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
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
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
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
us and wee shall walke in that blessed and celestiall light there is no more need of earthly comforts that blessed Sonne shall drowne and swallow up all the lights of these candles and of the Moone it selfe As that holy woman and martyr going to her death said I am now going to a place where money beareth no mastery Rev. 21. 23. that City hath no neede of the worlds Sun nor Moone for the glory of God and the Lambe are the light of it Now wee proceed to the Starres of the firmament the handmaides of the Queene of heaven who in their nature call us all to the knowledge of God And by the teaching of grace they all may be as the starre that led the wise men to Christ. In them let us consider The unconceiveable magnitude of them the swiftnesse of their motion their secret but admirable efficacie and influence and all this to be put forth or restrained at the Lords pleasure must needs argue him to be wise of heart and strong of power Iob 9. Verses 4 7 9 10. to order so great things and unsearchable yea marvelous things without number Adde hereunto the multitude of them which thou canst not number the force and power of them as mighty armies for the execution of the Lords justice and mercie which thou canst not reach All this leadeth us into the sense of our owne imperfection in knowledge to apprehend his perfections that calleth them all by their names And hence we are called both to acknowledge the power of him that made Pleiades and Orion Amos 5. 8. as also to praise his goodnesse that made the great lights the Sun to governe the day the Moone and Starres to rule the night This might stirre up our faith concerning the multitudes of beleevers in the Kingdome of Christ which shall be as the starres of the firmament Genes 22. 17. This consideration the Lord useth as an argument to confirme the faith of his Church Ierem. 33. 22. Therefore is the Lord worthy of praise Psal. 136. 7. The stars keepe their courses and motions and orbes constantly and unweariably they suffer no eclypses in themselves as the greater lights doe they never deny their light unto others By which both our faith may be strengthened and our duty directed The former the Lord urgeth to confirme our faith in the stability and truth of his promises Ier. 31. 35. If the courses of the moone and starres can be broken then may the seed of Israel cease The latter directeth us 1. To stand in our owne orbes with constancy doing our owne duty as fixed starres Iude 13. not as the shooting or wandring starres that is unconstant and unstable men carried about with every winde of temptation doctrin lust But we must hold on anweariably in doing our duty 2. To shine in grace without eclypses so farre as is possible 3. To deny to none our helpe and light that stand in need We see one starre differ from another in magnitude claritie glory and motion yet one hindereth not another one envieth not at another Which noteth 1. The divers degrees of grace here For the Saints have diversity of gifts which maketh them as stars divers in their use and shining site and magnitude yet must not be adverse not envious not in pride advance our selves above others the stars doe not so The stars have each one their glory but none of them from themselves And what hast thou which thou hast not received 2. The divers degrees of glory hereafter proved by the Apostle 1 Cor. 15. 41. What a sweet elevation of the soule were it in beholding the starres to put our selves in minde of that heavenly glory wherewith we shall be cloathed as the Scripture doth Dan. 12. 3. They that turne many to righteousnes shall shine as the starres Wee see the stars shine brightest in darkest nights to teach and excite us in darkest nights of triall afflictions and dangers most to manifest our light of faith patience fortitude and graces Where should fortitude demonstrate it selfe but in the field and combate Where doe spices send forth their odoriferous smels but in the mortar under the pestle In every starre we must labour to see Iesus Christ who calleth himselfe 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 and make him conformable unto me im my glory Alwayes the proportion of head and members observed The morning starre is the most bright and shining of all the starres in heaven see in it the most excellent light and celestiall glory of Christ wherein the Lord Iesus excelleth all men and Angels as farre as the morning starre all the starres of heaven The morning starre communicateth all his light to the world In this see Christ communicating to the world of beleevers all light of Grace and Glory The morning starre dispelleth the nights darkenesse Hence conceive Christ that day starre rising in our hearts 2 Pet. 1. 19. who by the light of his Propheticall and Apostolicall Word his Spirit accompanying the same dispelleth the darkenesse of ignorance and errors wherein we were wrapped in the night of sinne and unregenerate estate The morning starre is anteambulo Solis and fitly said to be the Suns harbenger and fore-runner of perfect day Conceive Christ our morning Star not onely dispelling and dispersing with the beames of his light the darkenesse of this present life which is a night in comparison But is a pledge of our perfect day and future glory who in the morning of our common resurrection will shew himselfe to all his Saints in surpassing Glory and Majesty above the perfect light of a thousand Sunnes Thus wee see the use of the Starres in their naturall use excellent and usefull but in spirituall and supernaturall farre more to the Christian and Beleever 2. Behold Christ termed the starre of Iacob Num. 24. 17. Here observe 1. The originall of a starre is from heaven not earth I must conceive of Christ otherwise than of other men which have their originall on earth But he is the Lord from heaven as God he is from heaven 2. Yet a starre of Jacob. As a man of the posterity of Iacob so I must conceive him both God and man 3. This starre first riseth in the horizon of Iudea and Ierusalem see Psal. 60. 1. and carrieth his light round about to all nations as the starres 4. The use of this starre is to be a load-starre to helpe us to our haven that as Marriners on the Sea behold the Pole-star to saile safely and avoid rockes and shelves So must wee on the Sea of this world looke at this starre and feare no shipwracke Now come we to consider the inferiour heavens and in these consider the Clouds Aire Windes The Clouds have a voice to teach us not onely that mighty voice