Crooked Finger (crookedfingers) wrote,
Crooked Finger
crookedfingers

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A New Creature

"Therefore there is a second way of the souls tendency to God, and that is, As he is revealed in his Word, and made known in Christ, being drawn unto him by his * Spirit, and so lifted up above all his naturall abilities, and this is the expression of of a new Creature; So that what Luther prayed for Melancthon, Rapiat te De∣us, ex humanis in divina, è tuis in sua, is to be powred out in the behalf of every na∣turall man. If you see a Paul crucified to the world, having his Conversation in heaven, knowing how to abound, and how to want, inabled to doe all things, through Christ that strengthens him; that his former sinnes he once lived in, doe not still stick close to him, and damn him; you may as much wonder as they did, when they saw the Viper upon his hand did not kill him; and when they said, The gods are come down tous in the likenesse of men; and Paul would return the same answer as then was, Why doe you look upon us, as if we had done these things by our own power? but in the name of Christ are they wrought. If you see a man walking holily, humbly, reformed from sinne, say, This is the great pow∣er of God to salvation.

Thirdly, this supernaturality is seen, In that it is a way of such perfection and ex∣actnesse,*that it is no wayes agreeable to our nature; we have nor so much as an in∣clination to it; and so supernaturall is as much as connaturall; for thus holinesse was not supernaturall to Adam, but it was a fit and suitable qualification, even as rationality and risibility was connaturall to his soul: so God creating Adam for such a glorious end as to enjoy him, holinesse was a connaturall perfection due to him; but now since our lapsed-and polluted condition, all holinesse is so far super∣naturall, that it is against our natures, we have no inclination to that which is ho∣ly; yea, the Apostle saith, We have enmity against the way of God, and we neither are, or can be subject to it, Rom. 8. Godlinesse is a kind of violence to our corrupt natures; and therefore we are said to crucifie, and mortifie sin, yea to deny our selves; all which argueth the repugnancy that is in us to that which is holy; won∣der not then, if men be so unwilling, so untoward to be brought to this work of grace: There is a secret enmity, and antipathy in us to it; we love it no more than the thief doth the light; and upon this is grounded all that rage, hatred and oppo∣sition they have against godly wayes: They cannot give you a good reason why? onely their hearts are full of venome against it.

Lastly, this supernaturality may be seen, in that proportion and analogie it hath*with God, though with a vast difference. We call Gods Wisdome, power, ho∣linesse supernaturall, because it transcends the sphere of the Creature, though to God it be natural; so Christs power to work miracles was natural to him, though supernaturall to us: Now in this new Creature there is a rude draught, and some imperfect lineaments of this; Be yee holy as I am holy; and he purifieth himself, even as God is pure. As God loveth all things, and doth all things to the glory of God, so doth this Creature refer all to him, it liveth wholly to him; and as all the streams empty themselves into the sea, so doe they all their glory, welfare and ad∣vantage into the honour of God. As all comes from him, so they return all to him: Thus they also learn of Christ, who is the treasure of all supernatural perfe∣ctions, not onely his miracles, but his graces were above our humane strength; His Patience, his meeknesse, his humility, his zeal, his obedience to the death: all these demonstrated him to be the Son of God; and therefore in this we are to shew his image and likenesse." Anthony Burgess 'Spiritual Refining'
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