A MAN IN CHRIST, OR A new CREATURE. To which is added a Treatise, containing Meditations from the CREATURES. By THOMAS TAYLOR, D. in Divinity.  
The Fourth Edition.  
LONDON, Printed for J. Bartlet at the gilt Cup in Cheapside, 1635.   

A Man in CHRIST, OR A New CREATURE.  2. Cor. 5. 17. If any man be in Christ let him be a new creature. 
IN the first Adam, all the sons of Adam had an happy estate: in which while he stood, we stood and enjoyed the whole image of God, and all perfections which humane nature was capable of; and when he fell, we fell, and with him lost the whole estate of grace and glory. And so are fallen into an old ruinous condition of the old Adam, which threateneth us daily with deserved destruction, and thrusteth us under the Regiment of death. Now for our repair out of such misery, he that made us at first must make us a new, and give us a new stock and estate, by transplanting us out of the old stock into a new root, and by removing us out of the old Adam, and setting us into the new Adam, jesus Christ▪  
The means whereof, this Text will teach us.  
In the which there are two general points: first, the estate of a man converted, [He is in Christ:] secondly, the note of such a covenant, [He is a new creature.]  
To open the former, there are sundry questions.  
Quest. 1. How a man is said to be in Christ.  
Answer. Two ways: first, as a man, or creature: secondly, as a member, or new creature.  
First, as a man, or creature among others: he is so both in respect of creation, and preservation.  
The former, because every man is said to be created, not only by him, but in him: as he is the beginning of all the creatures of God.  
The latter: because every man subsisteth in him, Col. 1. 16, 17. For he is not like the Carpenter that maketh an house or ship, and leaveth it to the wind and weather when he hath done: but he abideth with his creature, to continue and uphold it in its being; which else would suddenly fall to nothing. According to Act. 17. verse 28. [In him we live and move, and have our being:] and not only by him.  
Secondly, But our Text speaketh 
To be in Christ as a member how?  not of that, but of the second being in Christ: namely, as a member. And thus only the Church is in him.  
And as a member, one is said to be in Christ two ways:  
First, externally: only as an outward member of the Church, and in the judgement of Charity; of which number are such as profess Christ, and join with the members in outward profession of Religion, and use of the means. Of the which, read john 15. 6.  
Secondly, inwardly and effectually: which is, when first a man is knit by faith to the head himself: secondly, by love, to all the members, even invisible: thirdly, by outward profession to the visible Church, and produceth fruits of this inward union with Christ. And of this our Text here speaketh. For he that is thus in Christ, is a new creature: so are not the others.  
The second question is, How cometh a man to be in 
How we come to be in Christ.  Christ?  
Answer. By the strait union and communion between Christ and the Christian: who are far nearer than friends, or men that dwell together in one house. For Christ and the Chrian dwelleth not one with another: but one in another. As it is in the natural body, the being of a member is not properly with the head, but in the head: so in the mystical body, the being of the believer is in Christ the head. And as the being of the Branch is in the root: so it is between Christ, the Vine, and the believers, who are the Branches, john 15.  
This straightness of union cometh from the straightness of the band, which is, first, on Christ his part, namely his spirit of fortitude put into their hearts.  
Secondly, on our part, which is our faith, by which we are set into Christ. Faith only giveth a being in the second Adam. God offereth in his covenant of grace, jesus Christ to be the head and Saviour of his body. Faith receiveth this offer, and putteth our name into the deed: only faith draweth and sucketh virtue from Christ; and Rom. 11. 24. [Thou art grafted in by faith.]  
Object. But Christ is in us, how can we then be in Christ?  
Answ. This being in Christ, is Relative: for we cannot be in him, but he must be in us. 1. john 3. 10. He that keepeth his commandments, dwelleth in him and he in him.  
But it is with this difference, He is in us, and abideth in us by his spirit, and by upholding grace in us: We are in him by faith, and by the exercise of grace: and those two are inseparable.  
Object. But Christ is in heaven, how can we be in him, and not be there?  
Answ. If our being in Christ were after a corporal manner, then to be in him, we must be locally in heaven as he is: But this conjunction is spiritual▪ and the means of it, which is faith, is spiritual: not hindered by distance of time or place, from this most strait union. Thus Abraham by faith saw the day of Christ, and was in Christ sundry thousands of years before Christ's incarnation: for he that is joined to the Lord is one spirit: and the believer is now in heaven after a spiritual manner, where Christ is. 
The happy estate of a man converted.   
Doct. Learn the happy estate of a man converted, that he is now in Christ, 1 joh. 5. 20. We are in him that is true; namely, in his Son jesus Christ; the same is very God, 2 Cor. 12. 2. I know a man in Christ, etc.  
Reason 1. Because they stand not only in general relation to Christ as other men, and creatures do, which are subject unto him as their Lord, but in nearer and special relation, as they are members of his body: for all which he is most tender, and careful, as a most loving and respective head.  
Secondly, from this union floweth all the efficacy of his merits upon us: for nothing can proceed from Christ to us, till we be in him; but being set into him; we partake in all that Christ hath, as a loving husband first communicateth himself▪ and then all he hath with the wife of his bosom.  
Hence it is that Christ being elected of God, we are elected in him, Ephes. 1. verse 9 And Christ being acquitted from our sins, we are justified in him: for being found in Christ, as Philippians 3. 11. his righteousness is imputed unto us. If Christ be rich, and have treasures of wisdom, and grace; the Christian cannot be poor▪ [For in him we are made rich,] ● Cor. 1. 5. Ephe. 4. 27. [Which riches is Christ in you.]  
Thirdly, as all the promises of God are made in Christ, who is the foundation of them all; so they are made good only to them that are in Christ, 2 Cor. 1. 20. In him are all the promises, Yea and Amen: but to whom? even to the heirs of promise: and who be they? even Abraham's seed, the faithful posterity of faithful Abraham, Gal. 3. 10.  
Fourthly, by being in Christ, the Christian hath a sure estate:  
First, in this life, strength, and assurance in temptations, trials, and dangers, to be upheld unto victory. 2 Cor. 12. 2. I know a man in Christ: and vers. 9 My grace is sufficient for thee. john 10. The sheep of Christ, can none pluck out of his hands; his estate is not liable to casualty: no cheater nor robber shall defraud him of it.  
Secondly, in death he hath hope and assurance, in which state he is a member of Christ, and he that sleepeth in Christ, perisheth not; nay, being in Christ, but he shall be made alive again. 1 Cor. 15. 18, 22. 1. Thes. 4. 14, 18.  
Thirdly, in that day of judgement he shall stand with boldness. 1 joh. 2. 28. Little children abide in him, that when he shall appear, we may be bold, and not ashamed before him at his coming.  
Use 1. Labour to know thyself in this happy condition, else is Christ appeared in vain unto thee, the whole Gospel is in vain unto thee.  
Quest. But how may I know 
How to know a man in Christ 1. Note.  this, namely, that I am in Christ?  
First, hast thou disclaimed thy own righteousness, and given thyself wholly unto him? Phil. 3. Paul could not be found in him, till he had disclaimed his own righteousness, and esteemed it as dung. Papists cannot be in Christ, because they do not this. Hast thou denied thyself? thy head did so. Takest thou up the Cross daily? so did he. Canst thou abide to crucify the flesh and lusts of it? thy head was crucified: but if thou canst not take thyself short in carnal delights, nor renounce the fashions of the world, nor abide the doctrine and practice of mortification; never say thou art in Christ: can a member be so contrary to the head? Gal. 5. 24.  
The second note is subjection unto Christ as a head. The 
2. Note  most graceless men in the world, yea the devils are subject unto Christ as a Lord: but art thou subject as a member unto such a head?  
Quest. How is the member subject unto the head?  
Answ, 1. Sweetly, and willingly, not by force and compulsion. Now ask thyself, Is Christ's yoke irksome and tedious? Are his commandments grievous? Is it grievous unto a member to obey the head, into which it is set?  
Secondly, universally, it doth all that the head enjoineth: Art thou subject in some commandments, but not in others? Thou canst forbear murder, adultery, drunkenness; but must swear, lie, profane the Sabbath, spend thy time idly which is given thee to repent in: Do the members thus pick and choose with the heads commands?  
Thirdly, sincerely: in all things seeking the good of the head, above itself: a member will venture itself to be cut off for the safety of the head. Now what is thy aim in thy subjection? is it thy own name, reputation, thy wealth, or ease, or any base respect? how doth a member neglect itself for the head?  
Fourthly, constantly: A member is never weary of obeying the head; but how fickle and inconstant art thou in the ways of God? Thou wilt obey on the Sabbath, but wilt not be tied to daily duties, some occasions must give thee dispensation. If some seasons of the year can win of thee to cast off thy calling, and live like an Epicure▪ eating, drinking, scorning, gaming, chafing, coveting, swearing, and the like: Is this to be in Christ? The head setteth thee on no such work: and if a man be not commanded by Christ in his actions, he may easily know who is his master, and pay-paster. What man dare go to God for such works to have them rewarded?  
The third Note: He that is in Christ, and abideth in him▪ there 
3. Note.  is no abiding for sin, 1 john 3. 6. He that abideth in him sinneth not.  
Quest. Is there any that sins not.  
Answ. 1. He sinneth not studiously: 
How a man in Christ sinneth not 1  he purposeth not sin, but holdeth a resolute purpose against it. Hast thou this note of Christ his being in thee, that thou sinnest not, who canst deliberate, and purpose, and willingly venture on sin?  
Secondly, he sinneth not willingly; 
2  namely, with his whole will, and full consent: for the will, so far as it is renewed, is not gained to his sin, but striveth relucteth, and resisteth.  
Thirdly, he sinneth not affectedly, 
3  or with full delight in sin; he sinneth sometimes: but if I have delight to sin, saith David, God will not hear me: he sinneth, but loveth not his sin, but hateth what he doth: canst thou love thy sins and lusts, and delight in works of darkness, in thyself or others? Christ abideth not in thee▪  
Fourthly, he sinneth not 
4  deadly, or not to death; he abideth not in his sin, in whom Christ abideth: his sin hath after it three things:  

1 Sorrow and grief that he hath sinned.  
2 Care to rise and recover himself.  
3 Fear not to sin again.   
Canst thou run on in sin without remorse, without returning, without care of repentance, or fear of God's justice? canst thou turn head against the ways of God and good men desperately, as if thy conscience were turned into a rotten post? Thinkest thou that so living a root can admit such dead branches? or can the surpassing holiness of Christ the head, receive into it such rotten and gangrenous members? No, no tye thyself by a thread of profession, so long as thou wilt, unto this stock thou wert never engrafted as yet, that bringest such wild and unsavoury fruits, Rom. 8. 10, If Christ be in you, the body is dead because of sin, but the spirit is life for righteousness; that is, the spirit liveth by grace, and manifesteth that life in motions of grace and holiness. And a plain mark of a man in jesus Christ is that in Rom. 8. 1. [He walketh not after the flesh, but after the spirit.]  
Fourthly, he that is in Christ and abideth in him, the Word 
4. Note.  of God abideth in him: for these two are inseparably joined, john Chap. 15. verse 7. [If you abide in me▪ and my Word abide in you.] And this is made a sure sign of our being in Christ, 1 joh. 2. 5. He that keepeth his Word, in him is the love of God perfect. By this we know that we are in him.  
This is more than to hear the Word, than to understand it, or to retain it, as many do, who can entertain it, as they do strangers, for a meal, or a night's lodging, or a short time: but it must abide as an in-dweller; for we dwell no longer in Christ, than his Word dwelleth in us, 1 joh. 3. 14. He that keepeth his commandments, dwelleth in him, and he in him. And on this condition only he cometh in, and dwelleth in us, john 14. 23. If any man love me, and keep my Word, my Father will love him, and we will come into him▪ and dwell with him.  
We hear many good things, but we heed and hold but a few; and those few but a little while: as riven vessels we let them slip. For,  
First, how weak an account can we give unto God (as we must) of all the good lessons we have heard, and aught to have remembered?  
Secondly, how could we continue the same men from year to year unchanged, if the word did continue in us.  
Thirdly, what strangers are many of us to the Scripture, and grounds of Religion? whereas, if it did dwell in us, it would be as well known unto us, as those that are in house with us.  
Fourthly, how far is it to seek, and absent from us, when our minds understand it not, our hearts affect it not, our consciences are not guided by it, nor our actions, nor the creatures are sanctified by it? as 1 Tim. 4. 4.  
How plain is it now, that thou art not in Christ, who wilt not afford his Word a resting place in thy soul? Remember that place, 1 john 2. 24. If that which ye have heard from the beginning shall remain in you, ye shall continue in the Son and in the Father.  
The fifth note: Examine whether thou hast the Spirit of Christ. This is made a note of such a one. 1 john 3. 10. Hereby we know that he abideth in us, by the spirit which he hath given us: And Chap. 4. 13. Hereby we know that we dwell in him, and he in us, because he hath given us of his spirit: And if any man▪ have not the Spirit of Christ, the same is none of his; that is, no member of his body, set into him, but in show, as a wooden leg, which receiveth not vital powers from the head.  
Object. This is a difficult mark: But how shall I know the Spirit of Christ to be in me?  
Answ. Many find and conceive 
How to know that the spirit of Christ is in me.  it to be harder than it is, because they hold it no sin to doubt whether they have the spirit or no; when as they may as lawfully doubt whether they be Christians or no. But try thyself by this note:  
First, wheresoever the spirit is, 
1. Note.  he rebuketh sin, joh. 16. 8. The spirit pricketh the heart of every convert: and if thou hast him, thou must find him a spirit of conviction.  
Object. I have been often checked for my sin, and that is my comfort.  
Answ. But deceive not thyself. To the spirits conviction are required three things: First, sense and sorrow that thou hast sinned: Secondly, earnest desire of mercy, expressed in vehement hunger and thirst: Thirldly, a loathing and leaving of sin. Never any received the spirit, but thus was sin rebuked in them.  
Secondly, the spirit writeth 
2. Note.  the law in the heart where he is, jer. 31. 31. and leadeth into all truth, john 16. 13. Hast thou this spirit of direction and counsel, teaching thee, and leading thee into duty?  
Object. I know as much as any can teach me.  
Answ. But art thou led by the spirit, or misled by the flesh and doctrine of carnal liberty? Many are taught, few are led, and yet only they that are led by the Spirit, are the Sons of God: The Spirit must be the guider of thy course, as the Pilot in the ship: thou must shut thine own eyes of carnal reason, and as a blind man, give thyself to be led by the spirit.  
Thirdly, the spirit where he 
3. Note.  is, ruleth and commandeth: yea, reformeth and casteth out old errors of heart and life: for he will not dwell as an underling, but as a commander: his work is to cast down all high things exalted against grace, and to bring every thought into the obedience of Christ. Findest thou a spirit in thee prevailing against fleshly thoughts, carnal affections, desires, conversation? findest thou a spirit, framing thoughts, speeches, actions to the conformity of the Word? a spirit quickening to all that is good? this is the Spirit of jesus Christ.  
Fourthly, he being the spirit of 
4. Note.  supplication. Zae. 12. 10 maketh the elect to cry with unspeakable groans. Dost thou find not the words of prayer which any hypocrite may, but the spirit of prayer? who always in prayer, first, leadeth into the sense of sin: secondly, into the apprehension of the excellency of mercy, which maketh him servant: thirdly, letteth the soul see God appeased in Christ: fourthly, it sealeth to it the truth of God's promises, who will hear, Psal. 50. 15.  
Fiftly, assureth itself to be in state of Christ his merits and 
5. Note.  intercession, to whom the Father denieth nothing; all which must needs quicken the heart to fervent and frequent prayer.  
The sixth Note: If thou canst discern Christ in thyself, thou 
6. Note.  mayst be sure thou art in him: for one ralative affirms the other. And knowest thou not that 
Vnum relatorum ponit alterum.  Christ is in thee, except thou be a reprobate? 2 Cor. 12. 5.  
Quest. How may I know this?  
Answ. First, examine if Christ be form in thee, Gal. 4. 12. And 
How to know that Christ is in us. 1 Trial.  then Christ is form in thine heart, when God hath begun a change in thy soul, by his grace laying in thee the beginnings, and seeds of grace.  
The Apostle useth a comparison drawn from the forming of an infant in the womb, which is not form all at once, but the principal vital parts first; the heart, brain, and liver, and then the other by degrees: so grace is not wrought all at once, but by degrees: first, the beginnings of Faith, Repentance, and holy desires, and then a more lively impression of the Image of Christ imprinted in their heart; which standeth in knowledge, holiness, and conformity to jesus Christ in practice and passion, in suffering and doing as he did in some measure: Now if there be no new lump which was not in nature, no forming, no reforming of heart and life, Christ is not there.  
Secondly, try if Christ liveth 
2. Note.  in thee: and then Christ liveth in thee, when thou livest by faith in the Son of God: making thy faith thy stay in all estates, in all actions, temptations, afflictions, when faith carrieth a sway, and hath a stroke in every thing, and in life and death maketh the heart and life lean upon Christ.  
Thirdly, if Christ be in thee, 
3. Trial.  than he moveth in thee, and thou in him. The infant in the womb is discerned by the moving of it and so is Christ discerned in the heart: and then Christ moveth in the heart, when his spirit moveth and inclineth it by a still and secret voice unto all good speeches and duties; and then thou movest in him, when thou cherishest, fosterest, and followest his motions agreeable unto the Word, and sufferest them not to die in thee. As for example: The Spirit moveth thee to redeem the time, to read in God's Book, there to acquaint thyself with God's will, in time to work the works of God, to mind thy account and reckoning; but thou resistest those motions, carnal and contrary motions thrust them our, and call thee to cards, dice, epicurism, merriments, wasting thy time, putting off the evil day, as the heathens. Now Christ moveth not in thee, but the spirit that ruleth in the world; for God's sweet motions are so strong, as that ordinarily they come to a birth.  
Use 2. If thou be'st in Christ, thou must imitate Christ; imitate him in his nature and holy example: the member is of the same nature, and doth the same things with the head: they all compose themselves to the motion of the head, into which they are set, 1 joh. 2. 6. He that saith he is in him, aught to walk, as he hath walked.  
Quest. How did Christ walk, that we may walk so?  
Answ. Christ walked first, 
Imitation of Christ, wherein.  religiously: He began all things with God, did all things for God, and referred all things unto God. First, he began all things 
I.  with prayer, and continued long together therein: sometimes whole nights in prayer, as the occasions were more serious. 
1  Do we so? do we sanctify every ordinance with prayer? do we continue in prayer? do not many sit up whole night's to play? when would they sit up so to prayer?  
Secondly, he did all things by 
2  the warrant and Word of his Father: he contemned his own will, that he might do his Father's will: Not my will, but thy will be done; yea, he would lose his life before his obedience. Do we so? We say, Thy will be done, as if we would do all the will of God, & as if there were but one will between Christ and us: But as the Scribes and Pharisees, we say and do not: We will not give our wills up to Gods will and Word, further than ourselves list and like: nay, many say, as that rebellious generation; The word of the Lord spoken unto us by the Ministers, will not do. When or where see we any thing reform by the power of the Word?  
Thirdly, he referred every 
3  thing unto his Father's glory: he never sought his own praise and reputation, but avoided it: Do we so? Who dare say he seeketh to glorify God in casting off his calling, and spending days and nights in idleness, or worse? when did our Lord walk so, that we might do so also? Fie upon such heathenish Christianity. This glorious head will not be so disgraced, as to take in such monsters for members.  
Secondly, he walked holily, 
TWO  and commanded us to learn of him; but we that say we are in Christ, lay aside this glass, and strive in pride to be beyond each other: We cannot keep filthy fashions out of Christians, because neither the mind of Christ, nor himself is in us.  
Thirdly, he walked fruitfully 
III  and diligently in his calling, Acts 10. He went about doing good: he watched and apprehended all accasions of helping men's souls and bodies. He spent all his time in painful performance of his calling. How do we so, who spend so much time in unfruitful courses, wherein we do no man good, but ourselves and others much harm?  
And sometimes through the day scarce doing any thing, which may in the night minister comfort unto us.  
If men should say to themselves every night, How much time have I vainly spent this day, which I might have redeemed to prayer, reading, or some fruitful meditation for my souls good? to some work of Repentance, or of Charity, or of Mercy, or justice? Alas, what a cooling card would this be, if he infer, My Lord never walked so; and I must walk as he walked, if I be in him, further than in outward profession. Was he ever in God's work? so must I be, if I be in him.  
Fourthly, he walked righteously 
IV.  and justly. An admirable pattern of civil righteousness. he never deceived any man neither by word nor deed: never was guile found in his lips or hands: never covetousness of any man's goods was found in him: he gave his due to every man, high and low.  
Do we walk so? many of us take liberty to deceive our Brethren by word or deed, lies, oaths, and false tricks: and hold it lawful to cover our Neighbour's money under a cover and colour of play, and so get his money into our hands, which neither God, nor any good means giveth us, and maketh us masters of. A most gross and hateful injustice, condemned by the light of nature amongst the heathen: and yet neither the light of nature, nor of grace, can cry it down amongst Christians. Never sew a fig leaf over thy sin, to say, I care not whether I win or lose: thou shouldest care to walk as Christ walked, who in this case did neither win nor lose. Besides, thy chaffing and swearing giveth thy tongue the lie. And sure I am, many would take great care before they would part with so much money to the poor, or ministry, or any good use in a whole year, as they can set at the stake of one cast of an unlawful Dice.  
Fiftly, Christ walked in the light, namely in the purity of his 
V.  nature. There was no darkness of ignorance in his mind, no 
1  darkness nor disorder in his will and affections: secondly, in the purity and light of holy conversation, 
2  he never committed any works of darkness: thirdly; 
3  in communion and fellowship with his father, with whom no darkness hath fellowship; himself being the most pure and inaccessible light.  
And thus must we walk, if we be in him. 1 john 1. 6, 7. If we walk in the light, as he is in the light, we have fellowship with him.  
But do we so? do not many walk like Gentiles, having their understandings darkened; not because they want light, but because they hate the light of God, and fight against the light of the Word and of their own Consciences?  
And do not many walk in the fruitless works of darkness?  
I say not, slip into some works of darkness, which often a godly man may do: but walk, trade and continue in the works of darkness; and go on to black darkness. Such impure persons of fowl hearts, hands, and lives: and Libertines, that take liberty to do as they list, and cast off all counsel of the Word: scorners of their teachers and instructers, and more of their godly instructions, followers of the fashions of the world, in the loathsome guises of it; fearing nothing so much as to be good; hating nothing more, than to be fashioned according to the Word of God, are far from walking as Christ walked.  
Lastly, how do we embracen communion with God, who are never so merry as when the thoughts of God are shut out; are most heavy and weary, in the place and means of his presence, in which he communicateth himself with his people? our sore eyes cannot abide so clear a light: And what communion can there be between light and darkness? All this while the Apostle telleth us, that we are far enough from being in Christ.  
The third use. Is this so happy 
To be in Christ is an estate.  a condition to be in Christ? Let it provoke us to labour to get into so happy an estate. To which end, let us look upon it, not as the world, who seeth nothing but baseness and contempt in Christ himself, but with eyes cleared, and then we shall discern it;  
First, to be an honourable condition: To become one, not with 
1. Honourable.  Christ, but in Christ: to be a member of Christ. So Christ appeared in great humility to advance us to this honour.  
Secondly, it is a most comfortable condition: for, 
2. Comfortable.   
First, now there is no condemnation to them that are in jesus Christ, Rom. 8. 1.  
Secondly, all thy debts are discharged. Thou hast in him satisfied, and in him fulfilled all righteousness: for who payeth the wife's debt, but the husband? and the bebt being once paid, it shall never be demanded more.  
Thirdly, all the grace and good that Christ hath in himself, is thine: whole Christ is thine by imputation of his merits, holiness, obedience, active and passive. This loving Husband hath all holiness and happiness for his Spouse. His life is thine: for he that hath the Son, hath life; his death is thine, and all the fruits of his passion; his resurrection and ascension is thine, that thou mayest boldly ascend in affection, and cause thy prayers to ascend; yea, and in person to ascend into thy father's house, and pull down his intercession. Oh what a rich estate is this, that a man can ask nothing, but he shall have it, john 15. 7.  
Thirdly, it is a most safe condition 
3. Safe.  to be in Christ; our head is above water: an able head will save and protect the members. All sins and imperfections are now covered and hid: for the head will hide the defects of the members. He takes upon him all the quarrels of the Christian, and mightily overcommeth hell, the grave, death, the devil, and all adversary power: so as the elect cannot be seduced, nor severed from God.  
Fourthly, it is a most fruitful 
4. Fruitful  condition. john 15. 2. Every branch that beareth fruit in me, he purgeth, that it might bring forth more fruit. How can a branch set into such a root, but be fruitful? Et contra. Whereas the misery of one that is out of Christ, is, that he can do nothing at all. No branch can bring any fruit, that abideth not in him. And whatsoever branch bringeth not fruit in him, is cast out as a withered branch into the fire, A fruitless barren tree dishonoureth God. Herein is the Father glorified, etc. He disgraceth the stock into which he is set.  
Fftly, it is the only state of 
5. Perfect.  perfection in this life. For all perfection is originally in him, and derived to us, because we are in him. So as that in him, we attain all that maketh for grace or glory. Col. 2. 10. Ye are complete in him, who leadeth into all truth, who giveth all graces in their kind, and addeth all degrees of those graces, which makes up their full happiness. Yea, the perfection of this state, is also in the preservance and continuance of it. For we bear not the root, but the root beareth us. Our salvation dependeth not on ourselves, but on him: for being in him, we not only grow, but increase, and the older we grow, the more we flourish, and bring fruit, Psalm 92. 20. All other branches may be plucked away from their stock by violence of winds, or man's hand, or consumed by time and age; but it is not so with those that are in this root; life nor death, things present nor things to come, can separate them, etc.  
From the state of a man renewed, 
Rom. 8. 38.  we come, to the note of him, [He is a new creature.] Where consider: first, what is meant by a new Creature, and why a man in Christ is so called: secondly, how a man may know himself to be a new Creature, which is here employed: thirdly, how a man may become a new Creature, seeing he must be so: Fourthly, why he must be a new Creature; Fiftly, Use both for instruction, and secondly, consolation.  
First, the new Creature, is the regenerate man, who is endued with new qualities of righteousness and holiness, according to the image of the new or second Adam.  
To understand which, consider in man three things:  

1 The substance of soul and body.  
2 The faculties of them.  
3 The qualities of both.   
For the first, the same substance of soul and body remaineth, which GOD created at first.  
For the second: the faculties be the same; the same understanding, will, memory, affections, senses, natural motions the same they were; but the qualities of them all are changed and new framed; for whereas in the old Adam, the understanding was blind, now it is enlightened; the will that was rebellious, is now bored in part unto duty: the conscience, memory, thoughts, desires, which were dull, earthly, dead, estranged from God, now are quickened, wakened, raised upwards: the affections, which were crooked and corrupt, are changed and straightened: the senses which were servants of sin, are servants of grace, senses of discipline: the members that were weapons of unrighteousness, are now become members of Christ: in one word, the whole man is in these qualities repaired and renewed, and made as here, a new creature; so elsewhere a new man, Col. 3. 10. The qualities thus framed in the hearts of the elect, at their first, conversion, are called a new creature. The man being the same in substance, faculties, and members; only in the frame and order of them, not the same. The new creature is not in respect of substance, 
Non quoad substantiam, sed malitiam.  but of malice.  
Quest. But why is he called a new Creature?  
Answer. The work of grace is a kind of creation, Psal. 51. 10. Create in me a new heart. Now if restoring of Grace, where it was, be a kind of creation; much more the framing of grace at the first where it is not.  
Secondly, there is a great resemblance between these two great works of God, the first creation and the second.  
First, the Author of the creation, 
Resemblance between the first and second Creation. 1. The Author.  was the Son of God: God by Christ made all things. By him were all things made, 1 Cor. 8. 6. There is one Lord jesus Christ, by whom are all things, and we by him; he is the beginning of the Creatures, Acts 15. 15. He being the mighty jehovah, giveth being, and beginning to all creatures, not in Nature-onely, but in Grace and Glory.  
Again, none can recreate, but he that first created. What is decayed in nature, must be restored by the Author of nature: he that brought his whole order out of confusion, can only bring our confusion into order.  
Secondly, the matter of the creation 
2 The matter.  was of nothing, which is the difference of Creation from Generation, which is the producing of a substance from a substance: so here was no preiacent grace, no preparing grace: For how could Adam prepare himself to his own creation? and as little can a man, dead in sin, prepare himself to the life of God: Nay, in the first Creation, was nothing to resist, but here is nothing but an old rubbish, strong in resistance.  
Thirdly, the manner in the 
3. The manner.  first Creation, all was made by a word. Psal. 33. 6, 9 By the Word of God were the Heavens made: and Psal. 148. 1. and 9 He spoke the word, and all things were made; so this is done by the same mighty creating word of God, which is the immortal seed in the work of regeneration.  
Fourthly, for the order: in that 
4. The order.  the light was first made; the first word that God spoke, was, Let there be light, and it was so. So the beginning of this Creation is an infused light of knowledge, Col. 3. 10. The image is renewed in knowledge: and never could a world of believers have been created, or a Church raised, but by the light of the Gospel.  
Fiftly, for the quality; in that 
5. The quality.  Creation, all that GOD made, was exceeding good; but here is a further degree of goodness, to which new creatures, are made far beyond them. They were all exceeding good in their natural goodness, but this in a spiritual and supernatural goodness. And whereas man was made to the image of God, he is here also framed to the image of him that created him, Col. 3. 10. But with this addition, that he is now created to a more sure estate in that image.  
Sixthly, for relation; in that 
6. Relation  the creature had absolute dependence on the Creator for his being and well-being, as also for his working: so this new creature must absolutely depend upon God, both for new qualities and every new act, and the motions of them; for we also live, and move, and have being in him alone. For as all motion is from the power of some first mover; so must our dependence be on him, as well for working, and moving in grace, as for our being, and beginning in it. Thus we see what is meant by the new Creature, and why so called.  
The second general point, is how this new Creature may be known, seeing it is a note, by which a man must discern himself to be in Christ.  
Answ. A new Creature may be 
The new Creature discerned by four properties 1. Note of a new creature.  discerned by four properties.  
1 By a new light of sound and saving knowledge: for here the work beginneth, This knowledge is not natural, nor historical, nor a general knowledge of points in Divinity, (which even the devils are not without) nor a bare knowledge in the Theory, or speculation of divine things; but a sound and saving knowledge, whereby the mysteries of God's Kingdom are not only revealed, but applied, and locked up, to the change of the man into itself: it transformeth a man into the image of Christ; from glory to glory, 2 Cor. 3. 10. It is a practical knowledge, that keepeth a man from every evil way, Pro. 2. and a wisdom full of mercy, and good fruits, james 3. 17. Then are ignorant persons no new creatures, nor persons enlightened, but not changed; but haters of knowledge and the means, are much less new Creatures.  
Secondly, because no creature can be both old and new at once: 
2. Note of a new creature.  the new creation may be known by the passing away of all things, 2 Cor. 5. 17. In the old creature was a general leprosy of sin, spread over all the parts; and if this be not in part cured, thou art no new Creature. No man can put the new man upon the old, but must first put off the old man. Ephes. 4. 22. Called the old conversation in times past, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So as if the old Adam live and prosper in thee, thou art no new creature. If thou be'st as earthly minded as once thou wast, if thy will be carried against the will of God, if thy affections settle upon earthly, and vain things, only or principally: if thy conversion be to the fashions of the world, and thou livest according to nature; thou didst never attain this happy estate by new creation. Here is no patching of a new piece upon an old; if thou be'st the same man thou wast borne, thou hast no part in this business.  
Thirdly, in a new Creature, the whole is created a new. All 
3. Note of a new creature.  things are now new: first, grace is total in all parts; as in the birth of a child, the whole child is borne in all the parts. This work of Creation, Christ compareth to the leaven hid in three pecks of meal, till all be leavened: so God by a secret but powerful work, changeth the whole man, and all the parts. I say the whole, and parts of the new Creature, are renewed, and have attained a new nature, which is called, 2 Pet. 1. 4. a divine nature, standing of divine and heavenly qualities. The new Creature is sanctified throughout, 
1 Thes. 5. 23. The new Creature hath all new. 1. New life  in spirit, soul, and body; all is new both within and without. See it in the particulars, and apply them: First, the new Creature hath a new life, by which it liveth now the life of God: that is, whereby God liveth in his Saints; and the life of Christ, from which he was a stranger. He liveth now the life of grace, which, when it is perfect in heaven, doth become the life of glory: he hath begun eternal life below.  
Secondly, a new birth? the new Creature is now borne of 
2. New birth.  a new Father, begetting him which is God by his Minister; and a new mother, sucking and feeding him, which is the Church, by her two breasts and Testaments.  
Thirdly, a new soul: and here God beginneth, wherein this 
3. A new soul.  condition differeth from the other: there God made the body first, and then breathed a living soul: but here he maketh the soul new first, and worketh first 
And faculties.  a new spirit without guile, or reigning hypocrisy: secondly, a 
1  new judgement, or a new manner 
2  of esteeming things: those things he accounted advantage, are now loss; & he esteemeth of all things as they are helps to heaven: thirdly, new desires: before he desired 
3  earth, profits, and sinful lusts; to live at large out of the sight of God; but now he desireth freedom from sin, purity of nature, pardon of sin, the presence of God in his ordinances, the coming of Christ, the prosperity of the Gospel, the salvation of all God's people.  
Fourthly, new affections. As First, new joy in the law of God, 
4.  in God's ordicances of Word and Sacraments, Psal. 122. 1. in God's people that excel in virtue. yea, and in afflictions for well-doing, Rom. 5. 5. Thus he could never joy before.  
Secondly, new sorrows; not now for worldly things, losses, crosses, shame, sickness; but for sin, for want, or weakness of grace, for spiritual judgements more than temporal, for Joseph's affliction, when the enemy prevaileth against the Church, when God's wrath breaketh out against his people. Encourage thyself in these sorrows, which are a part of the new Creature.  
Thirdly, new love, where he most hated: he loveth God most of all, he loveth to obey him, even when he doth not; he loveth most that, which most crosseth his own nature; them smitings of the Word, the cross of Christ, mortification, fasting, prayer. He loveth dear the honour of God, and the place where his honour dwelleth; he loveth the way to happiness, as well as happiness itself.  
Fourthly, new hatred: he hateth his sin as the greatest evil, and his own sin, more than another man's: yea, his most secret and dear sins most of all: he hateth not persons now, but sins: he hateth all sins, even those which himself 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 
5 New senses.  cleared eye to discern the things of God, Ephes. 1. 15. A new ear opened, boared, circumcised to hear and obey, Psam. 40. 6. A new taste how good God is, and relish 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: he feeleth the work of the Word and Spirit in him, he feeleth a sweet apprehension of remission of sins and God's favour in Christ; he feeleth the peace and joy of a good conscience, and fellowfeeleth the affliction of his brethren.  
Sixthly, a whole new estate: 
6 A whole new condition.  he 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 husband's name, Christian. A new language of Canaan, he is of a pure language. He hath new food, new milk from the breasts of the Church; Mannah from Heaven to grow by. Every creature hath his proper food to live by: so here, he hath new raiment to clothe him; the righteousness of Christ, the elder brother: new attendants and servants to keep him in his way: the Angels, Psal. 34. A new and living way by jesus Christ to walk into heaven, contrary to the way of the world.  
Seventhly, a new death; not of 
7 A new death.  his soul in sin, as before; but of sin in his soul: 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 burial of sin in his soul: and his body is laid in a Tomb wherein never wicked man was laid, all perfumed in the burial and grave of jesus Christ. Here is a new Creature; all new, all tending to perfection.  
The fourth note of a new creature, 
4. 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 
1  new Creatures Motion is from within: all he doth is from the spirit within him. The Old man's Obedience is from without, he beginneth at his finger ends, is drawn by outward inducements; he setteth his service to sale, to the view of men, as a clock 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 only Spiritum adstantem, but assistentem; that is, he hath not the presence of the spirit only, but his assistance. Of all sins he shuneth the most inward and spiritual: of all judgements he most dreadeth inward and spiritual: of all places he would have his heart within sweetest, cleanest, and best trimmed.  
Secondly, the matter of his 
2  Obedience is grounded in the Word, either in some precept general or special, or in some example: in all his motion he looketh to the rule, as the Israelites to the cloud: he hath a new commandment to observe, john 13. from a new Master, whom his desire is to please in all things; which cannot be in any thing, but commanded by himself.  
Thirdly, the manner of his motion is new, and divers from 
3.  other men; yea, from himself. A beast may do the same things that a man doth, eat, drink, sleep: but the manner is not the same. A wicked man may do some things that are good and commanded, as hearing, reading, praying, fasting: but he slubbers it over, and contenteth himself to do it in any fashion, to get it over: But a new Creature aimeth as much at the right manner of doing, as the thing itself.  
The main difference in the manner of doing between the old and new creature, is in two things:  
1 As every Creature hath his several delight in his proper action: so the new Creature doth duties with delight, freedom, cheerfulness. The Bird delighteth in singing: so the new Creature delighteth in his new motion, and the Commandment is not a burden.  
2 As every Creature is uniform in his proper action; it doth them all alike every where: so the new Creature is the same in his obedience every where. joseph is joseph in the dungeon, as well as in the top of the Kingdom. job is job on the dunghill.  
Fourthly, the end of his Motion and Obedience is new, God's 
4  glory directly; as the glory of God shareth in all the works of the Creation, Rom. 1 〈◊〉 The Heavens declare his glory, and the Earth show his handy works: Much more this new Creature, in his motion, expresseth the glory of God. Carnal 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 disappear. So, so long as earthly vapours of profit, preferment, vainglory, feed natural men, so long they appear in motion, and shine as stars, but no longer. But the new Creature is of another mould, he is a new wonkemanship, that will serve to the praise of the glory of the grace of the workman, 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 duty, not our ability of ourselves. Our duty is to labour after this new creation, to get into this new estate, and to be sure we have our being in grace: secondly, the Text speaketh of one in Christ, whose will is freed in part.  
Ob. But how can I seek a being in grace, having no being in it? I can resist it, but how can I help it forward? can a dead man move to life.  
Answ. 1. All such places; as jer. 4. 4. do show us, 1. what we cannot do: 2. what we ought to do: 3. what we must attain by grace.  
2 The Lord who doth the will work of creation, doth it not so immediately as he did the creation of natural things: but ordinarily useth means sanctified to this work. God that made us without ourselves will not save us without ourselves: nor worketh in the elect as in stocks and stones; but as in reasonable instruments. First, he hath appointed means for our regeneration and salvation: secondly, commandeth us to use them: thirdly, promiseth, that in the right use of them, he will put forth his mighty power upon his own means. Therefore thou mayst present thyself to the means, and submit thyself unto God's ordinances; beware of thrusting away the offers of grace. No man can help himself into life; but being quickened by God, knoweth that he liveth, and doth the actions of life.  
Quest. But how can I, having no grace, seek after grace in the means?  
Ans. No man can seek grace, but by grace: but being sought and found of God, can seek. To understand which, some distinguish of the means of grace.  
First, some are of preparation, some of operation. In the former we are mere patients, in the latter Acti agimus, that is, being moved we move: he works the will and the deed, and then we will and do.  
Means of preparation are, 1. Civility: 2. Humility.  
First, a man must be ordinarily civil, before he 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 civilised than other. And though not in respect of themselves, yet of the common grace of God, they may be said not to be so far from the Kingdom of God, as some others. Lazarus was in a further degree of death, than jairus daughter, yet both dead All are in themselves alike, as clay before the Potter: but by common grace some may be nearer the Potter's hand than others. And there is more hope, (though no more power in himself) of a sober and well tempered man to be converted, than of a deboist drunkard, or whoremaster, or an unruly scorner of grace.  
Secondly, humility: which is a sense of his utter nothing in grace; and it is a mournful grief of spirit in absence of grace, and presence of corruption. Here is an emptying of the soul, 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 sail by hell. As Creation was out of nothing; so it must be out of sense of nothing in itself: and then the Lord is about a change, when a man seeth his need of being changed. It is the poor in spirit whom the Lord looketh towards; it is the hungry soul whom he filleth with goodness: and never was this through search and serious sorrow sent away e●●●y, Romans, 7. 〈◊〉. Oh wretched man, etc. who shall deliver me? I thank God in jesus Christ, etc.  
Now the means of operation 
Means to be used in this work of grace. 1. Word preached.  which thou must use, are.  
First, an outward means, is, the preaching of the Word of God, which is the word of Truth, whereby we are begotten to God, james 1. 18. This word God ordinarily reacheth into the heart for the producing of the new Creature. If thou neglectest this powerful means, without which no man can have ordinarily a being in grace, thou art yet no new Creature. Thou must come to the Pool and wait, and observe the stirring of this water, and God, by the ministry of his Word and Sacraments, will put thee in for thy cure.  
Add 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 proclaim thyself a bastard: if thou despise them, (as some do) than thou despisest God himself, and this whole new creation, Acts 15. 9  
The second means is Faith; 
2. Faith.  which is an internal cause of this new creation, and the first step 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 son of God. Thou that wouldst know thyself to be a new Creature; must  
First, magnify and highly esteem of faith.  
Secondly, get it in the means, and keep it surer than thy life.  
Thirdly, study to increase it; Oh how rich might we be in grace, if our hearts were more large in faith? so much faith as we bring, so much grace we carry away; this is a purifier and renewer.  
Thirdly, this motion to a new 
3. Strife.  Creature, is not without strife; as it is in nature, so in grace, every creature hath his antipathy, Gal. 5. 17. Think not to get so great a work 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 pluck 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 sickness, and so grace against temptation.  
Fourthly, in sense of thy beggary at home, thou must see●e 
4. Prayer.  abroad. Go to God, earnestly entreat him: O create in me a new heart, and renew a right spirit within me. Urge 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 means 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 
Why a man must be a new creature. Reas. 1.  man be a new creature?  
First, this is the best creation, as the greatest; even the best work 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 far 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 sons of wrath, we become sons of God; of children of hell, we become heirs of heaven; of limbs of Satan, we become members of Christ; of sties and stables of Devils, and lusts, we become Temples of the holy Ghost; of lost men, and castawayes, we 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, only this new creation 
Reas. 2.  can bring thee into request, and acceptance with God: first, thy person. No outward respect or privilege can draw the eye of God's approbation upon thee, Act. 10. God is no respecter of persons: wealth, learning, honour, civil righteousness, all is dung in respect of this new Creature, Phil. 3. Neither can any outward worship: no devotion, no ceremony, no circumcision, no uncircumcision, but a new Creature, Gal. 6. No alms, no fasting, no meat, no outward work or observation, commendeth a man to God without this new workmanship.  
Secondly, for duties; until a man be new created in Christ, he can do no good work: an ill tree can bring no good fruit. Without me ye can do nothing, john 15. And we must be created to good works, before we can do any, Ephes. 2. 10.  
Let the blind Papists teach us how they can justify their persons before God, seeing they must proceed from a person justified already. Sequuntur justificatum, non precedunt justificandum, saith Augustine; that is, Good works follow the justified person, but go 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 sins.  
Thirdly, the want of this 
Reas. 3.  blessed work, 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, we usurp all that we have, because we have nothing in and by Christ: For look what tenure we had in the old Adam, we have forfeited all; nay, the more endowments we have of knowledge, riches, means, place, authority; if not in Christ, the greater will the abuse of them, and consequently, our own damnation, be.  
Secondly, for time to come; it strippeth a man of all comfort of heaven, of happiness: for except a man be borne a new, he shall never see the Kingdom 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 blood shall not inherit the Kingdom of God. Harken, silly people, that have nothing more ordinary in your mouths, than this; That God that made me, will save me. God saveth thee not, because he made thee once, unless he make thee again. God saveth no man, because he is his creature; for who is not? but because he is a new creature: if thou be'st not created again in the second Adam, as thou wert once in the first, thou canst not be saved.  
Fourthly, every wise man will 
Reas. 4.  lay out most diligently, for that which will most bestead him, and 
2  that which he esteemeth best for himself, and for his good and lasting estate. Now if a man ask the Word, what is the best thing in all the world; it answereth us, a new Creature.  
Look upon the heavens, earth, man, beasts, or any other creatures, they are all old creatures, and wax old as a garment, and tend all to dissolution: they being not lasting themselves, cannot yield a lasting happiness.  
Look upon Princes, Nobles, Friends, Wives, Children, where a man looketh for most content; all flesh is grass, waxeth old and withereth.  
Look upon all the means, and supports of life: suppose it were Mannah from heaven, and water out of the rock; this cannot preserve us from waxing old, nor from dissolution: the Fathers did eat Mannah, and are dead: only the work 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 workmanship is ever new, and falleth not to ruin, as the former do.  
Secondly, this is that which 
2  we must stick unto in time of temptation and trial; for this creation and workmanship, no created force can deface or demolish, no more than any kind of creature can be destroyed out of the world by all the power and art of men. The gates of hell cannot prevail against it: he that giveth this creature a being, continueth it in being.  
Sometimes Satan would, make the child of God believe, that the whole work is defaced, and fallen to pieces.  
Object. Oh thou hast no grace at all, but a vain conceit of it; or if thou hast any faith, it is so weak, it shall not hold out.  
Ans. Yes, but first, I have faith and grace; for I desire to believe, and will hope above hope, and above all that I can feel. A sincere desire of good, argueth a presence of that same good desired in some measure.  
Secondly, this smoking Week shall not be quenched, but dressed to clearness.  
Thirdly, though myself be weak to hold any grace that I have, yet I know that God who created it, will uphold it; his covenant is, that as certainly as he created the heavens, so certainly he will save Israel; and put forth as mighty a power for the saving of his new creation, as he did in spreading the heavens at first, Jsay 45. 17, 18.  
Fourthly, though I feel and confess my grace to be weak, 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 righteousness.  
Thirdly, this is that which we must stick unto for solid comfort in the day of death, and of judgement: first, when thou gaspest for life, this new workmanship will only make thee able to commend thyself confidently to him, as unto a faithful 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 
Reas. 5.  creature, is no salvation. Revelat. 21. 27. No unclean thing can enter: without holiness 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 temporal, or carnal; but spiritual, and internal.  
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 blood of Christ. Mary's highest privilege was to bear Christ in her heart.  
Secondly, nor upon wealth; if not rich in God, in grace, in good works; 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, Baptism; if a broken vow: nor in profession, as did the foolish Virgins, wanting oil.  
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 fruitless course in Christianity. Look to a new life, that thou be a new lump, 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 powerful motion of godliness; can I think him a new Creature? No, as God inspired a living soul 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 means to be one: fourthly, the reasons of this new creation;  
The Use is, first, for instruction. 
Use 1.  The work of grace is a work of Almighty power: for it is a Creation, and so peculiar to God alone. To regenerate a man, is as mighty a work, as to create a world, nay more: howsoever in God's power, simply considered, nothing is easier or harder, who could as easily have made so many worlds, as creatures; yet qu●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 easy for a Potter or Glass man to make a whole house full of pots, or glasses, than to take one broken all to pieces, to set the s●eards together as strong and handsome as they were; so is it here: For we may conceive a higher power,  
First, in setting an eternal frame than a temporary.  
Secondly, where a greater opposition and resistance is, as 
Second creation no less powerful than the first.  here, there being none in the other.  
Thirdly, that creation was to make something of nothing; here 
1  of worse than nothing. 
2   
Fourthly, in that Christ made 
3  man by a word, but to this 
4  Christ must be made a man, and set his arm to his Word. Luke 1. 51. Yea, he must set his side to it, and sweat drops of water and blood, before he can produce it.  
Fifthly, as that was out of nothing, so it cost nothing; but this 
5  cost a greater price than heaven or earth could contain: for God must shed his blood to redeem his Church.  
Sixthly, that was done in six 
6  days: 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 powerful miracle; but in every 
7  new creature are a number of miracles; in every one a blind man restored to sight, a deaf 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 work of God's grace, where God pleaseth to 
1. Conclus.  work it, can neither be resisted nor frustrated. What Creature could resist the being and forming of itself? Indeed before the work of grace cometh, we cannot but resist it: but in the instant of grace, we neither can nor will resist. For God that found no will to grace: hath made a will, and doth so overpower and overrule it, as that Paul, being converted, shall as willingly preach Christ, as ever before he persecuted him. And no marvel, seeing the Workman is the spirit of strength and fortitude, and the instruments which he useth, are mighty through God, to cast down all contrarieties.  
The late refiners of Palegianisme and Popery, followers of Arminius, lest they should lose all nature; hold the doctrine of freewill 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 work conversion in us: yet conversion so abideth in our own power, that we may be not converted; and perpetually put a resistability in man's will to frustrate God's work of conversion. Which rightly and plainly in few words to conceive.  
First, we deny not but there is a rebellion and a resistance of grace in depraved nature, quantum in se est; that is, so far as it can to hinder grace, Act. 7. You have always resisted the Holy Ghost, as your fathers did. Nay, in the regenerate themselves, the flesh lusteth against the spirit.  
Secondly, but though we grant some act of resisting, yet we deny any such resistance as is superans, and prorsus impediens; that is, there is no such power or resistance in corruption, as to frustrate God's intention, or altogether hinder the efficacy of his grace, where he will put it forth, so as it may remain in our power to be converted or not. Which we may prove by these testimonies of Scripture.  
jer. 31. 18 [Convert me & I shall be converted:] therefore the Lord worketh inresistably. Ezek. 36. 26 [A new heart I will give you.]  
Ob. Yea, he 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 walk in my Statutes]  
Acts. 16. 14. [God opened the heart of Lydia.]  
Ob. She might have resisted.  
Answer. No, the metaphor is taken from opening a door or lock; and he that is the opener is he that hath the key of David, and he openeth, and no man shutteth, Revelat, 3. 7 which is as much as to say, he worketh irresistably.  
Reason 1. If man's corruption 
Reason 1.  could hinder the work of Grace, where God is pleased to work it, than God's counsel and decree may be hindered and frustrate: for the Lord never intendeth any execution or action, without any eternal decree. But this position is contrary to Scripture Isay. 46. 10. [My counsel shall stand.] Isay 14. 27. [Hath the LORD determined, who shall frustrate it?] Therefore the Lord effecteth his counsel irresistably.  
Secondly, if man's corrupt will 
Reason 2.  can hinder the efficacy of God's Grace where he will please to bestow it, than the corrupt and finite will of man is of more power than the omnipotent power of God, which he always putteth forth in the work of man's conversion, Ephes. 1. 19 The Apostle prayeth they may know what is the greatness of the power of God, in them that believe.  
Why, how great? even the same which he put forth when he raised Christ from the dead: and the same power he putteth forth in raising us from the dead. Who ever saw a dead man either help or hinder his own quickening? So as we conclude, this putting of GOD'S grace and aid under the power of man, and the not putting of man's will under the power of him, who quickeneth where he will, john 5. 21. to say that God by his omnipotent power doth not incline our wills to his will, or that he hath not our wills more in his power than ourselves have; all this is the Pelagian Heresy. Let sharp wits busy themselves in it as much as they will: God setteth not forth his grace as Chapmen do their wares, to see whether a customer will choose, 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 means of creation, may be resisted.  
Answ. 1. The word itself, without the presence and concomitance of the spirit, is not an able instrument of conversion; for Paul is nothing, Apollo's 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 be 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 
2. Conclus  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 godliness.  
If it were so, that every man had such an internum principium; that is, an inward principle, as they speak of, to dispose himself to will that which is truly good: or if a man were but half dead, and wounded as the Samaritan, here were no creation. If in conversion Christ only removed an impediment, as the Gaoler when he taketh off the prisoners shackles, and he were only an instrument to help us to save ourselves, this were to cease to be a second creator. But Christ remaineth a Saviour, and hath not resigned his work over to us, to be Saviour's of ourselves.  
Conclus. 3. Nothing in us, either in being, or foreseen to be 
3. Conclus.  in us, was any cause of God's 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 being: secondly, what faith or good works could be foreseen in them, who were all in a forlorn and lost estate? All the sons of the first Adam must needs be 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 being, doth nothing to a being: How can that which hath no being at all, persuade to the being of itself?  
Concl. 4. Neither the Word nor 
4. Conclus.  Sacraments have any power in themselves to confer grace. This were to Idolise them, and to set them up for gods. The Minister may allure and persuade grace: but God's power must work it. For, what is Paul, what is Apollo's, if God give not the increase? In the ministry may be suavis motus; but in God only is fortius tractus: that is, in the ministry is a sweet motion, but God only strongly draws us, and then we 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 becometh a savour of death unto death. For in this ministry God only must be depended on for working and increasing of Grace: He must be of infinite power that can confer grace; for it is a creation. Is creation to be ascribed to any power, which is not almighty? God's grace raiseth dead men in sins: 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 be an almighty power that must do this? It lifteth us to an unutterable glorious estate in heaven: must not this be the working of an almighty power?  
Esteem therefore the ministry, God's instrument; but all the power to be from God: as in Lazarus raising, the principal efficient was Gods Almighty power, the voice was his instrument, which power by his voice restored the spirit of natural life to this dead body.  
Conclus. 5. It is not in our own power to repent when we will, 
5 Conclus.  nor so soon done as we think, nor so easy a thing as most conceive. For it is a creation, a work of almighty power: A work of as much difficulty to make a new heart, as a new world. There needeth no such power to work such a fancy as men dream Repentance to be; to this work the same power is required, as commanded light out of darkness; 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 as soon believe thee to tell me thou canst make a world when thou listest.  
Conclusion 6. Whosoever is a new creature, may find in 
6. Conclus  himself the effects of this mighty power. When God had created the world, a man could look non where, but he should espy the effects of God his Almighty power in several kinds of creatures.  
First, a number of things 
1  which were dead, were now quickened with life: so must every new creature be called effectually out of the death of sin, and find in himself 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 he was raised, that he carry a while the bands and napkins of death about him, yet he hath heard the voice of Christ quickening him, and he is alive again.  
Secondly, God's power appeared, 
2  in enlightening of the world at first: so must thou find this second creation powerful in the understanding, changing it, and enabling it to discern the things of God though contrary to sense and nature: yea, foolish and absurd to reason. Every new creature must truly say with the blind man, john 2. Where as I was blind, I am sure I see: and get his eyes daily cleared to see God's favour smiting, killing; to espy righteousness in a cloud 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 
3  itself in the change of that confusion, in such ranks or orders of the creatures? And no less power is seen in the change of the new creature. Of a Lion, he is become a Lamb: of a proud rebel, he is become humble and lowly: as hard a thing as it is for a Camel to pass through a Needle's eye: a strong is come to cast out those confusions of lust, and concupiscence, once so powerful commanders over us.  
Fourthly, What a power is discovered in upholding the 
4  creatures in their kind? so here in the new creature: to continue and uphold the work of grace in the midst of our corruptions, is as strange and powerful, as to make fire burn and increase in the water.  
Fifthly, what a power is put 
5  forth in ordering the several wills of the several creatures? So in the new Creature, who readily denyeth his own will, reason, wisdom, liberty, life, and all to give up itself to Gods will in all things. How marvellous is it, that of so rebellious a will, it should be framed to cheerful obedience of God's commandments, thinking none of them grievous?  
Sixthly, what mighty and divine 
6  power is that that over-ruleth all the motions of the creatures; which else would turn 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 less wondrous, 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 dear and profitable sins. To make God's ordinances, worship, Sabbath, his delight, to which he was as heavy as a Bear to a stake: To rejoice in losses, and crosses for Christ, rather than fear them: which nature in times past, hated above hell.  
To hate the works of the flesh, which formerly were meat and drink, and sweet morsels under the tongue; and thought it as necessary as water to a fish: Here is Digitus Dei, God's finger, a workmanship of God, a new creature.  
Seventhly, how mightily did God's power manifest itself in 
7  overcoming all difficulties in that creation? no finite power could turn hand to it.  
So in the new creature, this power  
First, maketh him run through thick and thin, fire and water, sword and bands; and thousands of deaths for Christ. In God's ways he can run scarce interrupted with those rubs that overturn others: The cords that bind others hands and feet, are Sampsons' flax to him; difficult commandments are easy to him. At one word, he can sacrifice his Isaac, leave his country, not questioning or reasoning the case.  
Secondly, he can overcome the most grievous temptations; he can wrestle with jacob, till he have never a limb left, and prevail with God himself. The keenest weapons of death cannot conquer this power; no water drown it: Let him kill, yet it will trust; he may kill the creature, but the new creature is unconquerable.  
Use 2. Content not thyself with the first Creation, for had that continued good, we had not needed a second: and if thou hast no more than the first creation, it were better thou hadst never been a creature. Labour therefore to grow up in this workmanship, till thou be'st wholly new. 
How to grow up in this new creation.   
To which purpose, thou must daily,  
First, grow up in humility, and in consciousness of thine 
1. In humility.  own inability to every good word and work. Paul after conversion, was much and often in this sense. We are not able to think the least good thought; and the good I would do, I cannot. For as the power of God in this new creation, did put forth itself, when we were of no strength: Rom. 5. 6. so will it still manifest itself more in the sense of our infirmities. 2. Cor. 12. 9 My power is made perfect in weakness: And, When I am weak, than I am strong: verse 10.  
Secondly, grow up in faith, 
2. Infaith.  by daily renewing of it, and use of means. Abridge not thyself in the use of means, neither public nor private; the more thou wouldst find this powerful work, the more must thou labour in increase of faith, Christ could not show his mighty and miraculous power, where unbelief hindered: and the want of faith hindereth the displaying of this creating power, Matth. 13. 10.  
Thirdly, daily decking and adorning thy soul with graces, 
3. In beautiful graces.  by growing from faith to faith, from grace to grace. Hereby thou makest room for Christ in thy heart, and fittest it as his Temple, wherein he will reside for the upholding of his own most gracious work. Thus whereas every other creature waxeth older and older; only the new creature groweth newer and newer, more flourishing in his age.  
Use 3. Let us demean ourselves as new creatures, Col. 1. 10. 1. Thes. 2. 12. [Walk worthy of the lord]  
Quest. How shall we so do? 
How to demean ourselves new as creatus.   
Answ. 1. Manifest and maintain that new image which is imprinted upon thee. In the first creation, every creature came 
1. Manifest and maintain this image.  forth and appeared in their several forms and kinds wherein they were created: so the new Creature must appear in his own likeness.  
This was Adam's advancement above all the creatures, that he 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 far more excellent image of the second Adam: for shall the first Adam beget children in his own likeness, 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 own?  
Who art thou then that professest thyself a son of God, and in thy life resemblest the image of Satan, sin, and unrighteousness? that professest the second Adam, but bearest the image of the first?  
Secondly, maintain this image of God thyself. The first Adam, made in the image of God, soon departed from this image. Satan stole this image from the first creature: and is no less envious against the image of God in the new creature; but will assay whether by temptation, he can rob us again. Take heed of temptation: Let not the new creature meddle with forbidden fruit; Consider the danger of disordering this workmanship by sin. Adam by creation was a most lovely, innocent, and familiar creature with God: yet by one sin of the most excellent and beloved creature, was rejected and punished in himself, and all his posterity; yea behold the whole frame of this goodly world, and all the creatures; how this excellent workmanship, defiled and disordered by sin, was destroyed with an universal 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 demean our 
2 Resign ourselves to Christ our second Creator.  selves as new creatures; we must resign up ourselves wholly to Christ whose creatures we are: for all creatures else resign themselves to the glory of their maker.  
Man in his first creation had the name Adam imposed upon him, to note his frailty; that he was taken out of the dust of the earth: but in his second creation, which is from heaven, he hath a more honourable 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 he should not abase himself to the service of sin, Satan, earth, or lusts: but only devote himself to Christ, and walk worthy of this honourable name.  
First, desire to know and mind 
1  nothing but him. In the first creation, man was endued with a clear knowledge of God the Creator; and while he stood, all his thoughts and meditations were taken up with sweetest contemplations of God his Creator. Now in the second creation he is endued with the knowledge of the highest mysteries of God the Redeemer: and now all his thoughts should run after Christ, and his desires should fix themselves upon Christ: and as Paul, I desire to know nothing else but Christ, and him crucified; and as the Martyr, Only Christ, Only Christ.  
Secondly, desire to be wholly 
2  employed 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 own; 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. Ye are not your own: glorify therefore God in your souls and bodies, for they are his.  
Thirdly, only fear to displease him by sin; seeing as creatures 
3  we depend upon him, both foot our being and working. If he withdraw himself, or by sin be driven from us, we stand not in grace one moment.  
Thirdly, to demean ourselves 
3 Move as new creatures.  as new creatures, we must move according to the motion of the new creature. Adam in the innocency was not to be idle, but to live in labour, and in the exercise of a calling: so Cain and Abel, Lords of the world, were trained up in a calling; so was the second Adam: So must we be diligent in the calling of a new creature, (that is) the calling of a Christian: We must neither be idle nor unfruitful in the work of the Lord.  
This is a notable means to attain to the perfection of the new creature. For as every creature in nature moveth from imperfect to perfect, so it is in grace; which our Saviour expresseth by the corn in the field, Mark 4. which first riseth to a blade, and then moveth to an ear, and then to ripe corn in the ear: So the new creature riseth by degrees to perfction.  
The exercise of the body causeth growth: which is not so much action as strength of action. Not the trade, but diligence in the trade and calling, increaseth the stroke. The diligent hand maketh rich: so diligence in the means of grace, and earnestness in good things, addeth unto the stock of grace. Therefore as Paul, forgetting what is behind, let us press hard to the mark, and high calling: Phil. 3. 13.  
Fourthly, to demean ourselves as new creatures, we must 
4. Converse among new creatures.  converse among new creatures. Every creature by nature gather to their likes: Birds of a feather, Beasts of one kind. For every Creature hath agreement, and sympathy with his kind: and things thrive best among their like; Even so the new man will be among new men. A Dove of Christ cannot affect, nor thrive, to live among Ravens: Nor the Sheep of Christ among the Swine, that wallow in earthliness and lust. The new creature contemneth a vile person: but honoureth them that fear the Lord.  
First, join thyself now to the society of the Saints. For 
How?  as the Lord at first made man a 
1  sociable creature above all the rest: so when he maketh him a new creature, it is not to thrust him into a cloister; but to live in holy and fruitful society, and shine as lights, not thrust under bushels, but set in candlesticks, in the midst of a froward generation.  
Secondly, admire this new 
2  workmanship in the meanest beginnings of grace, and that in the meanest professor of godliness: and honour it above the creation of a Duke or a Prince, that professeth against it. Esteem a godly man not according to his first birth, but according to his new birth, I know no man after the flesh, saith Paul, that is, not according to their minority in the first creation, but according to the state into which they are new borne, and brought into by a second creation. And therefore men despise the new creature, because they see nothing but a piece of old earth upon them, which is base in outward appearance. And so they beheld Christ himself, and saw no form and beauty on him. They gaze on the 
Esa. 5 3 2  earthen vessel: but see no hidden treasure.  
Thirdly, agreement in judgement 
3  and opinion knitteth men in society, Rom. 15. 6. The new Creatures have but one faith, one Lord, one hope, one religion, one profession. And herein thou must agree with them: Gal. 6. 16. They have one rule: Hardly shall we find a new Creature 
Popery in some sense rightly called the old Religion.  among the Papists, who say, they are of the old Religion: which indeed in sundry senses may be called old, though it be a new device, and humane policy.  
First, because it is every way 
1  agreeable to the old man, a pleaser of natural corruption: requiring nothing which corrupt nature will not willingly afford.  
Secondly, it may be said to be old, because it can never beget a 
2  new creature.  
Thirdly, it is so old and doting, 
3  as that it is tottering and falling to ruin, as itself hath shifted long since off the foundation laid by the Prophets and Apostles.  
Fourthly, conformity and similitude of manners link men 
4  together in good or evil, Phil. 3. 17. Look on them which walk so: walk with the wise. The surest band of society in the new creature, is, the similitude of manners, and converse in the communion of Saints: where each one chooseth his companion, for the grace of God he espieth in him, and from whom he may hope to get good. He never looketh to gather grapes of thorns, nor figs of thistles: and therefore his delight is in the fellowship of Saints, in God's house, in their houses, in public duties of God's worship, in private duties of edification. Who would look for these new Creatures in Taverns, Playhouses, Alehouses, places of riotous meeting, and hellish resort? where ordinarily is no mention of grace, but to disgrace and wound it, and all the friends of it. Follow the light side of the cloud, and not the dark side of it.  
Fifthly, to demean ourselves as new Creatures, we must live 
5. Live as new creatures.  to the good of others. No Creature liveth for itself, but for the whole: The Sun shineth not for itself, but for the world: Trees bear not fruit for themselves: Nor do clouds breed rain for themselves, but to water the earth.  
So the new creature must not only be good: but do good to others. The Commandment is, Gal. 6. [Do good unto all, but especially to the household of Faith.] These trees of righteousness must be laden with fruits, that every man may gather and taste. A private man, but a public good. Light is a most communicative, and diffusive Creature; and the more it imparteth, it hath never the less: Much more the light of grace; it fears nothing so much as a bushel, as truth feareth nothing but to be hid. Ask thyself, of what good use art thou in the world, that professest thyself a new creature: Art thou a private minded man, a worldling, a man without bowels and compassion, a man without hands, from whom nothing can be wrung, for God, for his Church, his ministry, or any good use? thou art far from a new creature, and as yet an unprofitable lump of earth, without sense of Heaven. Christ's whole life was in doing good to all.  
Use 4. Let no man pretend his old man as a plea to maintain his lusts. Oh I was angry, saith one, and I cannot bear an injury, it is my nature to be hasty: And I, saith another, was overcome in company with drink, and my nature is to be soon overcome; and so in other lusts. But hast thou not now made a good plea? is it not all one to say, thou art no new Creature, who hast nothing but nature in thee? Why art thou a Christian, and no new Creature? Or a new creature without the spirit, which lusteth and subdueth the rising of the flesh?  
Others by the same plea excuse the sins of their callings, Others do so, and I must do as other men: but a new Creature must differ from all old and sinful courses.  
Others follow the courses of the world with full spirits, in every new disguised fashion of apparel, in excessive pride, in riotous gaming, feasting &c. and say, it is the fashion, course, and custom of the age and time: But wert thou a new creature, thou wouldst not then plead for the old corruption of the world. A new creature is called out of the world, and hath a new constitution and frame of life, answerable to that calling, but contrary to the world. The defence is worse than the fault.  
The last Use, is a ground of consolation to all God's children, in that they are new creatures. The privileges of the new creature are like that white stone, and the new name, Revel. 2. 17. which no man knoweth, but he that receiveth it. The stranger entereth not into his joy. I speak now of children's bread, which is not cast to dogs, and of things that are riddles to the greatest part of the world. It could not be but that men in hearing what honour all the Saints have in their new estate, should reach at them as men ravished, if the veil were not over our hearts, as over the jews, when Moses was read. But the covenant was ever sealed amongst the disciples.  
These privileges of the new creature, are in respect, 
Privileges of th● new creature.   
First, of their renovation, and newness; and this both of their nature and condition.  
First, he hath attained a new and divine nature, 2 Pet. 1. 4. And this both in respect of a new father, and a new image: For whereas we be children of wrath, of disobedience, and of our father the devil, whose works we do, john 8. and by nature the seed of the wicked: we by the second creation, become the sons of God, the seed of Christ, and Gods very offspring. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 17. 28. For now of his own good will he begat us by the Word of truth, james 1. 17. and what a dignity and honour is this to be God's children, Kings children? Seemeth it a small thing, saith David, to be son in law to a King? what am I, or what is my father's house, to be son to a King? In the first creation, thou sayest to corruption, Thou art my father; in the second, thou sayest to God; Thou art my father: 1. john 3. 1.  
And secondly, whereas we bear the image of the first Adam in sin and corruption; and by sin no child can be liker his father, than we are like the Devil: By this second creation, we attain a new image of the second Adam, wherein we resemble our heavenly Father. Oh what a forlorn estate was that in the first Adam, wherein the image of God, by the fall became as a dead child, having some lineaments and image of the father, but a loathsome and rotten carcase, left only as a monument of that image which once was there, to leave them without excuse? Rom. 1. 20.  
But now we are renewed to the Image of God again; which the Apostle placeth in, first, knowledge; secondly, holiness and righteousness.  
For knowledge, whereas in the first Adam, we are as blind as Moles; our minds are in darkness, more miserable than that of Egypt: a comfortable light of saving knowledge is created in our minds, which are renewed in knowledge. A Sun of grace, and righteousness is risen to us, and our eyes are open to behold it. A sanctified knowledge, not of the History of Christ, but of the virtue and power of Christ, in our own new workmanship. Not a speculative, but a feeling knowledge, not like that of carnal men and hypocrites, whose knowledge of the truth reflecteth not on themselves; being like to stone vessels, which hold sweet waters, but are not sweetened by it: but it is a knowledge changing the mind and man into itself, 2 Cor. 3. 10.  
And for holiness, the Saints carry upon them the image of God, both inwardly and outwardly. In the soul, the new Creature resembleth God himself, in holy wisdom, truth purity, and so in many his most holy attributes; and in holy affections: Loving, where God loveth; approving, what he approveth; hating, what he hateth; delighting in the persons most, in whom God most delighteth: showing kindness, patience, mercy, even to enemies, as the Lord himself doth.  
And for outward holiness of obedience and conversation; whereas when he was in the old Adam, he walked in the ways of the world, without God, and without hope; expressing the old Adam in all bad customs and habits of sin, and the man being wholly dead in sin, only his sin was alive: Now being a new creature, he beareth holiness written in his forehead, as being made a Priest unto God. A new man hath new manners, new obedience, new carriage, and conversation: he now walketh after Christ, the most absolute pattern of all purity and holiness.  
Oh what a comfortable change is here? for whosoever beareth this image of God in any measure, are dear unto the Lord: how pleasing is it to a father to see his own favour, countenance, and conditions upon his children? and commonly children that most resemble their father, are dearer unto them.  
Secondly, this renovation is 
2 A new condition.  unto a new condition: and this in a new 

Covenant,  
Life,  
Inheritance.    
First, for the first: In our old 
1 Covenant.  creation, God had covenanted nothing but wrath, which by sin we incurred: now we are become enemies of God, and God to us: he is whetting his glittering sword, upon the edge of which we cast ourselves. Our necks are laid on the block, and all ready to execution: he pleased to grant us a pardon, and renew with us another covenant of grace; whereby he hath both discharged the offence, and released the punishment: and yet more, bestoweth righteousness upon us, and entereth into perfect reconciliation, beholding us as friends: james 2. 23. Abraham was the friend of God, as a man after his own heart: so David, Act. ●3. 22. as beloved of God. Let the new creature cast out the spirit of bondage to fear: now thy sins are forgiven, the Law satisfied, God's wrath appeased, all old bonds discharged, go in peace.  
Secondly, for the second; 
2. Life.  whereas all the sons of Adam were altogether dead in sin, neither was it possible that our first Parents, being altogether dead to God, and without the life of God, could convey any life of God to their posterity, no more than a root or stock of a tree, altogether dead, could bear any live branches: no more than men and women naturally dead, can bring forth living children. What an happy change is made in the new creature, by regeneration and incorporation into Christ, who hath abolished death, and brought life and immortality to light by the Gospel? 2 Tim. 1. 10. And who hath quickened us being dead in sins and trespasses, Ephes. 2. 4. Now what a distance is between life and death; especially, life to grace, and death in sin? So much is the comfort of a new creature, above a man unregenerate.  
Object. Alas, I find not this life of God, but am assailed and daily foiled by sin.  
Answ. Our life created in Christ, is not altogether perfect in this world, but some remnant of the old Adam, will still bewray itself. For as in a field, the dead carcases remain, to show what a victory is achieved; so the carcases of sins remain, to show what a victory we have by Christ: but without life and power to conquer us; or if any life be in sin, it is as the life of a Serpent, whose head is crushed in pieces.  
Secondly, life in all living men is not alike: but in some stronger, in some weaker; in some more healthful; in some more conflicted with diseases; in some more aged and tall; in some weaker and younger: and so it is in the life of God. But canst thou find it in any measure or degree? happy art thou. If natural life be so precious and desirable, what is spiritual and eternal?  
Object. Oh that I could find 
Notes of heavenly life.  this life in any measure!  
Answ. First, where life is in man, there is a breathing. Hast 
1  thou holy affections, petitions.  
Secondly, where life is, there 
2  it is maintained by food. Dost thou desire the sincere milk, the Mannah? dost thou thrive, and grow by it? canst thou digest strong meat?  
Thirdly, where life is, there is 
3  growth to the full vigour. Dost thou grow in stature, and strength, outgrowing the weakness and infancy of grace, passing the several ages of Christianity?  
Fourthly, where life is, there 
4  is motion. Dost thou move in the manly actions of grace? walkest thou diligently in the calling of a Christian, abroad and at home?  
Fifthly, canst thou bear burdens, afflictions, from God, without 
5  murmuring? wrong from men without revenge? Here is the life of God.  
Thirdly, for the third; whereas in the first Adam, we are all 
3. Inheritance.  cast out of Paradise of the third heaven, as persons in disgrace with their Sovereign, are banished from the Court, as Absalon after his slaying his brother, was commanded out of the King's presence, and might not see the King's face, 2 Sam. 14. 24.  
The new creature restored to favour, hath a tenure and certainty of the inheritance of Saints, and not only so, but present possession, though not full possession, both in Christ, who took possession as a head, not for himself, but for his members, both in their name, and to their use: As also in beginnings of heavenly life, and conversation already; what comfort can a Saint in heaven want? But of every new creature the Apostle saith expressly: [He is raised to heavenly places already.] ●. Pet. 1. 6.  
The second ground of comfort hence, is from God's gracious acceptation, who calleth them new Creatures, that are very imperfectly new. We have cleaving to us a great deal of old rubbish and corruption, from the old man: but if we have the least beginnings of new Creation, and the least seeds of sound grace (but as a grain of mustardseed) he pleaseth to style us thereby, as if no old thing were left in us. So in Canticles the fourth [Thou art all fair, my love, and there is no spot in thee:] and in the context. All old things are past.  
Reas. 1. He nameth the end 
New creatures denominated from imperfect newness.  from the beginning, and those new, that only tend to newness, and speaketh of us as we are in his account, not our constitution.  
Secondly, for our encouragement, 
1  our God telleth us we 
2  have crucified the flesh and lusts, Gal. 5. 29. when we are not yet half way in the work: that we are sanctified and saved, when we are but in the beginning of both; both to hold us on in those beginnings, (For, what account will he make of us, when we are all new creatures, that thus esteemeth of us now?] as also to assure us of perfection, as the harvest was in the first fruits. The new creature shall be as surely perfect, as if he were already.  
Thirdly, that we should admire this grace, and imitate it, 
3  in espying the grace of God in others, and esteem them from that, and not from their corruptions. Whereas clean contrary, we can fix both our eyes upon the least frailties to disgrace them, and the whole profession for their sakes: but pass over many excellent graces. Is this to be like God? would we have God do so by us? or if he should, should we ever carry the name of new creatures?  
The third ground of comfort, is in respect of the Lord his gracious preservation, and perfecting this work.  
Now the Lord upholdeth this new creature: 
New creatures, how upheld.   

1. Partly, by conquering oppositions and enmities against it.  
2. Partly, by confirming it against all encounters and impediments.   
To the former: Satan and our own corruption could cast us off the happiness of our first creation, but not of the second.  
Reas. 1. When God once benginneth 
1  true grace, it is followed with grace, till all be new. Deut. Chap. 31. ver. 4 [Perfect is the work of God.]  
In the creation he never gave over till he had perfected all the Creatures: so will he never give over the work, till there be a perfect new creature.  
Secondly, true grace, though 
2  never so small, is God's earnest of glory: and the Lord never tepenteth him of his earnest.  
Thirdly, sound grace is as the light that shineth more and 
3  more till perfect day, Prov. 4. 18. The golden chain cleareth it: Rom. 8. 30. Once justified, ever glorified.  
Fourthly, to destroy the new Creature, requireth a stronger 
4  power than that which set it up. Therefore all the gates of hell, nor any created power can demolish this frame: Which made the Apostle triumph as in a victory gotten, Rom. 8. 37. Here is the comfort of Perseverance.  
Secondly, the Lord upholdeth his own workmanship, by confirming it against all encounters.  
First, of worldly baseness. Art thou in a mean condition, a poor creature, despised, and cast off of men? yet being a new creature, thou art the Son of God, an heir of grace: thou hast a new name, a new stone of absolution, a new title to a new heaven, and those new mansions which Christ is gone to trim up for thee.  
Secondly, of worldly wants. Art thou poor, and in want of necessaries, and hast scarce from hand to mouth to provide food and raiment? yet being a new creature, thou wantest not a full treasury and store-house.  
The same full and liberal hand that feedeth and sustaineth all the base and inferior creatures, will much more sustain thee a new Creature. The Lord that looketh on thee not as a Creator, but as a Father, will look to thee, and will supply all wants, with a new tree of life in the midst of the Paradise of God, and with that new garment of immortality which never waxeth old.  
Thirdly, of worldly persecutions. 
Why the new creature is so hated in the world.  Because himself hath noted the true reason, why the new creature is so hated in the world. The reason is, because it is new, and called out of the old estate of the world: For  
First, every new thing is a wonderment for a time: therefore 
1  men gaze at grace, as if it were a Comet, or new Star. Whence the Apostle saith of himself, and the rest, that they were as gazing stocks to men and Angels.  
Secondly, contrariety between 
2  the godly and wicked: In one, all is new, a new judgement, will, affections, actions: in the other, all is old still; and a new patch will never agree with an old cloth. Hence an old ungracious man will better agree with a sinner of any kind, than with a godly Christian.  
A natural man can agree with Papists or Turks, better than Professors: For both agree with him in oldness and darkness; and darkness is not contrary to darkness, but to light: But with a sincere Christian he cannot agree; for his light is contrary to his darkness.  
Thirdly, grace in the new Creature, is a secret disgrace to 
3  the old man. A new thing quite putteth down the old, and disgraceth it, and therefore no marvel, if the world, lying in the old suddes of sin, endureth it not.  
To conclude all: hast thou felt the power of the Word and Spirit renewing thy soul? Oh rejoice abundantly in this great mercy. If God had created thee an Angel from heaven, he had not honoured thee with such a privilege, as to create thee anew in jesus Christ: for than they are but servants and ministers to thee that art an heir of salvation.  
If thou dost not feel it, awake out of security, die not in this sleep. Consider? the image of God defaced in thee, the fearful sentence of the Law, the ghastly face of death, the terrors 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 means of salvation, that thou mightest get at length into Christ, and be a new Creature.  
FINIS.   

MEDITATIONS From The CREATURES. As it was Preached in Aldermanburic by Thomas Taylor D. in Divinity.  
The Fourth Edition.  
LONDON, Printed for J. Bartlet at the gilt Cup in Cheapside, 1635.   

MEDITATIONS From the CREATURES.  PSAL. 8. 3. When I behold thine Heavens even the works of thy fingers, the Moon and the Stars which thou hast ordained: What is man (say I) that thou art mindful of him? and the son of man that thou visitest him? etc. 
COnsidering with myself of the benefit of Meditation, together with the difficulty of it, which hath almost worn it out of use amongst Christians; I thought fit to afford a little help, to lead up careful Christians into this mount of Meditation: in which mount God will be seen. And who seeth the clog of earth pressing down his soul, and needeth not this pulley to fetch it up again? And, who is sensible of legions of noisome lusts, that take up the heart as their proper habitation, and desireth not better guests? Who can discern the darkness of his mind, and not open his windows, and hereby let in some light into his dark house? Now as the Lord himself, his Word and Decrees, are the principal object of ordinary Meditation: so are his works; and execution of his decrees a fit object for extraordinary. Whereby we have not only a sensual use of the Creatures, as the bruit beast: but a spiritual; and profit not only our bodies, but our souls by them. Wherefore else did the Lord create them? not, as he might, all in a moment, or in a day, but in six days: but that we might orderly meditate of them, even in particular, and gain by them some sound knowledge, which might reflect upon the will and understanding. Wherefore hath his wisdom afforded such variety and plenty of them? but that we should be always stored with matter of fruitful Meditation, and never be without the object or matter of our own good. And what else is the cause that many are so fruitless and barren in their course, and such wasters of precious time? but that they never intended to carry their minds along in such profitable Meditations: which, where they dwell, suffer not a man to be idle or unprofitable in the works of the Lord. For, whereas a good man may be cast into such circumstances, as he cannot always be in good actions: yet were it hard, if he might not be always in some good Meditation, wherein to improve his time. But to the words.  
This Psalm is inscribed to him that excelleth on Gittith: so also are 81. and 89. Psalms. Some think  
1. Because David compounded it in Gath, in his banishment.  
2. Some, from a musical instrument so called, because either invented or most used in Gath.  
3. Some, from a kind of melodious Verse, or Song.  
4. But I think, it respecteth the time when this and those songs used to be sung, namely, at the time Haggittith, that is, of winepresses or vintage: Which feast was solemnly celebrated by the Israelites, in which feast, they especially praised the name of God, for the great and manifold benefits conferred upon men. Which is the substance of this Psalm: wherein the Prophet extolleth the Majesty of God.  
1. By contemplating the works of nature, in the world, to the fifth verse.  
2. By considering his work of grace in gathering him a Church, from the miserable mass of mankind. These two are the great works, wherein the Lords greatness 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. He acknowledgeth himself occupied in contemplation of the heavens and stars. Looketh on them not with the eyes of the body only, but with the eye of faith.  
2. That he is led to God by them: For, 

1. He 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. He addeth, the work of thy fingers: hands and fingers are ascribed to God metaphorically. And here the heavens are called not the works of his hands, but of his fingers: to note his singular industry, his exquisite workmanship and art, and also his special love and care over these works.  
3. The Moon and Stars thou hast established, that is, thou hast assigned every one their place, and confirmed them by a perpetual law, written in their nature, and set them sure & firm bounds which they cannot pass.    
3. In this contemplation he casteth his eye upon himself, to cast himself low before God. When I consider both the greatness of the workman, and the largeness of the work, and for whom they were framed; then in sense of my baseness, think I, [Lord what is man, or the Son of man as thou visitest him? etc.] Not, what is Adam, which were no great matter of pride: but what is Enosh? frail, mortal, infirm and miserable man, now after his fall, that he should enjoy such a workmanship. From hence in general observe.  
Obser. That the voice of the creatures is not to be banished out of the Church.  
Reason 1. If all Scriptures be profitable to teach and improve, than those that teach divine things from natural.  
Reason 2. The Profits and Apostles, and Christ himself were most in this kind of instruction, by Parables and Similitudes; therefore Ministers and Pastors may do the like.  
Objection. The Creatures only conceive; they convert not.  
Sol. Must no doctrine of conviction be heard in the Church? the frivolous conceit of Antinomists is, Away with the Law, let it be buried with Moses, and let no man know where, after men are once come to Christ. But though we have a superior doctrine and help in the Church, must we therefore refuse this?  
Object. The Heathens had this knowledge, and it is fitter for them.  
Sol. Must not we know God in his works, because the Heathens did? Nay, if they by his works came to know the invisible things of God, may not we much more, who by faith know, that the world was made by the Word of God? Heb. 11. 2.  
2. Did not the Philosopher's discourse of God, justice, Virtue, the chief good, all morality, all civil and economical duties? must a Christian be therefore locked up from them?  
3. David was able to distinguish between things handled, and the manner of handling, between the same object, and differing considerations of them. So Christians consider the same heavens, earth, etc. but spiritually and supernaturally: as ●: to magnify the Creator: 2. to excite our faith and confidence: 3. to humble ourselves.  
Ob. We 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 deal 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 book of job, of Psalms, of Prophets, wherein God's Majesty is exalted in the creatures; or put in some more to it, to prohibit us the use, and show us the exposition of them.  
Use. As the Prophet here looketh fruitfully on the Heavens, the Sun, Moon, & Stars: so must we. So did he also in Psalm 19 and, There is no language, tongue, or speech, where their sound is not heard. We will not discourse of this voice, as if we were in the School of Plato, or Aristotle, or Tully de natura deorum: but as in the School of Christ, taught by the Scriptures, and the spirit speaking in them. For,  
1. Hath not the Lord in wisdom made them all?  
2. Hath not he furnished us with reason and discourse to draw out some strains of that excellent wisdom by them, and from them?  
3. Shall Philosophers, Physicians, Naturalists, and Heathens learn many good lessons from them? and only shall not Christians.  
4. Have we been set to this School ever since we were of years of discretion, and have taken out no lessons of wisdom, out of this great Book? Or shall we still look upon these things as on fair papers that have no letters? or as illitterated men look upon written papers? but not able to read a word?  
Know then that we may learn somewhat.  

1. From all the Creatures in general.  
2. From every Creature in particular.   
The voce of the Creatures in 
The voice of the creatures in general. I.  general, is seen in these seven particulars.  
All of them teach us to bewail our rebellion against God, which all of them reproove. For they all stand in their kind and station, in which God set them at first: The Sun rejoiceth to run his course; the Sea keepeth his bounds and banks miraculously by the law of his Creation; the Earth stands upon his foundation: the Heavens keep their motion; the Water's ebb and flow; the very Cock croweth and keepeth his appointed watch. Yea, all of them, further than man's sin hath disordered them, keep 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 supernatural motion: Nay, a man regenerate, as great a Disciple as Peter, sleepeth and snorteth in grievous sins, and cannot watch one hour with his Lord.  
All of them teach us obedience 
II.  and service unto God. Because,  
1. All they serve the Lord by a perpetual Law: the Heavens declare the glory of God, the earth showeth his handy work; the Winds and Seas obey him; fire, snow, hail, vapours, stormy winds fulfil his word. Psal. 148. 8. Frogs, grassehoppers, lice, come by armies at his Word: nay, they will run from themselves, and cease to be themselves in obedience to him. The fire shall not burn if he say the word: the fluid Sea shall be a solid wall and pavement: the River jordan shall run back: nay, the Sun shall stand still, and go back ten degrees if he will appoint him: Fire will descend, iron swim, water ascend upward. Now, shall the senseless creatures have ears to hear their Creator, and man be deaf? Shall his Word bind them, and not us reasonable creatures to whom it is given?  
2. They all serve us on condition that we serve him; and willingly are ruled by us, no further than we are ruled by him; and therefore we are called the Lords hosts, soldiers, and armies, both to defend us in his service, and to force into rank the rebellious and disobedient.  
3. Their service of us, is not a motive only, but a measure of our service of him. For,  
1. They serve us only; so we ought him only as our Lord.  
2. Always, night and day they never cease; so should we serve the Lord.  
3. They serve us freely without hope of reward; not forced, but most willingly by natural instruction: so ought our obedience to our God, to be free and cheerful.  
4. They serve us with their best and sweetest gifts: the Sun with comfort, influence of heat and light: the trees with their sweetest and ripest fruit, the beasts with their sweet, fat fleece, and sweetest life. So ought we the Lord with our best parts, affections, strength, endeavours, and whatsoever we have, being his, of him, and from him.  
5. They serve us to the wasting of themselves, and loss of their being. We ought also to serve our God, though to the loss of ourselves, our dearest things and lives. Here are laymen's books 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 professors, teaching us the invisible 
III.  things of God. Rom. 1. 20.  
1. His Eternity; for as they could not make themselves, so their maker must needs be before the things made; and consequently he must be eternal.  
2. His Wisdom shineth in the exquisite, and artificial 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 wisdom 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 wisdom he made them all: and shall be condemned, for not seeing the wisdom and art of the workman.  
3. His power; must not he be Almighty, that makes all things of nothing; that hangeth the huge vastness of the earth as a ball without any pillar to support it; that can bound the sea with his word only; that can sustain such a mass of creatures?  
4. His bountifulness and goodness. In his endowments of every creature in this kind: In his large provision for them in their several 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 himself, who is so good in these: how good unto us he will be in his Palace, who is so good to us in our prison. Here be millions of Ministers and Apostles sent by GOD into the world, to preach unto men the inexhaust treasures of their Lord's goodness, wisdom, and power.  
All of them teach us to depend 
IV.  upon him, as they do for their being and well-being, for their motion or station. Psal. 145. 15. [The eyes of all things wait on thee, and thou givest them food in due season:] and Psal. 147. ●. [The young Ravens cry to him for food, and he feedeth them.] So should we much more, not only cast our care on him, and expect all our good from him; which is to knock at the right door, and to go to the fountain: but also receive all, as from his hand, not shifting for our selves by unlawful means, and taking our estate at the hand of the Devil, in lying, deceiving, usury, etc. and to return all in a sober, moderate, and sanctified use unto him again: for how unkindly did the Lord take it at Israel's hands, that they should take his wool, and flax, and oil, and bestow it on Baal's service? Host 2. 8. Think now with ourselves how disdainfully we should hear; The Ox and Ass know their feeder, but we do not ours.  
All of them teach us to love him, and return 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 he made their Lords; and should not we 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 quarrel: the sun will burn up our fruits, or deny his comfort and shine: the clouds will drown our fruits, the air pinch them, and punish us.  
4. Shall every creature, of which I am Lord, yield me fruit; my cattle, my trees, my ground? and shall my love be fruitless unto my Lord?  
All of them teach us unity, 
VI  love and peace one with another: all of them do conspire in unity, and harmony among themselves, for the good of the whole: they prefer the good of the universal before the particular good of themselves. Fire will descend, water will ascend, and all to hinder a rupture and vacuum or emptiness in nature.  
They all have their several contrary qualities and motions, but trouble not one another. The fire doth warm the air; the air preserveth the water; the water moisteneth, and maketh the earth fruitful: one element is a good neighbour to another, though never so contrary in qualities. They have all their several degrees and differences; some high, some low, some light, some dark. The sun excelleth all the stars in splendour; the stars, one differ from another in glory: Gold excels amongst metals. In the sensible creatures, the heart and vitals are most noble; yet nature hath so soldered them together, as there is no disdain, no contention; but superior creatures are bound to the inferiors, and communicate themselves in governing; the inferior communicate in obeying. Nay, they all conspire to set forward man's happiness and welfare. So ought we to prefer the public, before the private good of ourselves; and be helpful to one another in our several ways. Also in our several degrees of superiority, and inferiority, be beneficial, and communicative of our gifts and services. All must conspite and consent to set forward the good of every man, and help up his happiness, heavenly and earthly.  
All of them teach us to grow weary of our present fervitude of 
VII.  sin, and wait for our promised deliverance, Rom. 8. 22. For if they shall sigh under our burdens, shall not we ourselves? shall we be more senseless of our misery, than they be of it? shall we go on in sin, which is so burdensome and dangerous? Ask the beasts, and they will tell thee, sin is an intolerable burden; and takest thou pleasure in sin? Seest thou not the beasts wanting reason, saving themselves from danger, as they may? Balaams' Ass will shun and not go forward against a drawn sword; and shall we against the sword of the Lords hand drawn out against sin?  
Thus the creation of the world is a Scripture of God, and the 
Mundi creatio, Scriptura Dei Clemens.  voice of God in all the Creatures, and by them all speaketh unto us always, and every where. The whole world is his book: so many pages, as there are several creatures; no page is empty, but full of lines; every quality of the creature, is a several letter of these lines, and no letter without a part of God's wisdom in it. Thus of the creatures voice in general.  
Now come we to show the voce of God in the particular creatures, which are so infinite in number, so diverse in qualities, as this discourse would swell to 
How to meditate of the creatures. Instance showed.  an exceeding great volume: Therefore I will only instance in some few particular creatures, which our Prophet here specifies in this Psalm, as the heavens, the sun, the moon, and stars, etc. Holding these instances sufficient samplers, whereby we may pattern out our meditations; and as occasion shall serve, suck 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 sheet, for great rivers, they draw small lines, and for great cities, only a period.  
The first particular creature 
1. In the heavens.  that the Prophet mentioneth as the subject of his meditation, is the heavens and firmament. In which, consider  
How the heavens and firmament 
1  have a voice to declare the glory of God, is plain: Neither is there any speech or language where this voice is not heard, Psal. 19, 3. Let us see what lessons the Spirit will speak to us in them.  
1. The height of the heavens 
1. Their height.  above the earth, showeth the infinite height and honour of him, whose standing house is above all aspectable heavens. How great is himself that thus stretcheth the heavens with his span? Isay 40, 5.  
2. This may put us in mind of the infinite mercy and goodness of God. So David in Psal. 103. 3. [How much higher the heavens are above the earth, so great is his goodness to them that fear him.  
3. This mindeth us of the majesty of God. Kings have their Palaces to show their majesty and glory in: now heaven above is the pavilion of the Lord, Psal. 104. [His throne and seat is in heaven.]  
2. The matter of them is so 
2. Their matter.  pure, subtle, and excellent, as man's wit cannot reach: all this preacheth the purity and divinity of the workman.  
2 This may remember us how pure that heart and mansion must be, wherein the Lord will dwell; our hearts are God's heaven upon earth.  
3 By this we may remember, Revel. 21. 27. No impure thing shall enter therein; nothing that worketh abominations or lies. How ought we to study for purity and holiness, to fit ourselves for what God hath prepared for us?  
3 The form of the heavens being round and circular, this 
3. Their form.  may mind us of,  
1 The infiniteness 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 Father's house are many mansions,] John 14. 2.  
3 As the circle of the heavens is equally distant from the point and centre of the earth; it may mind us that heaven is equally distant to all believers; and in every Nation, he that feareth 
Acts 10.  God, and worketh righteousness shall be accepted.  
4 The firmness and constancy 
4. Their firmness  of it, preach the truth and unchangeableness of him, whose only word is the pillars on which this great frame leaneth, and though the mountains are called the pillars of heaven, job 26. 11. and 2. Sam. 21. 8. because they so appear 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 he not uphold thee?  
2 This assureth us heaven is a safe place to treasure in, no thief nor robber can spoil 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 
5. Their motion.  swift motion: and revolution in 24. hours, which our conceits cannot follow; leadeth us to the mighty power of the first mover, who is far more swift and ready to help us in our needs: It guideth us also to that hand that ordereth the falling and moving of the sparrows, of our hairs; 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 perpetual swift motion and execution of his will.  
6. What a number of gracious meditations do the heavens afford 
6. Meditations from them as they are still in our eye.  a heart that doth desire to be fruitful? I see every where the heavens, Oh that is the place whither Christ ascended, and where he is, which must contain him till his second coming. And shall not my desires be 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 own country: there is my father's house, my kindred, my home and inheritance, my brothers and sisters, my elder brother, shall not I then esteem myself a stranger here and hasten thither?  
4. It is the most goodly creature, and yet reserved for the fire of the great day, for man's sin: should not I herein behold Gods infinite hatred of sin, who will set his own house on fire for it? should not I hate and tremble at sin? 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 we furnish our minds with matter of fruitful meditations, should we thus look on the heavens? Thus cannot the Heavens, nor never did.  
In the Heavens, behold the light, the first creature that God 
II. The light.  made, his first word was, fiat lux: that is, let there be light. As a man that builds a house, he first considereth how he may let light into it; without which it were but a dungeon, and cave of darkness; and so had the whole world been a Chaos and confused heap without the light from heaven. As no quality of bodies doth more resemble Divinity, than the light; so nothing in the world of natural things, more aptly preacheth unto us the nature of God, who pleaseth to call himself light: dwelling in light in accessable, yea being himself that essential, infinite, uncreated light, wherein is no darkness at all.  
1 Do I see the light, the nature of which no man can perfectly attain? job 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 himself, that eternal and infinite light, whose infinite nature none could ever comprehend?  
2 Do I see that God made not the light for himself; for he being light itself, needed it not; but for me amongst others: how can I but admire his care and goodness? how can I choose but gather what light and comfort is in himself, who hath put so much in the creature? and rise by it to his Divinity, who (as light) so communicateth himself, that no man the less, because another more?  
3 Do I see the light made so pure, fair, clear, and perfect, as nothing can pollute it? if it looketh into all filthiness, it contracts none. How can I but herein see an excellent resemblance of God's infinite purity and perfection of his essence, in his eternal love, in whom is no darkness, to whom nothing is more contrary than darkness? and though he behold all darkness and order all confusion, yet in his divine understanding, is not any obscurity or dimness.  
4. Do I see the light freely and perpetually communicating itself, and diffusing itself to all men. I cannot but see GOD himself, always abundantly communicating himself with all men, either by the light of nature which is the chief ornament of a man, or by the light of grace, which is the chief beauty of a Christian, or by the light of glory: which is the chief and highest pitch of an happy and glorified man. john. 1. 9  
5. Do I see the light always like itself, never communicating with darkness, but fight against darkness, and irreconcilably resisting it? Even so may I conceive God to be one, and always the same, and ever like himself, in his nature, words, and actions: never favouring, but fight against darkness, and works of darkness, sins and corruptions, which are as clouds, sometime getting between the light and us, and hindering the comforts of his beams from us.  
6. Do I see light driving away darkness; distinguishing things that were involued in darkness; producing things out of darkness and secrecy? How can I but contemplate, that God, that eternal light, will one day discover all things that are in darkness, and bring all secret works, words, or thoughts, and set them in a clear light: Nothing is so secret which shall not be revealed; and God and his truth shall at last prevail against all error, powers, and wicked opposites set against it. Besides, light leadeth me 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 myself?  
1 Do I see a man cannot see 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 useful it is: the Stars more excellent than stones for their light, the Sun than the Stars: Of stones, the more light and shining, the more price and value, and virtue are they of. So should I think of myself, the more light of God and grace I can get, sure the more worthy I am; and of others, as they excel in knowledge and grace so should I think of them, as of stars which differ in glory according to the proportion of their light.  
3 I see the greater light obscure the less: and it is absurd to light a candle to the Sun. Why then should I stick unto worldly wisdom, worldly comforts, earthly contentments, which are as candles to the Sun: the great light of the day, of heavenly wisdom, spiritual comforts, durable contentments?  
4 I see the light bringeth comfort and refreshing, draweth all eyes unto it, all Creatures follow it, but hateful Bats and Owls, etc. When I have slept all night, the light wakeneth me, raiseth me to the actions of the day. Oh what joy bringeth it to the soul, when God showeth himself lightsome to it? should not his glorious light be the sweetest object of the eye of my soul? Why should not this light awaken my soul, and raise me from the sleep of sin and lusts?  
If light go away, darkness succeedeth, in darkness none can see the way before him. O therefore why should not I lay fast hold of the Lord, who is my light, and walk in his light, by which alone I can hold the plain and direct way to eternal life and light?  
5. I see the light in an instant presenting itself, as the lightning is suddenly dispersed from one side of heaven to another. If I be in darkness and desertion, the Lord, my light, can and will suddenly present himself with joy and comfort to my soul.  
6 Was I darkness? now I am light in the Lord, that is, enlightened by the Word of truth. 2. Enlightening others by holy instruction and conversation. Thus we must be wary and walk as in the light.  
In the Heavens consider we 
III. The light bodies.  all the light bodies. as the 

1. Sun,  
2. Moon,  
3. Stars.    
These rightly considered will bring much light to the eyes of the mind: and though we have in the Church a superior means by the voice of the Scriptures; yet we may not despise the day break, because the noon is brighter.  
Quest. But why doth the Prophet here not mention the Sun, but the Moon and Stars?  
Ans. When a man beholdeth the Moon and Stars, the Sun is absent, as in the night. It seems it was his manner to walk forth in the night season, to behold and contemplate the Lords greatness and goodness, in these servants of the night: and we should find some times of the night not unfruitfully spent, if we 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 brightness of the Sun? And if David by day look upon the Heavens, as Psalm 19 1. he can say, The Heavens declare the glory of God, because in them he hath set a Tabernacle for the Sun, which cometh forth as a bridegroom out of his chamber, arrayed with nuptial and glorious garments, turning all eyes towards him; and as a Giant strong and speedy to make a swift and long course, such as even our thoughts want wings to follow.  
1 When I behold the Sun in his wonderful magnitude, 
1. His magnitude  being an hundred sixty and six times (at least) bigger than all the vast body of the earth; how can I choose but be led unto the Lord? and say, Great is the Lord, great is his power, and there is no end of his goodness. For, how much greater is the Creator of the Sun and Heavens, than the things created.  
2 When I behold the pulchritude 
2. His brightness  and brightness of the Sun, which is such as blindeth and destroyeth my sight, as too weak to behold it; what infinite light and brightness must I conceive in the Father of lights; in that bright and eternal Sun, who never setteth, in whom is no shadow of change? who can but here admire at the majesty of the Creator?  
3 When I behold the Sun ever 
3. His motion.  in his motion, never standing still but by miracle, never slacking his motion, but always keeping the same pace; should not I learn to be constant in my motion, never to be idle, or make stop in my course or duty?  
2 When I see that God himself and his Word is as the soul and spring of the Sun's motion; he commandeth him to come forth as a Giant to run his race; he can stop him in his race, and by a word command him to stand still, or run back: I must learn hereby to be sure, that God's Word, as a soul, giveth life to my actions, my motions, and courses: I must move where his word bids me, I must stand, and be every thing at his word.  
3 When I see the Sun in his motion keep his bounds and zodiac, never going without his own line, but precisely keeping his course, and not so much as slugging therein, must not I learn hence to contain myself within the bounds of my calling, and his command?  
4 When I see the Sun in all his motions carry heat, light, comfort, and direction, and is the chief ornament of this inferior 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 works? And when I see the Sun impart his light, and shine unpartially on good and bad, I must learn to do good to all, good, bad, friends, enemies, envying my light to none, no more than the Sun doth his to any.  
4 Do I see the Sun set every 
4. His s●tting.  day, and rise every day? Solomon would have me see therein, my own misery and vanity. Eccles. 1. 4. Thus hath the Sun continued his course for many generations: But I rise but once, and have but one day of natural life allotted me: and if myself 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: 
5. His eclipse.  and this calleth on me to see the eclipse of heavenly light in myself: 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 beside their nature: As in the death of Christ, God would let the world see her sin, in crucifying the Son of God. Never see the Sun hide his comfortable presence, but confess thou deservest never to see it any more.  
6 I see sometime the Sun by his extreme heat, scorch 
6 His burning heat.  and burn up the plants and fruits of the earth. Herein our Lord in the Parable, hath directed man's eyes to behold the persecution and affliction of the Church, which often scorcheth the greenness of grace, and maketh many professors wither and fall away, Cant. 1. 5. I am black, for the Sun hath looked on me: and indeed,  
1 The Sun doth not more ordinarily or daily arise, than persecution daily waiteth on the Word.  
2 As the Sunbeams diffuse and disperse themselves into every place; and no man can hide himself from the heat of the Sun, Psalm 19 3. So do the beams of this Sun of persecution, dart into every place where the Sun of grace shineth in the Church. No godly man can hide himself from the heat of this Sun, but one time or other it will find him out.  
3 The Sun hath not more beams to scorch, and dry up the moisture of the earth, than Satan and the wicked world have to dry up the moisture of grace, where it is not sound; sometimes by armies of inward and spiritual temptations, sometimes by open tyranny and hostility. That is not a true mark of a true Church, which Bellarmine designeth, outward splendour and prosperity, but the Cross and 
7. His resemblance to Christ the Son of righteousness.  Persecution.  
7 But above all other, the sweetest use of the Sun is to see in it jesus Christ the Son of righteousness, Mal. 4. 2. Rev. 1. 12. For,  
1. As there is but one Sun in the heavens, so but one Son of righteousness, the only begotten Son of God, joh. 1. 14. and as this Sun is not only light, but the fountain of light, and in itself a body of most surpassing and shining light: So jesus Christ is light in his essence; an heavenly light as the Sun, a light that none can reach or attain, the light of the world; as the Sun is a light in whom is no darkness: so his face shineth as the brightest Sun, Rev. 1. 16. and as in the midst of Planets, enlighteneth those that are about him.  
2. I see of all creatures, the Sun most admirable, all the world admireth it. A great part do idolatrously adore it. And the whole Church must admire her Sun; yea, let all the Angels of heaven adore him, as ten thousand times passing the Sun of the world. For  
1. That is but a mere 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 spiritual and eternal.  
3 That riseth and shineth on good and bad: but this only on the good, only on his jerusalem, Esay 60. 1.  
4 That rising, obscureth the stars, but this enlighteneth all believers, who by his presence shine as lights in the world's darkness.  
5 That may be eclipsed and darkened, and though it rise every day, it every day setteth: but this Sun of the Church being eternal, shall never lose or lessen his shine and glory; and once risen, shall never set more, Esay 60. 20.  
3. I admire the sun for his purity and piercing nature; the sun is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of many eyes, who disperseth from himself on all sides, infinite beams of light, as so many eyes on every creature: and none can hide itself from this great eye of the world: and so pure, that looking on all filthiness, contracteth none. But how much more am I to admire the surpassing purity of Christ, whose most piercing eye none can avoid: for all things are naked to him, with whom we have to deal: and so pure is this son, that though he 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 he 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 foul behaviour amongst men? yet to keep themselves pure in the midst of a crooked and perverse generation.  
4. I behold the Sun, a most powerful creature; for though his body be in heaven, yet his comfortable beams reach to the extreme parts of the earth. May I not now behold jesus 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, cometh forth as a Giant to run his course, and maketh such haste in his way, as no created force can hinder him: So this powerful Son of his Church, maketh haste in his way to her; all created power of men and Angels, cannot hinder him. [He skippeth over mountains 
Cant 2. 8.  and hills in his haste unto her.]  
5, What comfort have we by the sun; and shall we not have the same in Christ?  
1. Doth the sun drive away the darkness of the night? and doth not Christ the thick mists of sins, the darkness of ignorance, error, wrath, damnation, and of hell itself? But for the sun of the world, were a perpetual night; much more by the absence of this sun of righteousness, were it so in the Church.  
2. Doth the sun by his beams give direction for this natural life? etc. So doth jesus Christ by his beams of wisdom and grace, directing us, work in us spiritual and heavenly life. What can a man do commendably without the Sun? So what is that we can do, that can be acceptable without Christ?  
3. Is the sun under God, the life, quickener, and comforter of the world, otherwise dead? and see ●e not Christ quickening all the elect, dead in sins and trespasses, warming them with beams of his love, which as sunbeams, do reflect back on himself?  
4 Doth the Sun make and preserve the seasons of the year, Summer, Winter, Spring, Autumn? See jesus Christ, having all seasons in his hand; the seedtime of grace here, that harvest of glory hereafter. He appointeth the summer and prosperity of his Church, and changeth it into a sharp winter of adversity. All vicissitudes and changes of the Church, are appointed by his wisdom, Daniel 2. 21. Whence we may learn a number of duties. As;  
1. Do all creatures rejoice in the Sun, but hateful Bats and Owls? do they follow the Sun, thrive and prosper in the sun, turn after the sun, as Mari-gold, Dazy, Turnesole? etc. Should not new creatures draw near and follow this Sun to prosper it it? Do we open our windows and doors to take in the beams of the Sun, and not open the doors of our hearts for the Word, that the beams from Christ may enlighten and warm us?  
2. When the Sun riseth, men go forth to labour. When Christ our Son is risen, and present in his offers and ordinances, we must work and walk before the night come.  
3 Men in the Sun walk uprightly: in a misty night to stumble and fall, is more hurt than shame; but to fall at noon, is headdinesse or distemper. So to sin against such a light, in the sunshine of the Gospel, is far more shameful, than in the night.  
4. See we men in the Sun do decent things? ashamed of things unseemly or unlawful, because all eyes are on them, and themselves are in the light? Should not this teach Christians to walk in their sun? Let the thief cover himself with darkness: the adulterer watch for the twilight: Papists, Atheists, etc. persevere to do shameful things without blushing. Let our Sun make us ashamed of uncomely or unconscionable things. Let not men see us run naked in the sunshine.  
5. We see the greater light drowns the less, and the Sun obscures all other lights: and if men have the Sun, they care but little for the Moon. Let it teach the soul clothed with jesus Christ the Son, to tread the Moon under feet, Revel. 12 1. that is, things earthly and mutable: shall not the Sunshine darken the Moon? Zucheus, so soon as he got Christ into his heart, presently giveth half his goods to the poor, and with the other half makes restitution. But men that admire the Moon, are surely in the night still. If the Sun appeareth, the Moon disappeareth.  
Now come we to consider the Moon, that other eye of the 
The Moon.  world, and Queen of heaven. Grace will draw much light to our souls out of this.  
The consideration thereof will lead us to see our own impurity; 
1  for though in it there be brightness, clearness, etc. yet all is darkness compared with the Sun. So whatsoever excellency there is in us it is mere darkness in respect of Christ, the fountain of all excellencies. This use job made thereof, Chap. 25. 4, 5. The moon and stars are not pure in his sight, how much less man, a worm? etc.  
In beholding the Moon, I 
11. The Moon resembleth the Church  am taught to consider the image, of the Church on earth, Cant. 6. 10. [Who is fair as the moon.]  
1 As the Moon borroweth all her light from the Sun, whereby she shineth: so doth the Church receive all her endowments from Christ the Son of righteousness, and fountain of light, in whom they are originally. Hence Christ is called the light, joh. 1. that is, that very light and true light; the Church being only a witness of this light in him, as the moon is of the Sun. This consideration may teach us two things.  
1. It may humble us, in that all the light we have, it is but borrowed: we of ourselves are but darkness. What have we which we have not received?  
2. It teacheth us to depend so far on the light of the Church, as we are sure she borroweth her light of Christ. Therefore to give the Church authority over the Scriptures, is as if one should send the Sun to 
Gal. 1▪ 4.  the Moon for light; therefore the voice of the Church is not the formal object of faith.  
2. The Moon somewhat doth resemble the Sun in her light, motion, figure, and influence, and virtue over herbs, and plants, etc. The Moon also is led by the Sun, she followeth his circle. So every member of Christ should stand in conformity to the Son of God; we should be fruitful and profitable in our motions, and follow the examples of Christ, who is gone before us.  
3. As there is in the Moon many changes eclipses, sometime 
Ecclesia sua habet tempora, viz persecutionis, pacis, etc. Amb Hex. lib. 4 cap. 2  dark, sometime light; never looking on inferior bodies, with one face: Constant in nothing but inconstancy. So the Church on earth is oft changed, sometime seeming more glorious, sometimes less: and the Son of righteousness, jesus Christ is farther or nearer unto it in his gracious presence and spirit. This meditation, Saint Ambrose did much ruminate.  
4. As the Moon when she appeareth not unto us, but is in darkness, hath both light in 
Ecclesia videtur at luna deficere, sed non deficit: obumbrari potest, deficere non potest. Orbis lunae integer manet cum totus non full get, etc.  herself, and light and beauty from the Sun: So the Church may be obscured, and disappear to our sight; but at the same time it hath not only a being, but a communion, and enlightening from Christ her Sun; Christ is as a faithful and skilful pilot, the Church as a ship, the world as the Sea; and Christ hath promised not to leave his Church in this dangerous Sea, but to bring her to the haven safe. Saint Ambrose followeth this meditation thus. The moon may have a diminution of her light, but not of her body: the Orb of the Moon is whole, though the shine be but in one quarter: So it is also with the Church.  
In the Moon I am taught to 
III. The moon resembleth this world in.  set a resemblance of this world and earthly things, Revelat. 12. 1. there the Moon is taken for earthly, worldly things.  
1. In respect of inferiority, 
1 Inferi●riti●.  the Moon is the lowest of all celestial bodies. So the world, and external blessings of it, are the least and lowest of all; and there is no comparison between heavenly and earthly things: So ought we to esteem of the things of this world, and give them the lowest place in our affections. Hence the woman, that is, the Church, Revel. 12. 1. when she was clothed with the Sun, that is, when she had Christ his righteousness applied unto her by faith; she trod the Moon under her feet; that is, she held all sublunary things, worldly, earthly things, base and low in her affections.  
2. In respect of mutability and 
2. Mutability.  change: if she increase now, strait she doth decrease as fast: if she be now in the full, she is presently in the wain, she is never seen two nights with one face: even so is the frail estate and inconstant condition of all sublunary things. Now, to day full and increased in wealth, honour, pleasure; to morrow in the wain, and no appearance of it: to day flourishing in health, strength, to morrow faded and fallen. Are not all worldly things of as round a figure as the moon, unstable and unconstant? 1 john 2. 17. [The world passeth away and the lusts of it:] so doth the lustre of it, and whatsoever is desirable in it.  
3. In respect of her obscurity 
3. Obscuritic.  and spots: for the moon in her chief brightness is clouded and speckled with black spots, a darkness within herself obscureth her: so are all worldly things: the greatest wealth in the world is spotted with many wants, cares, fears; the highest glory with sad adversity, and some sense of misery. The most choice and delicate pleasures are but bitter-sweete, motheaten, and very alluring baits, covering mortal hooks: here is no light without some darkness.  
4. In respect of her end and use. For by God's ordinance the 
Use 4.  Moon is set to govern the night, as the Sun to rule the day: So the profits and pleasures, and earthly comforts, serve only for our use and benefit while we are in the night of this world, and veil of darkness compassed and clouded with veils of sin and calamities, the fruits thereof.  
5. The Sun rising, I see the Moon disappear, and there is 
5. Disappearing.  no need of her shine: so when the blessed Son of righteousness shall rise in the glory upon us, and we shall walk in that blessed and celestial light, there is no more need of earthly comforts, that blessed Son shall drown and swallow up all the lights of these candles, and of the Moon itself. 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 need of the world's Sun nor Moon; for the glory of God and the Lamb are the light of it.  
Now we proceed to the 
Of the stars.  Stars of the firmament, the handmaids of the Queen 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 star that led the wise men to Christ. In them let us consider,  
The unconceivable magnitude of them, the swiftness of their motion, their secret, but admirable efficacy 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, job 9 Verses 4, 7, 9, 10. to order so great things, and unsearchable, yea, marvellous things without number. Add 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 mercy, which thou canst not reach All this leadeth us into the sense of our own 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 goodness, that made the great lights; the Sun to govern 
Psa. 136. 8  the day, the Moon and Stars to rule the night.  
This might stir up our faith concerning the multitudes of believers in the Kingdom of Christ, which shall be as the stars of the firmament, Genes. 22. 17.  
This consideration the Lord useth as an argument to confirm the faith of his Church, jerem. 33. 22. Therefore is the Lord worthy of praise, Psal. 136. 7.  
The stars keep their courses, 
II.  and motions, and orbs constantly, and unweariably: they suffer no eclipses in themselves as the greater lights do: 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 confirm our faith in the stability, and truth of his promises, jer. 31. 35. If the courses of the moon and stars can be broken, then may the seed of Israel cease. The latter directeth us,  
1. To stand in our own orbs with constancy, doing our own duty as fixed stars, jude 13. not as the shooting or wand'ring stars, that is, unconstant and unstable men, carried about with every wind of temptation, doctrine, lust: But we must hold on anweariably in doing our duty.  
2. To shine in grace without eclipses, so far as is possible.  
3. To deny to none our help and light that stand in need.  
We see one star differ from 
III.  another in magnitude, clarity, glory and motion: yet one hindereth not another, one envieth not at another. Which noteth  
1. The diverse degrees of grace here. For the Saints have diversity of gifts, which maketh them as stars, diverse in their use and shining, site and magnitude: yet must not be adverse, not envious, not in pride advance ourselves above others; the stars do 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 diverse degrees of glory hereafter, proved by the Apostle, 1 Cor. 15. 41. What a sweet elevation of the soul were it, in beholding the stars, to put ourselves in mind of that heavenly glory, wherewith we shall be clothed? as the Scripture doth, Dan. 12. 3. They that turn many to righteousness shall shine as the stars.  
We see the stars shine brightest 
IV.  in darkest nights, to teach and excite us in darkest nights of trial, afflictions, and dangers, most to manifest our light of faith, patience, fortitude, and graces. Where should fortitude demonstrate itself, but in the field and combat? Where do spices send forth their odoriferous smells, but in the mortar under the pestle?  
In every star we must labour to see jesus Christ, who calleth 
V.  himself  
1. The morning star, Revel. 
Christ the morning star.  2. 28. And the bright morning star, Rev. 21. 16. He that overcommeth, I will give him the morning star, that is, I will communicate myself wholly unto him, and make him conformable unto me in my glory: Always the proportion of head and members observed.  
The morning star is the most bright and shining of all the stars in heaven: see in it the most excellent light, and celestial glory of Christ, wherein the Lord jesus excelleth all men and Angels, as far as the morning star, all the stars of heaven.  
The morning star communicateth all his light to the world. In this see Christ communicating to the world of believers all light of Grace and Glory.  
The morning star dispelleth the night's darkness, Hence conceive Christ that day star rising in our hearts, 2 Pet. 1. 19 who by the light of his Prophetical and Apostolical Word, his Spirit accompanying the same, dispelleth the darkness of ignorance and errors, wherein we were wrapped in the night of sin, and unregenerate estate.  
The morning star is anteambulo Solis, and fitly said to be the Sun's harbinger, and forerunner of perfect day: Conceive Christ our morning Star, not only dispelling and dispersing with the beams of his light, the darkness 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 show himself to all his Saints in surpassing Glory and Majesty, above the perfect light of a thousand Suns. Thus we see the use of the Stars in their natural use excellent and useful: but in spiritual and supernatural far more to the Christian and Believer.  
2. Behold Christ termed the 
Christ the star of jacob.  star of jacob, Num. 24. 17. Here observe.  
1. The original of a star is from heaven, not earth: I must conceive of Christ otherwise than of other men, which have their original on earth. But he is the Lord from heaven, as God he is from heaven.  
2. Yet a star of Jacob. As a man of the posterity of jacob: so I must conceive him both God and man.  
3. This star first riseth in the horizon of judea, and jerusalem, see Psal. 60. 1. and carrieth his light round about to all nations, as the stars.  
4. The use of this star, is to be a lodestar to help us to our haven, that as Mariners on the Sea behold the Polestar to sail safely, and avoid rocks and shelves: So must we on the Sea of this world look at this star, and fear no shipwreck.  
Now come we to consider the 
Of the clouds.  inferior heavens, and in these consider the 

Clouds,  
Air,  
Windes.    
The Clouds have a voice to teach us, not only that mighty voice of thunder, which made 
Clouds lead us to God.  proud Pharaoh confess his own wickedness, and beg prayers, as Exodus 9 21. but also a silent voice, every of them being as that pillar of the cloud, which was a sign of God's 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 job 37. 14. Harken and give heed to these wondrous works of God.  
Who is the Father of rame, job 38. 28. that is, besides the Lord? what power is there that binds the waters in the thick clouds, so that the cloud breaketh not? job 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 do whatsoever he commands them on the world for punishment or mercy? yet dost thou know how God disposeth them? The variety of them, the wondrous works of him that is perfect in knowledge? job 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 balance in the soft air, without any other, stay than his Word? How the windows of Heaven be open to rain down fatness and plenty? Psal. 65. 12. Surely in these things the Lord left not himself without witness amongst the Gentiles in giving them rain and fruitful seasons, Act. 14. 17. and much less among us in the Church, to whom by the teaching of grace they proelaime his wisdom, 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 lead us to God, so 
II.  they serve to afford us many excellent meditations.  
1 Do I see the rain fall from the clouds to water the earth, and returneth not in vain? Isa. 55. 10. I must see the work of the word preached upon my earthly heart, for the moistening, softening, and changing of my heart; for preparing it to fruitfulness: and preserving it in fruitfulness, for it shall never be in vain, but doth the work for which it is sent. Never was a greater plague in Israel, than when for three years and a half it reigned not on the earth in Ababs' time: a greater plague cannot be in this life, than when the rain falleth not to the moistening the furrows of our hearts.  
2. Do I see the clouds to be as a shadow, and cover against the heat, parching and burning of the Sun: I must herein behold the Lords protection, as a covering cloud, or shadow, saving his Saints from the sun of affliction and persecution; which will burn 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 sun shall not smite me by day.  
3. Do I see the rainbow in the clouds? I must meditate of God's faithfulness, who hath set it as a sign of mercy and patience: yea, I may carry my mind beyond the temporal; and conceive of God's everlasting mercy in Christ, in whom I come to the throne of grace, which is described to have a rainbow round about it, Rev. 4. 3.  
4. When I see the cloud disperse itself upon all grounds, and reins fall on good and bad; I must learn to distil my goodness to all in general; good and bad, friends and enemies. And so show myself a child of my heavenly Father, who letteth his rain fall on the just and unjust, Mat. 5. 45.  
5. When I see the dews of 
Dews resemble Christ.  small reins, which is the joy and life of flowers; I must in them beheld jesus Christ, who compareth himself unto dew, Hosea 14. 5. I will be a dew to Israel: the dew presenteth itself in fair weather: so Christ is 
1  near, when God's face and favour is calm and pacified.  
The dew refresheth and reviveth 
2  withering meadows: so Christ by his grace, refresheth and quickeneth dry and dead hearts, remitting sins, and infusing moisture of grace and holiness, to make them fruitful in all good works.  
The dews temper and allay 
3  great heat and parching of the sun: so doth Christ cool the burning heat of his Father's wrath; and quencheth the fiery darts of the devil, cooleth the heat of persecution; and all, that we may become and continue fruitful. Without these dews from heaven, is no expectation 
4  of fruits in earth, and without Christ and his grace, we can do nothing at all.  
6. I see a morning dew and sudden rain soon dried up: I must look to the soundness of my grace, faith, and comfort, that it be not as an hasty rain, or an heritage hastily gotten: that it be not as the righteousness of Ephraim. Host 6. 4. as a morning dew, by sunrising suddenly vanished and gone, when is most need of it. Hence learn to strive against hypocrisy.  
7. In beholding the clouds, what a profitable meditation were it to consider them as the glorious chariot of Christ, wherein he ascended to heaven, and was taken up in the cloud from the sight of his Disciples, Acts 1. 9 And wherein he shall descend in great glory and majesty to judge the quick and dead, Matth. 26. 64. As also how serviceable the clouds shall be unto us, as unto our head; when in the last day we shall be taken up into the clouds to meet the Lord in the air, and so shall be ever with him, 1 Thes. 4. 17.  
Now come we to the air, 
Of the air.  which is not in vain, but may also lead us to God; for it hath express impressions of his fingers. For,  
It truly and really subsisteth, 
I. Leading to God many ways.  though it be not seen: so hath also the Lord the maker thereof, a real but invisible existence.  
It leadeth us by the hand, to the ubiquity of GOD; for it is every where, and in every open place and secret, in towns and fields, and widest deserts; it is in the bowels of the earth, in the bottom of the Sea, within us, without us. Even so must I conceive God present, at and in all places, immediately compassing me every where as the air. Nay, hath place in my heart and mind, that as surely as I continually draw the air into my body, heart, and brains: so is the Lord much more present within me. This will not let me shut him up in heaven, whose essence is not more there, than in this inferior world; though his glory and Majesty shine clearer there. Neither to think him far absent, nor by walls, doors, windows, closerts or chambers, kept from seeing or knowing my ways, no more than air: but I shall continually stand in awe, and fear to offend him.  
I see the air, the preserver of my life, that without it, I cannot 
III.  continue any whit, but presently perish, so as we may say of it truly, as the Apostle of God himself: In it under God we live, move, and have our being, Acts 17. 28.  
The air of itself is dark, 
IV.  but yet admitteth the sunbeams to penetrate it, and lighten it. So must I, a Chaos of darkness in myself by nature, become a receptacle of light, and receive the beams of grace, from the sun of grace and righteousness.  
As no creature wanteth a 
Of the Winds.  voice to teach man; so no man ought to be ashamed to learn, by whatsoever God will teach him: Amongst the rest, there is not almost any natural thing which pointeth us out to more spiritual use, nor affordeth more sweet matter of divine Meditation than the words, which both lead us unto God, and into ourselves, both for humiliation and direction.  
It hath an apt resemblance and image of God in it. 
I.   
1. In the subtleness and invisibility of the nature of it. No 
Winds resemble God.  man ever saw the wind: thou canst notisee it, saith Christ; the way of the wind is not known: so no man saw God at any time, and his ways are unsearchable, and past finding out. The swiftness of the winds may note God's omni-presence, who is said to ride on the wings of the wind.  
2. In powerful 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 rocks and mountains, 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 arm worketh so unresistably in all the things of nature, yea, of grace, rending the hard rocks of our hearts, and casting down lofty mountains, exalted against grace? Who art thou that canst resist the Spirit in man?  
3. In the freedom of his motion, the wind bloweth where it listeth, john 3. 7. No man can make the wind blow, nor leave blowing, but it moveth itself, and resteth freely. And herein should we cast our eyes on the Lords free working, as in all the works of nature, so of grace. He will have mercy where he will; and harden whom he will. He will send the winds of his grace, and they shall hear 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. He will blow a stronger gale, a fuller blast, a greater measure of grace on some, than on another. He may do with his own as he will. And all things work the same spirit to every one severally, as he will, 1. Cor. 12. 11.  
4. In the secrecy of his working of mighty work: the winds are invisible, but work wonders in every place open and secret; but in a most still and silent manner: for thou knowest not whence it cometh, or whether it goeth. Whereby the Lord leadeth us to the secret work of the spirit in our conversion. As the subtle 
Motum scimus, motum nescimus.  wind pierceth by the tenuity of his substance into every cranney, and no man can keep 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 wind could so pierce her, which brought a sound of all that ever she did. Who is acquainted with the work of grace in himself, and hath not wondered after how unspeakable a manner this wind hath blown upon him?  
1. What a still voice he heard behind him, directing him, and persuading 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 unknown manner, these gracious winds have dissolved the clouds of iniquity, and watered the earth of his heart with reins of repentance, and godly sorrow; and ever since have kept his heart softened and humble.  
3. He knoweth not how; but these blessed winds have dispersed the noisome vapours and corruptions of his heart: scattered the clouds of ignorance, error, infidelity, doubts, fears, and cleared the heavens to him; that now he cheerfully beholdeth the sunshine of God's favour in Christ, and walketh in the light and comfort of it; and see●h nothing. Why? but he heareth a still voice and sound of this wind, the testimony of the Spirit, witnessing the pardon of his sins, and his assurance of acceptance and reconciliation.  
4. He findeth a secret voice and sound of the wind making requests in him, with sighs 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 he was as heavy as a Bear to the stake.  
5. He findeth the sound of this wind, not only as the voice behind him, but feeleth the power of it as a strong blast behind him, to drive him forward in the ways of God. And whereas before he was as the ship that lay wind-bound: now having a fair gale of wind, he is as a ship under sail, that goeth as swift as an arrow: He can comfortably pray, read, hear, meditate, admonish, watch as an active man in godliness: As a bird flying with the wind, flieth swifter. In all these things we may and must admire the greatness of God, who hath laid up the winds in his treasury, and rideth upon the wings of the wind, Psal. 140. 3. & made them the wheels of his chariot.  
The consideration of the winds, leads us into ourselves; 
II. Winds lead us into ourselves.  and that,  
1. For humiliation: For who knoweth the nature of the wind, the place of the wind, the way of the wind? He would have us humble, not only by the ignorance of mind in divine things, but even in natural.  
2. See in the wind our own vanity. Lord what is man? job 7. 7. Remember that my life is but a wind.  
1. Inconstant as the wind, a short puff which none can lay faster hold on, that on the wind: all humane things are as light as the wind.  
2. Suddenly passed away from us: even sometime so soon as it cometh.  
3. It returneth not again, no more than the wind, Psal. 78. 39 He remembered, they were as wind passed, not returning again.  
2. For instruction: shall so fierce a creature be at a beck, and shall not I?  
1. I see this mighty creature obedient and subject to GOD, Mat. 8. 26. Who is this to whom winds and seas obey? do they testify to Christ that he is the Son of God, and shall not I hear his Word, and acknowledge him my Lord and my God?  
2. When I see a boisterous wind, and tempest arise, and carry away light things; as feathers, straw, chaff: I must take notice of the miserable estate of wicked men, on whom destruction and fear shall come as a whirlwind, Prov. 1. 27. They shall be driven away as chaff and feathers in the wind, Psal. 1. Job 21. 18. The wicked shall be as stubble before the wind, and as chaff which the storm carrieth away. This was jeremy's meditation, Chap. 18. 17.  
3. When I see or hear great winds do great harms, to blow down houses over men's heads, unroote oaks, and strong trees: I must now look to my foundation and rooting in grace, be sure I be founded on a rock, that when reins fall, winds blow, and storms beat against my house, it may stand, Matth 7. 27. If we build our walls with untempered mortar, it shall fall; a great shower shall come, and hailstones shall cause it to fall; and a stormy wind shall break it, Ezek. ●3. 11, 12.  
4. When I see reeds and rushes tossed and shaken with every wind, I must look to my stablishing in the doctrine and profession of godliness, that I be not carried about with every wind of libertine doctrine, every puff of temptation, every frivolous humane invention, every frown of superiors, every threatening of the times, every cross occasion, as a man unstable in the grounds of received truth. john Baptist was not as a reed shaken with the wind; as many unsettled heads, carried into all novelties, conceits, and opinions, that no giddie conceit can be broached, but shall find favourers and admirers of things in true judgement to be explored: but labour for soundness within. We have seen many fair Apples and Pears hanging on a tree lovely in sunshine, which in the next whistling wind quite fall off, because they were rotten or unsound at the core. We are yet in some calm, but the storm riseth suddenly, we know not how soon we shall be shaken, many prognostics of foul and stormy weather are upon us. Let us be wise and settle ourselves in sincerity of heart, and sound love of the truth, which shall hold us on our foundation, when others shall be overturned.  
Thus the Prophet, having sufficiently by the eyes of his mind, drawn much matter of meditation from the heavens; he casteth down his eyes on the earth, in the last verse of this Psalm, and with admiration, saith, O Lord, how wonderful is thy name in all the earth! Noting, that not only 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, complain not thou wantest matter whereon to meditate. Come then, and see what great 
The Earth  works the Lord hath done in the earth, and hearken what a loud voice it hath to lead us unto God and ourselves. See job 12. 7.  
Consider what bars, or engines, what mighty foundations 
I.  uphold the massy substance of the whole earth and sea, that the infinite weight should not fall through the soft, thin, and compassing air, where no man can make a feather hang without some stay. This was jobs meditation, which led him to the infinite power of GOD, who hangeth the earth upon nothing, job 26. 7. The whole frame of the heavens hath no other collumes than the air, the air leaneth on the earth, the earth hangeth on nothing but the mighty and powerful 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 hear, O jacob, he will do his will in thee, O Babel, etc. Psalm 125. 1, 2. They that trust in the Lord shall be as Mount Zion, and stand for ever. As the hills compass jerusalem, so doth the Lord his people.  
From the earth which is full 
III.  of the goodness of the Lord, Psalm 33.  
1. We behold the riches of God, whose footstool it is.  
2 The bountifulness of God, who hath given it to the sons of men, Psalm 115. 16. and made it our table, prepared and furnished with all dainty food; our house in which we dwell, and a kind and liberal mother affording us all her riches and store at all times.  
3. The providence of God, who clotheth the grass, and decketh the earth: and will he not much more them that fear him? Mat. 6.  
4. The justice of God in the barrenness of the earth; A fruit of our fall and sin, and a just curse of the barrenness of our own hearts: A fruitful land he turneth to barrenness for the sins of the inhabitants.  
From the earth we may raise 
IV.  sundry instructions concerning ourselves:  
1. Matter of humility: It being our common Mother whence we come, and whether we must return. Dust thou art, and to dust thou shalt return.  
The same in the fading of flowers, withering of grass, and the mowing it down, put David in mind of the fading prosperity, and unavoidable mortality of men, Psal. 90. 6, 7. Our matter is not iron, steel, etc. but grass. All flesh is grass. This sense of our mortality should quicken the care of immortality.  
2. Heavenly-mindednes. Seeing the earth is but a prick 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 metals, minerals, and costly stones? And why conceive not we hence their nature? Herself 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 God's Word. I see what pains men will take to dig and fetch out metals, as silver, gold, etc. why should not I dig deep for wisdom, and esteem God's Word as gold tried by the fire, worth much pains and labour? Prov. 2. 4.  
4. I see the earth receiving seed, return abundant fruit, according to the cost and pains of him that manureth it. Oh where is the thankful return of fruits of grace, which I should bring unto God for his cost, and manuring of me? Every good heart and good ground must do so, Matth. 13. 8. Every faithful soul, as a fat soil, must be in some proportion answerable to the means, lest being often watered, and remaining fruitless, we be near a curse, etc. Heb. 6. 7.  
We come now to particulars. 
Of trees and plants.  Look upon the Plants and Trees.  
1. And put thyself in mind, to become a tree of righteousness, the planting of the Lord.  
2. Thou seest the Tree stand firm upon his roots against winds and tempests: see thou be firmly rooted on Christ, lest the blast of persecution shake thee.  
3. Thou seest the Tree well planted not only green, but fruitful. Art not thou as a tree planted by the rivers of waters, in God's garden and orchard of grace? Hath not he warmed thy heart with his Sun of grace? and watered thy soil with fruitful showers? Dost thou now, not only become truly regenerate, moistened with the Spirit of grace, to make thee flourish and look green; but also bringest pleasant fruits unto the Lord? else look for the axe to hew thee down, and cast thee into the fire.  
4. I see a good Tree bringeth not fruits only, but good fruits, and an evil Tree bringeth forth no good fruit: No man gathereth grapes on thistles. By my fruits must I be known. A good and a bad Tree may bring forth leaves, and arms, and greenness alike: so good and bad have many external things alike in common, as wealth, name, beauty; yea, hearing, speaking, profession. But good fruits from good juice and sap, are proper to good and living roots: I must examine the goodness of my fruits.  
5. I see fruitful Trees the more laden, the more they incline and bow themselves down near the ground, offering their fruit to every gatherer: So must I, the more fruitful in grace, be the more humble, and free, and beneficial to every one that can gather any thing from me.  
6. What particular can I behold, and not gather some spiritual fruit? See I a Palm Tree? It is an image of a just man thriving by afflictions: The more weight the more growing, Psalm 92. 13. Look I upon a Vine? Christ compareth himself to a Vine, john 15. and the faithful to the Branches set into him. How many Meditations may one draw hence? Nay, the very Thorns and Briars teach us to beware of earthly and choking cares, Luke 8. 14. and pleasures which choke the Word, that the seed of God cannot thrive in their hearts; besides the sight of our sin, in the abundance of them.  
Ask the beasts, and every one of 
Of the Beasts.  them will teach thee something, job 12. 7. All the beasts on a thousand hills are the Lords, Psal 50.  
In the Lion, behold the Lion of the tribe of judah, who foiled the roaring Lyon.  
In a Lamb, see the Lamb of God that taketh away the sins of the world.  
In a Sheep, note the wand'ring disposition, Isay 53. 6. And the duty to hear the voice of Christ the Shepherd, and follow him, joh. 10.  
In a Goat, a stinking creature, see the image of a reprobate, who shall be set on the left hand, Mat. 25. 33.  
In the Ox and Ass, to know our Master that feedeth us, Isay. 1.  
In the Horse and Mule, indocible creatures, who cannot be taught by rules, but by overruling and bridling; see our untaught and refractory nature: therefore let us not be like them, Psal. 32. 9  
In the little Emmet, see what providence and diligence thou art to use; while time lasteth to lay up for time to come. Avoid laziness, and idleness, and know thy season, Prov. 6. 6.  
In the contemptible Worm, trodden under foot: Consider the humility of Christ, who was as a worm and no man, Psal. 22. Let the same mind be in you. Thus shall we use them as their Lords, when we see the Lord in them. And while we cannot be beyond them in strength of body, quickness of senses, and swiftness of foot; we shall be beyond them in discourse of mind, and in divine and spiritual contemplation.  
Look on the Birds upon and 
Of the Birds.  about the earth, and consider from them all:  
1. The providence of GOD; they reap not, nor spin, and yet are fed: a Sparrow falleth not to the ground, without his will, Matth. 6. 26. [Are not we better than they?]  
2. In the Dove we have a lesson of patience, meekness, innocency, simplicity, without wrath or revenge Matth. 10. 16. David mourned for sin, like a Dove.  
3. The Turtle, Crane, and Swallow, teach us wisdom to know our seasons, jer. 8. 7. Let us learn to know the day of our visitation.  
4. The Eagle, to fly unto Christ where ever he be, in earth or heaven, Mat. 24. 28.  
5. The Hen brooding her chickings, puts us in mind of God's mercy, in gathering us, and stretching the wing of his mercy over us, Matthew 23. 27. We have no safety but under him; we lie open to prey and spoil without him.  
6. The Raven of the valley must put children in mind of their duty towards their Parents, lest they pick out their eyes, Prov. 30. 17.  
7. The nests of birds must put us in mind of our Saviour's poverty, Matth 8. 20. If we want such conveniences, we must be content as he was.  
8. The taking of silly birds in a net or snare, must put us in mind, to beware of hasting to sin, which is as if a bird should hasten unto the snare, Prov. 7. 23.  
Look upon the sea and fishes, and behold the wonders of God in the deeps.  
1. Who is it, who calmeth the sea by his power, and by his 
Of the Sea and Fishes  understanding smiteth the pride of it? who measureth the face of the waters with a compass? job 26. 10, 11. and keepeth it from flowing over the earth?  
2. The sea is like unto God, an inexhaust fountain; for when so many floods and rivers are run out, as so many thousand millions of creatures enjoy: it is not diminished, but remaineth in the same fullness: for this is the river of God that is full of waters; Psal. 65. So the Lord is a sea of grace: the more he giveth, himself hath never the less.  
3. I see all rivers run into the sea, and pay a tribute to that whence they do receive: So, as all is from God, all must return to him by way of thankfulness.  
4. I see the sea obey his maker, keep his bounds and banks; I must fear God, show my obedience, stand in my vocation, jer. 5. 22.  
5 I see in the sea a map of the misery of man's life; it floweth and ebbeth: seldom is the sea quiet, but after a little calm, a tempest riseth suddenly. So I must look for storms upon this sea of so troublesome a world.  
6. In the Sea are innumerable creatures, small and great: there walk the ships, there play the Leviathans; some of which have been found six hundred foot long, and three hundred and sixty foot broad all which showeth the power, wisdom, and providence of God: for all these do wait on thee O Lord, Psal. 104. 25.  
7. In the Fishes, it will not be fruitless to consider what miracles God hath wrought by them. jonah saved by a fish: two fishes multiplied by Christ, to feed five thousand men, besides women and children: how Christ made himself known by a great draught of fishes, Mat. 17. 27.  
8. When I see fishes caught in a net, or hook unawares: Consider the folly of men taken by baits of pleasure; and think no more of their time, but are taken, as fishes, in an evil net, Eccles. 9 12.  
9 When I see a Fisher cast in his nets to catch fish, I may enter into a large field of the net of the Gospel, cast into the sea, Matth. 13. 47. and of Ministers the fishers of men, Matth 4. 19 and of the pulling men out of the sea of the world, by the power and preaching of the Gospel; as is showed in that Prophetical vision of Ezekiel 17. 9, 10.  
Thus have we showed how all earthly things may minister heavenly meditations to heavenly minds. How a good man will and may easily fall out of earthly talk into heavenly for when he mindeth heaven, and the carnal man earth; both are in their elements. The fire of the one, namely the spiritual man, heaveth him upward, and the earth of the other presseth him down, and burieth him alive  
We have seen by the former discourse, that no man wanteth Preachers to help him towards 
Vox Dei est in am nibus, per ominia, de omnibus, & ad omnia, loquens nobiscum semper & ubique.  GOD. Every Creature may be a Preacher to him, in whom the spirit first inwardly preacheth: & we may take notice how barren & fruitless our minds are, & how frothy our speeches by our own defects. God is not wanting to us neither in his Word, nor in his Works, neither in the Scriptures, nor in the creatures; but is still teaching, counselling, admonishing and justly condemning those that in both remain untaught. We will conclude the Treatise with the words of job; Behold these 
job 26. 14.  are a part of his ways, but how little a portion hear we of him? and who can understand his fearful power?  
FINIS.