of conviction bee heard in the Church the frivolous conceit of Antinomists is Away with the Law let it bee buried with Moses and let no man know where after men are once come to Christ. But though wee have a superiour doctrine and helpe in the Church must we therefore refuse this Object The Heathens had this knowledge and it is fitter for them Sol. Must not wee know God in his workes because the Heathens did Nay if they by his workes came to know the invisible things of God may not wee much more who by faith know that the world was made by the Word of God Heb. 11. 2. 2. Did not the Philosophers discourse of God Iustice Vertue the chiefe good all moralitie all civill and oeconomicall duties must a Christian bee therefore locked up from them 3. David was able to distinguish betweene things handled and the manner of handling between the same object and differing considerations of them So Christians consider the same heavens earth c. but spiritually and supernaturally as â— to magnifie the Creator 2. to excite our faith and confidence 3. to humble our selves Ob. Wee must desire to know and preach nothing but Christ him crucified therefore away with all the Law and all the preparatives to Christ away with all rules and directions of the Law when men are come to Christ. Sol. Surely these men must blot out a great deale of Scripture as all the creation all the Law and explication of it all the history all the parables and similitudes all that part of Scripture of the booke of Iob of Psalmes of Prophets wherein Gods Majesty is exalted in the creatures or put in some more to it to prohibit us the use and shew us the exposition of them Vse As the Prophet here looketh fruitfully on the Heavens the Sun Moone Starres so must wee So did hee also in Psalme 19. and There is no language tongue or speech where their sound is not heard Wee will not discourse of this voice as if wee were in the Schoole of Plato or Aristotle or Tully de natura deorum but as in the Schoole of Christ taught by the Scriptures and the spirit speaking in them For 1. Hath not the Lord in wisedome made them all 2. Hath not hee furnished us with reason and discourse to draw out some straines of that excellent wisedome by them and from them 3. Shall Philosophers Physicians Naturalists and Heathens learne many good lessons from them and onely shall not Christians 4. Have wee beene set to this Schoole ever since wee were of yeares of discretion and have taken out no lessons of wisedom out of this great Booke Or shall wee still looke upon these things as on faire papers that have no letters or as illitterated men looke upon written papers but not able to reade a word Know then that we may learne somewhat 1. From all the Creatures in generall 2. From every Creature in particular The voce of the Creatures in generall is seene in these seven particulars All of them teach us to bewaile our rebellion against God which all of them reproove For they all stand in their kinde and station in which God set them at first The Sunne rejoyceth to runne his course the Sea keepeth his bounds and bankes miraculously by the law of his Creation the Earth stands upon his foundation the Heavens keepe their motion the Waters ebbe and flow the very Cocke croweth and keepeth his appointed watch Yea all of them further than mans sinne hath disordered them keepe the Law of their Creation But no man doth so they have all strayed away from God Man hath fallen from his station hath stopped in all his supernaturall motion Nay a man regenerate as great a Disciple as Peter sleepeth and snorteth in grievous sinnes and cannot watch one houre with his Lord. All of them teach us obedience and service unto God Because 1. All they serve the Lord by a perpetuall Law the Heavens declare the glory of God the earth sheweth his handy worke the Windes and Seas obey him fire snow haile vapours stormy winds fulfill his word Psal. 148. 8. Frogs grassehoppers lice come by armies at his Word nay they will runne from themselves and cease to bee themselves in obedience to him The fire shall not burne if hee say the word the fluid Sea shall bee a solid wall and pavement the River Iordan shall runne backe nay the Sun shall stand still and goe backe ten degrees if hee will appoint him Fire will descend iron swimme water ascend upward Now shall the senselesse creatures have eares to heare their Creator and man be deafe Shall his Word binde them and not us reasonable creatures to whom it is given 2. They all serve us on condition that wee serve him and willingly are ruled by us no further than wee are ruled by him and therefore we are called the Lords hosts souldiers and armies both to defend us in his service and to force into ranke the rebellious and disobedient 3. Their service of us is not a motive onely but a measure of our service of him For 1. They serve us onely so we ought him onely as our Lord. 2. Alwaies night and day they never cease so should wee serve the Lord. 3. They serve us freely without hope of reward not forced but most willingly by naturall instruction so ought our obedience to our God to bee free and cheerefull 4. They serve us with their best and sweetest gifts the Sunne with comfort influence of heate and light the trees with their sweetest and ripest fruite the beasts with their sweete fat fleece and sweetest life So ought we the Lord with our best parts affections strength indeavours and whatsoever we have being his of him and from him 5. They serve us to the wasting of themselves and losse of their beeing We ought also to serve our God though to the losse of our selves our dearest thinges and lives Here are lay-mens bookes enough every creature in his eye hand or use readeth this lesson to him I serve thee my Lord serve thou thy Lord. All of them are the Lords professours teaching us the invisible things of God Rom. 1. 20. 1. His Eternity for as they could not make themselves so their maker must needes bee before the things made and consequently he must be eternall 2. His Wisedome shineth in the exquisite and artificiall cunning in the frame of the smallest creature As of the Bees or Ant. Consider the beauty order of them all and therein doth his wisedome shine as also in the variety and distinction of them So in the excellent order and subordination of them one to the service of another So that an heathen might say In wisedome hee made them all and shall bee condemned for not seeing the wisedome and art of the workeman 3. His power must not hee bee Almightie that makes all things of nothing that hangeth the huge vastnesse of the earth as a ball
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
the Apostle of God himselfe In it under God wee live move and have our beeing Acts 17. 28. The ayre of it selfe is darke but yet admitteth the sun-beames to penetrate it and lighten it So must I a Chaos of darkenesse in my selfe by nature become a receptacle of light and receive the beames of grace from the sunne of grace and righteousnesse As no creature wanteth a voyce to teach man so no man ought to be ashamed to learne by whatsoever God will teach him Amongst the rest there is not almost any naturall thing which poynteth us out to more spirituall use nor affordeth more sweete matter of divine Meditation than the words which both leade us unto God and into our selves both for humiliation and direction It hath an apt resemblance and image of God in it 1. In the subtilenesse and invisibilitie of the nature of it No man ever saw the winde thou canst notisee it saith Christ the way of the winde is not known so no man saw God at any time and his waies are unsearchable and past finding out The swiftnesse of the windes may note Gods omni-presence who is saide to ride on the wings of the winde 2. In powerfull motion and efficacy of it which no man can hinder or resist For this invisible creature hath a mighty force in tearing rending driving afore it whatsoever standeth in the way trees houses nay the raging seas the ponderous clouds yea the rockes and mountaines and is able to shake the very foundations of the earth And who seeth not here a lively resemblance of the omnipotent power of God whose mighty arme worketh so unresistably in all the things of nature yea of grace rending the hard rockes of our hearts and casting downe lofty mountaines exalted against grace Who art thou that canst resist the Spirit in man 3. In the freedome of his motion the winde bloweth where it listeth Iohn 3. 7. No man can make the winde blow nor leave blowing but it mooveth it selfe and resteth freely And herein should wee cast our eyes on the Lords free working as in all the workes of nature so of grace He will have mercy where hee will and harden whom hee will He will send the windes of his grace and they shall heare the sound of it in this region not in that in this congregation not in another yea this heart in the same congregation shall have the sound and not another Hee will blow a stronger gale a fuller blast a greater measure of grace on some than on another Hee may doe with his owne as hee will And all things worke the same spirit to every one severally as hee will 1. Cor. 12. 11. 4. In the secrecy of his working of mighty worke the winds are invisible but worke wonders in every place open and secret but in a most still and silent manner for thou knowest not whence it commeth or whether it goeth Whereby the Lord leadeth us to the secret worke of the spirit in our conversion As the subtile winde pierceth by the tenuity of his substance into every cranney and no man can keepe it out so doth the Spirit of God blow into the very secrets of thy very conscience The woman at the Well wondered how this winde could so pierce her which brought a sound of all that ever shee did Who is acquainted with the worke of grace in himselfe and hath not woundred after how unspeakeable a manner this winde hath blowne upon him 1. What a still voyce he heard behinde him directing him and perswading him to the good way But stronger than all power of man or Angels and still followed with inward motion to provoke him further 2. How after a secret and unknowne manner these gracious windes have dissolved the clouds of iniquitie and watered the earth of his heart with raines of repentance and godly sorrow and ever since have kept his heart softened and humble 3. He knoweth not how but these blessed windes have dispersed the noysome vapours and corruptions of his heart scattered the clouds of ignorance errour infidelity doubts feares and cleared the heavens to him that now he chearefully beholdeth the sun-shine of Gods favour in Christ and walketh in the light and comfort of it and seeâ—h nothing Why but he heareth a still voyce and sound of this winde the testimony of the Spirit witnessing the pardon of his sinnes and his assurance of acceptance and reconciliation 4. Hee findeth a secret voyce and sound of the winde making requests in him with sighes which cannot be expressed This secret breath and inspiration of the Spirit giveth him breath and maketh him frequent and fervent in prayers to which hee was as heavie as a Beare to the stake 5. He findeth the sound of this winde not onely as the voice behinde him but feeleth the power of it as a strong blast behinde him to drive him forward in the waies of God And whereas before hee was as the shippe that lay wind-bound now having a faire gale of winde he is as a shippe under saile that goeth as swift as an arrow Hee can comfortably pray reade heare meditate admonish watch as an active man in godlinesse As a bird flying with the winde flyeth swifter In all these things wee may and must admire the greatnesse of God who hath laid up the windes in his treasury and rideth upon the wings of the wind Psal. 140. 3. made them the wheeles of his chariot The consideration of the windes leades us into our selves and that 1. For humiliation For who knoweth the nature of the wind the place of the winde the way of the winde He would have us humble not onely by the ignorance of minde in divine things but even in naturall 2. See in the winde our owne vanity Lord what is man Iob 7. 7. Remember that my life is but a winde 1. Inconstant as the winde a short puffe which none can lay faster hold on that on the winde all humane things are as light as the winde 2. Suddenly past away from us even sometime so soone as it commeth 3. It returneth not againe no more than the winde Psal. 78. 39. Hee remembred they were as winde passed not returning againe 2. For instruction shall so fierce a creature bee at a becke and shall not I 1. I see this mighty creature obedient and subject to GOD Mat. 8. 26. Who is this to whom windes and seas obey doe they testifie to Christ that hee is the Sonne of God and shall not I heare his Word and acknowledge him my Lord and my God 2. When I see a boysterous winde and tempest arise and carry away light things as feathers straw chaffe I must take notice of the miserable estate of wicked men on whom destruction and feare shall come as a whirle-winde Prov. 1. 27. They shall be driven away as chaffe and feathers in the winde Psal. 1. Job 21. 18. The wicked shall bee as stubble before the winde
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
man to make a whole house full of pots or glasses than to take one broken all to peeces to set the sâ—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
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
sinner of any kinde than with a godly Christian. A naturall man can agree with Papists or Turkes better than Professors For both agree with him in oldnesse and darknesse and darkenesse is not contrary to darknesse but to light But with a sincere Christian he cannot agree for his light is contrary to his darkenesse Thirdly grace in the new Creature is a secret disgrace to the old man A new thing quite putteth down the old and disgraceth it and therefore no marvell if the world lying in the old suddes of sinne endureth it not To conclude all hast thou felt the power of the Word and Spirit renewing thy soule Oh rejoyce abundantly in this great mercy If God had created thee an Angel from heaven he had not honoured thee with such a priviledge as to create thee anew in Iesus Christ for then they are but servants and ministers to thee that art an heire of salvation If thou dost not feele it awake out of security die not in this sleepe Consider the image of God defaced in thee the fearefull sentence of the Law the ghastly face of death the terrours of the last judgement the millions of men that are in hell already for want of this new Creature and the patience of God towards thee waiting for thy conversion and offering thee good meanes of salvation that thou mightest get at length into Christ and be a new Creature FINIS MEDITATIONS From The CREATVRES As it was Preached in Aldermanbury by Thomas Taylor D. in Divinity The Fourth Edition LONDON Printed for J. Bartlet at the gilt Cup in Cheapeside 1635. MEDITATIONS From the CREATVRES PSAL. 8. 3. When I behold thine Heavens even the workes of thy fingers the Moone and the Starres which thou hast ordained What is man say I that thou art mindefull of him and the sonne of man that thou visitest him c. COnsidering with my selfe of the benefit of Meditation together with the difficulty of it which hath almost worne it out of use amongst Christians I thought fit to afford a little helpe to lead up carefull Christians into this mount of Meditation in which mount God will bee seene And who seeth the clogge of earth pressing downe his soule and needeth not this pulley to fetch it up againe And who is sensible of legions of noysome lusts that take up the heart as their proper habitation and desireth not better guests Who can discerne the darkenesse of his minde and not open his windowes and hereby let in some light into his darke house Now as the Lord himselfe his Word and Decrees are the principall object of ordinarie Meditation so are his workes and execution of his decrees a fit object for extraordinary Whereby wee have not onely a sensuall use of the Creatures as the bruit beast but a spirituall and profit not onely our bodies but our soules by them Wherefore else did the Lord create them not as hee might all in a moment or in a day but in sixe dayes but that we might orderly meditate of them even in particular and gaine by them some sound knowledge which might reflect upon the will and understanding Wherefore hath his wisedome afforded such variety and plenty of them but that we should be alwaies stored with matter of fruitfull Meditation and never be without the object or matter of our owne good And what else is the cause that many are so fruitlesse and barren in their course and such wasters of precious time but that they never intended to carry their mindes along in such profitable Meditations which where they dwell suffer not a man to be idle or unprofitable in the workes of the Lord. For whereas a good man may bee cast into such circumstances as hee cannot alway be in good actions yet were it hard if hee might not bee alwaies in some good Meditation wherein to improve his time But to the words This Psalme is inscribed to him that excelleth on Gittith so also are 81. and 89. Psalmes Some thinke 1. Because David compounded it in Gath in his banishment 2. Some from a musicall instrument so called because either invented or most used in Gath. 3. Some from a kinde of melodious Verse or Song 4. But I thinke it respecteth the time when this and those songs used to bee sung namely at the time Haggittith that is of winepresses or vintage Which feast was solemnely celebrated by the Israelites in which feast they especially praysed the name of God for the great and manifold benefits conferred upon men Which is the substance of this Psalme wherein the Prophet extolleth the Majesty of God 1. By contemplating the workes of nature in the world to the fifth verse 2. By considering his worke of grace in gathering him a Church from the miserable masse of mankinde These two are the great workes wherein the Lords greatnesse shineth out The Creation and Redemption the one written in the volume of the Creatures the other in the volume of the Scriptures In this Verse 1. Hee acknowledgeth himselfe occupied in contemplation of the heavens and stars Looketh on them not with the eyes of the body onely but with the eye of faith 2. That hee is led to God by them For 1. Hee saith not the heavens but thine heavens that is 1. Of which thou art Maker 2. Of which thou art the owner possessor and indweller Psalms 89. 12. Thine are the heavens and thine is the earth Gen. 14. 19. He is possessor of heaven and earth 2. Hee addeth the worke of thy fingers hands and fingers are ascribed to God metaphorically And here the heavens are called not the workes of his hands but of his fingers to note his singular industry his exquisite workemanship and art and also his speciall love and care over these workes 3. The Moone and Starres thou hast established that is thou hast assigned every one their place and confirmed them by a perpetuall law written in their nature and set them sure firme bounds which they cannot passe 3. In this contemplation hee casteth his eye upon himselfe to cast himselfe low before God When I consider both the greatnesse of the workeman and the largenesse of the worke and for whom they were framed then in sense of my basenesse thinke I Lord what is man or the Son of man as thou visitest him c. Not what is Adam which were no great matter of pride but what is Enosh fraile mortall infirme and miserable man now after his fall that hee should enjoy such a workemanship From hence in generall observe Obser. That the voyce of the creatures is not to bee banished out of the Church Reason 1. If all Scriptures bee profitable to teach and improve then those that teach divine things from naturall Reason 2. The Profits and Apostles and Christ himselfe were most in this kinde of instruction by Parables and Similitudes therefore Ministers and Pastors may doe the like Objection The Creatures onely conceive they convert not Sol. Must no doctrine
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
scorch and burne up the plants and fruits of the earth Herein our Lord in the Parable hath directed mans eyes to behold the persecution and affliction of the Church which often scorcheth the greennesse of grace and maketh many professors wither and fall away Cant. 1. 5. I am blacke for the Sunne hath looked on mee and indeed 1 The Sunne doth not more ordinarily or daily arise than persecution daily waiteth on the Word 2 As the Sun-beames diffuse and disperse themselves into every place and no man can hide himselfe from the heate of the Sunne Psalme 19. 3. So doe the beames of this Sunne of persecution dart into every place where the Sunne of grace shineth in the Church No godly man can hide himselfe from the heate of this Sunne but one time or other it will finde him out 3 The Sunne hath not more beames to scorch and dry up the moysture of the earth than Sathan and the wicked world have to dry up the moysture of grace where it is not sound sometimes by armies of inward and spirituall temptations sometimes by open tyranny and hostility That is not a true marke of a true Church which Bellarmine designeth outward splendor and prosperity but the Crosse and Persecution 7 But above all other the sweetest use of the Sunne is to see in it Iesus Christ the Sonne of righteousnesse Mal. 4. 2. Rev. 1. 12. For 1. As there is but one Sunne in the heavens so but one Sonne of righteousnesse the onely begotten Son of God Ioh. 1. 14. and as this Sunne is not onely light but the fountaine of light and in it selfe a body of most surpassing and shining light So Iesus Christ is light in his essence an heavenly light as the Sunne a light that none can reach or attaine the light of the world as the Sunne is a light in whom is no darkenesse so his face shineth as the brightest Sunne Rev. 1. 16. and as in the middest of Planets inlighteneth those that are about him 2. I see of all creatures the Sunne most admirable all the world admireth it A great part doe idolatrously adore it And the whole Church must admire her Sunne yea let all the Angels of heaven adore him as tenne thousand times passing the Sunne of the world For 1. That is but a meere creature though very glorious but this is the mighty God the maker of that 2 That serveth the outward man in things of this life But this the inward man in things spirituall and eternall 3 That riseth and shineth on good and bad but this onely on the good onely on his Ierusalem Esay 60. 1. 4 That rising obscureth the starres but this inlighteneth all beleevers who by his presence shine as lights in the worlds darknesse 5 That may be eclypsed and darkened and though it rise every day it every day setteth but this Sunne of the Church being eternall shall never lose or lessen his shine and glory and once risen shall never set more Esay 60. 20. 3. I admire the sunne for his purity and piercing nature the sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many eyes who disperseth from himselfe on all sides infinite beames of light as so many eyes on every creature and none can hide it selfe from this great eye of the world and so pure that looking on all filthinesse contracteth none But how much more am I to admire the surpassing purity of Christ whose most piercing eye none can avoyde for all things are naked to him with whom we have to deale and so pure is this son that though hee was borne of sinners lived and conversed with sinners yea died with and for sinners and as a sinner yet no man could justly accuse him of sin but hee remained in his nature and life purer than the sun in his strength And must not the Saints imitate this their Son though they live amongst sinners and see much foule behaviour amongst men yet to keepe themselves pure in the midst of a crooked and perverse generation 4. I behold the Sunne a most powerfull creature for though his body be in heaven yet his comfortable beames reach to the extreame parts of the earth May I not now behold Iesus Christ being in heaven bodily and ascended thither in that his flesh yet by his spirit grace and power present with his Church in all parts of the world unto the end Mat. 28. 10. And as the Sun rising commeth forth as a Gyant to run his course and maketh such haste in his way as no created force can hinder him So this powerfull Sonne of his Church maketh haste in his way to her all created power of men and Angels cannot hinder him Hee skippeth over mountaines and hils in his haste unto her 5 What comfort have we by the sunne and shall we not have the same in Christ 1. Doth the sun drive away the darkenesse of the night and doth not Christ the thicke mists of sinnes the darkenesse of ignorance errour wrath damnation and of hell it selfe But for the sun of the world were a perpetuall night much more by the absence of this sunne of righteousnesse were it so in the Church 2. Doth the sun by his beames give direction for this naturall life c. So doth Iesus Christ by his beames of wisedome and grace directing us worke in us spirituall and heavenly life What can a man doe commendably without the Sunne So what is that wee can doe that can be acceptable without Christ 3. Is the sun under God the life quickner and comforter of the world otherwise dead and see â—e not Christ quickning al the elect dead in sins and trespasses warming them with beames of his love which as sunne-beames doe reflect backe on himselfe 4 Doth the Sun make and preserve the seasons of the yeare Summer Winter Spring Autumne See Iesus Christ having all seasons in his hand the seed-time of grace here that harvest of glory hereafter Hee appointeth the summer and prosperity of his Church and changeth it into a sharpe winter of adversity All vicissitudes and changes of the Church are appointed by his wisedome Daniel 2. 21. Whence wee may learne a number of duties As 1. Doe all creatures rejoyce in the Sun but hatefull Bats and Owles doe they follow the Sun thrive and prosper in the sunne turne after the sun as Mari-gold Dazy Turnesole c. Should not new creatures draw neere and follow this Sun to prosper it it Doe we open our windowes and doores to take in the beames of the Sun and not open the doores of our hearts for the Word that the beames from Christ may inlighten and warme us 2. When the Sun riseth men goe forth to labour When Christ our Sonne is risen and present in his offers and ordinances wee must worke and walke before the night come 3 Men in the Sun walke uprightly in a misty night to stumble and fall is more hurt than shame but to fall at noone is
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
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
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