without any pillar to support it that can bound the sea with his word onely that can sustaine such a masse of creatures 4. His bountifulnesse and goodnesse In his endowments of every creature in this kinde In his large provision for them in their severall necessities In making them all so good in themselves and for our good and benefit All of them call on us to taste and see how good God is in himselfe who is so good in these how good unto us hee will bee in his Pallace who is so good to us in our prison Here bee millions of Ministers and Apostles sent by GOD into the world to preach unto men the inexhaust treasures of their Lords goodnesse wisedome and power All of them teach us to depend upon him as they doe for their being and well-being for their motion or station Psal. 145. 15. The eyes of all things waite on thee and thou givest them food in due season and Psal. 147. â— The young Ravens cry to him for food and hee feedeth them So should wee much more not onely cast our care on him and expect all our good from him which is to knocke at the right doore and to goe to the fountaine but also receive all as from his hand not shifting for our selves by unlawfull meanes and taking our estate at the hand of the Devill in lying deceiving usury c. and to returne all in a sober moderate and sanctified use unto him againe for how unkindly did the Lord take it at Israels hands that they should take his wooll and flaxe and oyle and bestow it on Baals service Hos. 2. 8. Thinke now with our selves how disdainefully wee should heare The Oxe and Asse know their feeder but wee doe not ours All of them teach us to love him and returne all fruits of love to him because 1. They are all fruits of his love his love-tokens to us 2. God loveth us better than all them whom hee made their Lords and should not wee love him better than all creatures 3. All threaten us failing in our love for that turneth them against us and they become revengers of his quarrell the sun will burne up our fruites or deny his comfort and shine the clouds will drowne our fruits the aire pinch them and punish us 4. Shall every creature of which I am Lord yeeld me fruit my cattell my trees my ground and shall my love bee fruitlesse unto my Lord All of them teach us unitie love and peace one with another all of them doe conspire in unity and harmony among themselves for the good of the whole they preferre the good of the universall before the particular good of themselves Fire will descend water will ascend and all to hinder a rupture and vacuum or emptinesse in nature They all have their severall contrary qualities and motions but trouble not one another The fire doth warme the aire the aire preserveth the water the water moysteneth and maketh the earth fruitfull one element is a good neighbour to another though never so contrary in qualities They have all their severall degrees and differences some high some low some light some darke The sunne excelleth all the starres in splendour the starres one differ from another in glory Gold excels amongst mettals In the sensible creatures the heart and vitals are most noble yet nature hath so sowdred them together as there is no disdaine no contention but superiour creatures are bound to the inferiours and communicate themselves in governing the inferiour communicate in obeying Nay they all conspire to set forward mans happinesse and welfare So ought we to preferre the publike before the private good of our selves and bee helpefull to one another in our severall wayes Also in our severall degrees of superiority and inferiority bee beneficiall and communicative of our gifts and services All must conspite and consent to set forward the good of every man and helpe up his happinesse heavenly and earthly All of them teach us to grow weary of our present fervitude of sinne and waite for our promised deliverance Rom. 8. 22. For if they shall sigh under our burthens shall not we our selves shall wee bee more senselesse of our misery than they bee of it shall we goe on in sinne which is so burthensome and dangerous Aske the beasts and they will tell thee sinne is an intolerable burthen and takest thou pleasure in sinne Seest thou not the beasts wanting reason saving themselves from danger as they may Balaams Asse will shun and not goe forward against a drawn sword and shall we against the sword of the Lords hand drawne out against sinne Thus the creation of the world is a Scripture of God and the voyce of God in all the Creatures and by them all speaketh unto us alwaies and every where The whole world is his booke so many pages as there are severall creatures no page is empty but full of lines every qualitie of the creature is a severall letter of these lines and no letter without a part of Gods wisedom in it Thus of the creatures voice in generall Now come we to shew the voce of God in the particular creatures which are so infinite in number so divers in qualities as this discourse would swell to an exceeding great volume Therefore I will onely instance in some few particular creatures which our Prophet here specifies in this Psalme as the heavens the sun the moone and starres c. Holding these instances sufficient samplers whereby wee may patterne out our meditations and as occasion shall serve sucke out the sweet even out of every creature as shall be obvious dealing as Geographers who being to contract the great world in a little sheete for great rivers they draw small lines and for great citties onely a period The first particular creature that the Prophet mentioneth as the subject of his meditation is the heavens and firmament In which consider How the heavens and firmament have a voyce to declare the glory of God is plaine Neither is there any speech or language where this voyce is not heard Psal. 19 3. Let us see what lessons the Spirit will speake to us in them 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 How great is himselfe that thus stretcheth the heavens with his span Isay 40 5. 2. This may put us in minde of the infinite mercy and goodnesse of God So David in Psal. 103. 3. How much higher the heavens are above the earth so great is his goodnes to them that feare him 3. This mindeth us of the majesty of God Kings have their Palaces to shew their majesty and glory in now heaven above is the pavillion of the Lord Psal. 104. His throne and seate is in heaven 2. The matter of them is so pure subtile and excellent as mans wit cannot reach all this
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
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
and as chaffe which the storme carrieth away This was Ieremies meditation Chap. 18. 17. 3. When I see or heare great windes doe great harmes to blow downe houses over mens heads unroote oakes and strong trees I must now looke to my foundation and rooting in grace be sure I bee founded on a rocke that when raines fall windes blow and stormes beate against my house it may stand Matth 7. 27. If wee builde our walls with untempered morter it shall fall a great shower shall come and hailestones shall cause it to fall and a stormie winde shall breake it Ezek. â—3 11 12. 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 as a man unstable in the grounds of received truth Iohn Baptist was not as a reede shaken with the winde as many unsetled heads carried into all novelties conceits and opinions that no gid die conceit can bee broached but shall finde favourers and admirers of things in true judgement to be explored but labour for soundnesse within Wee have seene many faire Apples and Peares hanging on a tree lovely in sun-shine which in the next whistling winde quite fall off because they were rotten or unsound at the core Wee are yet in some calme but the storme riseth suddenly wee know not how soone wee shall bee shaken many prognosticks of foule and stormie weather are upon us Let us bee wise and settle our selves in sinceritie of heart and sounde love of the truth which shall hold us on our foundation when others shall bee overturned Thus the Prophet having sufficiently by the eyes of his minde drawne much matter of meditation from the heavens he casteth downe his eyes on the earth in the last verse of this Psalme and with admiration saith O Lord how wonderfull is thy name in all the earth Noting that not onely the heavens but also the earth being rightly considered may offer unto us abundant matter of divine meditation Seeing then the whole hosts of heaven and earth are before thee complaine not thou wantest matter whereon to meditate 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. 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 and compassing ayre where no man can make a feather hang without some stay This was Iobs meditation which ledde him to the infinite power of GOD who hangeth the earth upon nothing Iob 26. 7. The whole frame of the heavens hath no other collumes than the ayre the ayre leaneth on the earth the earth hangeth on nothing but the mightie and powerfull Word of God From the unmoveable strength and stability of the earth whose foundation cannot be shaken we may fruitfully meditate of the stable and undoubted truth and certainty of the Word of the Lord both in his promises and menaces Isay 48. 13. My hand hath laid the foundation of the earth Therefore heare O Iacob he will doe his will in thee O Babel c. Psalme 125. 1 2. They that trust in the Lord shall bee as Mount Sion and stand for ever As the hils compasse Ierusalem so doth the Lord his people From the earth which is full of the goodnesse of the Lord Psalme 33. 1. Wee behold the riches of God whose footstoole it is 2 The bountifulnesse of God who hath given it to the sons of men Psalme 115. 16. and made it our table prepared and furnished with all dainty foode our house in which wee dwell and a kinde and liberall mother affording us all her riches and store at all times 3. The providence of God who cloatheth the grasse and decketh the earth and will hee not much more them that feare him Mat. 6. 4. The justice of God in the barrennesse of the earth A fruit of our fall and sin and a just curse of the barrennesse of our owne hearts A fruitfull land hee turneth to barrennesse for the sinnes of the inhabitants From the earth wee may raise sundry instructions concerning our selves 1. Matter of humility It being our common Mother whence we come and whether we must returne Dust thou art and to dust thou shalt returne The same in the fading of flowers withering of grasse and the mowing it downe put David in minde of the fading prosperity and unavoydable mortalitie of men Psal. 90. 6 7. Our matter is not iron steele c. but grasse All flesh is grasse This sense of our mortalitie should quicken the care of immortalitie 2. Heavenly-mindednes Seeing the earth is but a pricke or a point in comparison of heaven and so should it be unto us who would lose an infinite for a finite a thing of nothing See we not the earth hiding the wealth of it within the bowels all the rich mettals minerals and costly stones And why conceive not we hence their nature Her selfe would cover these from our eyes that we should not set our hearts on them nor they hinder us from better things 3. Love and labour after Gods Word I see what paines men will take to digge and fetch out metals as silver gold c. why should not I digge deepe for wisedome and esteeme Gods Word as gold tryed by the fire worth much paines and labour Prov. 2. 4. 4. I see the earth receiving seede returne abundant fruit according to the cost and paines of him that manureth it Oh where is the thankefull returne of fruits of grace which I should bring unto God for his cost and manuring of mee Every good heart and good ground must doe so Matth. 13. 8. Every faithfull soule as a fat soyle must bee in some proportion answerable to the meanes lest beeing often watered and remaining fruitlesse we be neere a curse c. Heb. 6. 7. We come now to particulars Looke upon the Plants and Trees 1. And put thy selfe in mind to become a tree of righteousnesse the planting of the Lord. 2. Thou seest the Tree stand firme upon his rootes against windes and tempests see thou be firmely rooted on Christ lest the blast of persecution shake thee 3. Thou seest the Tree well planted not onely greene but fruitfull Art not thou as a tree planted by the rivers of waters in Gods garden and orchard of grace Hath not hee warmed thy heart with his Sunne of grace and watered thy soyle with fruitfull showers Doest thou now not onely become truely regenerate moystened with the Spirit of grace to make thee flourish and looke greene but also bringest pleasant fruits unto the Lord else looke for
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
sought and found of God can seeke To understand which some distinguish of the meanes of grace First some are of preparation some of operation In the former we are meere patients in the latter Acti agimus that is being moved we move he workes the will and the deed and then we will and doe Meanes of preparation are 1. Civilitie 2. Humility First a man must be ordinarily civill before hee be converted for though every man be in nature equally distant from grace all of them being dead in sin yet as of dead men some are not so rotten as others so by restraining grace some are more civilized than other And though not in respect of themselves yet of the common grace of God they may be said not to be so farre from the Kingdome of God as some others Lazarus was in a further degree of death than Iairus daughter yet both dead All are in themselves alike as clay before the Potter but by common grace some may be nearer the Potters hand than others And there is more hope though no more power in himselfe of a sober and well tempered man to be converted than of a deboist drunkard or whooâ—emaster or an unruly scorner of grace Secondly humility which is a sense of his utter nothing in grace and it is a mornefull griefe of spirit in absence of grace and presence of corruption Here is an emptying of the soule which is a requisite disposition to the filling of it The application of the Law maketh way for the Gospel A man that setteth out to heaven must saile by hell As Creation was out of nothing so it must be out of sense of nothing in it selfe and then the Lord is about a change when a man seeth his neede of being changed It is the poore in spirit whom the Lord looketh towards it is the hungry soule whom he filleth with goodnesse and never was this through search and serious sorrow sent away eâ—â—â—y Romans 7. 〈◊〉 Oh wretched man c. who shall deliver me I thank God in Iesus Christ c. Now the meanes of operation which thou must use are First an outward meanes is the preaching of the Word of God which is the word of Truth wherby we are begotten to God Iames 1. 18. This word God ordinarily reacheth into the heart for the producing of the new Creature If thou neglectest this powerfull meanes without which no man can have ordinarily a being in grace thou art yet no new Creature Thou must come to the Poole and wait and observe the stirring of this water and God by the ministery of his Word and Sacraments will put thee in for thy cure Adde hereunto that seeing God useth his Ministers in begetting men by the Gospel thou must acknowledge them thy Fathers in Christ if thou wilt not proclaime thy selfe a bastard if thou despise them as some do then thou despisest God himselfe and this whole new creation Acts 15. 9. The second meanes is Faith which is an internall cause of this new creation and the first steppe and degree in this happy change He that had no being in Christ before faith hath now a being in him for faith maketh him a sonne of God Thou that wouldest know thy selfe to be a new Creature must First magnifie and highly esteeme of faith Secondly get it in the meanes and keepe it surer than thy life Thirdly study to increase it Oh how rich might wee be in grace if our hearts were more large in faith so much faith as we bring so much grace we carrie away this is a purifier and renewer Thirdly this motion to a new Creature is not without strife as it is in nature so in grace every creature hath his antipathy Gal. 5. 17. Thinke not to get so great a worke over nor such a change without strife Thou must therefore resist First whatsoever is contrary to grace without thee bad counsels bad examples the fashions of the world corruption of thy calling and the like Secondly but especially that which is within thee grace setteth men against themselves regeneration will make them plucke out their right eyes cut off their right hands Raise thy spirit to take part against thy flesh and daily subdue thy lusts Nature strives against sicknesse and so grace against temptation Fourthly in sense of thy beggery at home thou must seeâ—e abroad Goe to God earnestly intreat him O create in me a new heart and renew a right spirit within me Vrge God with his promises of the new covenant for the circumcising of thy heart for taking away the heart of stone and giving in stead of it a heart of flesh These are the meanes by which the Lord putteth forth his power of new creation the neglect of them depriveth us of this The fourth point why must a man be a new creature First this is the best creation as the greatest even the best worke that ever God did for us for he never changeth but to the best for first the right of the second Adam is better the state surer the glory greater than any we have in the first Adam Secondly if it be farre better than our best estate in this first Adam how infinitely doth this state of new creation exceed the state of our present corruption wherein of sonnes of wrath wee become sonnes of God of children of hell wee become heires of heaven of limbs of Sathan we become members of Christ of sties and stables of Devils and lusts wee become Temples of the holy Ghost of lost men and cast-a-wayes wee become found in the right of the second Adam the common care of Angels and all things are made to conspire for our good Secondly onely this new creation can bring thee into request and acceptance with God first thy person No outward respect or priviledge can draw the eye of Gods approbation upon thee Act. 10. God is no respecter of persons wealth learning honor civill righteousnesse all is dung in respect of this new Creature Phil. 3. Neither can any outward worship no devotion no ceremonie no circumcision no uncircumcision but a new Creature Gal. 6. No almes no fasting no meate no outward worke or observation commendeth a man to God without this new workemanship Secondly for duties untill a man be new created in Christ he can doe no good worke an ill tree can bring no good fruit Without me ye can doe nothing Iohn 15. And we must be created to good workes before we can doe any Ephes. 2. 10. Let the blind Papists teach us how they can justifie their persons before God seeing they must proceede from a person justified already Sequuntur justificatum non precedunt justificandum saith Augustine that is Good workes follow the justified person but goe not before him that is to be justified Good many actions may be materially but not morally in themselves perhaps commanded and commendable but in the doer splendida peccata that is glorious sinnes
Thirdly the want of this 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 if we be not new creatures wee usurpe all that we have because we have nothing in and by Christ For looke what tenure we had in the old Adam we have forfeited all nay the more endowments wee have of knowledge riches meanes place authority if not in Christ the greater will the abuse of them and consequently our owne damnation be Secondly for time to come it strippeth a man of all comfort of heaven of happinesse for except a man be borne a new hee shall never see the Kingdome of God To him that is not in Christ there is no hope of salvation and that not as a professed member but as one tied to the head first flesh and bloud shal not inherit the Kingdome of God Hearken silly people that have nothing more ordinary in your mouthes than this That God that made me will save me God saveth thee not because he made thee once unlesse hee make thee againe God saveth no man because he is his creature for who is not but because hee is a new creature if thou beest not created againe in the second Adam as thou wert once in the first thou canst not be saved Fourthly every wise man will lay out most diligently for that which will most bestead him and that which hee esteemeth best for himselfe and for his good and lasting estate Now if a man aske the Word what is the best thing in all the world it answereth us a new Creature Looke upon the heavens earth man beasts or any other creatures they are all old creatures and waxe old as a garment and tend all to dissolution they being not lasting themselves cannot yeeld a lasting happinesse Looke upon Princes Nobles Friends Wives Children where a man looketh for most content all flesh is grasse waxeth old and withereth Looke upon all the meanes and supports of life suppose it were Mannah from heaven and water out of the rocke this cannot preserve us from waxing old nor from dissolution the Fathers did eate Mannah and are dead onely the worke of sound grace in us which frameth us to be new creatures shall outlast the world The poorest man in the world with the least measure of sound grace shall outlast the Noble and Rich with contempt of the honours and profits of the world seeing this workemanship is ever new and falleth not to ruine as the former doe Secondly this is that which wee must sticke unto in time of temptation and triall 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 The gates of hell cannot prevaile against it he that giveth this creature a being continueth it in being Sometimes Sathan would make the childe of God beleeve that the whole worke is defaced and fallen to pieces Object Oh thou hast no grace at all but a vaine conceit of it or if thou hast any faith it is so weake it shall not hold out Ans. Yes but first I have faith and grace for I desire to beleeve and will hope above hope and above all that I can feele A sincere desire of good argueth a presence of that same good desired in some measure Secondly this smoaking Week shall not be quenched but dressed to clearenesse Thirdly though my selfe bee weake to hold any grace that I have yet I know that God who created it will uphold it his covenant is that as certainely as he created the heavens so certainely he will save Israel and put forth as mighty a power for the saving of his new creation as hee did in spreading the heavens at first Jsay 45. 17 18. Fourthly though I feele and confesse my grace to bee weake yet grace is not a ground of comfort to me as it is great or little but as it is an argument that I am in Christ who is my strength and salvation and in whom I have right to a new heaven and a new earth in which dwelleth righteousnesse Thirdly this is that which we must sticke unto for solid comfort in the day of death and of judgement first when thou gaspest for life this new workemanship will onely make thee able to commend thy selfe confidently to him as unto a faithfull creator a new death attendeth a new life secondly in the day of judgement this will make thee lift up thy head for there is no condemnation to them that are in Christ but thee the Lord will then bring with him to take possession of that new heaven wherein they shall be ever with the Lord. Fiftly without this new creature is no salvation Revelat. 21. 27. No uncleane thing can enter without holinesse no man shall see God O then stand not on any thing else Many things may bring thee in account with men but nothing but this into account with God not temporall or carnall but spirituall and internall First stand not on kindred that is a respect of old Adam no comfort in being of that old house but of a new family of the bloud of Christ. Maries highest priviledge was to beare Christ in her heart Secondly nor upon wealth if not rich in God in grace in good workes for that is a piece of the old earth Thirdly nor upon calling if Kings Prophets Apostles if not Kings and Prophets to God in Christ all are one Fourthly nor upon Circumcision Baptisme if a broken vow nor in profession as did the foolish Virgins wanting oyle Fifthly nor upon illumination and hearing the new Creature is not only illumination of mind but renovation of will See there be a new heart Sixthly nor an idle and fruitlesse course in Christianity Look to a new life that thou be a new lumpe and to a new course else thou art no new Creature When I see a Christian stand as an image in the Church without the powerfull motion of godlinesse can I thinke him a new Creature No as God inspired a living soule into the old Adam so here and motion is inseparable to life and all the motion is towards heaven Now having heard first what this new Creature is secondly the notes of him thirdly the meanes to be one fourthly the reasons of this new creation The Vse is first for instruction The worke of grace is a worke of Almighty power for it is a Creation and so peculiar to God alone To regenerate a man is as mighty a worke as to create a world nay more howsoever in Gods power simply considered nothing is easier or harder who could as easily have made so many worlds as creatures yet quâ—ad nos in respect of our judgement it must require a stronger power to create a new heart than to create a new world For as it is more easie for a Potter or Glasse
difficulties in that creation no finite power could turne hand to it So in the new creature this power First maketh him runne through thicke and thinne fire and water sword and bands and thousands of deaths for Christ. In Gods wayes hee can runne scarce interrupted with those rubs that overturne others The cords that binde others hands and feete are Sampsons flaxe to him difficult commandements are easie to him At one word hee can sacrifice his Isaac leave his countrey not questioning or reasoning the case Secondly hee can overcome the most grievous temptations he can wrestle with Iacob till hee have never a limbe left and prevaile with God himselfe The keenest weapons of death cannot conquer this power no water drowne it Let him kill yet it will trust hee may kill the creature but the new creature is unconquerable Vse 2. Content not thy selfe with the first Creation for had that continued good wee had not needed a second and if thou hast no more then the first creation it were better thou haddest never beene a creature Labour therefore to grow up in this workemanship till thou beest wholly new To which purpose thou must dayly First grow up in humilitie and in consciousnesse of thine owne inability to every good word and worke Paul after conversion was much and often in this sense Wee are not able to thinke the least good thought and the good I would doe I cannot For as the power of God in this new creation did put forth it selfe when wee were of no strength Rom. 5. 6. so will it still manifest it selfe more in the sense of our infirmities 2. Cor. 12. 9. My power is made perfect in weakenesse And When I am weake then I am strong verse 10. Secondly grow up in faith by dayly renewing of it and use of meanes Abridge not thy selfe in the use of meanes neither publike nor private the more thou wouldest finde this powerfull worke the more must thou labour in increase of faith Christ could not shew his mighty and miraculous power where unbeleefe hindred and the want of faith hindreth the displaying of this creating power Matth. 13. 10. Thirdly daily decking and adorning thy soule with graces by growing from faith to faith from grace to grace Hereby thou makest roome for Christ in thy heart and fittest it as his Temple wherein hee will reside for the upholding of his owne most gracious worke Thus whereas every other creature waxeth older and older onely the new creature groweth newer and newer more flourishing in his age Vse 3. Let us demeane our selves as new creatures Col. 1. 10. 1. Thes. 2. 12. Walke worthy of the Lord. Quest. How shall we so doe Answ. 1. Manifest and maintaine that new image which is imprinted upon thee In the first creation every creature came forth and appeared in their severall formes and kindes wherein they were created so the new Creature must appeare in his owne likenesse This was Adams advancement above all the creatures that hee was made in the image of God as none of them were And this is the honour of all the Saints that they are advanced to a farre more excellent image of the second Adam for shall the first Adam beget children in his owne likenesse and shall not the second Adam Shall earthly fathers beget creatures like unto themselves and will our heavenly father beget children to another similitude than his owne Who art thou then that professest thy selfe a sonne of God and in thy life resemblest the image of Sathan sin and unrighteousnesse that professest the second Adam but bearest the image of the first Secondly maintaine this image of God thy selfe The first Adam made in the image of God soone departed from this image Satan stole this image from the first creature and is no lesse envious against the image of God in the new creature but will assay whether by temptation hee can rob us againe Take heede of temptation Let not the new creature meddle with forbidden fruit Consider the danger of disordering this workemanship by sin Adam by creation was a most lovely innocent and familiar creature with God yet by one sinne of the most excellent and beloved creature was rejected and punished in himselfe and all his posterity yea behold the whole frame of this goodly world and all the creatures how this excellent workemanship defiled and disordered by sinne was destroyed with an universall deluge Let not the new creature sin against greater grace The Lord knoweth none that want this image but will say one day Depart from me I know you not Secondly to demeane our selves as new creatures we must resigne up our selves wholy to Christ whose creatures wee are for all creatures else resigne themselves to the glory of their maker Man in his first creation had the name Adam imposed upon him to note his frailtie that hee was taken out of the dust of the earth but in his second creation which is from heaven hee hath a more honorable name as the name of Christian of a member of Christ of a brother of Christ to note that as he was taken from the side of Christ so hee should not abase himselfe to the service of sinne Sathan earth or lusts but onely devote himselfe to Christ and walke worthy of this honourable name First desire to know and mind nothing but him In the first creation man was indued with a cleare knowledge of God the Creator and while hee stood all his thoughts and meditations were taken up with sweetest contemplations of God his Creator Now in the second creation hee is indued with the knowledge of the highest mysteries of God the Redeemer and now all his thoughts should runne after Christ and his desires should fixe themselves upon Christ and as Paul I desire to know nothing else but Christ and him crucified and as the Martyr Onely Christ Onely Christ. Secondly desire to be wholly imployed for him The creatures of Kings and great ones as they are abusively called apply themselves wholly to the will of their Masters that have made them so great And they be not their owne their wills their times their motions their actions and themselves are not themselves but wholly their Masters And so here it is the Apostles argument 1 Cor. 6. Yee are not your owne glorifie therefore God in your soules and bodies for they are his Thirdly onely feare to displease him by sin seeing as creatures we depend upon him both fot our being and working If he withdraw himselfe or by sin be driven from us wee stand not in grace one moment Thirdly to demeane our selves as new creatures we must move according to the motion of the new creature Adam in the innocency was not to bee idle but to live in labour and in the exercise of a calling so Cain and Abel Lords of the world were trayned up in a calling so was the second Adam So must wee be
of thunder which made proud Pharaoh confesse his owne wickednesse and begge prayers as Exodus 9. 21. but also a silent voice every of them being as that pillar of the cloud which was a signe of Gods presence amongst his people as Exod. 13. 21. yea every cloud herein like the cloud of the Tabernacle whereof is said the glory of God appeared in the cloud Exodus 16. 10. I may say as Iob 37. 14. Hearken and give heede to these wondrous workes of God Who is the Father of rame Iob 38. 28. that is besides the Lord what power is there that bindes the waters in the thicke clouds so that the cloud breaketh not Iob 26. 29. And if thou dost know who it is that maketh the clouds to labour to water the earth and who it is that turneth them about by his government to doe whatsoever hee commands them on the world for punishment or mercie yet dost thou know how God disposeth them The varietie of them the wondrous workes of him that is perfect in knowledge Iob 37. from verse 11. to 17. Canst thou tell how the bottles of heaven are filled how they being of infinite weight and magnitude are hung as in a ballance in the soft aire without any other stay than his Word How the windowes of Heaven be open to raine downe fatnesse and plenty Psal. 65. 12. Surely in these things the Lord left not himselfe without witnesse amongst the Gentiles in giving them raine and fruitfull seasons Act. 14. 17. and much lesse among us in the Church to whom by the teaching of grace they proelaime his wisedome power justice mercy as also his glory and majesty who rideth on the clouds as on a horse and turneth them what way soever he pleaseth As they leade us to God so they serve to afford us many excellent meditations 1 Doe I see the raine fall from the clouds to water the earth and returneth not in vaine Isa. 55. 10. I must see the worke of the word preached upon my earthly heart for the moystening softening and changing of my heart for preparing it to fruitfulnesse and preserving it in fruitfulnesse for it shall never be in vaine but doth the worke for which it is sent Never was a greater plague in Israel than when for three yeares and a halfe it rained not on the earth in Ababs time a greater plague cannot be in this life than when the raine falleth not to the moystening the furrowes of our hearts 2. Doe I see the clouds to be as a shadow and cover against the heate parching and burning of the Sun I must herein behold the Lords protection as a covering cloud or shadow saving his Saints from the sunne of affliction and persecution which will burne up those that are not defended Psal. 91. 1. They shall abide under the shadow of the Almighty Here is another manner of shadow than Iona'hs gourd I will run under this shadow saith David Psal. 121. 6. and the sunne shall not smite me by day 3. Doe I see the raine-bow in the clouds I must meditate of Gods faithfulnesse who hath set it as a signe of mercy and patience yea I may carry my mind beyond the temporall and conceive of Gods everlasting mercy in Christ in whom I come to the throne of grace which is described to have a raine-bow round about it Rev. 4. 3. 4. When I see the cloud disperse it selfe upon all grounds and raines fall on good and bad I must learne to distill my goodnesse to all in generall good and bad friends and enemies And so show my selfe a childe of my heavenly Father who letteth his raine fall on the just and unjust Mat. 5. 45. 5. When I see the dewes of small raines which is the joy and life of flowers I must in them beheld Iesus Christ who compareth himselfe unto dew Hosea 14. 5. I will be a dew to Israel the dew presenteth it selfe in faire weather so Christ is neare when Gods face and favour is calme and pacified The dew refresheth and reviveth withering medowes 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 The dewes temper and allay great heate and parching of the sunne so doth Christ coole the burning heate of his Fathers wrath and quencheth the fiery darts of the devill cooleth the heate of persecution and all that wee may become and continue fruitfull Without these dewes from heaven is no expectation of fruits in earth and without Christ and his grace we can doe nothing at all 6. I see a morning dew and suddaine raine soone dryed up I must looke to the soundnesse of my grace faith and comfort that it bee not as an hasty raine or an heritage hastily gotten that it bee not as the righteousnesse of Ephraim Hos. 6. 4. as a morning dew by sun-rising suddenly vanished and gone when is most neede of it Hence learne to strive against hypocrisie 7. In beholding the clouds what a profitable meditation were it to consider them as the glorious charriot of Christ wherin hee ascended to heaven and was taken up in the cloude from the sight of his Disciples Acts 1. 9. And wherein hee shall descend in great glory and majesty to judge the quicke and dead Matth. 26. 64. As also how serviceable the cloudes shall be unto us as unto our head when in the last day we shall be taken up into the clouds to meete the Lord in the ayre and so shall bee ever with him 1 Thes. 4. 17. Now come wee to the ayre which is not in vaine but may also leade us to God for it hath expresse impressions of his fingers For It truely and really subsisteth though it bee not seene so hath also the Lord the maker thereof a reall but invisible existence It leadeth us by the hand to the ubiquitie of GOD for it is every where and in every open place and secret in townes and fields and widest deserts it is in the bowels of the earth in the bottome of the Sea within us without us Euen so must I conceive God present at and in all places immediately compassing me every where as the ayre Nay hath place in my heart and minde that as surely as I continually draw the ayre into my body heart and braines so is the Lord much more present within mee This will not let me shut him up in heaven whose essence is not more there than in this inferiour world though his glory and Majesty shine clearer there Neither to thinke him far absent nor by walls doores windowes closets or chambers kept from seeing or knowing my waies no more than ayre but I shall continually stand in awe and feare to offend him I see the ayre the preserver of my life that without it I cannot continue any whit but presently perish so as wee may say of it truly as
preacheth the purity and divinity of the workeman 2 This may remember us how pure that heart and mansion must be wherein the Lord will dwell our hearts are Gods heaven upon earth 3 By this wee may remember Revel 21. 27. No impure thing shall enter therein nothing that worketh abominations or lyes How ought we to study for purity and holinesse to fit our selves for what God hath prepared for us 3 The forme of the heavens being round and circular this may minde us of 1 The infinitenesse of the Maker a circle is an infinite figure 2 The perfection of God a circle being the most perfect and capacious figure Hence is said In my Fathers house are many mansions John 14. 2. 3 As the circle of the heavens is equally distant from the point and center of the earth it may minde us that heaven is equally distant to all beleevers and in every Nation hee that feareth God and worketh righteousnesse shall be accepted 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 and though the mountaines are called the pillars of heaven Iob 26. 11. and 2. Sam. 21. 8. because they so appeare to be yet indeed his word power and truth are the pillars This may undershore the faith of the Saints Doth his truth uphold the great frame of the heavens and will hee not uphold thee 2 This assureth us heaven is a safe place to treasure in no thiefe nor robber can spoile or deprive us of what we lay there therefore the Latins hence call it firmamentum Christ exhorteth us to treasure up in heaven Mat. 6. 5. The admirable rapt and swift motion and revolution in 24. houres which our conceits cannot follow leadeth us to the mighty power of the first mover who is far more swift and ready to helpe us in our needes It guideth us also to that hand that ordereth the falling and moving of the sparrowes of our haires and in whom we live and move 2. It teacheth us to be as ready and constant in our motions and duties as they who never stand still but are in perpetuall swift motion and execution of his will 6. What a number of gracious meditations doe the heavens affoord a heart that doth desire to be fruitfull I see every where the heavens Oh that is the place whither Christ ascended and where he is which must containe him till his second comming And shall not my desires bee there 2. It is a place from whence I expect a Saviour and shall not my conversation be there where Christ is Col. 3. 3. It is my owne countrey there is my fathers house my kindred my home and inheritance my brothers and sisters my elder brother shall not I then esteeme my selfe a stranger here and hasten thither 4. It is the most goodly creature and yet reserved for the fire of the great day for mans sinne should not I herein behold Gods infinite hatred of sin who will set his owne house on fire for it should not I hate and tremble at sinne And seeing all this goodly frame shall be dissolved What manner of men ought we to be in all manner of conversation 2 Pet. 3. 11. How richly might wee furnish our mindes with matter of fruitfull meditations should wee thus looke on the heavens Thus cannot the Heavens nor never did In the Heavens behold the light the first creature that God made his first word was fiat lux that is let there be light As a man that builds a house hee first considereth how hee may let light into it without which it were but a dungeon and cave of darkenesse and so had the whole world bin a Chaos and confused heape without the light from heaven As no quality of bodies doth more resemble Divinity than the light so nothing in the world of naturall things more aptly preacheth unto us the nature of God who pleaseth to call himselfe light dwelling in light in accessable yea being himselfe that essentiall infinite uncreated light wherein is no darkenesse at all 1 Doe I see the light the nature of which no man can perfectly attaine Iob 38. 19. Tell me saith God if thou knowest this Where is the way where light dwelleth Doth not this carry my mind to God himselfe that eternall and infinite light whose infinite nature none could ever comprehend 2 Doe I see that God made not the light for himselfe for he being light it selfe needed it not but for me amongst others how can I but admire his care and goodnesse how can I choose but gather what light and comfort is in himselfe who hath put so much in the creature and rise by it to his Divinity who as light so communicateth himselfe that no man the lesse because another more 3 Doe I see the light made so pure faire cleare and perfect as nothing can pollute it if it looketh into all filthinesse it contracts none How can I but herein see an excellent resemblance of Gods infinite purity and perfection of his essence in his eternall love in whom is no darkenesse to whom nothing is more contrary then darkenesse and though he behold all darkenesse and order all confusion yet in his divine understanding is not any obscurity or dimnesse 4. Doe I see the light freely and perpetually communicating it selfe and diffusing it selfe to all men I cannot but see GOD himselfe alwayes abundantly communicating himselfe with all men either by the light of nature which is the chiefe ornament of a man or by the light of grace which is the chiefe beauty of a Christian or by the light of glory which is the chiefe and highest pitch of an happy and glorified man Iohn 1. 9. 5. Doe I see the light alway like it selfe never communicating with darkenesse but fighting against darkenesse and irreconcilably resisting it Even so may I conceive God to be one and alwayes the same and ever like himselfe in his nature words and actions never favouring but fighting against darkenesse and works of darkenesse sins and corruptions which are as clouds sometime getting betweene the light and us and hindering the comforts of his beames from us 6. Doe I see light driving away darkenesse distinguishing things that were involued in darknesse producing things out of darkenesse and secrecy How can I but contemplate that God that eternall light will one day discover all things that are in darkenesse and bring all secret workes words or thoughts and set them in a cleare light Nothing is so secret which shall not be revealed and God and his truth shall at last prevaile against all errour powers and wicked opposites set against it Besides light leadeth mee to Christ the light of the world But of that more conveniently in handling the great light the Sun 7 How can I behold so noble a creature without some use concerning my selfe 1 Doe I see a man cannot see