings of Faith, Repentance, and holy Desires, and then a more lively impression of the Image of christ imprinted in their heart;
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which standeth in knowledge, holines, and conformity to Iesus Christ in practice and passion, in suffering and doing as he did in some measure:
which Stands in knowledge, holiness, and conformity to Iesus christ in practice and passion, in suffering and doing as he did in Some measure:
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Now if there bee no new lumpe which was not in nature, no forming, no reforming of heart and life, Christ is not there.
Now if there be no new lump which was not in nature, no forming, no reforming of heart and life, christ is not there.
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Secondly, try if Christ liveth in thee:
Secondly, try if christ lives in thee:
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and then Christ liveth in thee, when thou livest by faith in the Sonne of God:
and then christ lives in thee, when thou Livest by faith in the Son of God:
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making thy faith thy stay in all estates, in all actions, temptations, afflictions, when faith carrieth a sway,
making thy faith thy stay in all estates, in all actions, temptations, afflictions, when faith Carrieth a sway,
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and hath a stroke in every thing, and in life and death maketh the heart and life leane upon Christ.
and hath a stroke in every thing, and in life and death makes the heart and life lean upon christ.
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Thirdly, if Christ bee in thee, then hee moveth in thee, and thou in him.
Thirdly, if christ be in thee, then he moves in thee, and thou in him.
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The infant in the wombe is discerned by the moving of it and so is Christ discerned in the heart:
The infant in the womb is discerned by the moving of it and so is christ discerned in the heart:
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and then Christ 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 christ moves in the heart, when his Spirit moves and Inclineth it by a still and secret voice unto all good Speeches and duties;
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and then thou movest in him, when thou cherishest, fosterest, and followest his motions agreeable unto the Word,
and then thou movest in him, when thou cherishest, fosterest, and followest his motions agreeable unto the Word,
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and sufferest them not to die in thee. As for example:
and sufferest them not to die in thee. As for Exampl:
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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;
The Spirit moves thee to Redeem the time, to read in God's Book, there to acquaint thy self with God's will, in time to work the works of God, to mind thy account and reckoning;
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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.
but thou resistest those motions, carnal and contrary motions thrust them our, and call thee to cards, dice, epicurism, merriments, wasting thy time, putting off the evil day, as the Heathens.
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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.
Now christ moves not in thee, but the Spirit that Ruleth in the world; for God's sweet motions Are so strong, as that ordinarily they come to a birth.
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Vse 2. If thou beest in Christ, thou must imitate Christ; imitate him in his nature and holy example:Use 2. If thou Best in christ, thou must imitate christ; imitate him in his nature and holy Exampl:
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the member is of the same nature, and doth the same things with the head:
the member is of the same nature, and does the same things with the head:
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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.
they all compose themselves to the motion of the head, into which they Are Set, 1 John 2. 6. He that Says he is in him, ought to walk, as he hath walked.
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Quest. How did Christ walke, that we may walke so? Answ. Christ walked first, religiously: Quest. How did christ walk, that we may walk so? Answer christ walked First, religiously:
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Hee began all things with God, did all things for God, and referred all things unto God.
He began all things with God, did all things for God, and referred all things unto God.
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First, hee began all things with prayer, and continued long together therein: sometimes whole nights in prayer, as the occasions were more serious.
First, he began all things with prayer, and continued long together therein: sometime Whole nights in prayer, as the occasions were more serious.
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Doe wee so? doe wee sanctifie every ordinance with prayer? doe wee continue in prayer? doe not many sit up whole nights to play? when would they sit up so to prayer? Do we so? do we sanctify every Ordinance with prayer? do we continue in prayer? do not many fit up Whole nights to play? when would they fit up so to prayer?
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Secondly, hee did all things by the warrant and Word of his Father: he contemned his owne will, that hee might doe his Fathers will:
Secondly, he did all things by the warrant and Word of his Father: he contemned his own will, that he might do his Father's will:
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Not my will, but thy will be done; yea, he would lose his life before his obedience.
Not my will, but thy will be done; yea, he would loose his life before his Obedience.
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Doe we so? Wee say, Thy will bee done, as if wee would doe all the wil of God,
Do we so? we say, Thy will be done, as if we would do all the will of God,
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& as if there were but one will betweene Christ and us: But as the Scribes and Pharisees, wee say and doe not:
& as if there were but one will between christ and us: But as the Scribes and Pharisees, we say and do not:
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We will not give our wils up to Gods will and Word, further than our selves list and like:
We will not give our wills up to God's will and Word, further than our selves list and like:
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nay, many say, as that rebellious generation; The word of the Lord spoken unto us by the Ministers, will not doe.
nay, many say, as that rebellious generation; The word of the Lord spoken unto us by the Ministers, will not do.
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When or where see we any thing reformed by the power of the Word? Thirdly, hee referred every thing unto his Fathers glory:
When or where see we any thing reformed by the power of the Word? Thirdly, he referred every thing unto his Father's glory:
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hee never sought his owne praise and reputation, but avoyded it:
he never sought his own praise and reputation, but avoided it:
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Doe we so? Who dare say he seeketh to glorifie God in casting off his calling,
Do we so? Who Dare say he seeks to Glorify God in casting off his calling,
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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.
and spending days and nights in idleness, or Worse? when did our Lord walk so, that we might do so also? Fie upon such Heathenish Christianity.
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This glorious head will not bee so disgraced, as to take in such monsters for members.
This glorious head will not be so disgraced, as to take in such monsters for members.
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Secondly, hee walked holily, and commanded us to learne of him;
Secondly, he walked holily, and commanded us to Learn of him;
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but wee that say wee are in Christ, lay aside this glasse, and strive in pride to be beyond each other:
but we that say we Are in christ, lay aside this glass, and strive in pride to be beyond each other:
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Wee cannot keepe filthy fashions out of Christians, because neither the mind of Christ, nor himselfe is in us.
we cannot keep filthy fashions out of Christians, Because neither the mind of christ, nor himself is in us.
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Thirdly, hee walked fruitfully and diligently in his calling, Acts 10. Hee went about doing good:
Thirdly, he walked fruitfully and diligently in his calling, Acts 10. He went about doing good:
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hee watched and apprehended all accasions of helping mens soules and bodies. Hee spent all his time in painefull performance of his calling.
he watched and apprehended all occasions of helping men's Souls and bodies. He spent all his time in painful performance of his calling.
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How doe wee so, who spend so much time in unfruitfull courses, wherein wee doe no man good,
How do we so, who spend so much time in unfruitful courses, wherein we do no man good,
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but our selves and others much harme?
but our selves and Others much harm?
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And sometimes through the day scarce doing any thing, which may in the night minister comfort unto us.
And sometime through the day scarce doing any thing, which may in the night minister Comfort unto us.
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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,
If men should say to themselves every night, How much time have I vainly spent this day, which I might have redeemed to prayer, reading,
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or some fruitfull meditation for my soules good? to some worke of Repentance, or of Charity,
or Some fruitful meditation for my Souls good? to Some work of Repentance, or of Charity,
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or of Mercy, or Iustice? Alas, what a cooling card would this be, if he inferre, My Lord never walked so;
or of Mercy, or justice? Alas, what a cooling carded would this be, if he infer, My Lord never walked so;
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and I must walke as hee walked, if I bee in him, further than in outward profession.
and I must walk as he walked, if I be in him, further than in outward profession.
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Was he ever in Gods worke? so must I bee, if I be in him.
Was he ever in God's work? so must I be, if I be in him.
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Fourthly, hee walked righteously and justly. An admirable patterne of civill righteousnesse. he never deceived any man neither by word nor deede:
Fourthly, he walked righteously and justly. an admirable pattern of civil righteousness. he never deceived any man neither by word nor deed:
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never was guile found in his lips or hands: never covetousnesse of any mans goods was found in him:
never was guile found in his lips or hands: never covetousness of any men goods was found in him:
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hee gave his due to every man, high and low.
he gave his due to every man, high and low.
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Doe we walke so? many of us take liberty to deceive our Brethren by word or deede, lyes, oathes, and false trickes:
Do we walk so? many of us take liberty to deceive our Brothers by word or deed, lies, Oaths, and false tricks:
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and hold it lawfull to cover our Neighbours money under a cover and colour of play,
and hold it lawful to cover our Neighbours money under a cover and colour of play,
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and so get his money into our hands, which neither God, nor any good meanes giveth us, and maketh us masters of.
and so get his money into our hands, which neither God, nor any good means gives us, and makes us Masters of.
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A most grosse and hatefull injustice, condemned by the light of nature amongst the heathen:
A most gross and hateful injustice, condemned by the Light of nature among the heathen:
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and yet neither the light of nature, nor of grace, can cry it downe amongst Christians.
and yet neither the Light of nature, nor of grace, can cry it down among Christians.
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Never sew a fig leafe over thy sinne, to say, I care not whether I win or lose:
Never sew a fig leaf over thy sin, to say, I care not whither I win or loose:
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thou shouldest care to walke as Christ walked, who in this case did neither win nor lose.
thou Shouldst care to walk as christ walked, who in this case did neither win nor loose.
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Besides, thy chaffing and swearing giveth thy tongue the lye.
Beside, thy chaffing and swearing gives thy tongue the lie.
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And sure I am, many would take great care before they would part with so much mony to the poore,
And sure I am, many would take great care before they would part with so much money to the poor,
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or ministry, or any good use in a whole yeare, as they can set at the stake of one cast of an unlawfull Dice.
or Ministry, or any good use in a Whole year, as they can Set At the stake of one cast of an unlawful Dice.
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Fiftly, Christ walked in the light, namely in the purity of his nature.
Fifty, christ walked in the Light, namely in the purity of his nature.
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There was no darkenesse of ignorance in his minde, no darkenesse nor disorder in his will and affections:
There was no darkness of ignorance in his mind, no darkness nor disorder in his will and affections:
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secondly, in the purity and light of holy conversation, he never committed any works of darkenesse: thirdly;
secondly, in the purity and Light of holy Conversation, he never committed any works of darkness: Thirdly;
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in communion and fellowship with his father, with whom no darkenesse hath fellowship; himselfe being the most pure and inaccessible light. in communion and fellowship with his father, with whom no darkness hath fellowship; himself being the most pure and inaccessible Light.
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And thus must wee walke, if we be in him. 1 Iohn 1. 6, 7. If we walke in the light,
And thus must we walk, if we be in him. 1 John 1. 6, 7. If we walk in the Light,
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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;as he is in the Light, we have fellowship with him. But doe we so? do not many walk like Gentiles, having their understandings darkened;
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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?
not Because they want Light, but Because they hate the Light of God, and fight against the Light of the Word and of their own Consciences?
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And doe not many walke in the fruitlesse workes of darkenesse?
And do not many walk in the fruitless works of darkness?
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I say not, slip into some works of darkenesse, which often a godly man may doe:
I say not, slip into Some works of darkness, which often a godly man may do:
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but walke, trade and continue in the workes of darkenesse; and goe on to blacke darkenesse.
but walk, trade and continue in the works of darkness; and go on to black darkness.
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Such impure persons of fowle hearts, hands, and lives:
Such impure Persons of fowl hearts, hands, and lives:
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and Libertines, that take liberty to doe as they list, and cast off all counsell of the Word:
and Libertines, that take liberty to do as they list, and cast off all counsel of the Word:
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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;
Scorner's of their Teachers and instructers, and more of their godly instructions, followers of the fashions of the world, in the loathsome guises of it;
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fearing nothing so much as to bee good;
fearing nothing so much as to be good;
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hating nothing more, than to bee fashioned according to the Word of God, are farre from walking as Christ walked.
hating nothing more, than to be fashioned according to the Word of God, Are Far from walking as christ walked.
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Lastly, how doe wee embracē communion with God, who are never so merry as when the thoughts of God are shut out;
Lastly, how do we embracen communion with God, who Are never so merry as when the thoughts of God Are shut out;
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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:
Are most heavy and weary, in the place and means of his presence, in which he Communicateth himself with his people? our soar eyes cannot abide so clear a Light:
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And what communion can there bee betweene light and darkenesse? All this while the Apostle telleth us, that we are far enough from being in Christ. The third use.
And what communion can there be between Light and darkness? All this while the Apostle Telleth us, that we Are Far enough from being in christ. The third use.
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Is this so happie a condition to bee in Christ? Let it provoke us to labour to get into so happy an estate.
Is this so happy a condition to be in christ? Let it provoke us to labour to get into so happy an estate.
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To which end, let us looke upon it, not as the world, who seeth nothing but basenesse and contempt in Christ himselfe,
To which end, let us look upon it, not as the world, who sees nothing but baseness and contempt in christ himself,
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but with eyes cleared, and then we shall discerne it; First, to be an honourable condition:
but with eyes cleared, and then we shall discern it; First, to be an honourable condition:
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To become one, not with Christ, but in Christ: to bee a member of Christ. So Christ appeared in great humilitie to advance us to this honour.
To become one, not with christ, but in christ: to be a member of christ. So christ appeared in great humility to advance us to this honour.
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Secondly, it is a most comfortable condition: for,
Secondly, it is a most comfortable condition: for,
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First, now there is no condemnation to them that are in Iesus Christ, Rom. 8. 1.
First, now there is no condemnation to them that Are in Iesus christ, Rom. 8. 1.
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Secondly, all thy debts are discharged. Thou hast in him satisfied, and in him fulfilled al righteousnesse:
Secondly, all thy debts Are discharged. Thou hast in him satisfied, and in him fulfilled all righteousness:
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for who payeth the wives debt, but the husband? and the bebt being once payed, it shall never be demanded more.
for who payeth the wives debt, but the husband? and the bebt being once paid, it shall never be demanded more.
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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.
Thirdly, all the grace and good that christ hath in himself, is thine: Whole christ is thine by imputation of his merits, holiness, Obedience, active and passive.
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This loving Husband hath all holinesse and happinesse for his Spouse. His life is thine: for hee that hath the Sonne, hath life;
This loving Husband hath all holiness and happiness for his Spouse. His life is thine: for he that hath the Son, hath life;
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his death is thine, and all the fruits of his passion;
his death is thine, and all the fruits of his passion;
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his resurrection and ascension is thine, that thou mayest boldly ascend in affection, and cause thy prayers to ascend;
his resurrection and Ascension is thine, that thou Mayest boldly ascend in affection, and cause thy Prayers to ascend;
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yea, and in person to ascend into thy fathers house, and pull downe his intercession.
yea, and in person to ascend into thy Father's house, and pull down his Intercession.
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Oh what a rich estate is this, that a man can aske nothing, but hee shall have it, Iohn 15. 7.
O what a rich estate is this, that a man can ask nothing, but he shall have it, John 15. 7.
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Thirdly, it is a most safe condition to bee in Christ; our head is above water:
Thirdly, it is a most safe condition to be in christ; our head is above water:
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an able head will save and protect the members. All sinnes and imperfections are now covered and hid:
an able head will save and Pact the members. All Sins and imperfections Are now covered and hid:
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for the head will hide the defects of the members.
for the head will hide the defects of the members.
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He takes upon him all the quarrels of the Christian, and mightily overcommeth hell, the grave, death, the devill, and all adversary power:
He Takes upon him all the quarrels of the Christian, and mightily Overcometh hell, the grave, death, the Devil, and all adversary power:
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so as the elect cannot bee seduced, nor severed from God. Fourthly, it is a most fruitfull condition.
so as the elect cannot be seduced, nor severed from God. Fourthly, it is a most fruitful condition.
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Iohn 15. 2. Every branch that beareth fruit in mee, hee purgeth, that it might bring forth more fruit.John 15. 2. Every branch that bears fruit in me, he Purgeth, that it might bring forth more fruit.
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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.
How can a branch Set into such a root, but be fruitful? Et contra. Whereas the misery of one that is out of christ, is, that he can do nothing At all.
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No branch can bring any fruit, that abideth not in him.
No branch can bring any fruit, that Abideth not in him.
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And whatsoever branch bringeth not fruit in him, is cast out as a withered branch into the fire, A fruitlesse barren tree dishonoureth God.
And whatsoever branch brings not fruit in him, is cast out as a withered branch into the fire, A fruitless barren tree Dishonors God.
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Herein is the Father glorified, &c. Hee disgraceth the stocke into which he is set. Fftly, it is the onely state of perfection in this life.
Herein is the Father glorified, etc. He disgraceth the stock into which he is Set. Fftly, it is the only state of perfection in this life.
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For all perfection is originally in him, and derived to us, because wee are in him.
For all perfection is originally in him, and derived to us, Because we Are in him.
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So as that in him, wee attaine all that maketh for grace or glory.
So as that in him, we attain all that makes for grace or glory.
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Col. 2. 10. Ye are compleat in him, who leadeth into all truth, who giveth all graces in their kinde,Col. 2. 10. You Are complete in him, who leads into all truth, who gives all graces in their kind,
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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.
and adds all Degrees of those graces, which makes up their full happiness. Yea, the perfection of this state, is also in the preservance and Continuance of it.
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For wee beare not the roote, but the roote beareth us. Our salvation dependeth not on our selves, but on him:
For we bear not the root, but the root bears us. Our salvation dependeth not on our selves, but on him:
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for being in him, we not onely grow, but increase, and the older we grow, the more we flourish,
for being in him, we not only grow, but increase, and the older we grow, the more we flourish,
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and bring fruit, Psalme 92. 20. All other branches may bee plucked away from their stocke by violence of windes,
and bring fruit, Psalm 92. 20. All other branches may be plucked away from their stock by violence of winds,
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or mans hand, or consumed by time and age; but it is not so with those that are in this roote;
or men hand, or consumed by time and age; but it is not so with those that Are in this root;
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life nor death, things present nor things to come, can separate them, &c. From the state of a man renewed, we come, to the note of him, [ Hee is a new creature. ] Where consider:
life nor death, things present nor things to come, can separate them, etc. From the state of a man renewed, we come, to the note of him, [ He is a new creature. ] Where Consider:
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first, what is meant by a new Creature, and why a man in Christ is so called:
First, what is meant by a new Creature, and why a man in christ is so called:
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secondly, how a man may know himselfe to bee a new Creature, which is here implyed:
secondly, how a man may know himself to be a new Creature, which is Here employed:
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thirdly, how a man may become a new Creature, seeing hee must bee so: Fourthly, why he must be a new Creature;
Thirdly, how a man may become a new Creature, seeing he must be so: Fourthly, why he must be a new Creature;
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Fiftly, Vse both for instruction, and secondly, consolation.
Fifty, Use both for instruction, and secondly, consolation.
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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.
First, the new Creature, is the regenerate man, who is endued with new qualities of righteousness and holiness, according to the image of the new or second Adam.
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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.
To understand which, Consider in man three things: 1 The substance of soul and body. 2 The faculties of them. 3 The qualities of both.
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For the first, the same substance of soule and body remaineth, which GOD created at first. For the second: the faculties be the same;
For the First, the same substance of soul and body remains, which GOD created At First. For the second: the faculties be the same;
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the same understanding, will, memory, affections, senses, naturall motions the same they were; but the qualities of them all are changed and new framed;
the same understanding, will, memory, affections, Senses, natural motions the same they were; but the qualities of them all Are changed and new framed;
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for whereas in the old Adam, the understanding was blind, now it is inlightened; the will that was rebellious, is now bored in part unto dutie:
for whereas in the old Adam, the understanding was blind, now it is enlightened; the will that was rebellious, is now bored in part unto duty:
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the conscience, memory, thoughts, desires, which were dull, earthly, dead, estranged from God, now are quickned, wakened, raised upwards:
the conscience, memory, thoughts, Desires, which were dull, earthly, dead, estranged from God, now Are quickened, wakened, raised upward:
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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 affections, which were crooked and corrupt, Are changed and straightened: the Senses which were Servants of since, Are Servants of grace, Senses of discipline:
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the members that were weapons of unrighteousnesse, are now become members of Christ:
the members that were weapons of unrighteousness, Are now become members of christ:
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in one word, the whole man is in these qualities repaired and renewed, and made as here, a new creature;
in one word, the Whole man is in these qualities repaired and renewed, and made as Here, a new creature;
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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.
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.
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The man being the same in substance, faculties, and members; onely in the frame and order of them, not the same.
The man being the same in substance, faculties, and members; only in the frame and order of them, not the same.
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The new creature is not in respect of substance, but of malice. Quest. But why is hee called a new Creature?
The new creature is not in respect of substance, but of malice. Quest. But why is he called a new Creature?
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Answer. The worke of grace is a kinde of creation, Psal. 51. 10. Create in me a new heart.Answer. The work of grace is a kind of creation, Psalm 51. 10. Create in me a new heart.
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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.
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.
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Secondly, there is a great resemblance betweene these two great workes of God, the first creation and the second.
Secondly, there is a great resemblance between these two great works of God, the First creation and the second.
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First, the Author of the creation, was the Sonne of God: God by Christ made all things.
First, the Author of the creation, was the Son of God: God by christ made all things.
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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;
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;
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he is the beginning of the Creatures, Acts 15. 15. He being the mighty Iehovah, giveth being,
he is the beginning of the Creatures, Acts 15. 15. He being the mighty Jehovah, gives being,
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and beginning to all creatures, not in Nature-onely, but in Grace and Glory. Againe, none can re-creat, but hee that first created.
and beginning to all creatures, not in Nature-only, but in Grace and Glory. Again, none can recreate, but he that First created.
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What is decayed in nature, must bee restored by the Author of nature:
What is decayed in nature, must be restored by the Author of nature:
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hee that brought his whole order out of confusion, can onely bring our confusion into order.
he that brought his Whole order out of confusion, can only bring our confusion into order.
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Secondly, the matter of the creation was of nothing, which is the difference of Creation from Generation, which is the producing of a substance from a substance:
Secondly, the matter of the creation was of nothing, which is the difference of Creation from Generation, which is the producing of a substance from a substance:
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so here was no preiacent grace, no preparing grace:
so Here was no preiacent grace, no preparing grace:
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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:
For how could Adam prepare himself to his own creation? and as little can a man, dead in sin, prepare himself to the life of God:
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Nay, in the first Creation, was nothing to resist, but here is nothing but an old rubbish, strong in resistance.
Nay, in the First Creation, was nothing to resist, but Here is nothing but an old rubbish, strong in resistance.
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Thirdly, the manner in the first Creation, all was made by a word. Psal. 33. 6, 9. By the Word of God were the Heavens made:
Thirdly, the manner in the First Creation, all was made by a word. Psalm 33. 6, 9. By the Word of God were the Heavens made:
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and Psal. 148. 1. and 9. He spake the word, and all things were made;
and Psalm 148. 1. and 9. He spoke the word, and all things were made;
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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:
so this is done by the same mighty creating word of God, which is the immortal seed in the work of regeneration. Fourthly, for the order:
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in that the light was first made; the first word that God spake, was, Let there be light, and it was so.
in that the Light was First made; the First word that God spoke, was, Let there be Light, and it was so.
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So the beginning of this Creation is an infused light of knowledge, Col. 3. 10. The image is renewed in knowledge:
So the beginning of this Creation is an infused Light of knowledge, Col. 3. 10. The image is renewed in knowledge:
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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;
and never could a world of believers have been created, or a Church raised, but by the Light of the Gospel. Fifty, for the quality;
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in that Creation, all that GOD made, was exceeding good;
in that Creation, all that GOD made, was exceeding good;
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but here is a further degree of goodnesse, to which new creatures, are made farre beyond them.
but Here is a further degree of Goodness, to which new creatures, Are made Far beyond them.
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They were all exceeding good in their naturall goodnesse, but this in a spirituall and supernaturall goodnesse.
They were all exceeding good in their natural Goodness, but this in a spiritual and supernatural Goodness.
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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;
And whereas man was made to the image of God, he 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;
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in that the creature had absolute dependance on the Creatour for his being and wel-being, as also for his working:
in that the creature had absolute dependence on the Creator for his being and well-being, as also for his working:
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so this new creature must absolutely depend upon God, both for new qualities and every new act, and the motions of them;
so this new creature must absolutely depend upon God, both for new qualities and every new act, and the motions of them;
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for we also live, and move, and have being in him alone. For as all motion is from the power of some first mover;
for we also live, and move, and have being in him alone. For as all motion is from the power of Some First mover;
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so must our dependance bee on him, as well for working, and moving in grace, as for our being, and beginning in it.
so must our dependence be on him, as well for working, and moving in grace, as for our being, and beginning in it.
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Thus we see what is meant by the new Creature, and why so called.
Thus we see what is meant by the new Creature, and why so called.
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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.
The second general point, is how this new Creature may be known, seeing it is a note, by which a man must discern himself to be in christ.
dt ord n1 n1, vbz c-crq d j n1 vmb vbi vvn, vvg pn31 vbz dt n1, p-acp r-crq dt n1 vmb vvi px31 pc-acp vbi p-acp np1.
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Answ. A new Creature may be discerned by foure properties. 1 By a new light of sound and saving knowledge: Answer A new Creature may be discerned by foure properties. 1 By a new Light of found and Saving knowledge:
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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;
for Here the work begins, This knowledge is not natural, nor historical, nor a general knowledge of points in Divinity, (which even the Devils Are not without) nor a bore knowledge in the Theory, or speculation of divine things;
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but a sound and saving knowledge, whereby the mysteries of Gods Kingdome are not onely revealed,
but a found and Saving knowledge, whereby the Mysteres of God's Kingdom Are not only revealed,
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but applyed, and locked up, to the change of the man into it selfe: it transformeth a man into the image of Christ;
but applied, and locked up, to the change of the man into it self: it Transformeth a man into the image of christ;
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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,
from glory to glory, 2 Cor. 3. 10. It is a practical knowledge, that Keepeth a man from every evil Way, Pro 2. and a Wisdom full of mercy,
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and good fruits, Iames 3. 17. Then are ignorant persons no new creatures, nor persons inlightned, but not changed;
and good fruits, James 3. 17. Then Are ignorant Persons no new creatures, nor Persons enlightened, but not changed;
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but haters of knowledge and the meanes, are much lesse new Creatures. Secondly, because no creature can be both old and new at once:
but haters of knowledge and the means, Are much less new Creatures. Secondly, Because no creature can be both old and new At once:
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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; the new creation may be known by the passing away of all things, 2 Cor. 5. 17. In the old creature was a general leprosy of sin, spread over all the parts;
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and if this bee not in part cured, thou art no new Creature.
and if this be not in part cured, thou art no new Creature.
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No man can put the new man upon the old, but must first put off the old man.
No man can put the new man upon the old, but must First put off the old man.
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Ephes. 4. 22. Called the old conversation in times past, NONLATINALPHABET.Ephesians 4. 22. Called the old Conversation in times past,.
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So as if the old Adam live and prosper in thee, thou art no new creature.
So as if the old Adam live and prosper in thee, thou art no new creature.
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If thou beest as earthly minded as once thou wast, if thy will be carried against the will of God,
If thou Best as earthly minded as once thou wast, if thy will be carried against the will of God,
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if thy affections settle upon earthly, and vaine things, onely or principally:
if thy affections settle upon earthly, and vain things, only or principally:
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if thy conversion be to the fashions of the world, and thou livest according to nature;
if thy conversion be to the fashions of the world, and thou Livest according to nature;
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thou didest never attaine this happy estate by new creation. Here is no patching of a new peece upon an old;
thou didst never attain this happy estate by new creation. Here is no patching of a new piece upon an old;
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if thou beest the same man thou wast borne, thou hast no part in this businesse.
if thou Best the same man thou wast born, thou hast no part in this business.
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Thirdly, in a new Creature, the whole is created a new. All things are now new:
Thirdly, in a new Creature, the Whole is created a new. All things Are now new:
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first, grace is totall in all parts;
First, grace is total in all parts;
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as in the birth of a child, the whole child is borne in all the parts.
as in the birth of a child, the Whole child is born in all the parts.
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This worke of Creation, Christ compareth to the leaven hid in three peckes of meale, till all bee leavened:
This work of Creation, christ compareth to the leaven hid in three pecks of meal, till all be leavened:
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so God by a secret but powerfull worke, changeth the whole man, and all the parts.
so God by a secret but powerful work, changes the Whole man, and all the parts.
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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.
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.
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The new Creature is sanctified throughout, in spirit, soule, and body; all is new both within and without.
The new Creature is sanctified throughout, in Spirit, soul, and body; all is new both within and without.
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See it in the particulars, and apply them:
See it in the particulars, and apply them:
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First, the new Creature hath a new life, by which it liveth now the life of God:
First, the new Creature hath a new life, by which it lives now the life of God:
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that is, whereby God liveth in his Saints; and the life of Christ, from which hee was a stranger.
that is, whereby God lives in his Saints; and the life of christ, from which he was a stranger.
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Hee liveth now the life of grace, which, when it is perfect in heaven, doth become the life of glory:
He lives now the life of grace, which, when it is perfect in heaven, does become the life of glory:
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hee hath begun eternall life below.
he hath begun Eternal life below.
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Secondly, a new birth? the new Creature is now borne of a new Father, begetting him which is God by his Minister;
Secondly, a new birth? the new Creature is now born of a new Father, begetting him which is God by his Minister;
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and a new mother, sucking and feeding him, which is the Church, by her two breasts and Testaments. Thirdly, a new soule:
and a new mother, sucking and feeding him, which is the Church, by her two breasts and Testaments. Thirdly, a new soul:
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and here God beginneth, wherein this condition differeth from the other: there God made the body first, and then breathed a living soule:
and Here God begins, wherein this condition differeth from the other: there God made the body First, and then breathed a living soul:
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but here hee maketh the soule new first, and worketh first a new spirit without guile, or raigning hypocrisie:
but Here he makes the soul new First, and works First a new Spirit without guile, or reigning hypocrisy:
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secondly, a new judgement, or a new manner of esteeming things: those things he accounted advantage, are now losse;
secondly, a new judgement, or a new manner of esteeming things: those things he accounted advantage, Are now loss;
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& he esteemeth of all things as they are helps to heaven: thirdly, new desires: before hee desired earth, profits, and sinfull lusts;
& he esteems of all things as they Are helps to heaven: Thirdly, new Desires: before he desired earth, profits, and sinful Lustiest;
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to live at large out of the sight of God;
to live At large out of the sighed of God;
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but now he desireth freedome from sin, puritie of nature, pardon of sinne, the presence of God in his ordinances, the comming of Christ, the prosperity of the Gospel, the salvation of all Gods people. Fourthly, new affections.
but now he Desires freedom from since, purity of nature, pardon of sin, the presence of God in his ordinances, the coming of christ, the Prosperity of the Gospel, the salvation of all God's people. Fourthly, new affections.
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As First, new joy in the law of God, in Gods ordicances of Word and Sacraments, Psal. 122. 1. in Gods people that excel in vertue.
As First, new joy in the law of God, in God's ordicances of Word and Sacraments, Psalm 122. 1. in God's people that excel in virtue.
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yea, and in afflictions for welldoing, Rom. 5. 5. Thus he could never joy before. Secondly, new sorrowes;
yea, and in afflictions for welldoing, Rom. 5. 5. Thus he could never joy before. Secondly, new sorrows;
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not now for worldly things, losses, crosses, shame, sicknesse; but for sin, for want, or weaknes of grace, for spirituall judgements more than temporall,
not now for worldly things, losses, Crosses, shame, sickness; but for since, for want, or weakness of grace, for spiritual Judgments more than temporal,
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for Iosephs affliction, when the enemy prevaileth against the Church, when Gods wrath breaketh out against his people.
for Joseph's affliction, when the enemy prevails against the Church, when God's wrath breaks out against his people.
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Incourage thy selfe in these sorrowes, which are a part of the new Creature. Thirdly, new love, where hee most hated:
Encourage thy self in these sorrows, which Are a part of the new Creature. Thirdly, new love, where he most hated:
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he loveth God most of all, he loveth to obey him, even when hee doth not;
he loves God most of all, he loves to obey him, even when he does not;
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hee loveth most that, which most crosseth his owne nature; thē smitings of the Word, the crosse of Christ, mortification, fasting, prayer.
he loves most that, which most Crosseth his own nature; them smitings of the Word, the cross of christ, mortification, fasting, prayer.
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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 loves dearly the honour of God, and the place where his honour dwells; he loves the Way to happiness, as well as happiness it self. Fourthly, new hatred:
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he hateth his sin as the greatest evill, and his owne sinne, more than another mans:
he hates his since as the greatest evil, and his own sin, more than Another men:
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yea, his most secret and deare sinnes most of all: he hateth not persons now, but sins:
yea, his most secret and deer Sins most of all: he hates not Persons now, but Sins:
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he hateth all sinnes, even those which himselfe doth; small and great he spareth none:
he hates all Sins, even those which himself does; small and great he spares none:
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Nay he hateth his life, and loveth it not to the death, in comparison of Christ.
Nay he hates his life, and loves it not to the death, in comparison of christ.
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These are strange affections, but inseparable to the new Creature. Fifthly, new senses;
These Are strange affections, but inseparable to the new Creature. Fifthly, new Senses;
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a new cleared eye to discerne the things 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,
a new cleared eye to discern the things of God, Ephesians 1. 15. A new ear opened, bored, circumcised to hear and obey, Psam. 40. 6. A new taste how good God is,
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and rellish of the things of God.
and relish of the things of God.
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A new smell to savour the things of the spirit, Rom. 8. 5. which before were unsavoury, and tastelesse. A new feeling:
A new smell to savour the things of the Spirit, Rom. 8. 5. which before were unsavoury, and tasteless. A new feeling:
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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;
he feeleth the work of the Word and Spirit in him, he feeleth a sweet apprehension of remission of Sins and God's favour in christ;
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hee feeleth the peace and joy of a good conscience, and fellowfeeleth the affliction of his brethren. Sixthly, a whole new estate:
he feeleth the peace and joy of a good conscience, and fellowfeeleth the affliction of his brothers. Sixthly, a Whole new estate:
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hee is in state of regeneration, and in state of salvation, being before in state of death and damnation. he is in state of regeneration, and in state of salvation, being before in state of death and damnation.
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A new name, Esay, 62. 1. Being married to Christ, is called by the husbands name, Christian.
A new name, Isaiah, 62. 1. Being married to christ, is called by the Husbands name, Christian.
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A new language of Canaan, he is of a pure language. Hee hath new food, new milke from the breasts of the Church;
A new language of Canaan, he is of a pure language. He hath new food, new milk from the breasts of the Church;
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Mannah from Heaven to grow by. Every creature hath his proper foode to live by: so here, he hath new raiment to cloath him;
Manna from Heaven to grow by. Every creature hath his proper food to live by: so Here, he hath new raiment to cloth him;
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the righteousnesse of Christ, the elder brother: new attendants and servants to keepe him in his way:
the righteousness of christ, the elder brother: new attendants and Servants to keep him in his Way:
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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;
the Angels, Psalm 34. A new and living Way by Iesus christ to walk into heaven, contrary to the Way of the world. Seventhly, a new death;
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not of his soule in sin, as before; but of sinne in his soule:
not of his soul in since, as before; but of sin in his soul:
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Nay, his body dyeth not the common death of all men, but a new death, sanctified, seasoned in the death of Christ:
Nay, his body Dies not the Common death of all men, but a new death, sanctified, seasoned in the death of christ:
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yea more, he hath a new grave and buriall of sinne in his soule:
yea more, he hath a new grave and burial of sin in his soul:
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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;
and his body is laid in a Tomb wherein never wicked man was laid, all perfumed in the burial and grave of Iesus christ. Here is a new Creature;
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all new, all tending to perfection. The fourth note of a new creature, is, new Motion, called new obedience: first, from the original: secondly, the matter: thirdly, the manner: fourthly, the end of it.
all new, all tending to perfection. The fourth note of a new creature, is, new Motion, called new Obedience: First, from the original: secondly, the matter: Thirdly, the manner: fourthly, the end of it.
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First, the spring or rise of the new Creatures Motion is from within: all hee doth is from the spirit within him.
First, the spring or rise of the new Creatures Motion is from within: all he does is from the Spirit within him.
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The Old mans Obedience is from without, hee beginneth at his finger ends, is drawne by outward inducements;
The Old men obedience is from without, he begins At his finger ends, is drawn by outward inducements;
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hee setteth his service to sale, to the view of men, as a clocke that worketh not from within,
he sets his service to sale, to the view of men, as a clock that works not from within,
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but is moved by plummets and weights without: But the new Creature performeth new Obedience from a new ground;
but is moved by plummets and weights without: But the new Creature Performeth new obedience from a new ground;
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he hath not onely Spiritum adstantem, but assistentem; that is, hee hath not the presence of the spirit only, but his assistance.
he hath not only Spiritum adstantem, but assistentem; that is, he hath not the presence of the Spirit only, but his assistance.
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Of all sins hee shunneth the most inward and spirituall: of all judgements hee most dreadeth inward and spirituall:
Of all Sins he shunneth the most inward and spiritual: of all Judgments he most dreads inward and spiritual:
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of all places hee would have his heart within sweetest, cleanest, and best trimmed.
of all places he would have his heart within Sweetest, cleanest, and best trimmed.
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Secondly, the matter of his Obedience is grounded in the Word, either in some precept generall or speciall, or in some example:
Secondly, the matter of his obedience is grounded in the Word, either in Some precept general or special, or in Some Exampl:
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in all his motion hee looketh to the rule, as the Israelites to the cloud:
in all his motion he looks to the Rule, as the Israelites to the cloud:
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hee hath a new commandement to observe, Iohn 13. from a new Master, whom his desire is to please in all things;
he hath a new Commandment to observe, John 13. from a new Master, whom his desire is to please in all things;
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which cannot be in any thing, but commanded by himselfe. Thirdly, the manner of his motion is new, and diverse from other men; yea, from himselfe.
which cannot be in any thing, but commanded by himself. Thirdly, the manner of his motion is new, and diverse from other men; yea, from himself.
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A beast may doe the same things that a man doth, eate, drinke, sleepe: but the manner is not the same.
A beast may do the same things that a man does, eat, drink, sleep: but the manner is not the same.
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A wicked man may doe some things that are good and commanded, as hearing, reading, praying, fasting:
A wicked man may do Some things that Are good and commanded, as hearing, reading, praying, fasting:
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but hee slubbers it over, and contenteth himselfe to doe it in any fashion, to get it over:
but he slubbers it over, and contents himself to do it in any fashion, to get it over:
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But a new Creature aimeth as much at the right manner of doing, as the thing it selfe.
But a new Creature aimeth as much At the right manner of doing, as the thing it self.
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The maine difference in the manner of doing betweene the old and new creature, is in two things:
The main difference in the manner of doing between the old and new creature, is in two things:
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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:
1 As every Creature hath his several delight in his proper actium: so the new Creature does duties with delight, freedom, cheerfulness. The Bird delights in singing:
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so the new Creature delighteth in his new motion, and the Commandement is not a burthen.
so the new Creature delights in his new motion, and the Commandment is not a burden.
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2 As every Creature is uniforme in his proper action; it doth them all alike every where:
2 As every Creature is uniform in his proper actium; it does them all alike every where:
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so the new Creature is the same in his obedience every where. Ioseph is Ioseph in the dungeon, as well as in the top of the Kingdome.
so the new Creature is the same in his Obedience every where. Ioseph is Ioseph in the dungeon, as well as in the top of the Kingdom.
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Iob is Iob on the dung-hill. Fourthly, the end of his Motion and Obedience is new, Gods glory directly; Job is Job on the dunghill. Fourthly, the end of his Motion and obedience is new, God's glory directly;
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as the glory of God shareth in all the workes of the Creation, Rom. 1 〈 ◊ 〉 The Heavens declare his glory,
as the glory of God shareth in all the works of the Creation, Rom. 1 〈 ◊ 〉 The Heavens declare his glory,
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and the Earth show his handy workes: Much more this new Creature, in his motion, expresseth the glory of God.
and the Earth show his handy works: Much more this new Creature, in his motion, Expresses the glory of God.
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Carnall men are like blazing-starres, which so long as they are fed with vapours, shine as if they were stars:
Carnal men Are like blazing-stars, which so long as they Are fed with vapours, shine as if they were Stars:
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but let the vapours dry up, presently they vanish and disappeare.
but let the vapours dry up, presently they vanish and disappear.
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So, so long as earthly vapours of profit, preferment, vaine-glory, feed naturall men, so long they appeare in motion,
So, so long as earthly vapours of profit, preferment, vainglory, feed natural men, so long they appear in motion,
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and shine as starres, but no longer.
and shine as Stars, but no longer.
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But the new Creature is of anothet mould, he is a new wonkemanship, that will serve to the praise of the glory of the grace of the workeman, Ephes. 1. 6.
But the new Creature is of anothet mould, he is a new wonkemanship, that will serve to the praise of the glory of the grace of the workman, Ephesians 1. 6.
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The third point is, How may a man become a new Creature? The Text saith, [ Let him be a new creature:
The third point is, How may a man become a new Creature? The Text Says, [ Let him be a new creature:
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] 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.
] as if it were in our power to be so, or not to be. Answer This Implies our duty, not our ability of our selves.
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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:
Our duty is to labour After this new creation, to get into this new estate, and to be sure we have our being in grace:
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secondly, the Text speaketh of one in Christ, whose will is freed in part.
secondly, the Text speaks of one in christ, whose will is freed in part.
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Ob. But how can I seeke a being in grace, having no being in it? I can resist it,Ob. But how can I seek a being in grace, having no being in it? I can resist it,
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but how can I helpe it forward? can a dead man move to life. Answ. 1. All such places;
but how can I help it forward? can a dead man move to life. Answer 1. All such places;
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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.
as Jeremiah 4. 4. do show us, 1. what we cannot do: 2. what we ought to do: 3. what we must attain by grace.
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2 The Lord who doth the wole worke of creation, doth it not so immediatly as hee did the creation of naturall things:
2 The Lord who does the will work of creation, does it not so immediately as he did the creation of natural things:
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but ordinarily useth meanes sanctified to this worke. God that made us without our selves will not save us without our selves:
but ordinarily uses means sanctified to this work. God that made us without our selves will not save us without our selves:
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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:
nor works in the elect as in stocks and stones; but as in reasonable Instruments. First, he hath appointed means for our regeneration and salvation:
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secondly, commandeth us to use them:
secondly, commands us to use them:
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thirdly, promiseth, that in the right use of them, hee will put forth his mighty power upon his own meanes.
Thirdly, promises, that in the right use of them, he will put forth his mighty power upon his own means.
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Therefore thou maist present thy selfe to the meanes, and submit thy selfe unto Gods ordinances;
Therefore thou Mayest present thy self to the means, and submit thy self unto God's ordinances;
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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.
beware of thrusting away the offers of grace. No man can help himself into life; but being quickened by God, Knoweth that he lives, and does the actions of life.
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Quest. But how can I, having no grace, seeke after grace in the meanes? Ans. No man can seeke grace, but by grace:Quest. But how can I, having no grace, seek After grace in the means? Ans. No man can seek grace, but by grace:
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but being sought and found of God, can seeke. To understand which, some distinguish of the meanes of grace.
but being sought and found of God, can seek. To understand which, Some distinguish of the means of grace.
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First, some are of preparation, some of operation.
First, Some Are of preparation, Some of operation.
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In the former we are meere patients, in the latter Acti agimus, that is, being moved we move:
In the former we Are mere patients, in the latter Acti agimus, that is, being moved we move:
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he workes the will and the deed, and then we will and doe. Meanes of preparation are, 1. Civilitie: 2. Humility.
he works the will and the deed, and then we will and do. Means of preparation Are, 1. Civility: 2. Humility.
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First, a man must be ordinarily civill, before hee be converted:
First, a man must be ordinarily civil, before he be converted:
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for though every man be in nature equally distant from grace, all of them being dead in sin;
for though every man be in nature equally distant from grace, all of them being dead in since;
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yet as of dead men some are not so rotten as others: so by restraining grace some are more civilized than other.
yet as of dead men Some Are not so rotten as Others: so by restraining grace Some Are more civilized than other.
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And 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.
And though not in respect of themselves, yet of the Common grace of God, they may be said not to be so Far from the Kingdom of God, as Some Others.
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Lazarus was in a further degree of death, than Iairus daughter, yet both dead All are in themselves alike, as clay before the Potter:Lazarus was in a further degree of death, than Jairus daughter, yet both dead All Are in themselves alike, as clay before the Potter:
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but by common grace some may be nearer the Potters hand than others.
but by Common grace Some may be nearer the Potters hand than Others.
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And there is more hope, (though no more power in himselfe) of a sober and well tempered man to be converted,
And there is more hope, (though no more power in himself) of a Sobrium and well tempered man to be converted,
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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;
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;
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and it is a mornefull griefe of spirit in absence of grace, and presence of corruption.
and it is a mournful grief of Spirit in absence of grace, and presence of corruption.
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Here is an emptying of the soule, which is a requisite disposition to the filling of it.
Here is an emptying of the soul, which is a requisite disposition to the filling of it.
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The application of the Law, maketh way for the Gospel. A man that setteth out to heaven, must saile by hell.
The application of the Law, makes Way for the Gospel. A man that sets out to heaven, must sail by hell.
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As Creation was out of nothing; so it must be out of sense of nothing in it selfe:
As Creation was out of nothing; so it must be out of sense of nothing in it self:
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and then the Lord is about a change, when a man seeth his neede of being changed.
and then the Lord is about a change, when a man sees his need of being changed.
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It is the poore in spirit whom the Lord looketh towards; it is the hungry soule whom he filleth with goodnesse:
It is the poor in Spirit whom the Lord looks towards; it is the hungry soul whom he fills with Goodness:
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and never was this through search and serious sorrow sent away e•••y, Romans, 7. 〈 ◊ 〉.
and never was this through search and serious sorrow sent away e•••y, Romans, 7. 〈 ◊ 〉.
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Oh wretched man, &c. who shall deliver me? I thank God in Iesus Christ, &c.
O wretched man, etc. who shall deliver me? I thank God in Iesus christ, etc.
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Now the meanes of operation which thou must use, are.
Now the means of operation which thou must use, Are.
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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 for the producing of the new Creature.
First, an outward means, is, the preaching of the Word of God, which is the word of Truth, whereby we Are begotten to God, James 1. 18. This word God ordinarily reaches into the heart for the producing of the new Creature.
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If thou neglectest this powerfull meanes, without which no man can have ordinarily a being in grace, thou art yet no new Creature.
If thou neglectest this powerful means, without which no man can have ordinarily a being in grace, thou art yet no new Creature.
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Thou must come to the Poole and wait, and observe the stirring of this water,
Thou must come to the Pool and wait, and observe the stirring of this water,
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and God, by the ministery of his Word and Sacraments, will put thee in for thy cure.
and God, by the Ministry of his Word and Sacraments, will put thee in for thy cure.
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Adde hereunto, that seeing God useth his Ministers, in begetting men by the Gospel;
Add hereunto, that seeing God uses his Ministers, in begetting men by the Gospel;
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thou must acknowledge them thy Fathers in Christ, if thou wilt not proclaime thy selfe a bastard:
thou must acknowledge them thy Father's in christ, if thou wilt not proclaim thy self a bastard:
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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;
if thou despise them, (as Some do) then thou Despisest God himself, and this Whole new creation, Acts 15. 9. The second means is Faith;
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which is an internall cause of this new creation, and the first steppe and degree in this happy change. which is an internal cause of this new creation, and the First step and degree in this happy change.
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He that had no being in Christ before faith, hath now a being in him: for faith maketh him a sonne of God.
He that had no being in christ before faith, hath now a being in him: for faith makes him a son of God.
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Thou that wouldest know thy selfe to be a new Creature; must First, magnifie and highly esteeme of faith.
Thou that Wouldst know thy self to be a new Creature; must First, magnify and highly esteem of faith.
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Secondly, get it in the meanes, and keepe it surer than thy life. Thirdly, study to increase it;
Secondly, get it in the means, and keep it Surer than thy life. Thirdly, study to increase it;
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Oh how rich might wee be in grace, if our hearts were more large in faith? so much faith as we bring,
O how rich might we be in grace, if our hearts were more large in faith? so much faith as we bring,
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so much grace we carrie away; this is a purifier and renewer. Thirdly, this motion to a new Creature, is not without strife;
so much grace we carry away; this is a purifier and renewer. Thirdly, this motion to a new Creature, is not without strife;
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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,
as it is in nature, so in grace, every creature hath his antipathy, Gal. 5. 17. Think not to get so great a work over,
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nor such a change without strife. Thou must therefore resist First, whatsoever is contrary to grace without thee;
nor such a change without strife. Thou must Therefore resist First, whatsoever is contrary to grace without thee;
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bad counsels, bad examples, the fashions of the world, corruption of thy calling, and the like.
bad Counsels, bade Examples, the fashions of the world, corruption of thy calling, and the like.
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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:
Secondly, but especially that which is within thee: grace sets men against themselves: regeneration will make them pluck out their right eyes, Cut off their right hands:
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Raise thy spirit to take part against thy flesh, and daily subdue thy lusts. Nature strives against sicknesse, and so grace against temptation.
Raise thy Spirit to take part against thy Flesh, and daily subdue thy Lustiest. Nature strives against sickness, and so grace against temptation.
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Fourthly, in sense of thy beggery at home, thou must see•e abroad. Goe to God, earnestly intreat him:
Fourthly, in sense of thy beggary At home, thou must see•e abroad. Go to God, earnestly entreat him:
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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,
Oh create in me a new heart, and renew a right Spirit within me. Urge God with his promises of the new Covenant, for the circumcising of thy heart,
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for taking away the heart of stone, and giving in stead of it a heart of flesh.
for taking away the heart of stone, and giving in stead of it a heart of Flesh.
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These are the meanes by which the Lord putteth forth his power of new creation; the neglect of them, depriveth us of this. The fourth point:
These Are the means by which the Lord putteth forth his power of new creation; the neglect of them, depriveth us of this. The fourth point:
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why must a man be a new creature? First, this is the best creation, as the greatest;
why must a man be a new creature? First, this is the best creation, as the greatest;
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even the best worke that ever God did for us; for he never changeth, but to the best;
even the best work that ever God did for us; for he never changes, but to the best;
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for first, the right of the second Adam is better, the state surer, the glory greater than any we have in the first Adam.
for First, the right of the second Adam is better, the state Surer, the glory greater than any we have in the First Adam.
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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;
Secondly, if it be Far better than our best estate in this First Adam, how infinitely does this state of new creation exceed the state of our present corruption? wherein of Sons of wrath, we become Sons of God;
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of children of hell, wee become heires of heaven; of limbs of Sathan, we become members of Christ;
of children of hell, we become Heirs of heaven; of limbs of Sathan, we become members of christ;
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of sties and stables of Devils, and lusts, wee become Temples of the holy Ghost;
of sties and stables of Devils, and Lustiest, we become Temples of the holy Ghost;
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of lost men, and cast-a-wayes, wee become found in the right of the second Adam: the common care of Angels,
of lost men, and castaways, we become found in the right of the second Adam: the Common care of Angels,
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and all things, are made to conspire for our good. Secondly, onely this new creation can bring thee into request, and acceptance with God: first, thy person.
and all things, Are made to conspire for our good. Secondly, only this new creation can bring thee into request, and acceptance with God: First, thy person.
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No outward respect or priviledge can draw the eye of Gods approbation upon thee, Act. 10. God is no respecter of persons:
No outward respect or privilege can draw the eye of God's approbation upon thee, Act. 10. God is no respecter of Persons:
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wealth, learning, honor, civill righteousnesse, all is dung in respect of this new Creature, Phil. 3. Neither can any outward worship:
wealth, learning, honour, civil righteousness, all is dung in respect of this new Creature, Philip 3. Neither can any outward worship:
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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;
no devotion, no ceremony, no circumcision, no uncircumcision, but a new Creature, Gal. 6. No alms, no fasting, no meat, no outward work or observation, commends a man to God without this new workmanship. Secondly, for duties;
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untill a man be new created in Christ, he can doe no good worke: an ill tree can bring no good fruit.
until a man be new created in christ, he can do no good work: an ill tree can bring no good fruit.
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Without me ye can doe nothing, Iohn 15. And we must be created to good workes,
Without me you can do nothing, John 15. And we must be created to good works,
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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.
before we can do any, Ephesians 2. 10. Let the blind Papists teach us how they can justify their Persons before God, seeing they must proceed from a person justified already.
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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.Sequuntur justificatum, non precedunt justificandum, Says Augustine; that is, Good works follow the justified person, but go not before him that is to be justified.
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Good, many actions may be materially, but not morally;
Good, many actions may be materially, but not morally;
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in themselves perhaps commanded and commendable, but in the doer, splendida peccata; that is, glorious sinnes.
in themselves perhaps commanded and commendable, but in the doer, splendida Peccata; that is, glorious Sins.
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Thirdly, the want of this blessed worke, strippeth us of all comfort at once; and better were it to be no creature, as no new creature. First, for the present:
Thirdly, the want of this blessed work, strippeth us of all Comfort At once; and better were it to be no creature, as no new creature. First, for the present:
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if we be not new creatures, wee usurpe all that we have, because we have nothing in and by Christ:
if we be not new creatures, we usurp all that we have, Because we have nothing in and by christ:
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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;
For look what tenure we had in the old Adam, we have forfeited all; nay, the more endowments we have of knowledge, riches, means, place, Authority;
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if not in Christ, the greater will the abuse of them, and consequently, our owne damnation, be. Secondly, for time to come;
if not in christ, the greater will the abuse of them, and consequently, our own damnation, be. Secondly, for time to come;
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it strippeth a man of all comfort of heaven, of happinesse:
it strippeth a man of all Comfort of heaven, of happiness:
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for except a man be borne a new, hee shall never see the Kingdome of God.
for except a man be born a new, he shall never see the Kingdom of God.
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To him that is not in Christ, there is no hope of salvation; and that not as a professed member;
To him that is not in christ, there is no hope of salvation; and that not as a professed member;
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but as one tied to the head first: flesh and bloud shal not inherit the Kingdome of God.
but as one tied to the head First: Flesh and blood shall not inherit the Kingdom of God.
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Hearken, silly people, that have nothing more ordinary in your mouthes, than this; That God that made me, will save me.
Harken, silly people, that have nothing more ordinary in your mouths, than this; That God that made me, will save me.
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God saveth thee not, because he made thee once, unlesse hee make thee againe. God saveth no man, because he is his creature;
God Saveth thee not, Because he made thee once, unless he make thee again. God Saveth no man, Because he is his creature;
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for who is not? but because hee is a new creature:
for who is not? but Because he is a new creature:
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if thou beest not created againe in the second Adam, as thou wert once in the first, thou canst not be saved.
if thou Best not created again in the second Adam, as thou Wertenberg once in the First, thou Canst not be saved.
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Fourthly, every wise man will lay out most diligently, for that which will most bestead him, and that which hee esteemeth best for himselfe,
Fourthly, every wise man will lay out most diligently, for that which will most besteaded him, and that which he esteems best for himself,
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and for his good and lasting estate.
and for his good and lasting estate.
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Now if a man aske the Word, what is the best thing in all the world;
Now if a man ask the Word, what is the best thing in all the world;
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it answereth us, a new Creature.
it Answers us, a new Creature.
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Looke upon the heavens, earth, man, beasts, or any other creatures, they are all old creatures,
Look upon the heavens, earth, man, beasts, or any other creatures, they Are all old creatures,
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and waxe old as a garment, and tend all to dissolution: they being not lasting themselves, cannot yeeld a lasting happinesse.
and wax old as a garment, and tend all to dissolution: they being not lasting themselves, cannot yield a lasting happiness.
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Looke upon Princes, Nobles, Friends, Wives, Children, where a man looketh for most content; all flesh is grasse, waxeth old and withereth.
Look upon Princes, Nobles, Friends, Wives, Children, where a man looks for most content; all Flesh is grass, Waxes old and withereth.
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Looke upon all the meanes, and supports of life: suppose it were Mannah from heaven, and water out of the rocke;
Look upon all the means, and supports of life: suppose it were Manna from heaven, and water out of the rock;
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this cannot preserve us from waxing old, nor from dissolution: the Fathers did eate Mannah, and are dead:
this cannot preserve us from waxing old, nor from dissolution: the Father's did eat Manna, and Are dead:
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onely the worke of sound grace in us, which frameth us to be new creatures shall outlast the world.
only the work of found grace in us, which frameth us to be new creatures shall outlast the world.
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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;
The Poorest man in the world, with the least measure of found grace, shall outlast the Noble and Rich, with contempt of the honours and profits of the world;
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seeing this workemanship is ever new, and falleth not to ruine, as the former doe. Secondly, this is that which wee must sticke unto in time of temptation and triall;
seeing this workmanship is ever new, and falls not to ruin, as the former doe. Secondly, this is that which we must stick unto in time of temptation and trial;
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for this 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.
for this creation and workmanship, no created force can deface or demolish, no more than any kind of creature can be destroyed out of the world by all the power and art of men.
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The gates of hell cannot prevaile against it: he that giveth this creature a being, continueth it in being.
The gates of hell cannot prevail against it: he that gives this creature a being, Continueth it in being.
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Sometimes Sathan would, make the childe of God beleeve, that the whole worke is defaced, and fallen to pieces.
Sometime Sathan would, make the child of God believe, that the Whole work is defaced, and fallen to Pieces.
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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.Object. O thou hast no grace At all, but a vain conceit of it; or if thou hast any faith, it is so weak, it shall not hold out.
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Ans. Yes, but first, I have faith and grace;Ans. Yes, but First, I have faith and grace;
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for I desire to beleeve, and will hope above hope, and above all that I can feele.
for I desire to believe, and will hope above hope, and above all that I can feel.
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A sincere desire of good, argueth a presence of that same good desired in some measure.
A sincere desire of good, argue a presence of that same good desired in Some measure.
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Secondly, this smoaking Week shall not be quenched, but dressed to clearenesse.
Secondly, this smoking Week shall not be quenched, but dressed to clearness.
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Thirdly, though my selfe bee weake to hold any grace that I have, yet I know that God who created it, will uphold it;
Thirdly, though my self be weak to hold any grace that I have, yet I know that God who created it, will uphold it;
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his covenant is, that as certainely as he created the heavens, so certainely he will save Israel;
his Covenant is, that as Certainly as he created the heavens, so Certainly he will save Israel;
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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.
and put forth as mighty a power for the Saving of his new creation, as he did in spreading the heavens At First, Jesus 45. 17, 18.
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Fourthly, though I feele and confesse my grace to bee weake, yet grace is not a ground of comfort to me,
Fourthly, though I feel and confess my grace to be weak, yet grace is not a ground of Comfort to me,
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as it is great or little;
as it is great or little;
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but as it is an argument that I am in Christ, who is my strength and salvation:
but as it is an argument that I am in christ, who is my strength and salvation:
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and in whom I have right to a new heaven, and a new earth, in which dwelleth righteousnesse.
and in whom I have right to a new heaven, and a new earth, in which dwells righteousness.
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Thirdly, this is that which we must sticke unto for solid comfort in the day of death, and of judgement:
Thirdly, this is that which we must stick unto for solid Comfort in the day of death, and of judgement:
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first, when thou gaspest for life, this new workemanship will onely make thee able to commend thy selfe confidently to him,
First, when thou gaspest for life, this new workmanship will only make thee able to commend thy self confidently to him,
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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;
as unto a faithful creator, a new death attends a new life: secondly, in the day of judgement, this will make thee lift up thy head;
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for there is no condemnation to them that are in Christ:
for there is no condemnation to them that Are in christ:
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but thee the Lord will then bring with him to take possession of that new heaven, wherein they shall be ever with the Lord.
but thee the Lord will then bring with him to take possession of that new heaven, wherein they shall be ever with the Lord.
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Fiftly, without this new creature, is no salvation. Revelat. 21. 27. No uncleane thing can enter:
Fifty, without this new creature, is no salvation. Revelation 21. 27. No unclean thing can enter:
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without holinesse no man shall see God. O then stand not on any thing else:
without holiness no man shall see God. O then stand not on any thing Else:
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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;
Many things may bring thee in account with men, but nothing but this into account with God: not temporal, or carnal; but spiritual, and internal. First, stand not on kindred;
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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.
that is a respect of old Adam; no Comfort in being of that old house, but of a new family, of the blood of christ.
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Maries highest priviledge was to beare Christ in her heart. Secondly, nor upon wealth; if not rich in God, in grace, in good workes;Mary's highest privilege was to bear christ in her heart. Secondly, nor upon wealth; if not rich in God, in grace, in good works;
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for that is a piece of the old earth. Thirdly, nor upon calling; if Kings, Prophets, Apostles;
for that is a piece of the old earth. Thirdly, nor upon calling; if Kings, prophets, Apostles;
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if not Kings and Prophets to God; in Christ all are one. Fourthly, nor upon Circumcision, Baptisme; if a broken vow:
if not Kings and prophets to God; in christ all Are one. Fourthly, nor upon Circumcision, Baptism; if a broken Voelli:
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nor in profession, as did the foolish Virgins, wanting oyle. Fifthly, nor upon illumination and hearing;
nor in profession, as did the foolish Virgins, wanting oil. Fifthly, nor upon illumination and hearing;
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the new Creature is not only illumination of mind, but renovation of will: See there be a new heart.
the new Creature is not only illumination of mind, but renovation of will: See there be a new heart.
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Sixthly, nor an idle and fruitlesse course in Christianity.
Sixthly, nor an idle and fruitless course in Christianity.
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Look to a new life, that thou be a new lumpe, and to a new course;
Look to a new life, that thou be a new lump, and to a new course;
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else thou art no new Creature.
Else thou art no new Creature.
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When I see a Christian stand as an image in the Church, without the powerfull motion of godlinesse;
When I see a Christian stand as an image in the Church, without the powerful motion of godliness;
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can I thinke him a new Creature? No, as God inspired a living soule into the old Adam so here;
can I think him a new Creature? No, as God inspired a living soul into the old Adam so Here;
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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:
and motion is inseparable to life, and all the motion is towards heaven. Now having herd, First, what this new Creature is: secondly, the notes of him:
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thirdly, the meanes to be one: fourthly, the reasons of this new creation; The Vse is, first, for instruction.
Thirdly, the means to be one: fourthly, the Reasons of this new creation; The Use is, First, for instruction.
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The worke of grace is a worke of Almighty power: for it is a Creation, and so peculiar to God alone. The work of grace is a work of Almighty power: for it is a Creation, and so peculiar to God alone.
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To regenerate a man, is as mighty a worke, as to create a world, nay more:
To regenerate a man, is as mighty a work, as to create a world, nay more:
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howsoever in Gods power, simply considered, nothing is easier or harder, who could as easily have made so many worlds, as creatures;
howsoever in God's power, simply considered, nothing is Easier or harder, who could as Easily have made so many world's, as creatures;
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yet qu•ad nos, in respect of our judgement, it must require a stronger power to create a new heart,
yet qu•ad nos, in respect of our judgement, it must require a Stronger power to create a new heart,
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than to create a new world.
than to create a new world.
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For as it is more easie for a Potter or Glasse man to make a whole house full of pots,
For as it is more easy for a Potter or Glass man to make a Whole house full of pots,
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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:
or glasses, than to take one broken all to Pieces, to Set the s•eards together as strong and handsome as they were; so is it Here:
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For wee may conceive a higher power, First, in setting an eternall frame than a temporary.
For we may conceive a higher power, First, in setting an Eternal frame than a temporary.
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Secondly, where a greater opposition and resistance is, as here, there being none in the other.
Secondly, where a greater opposition and resistance is, as Here, there being none in the other.
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Thirdly, that creation was to make something of nothing; here of worse than nothing.
Thirdly, that creation was to make something of nothing; Here of Worse than nothing.
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Fourthly, in that Christ made man by a word, but to this Christ must bee made a man, Fourthly, in that christ made man by a word, but to this christ must be made a man,
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and set his arme to his Word.
and Set his arm to his Word.
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Luke 1. 51. Yea, hee must set his side to it, and sweat droppes of water and bloud, before hee can produce it.Lycia 1. 51. Yea, he must Set his side to it, and sweat drops of water and blood, before he can produce it.
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Fifthly, as that was out of nothing, so it cost nothing; but this cost a greater price than heaven or earth could containe:
Fifthly, as that was out of nothing, so it cost nothing; but this cost a greater price than heaven or earth could contain:
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for God must shed his bloud to redeeme his Church. Sixthly, that was done in sixe dayes:
for God must shed his blood to Redeem his Church. Sixthly, that was done in sixe days:
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this is not perfected of a long time, being done by degrees, the whole life after conversion is little enough for it.
this is not perfected of a long time, being done by Degrees, the Whole life After conversion is little enough for it.
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Seventhly, that was one powerfull miracle; but in every new creature are a number of miracles;
Seventhly, that was one powerful miracle; but in every new creature Are a number of Miracles;
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in every one a blinde man restored to sight, a deafe man to hearing, a man possessed with many devils, dispossessed;
in every one a blind man restored to sighed, a deaf man to hearing, a man possessed with many Devils, dispossessed;
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yea a dead man, as Lazarns, raised from the dead: in every one a stone turned into flesh.
yea a dead man, as Lazars, raised from the dead: in every one a stone turned into Flesh.
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From this creating power, I gather these conclusions;
From this creating power, I gather these conclusions;
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First, that the worke of Gods grace, where God pleaseth to worke it, can neither be resisted nor frustrated.
First, that the work of God's grace, where God Pleases to work it, can neither be resisted nor frustrated.
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What Creature could resist the being and forming of it selfe? Indeed before the worke of grace commeth, wee cannot but resist it:
What Creature could resist the being and forming of it self? Indeed before the work of grace comes, we cannot but resist it:
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but in the instant of grace, wee neither can nor will resist. For God that found no will to grace:
but in the instant of grace, we neither can nor will resist. For God that found no will to grace:
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hath made a will, and doth so overpower and over-rule it, as that Paul, being converted, shall as willingly preach Christ,
hath made a will, and does so overpower and overrule it, as that Paul, being converted, shall as willingly preach christ,
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as ever before he persecuted him.
as ever before he persecuted him.
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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.
And no marvel, seeing the Workman is the Spirit of strength and fortitude, and the Instruments which he uses, Are mighty through God, to cast down all contrarieties.
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The late refiners of Palegianisme and Popery, followers of Arminius, lest they should lose all nature;
The late refiners of Palegianisme and Popery, followers of Arminius, lest they should loose all nature;
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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:
hold the Doctrine of freewill in man to his own conversion; and say, that possitis omnibus operationibus quibus ad conversionem in nobis operandam utitur Deus:
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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:manet tamen ipsa Conversion ità in nostra potestate, ut possumus non converti; that is, Grant all the operations which God uses to work conversion in us:
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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.
yet conversion so Abideth in our own power, that we may be not converted; and perpetually put a Resistibility in men will to frustrate God's work of conversion.
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Which rightly and plainly in few words to conceive.
Which rightly and plainly in few words to conceive.
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First, wee deny not but there is a rebellion and a resistance of grace in depraved nature, quantum in se est; that is,
First, we deny not but there is a rebellion and a resistance of grace in depraved nature, quantum in se est; that is,
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so farre as it can to hinder grace, Act. 7. You have alwayes resisted the Holy Ghost, as your fathers did.
so Far as it can to hinder grace, Act. 7. You have always resisted the Holy Ghost, as your Father's did.
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Nay, in the regenerate themselves, the flesh lusteth against the spirit.
Nay, in the regenerate themselves, the Flesh Lusteth against the Spirit.
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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,
Secondly, but though we grant Some act of resisting, yet we deny any such resistance as is superans, and prorsus impediens; that is, there is no such power or resistance in corruption,
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as to frustrate Gods intention, or altogether hinder the efficacy of his grace, where he will put it forth,
as to frustrate God's intention, or altogether hinder the efficacy of his grace, where he will put it forth,
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so as it may remaine in our power to bee converted or not. Which wee may prove by these testimonies of Scripture.
so as it may remain in our power to be converted or not. Which we may prove by these testimonies of Scripture.
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Ier. 31. 18 [ Convert me & I shal be converted: ] therfore the Lord worketh inresistably.Jeremiah 31. 18 [ Convert me & I shall be converted: ] Therefore the Lord works inresistably.
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Ezek. 36. 26 [ A new heart I will give you. ] Ob. Yea, hee may give it:Ezekiel 36. 26 [ A new heart I will give you. ] Ob. Yea, he may give it:
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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 ]
but we may resist the gift, and choose whither we will receive it. Answer No Says the text, [ I will make you walk in my Statutes ]
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Acts. 16. 14. [ God opened the heart of Lidia. ] Ob. Shee might have resisted.Acts. 16. 14. [ God opened the heart of Lidia. ] Ob. She might have resisted.
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Answer. No, the metaphor is taken from opening a doore or locke;Answer. No, the metaphor is taken from opening a door or lock;
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and hee that is the opener is hee that hath the key of David, and hee openeth,
and he that is the opener is he that hath the key of David, and he Openeth,
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and no man shutteth, Revelat, 3. 7 which is as much as to say, hee worketh irresistably.
and no man shutteth, Revelation, 3. 7 which is as much as to say, he works irresistible.
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Reason 1. If mans corruption could hinder the worke of Grace, where God is pleased to worke it, Reason 1. If men corruption could hinder the work of Grace, where God is pleased to work it,
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then Gods counsell and decree may bee hindred and frustrate: for the Lord never intendeth any execution or action, without any eternall decree.
then God's counsel and Decree may be hindered and frustrate: for the Lord never intends any execution or actium, without any Eternal Decree.
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But this position is contrary to Scripture Isay. 46. 10. [ My counsell shall stand.
But this position is contrary to Scripture Saiah 46. 10. [ My counsel shall stand.
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] Isay 14. 27. [ Hath the LORD determined, who shall frustrate it? ] Therefore the Lord effecteth his counsell irresistably.
] Saiah 14. 27. [ Hath the LORD determined, who shall frustrate it? ] Therefore the Lord Effecteth his counsel irresistible.
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Secondly, if mans corrupt will can hinder the efficacy of Gods Grace where hee will please to bestow it,
Secondly, if men corrupt will can hinder the efficacy of God's Grace where he will please to bestow it,
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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.
then the corrupt and finite will of man is of more power than the omnipotent power of God, which he always putteth forth in the work of men conversion, Ephesians 1. 19. The Apostle Prayeth they may know what is the greatness of the power of God, in them that believe.
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Why, how great? even the same which hee put forth when hee raised Christ from the dead:
Why, how great? even the same which he put forth when he raised christ from the dead:
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and the same power hee putteth forth in raysing us from the dead.
and the same power he putteth forth in raising us from the dead.
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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,
Who ever saw a dead man either help or hinder his own quickening? So as we conclude, this putting of GOD'S grace and aid under the power of man,
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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, or that hee hath not our wills more in his power than our selves have;
and the not putting of men will under the power of him, who Quickeneth where he will, John 5. 21. to say that God by his omnipotent power does not incline our wills to his will, or that he hath not our wills more in his power than our selves have;
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all this is the Pelagian Heresie. Let sharpe wits busie themselves in it as much as they will:
all this is the Pelagian Heresy. Let sharp wits busy themselves in it as much as they will:
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God setteth not forth his grace as Chapmen doe their wares, to see whether a customer will chuse, and buy, or not.
God sets not forth his grace as Chapmen do their wares, to see whither a customer will choose, and buy, or not.
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Is his power almighty? then it is not resistable. If it be resisted, how is it almighty?
Is his power almighty? then it is not resistable. If it be resisted, how is it almighty?
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Object. But the word which is the meanes of creation, may be resisted.Object. But the word which is the means of creation, may be resisted.
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Answ. 1. The word it selfe, without the presence and concomitance of the spirit, is not an able instrument of conversion;Answer 1. The word it self, without the presence and concomitance of the Spirit, is not an able Instrument of conversion;
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for Paul is nothing, Appollos nothing.
for Paul is nothing, Appollos nothing.
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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,
Secondly, the word as an ordained Instrument of God's will to Effect this or that, attended with the Spirit of fortitude, can no more be resisted,
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than the 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 grace, as Papists and Pelagians teach:
than the omnipotent will of God: but now it does ever that for which it is sent. Isaiah 55. Conclusion. 2. The gift of Saving grace is no exciting or reviving grace, as Papists and Pelagians teach:
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but it is more, even a creating grace, which is a framing of something out of flat nothing in grace and godlinesse.
but it is more, even a creating grace, which is a framing of something out of flat nothing in grace and godliness.
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If it were so, that every man had such an internum principium; that is, an inward principle,
If it were so, that every man had such an Internal principium; that is, an inward principle,
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as they speake of, to dispose himselfe to will that which is truely good:
as they speak of, to dispose himself to will that which is truly good:
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or if a man were but halfe dead, and wounded as the Samaritan, here were no creation.
or if a man were but half dead, and wounded as the Samaritan, Here were no creation.
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If in conversion Christ onely removed an impediment, as the Goaler when hee taketh off the prisoners shackles,
If in conversion christ only removed an impediment, as the Goalkeeper when he Takes off the Prisoners shackles,
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and hee were only an instrument to helpe us to save our selves, this were to cease to bee a second creator.
and he were only an Instrument to help us to save our selves, this were to cease to be a second creator.
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But Christ remaineth a Saviour, and hath not resigned his worke over to us, to bee Saviours of our selves.
But christ remains a Saviour, and hath not resigned his work over to us, to be Saviors of our selves.
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Conclus. 3. Nothing in us, either in being, or foreseene to bee in us, was any cause of Gods decree, Conclusion. 3. Nothing in us, either in being, or foreseen to be in us, was any cause of God's Decree,
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thus to create us the second time, more than the first: for, Creatio est causa totius entis;
thus to create us the second time, more than the First: for, Creation est causa totius entis;
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that is, Creation is the cause of the whole beeing:
that is, Creation is the cause of the Whole being:
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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,
secondly, what faith or good works could be foreseen in them, who were all in a forlorn and lost estate? All the Sons of the First Adam must needs be beheld in the state of since and death,
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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:
before the second Adam take them in hand: Thirdly, Non ens, nihil agit adens; that is, That which hath no being, does nothing to a being:
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How can that which hath no beeing at all, perswade to the being of it selfe?
How can that which hath no being At all, persuade to the being of it self?
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Concl. 4. Neither the Word nor Sacraments have any power in themselves to conferre grace. This were to Idolize them, and to set them up for gods. Conclusio 4. Neither the Word nor Sacraments have any power in themselves to confer grace. This were to Idolise them, and to Set them up for God's.
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The Minister may allure and perswade grace: but Gods power must worke it.
The Minister may allure and persuade grace: but God's power must work it.
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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,
For, what is Paul, what is Apollos, if God give not the increase? In the Ministry may be Suavis motus; but in God only is fortius tractus: that is, in the Ministry is a sweet motion,
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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.
but God only strongly draws us, and then we 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 becomes a savour of death unto death.
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For in this ministery God onely must bee depended on for working and increasing of Grace:
For in this Ministry God only must be depended on for working and increasing of Grace:
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He must bee of infinite power that can conferre grace; for it is a creation.
He must be of infinite power that can confer grace; for it is a creation.
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Is creation to bee ascribed to any power, which is not almighty? Gods grace raiseth dead men in sinnes:
Is creation to be ascribed to any power, which is not almighty? God's grace Raiseth dead men in Sins:
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can any but the almighty power do this? It rescueth us from the strong man, that keepeth hold till a stronger come:
can any but the almighty power do this? It rescueth us from the strong man, that Keepeth hold till a Stronger come:
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and must it not bee an almighty power that must doe this? It lifteth us to an unutterable glorious estate in heaven:
and must it not be an almighty power that must do this? It lifts us to an unutterable glorious estate in heaven:
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must not this be the working of an almighty power? Esteeme therefore the ministery, Gods instrument;
must not this be the working of an almighty power? Esteem Therefore the Ministry, God's Instrument;
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but all the power to be from God:
but all the power to be from God:
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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.
as in Lazarus raising, the principal efficient was God's Almighty power, the voice was his Instrument, which power by his voice restored the Spirit of natural life to this dead body.
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Conclus. 5. It is not in our owne power to repent when wee will, nor so soone done as wee thinke, Conclusion. 5. It is not in our own power to Repent when we will, nor so soon done as we think,
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nor so easie a thing as most conceive. For it is a creation, a worke of almighty power:
nor so easy a thing as most conceive. For it is a creation, a work of almighty power:
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A worke of as much difficulty to make a new heart, as a new world.
A work of as much difficulty to make a new heart, as a new world.
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There needeth no such power to worke such a fancie as men dreame Repentance to bee;
There needs no such power to work such a fancy as men dream Repentance to be;
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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.
to this work the same power is required, as commanded Light out of darkness; the same power which raised christ out of the earth, and lifted him to heaven.
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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.Colos 1. 12. Tellest thou me that thou Canst Repent when thou list, I will As soon believe thee to tell me thou Canst make a world when thou listest.
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Conclusion 6. Whosoever is a new creature, may finde in himselfe the effects of this mighty power. Conclusion 6. Whosoever is a new creature, may find in himself the effects of this mighty power.
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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.
When God had created the world, a man could look non where, but he should espy the effects of God his Almighty power in several Kinds of creatures.
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First, a number of things which were dead, were now quickned with life:
First, a number of things which were dead, were now quickened with life:
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so must every new creature bee called effectually out of the death of sin, and finde in himselfe a new life;
so must every new creature be called effectually out of the death of since, and find in himself a new life;
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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,
that he may truly say After a sort, as christ, I was dead, but am alive, Revelation 1. 18. Though it be with him as it was with Lazarus,
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after hee was raised, that hee carry a while the bands and napkins of death about him,
After he was raised, that he carry a while the bans and napkins of death about him,
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yet hee hath heard the voyce of Christ quickning him, and hee is alive againe. Secondly, Gods power appeared, in inlightening of the world at first:
yet he hath herd the voice of christ quickening him, and he is alive again. Secondly, God's power appeared, in enlightening of the world At First:
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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:
so must thou find this second creation powerful in the understanding, changing it, and enabling it to discern the things of God though contrary to sense and nature:
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yea, foolish and absurd to reason.
yea, foolish and absurd to reason.
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Every new creature must truely say with the blinde man, Iohn 2. Where as I was blinde, I am sure I see:
Every new creature must truly say with the blind man, John 2. Where as I was blind, I am sure I see:
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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.
and get his eyes daily cleared to see God's favour smiting, killing; to espy righteousness in a cloud of miserable earth, heaven in the midst of hell.
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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.
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.
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The greatest power is most observable in the most noble faculties and abilities.
The greatest power is most observable in the most noble faculties and abilities.
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Thirdly, what a power discovered 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.
Thirdly, what a power discovered it self in the change of that confusion, in such ranks or order of the creatures? And no less power is seen in the change of the new creature.
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Of a Lyon, hee is become a Lambe: of a proud rebell, hee is become humble and lowly:
Of a lion, he is become a Lamb: of a proud rebel, he is become humble and lowly:
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as hard a thing as it is for a Cammell to passe through a Needles eye:
as hard a thing as it is for a Camel to pass through a Needles eye:
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a stronge is come to cast out those confusions of lust, and concupiscence, once so powerfull commanders over us.
a strong is come to cast out those confusions of lust, and concupiscence, once so powerful commanders over us.
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Fourthly, What a power is discovered in upholding the creatures in their kinde? so here in the new creature:
Fourthly, What a power is discovered in upholding the creatures in their kind? so Here in the new creature:
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to continue and uphold the worke of grace in the middest of our corruptions, is as strange and powerfull,
to continue and uphold the work of grace in the midst of our corruptions, is as strange and powerful,
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as to make fire burne and increase in the water.
as to make fire burn and increase in the water.
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Fifthly, what a power is put 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,
Fifthly, what a power is put forth in ordering the several wills of the several creatures? So in the new Creature, who readily denyeth his own will, reason, Wisdom, liberty, life,
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and all to give up it selfe to Gods will in all things.
and all to give up it self to God's will in all things.
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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?
How marvelous is it, that of so rebellious a will, it should be framed to cheerful Obedience of God's Commandments, thinking none of them grievous?
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Sixthly, what mighty and divine power is that that over-ruleth all the motions of the creatures;
Sixthly, what mighty and divine power is that that overruleth all the motions of the creatures;
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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:
which Else would turn to the dissolution of the Whole? The same is put forth in the motions of the new creature, inward and outward:
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To quicken us with heavenly desires and affctions, is not lesse wonderous, than to see lead flying upward,
To quicken us with heavenly Desires and affctions, is not less wondrous, than to see led flying upward,
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or iron float on the water; as to love GOD and his Word and ministers;
or iron float on the water; as to love GOD and his Word and Ministers;
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all which set themselves against the swinge of corrupt nature, of his deare and profitable sinnes.
all which Set themselves against the swinge of corrupt nature, of his deer and profitable Sins.
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To make Gods ordinances, worship, Sabbath, his delight, to which hee was as heavy as a Beare to a stake:
To make God's ordinances, worship, Sabbath, his delight, to which he was as heavy as a Bear to a stake:
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To rejoyce in losses, and crosses for Christ, rather than feare them: which nature in times past, hated above hell.
To rejoice in losses, and Crosses for christ, rather than Fear them: which nature in times past, hated above hell.
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To hate the workes of the flesh, which formerly were meate and drinke, and sweet morsels under the tongue;
To hate the works of the Flesh, which formerly were meat and drink, and sweet morsels under the tongue;
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and thought it as necessary as water to a fish: Here is Digitus Dei, Gods finger, a workemanship of God, a new creature.
and Thought it as necessary as water to a Fish: Here is Digitus Dei, God's finger, a workmanship of God, a new creature.
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Seventhly, how mightily did Gods power manifest it selfe in over-comming all difficulties in that creation? no finite power could turne hand to it.
Seventhly, how mightily did God's power manifest it self in overcoming all difficulties in that creation? no finite power could turn hand to it.
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So in the new creature, this power First, maketh him runne through thicke and thinne, fire and water, sword and bands;
So in the new creature, this power First, makes him run through thick and thin, fire and water, sword and bans;
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and thousands of deaths for Christ. In Gods wayes hee can runne scarce interrupted with those rubs that overturne others:
and thousands of death's for christ. In God's ways he can run scarce interrupted with those rubs that overturn Others:
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The cords that binde others hands and feete, are Sampsons flaxe to him; difficult commandements are easie to him.
The cords that bind Others hands and feet, Are Sampsons flax to him; difficult Commandments Are easy to him.
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At one word, hee can sacrifice his Isaac, leave his countrey, not questioning or reasoning the case.
At one word, he can sacrifice his Isaac, leave his country, not questioning or reasoning the case.
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Secondly, hee can overcome the most grievous temptations;
Secondly, he can overcome the most grievous temptations;
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he can wrestle with Iacob, till hee have never a limbe left, and prevaile with God himselfe.
he can wrestle with Iacob, till he have never a limb left, and prevail with God himself.
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The keenest weapons of death cannot conquer this power; no water drowne it: Let him kill, yet it will trust;
The keenest weapons of death cannot conquer this power; no water drown it: Let him kill, yet it will trust;
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hee may kill the creature, but the new creature is unconquerable.
he may kill the creature, but the new creature is unconquerable.
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Vse 2. Content not thy selfe with the first Creation, for had that continued good, wee had not needed a second:Use 2. Content not thy self with the First Creation, for had that continued good, we had not needed a second:
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and if thou hast no more then the first creation, it were better thou haddest never beene a creature.
and if thou hast no more then the First creation, it were better thou Hadst never been a creature.
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Labour therefore to grow up in this workemanship, till thou beest wholly new. To which purpose, thou must dayly,
Labour Therefore to grow up in this workmanship, till thou Best wholly new. To which purpose, thou must daily,
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First, grow up in humilitie, and in consciousnesse of thine owne inability to every good word and worke.
First, grow up in humility, and in consciousness of thine own inability to every good word and work.
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Paul after conversion, was much and often in this sense. Wee are not able to thinke the least good thought;
Paul After conversion, was much and often in this sense. we Are not able to think the least good Thought;
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and the good I would doe, I cannot. For as the power of God in this new creation, did put forth it selfe,
and the good I would do, I cannot. For as the power of God in this new creation, did put forth it self,
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when wee were of no strength:
when we were of no strength:
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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:Rom. 5. 6. so will it still manifest it self more in the sense of our infirmities. 2. Cor. 12. 9. My power is made perfect in weakness:
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And, When I am weake, then I am strong: verse 10. Secondly, grow up in faith, by dayly renewing of it, and use of meanes.
And, When I am weak, then I am strong: verse 10. Secondly, grow up in faith, by daily renewing of it, and use of means.
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Abridge not thy selfe in the use of meanes, neither publike nor private;
Abridge not thy self in the use of means, neither public nor private;
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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 hindred:
the more thou Wouldst find this powerful work, the more must thou labour in increase of faith, christ could not show his mighty and miraculous power, where unbelief hindered:
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and the want of faith hindreth the displaying of this creating power, Matth. 13. 10.
and the want of faith hindereth the displaying of this creating power, Matthew 13. 10.
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Thirdly, daily decking and adorning thy soule with graces, by growing from faith to faith, from grace to grace.
Thirdly, daily decking and adorning thy soul with graces, by growing from faith to faith, from grace to grace.
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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.
Hereby thou Makest room for christ in thy heart, and Fittest it as his Temple, wherein he will reside for the upholding of his own most gracious work.
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Thus whereas every other creature waxeth older and older; onely the new creature groweth newer and newer, more flourishing in his age.
Thus whereas every other creature Waxes older and older; only the new creature grows newer and newer, more flourishing in his age.
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Vse 3. Let us demeane our selves as new creatures, Col. 1. 10. 1. Thes. 2. 12. [ Walke worthy of the Lord. ]Use 3. Let us demean our selves as new creatures, Col. 1. 10. 1. Thebes 2. 12. [ Walk worthy of the Lord. ]
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Quest. How shall we so doe? Answ. 1. Manifest and maintaine that new image which is imprinted upon thee. Quest. How shall we so do? Answer 1. Manifest and maintain that new image which is imprinted upon thee.
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In the first creation, every creature came forth and appeared in their severall formes and kindes wherein they were created:
In the First creation, every creature Come forth and appeared in their several forms and Kinds wherein they were created:
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so the new Creature must appeare in his owne likenesse.
so the new Creature must appear in his own likeness.
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This was Adams advancement above all the creatures, that hee was made in the image of God, as none of them were.
This was Adams advancement above all the creatures, that he was made in the image of God, as none of them were.
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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 this is the honour of all the Saints, that they Are advanced to a Far more excellent image of the second Adam: for shall the First Adam beget children in his own likeness,
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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?
and shall not the second Adam? Shall earthly Father's beget creatures like unto themselves, and will our heavenly father beget children to Another similitude, than his own?
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Who art thou then that professest thy selfe a sonne of God, and in thy life resemblest the image of Sathan,
Who art thou then that professest thy self a son of God, and in thy life resemblest the image of Sathan,
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sin, and unrighteousnesse? that professest the second Adam, but bearest the image of the first?
since, and unrighteousness? that professest the second Adam, but bearest the image of the First?
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Secondly, maintaine this image of God thy selfe. The first Adam, made in the image of God, soone departed from this image.
Secondly, maintain this image of God thy self. The First Adam, made in the image of God, soon departed from this image.
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Satan stole this image from the first creature: and is no lesse envious against the image of God in the new creature;
Satan stole this image from the First creature: and is no less envious against the image of God in the new creature;
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but will assay whether by temptation, hee can rob us againe. Take heede of temptation: Let not the new creature meddle with forbidden fruit;
but will assay whither by temptation, he can rob us again. Take heed of temptation: Let not the new creature meddle with forbidden fruit;
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Consider the danger of disordering this workemanship by sin. Adam by creation was a most lovely, innocent, and familiar creature with God:
Consider the danger of disordering this workmanship by since. Adam by creation was a most lovely, innocent, and familiar creature with God:
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yet by one sinne of the most excellent and beloved creature, was rejected and punished in himselfe, and all his posterity;
yet by one sin of the most excellent and Beloved creature, was rejected and punished in himself, and all his posterity;
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yea behold the whole frame of this goodly world, and all the creatures; how this excellent workemanship, defiled and disordered by sinne, was destroyed with an universall deluge.
yea behold the Whole frame of this goodly world, and all the creatures; how this excellent workmanship, defiled and disordered by sin, was destroyed with an universal deluge.
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Let not the new creature sin against greater grace. The Lord knoweth none that want this image;
Let not the new creature since against greater grace. The Lord Knoweth none that want this image;
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but will say one day, Depart from me, I know you not. Secondly, to demeane our selves as new creatures;
but will say one day, Depart from me, I know you not. Secondly, to demean our selves as new creatures;
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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.
we must resign up our selves wholly to christ whose creatures we Are: for all creatures Else resign themselves to the glory of their maker.
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Man in his first creation had the name Adam imposed upon him, to note his frailtie;
Man in his First creation had the name Adam imposed upon him, to note his frailty;
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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:
that he was taken out of the dust of the earth: but in his second creation, which is from heaven, he hath a more honourable name:
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as the name of Christian, of a member of Christ, of a brother of Christ;
as the name of Christian, of a member of christ, of a brother of christ;
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to note, that as he was taken from the side of Christ, so hee should not abase himselfe to the service of sinne, Sathan, earth, or lusts:
to note, that as he was taken from the side of christ, so he should not abase himself to the service of sin, Sathan, earth, or Lustiest:
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but onely devote himselfe to Christ, and walke worthy of this honourable name. First, desire to know and mind nothing but him.
but only devote himself to christ, and walk worthy of this honourable name. First, desire to know and mind nothing but him.
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In the first creation, man was indued with a cleare knowledge of God the Creator;
In the First creation, man was endued with a clear knowledge of God the Creator;
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and while hee stood, all his thoughts and meditations were taken up with sweetest contemplations of God his Creator.
and while he stood, all his thoughts and meditations were taken up with Sweetest contemplations of God his Creator.
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Now in the second creation hee is indued with the knowledge of the highest mysteries of God the Redeemer:
Now in the second creation he is endued with the knowledge of the highest Mysteres of God the Redeemer:
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and now all his thoughts should runne after Christ, and his desires should fixe themselves upon Christ:
and now all his thoughts should run After christ, and his Desires should fix themselves upon christ:
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and as Paul, I desire to know nothing else but Christ, and him crucified; and as the Martyr, Onely Christ, Onely Christ.
and as Paul, I desire to know nothing Else but christ, and him Crucified; and as the Martyr, Only christ, Only christ.
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Secondly, desire to be wholly imployed for him.
Secondly, desire to be wholly employed for him.
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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:
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:
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And they be not their owne;
And they be not their own;
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their wills, their times, their motions, their actions, and themselves, are not themselves, but wholly their Masters.
their wills, their times, their motions, their actions, and themselves, Are not themselves, but wholly their Masters.
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And so here it is the Apostles argument. 1 Cor. 6. Yee are not your owne:
And so Here it is the Apostles argument. 1 Cor. 6. Ye Are not your own:
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glorifie therefore God in your soules and bodies, for they are his. Thirdly, onely feare to displease him by sin;
Glorify Therefore God in your Souls and bodies, for they Are his. Thirdly, only Fear to displease him by since;
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seeing as creatures we depend upon him, both fot our being and working.
seeing as creatures we depend upon him, both fot our being and working.
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If he withdraw himselfe, or by sin be driven from us, wee stand not in grace one moment.
If he withdraw himself, or by since be driven from us, we stand not in grace one moment.
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Thirdly, to demeane our selves as new creatures, we must move according to the motion of the new creature.
Thirdly, to demean our selves as new creatures, we must move according to the motion of the new creature.
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Adam in the innocency was not to bee idle, but to live in labour, and in the exercise of a calling:Adam in the innocency was not to be idle, but to live in labour, and in the exercise of a calling:
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so Cain and Abel, Lords of the world, were trayned up in a calling; so was the second Adam:
so Cain and Abel, lords of the world, were trained up in a calling; so was the second Adam:
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So must wee be diligent in the calling of a new creature, (that is) the calling of a Christian:
So must we be diligent in the calling of a new creature, (that is) the calling of a Christian:
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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.
we must neither be idle nor unfruitful in the work of the Lord. This is a notable means to attain to the perfection of the new creature.
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For as every creature in nature mooveth from imperfect to perfect, so it is in grace;
For as every creature in nature moveth from imperfect to perfect, so it is in grace;
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which our Saviour expresseth by the corne in the field, Marke 4. which first riseth to a blade,
which our Saviour Expresses by the corn in the field, Mark 4. which First Riseth to a blade,
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and then moveth to an eare, and then to ripe corne in the eare: So the new creature riseth by degrees to perfction.
and then moves to an ear, and then to ripe corn in the ear: So the new creature Riseth by Degrees to perfction.
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The exercise of the body causeth growth: which is not so much action as strength of action.
The exercise of the body Causes growth: which is not so much actium as strength of actium.
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Not the trade, but diligence in the trade and calling, increaseth the stroke. The diligent hand maketh rich:
Not the trade, but diligence in the trade and calling, increases the stroke. The diligent hand makes rich:
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so diligence in the meanes of grace, and earnestnesse in good things, addeth unto the stocke of grace.
so diligence in the means of grace, and earnestness in good things, adds unto the stock of grace.
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Therefore as Paul, forgetting what is behind, let us presse hard to the marke, and high calling: Phil. 3. 13.
Therefore as Paul, forgetting what is behind, let us press hard to the mark, and high calling: Philip 3. 13.
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Fourthly, to demeane our selves as new creatures, we must converse among new creatures. Every creature by nature gather to their likes:
Fourthly, to demean our selves as new creatures, we must converse among new creatures. Every creature by nature gather to their likes:
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Birds of a feather, Beasts of one kinde. For every Creature hath agreement, and sympathy with his kinde:
Birds of a feather, Beasts of one kind. For every Creature hath agreement, and Sympathy with his kind:
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and things thrive best among their like; Even so the new man will be among new men.
and things thrive best among their like; Even so the new man will be among new men.
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A Dove of Christ cannot affect, nor thrive, to live among Ravens: Nor the Sheep of Christ among the Swine, that wallow in earthlinesse and lust.
A Dove of christ cannot affect, nor thrive, to live among Ravens: Nor the Sheep of christ among the Swine, that wallow in earthliness and lust.
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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.
The new creature contemneth a vile person: but Honoureth them that Fear the Lord. First, join thy self now to the society of the Saints.
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For as the Lord at first made man a sociable creature above all the rest:
For as the Lord At First made man a sociable creature above all the rest:
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so when hee maketh him a new creature, it is not to thrust him into a cloyster;
so when he makes him a new creature, it is not to thrust him into a cloister;
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but to live in holy and fruitfull society, and shine as lights, not thrust under bushels,
but to live in holy and fruitful society, and shine as lights, not thrust under bushels,
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but set in candlestickes, in the midst of a froward generation.
but Set in candlesticks, in the midst of a froward generation.
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Secondly, admire this new workemanship in the meanest beginnings of grace, and that in the meanest professor of godlinesse:
Secondly, admire this new workmanship in the Meanest beginnings of grace, and that in the Meanest professor of godliness:
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and honour it above the creation of a Duke or a Prince, that professeth against it.
and honour it above the creation of a Duke or a Prince, that Professes against it.
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Esteeme a godly man not according to his first birth, but according to his new birth, I know no man after the flesh, saith Paul, that is, not according to their minority in the first creation,
Esteem a godly man not according to his First birth, but according to his new birth, I know no man After the Flesh, Says Paul, that is, not according to their minority in the First creation,
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but according to the state into which they are new borne, and brought into by a second creation.
but according to the state into which they Are new born, and brought into by a second creation.
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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 Therefore men despise the new creature, Because they see nothing but a piece of old earth upon them, which is base in outward appearance.
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And so they beheld Christ himselfe, and saw no forme and beauty on him. They gaze on the earthen vessell: but see no hidden treasure.
And so they beheld christ himself, and saw no Form and beauty on him. They gaze on the earthen vessel: but see no hidden treasure.
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Thirdly, agreement in judgement and opinion knitteth men in societie, Rom. 15. 6. The new Creatures have but one faith, one Lord, one hope, one religion, one profession.
Thirdly, agreement in judgement and opinion knits men in society, Rom. 15. 6. The new Creatures have but one faith, one Lord, one hope, one Religion, one profession.
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And herein thou must agree with them: Gal. 6. 16. They have one rule:
And herein thou must agree with them: Gal. 6. 16. They have one Rule:
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Hardly shall we finde a new Creature among the Papists, who say, they are of the old Religion:
Hardly shall we find a new Creature among the Papists, who say, they Are of the old Religion:
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which indeed in sundry senses may be called old, though it be a new device, and humane policy.
which indeed in sundry Senses may be called old, though it be a new device, and humane policy.
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First, because it is every way agreeable to the old man, a pleaser of naturall corruption:
First, Because it is every Way agreeable to the old man, a pleaser of natural corruption:
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requiring nothing which corrupt nature will not willingly afford.
requiring nothing which corrupt nature will not willingly afford.
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Secondly, it may be said to be old, because it can never beget a new creature.
Secondly, it may be said to be old, Because it can never beget a new creature.
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Thirdly, it is so old and doting, as that it is tottering and falling to ruine,
Thirdly, it is so old and doting, as that it is tottering and falling to ruin,
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as it selfe hath shifted long since off the foundation laid by the Prophets and Apostles.
as it self hath shifted long since off the Foundation laid by the prophets and Apostles.
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Fourthly, conformity and similitude of manners linke men together in good or evill, Phil. 3. 17. Looke on them which walke so: walke with the wise.
Fourthly, conformity and similitude of manners link men together in good or evil, Philip 3. 17. Look on them which walk so: walk with the wise.
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The surest band of societie in the new creature, is, the similitude of manners, and converse in the communion of Saints:
The Surest band of society in the new creature, is, the similitude of manners, and converse in the communion of Saints:
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where each one chooseth his companion, for the grace of God hee espieth in him, and from whom hee may hope to get good.
where each one chooses his Companion, for the grace of God he espieth in him, and from whom he may hope to get good.
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He never looketh to gather grapes of thornes, nor figges of thistles:
He never looks to gather grapes of thorns, nor figs of thistles:
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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.
and Therefore his delight is in the fellowship of Saints, in God's house, in their houses, in public duties of God's worship, in private duties of edification.
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Who would looke for these new Creatures in Tavernes, Play-houses, Ale-houses, places of riotous meeting,
Who would look for these new Creatures in Taverns, Play-houses, Alehouses, places of riotous meeting,
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and hellish resort? where ordinarily is no mention of grace, but to disgrace and wound it,
and hellish resort? where ordinarily is no mention of grace, but to disgrace and wound it,
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and all the friends of it. Follow the light side of the cloud, and not the darke side of it.
and all the Friends of it. Follow the Light side of the cloud, and not the dark side of it.
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Fifthly, to demeane our selves as new Creatures, wee must live to the good of others.
Fifthly, to demean our selves as new Creatures, we must live to the good of Others.
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No Creature liveth for it selfe, but for the whole: The Sunne shineth not for it selfe, but for the world:
No Creature lives for it self, but for the Whole: The Sun shines not for it self, but for the world:
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Trees beare not fruit for themselves: Nor doe clouds breed raine for themselves, but to water the earth.
Trees bear not fruit for themselves: Nor do Clouds breed rain for themselves, but to water the earth.
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So the new creature must not onely be good: but doe good to others.
So the new creature must not only be good: but do good to Others.
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The Commandement is, Gal. 6. [ Doe good unto all, but especially to the houshold of Faith.
The Commandment is, Gal. 6. [ Do good unto all, but especially to the household of Faith.
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] These trees of righteousnesse must be laden with fruits, that every man may gather and taste.
] These trees of righteousness must be laden with fruits, that every man may gather and taste.
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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:
A private man, but a public good. Light is a most communicative, and diffusive Creature; and the more it imparts, it hath never the less:
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Much more the light of grace;
Much more the Light of grace;
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it feares nothing so much as a bushell, as truth feareth nothing but to be hid.
it fears nothing so much as a bushel, as truth fears nothing but to be hid.
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Aske thy selfe, of what good use art thou in the world, that professest thy selfe a new creature:
Ask thy self, of what good use art thou in the world, that professest thy self a new creature:
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Art thou a private minded man, a worldling, a man without bowels and compassion, a man without hands, from whom nothing can be wrung,
Art thou a private minded man, a worldling, a man without bowels and compassion, a man without hands, from whom nothing can be wrung,
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for God, for his Church, his ministerie, or any good use? thou art farre from a new creature,
for God, for his Church, his Ministry, or any good use? thou art Far from a new creature,
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and as yet an unprofitable lumpe of earth, without sense of Heaven. Christs whole life was in doing good to all.
and as yet an unprofitable lump of earth, without sense of Heaven. Christ Whole life was in doing good to all.
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Vse 4. Let no man pretend his old man as a plea to maintaine his lusts.Use 4. Let no man pretend his old man as a plea to maintain his Lustiest.
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Oh I was angry, saith one, and I cannot beare an injury, it is my nature to be hastie:
O I was angry, Says one, and I cannot bear an injury, it is my nature to be hasty:
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And I, saith another, was overcome in company with drinke, and my nature is to be soone overcome; and so in other lusts.
And I, Says Another, was overcome in company with drink, and my nature is to be soon overcome; and so in other Lustiest.
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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,
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,
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and no new Creature? Or a new creature without the spirit, which lusteth and subdueth the rising of the flesh?
and no new Creature? Or a new creature without the Spirit, which Lusteth and subdueth the rising of the Flesh?
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Others by the same plea excuse the sinnes of their callings, Others doe so, and I must doe as other men:
Others by the same plea excuse the Sins of their callings, Others do so, and I must do as other men:
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but a new Creature must differ from all old and sinfull courses.
but a new Creature must differ from all old and sinful courses.
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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,
Others follow the courses of the world with full spirits, in every new disguised fashion of apparel, in excessive pride, in riotous gaming, feasting etc. and say, it is the fashion, course,
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and custome of the age and time:
and custom of the age and time:
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But wert thou a new creature, thou wouldst not then plead for the old corruption of the world.
But Wertenberg thou a new creature, thou Wouldst not then plead for the old corruption of the world.
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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.
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.
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The defence is worse than the fault.
The defence is Worse than the fault.
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The last Vse, is a ground of consolation to all Gods children, in that they are new creatures.
The last Use, is a ground of consolation to all God's children, in that they Are new creatures.
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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 privileges of the new creature Are like that white stone, and the new name, Revel. 2. 17. which no man Knoweth, but he that receives it.
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The stranger entereth not into his joy.
The stranger entereth not into his joy.
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I speake now of childrens bread, which is not cast to dogs, and of things that are riddles to the greatest part of the world.
I speak now of Children's bred, which is not cast to Dogs, and of things that Are riddles to the greatest part of the world.
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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,
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,
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if the vaile were not over our hearts, as over the Iewes, when Moses was read.
if the veil were not over our hearts, as over the Iewes, when Moses was read.
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But the covenant was ever sealed amongst the disciples. These priviledges of the new creature, are in respect,
But the Covenant was ever sealed among the Disciples. These privileges of the new creature, Are in respect,
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First, of their renovation, and newnesse; and this both of their nature and condition.
First, of their renovation, and newness; and this both of their nature and condition.
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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:
First, he hath attained a new and divine nature, 2 Pet. 1. 4. And this both in respect of a new father, and a new image:
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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:
For whereas we be children of wrath, of disobedience, and of our father the Devil, whose works we do, John 8. and by nature the seed of the wicked:
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wee by the second creation, become the sonnes of God, the seed of Christ, and Gods very off-spring.
we by the second creation, become the Sons of God, the seed of christ, and God's very offspring.
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NONLATINALPHABET, 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,
, Acts 17. 28. For now of his own good will he begat us by the Word of truth, James 1. 17. and what a dignity and honour is this to be God's children, Kings children? Seems it a small thing, Says David, to be son in law to a King? what am I,
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or what is my fathers house, to be sonne to a King? In the first creation, thou sayest to corruption, Thou art my father;
or what is my Father's house, to be son to a King? In the First creation, thou Sayest to corruption, Thou art my father;
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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;
in the second, thou Sayest to God; Thou art my father: 1. John 3. 1. And secondly, whereas we bear the image of the First Adam in sin and corruption;
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and by sinne no childe can be liker his father, than wee are like the Devill:
and by sin no child can be liker his father, than we Are like the devil:
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By this second creation, wee attaine a new image of the second Adam, wherein we resemble our heavenly Father.
By this second creation, we attain a new image of the second Adam, wherein we resemble our heavenly Father.
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Oh what a forlorne estate was that in the first Adam, wherein the image of God, by the fall became as a dead child, having some lineaments and image of the father,
O what a forlorn estate was that in the First Adam, wherein the image of God, by the fallen became as a dead child, having Some lineaments and image of the father,
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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 a loathsome and rotten carcase, left only as a monument of that image which once was there, to leave them without excuse? Rom. 1. 20.
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But now wee are renewed to the Image of God againe; which the Apostle placeth in, first, knowledge; secondly, holinesse and righteousnesse.
But now we Are renewed to the Image of God again; which the Apostle places in, First, knowledge; secondly, holiness and righteousness.
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For knowledge, whereas in the first Adam, wee are as blinde as Moles; our mindes are in darknesse, more miserable than that of Egypt:
For knowledge, whereas in the First Adam, we Are as blind as Moles; our minds Are in darkness, more miserable than that of Egypt:
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a comfortable light of saving knowledge is created in our mindes, which are renewed in knowledge.
a comfortable Light of Saving knowledge is created in our minds, which Are renewed in knowledge.
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A Sunne of grace, and righteousnesse is risen to us, and our eyes are open to behold it.
A Sun of grace, and righteousness is risen to us, and our eyes Are open to behold it.
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A sanctified knowledge, not of the History of Christ, but of the vertue and power of Christ, in our owne new workmanship.
A sanctified knowledge, not of the History of christ, but of the virtue and power of christ, in our own new workmanship.
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Not a speculative, but a feeling knowledge, not like that of carnall men and hypocrites, whose knowledge of the truth reflecteth not on themselves;
Not a speculative, but a feeling knowledge, not like that of carnal men and Hypocrites, whose knowledge of the truth reflecteth not on themselves;
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being like to stone vessels, which hold sweet waters, but are not sweetned by it:
being like to stone vessels, which hold sweet waters, but Are not sweetened by it:
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but it is a knowledge changing the minde and man into it selfe, 2 Cor. 3. 10.
but it is a knowledge changing the mind and man into it self, 2 Cor. 3. 10.
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And for holinesse, the Saints carry upon them the image of God, both inwardly and outwardly.
And for holiness, the Saints carry upon them the image of God, both inwardly and outwardly.
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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;
In the soul, the new Creature resembles God himself, in holy Wisdom, truth purity, and so in many his most holy attributes; and in holy affections: Loving, where God loves; approving, what he approveth; hating, what he hates;
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delighting in the persons most, in whom God most delighteth: shewing kindnesse, patience, mercy, even to enemies, as the Lord himselfe doth.
delighting in the Persons most, in whom God most delights: showing kindness, patience, mercy, even to enemies, as the Lord himself does.
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And for outward holinesse of obedience and conversation;
And for outward holiness of Obedience and Conversation;
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whereas when hee was in the old Adam, hee walked in the wayes of the world, without God, and without hope;
whereas when he was in the old Adam, he walked in the ways of the world, without God, and without hope;
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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:
expressing the old Adam in all bad customs and habits of sin, and the man being wholly dead in since, only his since was alive:
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Now being a new creature, he beareth holines written in his fore-head, as being made a Priest unto God.
Now being a new creature, he bears holiness written in his forehead, as being made a Priest unto God.
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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.
A new man hath new manners, new Obedience, new carriage, and Conversation: he now walks After christ, the most absolute pattern of all purity and holiness.
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Oh what a comfortable change is here? for whosoever beareth this image of God in any measure, are deare unto the Lord:
O what a comfortable change is Here? for whosoever bears this image of God in any measure, Are deer unto the Lord:
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how pleasing is it to a father to see his owne favour, countenance, and conditions upon his children? and commonly children that most resemble their father, are dearer unto them.
how pleasing is it to a father to see his own favour, countenance, and conditions upon his children? and commonly children that most resemble their father, Are Dearer unto them.
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Secondly, this renovation is unto a new condition: and this in a new Covenant, Life, Inheritance. First, for the first:
Secondly, this renovation is unto a new condition: and this in a new Covenant, Life, Inheritance. First, for the First:
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In our old creation, God had covenanted nothing but wrath, which by sinne wee incurred: now we are become enemies of God, and God to us:
In our old creation, God had covenanted nothing but wrath, which by sin we incurred: now we Are become enemies of God, and God to us:
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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:
he is whetting his glittering sword, upon the edge of which we cast our selves. Our necks Are laid on the block, and all ready to execution:
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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:
he pleased to grant us a pardon, and renew with us Another Covenant of grace; whereby he hath both discharged the offence, and released the punishment:
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and yet more, bestoweth righteousnesse upon us, and entereth into perfect reconciliation, beholding us as friends:
and yet more, bestoweth righteousness upon us, and entereth into perfect reconciliation, beholding us as Friends:
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Iames 2. 23. Abraham was the friend of God, as a man after his owne heart:James 2. 23. Abraham was the friend of God, as a man After his own heart:
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so David, Act. •3. 22. as beloved of God. Let the new creature cast out the spirit of bondage to feare:
so David, Act. •3. 22. as Beloved of God. Let the new creature cast out the Spirit of bondage to Fear:
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now thy sins are forgiven, the Law satisfied, Gods wrath appeased, all old bonds discharged, go in peace. Secondly, for the second;
now thy Sins Are forgiven, the Law satisfied, God's wrath appeased, all old bonds discharged, go in peace. Secondly, for the second;
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whereas all the sonnes of Adam were altogether dead in sin, neither was it possible that our first Parents, being altogether dead to God, whereas all the Sons of Adam were altogether dead in since, neither was it possible that our First Parents, being altogether dead to God,
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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:
and without the life of God, could convey any life of God to their posterity, no more than a root or stock of a tree, altogether dead, could bear any live branches:
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no more than men and women naturally dead, can bring forth living children.
no more than men and women naturally dead, can bring forth living children.
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What an happy change is made in the new creature, by regeneration and incorporation into Christ, who hath abolished death,
What an happy change is made in the new creature, by regeneration and incorporation into christ, who hath abolished death,
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and brought life and immortality to light by the Gospel? 2 Tim. 1. 10. And who hath quickned us being dead in sins and trespasses, Ephes. 2. 4. Now what a distance is betweene life and death;
and brought life and immortality to Light by the Gospel? 2 Tim. 1. 10. And who hath quickened us being dead in Sins and Trespasses, Ephesians 2. 4. Now what a distance is between life and death;
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especially, life to grace, and death in sin? So much is the comfort of a new creature, above a man unregenerate.
especially, life to grace, and death in since? So much is the Comfort of a new creature, above a man unregenerate.
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Object. Alas, I finde not this life of God, but am assailed and daily foiled by sinne.Object. Alas, I find not this life of God, but am assailed and daily foiled by sin.
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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.Answer Our life created in christ, is not altogether perfect in this world, but Some remnant of the old Adam, will still bewray it self.
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For as in a field, the dead carkases remaine, to shew what a victory is atchieved;
For as in a field, the dead carcases remain, to show what a victory is achieved;
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so the carkases of sinnes remaine, to shew what a victory we have by Christ: but without life and power to conquer us;
so the carcases of Sins remain, to show what a victory we have by christ: but without life and power to conquer us;
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or if any life be in sinne, it is as the life of a Serpent, whose head is crushed in peeces.
or if any life be in sin, it is as the life of a Serpent, whose head is crushed in Pieces.
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Secondly, life in all living men is not alike: but in some stronger, in some weaker; in some more healthfull;
Secondly, life in all living men is not alike: but in Some Stronger, in Some Weaker; in Some more healthful;
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in some more conflicted with diseases; in some more aged and tall; in some weaker and younger:
in Some more conflicted with diseases; in Some more aged and tall; in Some Weaker and younger:
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and so it is in the life of God. But canst thou find it in any measure or degree? happy art thou.
and so it is in the life of God. But Canst thou find it in any measure or degree? happy art thou.
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If naturall life be so precious and desireable, what is spirituall and eternall? Object. Oh that I could finde this life in any measure!
If natural life be so precious and desirable, what is spiritual and Eternal? Object. O that I could find this life in any measure!
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Answ. First, where life is in man, there is a breathing. Hast thou holy affections, petitions. Answer First, where life is in man, there is a breathing. Hast thou holy affections, petitions.
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Secondly, where life is, there it is maintained by food.
Secondly, where life is, there it is maintained by food.
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Dost thou desire the sincere milke, the Mannah? dost thou thrive, and grow by it? canst thou digest strong meate?
Dost thou desire the sincere milk, the Manna? dost thou thrive, and grow by it? Canst thou digest strong meat?
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Thirdly, where life is, there is growth to the full vigour.
Thirdly, where life is, there is growth to the full vigour.
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Dost thou grow in stature, and strength, outgrowing the weakenesse and infancy of grace, passing the severall ages of Christianity?
Dost thou grow in stature, and strength, outgrowing the weakness and infancy of grace, passing the several ages of Christianity?
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Fourthly, where life is, there is motion.
Fourthly, where life is, there is motion.
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Dost thou move in the manly actions of grace? walkest thou diligently in the calling of a Christian, abroad and at home?
Dost thou move in the manly actions of grace? walkest thou diligently in the calling of a Christian, abroad and At home?
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Fifthly, canst thou beare burthens, afflictions, from God, without murmuring? wrong from men without revenge? Here is the life of God. Thirdly, for the third;
Fifthly, Canst thou bear burdens, afflictions, from God, without murmuring? wrong from men without revenge? Here is the life of God. Thirdly, for the third;
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whereas in the first Adam, wee are all cast out of Paradise of the third heaven,
whereas in the First Adam, we Are all cast out of Paradise of the third heaven,
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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,
as Persons in disgrace with their Sovereign, Are banished from the Court, as Absalom After his slaying his brother, was commanded out of the Kings presence,
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and might not see the Kings face, 2 Sam. 14. 24.
and might not see the Kings face, 2 Sam. 14. 24.
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The new creature restored to favour, hath a tenure and certainty of the inheritance of Saints,
The new creature restored to favour, hath a tenure and certainty of the inheritance of Saints,
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and not onely so, but present possession, though not full possession, both in Christ, who tooke possession as a head, not for himselfe,
and not only so, but present possession, though not full possession, both in christ, who took possession as a head, not for himself,
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but for his members, both in their name, and to their use: As also in beginnings of heavenly life, and conversation already;
but for his members, both in their name, and to their use: As also in beginnings of heavenly life, and Conversation already;
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what comfort can a Saint in heaven want? But of every new creature the Apostle saith expresly:
what Comfort can a Saint in heaven want? But of every new creature the Apostle Says expressly:
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[ 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.
[ He is raised to heavenly places already. ] •. Pet. 1. 6. The second ground of Comfort hence, is from God's gracious acceptation, who calls them new Creatures, that Are very imperfectly new.
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Wee have cleaving to us a great deale of old rubbish and corruption, from the old man:
we have cleaving to us a great deal of old rubbish and corruption, from the old man:
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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,
but if we have the least beginnings of new Creation, and the least seeds of found grace (but as a grain of Mustard seed) he Pleases to style us thereby,
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as if no old thing were left in us.
as if no old thing were left in us.
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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.
So in Canticles the fourth [ Thou art all fair, my love, and there is no spot in thee: ] and in the context. All old things Are passed.
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Reas. 1. He nameth the end from the beginning, and those new, that onely tend to newnesse, Reas. 1. He names the end from the beginning, and those new, that only tend to newness,
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and speaketh of us as wee are in his account, not our constitution.
and speaks of us as we Are in his account, not our constitution.
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Secondly, for our incouragement, our God telleth us wee have crucified the flesh and lusts, Gal. 5. 29. when we are not yet halfe way in the worke:
Secondly, for our encouragement, our God Telleth us we have Crucified the Flesh and Lustiest, Gal. 5. 29. when we Are not yet half Way in the work:
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that we are sanctified and saved, when wee are but in the beginning of both;
that we Are sanctified and saved, when we Are but in the beginning of both;
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both to hold us on in those beginnings, (For, what account will hee make of us,
both to hold us on in those beginnings, (For, what account will he make of us,
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when wee are all new creatures, that thus esteemeth of us now? ] as also to assure us of perfection,
when we Are all new creatures, that thus esteems of us now? ] as also to assure us of perfection,
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as the harvest was in the first fruits. The new creature shall be as surely perfect, as if he were already.
as the harvest was in the First fruits. The new creature shall be as surely perfect, as if he were already.
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Thirdly, that wee should admire this grace, and imitate it, in espying the grace of God in others,
Thirdly, that we should admire this grace, and imitate it, in espying the grace of God in Others,
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and esteeme them from that, and not from their corruptions.
and esteem them from that, and not from their corruptions.
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Whereas cleane contrary, we can fixe both our eyes upon the least frailties to disgrace them,
Whereas clean contrary, we can fix both our eyes upon the least frailties to disgrace them,
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and the whole profession for their sakes: but passe over many excellent graces.
and the Whole profession for their sakes: but pass over many excellent graces.
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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?
Is this to be like God? would we have God do so by us? or if he should, should we ever carry the name of new creatures?
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The third ground of comfort, is in respect of the Lord his gracious preservation, and perfecting this worke.
The third ground of Comfort, is in respect of the Lord his gracious preservation, and perfecting this work.
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Now the Lord upholdeth this new creature:
Now the Lord upholds this new creature:
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1. Partly, by conquering oppositions and enmities against it. 2. Partly, by confirming it against all encounters and impediments. To the former: 1. Partly, by conquering oppositions and enmities against it. 2. Partly, by confirming it against all encounters and impediments. To the former:
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Sathan and our owne corruption could cast us off the happinesse of our first creation, but not of the second.
Sathan and our own corruption could cast us off the happiness of our First creation, but not of the second.
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Reas. 1. When God once bēginneth true grace, it is followed with grace, till all be new. Reas. 1. When God once benginneth true grace, it is followed with grace, till all be new.
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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:Deuteronomy Chap. 31. ver. 4 [ Perfect is the work of God. ] In the creation he never gave over till he had perfected all the Creatures:
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so will he never give over the worke, till there be a perfect new creature. Secondly, true grace, though never so small, is Gods earnest of glory:
so will he never give over the work, till there be a perfect new creature. Secondly, true grace, though never so small, is God's earnest of glory:
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and the Lord never tepenteth him of his earnest.
and the Lord never tepenteth him of his earnest.
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Thirdly, sound grace is as the light that shineth more and more till perfect day, Prov. 4. 18. The golden chaine cleareth it:
Thirdly, found grace is as the Light that shines more and more till perfect day, Curae 4. 18. The golden chain cleareth it:
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Rom. 8. 30. Once justified, ever glorified.Rom. 8. 30. Once justified, ever glorified.
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Fourthly, to destroy the new Creature, requireth a stronger power than that which set it up.
Fourthly, to destroy the new Creature, requires a Stronger power than that which Set it up.
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Therefore all the gates of hell, nor any created power can demolish this frame:
Therefore all the gates of hell, nor any created power can demolish this frame:
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Which made the Apostle triumph as in a victory gotten, Rom. 8. 37. Here is the comfort of Perseverance.
Which made the Apostle triumph as in a victory got, Rom. 8. 37. Here is the Comfort of Perseverance.
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Secondly, the Lord upholdeth his owne workemanship, by confirming it against all encounters. First, of worldly basenesse.
Secondly, the Lord upholds his own workmanship, by confirming it against all encounters. First, of worldly baseness.
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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:
Art thou in a mean condition, a poor creature, despised, and cast off of men? yet being a new creature, thou art the Son of God, an heir of grace:
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thou hast a new name, a new stone of absolution, a new title to a new heaven,
thou hast a new name, a new stone of absolution, a new title to a new heaven,
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and those new mansions which Christ is gone to trim up for thee. Secondly, of worldly wants.
and those new mansions which christ is gone to trim up for thee. Secondly, of worldly Wants.
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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.
Art thou poor, and in want of necessaries, and hast scarce from hand to Mouth to provide food and raiment? yet being a new creature, thou Wantest not a full treasury and storehouse.
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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 same full and liberal hand that feeds and sustaineth all the baser and inferior creatures, will much more sustain thee a new Creature.
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The Lord that looketh on thee not as a Creator, but as a Father, will looke to thee,
The Lord that looks on thee not as a Creator, but as a Father, will look to thee,
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and will supply all wants, with a new tree of life in the middest of the Paradise of God,
and will supply all Wants, with a new tree of life in the midst of the Paradise of God,
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and with that new garment of immortality which never waxeth old. Thirdly, of worldly persecutions.
and with that new garment of immortality which never Waxes old. Thirdly, of worldly persecutions.
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Because himselfe hath noted the true reason, why the new creature is so hated in the world. Because himself hath noted the true reason, why the new creature is so hated in the world.
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The reason is, because it is new, and called out of the old estate of the world: For
The reason is, Because it is new, and called out of the old estate of the world: For
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First, every new thing is a wonderment for a time: therefore men gaze at grace, as if it were a Comet, or new Starre.
First, every new thing is a wonderment for a time: Therefore men gaze At grace, as if it were a Cometam, or new Star.
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Whence the Apostle saith of himselfe, and the rest, that they were as gazing stocks to men and Angels.
Whence the Apostle Says of himself, and the rest, that they were as gazing stocks to men and Angels.
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Secondly, contrariety betweene the godly and wicked: In one, all is new, a new judgement, will, affections, actions:
Secondly, contrariety between the godly and wicked: In one, all is new, a new judgement, will, affections, actions:
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in the other, all is old still; and a new patch will never agree with an old cloath.
in the other, all is old still; and a new patch will never agree with an old cloth.
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Hence an old ungracious man will better agree with a sinner of any kinde, than with a godly Christian.
Hence an old ungracious man will better agree with a sinner of any kind, than with a godly Christian.
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A naturall man can agree with Papists or Turkes, better than Professors: For both agree with him in oldnesse and darknesse;
A natural man can agree with Papists or Turkes, better than Professors: For both agree with him in oldness and darkness;
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and darkenesse is not contrary to darknesse, but to light: But with a sincere Christian he cannot agree;
and darkness is not contrary to darkness, but to Light: But with a sincere Christian he cannot agree;
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for his light is contrary to his darkenesse. Thirdly, grace in the new Creature, is a secret disgrace to the old man.
for his Light is contrary to his darkness. Thirdly, grace in the new Creature, is a secret disgrace to the old man.
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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:
A new thing quite putteth down the old, and disgraceth it, and Therefore no marvel, if the world, lying in the old suds of sin, Endureth it not. To conclude all:
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hast thou felt the power of the Word and Spirit renewing thy soule? Oh rejoyce abundantly in this great mercy.
hast thou felt the power of the Word and Spirit renewing thy soul? O rejoice abundantly in this great mercy.
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If God had created thee an Angel from heaven, he had not honoured thee with such a priviledge,
If God had created thee an Angel from heaven, he had not honoured thee with such a privilege,
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as to create thee anew in Iesus Christ:
as to create thee anew in Iesus christ:
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for then they are but servants and ministers to thee that art an heire of salvation.
for then they Are but Servants and Ministers to thee that art an heir of salvation.
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If thou dost not feele it, awake out of security, die not in this sleepe.
If thou dost not feel it, awake out of security, die not in this sleep.
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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;
Consider? the image of God defaced in thee, the fearful sentence of the Law, the ghastly face of death, the terrors of the last judgement, the millions of men that Are in hell already for want of this new Creature;
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and the patience of God towards thee, waiting for thy conversion, and offering thee good meanes of salvation, that thou mightest get at length into Christ, and be a new Creature. FINIS.
and the patience of God towards thee, waiting for thy conversion, and offering thee good means of salvation, that thou Mightest get At length into christ, and be a new Creature. FINIS.
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MEDITATIONS From the CREATVRES.
MEDITATIONS From the CREATVRES.
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PSAL. 8. 3. When I behold thine Heavens even the workes of thy fingers, the Moone and the Starres which thou hast ordained:PSALM 8. 3. When I behold thine Heavens even the works of thy fingers, the Moon and the Stars which thou hast ordained:
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What is man (say I) that thou art mindefull of him? and the sonne of man that thou visitest him? &c. COnsidering with my selfe of the benefit of Meditation, together with the difficulty of it, which hath almost worne it out of use amongst Christians;
What is man (say I) that thou art mindful of him? and the son of man that thou visitest him? etc. COnsidering with my self of the benefit of Meditation, together with the difficulty of it, which hath almost worn it out of use among Christians;
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I thought fit to afford a little helpe, to lead up carefull Christians into this mount of Meditation:
I Thought fit to afford a little help, to led up careful Christians into this mount of Meditation:
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in which mount God will bee seene.
in which mount God will be seen.
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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 who sees the clog of earth pressing down his soul, and needs not this pulley to fetch it up again? And, who is sensible of legions of noisome Lustiest, that take up the heart as their proper habitation,
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and desireth not better guests? Who can discerne the darkenesse of his minde, and not open his windowes,
and Desires not better guests? Who can discern the darkness of his mind, and not open his windows,
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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 hereby let in Some Light into his dark house? Now as the Lord himself, his Word and Decrees, Are the principal Object of ordinary Meditation: so Are his works;
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and execution of his decrees a fit object for extraordinary. Whereby wee have not onely a sensuall use of the Creatures, as the bruit beast: but a spirituall;
and execution of his decrees a fit Object for extraordinary. Whereby we have not only a sensual use of the Creatures, as the bruit beast: but a spiritual;
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and profit not onely our bodies, but our soules by them.
and profit not only our bodies, but our Souls by them.
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Wherefore else did the Lord create them? not, as hee might, all in a moment,
Wherefore Else did the Lord create them? not, as he might, all in a moment,
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or in a day, but in sixe dayes:
or in a day, but in sixe days:
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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.
but that we might orderly meditate of them, even in particular, and gain by them Some found knowledge, which might reflect upon the will and understanding.
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Wherefore hath his wisedome afforded such variety and plenty of them? but that we should be alwaies stored with matter of fruitfull Meditation,
Wherefore hath his Wisdom afforded such variety and plenty of them? but that we should be always stored with matter of fruitful Meditation,
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and never be without the object or matter of our owne good.
and never be without the Object or matter of our own good.
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And what else is the cause that many are so fruitlesse and barren in their course,
And what Else is the cause that many Are so fruitless and barren in their course,
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and such wasters of precious time? but that they never intended to carry their mindes along in such profitable Meditations:
and such wasters of precious time? but that they never intended to carry their minds along in such profitable Meditations:
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which, where they dwell, suffer not a man to be idle or unprofitable in the workes of the Lord.
which, where they dwell, suffer not a man to be idle or unprofitable in the works of the Lord.
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For, whereas a good man may bee cast into such circumstances, as hee cannot alway be in good actions:
For, whereas a good man may be cast into such Circumstances, as he cannot always be in good actions:
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yet were it hard, if hee might not bee alwaies in some good Meditation, wherein to improve his time. But to the words.
yet were it hard, if he might not be always in Some good Meditation, wherein to improve his time. But to the words.
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This Psalme is inscribed to him that excelleth on Gittith: so also are 81. and 89. Psalmes. Some thinke
This Psalm is inscribed to him that excels on Gittith: so also Are 81. and 89. Psalms. some think
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1. Because David compounded it in Gath, in his banishment.
1. Because David compounded it in Gaza, in his banishment.
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2. Some, from a musicall instrument so called, because either invented or most used in Gath.
2. some, from a musical Instrument so called, Because either invented or most used in Gaza
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3. Some, from a kinde of melodious Verse, or Song.
3. some, from a kind of melodious Verse, or Song.
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4. But I thinke, it respecteth the time when this and those songs used to bee sung,
4. But I think, it respecteth the time when this and those songs used to be sung,
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namely, at the time Haggittith, that is, of winepresses or vintage:
namely, At the time Haggittith, that is, of winepresses or vintage:
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Which feast was solemnely celebrated by the Israelites, in which feast, they especially praysed the name of God,
Which feast was solemnly celebrated by the Israelites, in which feast, they especially praised the name of God,
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for the great and manifold benefits conferred upon men. Which is the substance of this Psalme:
for the great and manifold benefits conferred upon men. Which is the substance of this Psalm:
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wherein the Prophet extolleth the Majesty of God. 1. By contemplating the workes of nature, in the world, to the fifth verse.
wherein the Prophet extolleth the Majesty of God. 1. By contemplating the works of nature, in the world, to the fifth verse.
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2. By considering his worke of grace in gathering him a Church, from the miserable masse of mankinde.
2. By considering his work of grace in gathering him a Church, from the miserable mass of mankind.
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These two are the great workes, wherein the Lords greatnesse shineth out: The Creation and Redemption;
These two Are the great works, wherein the lords greatness shines out: The Creation and Redemption;
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the one written in the volume of the Creatures, the other in the volume of the Scriptures. In this Verse
the one written in the volume of the Creatures, the other in the volume of the Scriptures. In this Verse
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1. Hee acknowledgeth himselfe occupied in contemplation of the heavens and stars.
1. He acknowledgeth himself occupied in contemplation of the heavens and Stars.
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Looketh on them not with the eyes of the body onely, but with the eye of faith.
Looks on them not with the eyes of the body only, but with the eye of faith.
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2. That hee is led to God by them: For, 1. Hee saith not the heavens, but thine heavens:
2. That he is led to God by them: For, 1. He Says not the heavens, but thine heavens:
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that is, 1. Of which thou art Maker. 2. Of which thou art the owner, possessor,
that is, 1. Of which thou art Maker. 2. Of which thou art the owner, possessor,
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and indweller, Psalms 89. 12. [ Thine are the heavens, and thine is the earth.
and indweller, Psalms 89. 12. [ Thine Are the heavens, and thine is the earth.
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] Gen. 14. 19. He is possessor of heaven and earth. 2. Hee addeth, the worke of thy fingers:
] Gen. 14. 19. He is possessor of heaven and earth. 2. He adds, the work of thy fingers:
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hands and fingers are ascribed to God metaphorically.
hands and fingers Are ascribed to God metaphorically.
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And here the heavens are called not the workes of his hands, but of his fingers:
And Here the heavens Are called not the works of his hands, but of his fingers:
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to note his singular industry, his exquisite workemanship and art, and 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,
to note his singular industry, his exquisite workmanship and art, and also his special love and care over these works. 3. The Moon and Stars thou hast established, that is, thou hast assigned every one their place,
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and confirmed them by a perpetuall law, written in their nature, and set them sure & firme bounds which they cannot passe.
and confirmed them by a perpetual law, written in their nature, and Set them sure & firm bounds which they cannot pass.
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3. In this contemplation hee casteth his eye upon himselfe, to cast himselfe low before God.
3. In this contemplation he Cast his eye upon himself, to cast himself low before God.
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When I consider both the greatnesse of the workeman, and the largenesse of the worke, and for whom they were framed;
When I Consider both the greatness of the workman, and the largeness of the work, and for whom they were framed;
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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:
then in sense of my baseness, think I, [ Lord what is man, or the Son of man as thou visitest him? etc. ] Not, what is Adam, which were no great matter of pride:
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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.
but what is Enosh? frail, Mortal, infirm and miserable man, now After his fallen, that he should enjoy such a workmanship. From hence in general observe.
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Obser. That the voyce of the creatures is not to bee banished out of the Church.Observation That the voice of the creatures is not to be banished out of the Church.
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Reason 1. If all Scriptures bee profitable to teach and improve, then those that teach divine things from naturall.Reason 1. If all Scriptures be profitable to teach and improve, then those that teach divine things from natural.
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Reason 2. The Profits and Apostles, and Christ himselfe were most in this kinde of instruction, by Parables and Similitudes;Reason 2. The Profits and Apostles, and christ himself were most in this kind of instruction, by Parables and Similitudes;
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therefore Ministers and Pastors may doe the like. Objection. The Creatures onely conceive; they convert not.
Therefore Ministers and Pastors may do the like. Objection. The Creatures only conceive; they convert not.
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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,Sol. Must no Doctrine of conviction be herd in the Church? the frivolous conceit of Antinomists is, Away with the Law, let it be buried with Moses,
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and let no man know where, after men are once come to Christ.
and let no man know where, After men Are once come to christ.
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But though wee have a superiour doctrine and helpe in the Church, must we therefore refuse this?
But though we have a superior Doctrine and help in the Church, must we Therefore refuse this?
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Object. The Heathens had this knowledge, and it is fitter for them. Sol. Must not wee know God in his workes, because the Heathens did? Nay,Object. The heathens had this knowledge, and it is fitter for them. Sol. Must not we know God in his works, Because the heathens did? Nay,
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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.
if they by his works Come to know the invisible things of God, may not we much more, who by faith know, that the world was made by the Word of God? Hebrew 11. 2.
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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?
2. Did not the Philosophers discourse of God, justice, Virtue, the chief good, all morality, all civil and economical duties? must a Christian bee Therefore locked up from them?
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3. David was able to distinguish betweene things handled, and the manner of handling, between the same object, and differing considerations of them.
3. David was able to distinguish between things handled, and the manner of handling, between the same Object, and differing considerations of them.
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So Christians consider the same heavens, earth, &c. but spiritually and supernaturally: as •: to magnifie the Creator: 2. to excite our faith and confidence: 3. to humble our selves.
So Christians Consider the same heavens, earth, etc. but spiritually and supernaturally: as •: to magnify the Creator: 2. to excite our faith and confidence: 3. to humble our selves.
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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;Ob. we must desire to know and preach nothing but christ, & him Crucified: Therefore away with all the Law, and all the preparatives to christ;
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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;
away with all rules and directions of the Law, when men Are come to christ. Sol. Surely, these men must blot out a great deal of Scripture;
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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;
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 book of Job, of Psalms, of prophets, wherein God's Majesty is exalted in the creatures;
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or put in some more to it, to prohibit us the use, and shew us the exposition of them.
or put in Some more to it, to prohibit us the use, and show us the exposition of them.
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Vse. As the Prophet here looketh fruitfully on the Heavens, the Sun, Moone, & Starres: so must wee.Use. As the Prophet Here looks fruitfully on the Heavens, the Sun, Moon, & Stars: so must we.
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So did hee also in Psalme 19. and, There is no language, tongue, or speech, where their sound is not heard.
So did he also in Psalm 19. and, There is no language, tongue, or speech, where their found is not herd.
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Wee will not discourse of this voice, as if wee were in the Schoole of Plato,
we will not discourse of this voice, as if we were in the School of Plato,
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or Aristotle, or Tully de natura deorum: but as in the Schoole of Christ, taught by the Scriptures,
or Aristotle, or Tully de Nature Gods: but as in the School of christ, taught by the Scriptures,
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and the spirit speaking in them. For, 1. Hath not the Lord in wisedome made them all?
and the Spirit speaking in them. For, 1. Hath not the Lord in Wisdom made them all?
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2. Hath not hee furnished us with reason and discourse to draw out some straines of that excellent wisedome by them, and from them?
2. Hath not he furnished us with reason and discourse to draw out Some strains of that excellent Wisdom by them, and from them?
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3. Shall Philosophers, Physicians, Naturalists, and Heathens learne many good lessons from them? and onely shall not Christians.
3. Shall Philosophers, Physicians, Naturalists, and heathens Learn many good Lessons from them? and only shall not Christians.
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4. Have wee beene set to this Schoole ever since wee were of yeares of discretion,
4. Have we been Set to this School ever since we were of Years of discretion,
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and have taken out no lessons of wisedom, out of this great Booke? Or shall wee still looke upon these things as on faire papers that have no letters? or as illitterated men looke upon written papers? but not able to reade a word?
and have taken out no Lessons of Wisdom, out of this great Book? Or shall we still look upon these things as on fair papers that have no letters? or as illiterated men look upon written papers? but not able to read a word?
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Know then that we may learne somewhat. 1. From all the Creatures in generall. 2. From every Creature in particular.
Know then that we may Learn somewhat. 1. From all the Creatures in general. 2. From every Creature in particular.
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The voce of the Creatures in generall, is seene in these seven particulars.
The voce of the Creatures in general, is seen in these seven particulars.
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All of them teach us to bewaile our rebellion against God, which all of them reproove.
All of them teach us to bewail our rebellion against God, which all of them reprove.
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For they all stand in their kinde and station, in which God set them at first:
For they all stand in their kind and station, in which God Set them At First:
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The Sunne rejoyceth to runne his course; the Sea keepeth his bounds and bankes miraculously by the law of his Creation;
The Sun Rejoiceth to run his course; the Sea Keepeth his bounds and banks miraculously by the law of his Creation;
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the Earth stands upon his foundation: the Heavens keepe their motion; the Waters ebbe and flow;
the Earth Stands upon his Foundation: the Heavens keep their motion; the Waters ebb and flow;
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the very Cocke croweth and keepeth his appointed watch.
the very Cock croweth and Keepeth his appointed watch.
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Yea, all of them, further than mans sinne hath disordered them, keepe the Law of their Creation: But no man doth so;
Yea, all of them, further than men sin hath disordered them, keep the Law of their Creation: But no man does so;
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they have all strayed away from God. Man hath fallen from his station, hath stopped in all his supernaturall motion:
they have all strayed away from God. Man hath fallen from his station, hath stopped in all his supernatural motion:
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Nay, a man regenerate, as great a Disciple as Peter, sleepeth and snorteth in grievous sinnes,
Nay, a man regenerate, as great a Disciple as Peter, Sleepeth and snorteth in grievous Sins,
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and cannot watch one houre with his Lord. All of them teach us obedience and service unto God. Because,
and cannot watch one hour with his Lord. All of them teach us Obedience and service unto God. Because,
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1. All they serve the Lord by a perpetuall Law: the Heavens declare the glory of God, the earth sheweth his handy worke;
1. All they serve the Lord by a perpetual Law: the Heavens declare the glory of God, the earth shows his handy work;
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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 his Word:
the Winds and Seas obey him; fire, snow, hail, vapours, stormy winds fulfil his word. Psalm 148. 8. Frogs, grasshoppers, lice, come by armies At his Word:
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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:
nay, they will run from themselves, and cease to be themselves in Obedience to him. The fire shall not burn if he say the word:
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the fluid Sea shall bee a solid wall and pavement: the River Iordan shall runne backe:
the fluid Sea shall be a solid wall and pavement: the River Iordan shall run back:
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nay, the Sun shall stand still, and goe backe ten degrees if hee will appoint him:
nay, the Sun shall stand still, and go back ten Degrees if he will appoint him:
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Fire will descend, iron swimme, water ascend upward.
Fire will descend, iron swim, water ascend upward.
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Now, shall the senselesse creatures have eares to heare their Creator, and man be deafe? Shall his Word binde them,
Now, shall the senseless creatures have ears to hear their Creator, and man be deaf? Shall his Word bind them,
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and not us reasonable creatures to whom it is given? 2. They all serve us on condition that wee serve him;
and not us reasonable creatures to whom it is given? 2. They all serve us on condition that we serve him;
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and willingly are ruled by us, no further than wee are ruled by him;
and willingly Are ruled by us, no further than we Are ruled by him;
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and therefore we are called the Lords hosts, souldiers, and armies, both to defend us in his service,
and Therefore we Are called the lords hosts, Soldiers, and armies, both to defend us in his service,
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and to force into ranke the rebellious and disobedient.
and to force into rank the rebellious and disobedient.
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3. Their service of us, is not a motive onely, but a measure of our service of him. For, 1. They serve us onely;
3. Their service of us, is not a motive only, but a measure of our service of him. For, 1. They serve us only;
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so we ought him onely as our Lord. 2. Alwaies, night and day they never cease;
so we ought him only as our Lord. 2. Always, night and day they never cease;
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so should wee serve the Lord. 3. They serve us freely without hope of reward; not forced, but most willingly by naturall instruction:
so should we serve the Lord. 3. They serve us freely without hope of reward; not forced, but most willingly by natural instruction:
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so ought our obedience to our God, to bee free and cheerefull. 4. They serve us with their best and sweetest gifts:
so ought our Obedience to our God, to be free and cheerful. 4. They serve us with their best and Sweetest Gifts:
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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.
the Sun with Comfort, influence of heat and Light: the trees with their Sweetest and Ripest fruit, the beasts with their sweet, fat fleece, and Sweetest life.
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So ought we the Lord with our best parts, affections, strength, indeavours, and whatsoever we have, being his, of him, and from him.
So ought we the Lord with our best parts, affections, strength, endeavours, and whatsoever we have, being his, of him, and from him.
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5. They serve us to the wasting of themselves, and losse of their beeing.
5. They serve us to the wasting of themselves, and loss of their being.
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We ought also to serve our God, though to the losse of our selves, our dearest thinges and lives. Here are laymens bookes enough;
We ought also to serve our God, though to the loss of our selves, our dearest things and lives. Here Are laymen's books enough;
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every creature in his eye, hand, or use, readeth this lesson to him; I serve thee my Lord, serve thou thy Lord.
every creature in his eye, hand, or use, readeth this Lesson to him; I serve thee my Lord, serve thou thy Lord.
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All of them are the Lords professours, teaching us the invisible things of God. Rom. 1. 20. 1. His Eternity;
All of them Are the lords professors, teaching us the invisible things of God. Rom. 1. 20. 1. His Eternity;
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for as they could not make themselves, so their maker must needes bee before the things made;
for as they could not make themselves, so their maker must needs be before the things made;
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and consequently he must be eternall.
and consequently he must be Eternal.
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2. His Wisedome shineth in the exquisite, and artificiall cunning, in the frame of the smallest creature:
2. His Wisdom shines in the exquisite, and artificial cunning, in the frame of the Smallest creature:
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As of the Bees or Ant. Consider the beauty, order of them all; and therein doth his wisedome shine:
As of the Bees or Ant Consider the beauty, order of them all; and therein does his Wisdom shine:
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as also in the variety and distinction of them. So in the excellent order and subordination of them one to the service of another.
as also in the variety and distinction of them. So in the excellent order and subordination of them one to the service of Another.
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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;
So that an heathen might say, In Wisdom he made them all: and shall be condemned, for not seeing the Wisdom and art of the workman. 3. His power;
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must not hee bee Almightie, that makes all things of nothing;
must not he be Almighty, that makes all things of nothing;
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that hangeth the huge vastnesse of the earth as a ball without any pillar to support it;
that hangs the huge vastness of the earth as a ball without any pillar to support it;
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that can bound the sea with his word onely; that can sustaine such a masse of creatures? 4. His bountifulnesse and goodnesse.
that can bound the sea with his word only; that can sustain such a mass of creatures? 4. His bountifulness and Goodness.
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In his endowments of every creature in this kinde: In his large provision for them in their severall necessities:
In his endowments of every creature in this kind: In his large provision for them in their several necessities:
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In making them all so good in themselves, and for our good and benefit.
In making them all so good in themselves, and for our good and benefit.
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All of them call on us to taste and see how good God is in himselfe, who is so good in these:
All of them call on us to taste and see how good God is in himself, who is so good in these:
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how good unto us hee will bee in his Pallace, who is so good to us in our prison.
how good unto us he will be in his Palace, who is so good to us in our prison.
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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.
Here be millions of Ministers and Apostles sent by GOD into the world, to preach unto men the inexhaust treasures of their lords Goodness, Wisdom, and power.
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All of them teach us to depend upon him, as they doe for their being and well-being, for their motion or station.
All of them teach us to depend upon him, as they do for their being and well-being, for their motion or station.
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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.Psalm 145. 15. [ The eyes of all things wait on thee, and thou givest them food in due season: ] and Psalm 147. •. [ The young Ravens cry to him for food, and he feeds them.
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] So should wee much more, not onely cast our care on him, and expect all our good from him;
] So should we much more, not only cast our care on him, and expect all our good from him;
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which is to knocke at the right doore, and to goe to the fountaine:
which is to knock At the right door, and to go to the fountain:
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but also receive all, as from his hand, not shifting for our selves by unlawfull meanes,
but also receive all, as from his hand, not shifting for our selves by unlawful means,
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and taking our estate at the hand of the Devill, in lying, deceiving, usury, &c. and to returne all in a sober, moderate,
and taking our estate At the hand of the devil, in lying, deceiving, Usury, etc. and to return all in a Sobrium, moderate,
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and sanctified use unto him againe:
and sanctified use unto him again:
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for how unkindly did the Lord take it at Israels hands, that they should take his wooll,
for how unkindly did the Lord take it At Israel's hands, that they should take his wool,
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and flaxe, and oyle, and bestow it on Baals service? Hos. 2. 8. Thinke now with our selves how disdainefully wee should heare;
and flax, and oil, and bestow it on Baal's service? Hos. 2. 8. Think now with our selves how disdainfully we should hear;
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The Oxe and Asse know their feeder, but wee doe not ours.
The Ox and Ass know their feeder, but we do not ours.
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All of them teach us to love him, and returne all fruits of love to him; because
All of them teach us to love him, and return all fruits of love to him; Because
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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;
1. They Are all fruits of his love, his love-tokens to us. 2. God loves us better than all them, whom he made their lords;
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and should not wee love him better than all creatures?
and should not we love him better than all creatures?
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3. All threaten us failing in our love, for that turneth them against us, and they become revengers of his quarrell:
3. All threaten us failing in our love, for that turns them against us, and they become revengers of his quarrel:
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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.
the sun will burn up our fruits, or deny his Comfort and shine: the Clouds will drown our fruits, the air pinch them, and Punish us.
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4. Shall every creature, of which I am Lord, yeeld me fruit;
4. Shall every creature, of which I am Lord, yield me fruit;
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my cattell, my trees, my ground? and shall my love bee fruitlesse unto my Lord?
my cattle, my trees, my ground? and shall my love be fruitless unto my Lord?
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All of them teach us unitie, love and peace one with another:
All of them teach us unity, love and peace one with Another:
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all of them doe conspire in unity, and harmony among themselves, for the good of the whole:
all of them do conspire in unity, and harmony among themselves, for the good of the Whole:
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they preferre the good of the universall before the particular good of themselves.
they prefer the good of the universal before the particular good of themselves.
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Fire will descend, water will ascend, and all to hinder a rupture and vacuum or emptinesse in nature.
Fire will descend, water will ascend, and all to hinder a rupture and vacuum or emptiness in nature.
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They all have their severall contrary qualities and motions, but trouble not one another. The fire doth warme the aire; the aire preserveth the water;
They all have their several contrary qualities and motions, but trouble not one Another. The fire does warm the air; the air Preserveth the water;
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the water moysteneth, and maketh the earth fruitfull: one element is a good neighbour to another, though never so contrary in qualities.
the water moysteneth, and makes the earth fruitful: one element is a good neighbour to Another, though never so contrary in qualities.
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They have all their severall degrees and differences; some high, some low, some light, some darke.
They have all their several Degrees and differences; Some high, Some low, Some Light, Some dark.
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The sunne excelleth all the starres in splendour; the starres, one differ from another in glory: Gold excels amongst mettals.
The sun excels all the Stars in splendour; the Stars, one differ from Another in glory: Gold excels among metals.
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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;
In the sensible creatures, the heart and vitals Are most noble; yet nature hath so sowdred them together, as there is no disdain, no contention;
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but superiour creatures are bound to the inferiours, and communicate themselves in governing; the inferiour communicate in obeying.
but superior creatures Are bound to the inferiors, and communicate themselves in governing; the inferior communicate in obeying.
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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;
Nay, they all conspire to Set forward men happiness and welfare. So ought we to prefer the public, before the private good of our selves;
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and bee helpefull to one another in our severall wayes.
and be helpful to one Another in our several ways.
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Also in our severall degrees of superiority, and inferiority, bee beneficiall, and communicative of our gifts and services.
Also in our several Degrees of superiority, and inferiority, be beneficial, and communicative of our Gifts and services.
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All must conspite and consent to set forward the good of every man, and helpe up his happinesse, heavenly and earthly.
All must conspite and consent to Set forward the good of every man, and help up his happiness, heavenly and earthly.
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All of them teach us to grow weary of our present fervitude of 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,
All of them teach us to grow weary of our present fervitude of sin, and wait for our promised deliverance, Rom. 8. 22. For if they shall sighs under our burdens, shall not we our selves? shall we be more senseless of our misery,
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than they bee of it? shall we goe on in sinne, which is so burthensome and dangerous? Aske the beasts,
than they be of it? shall we go on in sin, which is so burdensome and dangerous? Ask the beasts,
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and they will tell thee, sinne is an intolerable burthen;
and they will tell thee, sin is an intolerable burden;
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and takest thou pleasure in sinne? Seest thou not the beasts wanting reason, saving themselves from danger,
and Takest thou pleasure in sin? See thou not the beasts wanting reason, Saving themselves from danger,
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as they may? Balaams Asse will shun and not goe forward against a drawn sword;
as they may? Balaams Ass will shun and not go forward against a drawn sword;
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and shall we against the sword of the Lords hand drawne out against sinne?
and shall we against the sword of the lords hand drawn out against sin?
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Thus the creation of the world is a Scripture of God, and the voyce of God in all the Creatures,
Thus the creation of the world is a Scripture of God, and the voice of God in all the Creatures,
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and by them all speaketh unto us alwaies, and every where. The whole world is his booke:
and by them all speaks unto us always, and every where. The Whole world is his book:
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so many pages, as there are severall creatures; no page is empty, but full of lines;
so many pages, as there Are several creatures; no page is empty, but full of lines;
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every qualitie of the creature, is a severall letter of these lines, and no letter without a part of Gods wisedom in it.
every quality of the creature, is a several Letter of these lines, and no Letter without a part of God's Wisdom in it.
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Thus of the creatures voice in generall.
Thus of the creatures voice in general.
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Now come we to shew the voce of God in the particular creatures, which are so infinite in number,
Now come we to show the voce of God in the particular creatures, which Are so infinite in number,
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so divers in qualities, as this discourse would swell to an exceeding great volume:
so diverse in qualities, as this discourse would swell to an exceeding great volume:
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Therefore I will onely instance in some few particular creatures, which our Prophet here specifies in this Psalme,
Therefore I will only instance in Some few particular creatures, which our Prophet Here Specifies in this Psalm,
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as the heavens, the sun, the moone, and starres, &c. Holding these instances sufficient samplers, whereby wee may patterne out our meditations;
as the heavens, the sun, the moon, and Stars, etc. Holding these instances sufficient samplers, whereby we may pattern out our meditations;
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and as occasion shall serve, sucke out the sweet even out of every creature, as shall be obvious:
and as occasion shall serve, suck out the sweet even out of every creature, as shall be obvious:
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dealing as Geographers, who being to contract the great world in a little sheete, for great rivers, they draw small lines,
dealing as Geographers, who being to contract the great world in a little sheet, for great Rivers, they draw small lines,
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and for great citties, onely a period.
and for great cities, only a Period.
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The first particular creature that the Prophet mentioneth as the subject of his meditation, is the heavens and firmament. In which, consider
The First particular creature that the Prophet mentioneth as the Subject of his meditation, is the heavens and firmament. In which, Consider
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How the heavens and firmament have a voyce to declare the glory of God, is plaine:
How the heavens and firmament have a voice to declare the glory of God, is plain:
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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.
Neither is there any speech or language where this voice is not herd, Psalm 19, 3. Let us see what Lessons the Spirit will speak to us in them.
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1. The height of the heavens above the earth, sheweth the infinite height and honour of him, whose standing house is above all aspectable heavens.
1. The height of the heavens above the earth, shows the infinite height and honour of him, whose standing house is above all aspectable heavens.
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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.
How great is himself that thus Stretcheth the heavens with his span? Saiah 40, 5. 2. This may put us in mind of the infinite mercy and Goodness of God.
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So David in Psal. 103. 3. [ How much higher the heavens are above the earth,
So David in Psalm 103. 3. [ How much higher the heavens Are above the earth,
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so great is his goodnes to them that feare him. 3. This mindeth us of the majesty of God.
so great is his Goodness to them that Fear him. 3. This minds us of the majesty of God.
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Kings have their Palaces to shew their majesty and glory in:
Kings have their Palaces to show their majesty and glory in:
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now heaven above is the pavillion of the Lord, Psal. 104. [ His throne and seate is in heaven. ]
now heaven above is the pavilion of the Lord, Psalm 104. [ His throne and seat is in heaven. ]
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2. The matter of them is so pure, subtile, and excellent, as mans wit cannot reach:
2. The matter of them is so pure, subtle, and excellent, as men wit cannot reach:
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all this preacheth the purity and divinity of the workeman.
all this Preacheth the purity and divinity of the workman.
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2 This may remember us how pure that heart and mansion must be, wherein the Lord will dwell;
2 This may Remember us how pure that heart and mansion must be, wherein the Lord will dwell;
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our hearts are Gods heaven upon earth. 3 By this wee may remember, Revel. 21. 27. No impure thing shall enter therein;
our hearts Are God's heaven upon earth. 3 By this we may Remember, Revel. 21. 27. No impure thing shall enter therein;
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nothing that worketh abominations or lyes.
nothing that works abominations or lies.
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How ought we to study for purity and holinesse, to fit our selves for what God hath prepared for us?
How ought we to study for purity and holiness, to fit our selves for what God hath prepared for us?
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3 The forme of the heavens being round and circular, this may minde us of, 1 The infinitenesse of the Maker:
3 The Form of the heavens being round and circular, this may mind us of, 1 The infiniteness of the Maker:
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a circle is an infinite figure. 2 The perfection of God; a circle being the most perfect and capacious figure.
a circle is an infinite figure. 2 The perfection of God; a circle being the most perfect and capacious figure.
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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;
Hence is said, [ In my Father's house Are many mansions, ] John 14. 2. 3 As the circle of the heavens is equally distant from the point and centre of the earth;
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it may minde us that heaven is equally distant to all beleevers; and in every Nation, hee that feareth God, and worketh righteousnesse shall be accepted.
it may mind us that heaven is equally distant to all believers; and in every nation, he that fears God, and works righteousness shall be accepted.
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4 The firmenesse and constancie of it, preach the truth and unchangeablenesse of him, whose onely word is the pillars on which this great frame leaneth,
4 The firmness and constancy of it, preach the truth and unchangeableness of him, whose only word is the pillars on which this great frame leaneth,
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and though the mountaines are called the pillars of heaven, Iob 26. 11. and 2. Sam. 21. 8. because they so appeare to be,
and though the Mountains Are called the pillars of heaven, Job 26. 11. and 2. Sam. 21. 8. Because they so appear to be,
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yet indeed, his word, power, and truth, are the pillars. This may undershore the faith of the Saints.
yet indeed, his word, power, and truth, Are the pillars. This may undershore the faith of the Saints.
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Doth his truth uphold the great frame of the heavens, and will hee not uphold thee?
Does his truth uphold the great frame of the heavens, and will he not uphold thee?
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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:
2 This assureth us heaven is a safe place to treasure in, no thief nor robber can spoil or deprive us of what we lay there:
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therefore the Latins hence call it firmamentum. Christ exhorteth us to treasure up in heaven, Mat. 6. 5. The admirable rapt and swift motion:
Therefore the Latins hence call it firmamentum. christ exhorteth us to treasure up in heaven, Mathew 6. 5. The admirable rapt and swift motion:
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and revolution in 24. houres, which our conceits cannot follow;
and revolution in 24. hours, which our conceits cannot follow;
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leadeth us to the mighty power of the first mover, who is far more swift and ready to helpe us in our needes:
leads us to the mighty power of the First mover, who is Far more swift and ready to help us in our needs:
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It guideth us also to that hand that ordereth the falling and moving of the sparrowes, of our haires;
It guideth us also to that hand that Ordereth the falling and moving of the sparrows, of our hairs;
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and in whom we live and move. 2. It teacheth us to be as ready and constant in our motions, and duties,
and in whom we live and move. 2. It Teaches us to be as ready and constant in our motions, and duties,
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as they who never stand still, but are in perpetuall swift motion and execution of his will.
as they who never stand still, but Are in perpetual swift motion and execution of his will.
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6. What a number of gracious meditations doe the heavens affoord a heart that doth desire to be fruitfull? I see every where the heavens, Oh that is the place whither Christ ascended,
6. What a number of gracious meditations do the heavens afford a heart that does desire to be fruitful? I see every where the heavens, O that is the place whither christ ascended,
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and where he is, which must containe him till his second comming. And shall not my desires bee there?
and where he is, which must contain him till his second coming. And shall not my Desires be there?
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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:
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 own country:
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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?
there is my Father's house, my kindred, my home and inheritance, my Brother's and Sisters, my elder brother, shall not I then esteem my self a stranger Here and hasten thither?
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4. It is the most goodly creature, and yet reserved for the fire of the great day, for mans sinne:
4. It is the most goodly creature, and yet reserved for the fire of the great day, for men sin:
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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 Heavens, nor never did.
should not I herein behold God's infinite hatred of since, who will Set his own house on fire for it? should not I hate and tremble At sin? 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 we furnish our minds with matter of fruitful meditations, should we thus look on the heavens? Thus cannot the Heavens, nor never did.
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In the Heavens, behold the light, the first creature that God made, his first word was, fiat lux: that is, let there be light.
In the Heavens, behold the Light, the First creature that God made, his First word was, fiat lux: that is, let there be Light.
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As a man that builds a house, hee first considereth how hee may let light into it;
As a man that builds a house, he First Considereth how he may let Light into it;
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without which it were but a dungeon, and cave of darkenesse;
without which it were but a dungeon, and cave of darkness;
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and so had the whole world bin a Chaos and confused heape without the light from heaven.
and so had the Whole world been a Chaos and confused heap without the Light from heaven.
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As no quality of bodies doth more resemble Divinity, than the light;
As no quality of bodies does more resemble Divinity, than the Light;
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so nothing in the world of naturall things, more aptly preacheth unto us the nature of God, who pleaseth to call himselfe light:
so nothing in the world of natural things, more aptly Preacheth unto us the nature of God, who Pleases to call himself Light:
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dwelling in light in accessable, yea being himselfe that essentiall, infinite, uncreated light, wherein is no darkenesse at all.
Dwelling in Light in accessable, yea being himself that essential, infinite, uncreated Light, wherein is no darkness At all.
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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 this;
1 Doe I see the Light, the nature of which no man can perfectly attain? Job 38. 19. Tell me (Says God) if thou Knowest this;
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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?
Where is the Way where Light dwells? Does not this carry my mind to God himself, that Eternal and infinite Light, whose infinite nature none could ever comprehend?
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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:
2 Doe I see that God made not the Light for himself; for he being Light it self, needed it not; but for me among Others:
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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?
how can I but admire his care and Goodness? how can I choose but gather what Light and Comfort is in himself, who hath put so much in the creature? and rise by it to his Divinity, who (as Light) so Communicateth himself, that no man the less, Because Another more?
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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.
3 Doe I see the Light made so pure, fair, clear, and perfect, as nothing can pollute it? if it looks into all filthiness, it contracts none.
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How can I but herein see an excellent resemblance of Gods infinite purity and perfection of his essence, in his eternall love, in whom is no darkenesse, to whom nothing is more contrary then darkenesse? and though he behold all darkenesse and order all confusion,
How can I but herein see an excellent resemblance of God's infinite purity and perfection of his essence, in his Eternal love, in whom is no darkness, to whom nothing is more contrary then darkness? and though he behold all darkness and order all confusion,
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yet in his divine understanding, is not any obscurity or dimnesse.
yet in his divine understanding, is not any obscurity or dimness.
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4. Doe I see the light freely and perpetually communicating it selfe, and diffusing it selfe to all men.
4. Doe I see the Light freely and perpetually communicating it self, and diffusing it self to all men.
crd n1 pns11 vvi dt n1 av-j cc av-j vvg pn31 n1, cc vvg pn31 n1 p-acp d n2.
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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,
I cannot but see GOD himself, always abundantly communicating himself with all men, either by the Light of nature which is the chief ornament of a man,
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or by the light of grace, which is the chiefe beauty of a Christian, or by the light of glory:
or by the Light of grace, which is the chief beauty of a Christian, or by the Light of glory:
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which is the chiefe and highest pitch of an happy and glorified man. Iohn. 1. 9.
which is the chief and highest pitch of an happy and glorified man. John. 1. 9.
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5. Doe I see the light alway like it selfe, never communicating with darkenesse, but fighting against darkenesse,
5. Doe I see the Light always like it self, never communicating with darkness, but fighting against darkness,
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and irreconcilably resisting it? Even so may I conceive God to be one, and alwayes the same,
and irreconcilably resisting it? Even so may I conceive God to be one, and always the same,
cc av-j vvg pn31? np1 av vmb pns11 vvi np1 pc-acp vbi pi, cc av dt d,
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and ever like himselfe, in his nature, words, and actions:
and ever like himself, in his nature, words, and actions:
cc av av-j px31, p-acp po31 n1, n2, cc n2:
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never favouring, but fighting against darkenesse, and works of darkenesse, sins and corruptions, which are as clouds, sometime getting betweene the light and us,
never favouring, but fighting against darkness, and works of darkness, Sins and corruptions, which Are as Clouds, sometime getting between the Light and us,
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and hindering the comforts of his beames from us. 6. Doe I see light driving away darkenesse;
and hindering the comforts of his beams from us. 6. Doe I see Light driving away darkness;
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distinguishing things that were involued in darknesse;
distinguishing things that were involved in darkness;
vvg n2 cst vbdr vvn p-acp n1;
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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,
producing things out of darkness and secrecy? How can I but contemplate, that God, that Eternal Light, will one day discover all things that Are in darkness,
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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 bring all secret works, words, or thoughts, and Set them in a clear Light: Nothing is so secret which shall not be revealed;
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and God and his truth shall at last prevaile against all errour, powers, and wicked opposites set against it.
and God and his truth shall At last prevail against all error, Powers, and wicked opposites Set against it.
cc np1 cc po31 n1 vmb p-acp ord vvi p-acp d n1, n2, cc j n2-jn vvn p-acp pn31.
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Besides, light leadeth mee to Christ the light of the world: But of that more conveniently in handling the great light, the Sun.
Beside, Light leads me to christ the Light of the world: But of that more conveniently in handling the great Light, the Sun.
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7 How can I behold so noble a creature without some use concerning my selfe?
7 How can I behold so noble a creature without Some use Concerning my self?
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1 Doe I see a man cannot see light without light? and can I know God without Gods teaching?
1 Doe I see a man cannot see Light without Light? and can I know God without God's teaching?
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2 I see the more light the Creature hath, the more excellent, profitable, and usefull it is:
2 I see the more Light the Creature hath, the more excellent, profitable, and useful it is:
crd pns11 vvb dt av-dc j dt n1 vhz, dt av-dc j, j, cc j pn31 vbz:
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the Starres more excellent than stones for their light, the Sunne than the Starres:
the Stars more excellent than stones for their Light, the Sun than the Stars:
dt n2 av-dc j cs n2 p-acp po32 n1, dt n1 cs dt n2:
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Of stones, the more light and shining, the more price and value, and vertue are they of.
Of stones, the more Light and shining, the more price and valve, and virtue Are they of.
pp-f n2, dt av-dc j cc j-vvg, dt av-dc n1 cc n1, cc n1 vbr pns32 pp-f.
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So should I thinke of my selfe, the more light of God and grace I can get, sure the more worthy I am;
So should I think of my self, the more Light of God and grace I can get, sure the more worthy I am;
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and of others, as they excell in knowledge and grace so should I thinke of them,
and of Others, as they excel in knowledge and grace so should I think of them,
cc pp-f ng2-jn, c-acp pns32 vvb p-acp n1 cc n1 av vmd pns11 vvi pp-f pno32,
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as of stars which differ in glory according to the proportion of their light. 3 I see the greater light obscure the lesse:
as of Stars which differ in glory according to the proportion of their Light. 3 I see the greater Light Obscure the less:
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and it is absurd to light a candle to the Sunne.
and it is absurd to Light a candle to the Sun.
cc pn31 vbz j pc-acp vvi dt n1 p-acp dt n1.
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Why then should I sticke unto worldly wisedome, worldly comforts, earthly contentments, which are as candles to the Sun:
Why then should I stick unto worldly Wisdom, worldly comforts, earthly contentment's, which Are as Candles to the Sun:
uh-crq av vmd pns11 vvi p-acp j n1, j n2, j n2, r-crq vbr p-acp n2 p-acp dt n1:
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the great light of the day, of heavenly wisedome, spirituall comforts, durable contentments?
the great Light of the day, of heavenly Wisdom, spiritual comforts, durable contentment's?
dt j n1 pp-f dt n1, pp-f j n1, j n2, j n2?
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4 I see the light bringeth comfort and refreshing, draweth all eyes unto it, all Creatures follow it,
4 I see the Light brings Comfort and refreshing, draws all eyes unto it, all Creatures follow it,
crd pns11 vvb dt n1 vvz n1 cc n-vvg, vvz d n2 p-acp pn31, d n2 vvb pn31,
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but hatefull Bats and Owles, &c. When I have slept all night, the light wakeneth mee, raiseth me to the actions of the day.
but hateful Bats and Owls, etc. When I have slept all night, the Light wakeneth me, Raiseth me to the actions of the day.
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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,
O what joy brings it to the soul, when God shows himself lightsome to it? should not his glorious Light be the Sweetest Object of the eye of my soul? Why should not this Light awaken my soul,
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and raise mee from the sleepe of sin and lusts? If light goe away, darkenesse succeedeth, in darkenesse none can see the way before him.
and raise me from the sleep of since and Lustiest? If Light go away, darkness succeedeth, in darkness none can see the Way before him.
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O therefore why should not I lay fast hold of the Lord, who is my light,
O Therefore why should not I lay fast hold of the Lord, who is my Light,
sy av c-crq vmd xx pns11 vvi av-j vvi pp-f dt n1, r-crq vbz po11 n1,
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and walke in his light, by which alone I can hold the plaine and direct way to eternall life and light?
and walk in his Light, by which alone I can hold the plain and Direct Way to Eternal life and Light?
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5. I see the light in an instant presenting it self, as the lightning is suddenly dispersed from one side of heaven to another.
5. I see the Light in an instant presenting it self, as the lightning is suddenly dispersed from one side of heaven to Another.
crd pns11 vvb dt n1 p-acp dt n-jn vvg pn31 n1, c-acp dt n1 vbz av-j vvn p-acp crd n1 pp-f n1 p-acp j-jn.
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If I be in darkenesse and desertion, the Lord, my light, can and will suddenly present himselfe with joy and comfort to my soule.
If I be in darkness and desertion, the Lord, my Light, can and will suddenly present himself with joy and Comfort to my soul.
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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.
6 Was I darkness? now I am Light in the Lord, that is, enlightened by the Word of truth. 2. Enlightening Others by holy instruction and Conversation.
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Thus we must be wary and walke as in the light. In the Heavens consider wee all the light bodies.
Thus we must be wary and walk as in the Light. In the Heavens Consider we all the Light bodies.
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as the 1. Sunne, 2. Moone, 3. Starres. These rightly considered will bring much light to the eyes of the minde:
as the 1. Sun, 2. Moon, 3. Stars. These rightly considered will bring much Light to the eyes of the mind:
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and though we have in the Church a superiour meanes by the voyce of the Scriptures;
and though we have in the Church a superior means by the voice of the Scriptures;
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yet wee may not despise the day breake, because the noone is brighter.
yet we may not despise the day break, Because the noon is Brighter.
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Quest. But why doth the Prophet here not mention the Sun, but the Moone and Starres?Quest. But why does the Prophet Here not mention the Sun, but the Moon and Stars?
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Ans. When a man beholdeth the Moone and Stars, the Sun is absent, as in the night.Ans. When a man beholdeth the Moon and Stars, the Sun is absent, as in the night.
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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:
It seems it was his manner to walk forth in the night season, to behold and contemplate the lords greatness and Goodness, in these Servants of the night:
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and wee should finde some times of the night not unfruitfully spent, if wee would take up this practice.
and we should find Some times of the night not unfruitfully spent, if we would take up this practice.
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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:
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:
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how much more by the brightnesse of the Sunne? And if David by day looke upon the Heavens,
how much more by the brightness of the Sun? And if David by day look upon the Heavens,
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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;
as Psalm 19. 1. he can say, The Heavens declare the glory of God, Because in them he hath Set a Tabernacle for the Sun, which comes forth as a bridegroom out of his chamber, arrayed with nuptial and glorious garments, turning all eyes towards him;
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and as a Gyant strong and speedy to make a swift and long course, such as even our thoughts want wings to follow.
and as a Giant strong and speedy to make a swift and long course, such as even our thoughts want wings to follow.
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1 When I behold the Sunne in his wounderfull magnitude, being an hundred sixty and sixe times (at least) bigger than all the vast body of the earth;
1 When I behold the Sun in his wonderful magnitude, being an hundred sixty and sixe times (At least) bigger than all the vast body of the earth;
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how can I choose but be ledde unto the Lord? and say, Great is the Lord, great is his power,
how can I choose but be led unto the Lord? and say, Great is the Lord, great is his power,
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and there is no end of his goodnesse.
and there is no end of his Goodness.
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For, how much greater is the Creator of the Sun and Heavens, than the things created.
For, how much greater is the Creator of the Sun and Heavens, than the things created.
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2 When I behold the pulchritude and brightnesse of the Sunne, which is such as blindeth and destroyeth my sight,
2 When I behold the pulchritude and brightness of the Sun, which is such as blinds and Destroyeth my sighed,
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as too weake to behold it; what infinite light and brightnesse must I conceive in the Father of lights;
as too weak to behold it; what infinite Light and brightness must I conceive in the Father of lights;
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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?
in that bright and Eternal Sun, who never sets, in whom is no shadow of change? who can but Here admire At the majesty of the Creator?
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3 When I behold the Sun ever in his motion, never standing still but by miracle, never slacking his motion,
3 When I behold the Sun ever in his motion, never standing still but by miracle, never slacking his motion,
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but alwayes keeping the same pace;
but always keeping the same pace;
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should not I learne to be constant in my motion, never to be idle, or make stop in my course or duty?
should not I Learn to be constant in my motion, never to be idle, or make stop in my course or duty?
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2 When I see that God himselfe and his Word is as the soule and spring of the Suns motion;
2 When I see that God himself and his Word is as the soul and spring of the Suns motion;
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hee commandeth him to come forth as a Gyant to run his race;
he commands him to come forth as a Giant to run his raze;
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hee can stop him in his race, and by a word command him to stand still, or runne backe:
he can stop him in his raze, and by a word command him to stand still, or run back:
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I must learne hereby to be sure, that Gods Word, as a soule, giveth life to my actions, my motions, and courses:
I must Learn hereby to be sure, that God's Word, as a soul, gives life to my actions, my motions, and courses:
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I must move where his word bids mee, I must stand, and be every thing at his word.
I must move where his word bids me, I must stand, and be every thing At his word.
pns11 vmb vvi c-crq po31 n1 vvz pno11, pns11 vmb vvi, cc vbb d n1 p-acp po31 n1.
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3 When I see the Sun in his motion keepe his bounds and zodiacke, never going without his owne line,
3 When I see the Sun in his motion keep his bounds and zodiac, never going without his own line,
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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?
but precisely keeping his course, and not so much as slugging therein, must not I Learn hence to contain my self within the bounds of my calling, and his command?
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4 When I see the Sun in all his motions carry heate, light, comfort, and direction,
4 When I see the Sun in all his motions carry heat, Light, Comfort, and direction,
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and is the chiefe ornament of this inferiour world; and that he goeth no where but the world is better for him:
and is the chief ornament of this inferior world; and that he Goes no where but the world is better for him:
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should not I in all my course, strive to be profitable? and by the light of my conversation be comforting, directing,
should not I in all my course, strive to be profitable? and by the Light of my Conversation be comforting, directing,
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and shining to others in good workes? And when I see the Sun impart his light,
and shining to Others in good works? And when I see the Sun impart his Light,
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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.
and shine unpartially on good and bad, I must Learn to do good to all, good, bad, Friends, enemies, envying my Light to none, no more than the Sun does his to any.
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4 Doe I see the Sun set every day, and rise every day? Salomon would have me see therein, my owne misery and vanity.
4 Doe I see the Sun Set every day, and rise every day? Solomon would have me see therein, my own misery and vanity.
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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:Eccles. 1. 4. Thus hath the Sun continued his course for many generations: But I rise but once, and have but one day of natural life allotted me:
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and if my selfe and others once set, and the night of my life be come, there is no more returning to this life.
and if my self and Others once Set, and the night of my life be come, there is no more returning to this life.
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5 I see this glorious sun sometime clouded, sometime eclipsed: and this calleth on me to see the eclypse of heavenly light in my selfe:
5 I see this glorious sun sometime clouded, sometime eclipsed: and this calls on me to see the eclipse of heavenly Light in my self:
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my sin hath reached unto heaven, and often inverteth even the order of nature in obscuring light bodies:
my since hath reached unto heaven, and often inverteth even the order of nature in obscuring Light bodies:
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for light bodies not to shine, is besides their nature:
for Light bodies not to shine, is beside their nature:
p-acp n1 n2 xx pc-acp vvi, vbz p-acp po32 n1:
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As in the death of Christ, God would let the world see her sinne, in crucifying the Sonne of God.
As in the death of christ, God would let the world see her sin, in crucifying the Son of God.
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Never see the Sunne hide his comfortable presence, but confesse thou deservest never to see it any more.
Never see the Sun hide his comfortable presence, but confess thou deservest never to see it any more.
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6 I see sometime the Sunne by his extreame heate, scorch and burne up the plants and fruits of the earth.
6 I see sometime the Sun by his extreme heat, scorch and burn up the plants and fruits of the earth.
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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,
Herein our Lord in the Parable, hath directed men eyes to behold the persecution and affliction of the Church, which often scorcheth the greenness of grace,
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and maketh many professors wither and fall away, Cant. 1. 5. I am blacke, for the Sunne hath looked on mee: and indeed,
and makes many professors wither and fallen away, Cant 1. 5. I am black, for the Sun hath looked on me: and indeed,
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1 The Sunne doth not more ordinarily or daily arise, than persecution daily waiteth on the Word.
1 The Sun does not more ordinarily or daily arise, than persecution daily waits on the Word.
vvd dt n1 vdz xx av-dc av-jn cc av-j vvi, cs n1 av-j vvz p-acp dt n1.
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417
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2 As the Sun-beames diffuse and disperse themselves into every place;
2 As the Sunbeam diffuse and disperse themselves into every place;
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(3) text (DIV1)
418
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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.
and no man can hide himself from the heat of the Sun, Psalm 19. 3. So do the beams of this Sun of persecution, dart into every place where the Sun of grace shines in the Church.
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No godly man can hide himselfe from the heate of this Sunne, but one time or other it will finde him out.
No godly man can hide himself from the heat of this Sun, but one time or other it will find him out.
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3 The Sunne hath not more beames to scorch, and dry up the moysture of the earth,
3 The Sun hath not more beams to scorch, and dry up the moisture of the earth,
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than Sathan and the wicked world have to dry up the moysture of grace, where it is not sound;
than Sathan and the wicked world have to dry up the moisture of grace, where it is not found;
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sometimes by armies of inward and spirituall temptations, sometimes by open tyranny and hostility.
sometime by armies of inward and spiritual temptations, sometime by open tyranny and hostility.
av p-acp n2 pp-f j cc j n2, av p-acp j n1 cc n1.
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That is not a true marke of a true Church, which Bellarmine designeth, outward splendor and prosperity, but the Crosse and Persecution.
That is not a true mark of a true Church, which Bellarmine designeth, outward splendour and Prosperity, but the Cross and Persecution.
cst vbz xx dt j n1 pp-f dt j n1, r-crq np1 vvz, j n1 cc n1, cc-acp dt n1 cc n1.
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7 But above all other, the sweetest use of the Sunne is to see in it Iesus Christ the Sonne of righteousnesse, Mal. 4. 2. Rev. 1. 12. For,
7 But above all other, the Sweetest use of the Sun is to see in it Iesus christ the Son of righteousness, Malachi 4. 2. Rev. 1. 12. For,
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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,
1. As there is but one Sun in the heavens, so but one Son of righteousness, the only begotten Son of God, John 1. 14. and as this Sun is not only Light,
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but the fountaine of light, and in it selfe a body of most surpassing and shining light:
but the fountain of Light, and in it self a body of most surpassing and shining Light:
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So Iesus Christ is light in his essence;
So Iesus christ is Light in his essence;
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an heavenly light as the Sunne, a light that none can reach or attaine, the light of the world;
an heavenly Light as the Sun, a Light that none can reach or attain, the Light of the world;
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as the Sunne is a light in whom is no darkenesse:
as the Sun is a Light in whom is no darkness:
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so his face shineth as the brightest Sunne, Rev. 1. 16. and as in the middest of Planets, inlighteneth those that are about him.
so his face shines as the Brightest Sun, Rev. 1. 16. and as in the midst of Planets, Enlighteneth those that Are about him.
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2. I see of all creatures, the Sunne most admirable, all the world admireth it. A great part doe idolatrously adore it.
2. I see of all creatures, the Sun most admirable, all the world admireth it. A great part do idolatrously adore it.
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(3) text (DIV1)
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And the whole Church must admire her Sunne;
And the Whole Church must admire her Sun;
cc dt j-jn n1 vmb vvi po31 n1;
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yea, let all the Angels of heaven adore him, as tenne thousand times passing the Sunne of the world. For
yea, let all the Angels of heaven adore him, as tenne thousand times passing the Sun of the world. For
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(3) text (DIV1)
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1. That is but a meere creature, though very glorious: but this is the mighty God, the maker of that.
1. That is but a mere creature, though very glorious: but this is the mighty God, the maker of that.
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2 That serveth the outward man in things of this life. But this the inward man in things spirituall and eternall.
2 That serves the outward man in things of this life. But this the inward man in things spiritual and Eternal.
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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.
3 That Riseth and shines on good and bad: but this only on the good, only on his Ierusalem, Isaiah 60. 1. 4 That rising, obscureth the Stars, but this Enlighteneth all believers, who by his presence shine as lights in the world's darkness.
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5 That may be eclypsed and darkened, and though it rise every day, it every day setteth:
5 That may be eclipsed and darkened, and though it rise every day, it every day sets:
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but this Sunne of the Church being eternall, shall never lose or lessen his shine and glory;
but this Sun of the Church being Eternal, shall never loose or lessen his shine and glory;
cc-acp d n1 pp-f dt n1 vbg j, vmb av-x vvi cc vvi po31 n1 cc n1;
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and once risen, shall never set more, Esay 60. 20. 3. I admire the sunne for his purity and piercing nature;
and once risen, shall never Set more, Isaiah 60. 20. 3. I admire the sun for his purity and piercing nature;
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the sun is NONLATINALPHABET, of many eyes, who disperseth from himselfe on all sides, infinite beames of light,
the sun is, of many eyes, who disperses from himself on all sides, infinite beams of Light,
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as so many eyes on every creature: and none can hide it selfe from this great eye of the world:
as so many eyes on every creature: and none can hide it self from this great eye of the world:
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and so pure, that looking on all filthinesse, contracteth none.
and so pure, that looking on all filthiness, contracteth none.
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But how much more am I to admire the surpassing purity of Christ, whose most piercing eye none can avoyde:
But how much more am I to admire the surpassing purity of christ, whose most piercing eye none can avoid:
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for all things are naked to him, with whom we have to deale:
for all things Are naked to him, with whom we have to deal:
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and so pure is this son, that though hee was borne of sinners, lived and conversed with sinners,
and so pure is this son, that though he was born of Sinners, lived and conversed with Sinners,
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yea, died with and for sinners, and as a sinner, yet no man could justly accuse him of sin,
yea, died with and for Sinners, and as a sinner, yet no man could justly accuse him of since,
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but hee remained in his nature and life purer than the sun in his strength.
but he remained in his nature and life Purer than the sun in his strength.
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And must not the Saints imitate this their Son, though they live amongst sinners, and see much foule behaviour amongst men? yet to keepe themselves pure in the midst of a crooked and perverse generation.
And must not the Saints imitate this their Son, though they live among Sinners, and see much foul behaviour among men? yet to keep themselves pure in the midst of a crooked and perverse generation.
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4. I behold the Sunne, a most powerfull creature;
4. I behold the Sun, a most powerful creature;
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for though his body be in heaven, yet his comfortable beames reach to the extreame parts of the earth.
for though his body be in heaven, yet his comfortable beams reach to the extreme parts of the earth.
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May I not now behold Iesus Christ being in heaven bodily, and ascended thither in that his flesh;
May I not now behold Iesus christ being in heaven bodily, and ascended thither in that his Flesh;
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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,
yet by his Spirit, grace, and power, present with his Church, in all parts of the world unto the end? Mathew 28. 10. And as the Sun rising, comes forth as a Giant to run his course,
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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;
and makes such haste in his Way, as no created force can hinder him: So this powerful Son of his Church, makes haste in his Way to her;
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all created power of men and Angels, cannot hinder him. [ Hee skippeth over mountaines and hils in his haste unto her. ]
all created power of men and Angels, cannot hinder him. [ He skippeth over Mountains and hills in his haste unto her. ]
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5, What comfort have we by the sunne; and shall we not have the same in Christ?
5, What Comfort have we by the sun; and shall we not have the same in christ?
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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,
1. Does the sun drive away the darkness of the night? and does not christ the thick mists of Sins, the darkness of ignorance, error, wrath, damnation,
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and of hell it selfe? But for the sun of the world, were a perpetuall night;
and of hell it self? But for the sun of the world, were a perpetual night;
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much more by the absence of this sunne of righteousnesse, were it so in the Church.
much more by the absence of this sun of righteousness, were it so in the Church.
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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.
2. Does the sun by his beams give direction for this natural life? etc. So does Iesus christ by his beams of Wisdom and grace, directing us, work in us spiritual and heavenly life.
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What can a man doe commendably without the Sunne? So what is that wee can doe, that can be acceptable without Christ?
What can a man do commendably without the Sun? So what is that we can do, that can be acceptable without christ?
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3. Is the sun under God, the life, quickner, and comforter of the world, otherwise dead? and see •e not Christ quickning al the elect, dead in sins and trespasses, warming them with beames of his love, which as sunne-beames, doe reflect backe on himselfe?
3. Is the sun under God, the life, quickener, and comforter of the world, otherwise dead? and see •e not christ quickening all the elect, dead in Sins and Trespasses, warming them with beams of his love, which as sunbeams, do reflect back on himself?
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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;
4 Does the Sun make and preserve the seasons of the year, Summer, Winter, Spring, Autumn? See Iesus christ, having all seasons in his hand;
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the seedtime of grace here, that harvest of glory hereafter.
the seedtime of grace Here, that harvest of glory hereafter.
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Hee appointeth the summer and prosperity of his Church, and changeth it into a sharpe winter of adversity.
He appoints the summer and Prosperity of his Church, and changes it into a sharp winter of adversity.
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All vicissitudes and changes of the Church, are appointed by his wisedome, Daniel 2. 21. Whence wee may learne a number of duties. As;
All vicissitudes and changes of the Church, Are appointed by his Wisdom, daniel 2. 21. Whence we may Learn a number of duties. As;
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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,
1. Do all creatures rejoice in the Sun, but hateful Bats and Owls? do they follow the Sun, thrive and prosper in the sun, turn After the sun,
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as Mari-gold, Dazy, Turnesole? &c. Should not new creatures draw neere and follow this Sun to prosper it it? Doe we open our windowes and doores to take in the beames of the Sun,
as Marigold, Dazy, Turnesole? etc. Should not new creatures draw near and follow this Sun to prosper it it? Doe we open our windows and doors to take in the beams of the Sun,
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and not open the doores of our hearts for the Word, that the beames from Christ may inlighten and warme us?
and not open the doors of our hearts for the Word, that the beams from christ may inlighten and warm us?
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2. When the Sun riseth, men goe forth to labour.
2. When the Sun Riseth, men go forth to labour.
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When Christ our Sonne is risen, and present in his offers and ordinances, wee must worke and walke before the night come.
When christ our Son is risen, and present in his offers and ordinances, we must work and walk before the night come.
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3 Men in the Sun walke uprightly: in a misty night to stumble and fall, is more hurt than shame;
3 Men in the Sun walk uprightly: in a misty night to Stumble and fallen, is more hurt than shame;
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but to fall at noone, is headdinesse or distemper.
but to fallen At noon, is headdinesse or distemper.
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So to sinne against such a light, in the sun-shine of the Gospel, is farre more shamefull, than in the night.
So to sin against such a Light, in the sunshine of the Gospel, is Far more shameful, than in the night.
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4. See wee men in the Sun doe decent things? ashamed of things unseemely or unlawfull,
4. See we men in the Sun do decent things? ashamed of things unseemly or unlawful,
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because all eyes are on them, and themselves are in the light? Should not this teach Christians to walke in their sunne? Let the theefe cover himselfe with darknesse:
Because all eyes Are on them, and themselves Are in the Light? Should not this teach Christians to walk in their sun? Let the thief cover himself with darkness:
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the adulterer watch for the twilight: Papists, Atheists, &c. persevere to do shamefull things without blushing.
the adulterer watch for the twilight: Papists, Atheists, etc. persevere to do shameful things without blushing.
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Let our Sun make us ashamed of uncomely or unconscionable things. Let not men see us runne naked in the sun-shine.
Let our Sun make us ashamed of uncomely or unconscionable things. Let not men see us run naked in the sunshine.
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5. Wee see the greater light drownes the lesse, and the Sunne obscures all other lights:
5. we see the greater Light drowns the less, and the Sun obscures all other lights:
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and if men have the Sun, they care but little for the Moone.
and if men have the Sun, they care but little for the Moon.
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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:
Let it teach the soul clothed with Iesus christ the Son, to tread the Moon under feet, Revel. 12 1. that is, things earthly and mutable:
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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,
shall not the Sunshine darken the Moon? Zucheus, so soon as he god christ into his heart, presently gives half his goods to the poor,
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and with the other halfe makes restitution. But men that admire the Moone, are surely in the night still.
and with the other half makes restitution. But men that admire the Moon, Are surely in the night still.
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If the Sunne appeareth, the Moone disappeareth.
If the Sun appears, the Moon disappeareth.
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Now come we to consider the Moone, that other eye of the world, and Queene of heaven.
Now come we to Consider the Moon, that other eye of the world, and Queen of heaven.
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Grace will draw much light to our soules out of this. The consideration thereof will leade us to see our owne impurity;
Grace will draw much Light to our Souls out of this. The consideration thereof will lead us to see our own impurity;
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for though in it there be brightnesse, clearenesse, &c. yet all is darkenesse compared with the Sunne. for though in it there be brightness, clearness, etc. yet all is darkness compared with the Sun.
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So whatsoever excellency there is in us it is meere darkenesse in respect of Christ, the fountaine of all excellencies.
So whatsoever excellency there is in us it is mere darkness in respect of christ, the fountain of all excellencies.
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This use Iob made thereof, Chap. 25. 4, 5. The moone and stars are not pure in his sight,
This use Job made thereof, Chap. 25. 4, 5. The moon and Stars Are not pure in his sighed,
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how much lesse man, a worme? &c. In beholding the Moone, I am taught to consider the image, of the Church on earth, Cant. 6. 10. [ Who is faire as the moone. ]
how much less man, a worm? etc. In beholding the Moon, I am taught to Consider the image, of the Church on earth, Cant 6. 10. [ Who is fair as the moon. ]
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1 As the Moone borroweth all her light from the Sun, whereby shee shineth:
1 As the Moon borroweth all her Light from the Sun, whereby she shines:
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so doth the Church receive all her endowments from Christ the Son of righteousnesse, and fountaine of light, in whom they are originally.
so does the Church receive all her endowments from christ the Son of righteousness, and fountain of Light, in whom they Are originally.
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Hence Christ is called the light, Ioh. 1. that is, that very light and true light;
Hence christ is called the Light, John 1. that is, that very Light and true Light;
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the Church being onely a witnesse of this light in him, as the moone is of the Sunne.
the Church being only a witness of this Light in him, as the moon is of the Sun.
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This consideration may teach us two things.
This consideration may teach us two things.
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1. It may humble us, in that all the light wee have, it is but borrowed:
1. It may humble us, in that all the Light we have, it is but borrowed:
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wee of our selves are but darkenesse. What have wee which we have not received?
we of our selves Are but darkness. What have we which we have not received?
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2. It teacheth us to depend so farre on the light of the Church, as wee are sure she borroweth her light of Christ.
2. It Teaches us to depend so Far on the Light of the Church, as we Are sure she borroweth her Light of christ.
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Therefore to give the Church authority over the Scriptures, is as if one should send the Sun to the Moone for light;
Therefore to give the Church Authority over the Scriptures, is as if one should send the Sun to the Moon for Light;
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therefore the voice of the Church is not the formall object of faith. 2. The Moone somewhat doth resemble the Sunne in her light, motion, figure, and influence,
Therefore the voice of the Church is not the formal Object of faith. 2. The Moon somewhat does resemble the Sun in her Light, motion, figure, and influence,
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and vertue over hearbes, and plants, &c. The Moone also is led by the Sunne, shee followeth his circle.
and virtue over herbs, and plants, etc. The Moon also is led by the Sun, she follows his circle.
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So every member of Christ should stand in conformity to the Sonne of God;
So every member of christ should stand in conformity to the Son of God;
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wee should be fruitfull and profitable in our motions, and follow the examples of Christ, who is gone before us.
we should be fruitful and profitable in our motions, and follow the Examples of christ, who is gone before us.
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3. As there is in the Moone many changes eclypses, sometime darke, sometime light; never looking on inferiour bodies, with one face: Constant in nothing but inconstancy.
3. As there is in the Moon many changes Eclipses, sometime dark, sometime Light; never looking on inferior bodies, with one face: Constant in nothing but inconstancy.
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So the Church on earth is oft changed, sometime seeming more glorious, sometimes lesse:
So the Church on earth is oft changed, sometime seeming more glorious, sometime less:
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and the Son of righteousnesse, Iesus Christ is farther or nearer unto it in his gracious presence and spirit.
and the Son of righteousness, Iesus christ is farther or nearer unto it in his gracious presence and Spirit.
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This meditation, Saint Ambrose did much ruminate.
This meditation, Saint Ambrose did much ruminate.
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4. As the Moone when shee appeareth not unto us, but is in darkenesse, hath both light in her selfe,
4. As the Moon when she appears not unto us, but is in darkness, hath both Light in her self,
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and light and beauty from the Sunne: So the Church may be obscured, and disappeare to our sight;
and Light and beauty from the Sun: So the Church may be obscured, and disappear to our sighed;
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but at the same time it hath not onely a being, but a communion, and enlightening from Christ her Sun;
but At the same time it hath not only a being, but a communion, and enlightening from christ her Sun;
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Christ is as a faithfull and skilfull pilote, the Church as a ship, the world as the Sea;
christ is as a faithful and skilful pilot, the Church as a ship, the world as the Sea;
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and Christ hath promised not to leave his Church in this dangerous Sea, but to bring her to the haven safe.
and christ hath promised not to leave his Church in this dangerous Sea, but to bring her to the Haven safe.
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Saint Ambrose followeth this meditation thus. The moone may have a diminution of her light, but not of her body:
Saint Ambrose follows this meditation thus. The moon may have a diminution of her Light, but not of her body:
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the Orbe of the Moone is whole, though the shine be but in one quarter: So it is also with the Church.
the Orb of the Moon is Whole, though the shine be but in one quarter: So it is also with the Church.
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In the Moone I am taught to set a resemblance of this world and earthly things, Revelat. 12. 1. there the Moone is taken for earthly, wordly things.
In the Moon I am taught to Set a resemblance of this world and earthly things, Revelation 12. 1. there the Moon is taken for earthly, wordly things.
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1. In respect of inferiority, the Moone is the lowest of all celestiall bodies. So the world, and externall blessings of it, are the least and lowest of all;
1. In respect of inferiority, the Moon is the lowest of all celestial bodies. So the world, and external blessings of it, Are the least and lowest of all;
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and there is no comparison betweene heavenly and earthly things:
and there is no comparison between heavenly and earthly things:
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So ought wee to esteeme of the things of this world, and give them the lowest place in our affections.
So ought we to esteem of the things of this world, and give them the lowest place in our affections.
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Hence the woman, that is, the Church, Revel. 12. 1. when she was cloathed with the Sunne, that is,
Hence the woman, that is, the Church, Revel. 12. 1. when she was clothed with the Sun, that is,
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when shee had Christ his righteousnesse applyed unto her by faith; shee trod the Moone under her feete;
when she had christ his righteousness applied unto her by faith; she trod the Moon under her feet;
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that is, she held all sublunary things, worldly, earthly things, base and low in her affections.
that is, she held all sublunary things, worldly, earthly things, base and low in her affections.
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2. In respect of mutability and change: if shee increase now, straight shee doth decrease as fast:
2. In respect of mutability and change: if she increase now, straight she does decrease as fast:
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if she be now in the full, she is presently in the waine, shee is never seene two nights with one face:
if she be now in the full, she is presently in the wain, she is never seen two nights with one face:
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even so is the fraile estate and inconstant condition of all sublunary things. Now, to day full and increased in wealth, honour, pleasure;
even so is the frail estate and inconstant condition of all sublunary things. Now, to day full and increased in wealth, honour, pleasure;
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to morrow in the waine, and no appearance of it: to day flourishing in health, strength, to morrow faded and fallen.
to morrow in the wain, and no appearance of it: to day flourishing in health, strength, to morrow faded and fallen.
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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:
are not all worldly things of as round a figure as the moon, unstable and unconstant? 1 John 2. 17. [ The world passes away and the Lustiest of it:
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] so doth the lustre of it, and whatsoever is desirable in it. 3. In respect of her obscurity and spots:
] so does the lustre of it, and whatsoever is desirable in it. 3. In respect of her obscurity and spots:
] av vdz dt n1 pp-f pn31, cc r-crq vbz j p-acp pn31. crd p-acp n1 pp-f po31 n1 cc n2:
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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:
for the moon in her chief brightness is clouded and speckled with black spots, a darkness within her self obscureth her: so Are all worldly things:
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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 greatest wealth in the world is spotted with many Wants, Cares, fears; the highest glory with sad adversity, and Some sense of misery.
dt js n1 p-acp dt n1 vbz vvn p-acp d n2, n2, n2; dt js n1 p-acp j n1, cc d n1 pp-f n1.
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The most choice and delicate pleasures are but bitter-sweete, motheaten, and very alluring baites, covering mortall hookes:
The most choice and delicate pleasures Are but bittersweet, motheaten, and very alluring baits, covering Mortal hooks:
dt av-ds j cc j n2 vbr cc-acp j, j, cc av j-vvg n2, vvg j-jn n2:
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here is no light without some darknesse. 4. In respect of her end and use.
Here is no Light without Some darkness. 4. In respect of her end and use.
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For by Gods ordinance the Moone is set to governe the night, as the Sun to rule the day:
For by God's Ordinance the Moon is Set to govern the night, as the Sun to Rule the day:
p-acp p-acp npg1 n1 dt n1 vbz vvn pc-acp vvi dt n1, c-acp dt n1 pc-acp vvi dt n1:
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So the profits and pleasures, and earthly comforts, serve onely for our use and benefit while we are in the night of this world,
So the profits and pleasures, and earthly comforts, serve only for our use and benefit while we Are in the night of this world,
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and vaile of darkenesse compassed and clouded with vailes of sin and calamities, the fruits thereof.
and veil of darkness compassed and clouded with vails of since and calamities, the fruits thereof.
cc n1 pp-f n1 vvn cc vvn p-acp n2 pp-f n1 cc n2, dt n2 av.
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5. The Sunne rising, I see the Moone disappeare, and there is no neede of her shine:
5. The Sun rising, I see the Moon disappear, and there is no need of her shine:
crd dt n1 vvg, pns11 vvb dt n1 vvi, cc pc-acp vbz dx n1 pp-f po31 n1:
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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,
so when the blessed Son of righteousness shall rise in the glory upon us, and we shall walk in that blessed and celestial Light, there is no more need of earthly comforts, that blessed Son shall drown and swallow up all the lights of these Candles,
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and of the Moone it selfe.
and of the Moon it self.
cc pp-f dt n1 pn31 n1.
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As that holy woman and martyr going to her death said, I am now going to a place where money beareth no mastery, Rev. 21. 23. that City hath no neede of the worlds Sun nor Moone;
As that holy woman and martyr going to her death said, I am now going to a place where money bears no mastery, Rev. 21. 23. that city hath no need of the world's Sun nor Moon;
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for the glory of God and the Lambe are the light of it.
for the glory of God and the Lamb Are the Light of it.
p-acp dt n1 pp-f np1 cc dt n1 vbr dt n1 pp-f pn31.
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Now wee proceed to the Starres of the firmament, the handmaides of the Queene of heaven, who in their nature call us all to the knowledge of God.
Now we proceed to the Stars of the firmament, the handmaidens of the Queen of heaven, who in their nature call us all to the knowledge of God.
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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,
And by the teaching of grace, they all may be as the star that led the wise men to christ. In them let us Consider,
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The unconceiveable magnitude of them, the swiftnesse of their motion, their secret, but admirable efficacie and influence;
The unconceivable magnitude of them, the swiftness of their motion, their secret, but admirable efficacy and influence;
dt j n1 pp-f pno32, dt n1 pp-f po32 n1, po32 n-jn, cc-acp j n1 cc n1;
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and all this to be put forth or restrained at the Lords pleasure, must needs argue him to be wise of heart,
and all this to be put forth or restrained At the lords pleasure, must needs argue him to be wise of heart,
cc d d pc-acp vbi vvn av cc vvn p-acp dt n2 n1, vmb av vvi pno31 pc-acp vbi j pp-f n1,
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and strong of power, Iob 9. Verses 4, 7, 9, 10. to order so great things,
and strong of power, Job 9. Verses 4, 7, 9, 10. to order so great things,
cc j pp-f n1, np1 crd n2 crd, crd, crd, crd p-acp n1 av j n2,
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and unsearchable, yea, marvelous things without number. Adde hereunto the multitude of them, which thou canst not number:
and unsearchable, yea, marvelous things without number. Add hereunto the multitude of them, which thou Canst not number:
cc j, uh, j n2 p-acp n1. vvb av dt n1 pp-f pno32, r-crq pns21 vm2 xx vvi:
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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.
the force and power of them, as mighty armies, for the execution of the lords Justice and mercy, which thou Canst not reach All this leads us into the sense of our own imperfection in knowledge to apprehend his perfections, that calls them all by their names.
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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;
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 Goodness, that made the great lights;
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the Sun to governe the day, the Moone and Starres to rule the night.
the Sun to govern the day, the Moon and Stars to Rule the night.
dt n1 pc-acp vvi dt n1, dt n1 cc n2 pc-acp vvi dt n1.
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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 might stir up our faith Concerning the Multitudes of believers in the Kingdom of christ, which shall be as the Stars of the firmament, Genesis. 22. 17.
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This consideration the Lord useth as an argument to confirme the faith of his Church, Ierem. 33. 22. Therefore is the Lord worthy of praise, Psal. 136. 7. The stars keepe their courses, and motions, and orbes constantly, and unweariably:
This consideration the Lord uses as an argument to confirm the faith of his Church, Jeremiah 33. 22. Therefore is the Lord worthy of praise, Psalm 136. 7. The Stars keep their courses, and motions, and orbs constantly, and unweariably:
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they suffer no eclypses in themselves as the greater lights doe: they never deny their light unto others.
they suffer no Eclipses in themselves as the greater lights do: they never deny their Light unto Others.
pns32 vvb dx n2 p-acp px32 p-acp dt jc n2 vdb: pns32 av-x vvb po32 n1 p-acp n2-jn.
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By which both our faith may be strengthened, and our duty directed.
By which both our faith may be strengthened, and our duty directed.
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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,
The former the Lord urges to confirm our faith in the stability, and truth of his promises, Jeremiah 31. 35. If the courses of the moon and Stars can be broken,
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then may the seed of Israel cease. The latter directeth us,
then may the seed of Israel cease. The latter directeth us,
av vmb dt n1 pp-f np1 vvi. dt d vvz pno12,
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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:
1. To stand in our own orbs with constancy, doing our own duty as fixed Stars, Iude 13. not as the shooting or wandering Stars, that is, unconstant and unstable men, carried about with every wind of temptation, Doctrine, lust:
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But we must hold on anweariably in doing our duty. 2. To shine in grace without eclypses, so farre as is possible.
But we must hold on anweariably in doing our duty. 2. To shine in grace without Eclipses, so Far as is possible.
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3. To deny to none our helpe and light that stand in need. We see one starre differ from another in magnitude, claritie, glory and motion:
3. To deny to none our help and Light that stand in need. We see one star differ from Another in magnitude, clarity, glory and motion:
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yet one hindereth not another, one envieth not at another. Which noteth 1. The divers degrees of grace here.
yet one hindereth not Another, one Envieth not At Another. Which notes 1. The diverse Degrees of grace Here.
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For the Saints have diversity of gifts, which maketh them as stars, divers in their use and shining, site and magnitude:
For the Saints have diversity of Gifts, which makes them as Stars, diverse in their use and shining, site and magnitude:
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yet must not be adverse, not envious, not in pride advance our selves above others; the stars doe not so.
yet must not be adverse, not envious, not in pride advance our selves above Others; the Stars do not so.
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The stars have each one their glory: but none of them from themselves. And what hast thou which thou hast not received?
The Stars have each one their glory: but none of them from themselves. And what hast thou which thou hast not received?
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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 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.
2. The diverse Degrees of glory hereafter, proved by the Apostle, 1 Cor. 15. 41. What a sweet elevation of the soul were it, in beholding the Stars, to put our selves in mind of that heavenly glory, wherewith we shall be clothed? as the Scripture does, Dan. 12. 3. They that turn many to righteousness shall shine as the Stars.
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Wee see the stars shine brightest in darkest nights, to teach and excite us in darkest nights of triall, afflictions,
we see the Stars shine Brightest in Darkest nights, to teach and excite us in Darkest nights of trial, afflictions,
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and dangers, most to manifest our light of faith, patience, fortitude, and graces.
and dangers, most to manifest our Light of faith, patience, fortitude, and graces.
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Where should fortitude demonstrate it selfe, but in the field and combate? Where doe spices send forth their odoriferous smels,
Where should fortitude demonstrate it self, but in the field and combat? Where do spices send forth their odoriferous smells,
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but in the mortar under the pestle? In every starre we must labour to see Iesus Christ, who calleth himselfe
but in the mortar under the pestle? In every star we must labour to see Iesus christ, who calls himself
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1. The morning starre, Revel. 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 him,
1. The morning star, Revel. 2. 28. And the bright morning star, Rev. 21. 16. He that Overcometh, I will give him the morning star, that is, I will communicate my self wholly unto him,
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and make him conformable unto me im my glory: Alwayes the proportion of head and members observed.
and make him conformable unto me im my glory: Always the proportion of head and members observed.
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The morning starre is the most bright and shining of all the starres in heaven:
The morning star is the most bright and shining of all the Stars in heaven:
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see in it the most excellent light, and celestiall glory of Christ, wherein the Lord Iesus excelleth all men and Angels,
see in it the most excellent Light, and celestial glory of christ, wherein the Lord Iesus excels all men and Angels,
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as farre as the morning starre, all the starres of heaven. The morning starre communicateth all his light to the world.
as Far as the morning star, all the Stars of heaven. The morning star Communicateth all his Light to the world.
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In this see Christ communicating to the world of beleevers all light of Grace and Glory.
In this see christ communicating to the world of believers all Light of Grace and Glory.
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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 of sinne, and unregenerate estate.
The morning star dispelleth the nights darkness, Hence conceive christ that day star rising in our hearts, 2 Pet. 1. 19. who by the Light of his Prophetical and Apostolical Word, his Spirit accompanying the same, dispelleth the darkness of ignorance and errors, wherein we were wrapped in the night of sin, and unregenerate estate.
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The morning starre is anteambulo Solis, and fitly said to be the Suns harbenger, and fore-runner of perfect day:
The morning star is Anteambulo Solis, and fitly said to be the Suns harbinger, and forerunner of perfect day:
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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:
Conceive christ our morning Star, not only dispelling and dispersing with the beams of his Light, the darkness of this present life, which is a night in comparison:
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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.
But is a pledge of our perfect day, and future glory, who in the morning of our Common resurrection will show himself to all his Saints in surpassing Glory and Majesty, above the perfect Light of a thousand Suns.
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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.
Thus we see the use of the Stars in their natural use excellent and useful: but in spiritual and supernatural Far more to the Christian and Believer.
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2. Behold Christ termed the starre of Iacob, Num. 24. 17. Here observe. 1. The originall of a starre is from heaven, not earth:
2. Behold christ termed the star of Iacob, Num. 24. 17. Here observe. 1. The original of a star is from heaven, not earth:
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I must conceive of Christ otherwise than of other men, which have their originall on earth.
I must conceive of christ otherwise than of other men, which have their original on earth.
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But he is the Lord from heaven, as God he is from heaven.
But he is the Lord from heaven, as God he is from heaven.
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2. Yet a starre of Jacob. As a man of the posterity of Iacob: so I must conceive him both God and man.
2. Yet a star of Jacob. As a man of the posterity of Iacob: so I must conceive him both God and man.
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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.
3. This star First Riseth in the horizon of Iudea, and Ierusalem, see Psalm 60. 1. and Carrieth his Light round about to all Nations, as the Stars.
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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:
4. The use of this star, is to be a loadstar to help us to our Haven, that as Mariners on the Sea behold the Polestar to sail safely, and avoid Rocks and shelves:
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So must wee on the Sea of this world looke at this starre, and feare no shipwracke.
So must we on the Sea of this world look At this star, and Fear no shipwreck.
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Now come we to consider the inferiour heavens, and in these consider the Clouds, Aire, Windes.
Now come we to Consider the inferior heavens, and in these Consider the Clouds, Air, Winds.
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The Clouds have a voice to teach us, not onely that mighty voice of thunder, which made proud Pharaoh confesse his owne wickednesse,
The Clouds have a voice to teach us, not only that mighty voice of thunder, which made proud Pharaoh confess his own wickedness,
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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,
and beg Prayers, as Exodus 9. 21. but also a silent voice, every of them being as that pillar of the cloud, which was a Signen of God's presence among his people,
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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.
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 Job 37. 14. Harken and give heed to these wondrous works of God.
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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,
Who is the Father of rame, Job 38. 28. that is, beside the Lord? what power is there that binds the waters in the thick Clouds,
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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,
so that the cloud breaks not? Job 26. 29. And if thou dost know who it is that makes the Clouds to labour to water the earth,
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and who it is that 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.
and who it is that turns them about by his government to do whatsoever he commands them on the world for punishment or mercy? yet dost thou know how God Disposeth them? The variety of them, the wondrous works of him that is perfect in knowledge? Job 37. from verse 11. to 17.
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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, justice, mercy,
Canst thou tell how the bottles of heaven Are filled? how they being of infinite weight and magnitude, Are hung as in a balance in the soft air, without any other, stay than his Word? How the windows of Heaven be open to rain down fatness and plenty? Psalm 65. 12. Surely in these things the Lord left not himself without witness among the Gentiles in giving them rain and fruitful seasons, Act. 14. 17. and much less among us in the Church, to whom by the teaching of grace they proelaime his Wisdom, power, Justice, mercy,
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as also his glory and majesty, who rideth on the clouds as on a horse, and turneth them what way soever he pleaseth.
as also his glory and majesty, who rides on the Clouds as on a horse, and turns them what Way soever he Pleases.
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As they leade us to God, so they serve to afford us many excellent meditations.
As they lead us to God, so they serve to afford us many excellent meditations.
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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,
1 Doe I see the rain fallen from the Clouds to water the earth, and returns not in vain? Isaiah 55. 10. I must see the work of the word preached upon my earthly heart,
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for the moystening, softening, and changing of my heart; for preparing it to fruitfulnesse:
for the moistening, softening, and changing of my heart; for preparing it to fruitfulness:
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and preserving it in fruitfulnesse, for it shall never be in vaine, but doth the worke for which it is sent.
and preserving it in fruitfulness, for it shall never be in vain, but does the work for which it is sent.
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Never was a greater plague in Israel, than when for three yeares and a halfe it rained not on the earth in Ababs time:
Never was a greater plague in Israel, than when for three Years and a half it reigned not on the earth in Ababs time:
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a greater plague cannot be in this life, than when the raine falleth not to the moystening the furrowes of our hearts.
a greater plague cannot be in this life, than when the rain falls not to the moistening the furrows of our hearts.
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2. Doe I see the clouds to be as a shadow, and cover against the heate, parching and burning of the Sun:
2. Doe I see the Clouds to be as a shadow, and cover against the heat, parching and burning of the Sun:
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I must herein behold the Lords protection, as a covering cloud, or shadow, saving his Saints from the sunne of affliction and persecution;
I must herein behold the lords protection, as a covering cloud, or shadow, Saving his Saints from the sun of affliction and persecution;
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which will burne up those that are not defended, Psal. 91. 1. They shall abide under the shadow of the Almighty.
which will burn up those that Are not defended, Psalm 91. 1. They shall abide under the shadow of the Almighty.
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Here is another manner of shadow than Iona'hs gourd.
Here is Another manner of shadow than Iona'hs gourd.
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I will run under this shadow, (saith David, Psal. 121. 6.) and the sunne shall not smite me by day.
I will run under this shadow, (Says David, Psalm 121. 6.) and the sun shall not smite me by day.
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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:
3. Doe I see the rainbow in the Clouds? I must meditate of God's faithfulness, who hath Set it as a Signen of mercy and patience:
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yea, I may carry my mind beyond the temporall;
yea, I may carry my mind beyond the temporal;
uh, pns11 vmb vvi po11 n1 p-acp dt j;
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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 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;
and conceive of God's everlasting mercy in christ, in whom I come to the throne of grace, which is described to have a rainbow round about it, Rev. 4. 3. 4. When I see the cloud disperse it self upon all grounds, and reins fallen on good and bad;
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I must learne to distill my goodnesse to all in generall; good and bad, friends and enemies.
I must Learn to distil my Goodness to all in general; good and bad, Friends and enemies.
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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 small raines, which is the joy and life of flowers;
And so show my self a child of my heavenly Father, who lets his rain fallen on the just and unjust, Mathew 5. 45. 5. When I see the dews of small reins, which is the joy and life of flowers;
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I must in them beheld Iesus Christ, who compareth himselfe unto dew, Hosea 14. 5. I will be a dew to Israel:
I must in them beheld Iesus christ, who compareth himself unto due, Hosea 14. 5. I will be a due to Israel:
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the dew presenteth it selfe in faire weather: so Christ is neare, when Gods face and favour is calme and pacified.
the due presents it self in fair weather: so christ is near, when God's face and favour is Cam and pacified.
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The dew refresheth and reviveth withering medowes:
The due refresheth and revives withering meadows:
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so Christ by his grace, refresheth and quickneth drie and dead hearts, remitting sinnes, and infusing moysture of grace and holinesse, to make them fruitfull in all good workes.
so christ by his grace, refresheth and Quickeneth dry and dead hearts, remitting Sins, and infusing moisture of grace and holiness, to make them fruitful in all good works.
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The dewes temper and allay great heate and parching of the sunne: so doth Christ coole the burning heate of his Fathers wrath;
The dews temper and allay great heat and parching of the sun: so does christ cool the burning heat of his Father's wrath;
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and quencheth the fiery darts of the devill, cooleth the heate of persecution; and all, that wee may become and continue fruitfull.
and quenches the fiery darts of the Devil, cooleth the heat of persecution; and all, that we may become and continue fruitful.
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Without these dewes from heaven, is no expectation of fruits in earth, and without Christ and his grace, we can doe nothing at all.
Without these dews from heaven, is no expectation of fruits in earth, and without christ and his grace, we can do nothing At all.
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6. I see a morning dew and suddaine raine soone dryed up:
6. I see a morning due and sudden rain soon dried up:
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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:
I must look to the soundness of my grace, faith, and Comfort, that it be not as an hasty rain, or an heritage hastily got:
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that it bee not as the righteousnesse of Ephraim.
that it be not as the righteousness of Ephraim.
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Hos. 6. 4. as a morning dew, by sun-rising suddenly vanished and gone, when is most neede of it.Hos. 6. 4. as a morning due, by sunrising suddenly vanished and gone, when is most need of it.
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Hence learne to strive against hypocrisie.
Hence Learn to strive against hypocrisy.
av vvb pc-acp vvi p-acp n1.
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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,
7. In beholding the Clouds, what a profitable meditation were it to Consider them as the glorious chariot of christ, wherein he ascended to heaven,
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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;
and was taken up in the cloud from the sighed of his Disciples, Acts 1. 9. And wherein he shall descend in great glory and majesty to judge the quick and dead, Matthew 26. 64. As also how serviceable the Clouds shall be unto us, as unto our head;
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when in the last day we shall be taken up into the clouds to meete the Lord in the ayre,
when in the last day we shall be taken up into the Clouds to meet the Lord in the air,
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and so shall bee ever with him, 1 Thes. 4. 17.
and so shall be ever with him, 1 Thebes 4. 17.
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Now come wee to the ayre, which is not in vaine, but may also leade us to God;
Now come we to the air, which is not in vain, but may also lead us to God;
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for it hath expresse impressions of his fingers. For, It truely and really subsisteth, though it bee not seene:
for it hath express impressions of his fingers. For, It truly and really subsisteth, though it be not seen:
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so hath also the Lord the maker thereof, a reall but invisible existence. It leadeth us by the hand, to the ubiquitie of GOD;
so hath also the Lord the maker thereof, a real but invisible existence. It leads us by the hand, to the ubiquity of GOD;
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for it is every where, and in every open place and secret, in townes and fields, and widest deserts;
for it is every where, and in every open place and secret, in Towns and fields, and Widest deserts;
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it is in the bowels of the earth, in the bottome of the Sea, within us, without us.
it is in the bowels of the earth, in the bottom of the Sea, within us, without us.
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Euen so must I conceive God present, at and in all places, immediately compassing me every where as the ayre.
Eve so must I conceive God present, At and in all places, immediately compassing me every where as the air.
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Nay, hath place in my heart and minde, that as surely as I continually draw the ayre into my body, heart, and braines:
Nay, hath place in my heart and mind, that as surely as I continually draw the air into my body, heart, and brains:
uh-x, vhz n1 p-acp po11 n1 cc n1, cst c-acp av-j c-acp pns11 av-j vvb dt n1 p-acp po11 n1, n1, cc n2:
(3) text (DIV1)
494
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1454
so is the Lord much more present within mee.
so is the Lord much more present within me.
av vbz dt n1 av-d av-dc j p-acp pno11.
(3) text (DIV1)
494
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1455
This will not let me shut him up in heaven, whose essence is not more there, than in this inferiour world;
This will not let me shut him up in heaven, whose essence is not more there, than in this inferior world;
d vmb xx vvi pno11 vvi pno31 a-acp p-acp n1, rg-crq n1 vbz xx av-dc a-acp, cs p-acp d j-jn n1;
(3) text (DIV1)
494
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1456
though his glory and Majesty shine clearer there.
though his glory and Majesty shine clearer there.
cs po31 n1 cc n1 vvb jc pc-acp.
(3) text (DIV1)
494
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1457
Neither to thinke him far absent, nor by walls, doores, windowes, closets or chambers, kept from seeing or knowing my waies, no more than ayre:
Neither to think him Far absent, nor by walls, doors, windows, closets or chambers, kept from seeing or knowing my ways, no more than air:
av-d pc-acp vvi pno31 av-j j, ccx p-acp n2, n2, n2, n2 cc n2, vvd p-acp vvg cc vvg po11 n2, av-dx dc cs n1:
(3) text (DIV1)
494
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1458
but I shall continually stand in awe, and feare to offend him.
but I shall continually stand in awe, and Fear to offend him.
cc-acp pns11 vmb av-j vvi p-acp n1, cc vvb pc-acp vvi pno31.
(3) text (DIV1)
494
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1459
I see the ayre, the preserver of my life, that without it, I cannot continue any whit,
I see the air, the preserver of my life, that without it, I cannot continue any whit,
pns11 vvb dt n1, dt n1 pp-f po11 n1, cst p-acp pn31, pns11 vmbx vvb d n1,
(3) text (DIV1)
495
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1460
but presently perish, so as wee may say of it truly, as the Apostle of God himselfe:
but presently perish, so as we may say of it truly, as the Apostle of God himself:
cc-acp av-j vvi, av c-acp pns12 vmb vvi pp-f pn31 av-j, c-acp dt n1 pp-f np1 px31:
(3) text (DIV1)
495
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1461
In it under God wee live, move, and have our beeing, Acts 17. 28. The ayre of it selfe is darke, but yet admitteth the sun-beames to penetrate it, and lighten it.
In it under God we live, move, and have our being, Acts 17. 28. The air of it self is dark, but yet admitteth the sunbeam to penetrate it, and lighten it.
p-acp pn31 p-acp np1 pns12 vvb, vvb, cc vhb po12 vbg, n2 crd crd dt n1 pp-f pn31 n1 vbz j, p-acp av vvz dt n2 pc-acp vvi pn31, cc vvi pn31.
(3) text (DIV1)
495
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1462
So must I, a Chaos of darkenesse in my selfe by nature, become a receptacle of light,
So must I, a Chaos of darkness in my self by nature, become a receptacle of Light,
av vmb pns11, dt n1 pp-f n1 p-acp po11 n1 p-acp n1, vvb dt n1 pp-f n1,
(3) text (DIV1)
496
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1463
and receive the beames of grace, from the sunne of grace and righteousnesse. As no creature wanteth a voyce to teach man;
and receive the beams of grace, from the sun of grace and righteousness. As no creature Wants a voice to teach man;
cc vvi dt n2 pp-f n1, p-acp dt n1 pp-f n1 cc n1. p-acp dx n1 vvz dt n1 pc-acp vvi n1;
(3) text (DIV1)
496
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1464
so no man ought to be ashamed to learne, by whatsoever God will teach him:
so no man ought to be ashamed to Learn, by whatsoever God will teach him:
av dx n1 vmd pc-acp vbi j pc-acp vvi, p-acp r-crq np1 vmb vvi pno31:
(3) text (DIV1)
497
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1465
Amongst the rest, there is not almost any naturall thing which poynteth us out to more spirituall use,
among the rest, there is not almost any natural thing which pointeth us out to more spiritual use,
p-acp dt n1, pc-acp vbz xx av d j n1 r-crq vvz pno12 av p-acp av-dc j n1,
(3) text (DIV1)
497
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1466
nor affordeth more sweete matter of divine Meditation than the words, which both leade us unto God,
nor affords more sweet matter of divine Meditation than the words, which both lead us unto God,
ccx vvz av-dc j n1 pp-f j-jn n1 cs dt n2, r-crq d vvb pno12 p-acp np1,
(3) text (DIV1)
497
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1467
and into our selves, both for humiliation and direction. It hath an apt resemblance and image of God in it.
and into our selves, both for humiliation and direction. It hath an apt resemblance and image of God in it.
cc p-acp po12 n2, av-d p-acp n1 cc n1. pn31 vhz dt j n1 cc n1 pp-f np1 p-acp pn31.
(3) text (DIV1)
497
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1468
1. In the subtilenesse and invisibilitie of the nature of it. No man ever saw the winde: 1. In the subtileness and invisibility of the nature of it. No man ever saw the wind:
crd p-acp dt n1 cc n1 pp-f dt n1 pp-f pn31. uh-dx n1 av vvd dt n1:
(3) text (DIV1)
499
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1469
thou canst notisee it, saith Christ; the way of the winde is not known:
thou Canst notisee it, Says christ; the Way of the wind is not known:
pns21 vm2 vvi pn31, vvz np1; dt n1 pp-f dt n1 vbz xx vvn:
(3) text (DIV1)
499
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1470
so no man saw God at any time, and his waies are unsearchable, and past finding out.
so no man saw God At any time, and his ways Are unsearchable, and passed finding out.
av dx n1 vvd np1 p-acp d n1, cc po31 n2 vbr j, cc p-acp vvg av.
(3) text (DIV1)
499
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1471
The swiftnesse of the windes may note Gods omni-presence, who is saide to ride on the wings of the winde.
The swiftness of the winds may note God's omnipresence, who is said to ride on the wings of the wind.
dt n1 pp-f dt n2 vmb vvi npg1 n1, r-crq vbz vvn pc-acp vvi p-acp dt n2 pp-f dt n1.
(3) text (DIV1)
499
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1472
2. In powerfull motion and efficacy of it, which no man can hinder or resist.
2. In powerful motion and efficacy of it, which no man can hinder or resist.
crd p-acp j n1 cc n1 pp-f pn31, r-crq dx n1 vmb vvi cc vvi.
(3) text (DIV1)
500
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1473
For this invisible creature, hath a mighty force in tearing, rending, driving afore it whatsoever standeth in the way;
For this invisible creature, hath a mighty force in tearing, rending, driving afore it whatsoever Stands in the Way;
p-acp d j n1, vhz dt j n1 p-acp vvg, j-vvg, vvg p-acp pn31 r-crq vvz p-acp dt n1;
(3) text (DIV1)
500
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1474
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:
trees, houses, nay, the raging Seas, the ponderous Clouds, yea, the Rocks and Mountains, and is able to shake the very foundations of the earth:
n2, n2, uh-x, dt j-vvg n2, dt j n2, uh, dt n2 cc n2, cc vbz j pc-acp vvi dt j n2 pp-f dt n1:
(3) text (DIV1)
500
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1475
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,
And who sees not Here a lively resemblance of the omnipotent power of God, whose mighty arm works so unresistably in all the things of nature,
cc r-crq vvz xx av dt j n1 pp-f dt j n1 pp-f np1, rg-crq j n1 vvz av av-j p-acp d dt n2 pp-f n1,
(3) text (DIV1)
500
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1476
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?
yea, of grace, rending the hard Rocks of our hearts, and casting down lofty Mountains, exalted against grace? Who art thou that Canst resist the Spirit in man?
uh, pp-f n1, vvg dt j n2 pp-f po12 n2, cc vvg a-acp j n2, vvn p-acp n1? q-crq vb2r pns21 cst vm2 vvi dt n1 p-acp n1?
(3) text (DIV1)
500
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1477
3. In the freedome of his motion, the winde bloweth where it listeth, Iohn 3. 7. No man can make the winde blow,
3. In the freedom of his motion, the wind blows where it lists, John 3. 7. No man can make the wind blow,
crd p-acp dt n1 pp-f po31 n1, dt n1 vvz c-crq pn31 vvz, np1 crd crd dx n1 vmb vvi dt n1 n1,
(3) text (DIV1)
501
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1478
nor leave blowing, but it mooveth it selfe, and resteth freely.
nor leave blowing, but it moveth it self, and rests freely.
ccx vvb vvg, cc-acp pn31 vvz pn31 n1, cc vvz av-j.
(3) text (DIV1)
501
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1479
And herein should wee cast our eyes on the Lords free working, as in all the workes of nature, so of grace.
And herein should we cast our eyes on the lords free working, as in all the works of nature, so of grace.
cc av vmd pns12 vvi po12 n2 p-acp dt n2 j n-vvg, c-acp p-acp d dt n2 pp-f n1, av pp-f n1.
(3) text (DIV1)
501
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1480
He will have mercy where hee will; and harden whom hee will.
He will have mercy where he will; and harden whom he will.
pns31 vmb vhi n1 c-crq pns31 vmb; cc vvb r-crq pns31 vmb.
(3) text (DIV1)
501
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1481
He will send the windes of his grace, and they shall heare the sound of it in this region, not in that;
He will send the winds of his grace, and they shall hear the found of it in this region, not in that;
pns31 vmb vvi dt n2 pp-f po31 n1, cc pns32 vmb vvi dt n1 pp-f pn31 p-acp d n1, xx p-acp d;
(3) text (DIV1)
501
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1482
in this congregation, not in another; yea, this heart in the same congregation shall have the sound, and not another.
in this congregation, not in Another; yea, this heart in the same congregation shall have the found, and not Another.
p-acp d n1, xx p-acp j-jn; uh, d n1 p-acp dt d n1 vmb vhi dt n1, cc xx j-jn.
(3) text (DIV1)
501
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1483
Hee will blow a stronger gale, a fuller blast, a greater measure of grace on some, than on another.
He will blow a Stronger gale, a fuller blast, a greater measure of grace on Some, than on Another.
pns31 vmb vvi dt jc n1, dt jc n1, dt jc n1 pp-f n1 p-acp d, cs p-acp j-jn.
(3) text (DIV1)
501
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1484
Hee may doe with his owne as hee will.
He may do with his own as he will.
pns31 vmb vdi p-acp po31 d c-acp pns31 vmb.
(3) text (DIV1)
501
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1485
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:
And all things work the same Spirit to every one severally, as he will, 1. Cor. 12. 11. 4. In the secrecy of his working of mighty work:
cc d n2 vvi dt d n1 p-acp d pi av-j, c-acp pns31 vmb, crd np1 crd crd crd p-acp dt n1 pp-f po31 n-vvg pp-f j n1:
(3) text (DIV1)
501
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1486
the winds are invisible, but worke wonders in every place open and secret; but in a most still and silent manner:
the winds Are invisible, but work wonders in every place open and secret; but in a most still and silent manner:
dt n2 vbr j, cc-acp vvb n2 p-acp d n1 j cc j-jn; cc-acp p-acp dt av-ds j cc j n1:
(3) text (DIV1)
502
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1487
for thou knowest not whence it commeth, or whether it goeth. Whereby the Lord leadeth us to the secret worke of the spirit in our conversion.
for thou Knowest not whence it comes, or whither it Goes. Whereby the Lord leads us to the secret work of the Spirit in our conversion.
c-acp pns21 vv2 xx c-crq pn31 vvz, cc cs pn31 vvz. c-crq dt n1 vvz pno12 p-acp dt j-jn n1 pp-f dt n1 p-acp po12 n1.
(3) text (DIV1)
502
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1488
As the subtile winde pierceth by the tenuity of his substance into every cranney, and no man can keepe it out:
As the subtle wind pierces by the tenuity of his substance into every cranney, and no man can keep it out:
p-acp dt j n1 vvz p-acp dt n1 pp-f po31 n1 p-acp d n1, cc dx n1 vmb vvi pn31 av:
(3) text (DIV1)
502
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1489
so doth the Spirit of God blow into the very secrets of thy very conscience.
so does the Spirit of God blow into the very secrets of thy very conscience.
av vdz dt n1 pp-f np1 vvb p-acp dt j n2-jn pp-f po21 j n1.
(3) text (DIV1)
502
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1490
The woman at the Well wondered how this winde could so pierce her, which brought a sound of all that ever shee did.
The woman At the Well wondered how this wind could so pierce her, which brought a found of all that ever she did.
dt n1 p-acp dt av vvd c-crq d n1 vmd av vvi pno31, r-crq vvd dt n1 pp-f d cst av pns31 vdd.
(3) text (DIV1)
502
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1491
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?
Who is acquainted with the work of grace in himself, and hath not wondered After how unspeakable a manner this wind hath blown upon him?
q-crq vbz vvn p-acp dt n1 pp-f n1 p-acp px31, cc vhz xx vvn a-acp c-crq j dt n1 d n1 vhz vvn p-acp pno31?
(3) text (DIV1)
502
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1492
1. What a still voyce he heard behinde him, directing him, and perswading him to the good way.
1. What a still voice he herd behind him, directing him, and persuading him to the good Way.
crd q-crq dt j n1 pns31 vvd p-acp pno31, vvg pno31, cc vvg pno31 p-acp dt j n1.
(3) text (DIV1)
503
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1493
But stronger than all power of man or Angels, and still followed with inward motion, to provoke him further.
But Stronger than all power of man or Angels, and still followed with inward motion, to provoke him further.
p-acp jc cs d n1 pp-f n1 cc n2, cc av vvd p-acp j n1, pc-acp vvi pno31 av-jc.
(3) text (DIV1)
503
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1494
2. How after a secret and unknowne manner, these gracious windes have dissolved the clouds of iniquitie,
2. How After a secret and unknown manner, these gracious winds have dissolved the Clouds of iniquity,
crd np1 p-acp dt j-jn cc j n1, d j n2 vhb vvn dt n2 pp-f n1,
(3) text (DIV1)
504
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1495
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;
and watered the earth of his heart with reins of Repentance, and godly sorrow; and ever since have kept his heart softened and humble. 3. He Knoweth not how;
cc vvd dt n1 pp-f po31 n1 p-acp n2 pp-f n1, cc j n1; cc av c-acp vhb vvn po31 n1 vvd cc j. crd pns31 vvz xx c-crq;
(3) text (DIV1)
504
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1496
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;
but these blessed winds have dispersed the noisome vapours and corruptions of his heart: scattered the Clouds of ignorance, error, infidelity, doubts, fears, and cleared the heavens to him;
cc-acp d j-vvn n2 vhb vvn dt j n2 cc n2 pp-f po31 n1: j-vvn dt n2 pp-f n1, n1, n1, n2, n2, cc vvd dt n2 p-acp pno31;
(3) text (DIV1)
505
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1497
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.
that now he cheerfully beholdeth the sunshine of God's favour in christ, and walks in the Light and Comfort of it; and see•h nothing.
cst av pns31 av-j vvz dt n1 pp-f npg1 n1 p-acp np1, cc vvz p-acp dt n1 cc n1 pp-f pn31; cc vvb pix.
(3) text (DIV1)
505
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1498
Why? but he heareth a still voyce and sound of this winde, the testimony of the Spirit, witnessing the pardon of his sinnes,
Why? but he hears a still voice and found of this wind, the testimony of the Spirit, witnessing the pardon of his Sins,
q-crq? cc-acp pns31 vvz dt j n1 cc n1 pp-f d n1, dt n1 pp-f dt n1, vvg dt n1 pp-f po31 n2,
(3) text (DIV1)
505
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and his assurance of acceptance and reconciliation.
and his assurance of acceptance and reconciliation.
cc po31 n1 pp-f n1 cc n1.
(3) text (DIV1)
505
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4. Hee findeth a secret voyce and sound of the winde making requests in him, with sighes which cannot be expressed.
4. He finds a secret voice and found of the wind making requests in him, with sighs which cannot be expressed.
crd pns31 vvz dt j-jn n1 cc n1 pp-f dt n1 vvg n2 p-acp pno31, p-acp n2 r-crq vmbx vbi vvn.
(3) text (DIV1)
506
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1501
This secret breath and inspiration of the Spirit, giveth him breath, and maketh him frequent and fervent in prayers;
This secret breath and inspiration of the Spirit, gives him breath, and makes him frequent and fervent in Prayers;
d j-jn n1 cc n1 pp-f dt n1, vvz pno31 n1, cc vv2 pno31 j cc j p-acp n2;
(3) text (DIV1)
506
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1502
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,
to which he was as heavy as a Bear to the stake. 5. He finds the found of this wind, not only as the voice behind him,
p-acp r-crq pns31 vbds a-acp j c-acp dt n1 p-acp dt n1. crd pns31 vvz dt n1 pp-f d n1, xx av-j c-acp dt n1 p-acp pno31,
(3) text (DIV1)
506
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1503
but feeleth the power of it as a strong blast behinde him, to drive him forward in the waies of God.
but feeleth the power of it as a strong blast behind him, to drive him forward in the ways of God.
cc-acp vvz dt n1 pp-f pn31 p-acp dt j n1 p-acp pno31, pc-acp vvi pno31 av-j p-acp dt n2 pp-f np1.
(3) text (DIV1)
507
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1504
And whereas before hee was as the shippe that lay wind-bound:
And whereas before he was as the ship that lay wind-bound:
cc cs a-acp pns31 vbds p-acp dt n1 cst vvd j:
(3) text (DIV1)
507
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1505
now having a faire gale of winde, he is as a shippe under saile, that goeth as swift as an arrow:
now having a fair gale of wind, he is as a ship under sail, that Goes as swift as an arrow:
av vhg dt j n1 pp-f n1, pns31 vbz p-acp dt n1 p-acp n1, cst vvz p-acp j c-acp dt n1:
(3) text (DIV1)
507
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1506
Hee can comfortably pray, reade, heare, meditate, admonish, watch as an active man in godlinesse: As a bird flying with the winde, flyeth swifter.
He can comfortably pray, read, hear, meditate, admonish, watch as an active man in godliness: As a bird flying with the wind, flies swifter.
pns31 vmb av-j vvi, vvb, vvb, vvi, vvb, vvb p-acp dt j n1 p-acp n1: c-acp dt n1 vvg p-acp dt n1, vvz jc.
(3) text (DIV1)
507
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1507
In all these things wee may and must admire the greatnesse of God, who hath laid up the windes in his treasury, and rideth upon the wings of the wind, Psal. 140. 3. & made them the wheeles of his chariot.
In all these things we may and must admire the greatness of God, who hath laid up the winds in his treasury, and rides upon the wings of the wind, Psalm 140. 3. & made them the wheels of his chariot.
p-acp d d n2 pns12 vmb cc vmb vvi dt n1 pp-f np1, r-crq vhz vvn a-acp dt n2 p-acp po31 n1, cc vvz p-acp dt n2 pp-f dt n1, np1 crd crd cc vvd pno32 dt n2 pp-f po31 n1.
(3) text (DIV1)
507
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1508
The consideration of the windes, leades us into our selves; and that, 1. For humiliation:
The consideration of the winds, leads us into our selves; and that, 1. For humiliation:
dt n1 pp-f dt n2, vvz pno12 p-acp po12 n2; cc d, crd p-acp n1:
(3) text (DIV1)
508
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1509
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.
For who Knoweth the nature of the wind, the place of the wind, the Way of the wind? He would have us humble, not only by the ignorance of mind in divine things, but even in natural.
c-acp r-crq vvz dt n1 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f dt n1? pns31 vmd vhi pno12 vvi, xx av-j p-acp dt n1 pp-f n1 p-acp j-jn n2, cc-acp av p-acp j.
(3) text (DIV1)
509
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1510
2. See in the winde our owne vanity.
2. See in the wind our own vanity.
crd n1 p-acp dt n1 po12 d n1.
(3) text (DIV1)
510
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1511
Lord what is man? Iob 7. 7. Remember that my life is but a winde.
Lord what is man? Job 7. 7. remember that my life is but a wind.
n1 q-crq vbz n1? np1 crd crd np1 cst po11 n1 vbz p-acp dt n1.
(3) text (DIV1)
510
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1512
1. Inconstant as the winde, a short puffe which none can lay faster hold on, that on the winde:
1. Inconstant as the wind, a short puff which none can lay faster hold on, that on the wind:
crd j c-acp dt n1, dt j n1 r-crq pix vmb vvi av-jc vvi p-acp, cst p-acp dt n1:
(3) text (DIV1)
511
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1513
all humane things are as light as the winde. 2. Suddenly past away from us: even sometime so soone as it commeth.
all humane things Are as Light as the wind. 2. Suddenly passed away from us: even sometime so soon as it comes.
d j n2 vbr a-acp j c-acp dt n1. crd av-j vvn av p-acp pno12: av av av av c-acp pn31 vvz.
(3) text (DIV1)
511
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1514
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:
3. It returns not again, no more than the wind, Psalm 78. 39. He remembered, they were as wind passed, not returning again. 2. For instruction:
crd pn31 vvz xx av, av-dx dc cs dt n1, np1 crd crd pns31 vvd, pns32 vbdr p-acp n1 vvd, xx vvg av. crd p-acp n1:
(3) text (DIV1)
513
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1515
shall so fierce a creature bee at a becke, and shall not I?
shall so fierce a creature be At a beck, and shall not I?
vmb av j dt n1 vbi p-acp dt n1, cc vmb xx pns11?
(3) text (DIV1)
514
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1516
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,
1. I see this mighty creature obedient and Subject to GOD, Mathew 8. 26. Who is this to whom winds and Seas obey? do they testify to christ that he is the Son of God,
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and shall not I heare his Word, and acknowledge him my Lord and my God?
and shall not I hear his Word, and acknowledge him my Lord and my God?
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2. When I see a boysterous winde, and tempest arise, and carry away light things; as feathers, straw, chaffe:
2. When I see a boisterous wind, and tempest arise, and carry away Light things; as Feathers, straw, chaff:
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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 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,
I must take notice of the miserable estate of wicked men, on whom destruction and Fear shall come as a whirlwind, Curae 1. 27. They shall be driven away as chaff and Feathers in the wind, Psalm 1. Job 21. 18. The wicked shall be as stubble before the wind,
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and as chaffe which the storme carrieth away. This was Ieremies meditation, Chap. 18. 17.
and as chaff which the storm Carrieth away. This was Jeremiahs meditation, Chap. 18. 17.
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3. When I see or heare great windes doe great harmes, to blow downe houses over mens heads, unroote oakes, and strong trees:
3. When I see or hear great winds do great harms, to blow down houses over men's Heads, unroot oaks, and strong trees:
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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,
I must now look to my Foundation and rooting in grace, be sure I be founded on a rock, that when reins fallen, winds blow,
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and stormes beate against my house, it may stand, Matth 7. 27. If wee builde our walls with untempered morter, it shall fall;
and storms beat against my house, it may stand, Matthew 7. 27. If we build our walls with untempered mortar, it shall fallen;
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a great shower shall come, and hailestones shall cause it to fall; and a stormie winde shall breake it, Ezek. •3. 11, 12.
a great shower shall come, and hailstones shall cause it to fallen; and a stormy wind shall break it, Ezekiel •3. 11, 12.
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4. When I see reedes and rushes tossed and shaken with every winde, I must looke to my 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,
4. When I see redes and Rushes tossed and shaken with every wind, I must look to my establishing in the Doctrine and profession of godliness, that I be not carried about with every wind of libertine Doctrine, every puff of temptation, every frivolous humane invention, every frown of superiors, every threatening of the times, every cross occasion,
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as a man unstable in the grounds of received truth. Iohn Baptist was not as a reede shaken with the winde;
as a man unstable in the grounds of received truth. John Baptist was not as a reed shaken with the wind;
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as many unsetled heads, carried into all novelties, conceits, and opinions, that no gid die conceit can bee broached,
as many unsettled Heads, carried into all novelties, conceits, and opinions, that no gid die conceit can be broached,
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but shall finde favourers and admirers of things in true judgement to be explored: but labour for soundnesse within.
but shall find favourers and admirers of things in true judgement to be explored: but labour for soundness within.
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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,
we have seen many fair Apples and Pears hanging on a tree lovely in sunshine, which in the next whistling wind quite fallen off,
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because they were rotten or unsound at the core.
Because they were rotten or unsound At the core.
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Wee are yet in some calme, but the storme riseth suddenly, wee know not how soone wee shall bee shaken, many prognosticks of foule and stormie weather are upon us.
we Are yet in Some Cam, but the storm Riseth suddenly, we know not how soon we shall be shaken, many Prognostics of foul and stormy weather Are upon us.
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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.
Let us be wise and settle our selves in sincerity of heart, and sound love of the truth, which shall hold us on our Foundation, when Others shall be overturned.
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Thus the Prophet, having sufficiently by the eyes of his minde, drawne much matter of meditation from the heavens;
Thus the Prophet, having sufficiently by the eyes of his mind, drawn much matter of meditation from the heavens;
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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!
he Cast down his eyes on the earth, in the last verse of this Psalm, and with admiration, Says, Oh Lord, how wonderful is thy name in all the earth!
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Noting, that not onely the heavens, but also the earth, being rightly considered, may offer unto us abundant matter of divine meditation.
Noting, that not only the heavens, but also the earth, being rightly considered, may offer unto us abundant matter of divine meditation.
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Seeing then the whole hosts of heaven and earth are before thee, complaine not thou wantest matter whereon to meditate.
Seeing then the Whole hosts of heaven and earth Are before thee, complain not thou Wantest matter whereon to meditate.
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Come then, and see what great 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.
Come then, and see what great works the Lord hath done in the earth, and harken what a loud voice it hath to lead us unto God and our selves. See Job 12. 7.
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Consider what barres, or engines, what mighty foundations uphold the massie substance of the whole earth and sea, that the infinite weight should not fall through the soft, thin,
Consider what bars, or Engines, what mighty foundations uphold the massy substance of the Whole earth and sea, that the infinite weight should not fallen through the soft, thin,
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and compassing ayre, where no man can make a feather hang without some stay.
and compassing air, where no man can make a feather hang without Some stay.
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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.
This was Jobs meditation, which led him to the infinite power of GOD, who hangs the earth upon nothing, Job 26. 7. The Whole frame of the heavens hath no other columns than the air, the air leaneth on the earth, the earth hangs on nothing but the mighty and powerful Word of God.
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From the unmoveable strength and stability of the earth, whose foundation cannot be shaken:
From the Unmovable strength and stability of the earth, whose Foundation cannot be shaken:
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we may fruitfully meditate of the stable and undoubted truth, and certainty of the Word of the Lord, both in his promises, and menaces:
we may fruitfully meditate of the stable and undoubted truth, and certainty of the Word of the Lord, both in his promises, and menaces:
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Isay 48. 13. My hand hath laid the foundation of the earth:Saiah 48. 13. My hand hath laid the Foundation of the earth:
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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.
Therefore hear, Oh Iacob, he will do his will in thee, Oh Babel, etc. Psalm 125. 1, 2. They that trust in the Lord shall be as Mount Sion, and stand for ever.
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As the hils compasse Ierusalem, so doth the Lord his people. From the earth which is full of the goodnesse of the Lord, Psalme 33. 1. Wee behold the riches of God, whose footstoole it is.
As the hills compass Ierusalem, so does the Lord his people. From the earth which is full of the Goodness of the Lord, Psalm 33. 1. we behold the riches of God, whose footstool it is.
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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;
2 The bountifulness of God, who hath given it to the Sons of men, Psalm 115. 16. and made it our table, prepared and furnished with all dainty food;
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our house in which wee dwell, and a kinde and liberall mother affording us all her riches and store at all times.
our house in which we dwell, and a kind and liberal mother affording us all her riches and store At all times.
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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;
3. The providence of God, who clotheth the grass, and decketh the earth: and will he not much more them that Fear him? Mathew 6. 4. The Justice of God in the Barrenness of the earth;
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A fruit of our fall and sin, and a just curse of the barrennesse of our owne hearts:
A fruit of our fallen and since, and a just curse of the Barrenness of our own hearts:
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A fruitfull land hee turneth to barrennesse for the sinnes of the inhabitants. From the earth wee may raise sundry instructions concerning our selves: 1. Matter of humility:
A fruitful land he turns to Barrenness for the Sins of the inhabitants. From the earth we may raise sundry instructions Concerning our selves: 1. Matter of humility:
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It being our common Mother whence we come, and whether we must returne. Dust thou art, and to dust thou shalt returne.
It being our Common Mother whence we come, and whither we must return. Dust thou art, and to dust thou shalt return.
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The same in the fading of flowers, withering of grasse, and the mowing it downe, put David in minde of the fading prosperity,
The same in the fading of flowers, withering of grass, and the mowing it down, put David in mind of the fading Prosperity,
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and unavoydable mortalitie of men, Psal. 90. 6, 7. Our matter is not iron, steele, &c. but grasse. All flesh is grasse.
and unavoidable mortality of men, Psalm 90. 6, 7. Our matter is not iron, steel, etc. but grass. All Flesh is grass.
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This sense of our mortalitie should quicken the care of immortalitie. 2. Heavenly-mindednes.
This sense of our mortality should quicken the care of immortality. 2. Heavenly-mindednes.
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Seeing the earth is but a pricke or a point in comparison of heaven, and so should it be unto us:
Seeing the earth is but a prick or a point in comparison of heaven, and so should it be unto us:
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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,
who would loose 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 metals, minerals,
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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,
and costly stones? And why conceive not we hence their nature? Her self would cover these from our eyes, that we should not Set our hearts on them,
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nor they hinder us from better things. 3. Love and labour after Gods Word.
nor they hinder us from better things. 3. Love and labour After God's Word.
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I see what paines men will take to digge and fetch out metals, as silver, gold, &c. why should not I digge deepe for wisedome,
I see what pains men will take to dig and fetch out metals, as silver, gold, etc. why should not I dig deep for Wisdom,
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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.
and esteem God's Word as gold tried by the fire, worth much pains and labour? Curae 2. 4. 4. I see the earth receiving seed, return abundant fruit, according to the cost and pains of him that manureth it.
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Oh where is the thankefull returne of fruits of grace, which I should bring unto God for his cost,
O where is the thankful return of fruits of grace, which I should bring unto God for his cost,
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and manuring of mee? Every good heart and good ground must doe so, Matth. 13. 8. Every faithfull soule,
and manuring of me? Every good heart and good ground must do so, Matthew 13. 8. Every faithful soul,
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as a fat soyle, must bee in some proportion answerable to the meanes, lest beeing often watered,
as a fat soil, must be in Some proportion answerable to the means, lest being often watered,
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and remaining fruitlesse, we be neere a curse, &c. Heb. 6. 7. We come now to particulars.
and remaining fruitless, we be near a curse, etc. Hebrew 6. 7. We come now to particulars.
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Looke upon the Plants and Trees. Look upon the Plants and Trees.
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1. And put thy selfe in mind, to become a tree of righteousnesse, the planting of the Lord.
1. And put thy self in mind, to become a tree of righteousness, the planting of the Lord.
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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.
2. Thou See the Tree stand firm upon his roots against winds and tempests: see thou be firmly rooted on christ, lest the blast of persecution shake thee.
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3. Thou seest the Tree well planted not onely greene, but fruitfull.
3. Thou See the Tree well planted not only green, but fruitful.
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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;
Art not thou as a tree planted by the Rivers of waters, in God's garden and orchard of grace? Hath not he warmed thy heart with his Sun of grace? and watered thy soil with fruitful showers? Dost thou now, not only become truly regenerate, moistened with the Spirit of grace, to make thee flourish and look green;
n1 xx pns21 p-acp dt n1 vvn p-acp dt n2 pp-f n2, p-acp ng1 n1 cc n1 pp-f n1? vhz xx pns31 vvd po21 n1 p-acp po31 n1 pp-f n1? cc vvn po21 n1 p-acp j n2? vd2 pns21 av, xx av-j vvi av-j vvn, j-vvn p-acp dt n1 pp-f n1, pc-acp vvi pno21 vvi cc vvi j-jn;
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but also bringest pleasant fruits unto the Lord? else looke for the axe to hew thee downe,
but also bringest pleasant fruits unto the Lord? Else look for the axe to hew thee down,
cc-acp av vv2 j n2 p-acp dt n1? av vvb p-acp dt n1 pc-acp vvi pno21 a-acp,
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and cast thee into the fire.
and cast thee into the fire.
cc vvd pno21 p-acp dt n1.
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4. I see a good Tree bringeth not fruits onely, but good fruits, and an evill Tree bringeth forth no good fruit:
4. I see a good Tree brings not fruits only, but good fruits, and an evil Tree brings forth no good fruit:
crd pns11 vvb dt j n1 vvz xx n2 av-j, cc-acp j n2, cc dt j-jn n1 vvz av dx j n1:
(3) text (DIV1)
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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:
No man gathereth grapes on thistles. By my fruits must I be known. A good and a bad Tree may bring forth leaves, and arms, and greenesse alike:
dx n1 vvz n2 p-acp n2. p-acp po11 n2 vmb pns11 vbi vvn. dt j cc dt j n1 vmb vvi av n2, cc n2, cc n1 av:
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so good and bad have many externall things alike in common, as wealth, name, beauty; yea, hearing, speaking, profession.
so good and bad have many external things alike in Common, as wealth, name, beauty; yea, hearing, speaking, profession.
av j cc j vhb d j n2 av-j p-acp j, c-acp n1, n1, n1; uh, vvg, vvg, n1.
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But good fruits from good juyce and sap, are proper to good and living rootes: I must examine the goodnesse of my fruites.
But good fruits from good juice and sap, Are proper to good and living roots: I must examine the Goodness of my fruits.
p-acp j n2 p-acp j n1 cc n1, vbr j p-acp j cc j-vvg n2: pns11 vmb vvi dt n1 pp-f po11 n2.
(3) text (DIV1)
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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:
5. I see fruitful Trees the more laden, the more they incline and bow themselves down near the ground, offering their fruit to every gatherer:
crd pns11 vvb j n2 dt av-dc vvn, dt av-dc pns32 vvi cc vvi px32 a-acp j dt n1, vvg po32 n1 p-acp d n1:
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So must I, the more fruitfull in grace, bee the more humble, and free, and beneficiall to every one that can gather any thing from me.
So must I, the more fruitful in grace, be the more humble, and free, and beneficial to every one that can gather any thing from me.
av vmb pns11, dt av-dc j p-acp n1, vbb dt av-dc j, cc j, cc j p-acp d pi cst vmb vvi d n1 p-acp pno11.
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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:
6. What particular can I behold, and not gather Some spiritual fruit? See I a Palm Tree? It is an image of a just man thriving by afflictions:
crd q-crq j vmb pns11 vvi, cc xx vvi d j n1? n1 pns11 dt n1 n1? pn31 vbz dt n1 pp-f dt j n1 vvg p-acp n2:
(3) text (DIV1)
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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.
The more weight the more growing, Psalm 92. 13. Look I upon a Vine? christ compareth himself to a Vine, John 15. and the faithful to the Branches Set into him.
dt av-dc n1 dt av-dc vvg, n1 crd crd n1 pns11 p-acp dt n1? np1 vvz px31 p-acp dt n1, np1 crd cc dt j p-acp dt n2 vvn p-acp pno31.
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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;
How many Meditations may one draw hence? Nay, the very Thorns and Briers teach us to beware of earthly and choking Cares, Lycia 8. 14. and pleasures which choke the Word, that the seed of God cannot thrive in their hearts;
c-crq d n2 vmb crd vvb av? uh-x, dt j n2 cc n2 vvb pno12 pc-acp vvi pp-f j cc j-vvg n2, av crd crd cc n2 r-crq vvi dt n1, cst dt n1 pp-f np1 vmbx vvi p-acp po32 n2;
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besides the sight of our sinne, in the abundance of them.
beside the sighed of our sin, in the abundance of them.
p-acp dt n1 pp-f po12 n1, p-acp dt n1 pp-f pno32.
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Aske the beasts, and every one of them will teach thee something, Iob 12. 7. All the beasts on a thousand hils are the Lords, Psal 50. In the Lyon, behold the Lyon of the tribe of Iudah, who foyled the roaring Lyon.
Ask the beasts, and every one of them will teach thee something, Job 12. 7. All the beasts on a thousand hills Are the lords, Psalm 50. In the lion, behold the lion of the tribe of Iudah, who foiled the roaring lion.
vvb dt n2, cc d crd pp-f pno32 vmb vvi pno21 pi, np1 crd crd av-d dt n2 p-acp dt crd n2 vbr dt n2, np1 crd p-acp dt n1, vvb dt n1 pp-f dt n1 pp-f np1, r-crq vvn dt j-vvg n1.
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In a Lambe, see the Lambe of God that taketh away the sinnes of the world.
In a Lamb, see the Lamb of God that Takes away the Sins of the world.
p-acp dt n1, vvb dt n1 pp-f np1 cst vvz av dt n2 pp-f dt n1.
(3) text (DIV1)
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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 Sheep, note the wandering disposition, Saiah 53. 6. And the duty to hear the voice of christ the Shepherd, and follow him, John 10.
p-acp dt n1, vvb dt j-vvg n1, np1 crd crd cc dt n1 pc-acp vvi dt n1 pp-f np1 dt n1, cc vvi pno31, np1 crd
(3) text (DIV1)
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In a Goate, a stinking creature, see the image of a reprobate, who shall bee set on the left hand, Mat. 25. 33.
In a Goat, a stinking creature, see the image of a Reprobate, who shall be Set on the left hand, Mathew 25. 33.
p-acp dt n1, dt j-vvg n1, vvb dt n1 pp-f dt n-jn, r-crq vmb vbi vvn p-acp dt j n1, np1 crd crd
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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;
In the Ox and Ass, to know our Master that feeds us, Saiah 1. In the Horse and Mule, indocible creatures, who cannot be taught by rules, but by overruling and bridling;
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(3) text (DIV1)
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see our untaught and refractarie nature: therefore let us not bee like them, Psal. 32. 9. In the little Emmet, see what providence and diligence thou art to use;
see our untaught and refractory nature: Therefore let us not be like them, Psalm 32. 9. In the little Emmet, see what providence and diligence thou art to use;
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(3) text (DIV1)
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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:
while time lasteth to lay up for time to come. Avoid laziness, and idleness, and know thy season, Curae 6. 6. In the contemptible Worm, trodden under foot:
cs n1 vvz pc-acp vvi a-acp p-acp n1 pc-acp vvi. vvb n1, cc n1, cc vvb po21 n1, np1 crd crd p-acp dt j n1, vvn p-acp n1:
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Consider the humility of Christ, who was as a worme and no man, Psal. 22. Let the same minde bee in you.
Consider the humility of christ, who was as a worm and no man, Psalm 22. Let the same mind be in you.
vvb dt n1 pp-f np1, r-crq vbds p-acp dt n1 cc dx n1, np1 crd vvb dt d n1 vbi p-acp pn22.
(3) text (DIV1)
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Thus shall wee use them as their Lords, when wee see the Lord in them.
Thus shall we use them as their lords, when we see the Lord in them.
av vmb pns12 vvi pno32 p-acp po32 n2, c-crq pns12 vvb dt n1 p-acp pno32.
(3) text (DIV1)
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And while we cannot bee beyond them in strength of body, quicknesse of senses, and swiftnesse of foote;
And while we cannot be beyond them in strength of body, quickness of Senses, and swiftness of foot;
cc cs pns12 vmbx vbi p-acp pno32 p-acp n1 pp-f n1, n1 pp-f n2, cc n1 pp-f n1;
(3) text (DIV1)
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wee shall be beyond them in discourse of minde, and in divine and spirituall contemplation. Looke on the Birds upon and about the earth, and consider from them all: 1. The providence of GOD;
we shall be beyond them in discourse of mind, and in divine and spiritual contemplation. Look on the Birds upon and about the earth, and Consider from them all: 1. The providence of GOD;
pns12 vmb vbi p-acp pno32 p-acp n1 pp-f n1, cc p-acp j-jn cc j n1. vvb p-acp dt n2 p-acp cc p-acp dt n1, cc vvi p-acp pno32 d: crd dt n1 pp-f np1;
(3) text (DIV1)
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they reape not, nor spin, and yet are fed:
they reap not, nor spin, and yet Are fed:
pns32 vvb xx, ccx vvi, cc av vbr vvn:
(3) text (DIV1)
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a Sparrow falleth not to the ground, without his will, Matth. 6. 26. [ Are not we better than they? ]
a Sparrow falls not to the ground, without his will, Matthew 6. 26. [ are not we better than they? ]
dt n1 vvz xx p-acp dt n1, p-acp po31 n1, np1 crd crd [ vbr xx pns12 vvi cs pns32? ]
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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.
2. In the Dove we have a Lesson of patience, meekness, innocency, simplicity, without wrath or revenge Matthew 10. 16. David mourned for sin, like a Dove.
crd p-acp dt n1 pns12 vhb dt n1 pp-f n1, n1, n1, n1, p-acp n1 cc n1 np1 crd crd np1 vvd p-acp n1, av-j dt n1.
(3) text (DIV1)
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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.
3. The Turtle, Crane, and Swallow, teach us Wisdom to know our seasons, Jeremiah 8. 7. Let us Learn to know the day of our Visitation.
crd dt n1, n1, cc vvi, vvb pno12 n1 pc-acp vvi po12 n2, np1 crd crd vvb pno12 vvi pc-acp vvi dt n1 pp-f po12 n1.
(3) text (DIV1)
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4. The Eagle, to flye unto Christ where ever he be, in earth or heaven, Mat. 24. 28.
4. The Eagl, to fly unto christ where ever he be, in earth or heaven, Mathew 24. 28.
crd dt n1, pc-acp vvi p-acp np1 c-crq av pns31 vbb, p-acp n1 cc n1, np1 crd crd
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5. The Henne brooding her chickings, puts us in minde of Gods mercy, in gathering us,
5. The Hen brooding her Chickens, puts us in mind of God's mercy, in gathering us,
crd dt n1 vvg po31 n2, vvz pno12 p-acp n1 pp-f npg1 n1, p-acp vvg pno12,
(3) text (DIV1)
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and stretching the wing of his mercy over us, Matthew 23. 27. Wee have no safety but under him;
and stretching the wing of his mercy over us, Matthew 23. 27. we have no safety but under him;
cc vvg dt n1 pp-f po31 n1 p-acp pno12, np1 crd crd pns12 vhb dx n1 cc-acp p-acp pno31;
(3) text (DIV1)
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wee lye open to prey and spoyle without him.
we lie open to prey and spoil without him.
pns12 vvb j pc-acp vvi cc vvi p-acp pno31.
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6. The Raven of the valley must put children in minde of their dutie towards their Parents,
6. The Raven of the valley must put children in mind of their duty towards their Parents,
crd dt n1 pp-f dt n1 vmb vvi n2 p-acp n1 pp-f po32 n1 p-acp po32 n2,
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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.
lest they pick out their eyes, Curae 30. 17. 7. The nests of Birds must put us in mind of our Saviors poverty, Matthew 8. 20. If we want such conveniences, we must be content as he was.
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(3) text (DIV1)
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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.
8. The taking of silly Birds in a net or snare, must put us in mind, to beware of hasting to sin, which is as if a bird should hasten unto the snare, Curae 7. 23.
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(3) text (DIV1)
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Looke upon the sea and fishes, and behold the wonders of God in the deepes.
Look upon the sea and Fish, and behold the wonders of God in the deeps.
vvb p-acp dt n1 cc n2, cc vvb dt n2 pp-f np1 p-acp dt n2-jn.
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1. Who is it, who calmeth the sea by his power, and by his 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?
1. Who is it, who calmeth the sea by his power, and by his understanding smites the pride of it? who measureth the face of the waters with a compass? Job 26. 10, 11. and Keepeth it from flowing over the earth?
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2. The sea is like unto God, an inexhaust fountaine;
2. The sea is like unto God, an inexhaust fountain;
crd dt n1 vbz av-j p-acp np1, dt vvb n1;
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for when so many flouds and rivers are run out, as so many thousand millions of creatures enjoy:
for when so many floods and Rivers Are run out, as so many thousand millions of creatures enjoy:
p-acp c-crq av d n2 cc n2 vbr vvn av, c-acp av d crd crd pp-f n2 vvi:
(3) text (DIV1)
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it is not diminished, but remaineth in the same fulnesse: for this is the river of God that is full of waters;
it is not diminished, but remains in the same fullness: for this is the river of God that is full of waters;
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Psal. 65. So the Lord is a sea of grace: the more he giveth, himselfe hath never the lesse.Psalm 65. So the Lord is a sea of grace: the more he gives, himself hath never the less.
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(3) text (DIV1)
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3. I see all rivers runne into the sea, and pay a tribute to that whence they doe receive:
3. I see all Rivers run into the sea, and pay a tribute to that whence they do receive:
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(3) text (DIV1)
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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;
So, as all is from God, all must return to him by Way of thankfulness. 4. I see the sea obey his maker, keep his bounds and banks;
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(3) text (DIV1)
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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:
I must Fear God, show my Obedience, stand in my vocation, Jeremiah 5. 22. 5 I see in the sea a map of the misery of men life; it flows and ebbeth:
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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.
seldom is the sea quiet, but After a little Cam, a tempest Riseth suddenly. So I must look for storms upon this sea of so troublesome a world.
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6. In the Sea are innumerable creatures, small and great: there walke the shipps, there play the Leviathans;
6. In the Sea Are innumerable creatures, small and great: there walk the ships, there play the Leviathans;
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(3) text (DIV1)
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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:
Some of which have been found sixe hundred foot long, and three hundred and sixtie foot broad all which shows the power, Wisdom, and providence of God:
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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.
for all these do wait on thee Oh Lord, Psalm 104. 25. 7. In the Fish, it will not be fruitless to Consider what Miracles God hath wrought by them.
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(3) text (DIV1)
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Ionah saved by a fish: two fishes multiplyed by Christ, to feede five thousand men, besides women and children:Jonah saved by a Fish: two Fish multiplied by christ, to feed five thousand men, beside women and children:
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(3) text (DIV1)
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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:
how christ made himself known by a great draught of Fish, Mathew 17. 27. 8. When I see Fish caught in a net, or hook unawares:
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Consider the folly of men taken by baites of pleasure;
Consider the folly of men taken by baits of pleasure;
vvb dt n1 pp-f n2 vvn p-acp n2 pp-f n1;
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and thinke no more of their time, but are taken, as fishes, in an evill net, Eccles. 9 12. 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;
and think no more of their time, but Are taken, as Fish, in an evil net, Eccles. 9 12. 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, Matthew 13. 47. and of Ministers the Fishers of men, Matthew 4. 19. and of the pulling men out of the sea of the world, by the power and preaching of the Gospel;
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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.
as is showed in that Prophetical vision of Ezekielem 17. 9, 10. Thus have we showed how all earthly things may minister heavenly meditations to heavenly minds.
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1622
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.
How a good man will and may Easily fallen out of earthly talk into heavenly for when he minds heaven, and the carnal man earth; both Are in their elements.
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1623
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
The fire of the one, namely the spiritual man, heaves him upward, and the earth of the other Presseth him down, and burieth him alive
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(3) text (DIV1)
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1624
Wee have seene by the former discourse, that no man wanteth Preachers to helpe him towards GOD.
we have seen by the former discourse, that no man Wants Preachers to help him towards GOD.
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(3) text (DIV1)
569
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1625
Every Creature may be a Preacher to him, in whom the spirit first inwardly preacheth:
Every Creature may be a Preacher to him, in whom the Spirit First inwardly Preacheth:
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(3) text (DIV1)
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1626
& wee may take notice how barren & fruitles our mindes are, & how frothie our speeches by our owne defects.
& we may take notice how barren & fruitless our minds Are, & how frothy our Speeches by our own defects.
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1627
God is not wanting to us neither in his Word, nor in his Works, neither in the Scriptures, nor in the creatures;
God is not wanting to us neither in his Word, nor in his Works, neither in the Scriptures, nor in the creatures;
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(3) text (DIV1)
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1628
but is stil teaching, counselling, admonishing and justly condemning those that in both remaine untaught.
but is still teaching, counseling, admonishing and justly condemning those that in both remain untaught.
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1629
Wee will conclude the Treatise with the words of Iob; Behold these are a part of his waies,
we will conclude the Treatise with the words of Job; Behold these Are a part of his ways,
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(3) text (DIV1)
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1630
but how little a portion heare we of him? and who can understand his fearefull power? FINIS.
but how little a portion hear we of him? and who can understand his fearful power? FINIS.
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(3) text (DIV1)
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