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A13542 A man in Christ, or A new creature To which is added a treatise, containing meditations from the creatures. By Thomas Taylor, Dr. in Diuinity. Taylor, Thomas, 1576-1632. 1629 (1629) STC 23833; ESTC S101983 68,841 266

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man to make a whole house full of pots or glasses than to take one broken all to peeces to set the s●eards together as strong and handsome as they were so is it here For wee may conceive a higher power First in setting an eternall frame than a temporary Secondly where a greater opposition and resistance is as here there being none in the other Thirdly that creation was to make something of nothing here of worse than nothing Fourthly in that Christ made man by a word but to this Christ must bee made a man and set his arme to his Word Luke 1. 51. Yea hee must set his side to it and sweat droppes of water and bloud before hee can produce it Fifthly as that was out of nothing so it cost nothing but this cost a greater price than heaven or earth could containe for God must shed his bloud to redeeme his Church Sixthly that was done in sixe dayes this is not perfected of a long time being done by degrees the whole life after conversion is little enough for it Seventhly that was one powerfull miracle but in every new creature are a number of miracles in every one a blinde man restored to sight a deafe man to hearing a man possessed with many devils dispossessed yea a dead man as Lazarns raised from the dead in every one a stone turned into flesh From this creating power I gather these conclusions First that the worke of Gods grace where God pleaseth to worke it can neither be resisted nor frustrated What Creature could resist the being and forming of it selfe Indeed before the worke of grace commeth wee cannot but resist it but in the instant of grace wee neither can nor will resist For God that found no will to grace hath made a will and doth so over-power and over-rule it as that Paul being converted shall as willingly preach Christ as ever before he persecuted him And no marvell seeing the Workeman is the spirit of strength and fortitude and the instruments which hee useth are mightie through God to cast downe all contrarieties The late refiners of Palegianisme and Popery followers of Arminius lest they should lose all nature hold the doctrine of free-will in man to his own conversion and say that possitis omnibus operationibus quibus ad conversionem in nobis operandam utitur Deus manet tamen ipsa conversio ità in nostra potestate ut possumus non converti that is Grant all the operations which God useth to worke conversion in us yet conversion so abideth in our owne power that we may be not converted and perpetually put a resistability in mans will to frustrate Gods worke of conversion Which rightly and plainly in few words to conceive First wee deny not but there is a rebellion and a resistance of grace in depraved nature quantum in se est that is so farre as it can to hinder grace Act. 7. You have alwayes resisted the Holy Ghost as your fathers did Nay in the regenerate themselves the flesh lusteth against the spirit Secondly but though wee grant some act of resisting yet wee deny any such resistance as is superans and prorsus impediens that is there is no such power or resistance in corruption as to frustrate Gods intention or altogether hinder the efficacy of his grace where he will put it forth so as it may remaine in our power to bee converted or not Which wee may prove by these testimonies of Scripture Ier. 31. 18 Convert me I shal be converted therfore the Lord worketh inresistably Ezek. 36. 26 A new heart I will give you Ob. Yea hee may give it but we may resist the gift and choose whether we will receive it Answ. No saith the text I will make you walke in my Statutes Acts. 16. 14. God opened the heart of Lidia Ob. Shee might have resisted Answer No the metaphor is taken from opening a doore or locke and hee that is the opener is hee that hath the key of David and hee openeth and no man shutteth Revelat 3. 7 which is as much as to say hee worketh irresistably Reason 1. If mans corruption could hinder the worke of Grace where God is pleased to worke it then Gods counsell and decree may bee hindred and frustrate for the Lord never intendeth any execution or action without any eternall decree But this position is contrary to Scripture Isay. 46. 10. My counsell shall stand Isay 14. 27. Hath the LORD determined who shall frustrate it Therefore the Lord effecteth his counsell irresistably Secondly if mans corrupt will can hinder the efficacy of Gods Grace where hee will please to bestow it then the corrupt and finite will of man is of more power than the omnipotent power of God which hee alwaies putteth forth in the worke of mans conversion Ephes. 1. 19. The Apostle prayeth they may know what is the greatnesse of the power of God in them that beleeve Why how great even the same which hee put forth when hee raised Christ from the dead and the same power hee putteth forth in raysing us from the dead Who ever saw a dead man either helpe or hinder his owne quickning So as we conclude this putting of GODS grace and aid under the power of man and the not putting of mans will under the power of him who quickneth where hee will Iohn 5. 21. to say that God by his omnipotent power doth not incline our wils to his will or that hee hath not our wills more in his power than our selves have all this is the Pelagian Heresie Let sharpe wits busie themselves in it as much as they will God setteth not forth his grace as Chapmen doe their wares to see whether a customer will chuse and buy or not Is his power almighty then it is not resistable If it be resisted how is it almighty Object But the word which is the meanes of creation may be resisted Answ. 1. The word it selfe without the presence and concomitance of the spirit is not an able instrument of conversion for Paul is nothing Appollos nothing Secondly the word as an ordained instrument of Gods will to effect this or that attended with the spirit of fortitude can no more bee resisted than the 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 but it is more even a creating grace which is a framing of something out of flat nothing in grace and godlinesse If it were so that every man had such an internum principium that is an inward principle as they speake of to dispose himselfe to will that which is truely good or if a man were but halfe dead and wounded as the Samaritan here were no creation If in conversion Christ onely removed an impediment as the Goaler when hee taketh off the prisoners shackles and
good man will and may easily fall out of earthly talke into heavenly for when hee mindeth heaven and the carnall man earth both are in their elements The fire of the one namely the spirituall man heaveth him vpward and the earth of the other presseth him downe and burieth him alive Wee have seene by the former discourse that no man wanteth Preachers to helpe him towards GOD. Every Creature may be a Preacher to him in whom the spirit first inwardly preacheth wee may take notice how barren fruitles our mindes are how frothie our speeches by our owne defects God is not wanting to us neither in his Word nor in his Works neither in the Scriptures nor in the creatures but is stil teaching counselling admonishing and justly condemning those that in both remaine untaught Wee will conclude the Treatise with the words of Iob Behold these are a part of his waies but how little a portion heare we of him and who can understand his fearefull power FINIS To be in Christ as a member how How we come to be in Christ. The happy estate of a man converted How to know a man in Christ 1. Note 2. Note 3. Note How a man in Christ sinneth not 1 2 3 4 4. Note How to know that the spirit of Christ is in me 1. Note 2. Note 3. Note 4. Note 5. Note 6. Note Vnum relatorum ponit alterum How to know that Christ is in us 1 Triall 2. Note 3. Trial. Imitation of Christ wherein I. 1 2 3 II III IV. V. 1 2 3 To be in Christ is an estate 1. Honorable 2. Comfortable 3. Safe 4. Fruitfull 5. Perfect Rom. 8. 38. Non quoad substantiam sed malitiam Resemblance between the first and second Creation 1. The Author 2 The matter 3. The manner 4. The order 5. The qualitie 6. Relation The new Creature discerned by foure properties 1. Note of a new creature 2. Note of a nevv creature 3. Note of a nevv creature 1 Thes. 5. 23. The nevv Creature hath all nevv 1. New life 2. New birth 3. A new soule And faculties 1 2 3 4. 5 New senses 6 A whole new condition 7 A new death 4. Note of a new creture 1 2 3. 4 Meanes to be used in this work of grace 1. Word preached 2. Faith 3. Strife 4. Prayer Why a man must be a new creature Reas. 1. Reas. 2. Reas. 3. Reas. 4. 2 2 Reas. 5. Vse 1. Second creation no lesse powerfull than the first 1 2 3 4 5 6 7 1. Conclus Reason 1. Reason 2. 2. Conclus 3. Conclus 4. Conclus 5 Conclus 6. Conclus 1 2 3 4 5 6 7 How to grow up in this new creation 1. In humility 2. Infaith 3. In beautifull graces How to demeane our selves new as creatus 1. Manifest and maintaine this image 2 Resigne our selves to Christ our second Creator 1 2 3 3 Move as new creatures 4. Converse among new creatures How 1 2 Esa. 5 3 2 3 Popery in some sense rightly called the old Religion 1 2 3 4 5. Live as new creatures Priviled●es of th● new creature 2 A new condition 1 Covenant 2. Life Notes of heavenly life 1 2 3 4 5 3. Inheritance New creatures denominated from imperfect nevvnesse 1 2 3 New creatures how upheld 1 2 3 4 Why the new creature is so hated in the world 1 2 3 The voice of the creatures in generall I. II. III. IV. VI. VII Mundi creatio Scriptura Dei Clemens How to meditate of the creatures Instance shewed 1. In the heavens 1 1. Their height 2. Their matter 3. Their forme Acts 10. 4. Their firmenesse 5. Their motion 6. Meditations from them as they are still in our eye II. The light III. The light bodies 1. His magnitude 2. His brightnesse 3. His motion 4. His s●tting 5. His eclypse 6 His burning heate 7. His resemblance to Christ the Son of righteousnesse Cant 2. 8. The Moon 1 11. The Moon resembleth the Church Gal. 1 4. Ecclesia sua habet tempora viz persecutionis pacis c. Amb Hex lib. 4 cap. 2 Ecclesia videtur at luna deficere sed non deficit obumbrari potest deficere non potest Orbis lunae integer manet cum totus non ful get c. III. The moone resembleth this world in 1 Inferi●riti● 2. Mutability 3. Obscuritic Vse 4. 5. Disappearing Of the starres Psa. 136. 8 II. III. IV. V. Christ the morning starre Christ the starre of Iacob Of the clouds Cloudes lead us to God II. Dewes resemble Christ. 1 2 3 4 Of the ayre I. Leading to God many wayes III. IV. Of the Windes I. Windes resemble God Motum scimus motum nescimus II. Windes leade us into our selves The Earth I. III. IV. Of trees and plants Of the Beasts Of the Birds Of the Sea and Fishes Vox Dei est in om nibus per ominia de omnibus ad omnia loquens nobiscum semper ubique Iob 26. 14.