hee were only an instrument to helpe us to save our selves this were to cease to bee a second creator But Christ remaineth a Saviour and hath not resigned his worke over to us to bee Saviours of our selves Conclus 3. Nothing in us either in being or foreseene to bee in us was any cause of Gods decree thus to create us the second time more than the first for Creatio est causa totius entis that is Creation is the cause of the whole beeing secondly what faith or good workes could bee foreseene in them who were all in a forelorne and lost estate All the sonnes of the first Adam must needes bee beheld in the state of sin and death before the second Adam take them in hand thirdly Non ens nihil agit adens that is That which hath no beeing doth nothing to a beeing How can that which hath no beeing at all perswade to the being of it selfe Concl. 4. Neither the Word nor Sacraments have any power in themselves to conferre grace This were to Idolize them and to set them up for gods The Minister may allure and perswade grace but Gods power must worke it For what is Paul what is Apollos if God give not the increase In the ministery may bee suavis motus but in God only is fortius tractus that is in the ministery is a sweet motion but God onely strongly drawes us and then wee run after him Cant. 1. 3. Objection The Gospel is the power of GOD to salvation Rom. 1. Answer That is only when the Lord in it putteth forth this creating power else it becommeth a savour of death unto death For in this ministery God onely must bee depended on for working and increasing of Grace He must bee of infinite power that can conferre grace for it is a creation Is creation to bee ascribed to any power which is not almighty Gods grace raiseth dead men in sinnes can any but the almighty power do this It rescueth us from the strong man that keepeth hold till a stronger come and must it not bee an almighty power that must doe this It lifteth us to an unutterable glorious estate in heaven must not this be the working of an almighty power Esteeme therefore the ministery Gods instrument but all the power to be from God as in Lazarus raising the principall efficient was Gods Almighty power the voyce was his instrument which power by his voyce restored the spirit of naturall life to this dead body Conclus 5. It is not in our owne power to repent when wee will nor so soone done as wee thinke nor so easie a thing as most conceive For it is a creation a worke of almighty power A worke of as much difficulty to make a new heart as a new world There needeth no such power to worke such a fancie as men dreame Repentance to bee to this worke the same power is required as commanded light out of darkenesse the same power which raised Christ out of the earth and lifted him to heaven Colos. 1. 12. Tellest thou me that thou canst repent when thou list I will assoone beleeve thee to tell mee thou canst make a world when thou listest Conclusion 6. Whosoever is a new creature may finde in himselfe the effects of this mighty power When God had created the world a man could looke nō where but hee should espie the effects of God his Almighty power in severall kindes of creatures First a number of things which were dead were now quickned with life so must every new creature bee called effectually out of the death of sin and finde in himselfe a new life that he may truly say after a sort as Christ I was dead but am alive Revelat. 1. 18. Though it be with him as it was with Lazarus after hee was raised that hee carry a while the bands and napkins of death about him yet hee hath heard the voyce of Christ quickning him and hee is alive againe Secondly Gods power appeared in inlightening of the world at first so must thou finde this second creation powerfull in the understanding changing it and inabling it to discerne the things of God though contrary to sense and nature yea foolish and absurd to reason Every new creature must truely say with the blinde man Iohn 2. Where as I was blinde I am sure I see and get his eyes daily cleered to see Gods favour smiting killing to espie righteousnesse in a cloude of miserable earth heaven in the midst of hell In looking upon the creatures the nearer Adam could behold them the more did the power of God shine in every part of every creature so in this new creature The greatest power is most observable in the most noble faculties and abilities Thirdly what a power discovered it selfe in the change of that confusion in such rankes or orders of the creatures And no lesse power is seene in the change of the new creature Of a Lyon hee is become a Lambe of a proud rebell hee is become humble and lowly as hard a thing as it is for a Cammell to passe through a Needles eye a stronge is come to cast out those confusions of lust and concupiscence once so powerfull commanders over us Fourthly What a power is discovered in upholding the creatures in their kinde so here in the new creature to continue and uphold the worke of grace in the middest of our corruptions is as strange and powerfull as to make fire burne and increase in the water Fifthly what a power is put forth in ordering the severall wils of the severall creatures So in the new Creature who readily denyeth his owne will reason wisedome liberty life and all to give up it selfe to Gods will in all things How marveilous is it that of so rebellious a will it should bee framed to cheerefull obedience of Gods commandements thinking none of them grievous Sixthly what mighty and divine power is that that over-ruleth all the motions of the creatures which else would turne to the dissolution of the whole The same is put forth in the motions of the new creature inward and outward To quicken us with heavenly desires and affctions is not lesse wonderous than to see lead flying upward or iron float on the water as to love GOD and his Word and ministers all which set themselves against the swinge of corrupt nature of his deare and profitable sinnes To make Gods ordinances worship Sabbath his delight to which hee was as heavy as a Beare to a stake To rejoyce in losses and crosses for Christ rather than feare them which nature in times past hated above hell To hate the workes of the flesh which formerly were meate and drinke and sweet morsels under the tongue and thought it as necessary as water to a fish Here is Digitus Dei Gods finger a workemanship of God a new creature Seventhly how mightily did Gods power manifest it selfe in over-comming all
A MAN IN CHRIST OR A new CREATVRE To which is added a Treatise containing Meditations from the CREATVRES By THOMAS TAYLOR D. in Divinity The Fourth Edition LONDON Printed for J. Bartlet at the gilt Cup in Cheapeside 1635. A Man in CHRIST OR A New CREATVRE 2. Cor. 5. 17. If any man be in Christ let him be a new creature IN the first Adam all the sonnes of Adam had an happy estate in which while hee stood we stood and enjoyed the whole image of God and all perfections which humane nature was capable of and when he fell wee fell and with him lost the whole estate of grace and glory And so are fallen into an old ruinous condition of the old Adam which threatneth us dayly with deserved destruction and thrusteth us under the Regiment of death Now for our repaire out of such misery hee that made us at first must make us a new and give us a new stocke and estate by transplanting us out of the old stocke into a new roote and by removing us out of the old Adam and setting us into the new Adam Iesus Christ The meanes whereof this Text will teach us In the which there are two generall points first the estate of a man converted Hee is in Christ secondly the note of such a covenant Hee is a new creature To open the former there are sundry questions Quest. 1. How a man is said to be in Christ. Answer Two wayes first as a man or creature secondly as a member or new creature First as a man or creature among others hee is so both in respect of creation and preservation The former because every man is said to be created not only by him but in him as hee is the beginning of all the creatures of God The latter because every man subsisteth in him Col. 1. 16 17. For he is not like the Carpenter that maketh an house or shippe and leaveth it to the winde and weather when hee hath done but hee abideth with his creature to continue and uphold it in its being which else would suddenly fall to nothing According to Act. 17. verse 28. In him we live and move and have our beeing and not only by him Secondly But our Text speaketh not of that but of the second beeing in Christ namely as a member And thus onely the Church is in him And as a member one is said to be in Christ two wayes First externally onely as an outward member of the Church and in the judgement of Charity of which number are such as professe Christ and joyne with the members in outward profession of Religion and use of the meanes Of the which reade Iohn 15. 6. Secondly inwardly and effectually which is when first a man is knit by faith to the head himselfe secondly by love to all the members even invisible thirdly by outward profession to the visible Church and produceth fruits of this inward union with Christ. And of this our Text here speaketh For hee that is thus in Christ is a new creature so are not the others The second question is How commeth a man to bee in Christ Answer By the straight union and communion betweene Christ and the Christian who are farre nearer than friends or men that dwell together in one house For Christ and the Chrian dwelleth not one with another but one in another As it is in the naturall body the being of a member is not properly with the head but in the head so in the mysticall body the being of the beleever is in Christ the head And as the beeing of the Branch is in the roote so it is betweene Christ the Vine and the beleevers who are the Branches Iohn 15. This straightnesse of union commeth from the straightnesse of the band which is first on Christ his part namely his spirit of fortitude put into their hearts Secondly on our part which is our faith by which wee are set into Christ. Faith onely giveth a beeing in the second Adam God offereth in his covenant of grace Iesus Christ to bee the head and Saviour of his body Faith receiveth this offer and putteth our name into the deede onely faith draweth and sucketh vertue from Christ and Rom. 11. 24. Thou art grafted in by faith Object But Christ is in us how can we then be in Christ Answ. This beeing in Christ is Relative for we connot be in him but he must be in us 1. Iohn 3. 10. Hee that keepeth his commandements dwelleth in him and he in him But it is with this difference He is in us and abideth in us by his spirit and by upholding grace in us Wee are in him by faith and by the exercise of grace and those two are inseparable Object But Christ is in heaven how can we bee in him and not be there Answ. If our being in Christ were after a corporall manner then to be in him wee must bee locally in heaven as hee is But this conjunction is spirituall and the meanes of it which is faith is spirituall not hindred by distance of time or place from this most straight union Thus Abraham by faith saw the day of Christ and was in Christ sundry thousands of yeares before Christs incarnation for he that is joyned to the Lord is one spirit and the beleever is now in heaven after a spirituall manner where Christ is 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 namely in his Sonne Iesus Christ the same is very God 2 Cor. 12. 2. I know a man in Christ c. Reason 1. Because they stand not onely in generall relation to Christ as other men and creatures doe which are subject unto him as their Lord but in nearer and speciall relation as they are members of his body for all which hee is most tender and carefull as a most loving and respective head Secondly from this union floweth all the efficacie of his merits upon us for nothing can proceed from Christ to us till wee be in him but being set into him wee partake in all that Christ hath as a loving husband first communicateth himselfe and then all he hath with the wife of his bosome Hence it is that Christ being elected of God wee are elected in him Ephes. 1. verse 9. And Christ being acquitted from our sinnes wee are justified in him for being found in Christ as Philippians 3. 11. his righteousnesse is imputed unto us If Christ be rich and have treasures of wisedome and grace the Christian cannot be poore For in him we are made rich â— Cor. 1. 5. Ephe. 4. 27. Which riches is Christ in you Thirdly as all the promises of God are made in Christ who is the foundation of them all so they are made good onely to them that are in Christ 2 Cor. 1. 20. In him are all the promises Yea and Amen but to whom even to the heires of
promise and who be they even Abrahams seed the faithfull posteritie of faithfull Abraham Gal. 3. 10. Fourthly by being in Christ the Christian hath a sure estate First in this life strength and assurance in temptations tryals and dangers to bee upheld unto victorie 2 Cor. 12. 2. I know a man in Christ and vers 9. My grace is sufficient for thee Iohn 10. The sheepe of Christ can none plucke out of his hands his estate is not lyable to casualtie no cheater nor robber shall defraud him of it Secondly in death hee hath hope and assurance in which state hee is a member of Christ and hee that sleepeth in Christ perisheth not nay being in Christ but he shall be made alive againe 1 Cor. 15. 18 22. 1. Thes. 4. 14 18. Thirdly in that day of judgement hee shall stand with boldnesse 1 Ioh. 2. 28. Little children abide in him that when hee shall appeare we may be bold and not ashamed before him at his comming Vse 1. Labour to know thy selfe in this happy condition else is Christ appeared in vaine unto thee the whole Gospel is in vaine unto thee Quest. But how may I know this namely that I am in Christ First hast thou disclaimed thy owne righteousnesse and given thy selfe wholly unto him Phil. 3. Paul could not be found in him till hee had disclaimed his owne righteousnesse and esteemed it as dung Papists cannot be in Christ because they doe not this Hast thou denied thy selfe thy head did so Takest thou up the Crosse daily so did hee Canst thou abide to crucifie the flesh and lusts of it thy head was crucified but if thou canst not take thy selfe short in carnall delights nor renounce the fashions of the world nor abide the doctrine and practice of mortification never say thou art in Christ can a member be so contrary to the head Gal. 5. 24. The second note is subjection unto Christ as a head The most gracelesse men in the world yea the devils are subject unto Christ as a Lord but art thou subject as a member unto such a head Quest. How is the member subject unto the head Answ 1. Sweetly and willingly not by force and compulsion Now aske thy selfe Is Christs yoake irkesome and tedious Are his commandements grievous Is it grievous unto a member to obey the head into which it is set Secondly universally it doth all that the head enjoyneth Art thou subject in some commandements but not in others Thou canst forbeare murther adultery drunkennesse but must sweare lie prophane the Sabbath spend thy time idly which is given thee to repent in Doe the members thus picke and chuse with the heads commands Thirdly sincerely in all things seeking the good of the head above it selfe a member will venture it selfe to be cut off for the safety of the head Now what is thy aime in thy subjection is it thy owne name reputation thy wealth or ease or any base respect how doth a member neglect it selfe for the head Fourthly constantly A member is never weary of obeying the head but how fickle and inconstant art thou in the wayes of God Thou wilt obey on the Sabbath but wilt not be tied to daily duties some occasions must give thee dispensation If some seasons of the yeare can win of thee to cast off thy calling and live like an Epicure eating drinking scorning gaming chafing coveting swearing and the like Is this to be in Christ The head setteth thee on no such worke and if a man be not commanded by Christ in his actions hee may easily know who is his master and pay-paster What man dare goe to God for such workes to have them rewarded The third Note He that is in Christ and abideth in him there is no abiding for sinne 1 Iohn 3. 6. Hee that abideth in him sinneth not Quest. Is there any that sins not Answ. 1. He sinneth not studiously he purposeth not sin but holdeth a resolute purpose against it Hast thou this note of Christ his being in thee that thou sinnest not who canst deliberate and purpose and willingly venture on sinne Secondly he sinneth not willingly namely with his whole will and full consent for the will so farre as it is renewed is not gained to his sinne but striveth relucteth and resisteth Thirdly hee sinneth not affectedly or with full delight in sin hee sinneth sometimes but if I have delight to sinne saith Dauid God will not heare me hee sinneth but loveth not his sinne but hateth what hee doth canst thou love thy sinnes and lusts and delight in workes of darkenesse in thy selfe or others Christ abideth not in thee Fourthly hee sinneth not deadly or not to death he abideth not in his sinne in whom Christ abideth his sin hath after it three things 1 Sorrow and griefe that hee hath sinned 2 Care to rise and recover himselfe 3 Feare not to sinne againe Canst thou run on in sin without remorse without returning without care of repentance or feare of Gods justice canst thou turne head against the wayes of God and good men desperately as if thy conscience were turned into a rotten post Thinkest thou that so living a roote can admit such dead branches or can the surpassing holinesse of Christ the head receive into it such rotten and gangrenous members No no tye thy selfe by a thread of profession so long as thou wilt unto this stock thou wert never ingrafted as yet that bringest such wilde and unsavory fruits Rom. 8. 10 If Christ be in you the body is dead because of sinne but the spirit is life for righteousnesse that is the spirit liveth by grace and manifesteth that life in motions of grace and holinesse And a plaine marke of a man in Iesus Christ is that in Rom. 8. 1. He walketh not after the flesh but after the spirit Fourthly hee that is in Christ and abideth in him the Word of God abideth in him for these two are inseparably joyned Iohn Chap. 15. verse 7. If you abide in mee and my Word abide in you And this is made a sure signe of our being in Christ 1 Ioh. 2. 5. Hee that keepeth his Word in him is the love of God perfect By this we know that we are in him This is more than to heare the Word than to understand it or to retaine it as many doe who can entertaine it as they do strangers for a meale or a nights lodging or a short time but it must abide as an in-dweller for wee dwell no longer in Christ than his Word dwelleth in us 1 Ioh. 3. 14. Hee that keepeth his commandements dwelleth in him and hee in him And on this condition onely he commeth in and dwelleth in us Iohn 14. 23. If any man love mee and keepe my Word my Father will love him and we will come into him and dwell with him Wee heare many good things but we heed and hold but a few and those few but a little while as riven
sinnes even those which himselfe doth small and great he spareth none Nay he hateth his life and loveth it not to the death in comparison of Christ. These are strange affections but inseparable to the new Creature Fifthly new senses a new 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 and rellish of the things of God A new smell to savour the things of the spirit Rom. 8. 5. which before were unsavoury and tastelesse A new feeling hee feeleth the worke of the Word and Spirit in him hee feeleth a sweete apprehension of remission of sins and Gods favour in Christ hee feeleth the peace and joy of a good conscience and fellowfeeleth the affliction of his brethren Sixthly a whole new estate hee is in state of regeneration and in state of salvation being before in state of death and damnation A new name Esay 62. 1. Being married to Christ is called by the husbands name Christian. A new language of Canaan he is of a pure language Hee hath new food new milke from the breasts of the Church Mannah from Heaven to grow by Every creature hath his proper foode to live by so here he hath new raiment to cloath him the righteousnesse of Christ the elder brother new attendants and servants to keepe him in his way the Angels Psal. 34. A new and living way by Iesus Christ to walke into heaven contrary to the way of the world Seventhly a new death not of his soule in sin as before but of sinne in his soule Nay his body dyeth not the common death of all men but a new death sanctified seasoned in the death of Christ yea more he hath a new grave and buriall of sinne in his soule and his body is layd in a Tombe wherein never wicked man was layd al perfumed in the buriall and grave of Iesus Christ. Here is a new Creature all new 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 First the spring or rise of the new Creatures Motion is from within all hee doth is from the spirit within him The Old mans Obedience is from without hee beginneth at his finger ends is drawne by outward inducements hee setteth his service to sale to the view of men as a clocke that worketh not from within but is moved by plummets and weights without But the new Creature performeth new Obedience from a new ground he hath not onely Spiritum adstantem but assistentem that is hee hath not the presence of the spirit only but his assistance Of all sins hee shunneth the most inward and spirituall of all judgements hee most dreadeth inward and spirituall of all places hee would have his heart within sweetest cleanest and best trimmed Secondly the matter of his Obedience is grounded in the Word either in some precept generall or speciall or in some example in all his motion hee looketh to the rule as the Israelites to the cloud hee hath a new commandement to observe Iohn 13. from a new Master whom his desire is to please in all things which cannot be in any thing but commanded by himselfe Thirdly the manner of his motion is new and diverse from other men yea from himselfe A beast may doe the same things that a man doth eate drinke sleepe but the manner is not the same A wicked man may doe some things that are good and commanded as hearing reading praying fasting but hee slubbers it over and contenteth himselfe to doe it in any fashion to get it over But a new Creature aimeth as much at the right manner of doing as the thing it selfe The maine difference in the manner of doing betweene the old and new creature is in two things 1 As every Creature hath his severall delight in his proper action so the new Creature doth duties with delight freedome cheerefulnesse The Bird delighteth in singing so the new Creature delighteth in his new motion and the Commandement is not a burthen 2 As every Creature is uniforme in his proper action it doth them all alike every where so the new Creature is the same in his obedience every where Ioseph is Ioseph in the dungeon as well as in the top of the Kingdome Iob is Iob on the dung-hill Fourthly the end of his Motion and Obedience is new Gods glory directly as the glory of God shareth in all the workes of the Creation Rom. 1 〈◊〉 The Heavens declare his glory and the Earth show his handy workes Much more this new Creature in his motion expresseth the glory of God Carnall men are like blazing-starres which so long as they are fed with vapours shine as if they were stars but let the vapours dry up presently they vanish and disappeare So so long as earthly vapours of profit preferment vaine-glory feed naturall men so long they appeare in motion and shine as starres but no longer But the new Creature is of anothet mould he is a new wonkemanship that will serve to the praise of the glory of the grace of the workeman Ephes. 1. 6. The third point is How may a man become a new Creature The Text saith Let him be a new creature as if it were in our power to be so or not to be Answ. This implieth our dutie not our abilitie of our selves Our duty is to labour after this new creation to get into this new estate and to be sure wee have our being in grace secondly the Text speaketh of one in Christ whose will is freed in part Ob. But how can I seeke a being in grace having no being in it I can resist it but how can I helpe it forward can a dead man move to life Answ. 1. All such places as Ier. 4. 4. doe shew us 1. what wee cannot doe 2. what wee ought to doe 3. what we must attaine by grace 2 The Lord who doth the wole worke of creation doth it not so immediatly as hee did the creation of naturall things but ordinarily useth meanes sanctified to this worke God that made us without our selves will not save us without our selves nor worketh in the elect as in stockes and stones but as in reasonable instruments First hee hath appointed meanes for our regeneration and salvation secondly commandeth us to use them thirdly promiseth that in the right use of them hee will put forth his mighty power upon his own meanes Therefore thou maist present thy selfe to the meanes and submit thy selfe unto Gods ordinances beware of thrusting away the offers of grace No man can helpe himselfe into life but being quickned by God knoweth that he liveth and doth the actions of life Quest. But how can I having no grace seeke after grace in the meanes Ans. No man can seeke grace but by grace but being
frame of life answerable to that calling but contrary to the world The defence is worse than the fault The last Vse is a ground of consolation to all Gods children in that they are new creatures The priviledges of the new creature are like that white stone and the new name Revel 2. 17. which no man knoweth but hee that receiveth it The stranger entereth not into his joy I speake now of childrens bread which is not cast to dogs and of things that are riddles to the greatest part of the world It could not be but that men in hearing what honour all the Saints have in their new estate should reach at them as men ravished if the vaile were not over our hearts as over the Iewes when Moses was read But the covenant was ever sealed amongst the disciples These priviledges of the new creature are in respect First of their renovation and newnesse and this both of their nature and condition First hee hath attained a new and divine nature 2 Pet. 1. 4. And this both in respect of a new father and a new image For wheras we be children of wrath of disobedience and of our father the devill whose workes wee doe Iohn 8. and by nature the seed of the wicked wee by the second creation become the sonnes of God the seed of Christ and Gods very off-spring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 28. For now of his own good will he begate us by the Word of truth Iames 1. 17. and what a dignity and honor is this to be Gods children Kings children Seemeth it a small thing saith David to be sonne in law to a King what am I or what is my fathers house to be sonne to a King In the first creation thou sayest to corruption Thou art my father in the second thou sayest to God Thou art my father 1. Iohn 3. 1. And secondly whereas wee beare the image of the first Adam in sinne and corruption and by sinne no childe can be liker his father than wee are like the Devill By this second creation wee attaine a new image of the second Adam wherein we resemble our heavenly Father Oh what a forlorne estate was that in the first Adam wherein the image of God by the fall became as a dead child having some lineaments and image of the father but a loathsome and rotten carkase left onely as a monument of that image which once was there to leave them without excuse Rom. 1. 20. But now wee are renewed to the Image of God againe which the Apostle placeth in first knowledge secondly holinesse and righteousnesse For knowledge whereas in the first Adam wee are as blinde as Moles our mindes are in darknesse more miserable than that of Egypt a comfortable light of saving knowledge is created in our mindes which are renewed in knowledge A Sunne of grace and righteousnesse is risen to us and our eyes are open to behold it A sanctified knowledge not of the History of Christ but of the vertue and power of Christ in our owne new workmanship Not a speculative but a feeling knowledge not like that of carnall men and hypocrites whose knowledge of the truth reflecteth not on themselves being like to stone vessels which hold sweet waters but are not sweetned by it but it is a knowledge changing the minde and man into it selfe 2 Cor. 3. 10. And for holinesse the Saints carry upon them the image of God both inwardly and outwardly In the soule the new Creature resembleth God himselfe in holy wisedome truth purity and so in many his most holy attributes and in holy affections Loving where God loveth approving what hee approveth hating what he hateth delighting in the persons most in whom God most delighteth shewing kindnesse patience mercy even to enemies as the Lord himselfe doth And for outward holinesse of obedience and conversation whereas when hee was in the old Adam hee walked in the wayes of the world without God and without hope expressing the old Adam in all bad customes and habits of sinne and the man being wholly dead in sin onely his sin was alive Now being a new creature he beareth holines written in his fore-head as being made a Priest unto God A new man hath new manners new obedience new carriage and conversation he now walketh after Christ the most absolute patterne of all purity and holinesse Oh what a comfortable change is here for whosoever beareth this image of God in any measure are deare unto the Lord how pleasing is it to a father to see his owne favour countenance and conditions upon his children and commonly children that most resemble their father are dearer unto them Secondly this renovation is unto a new condition and this in a new Covenant Life Inheritance First for the first 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 he is whetting his glittering sword upon the edge of which we cast our selves Our necks are laid on the blocke and all ready to execution hee pleased to grant us a pardon and renew with us another covenant of grace whereby hee hath both discharged the offence and released the punishment and yet more bestoweth righteousnesse upon us and entereth into perfect reconciliation beholding us as friends Iames 2. 23. Abraham was the friend of God as a man after his owne heart so David Act. â—3 22. as beloved of God Let the new creature cast out the spirit of bondage to feare now thy sins are forgiven the Law satisfied Gods wrath appeased all old bonds discharged go in peace Secondly for the second whereas all the sonnes of Adam were altogether dead in sin neither was it possible that our first Parents being altogether dead to God and without the life of God could convey any life of God to their posterity no more than a roote or stocke of a tree altogether dead could beare any live branches no more than men and women naturally dead can bring forth living children What an happy change is made in the new creature by regeneration and incorporation into Christ who hath abolished death and brought life and immortality to light by the Gospel 2 Tim. 1. 10. And who hath quickned us being dead in sins and trespasses Ephes. 2. 4. Now what a distance is betweene life and death especially life to grace and death in sin So much is the comfort of a new creature above a man unregenerate Object Alas I finde not this life of God but am assailed and daily foiled by sinne Answ. Our life created in Christ is not altogether perfect in this world but some remnant of the old Adam will still bewray it selfe For as in a field the dead carkases remaine to shew what a victory is atchieved so the carkases of sinnes remaine to shew what a victory we have by Christ but without life and power to conquer us or if any life be in sinne
light without light and can I know God without Gods teaching 2 I see the more light the Creature hath the more excellent profitable and usefull it is the Starres more excellent than stones for their light the Sunne than the Starres Of stones the more light and shining the more price and value and vertue are they of So should I thinke of my selfe the more light of God and grace I can get sure the more worthy I am and of others as they excell in knowledge and grace so should I thinke of them as of stars which differ in glory according to the proportion of their light 3 I see the greater light obscure the lesse and it is absurd to light a candle to the Sunne Why then should I sticke unto worldly wisedome worldly comforts earthly contentments which are as candles to the Sun the great light of the day of heavenly wisedome spirituall comforts durable contentments 4 I see the light bringeth comfort and refreshing draweth all eyes unto it all Creatures follow it but hatefull Bats and Owles c. When I have slept all night the light wakeneth mee raiseth me to the actions of the day Oh what joy bringeth it to the soule when God sheweth himselfe lightsome to it should not his glorious light be the sweetest object of the eye of my soule Why should not this light awaken my soule and raise mee from the sleepe of sin and lusts If light goe away darkenesse succeedeth in darkenesse none can see the way before him O therefore why should not I lay fast hold of the Lord who is my light and walke in his light by which alone I can hold the plaine and direct way to eternall life and light 5. I see the light in an instant presenting it self as the lightning is suddenly dispersed from one side of heaven to another If I be in darkenesse and desertion the Lord my light can and will suddenly present himselfe with joy and comfort to my soule 6 Was I darkenesse now I am light in the Lord that is enlightned by the Word of truth 2. Enlightening others by holy instruction and conversation Thus we must be wary and walke as in the light In the Heavens consider wee all the light bodies as the 1. Sunne 2. Moone 3. Starres These rightly considered will bring much light to the eyes of the minde and though we have in the Church a superiour meanes by the voyce of the Scriptures yet wee may not despise the day breake because the noone is brighter Quest. But why doth the Prophet here not mention the Sun but the Moone and Starres Ans. When a man beholdeth the Moone and Stars the Sun is absent as in the night It seemes it was his manner to walke forth in the night season to behold and contemplate the Lords greatnesse and goodnesse in these servants of the night and wee should finde some times of the night not unfruitfully spent if wee would take up this practice But if the glory of God shine so much in these obscure lights and if David could so teach and admonish his heart by them how much more by the brightnesse of the Sunne And if David by day looke upon the Heavens as Psalme 19. 1. he can say The Heavens declare the glory of God because in them hee hath set a Tabernacle for the Sunne which commeth forth as a bridegroome out of his chamber arraied with nuptiall and glorious garments turning all eyes towards him and as a Gyant strong and speedy to make a swift and long course such as even our thoughts want wings to follow 1 When I behold the Sunne in his wounderfull magnitude being an hundred sixty and sixe times at least bigger than all the vast body of the earth how can I choose but be ledde unto the Lord and say Great is the Lord great is his power and there is no end of his goodnesse For how much greater is the Creator of the Sun and Heavens than the things created 2 When I behold the pulchritude and brightnesse of the Sunne which is such as blindeth and destroyeth my sight as too weake to behold it what infinite light and brightnesse must I conceive in the Father of lights in that bright and eternall Sunne who never setteth in whom is no shadow of change who can but here admire at the majesty of the Creatour 3 When I behold the Sun ever in his motion never standing still but by miracle never slacking his motion but alwayes keeping the same pace should not I learne to be constant in my motion never to be idle or make stop in my course or duty 2 When I see that God himselfe and his Word is as the soule and spring of the Suns motion hee commandeth him to come forth as a Gyant to run his race hee can stop him in his race and by a word command him to stand still or runne backe I must learne hereby to be sure that Gods Word as a soule giveth life to my actions my motions and courses I must move where his word bids mee I must stand and be every thing at his word 3 When I see the Sun in his motion keepe his bounds and zodiacke never going without his owne line but precisely keeping his course and not so much as slugging therein must not I learne hence to containe my selfe within the bounds of my calling and his command 4 When I see the Sun in all his motions carry heate light comfort and direction and is the chiefe ornament of this inferiour world and that he goeth no where but the world is better for him should not I in all my course strive to be profitable and by the light of my conversation be comforting directing and shining to others in good workes And when I see the Sun impart his light and shine unpartially on good and bad I must learne to doe good to all good bad friends enemies envying my light to none no more than the Sun doth his to any 4 Doe I see the Sun set every day and rise every day Salomon would have me see therein my owne misery and vanity Eccles. 1. 4. Thus hath the Sunne continued his course for many generations But I rise but once and have but one day of naturall life allotted me and if my selfe and others once set and the night of my life be come there is no more returning to this life 5 I see this glorious sun sometime clouded sometime eclipsed and this calleth on me to see the eclypse of heavenly light in my selfe my sin hath reached unto heaven and often inverteth even the order of nature in obscuring light bodies for light bodies not to shine is besides their nature As in the death of Christ God would let the world see her sinne in crucifying the Sonne of God Never see the Sunne hide his comfortable presence but confesse thou deservest never to see it any more 6 I see sometime the Sunne by his extreame heate