Three parts of the Text. Happinesse of man in two things Doct. The mercie of God his glory Glory what Excellency Evidence Victory Witnesse Severall attributes shine on severall occasions All attributes terrible without mercie Why men are enemies to Gods free grace The glory of God in the Gospell greater than that in Adam The glory of God in Gospell above that in Creation Gods glory to man more than to Angels 1 Cor. 14. The glory of Gods mercy shineth in Christ. To imbrace this mercy God joynes our good with his glory To admire the love of God We may glory in Gods love without danger Glorious mercy will satisfie conscience Comfort from Gods mercy How we may looke at our owne Salvation How to thinke of mercy in temptation Often offences exclude not from mercy How God shewed Moses his glory Exhortation to accept mercy When we account grace glorious Necessity of the Gospell God condescends in giving the Gospell Motions of the Spirit in men unconverted God must be seene in some glasse God hath ingaged himselfe by his promise We cannot see Divine things but in a glasse Sight weak here perfect in heaven Our soules helped by our sences What makes spirituall things difficult Vse of a glasse To helpe weake sight Sacraments glasses Degrees of sight In the creatures In the Word Of Christ in the flesh Of faith Faith compared to sight It is the noblest sence It is largest It is the surest It is most working Vse How to keepe the eye of the soule cleare To â—ixe it on the object Remoove hinderances Inward Outward Spirituall sight presered by hearing The best glasse to know Christ in The vayle tooke away But in part Two fold use of a vayle Why men see not though the Gospell be unvailed Boldnesse in the Gospell Feare taken away by the Gospell Boldnesse in sinne weakneth boldnesse of faith How to â—ecovâ—r boldnesse with God Comfort in community in Religion To labour for union Necessity of a chang Simil. Reasons why our nature mâ—st be changed Because naturally we are opposite to God Simile Change double We cannot â—lse be fitted for heaven Every true Christian desires it A change in Sanctification as well as justification We can performe no holy action else The change especially on the will God qualifies whom he dignifies All good in Christ opposite to the ill in Adam Why the 〈◊〉 of Gods children is unâ—ltâ—rable Why Christ changeth us into his Image He is a powerfull head and husband We are predestinate to his likenesse Christs end is to destroy sathans work in us We could have no communion with Christ else To stuâ—â—dy Christ. Christs carriage Toward his friends To weake Christians To those that had but seeming grace To his Father To himselfe To his enemies To the Devill To Hypocrites How to reade the life of Christ in the Gospell The more we are like Christ the more beloved of God And of one another Simil. Who keepe Christ alive in the world How we come to be like Christ. How we are dead and risen with Christ. Three things comfortable to us in Christs death Whence hatred of sinne proceedes How to know if we be changed to Christs Image Most desire to be changed into the likenesse of the world Meditate on Christ. The sight of remainder of sin Christ all in all in changing us The gift of the Spirit For Christ. From Christ. The patterne of all grace from Christ. The reasons of this câ—ange from Christ To see all that is good and comfortable in Christ first This change wrought by beholding The excellencie of the glasse of the Gospell Vpon what ground we are changed by beholding Three efficatious sights How to knoW if we see the glory of God as we ought Love workes imitation Repentance a turning If there were not a change God would be forsworne Foure degrees of the glory of a Christian. Sin makes us shamefull Glorious comforts in religion Growth in grace glory The glory of the soule in heaven Of bodie and soule at the resurrection Grace is glory It is Gods image Mans perfection Terible to al opposites Wisedome Humility Selfe deniaâ—l Boldnesse with God Love Hope The glorious condition of a Christian. Difference betweene a Christan and another man Why the world despise those that are gracious From blindnesse of carnall men From Saints infirmities It is but a forced contempt We must be conformed to Christ. Grace in others either imitated or envied The excellency of Christians above others Two sorts of carnall men To labour for grace that we may be glorious No man glorious but a Christian Oppose this glory to the base esteem of carnall men Comfort our selves in the disparagements of the world To know whether we have grace by our esteeme of it In himselfe In others The state of grace and glory both goe under one name Heaven must be begun here Comfort that grace and glory have the same name Difference betweene the state of the godly and wicked Grace glorious when it is in strength Grace of a growing nature From our disposition From Gods purpose Simil. Grace more refined in aged Christians The least degree of grace glory in respect of the state of nature To labour for strength of grace Priviledges of growth in grace Not to be discouraged in the weaknesse of grace God leads his by degrees to heaven It is our owne fault that we are not more perfect Not to be discouraged in seeming interruption of spirituall growth The least beginnings and the perfection of grace have the same name and why Simile No change in Heaven Why we are not brought to perâ—â—ction here Not to â—â—are death Degrees in the glory of a Christian. A part of heaven to know the glory of it To trâ— the truth of our graces Christians grow when they thinke they doe not Why God brings us on by little and little Not to decay in grace Christians compared to the best things A â—icked man cannot desire heaven Account must be givâ—n for examples To beare the reproach of Christ. Vse 7. To be thankfull for glory beforehand In our head By Faith In the first fruites The workâ— of the whole Trinity in mans salvation Doct. Doct. Not to rest too much in outward performances The Spirit quickens all ordinances The Word and Spirit compared to the blood and arterieâ— The Spirit in Christ naturall and mysticall In the state of grace we must looke for nothing from our selves Comfort in want of goodnesse in us When men trust their owne strength they fall Whether we have the Spirit It openeth the eyes of the soule It discovers Gods love It sanctifieth Slander of the Papists He promotes sâ—nctification The Spirit a Counsellor It abides It changeth by reasons from Christ How to get the Spirit By hearing the Gospel In holy Communion Prayer To give the Spirit of God his dâ—e Whence the glory of times and places is Why more are converted now than formerly The danger of unprofitablenesse under meanes Spirituall judgements â—errable
quickeâ—s all his members too first hee receives the Spirit himselfe and the same Spirit that filled and sanctified his humane nature the samâ— Spirit sanctifieth his Church which hee loves even as himselfe as he loveth that his owne humane nature which the holy Ghost sanctified so doth he love his owne mysticall body his Church being mystically united to him and sanctifieth it by the same Spirit Christ dispenseth his Spirit unto us as Head of his Church and this he doth in divers respects 1. As he is God by way of immediate influence he powreth it out upon us as the prime and pricipall cause and this he doth as God not as man for the Man-hood cannot worke above it selfe it cannot doe the worke of God it cannot worke grace or give the Spirit 2. As he is Man considered as joyned together with the God-head by way of merit and satisfaction he procureth the Spirit to bee given powred out which is done by the Father and the Sonne on all those who are beloved in the Sonne so that the Spirit is given by Christ with the Father as Mediator Meritoriously for hee by suffering and satisfying procured the gift Christ himselfe is the first gift yea the greatest that ever was given the giving of Christ to dye to satisfie the wrath of God and to obtaine eternall life Next to 〈◊〉 maine gift is the gift of the Spirit in which is the seed of all gifts and graces and this we have by his Merit and Mediatorship Yet this wee must likewise remember that although Christ be sayd to give the Spirit as he doth yet the holy Spirit giveth it selfe too for there is such an unity in the Trinity of consent and nature that though the Father and the Sonne send the Spirit yet the Spirit comes of his owne selfe though the Father and the Sonne give the Spirit yet the Spirit giveth himselfe 3. Wee have the Spirit from Christ not onely by way of Merit but in some kind by way of Example hee is the exemplary cause of all graces in us looking to whom wee are transformed as wee shall see afterwards from glory to glory For when wee consider that Christ hath done so much for us as to save us and redeeme us and dye for us this begetteth a love in us to Christ and makes us often to thinke of him and desirous to imitate him as wee usually doe such as we love and highly esteeme of The dispensation of the Spirit is in most abundance after the resurrection of Christ as hee appeared in himselfe then to bee most spirituall and glorious after he rose againe so then being as the Sun in its full height and perfect beauty casteth his beames most plentifully abroad and that for these reasons 1. Because then hee having finished the worke of Redemption and satisfied the wrath of God fully and given contentment to Divine Justice and accomplished all by his death there was nothing to hinder the blessed gift of the Spirit It is sayd that before the holy Ghost was not given because Christ was not glorified The gift of the holy Ghost especially depends upon the glorifying of Christ when he had fulfilled the worke of Redemption and was raised to glory God being pacified gave the holy Ghost as a gift of his favour 2. Then againe after his Resurrection and Ascension he did give the holy Ghost more abundantly than before to his Church because now hee is in heaven and hath the advantage of the place being exalted on high As that glorious creature the Sunne by the advantage it hath being placed in the heavens above us is able to shine upon the greatest part of the earth at all times and wee need not call the Sunne downe from its place to come into our houses or fields or gardens no where it is seated in its proper place or orbe it hath the best opportunity in most abundance and largest extent to send downe heat and light and influence to inferiour things So Christ doth his Church more good now he is in heaven from whence he sends the Spirit then hee could doe if hee were below because though his Humane nature be confined in heaven his person is every where and being ascended now farre above all heavens he giveth gifts more liberally and plentifully insomuch as he filleth all things Eph. 4. hee enlargeth the tents of his Gospel and hath taken in a greater people to himselfe We see in Winter when the Sunne is low and neare the earth all things are dead and cold but when the Sunne in the Spring commeth to over-top us to bee in a higher point above us wee see how all things put a new garment upon them there is a new vigour and freshnesse in them so there was more abundant vigour of the Spirit when Christ came in the Flesh his vertue appeared much more every way then before But when this blessed Sonne of righteousnesse was advanced and seated at the right hand of his Father where his Nature was perfectly inriched and perfectly adorned with all kind of graces whatsoever in the highest glory of them his influence of light and heat now beginneth to be increased and the efficacy and working of it to bee felt every where The glorious beams of the Sunne beganne to be scattered and the light of the Gospel to shine to a greater number of people now there was no respect of persons whether Jew or Gentile bond or free male or female all was one the Commission was enlarged to all Mark 16. Goe preach the Gospell to every Creature and with the Word the Spirit went and was received and those that were added to the Church even such as should be saved were many thousands Thus have wee opened the meaning of the words and shewed how Christ is that Spirit both in respect of the Spirits being eminently in him and his giving of it and spirituall gifts by it all the vigour and life and influence we have that is spirituall and supernaturall and above the ordinary course is from the Spirit and whatsoever the Spirit hath or doth for us is done as sent from Christ in whom the Spirit is in all fulnesse Now wee shall shew how many wayes the consideration of these truths will be profitable and usefull to us in the course oâ— our lives and for the comfort of our spirits Vse Christ is the Spirit of the Scriptures of all Truths of all Ordinances Wee may be this bee able to reconcile the Scriptures one place with another where they sâ—eme to contradict The Law is said to be a 〈…〉 a ministr ation of condemnation c. 2. Cor. â— but in the 19. Psal. there it is sayd The Law of the Lord is perfect converting the soule c. These places are thus reconciled The Law is said to be dead so it is without Christ without the Spirit which quickneth and so is â—he Gospell too even a savour of death and so
a free Spirit the sonne doth not duties to his father out of constraint and feare but out of nature the spirit alters our nature and disposition it makes us sonnes and then we doe all freely God doth inlarge the hearts of his children they can deny themselves in a good worke they are zealous of good workes it is the end of their redemption as it is Tit. 2. We are redeemed to be a peculiar people zealous of good workes for then we have a base esteeme of all things that hinder us from freenesse in Gods service as worldlinesse c. what doth a Christian when hee seeth his gracious liberty in Chrst the love of the world and worldly things he is ready to part with all for the service of God he is so free hearted that hee can part with life it selfe Paul saith of himselfe My life is not deare to me so I may finish my course with joy as we see in the Martyres and others how free they were even of their very blood What shall wee thinke of those therefore that if we get any thing of them it must bee as a sparkle out of the flint duties come from Christians as water out of a spring they are naturall and not forced to issue so farre forth as they are spirituall I confesse that there is remainders of bondage where the Spirit sets at liberty for there is a double principle in us while we live in this world of nature and grace therefore there will be conflict in every holy duty the flesh will draw backe when the spirit would be liberall the flesh will say oh but I may want When the Spirit would bee most couragious the flesh will say but there is danger in it so that there is nothing that we can doe but it must be gotten out of the fire we must resist yet notwithstanding here is liberty to doe good because here is a principle that resists the backewardnesse of the flesh In a wicked man there is nothing but flesh and therefore there is no resistance and we must understand the nature of this Spirituall liberty in sanctification it is not a liberty freeing us altogether from conflict and deadnesse and dulnesse and the like but it is a liberty inabling us to combate not freeing us from combate it is a liberty to fight the battells of the Lord against our owne corruptions not freeing us from it that is the liberty of glory in heaven when there shall be no enemie within or without Therefore let not Christians be discouraged with the backwardnesse and untowardnesse of the flesh to good duties if we have a principle in us to fight against it to inable us to fight against our corruptions and to get good duties out of it in spight of it it is an argument of a new nature God will perfect his owne beginnings and subdue the flesh more and more by the power of his spirit We see our blessed Saviour what a sweete excuse hee makes for his Disciples when they were dead hearted and drowsie when they should have comforted him in the garden oh saith he The spirit is willing but the flesh is weake Indeede there is a double hinderance in Gods people when they are about holy duties sometimes from their very mould nature considered not as corrupted the very mould without the consideration And then consider it as it is made more heavie and dull be the flesh and corruptions in them as there be invincible infirmities and weakenesses in nature sometimes deadnesse after labour and expense of spirits creepes in invincibly that a man cannot overcome those necessities of nature so that the spirit may be willing and the flesh weake the flesh without any great corruption God lookes upon our necessities as the father saith free me from my necessities as we see Christ made an excuse for them It was not so much corruption though that were an ingredient in it as nature in it selfe Christ saw a great deale of gold in the Oare therefore wee see how he excuseth them therefore when wee are dull let us strive Christ is ready to make excuse for us if our hearts bee right The spirit is willing but the flesh is weake I speake this for the comfort of the best sort of Christians that thinke they are not set at liberty by the Spirit be-because they finde some heavinesse and dulnesse in good duties as I said there is sinne in us while we live here but it reignes not after a man hath the Spirit of Christ the Spirit of Christ maintaines a perpetuall combate and conflict against sinne it could subdue sinne all at once if God saw it good but God will humble us while wee live here and exercise us with spirituall conflicts therefore God sees it sufficient to bring us to heaven to set up a combate in us that we are able by the helpe of the Spirit to fight Gods battles against the flesh so that the dominion of sinne may be broken in us and excellently saith Paul Rom. 8. 2. The law of the spirit of life in Christ Iesus hath freed me from the law of sinne and of death The law of the Spirit of life that is the commanding power of the Spirit of Christ that commands as a law in the hearts of Gods people it frees us from the law that is from the commanding power of sinne and death so that the dominion and tyranny of sinne is broken by the Spirit of Christ and so we are set at a gracious liberty in some respects wee are under grace therefore sinne shall not have dominion over us as the Apostle speakes Againe by the Spirit of Christ in Sanctification we are made Kings to rule over our owne lusts in some measure not Kings to be freed altogether from them but Kings to strive against them It is a liberty to fight and in fighting to overcome at last When the Israelites had a promise that God would give their enemies into their hands the meaning was not that hee would give them without fighting a blow but I will give them into your hands you shall fight and be of good comfort in fighting you shall overcome so this liberty of Sanctification it is not a liberty that we should have no combate with our corruptions but a gracious liberty to keepe them under till by subduing them by little and little we get a perfect victory what greater incouragement can a man have to fight against his enemie then when he is sure of the victory before he fights of finall victory you see then how the Spirit brings a liberty into the soule it brings us out of that cursed kingdome of Sathan and sinne it brings us out of the curse of God and the law in justification and it brings us from the dominion and tyrannie of sinne by a Spirit of Sanctification But this is not all that is in liberty for the Spirit doth not onely free â—s
from all that is ill from sinne but from that that followes it there is some ill that followes as feare and terrours of conscience c. they follow sinne and death and wrath and such like the subjection to these now where the Spirit of God is it frees from the ill consequents from the tayle that followes sinne where the Spirit is it frees us from feare for the same Spirit that tells us in justification that God is appeased the same Spirit frees us from the feare of damnation and death and judgement from the terrours of an evill conscience being sprinkled with the blood of Christ we are freed from feare And it frees not onely from the feare of ill things but it shewes immunity and freedome to good liberty implies here two things a freedome from ill from a cursed condition and likewise a liberty to a better a liberty from ill and to good we must take it in the just latitude because the benefits of Christ are compleate not onely privative but positive not onely to free us from ill but to conferre all good to us as much as our nature is capable of as much as these soules of ours are capable of they shall be made free and glorious and happy in heaven God will leave no part of the soule unfilled no corner of the soule empty by little and little he doth it as we shall see in the next verse when we are called out of Sathans kingdome we are not onely called out of that cursed state but we are made free of a better kingdome we are mede the members of Christ we are infranchised and so in justification we are not onely freed from damnation from the justice and wrath of God but likewise wee can implead our righteousnesse whereby we have title to heaven which is a blessed priviledge and prerogative we are not onely free from the curse of the law but likewise wee have other gracious prerogatives and priviledges we are not onely freed from the dominion of sinne but we are likewise set at liberty by the spirit to doe that that is good wee have a voluntary free spirit to serve God with as great chearefulnesse as we served our lusts before and as we are freed from the rigour and curse of the law so we have prerogatives to good answerable we are now by the Spirit set at liberty to delight in the law to make the law our councellour to make the Word of God our councellour that that terrified and affrighted us before now it is our direction even as he that was a severe Schoolemaster to one in his under yeares after when hee comes to yeares becomes a wise Tutor to guide and direct him so the law that terrified and whipped us when we were in bondage till we be in Christ it scares us to Christ that law after comes to bee a Tutor to tell us this we shall doe to councell us and say this is the best way and wee come to delight in those truthes when they are discovered to us in the inward man and the more we know the more wee would know because wee would please God every day better so that besides freedome from that that is ill and the consequents of ill there is a blessed immunity and prerogative and priviledge that is meant here by liberty For Gods workes are compleate we must know when he delivers from ill he advanceth to good his workes are full workes alwayes he doth not things by halves therefore wee have through Christ and by the Spirit not onely freedome from that that is ill but advancement to all that is comfortable and graciously good And one thing give me leave to touch which though it bee more subtile yet it is usefull that the text puts mee to speake of Where the Spirit of God is there is liberty of the inward man liberty of judgement and liberty of will where the Spirit of God is not there is no liberty no free will a little to touch upon that That which we call free will it is either taken for a naturall power and indowment that God hath put upon the soule and so the will is alway free in earth and in hell the divils will is free so free to evill there is the naturall freedome for freedome it is a dowrie upon the will invested upon the will that God never takes from it to doe it freely that is upon reason that it sees be it good or evill so I meane not freedome but I take freedome for ability and strength to that that is good for any liberty and ability to that that is good is onely from the spirit and the defence of Luthers and others that wrote of this freedome is sound and good that the will of man is slavish altogether without the Spirit of God Where the Spirit is there is liberty Liberty as it is taken for power and ability to doe good In a word there is alway a liberty of the subject of the person a liberty of the understanding but not of the object to this or that thing a liberty to supernaturall objects comes from supernaturall principles nothing moves above its owne spheare nothing is acted above its owne activity that God hath put into it now a naturall man can doe nothing but naturally for nothing can worke above it selfe by its owne strength no more than a beast can worke according to the principles of a man therefore the soule of man hath no liberty at all to that which is spiritually good without a supernaturall principle that rayseth it above it selfe and put it into the ranke of supernaturall things First the Spirit of God puts a new life into the soule of a man and then when hee hath done that it preserves that life against all opposition and together with preserving that life it applyes that inward life and power it hath put into it to particular workes for when wee have a new life yet wee cannot doe particular actions without the exciting power of the Spirit of God the Spirit stirres up to every particular thing when the soule would be quiet of it selfe the moving comes from the Spirit of God as every particular moving in the body comes from the soule so the Spirit it puts a new life it applyes that life it applyes the soule to every action Where the Spirit of God therefore is not there is no liberty to any supernaturall action but where the Spirit of God is there is liberty It followes both the negatively and affirmatively there is a liberty of will to that that is good so then this riseth from hence againe that where the Spirit of God is efficatious and effectuall in his working there it robbes not the soule of liberty but perfects that liberty You have some Divines too many indeede that hold that the holy Ghost onely workes by way of perswasion upon the soule and by way of mooving as it were without
spirit of the world and the devill get out this by all meanes or else Christ will not owne us at the day of judgement hee will not looke upon us he cannot abide to see us if we have not his image wee must beare the image of the second Adam as wee did the image of the first Againe the law of God that was written in Adams heart it is expressed and coppyed out there see our selves there see all the curses there see our selves guilty of the breach of every commandement if wee understand the law spiritually that desire of women and revengefull thoughts are murther and adultery understand the law spiritually and see our selves in that glasse see our selves utterly condemned this will make us flye to the glasse of the Gospell that we may be changed into the Image of Christ. There is another image that we more desire to be changed into we are transformed into the likenesse of the world cast into the mould of the times we labour to have those opinions that the times have and those wayes of getting and rising to preferment that the world hath and to have that carriage and disposition every way that the world hath and so frame to the spirit of the world in al things that so wee may not be observed by others and crossed in our pleasures and preferments and profits wel this desire to be transformed into the likenesse of the world to have the spirit of the world what will it come to in the end The world shall bee condemned if wee will bee condemned with the world let us labour to bee transformed into the opinion of the world and to goe with the streame and the errours of the time if we desire to be damned The world must bee condemned it is the kingdome of Sathan wherein hee rules therefore there is no image or likenesse for us to be transformed into if we will bee saved and have comfort but the Image of Christ and can wee have a better likenesse to be transformed into then the image of him by whom wee hope to be saved then to be like him from whom wee hope for so great a matter as Salvation is Againe that wee may be changed into the likenesse of Christ let us fix our meditations upon him and we shall find a change we know not how insensible as those that stand in the Sunne for other purposes they find themselves lightned and heate so let us set our selves about holy meditations and we shall finde a secret insensible change our soules will be altered and changed wee know not how there is a vertue goes with holy meditation a changing transforming vertue and indeed we can think of nothing in Christ but it wil alter and change us to the likenesse of it selfe because we have all from Christ can wee thinke of his humility and not be humble can wee thinke was God humble and shall base woâ—â—es be proud shall I bee fierce when my Saviour was meeke can a proud fierce heart apprehend a sweete meeke Saviour No the heart must bee sutable to the thing apprehended it is impossible that a heart that is not meeke and sweetened and brought low should apprehend a loving and humble Saviour there must be a sutablenesse betweene the heart and Christ As hee was borne of a humble Virgin so he is borne and conceived in a humble heart Christ is borne and conceived and lives and growes in every Christian and in a humble and lowlâ— heart made like him by his Spirit that is the wombe The heart that is sutable that is the heart that hee is formed in Againe to be changed into this image when we are once in the state of grace let us looke to the remainder of our corruptions the best of us shall see that that will make us looke after Christ look to our world limindednes to our passions to our rebellions to our darkenesse and deadnesse of spirit and then goe to Christ Lord thou hast appointed Christ to be a head to be a full vessell that of his grace wee might have grace for grace hee was annoynted with the oyle of gladnesse above his fellowes but for his fellows I am earthly minded hee is heavenly I am full of rebellions of lusts all is at peace in him the Image of God is perfect in him and hee is a head to infuse grace a head of influence as well as of eminence he is not onely above me but he hath all grace for me therefore goe to Christ I need thy heavenly mindednesse and some portion of thy meekenesse of thy spirituall strength I am weake and darke and dead shine on me thou haste fulnesse for mee so goe to Christ and draw upon every occasion vertue and life from Christ our head this is to know what is meant by being transformed to Christ our head There are two conformities beloved exceeding comfortable to us and wee must meditate on both First Christs conformity to us he was transfigured into our likenesse he became man in love to us not onely man but in the forme of a servant base man he tooke mans nature and mans base condition Phil. 2 here is the ground of our comfort that Christ tooke our forme hee transfigured himselfe to our basenesse and shall not we labour to be transformed to be like him that out of love stooped so low to bee like us let us but thinke of this beloved our blessed Saviour tooke our nature on him pure and holy by his Spirit he followed sinne to death he was conceived and lived and dyed without sinne to satisfie for sinne and now by his Spirit hee cleanseth out sinne he pursued and chased out sinne from his conception in all the passages of his life so we should be like him drive away sin get the Spirit that our nature in us may be as it was in him holy and pure and spirituall shall he be conformed to us and shall not we conforme to him many such reasons and considerations there bee to moove us to be changed into the Image of Christ. Christ in this worke of changing is all in all for first of al by Christs death and satisfaction to divine justice we have the Spirit of God that doth all for the Spirit is the gift of Gods love next to Christ the greatest Now Christ having reconciled God God being reconciled gives the Spirit our sinnes being forgiven the fruite of Gods love is the Spirit so wee have the Spirit by the merit of Christ. Againe we have it from Christ as a head derived unto us we have the Spirit for Christ and from Christ Christ receives the Spirit first and then he sendsit into our hearts so for Christs sake and from Christ as a head we have the Spirit Againe from Christ we have the patterne of all grace whatsoever to which wee are changed the patterne of all grace is from Christ he begins to us in every grace
THE EXCELLENCIE OF THE GOSPELL above the LAW Wherein the Liberty of the Sonnes of God is shewed With the Image of their Graces here and Glory hereafter Which affords much Comfort and great Incouragement to all such as Begin Timely and Continue Constantly in the wayes of God By R. Sibbs D. D. Mr. of Katherin Hall Cambridge and Preacher of Grayes-Inne London Begun in his life time and published by T. G. and P. N. LONDON Printed by Tho. Cotes and are to be sold bâ— Iohn Bartlet at his shop at the Signe of the guiâ—â— Cup neere S. Austins gate 1639. The Contents VVHat 's meant by Spirit 15. Christ. †1. Hath the Spirit 16. 1. In himselfe ib. 2. In greater measure than any other 17. Quest. When was the fullest measure of the Spirit in Christ 24. †2. Giveth the Spirit 25. 1. To Ordinances 25. 2. To Persons 27. He worketh all by the Spirit 28. He communicates the Spirit to us diverse wayes 34. Influence ib. Merit 35. Example 37. Quest. Why the Spirit was given in greatest abundance after the resurrection 38. Vse 1. How to reconâ—ile Scriptures 44. Vse 2. Why the Ordinances are no more effectuall 45. Vse 3. Of comfort from the exaltation of our nature in Christ. Formality is the sinne of this age 50 Vse 4. Comfort that Christ hath fulnesse of the Spirit 52. Why Christians are so darke spirited 54 Vse 5. We must labour to be in Christ that we may get the Spirit 57. Motives to get it 57. 58. c. The Spirit is the Soule of the Soule 63. How to know if we have the Spirit ib. c. The Spirit compared to fire 65. 66 It convinceth and what it is to convince 67. 68 It makes us like unto Christ. 69 Directions how to get the Spirit 70. 71 c. 1. The knowledge of Christ makes all things comfortable 73 74 2. We must not trust to any performance without Christ. 75 3. We must be carefull of the meanes 76 77 The Spirit workes Liberty 78 And Liberty is desired of all men 79 There is Liberty 1. Christian. 81 2. Evangelicall 82 We are in bondage without the Spirit 89 The more Liberty without Christ the more Slavery 85 Liberty wrought by Christ applyed by the Spirit 89 How the Spirit worketh Liberty 89 90 As 1. By Correction 90 2. By Faith ib. 3. By Love ib. Christ redeemeth a wayes 1. By Price 91 2. By strong hand 92 All that Christ redeemes he frees by his Spirit 93 The reasons are foure 1. Because wee are saved as Men. 91 2. We are freed to be friends with God 93 3. Else we cannot love God 95 4. Else wee cannot be fitted for heaven 96. The Spirit sets us at liberty in all the course of Salvation from the beginning to the end 96 Instances hereof 1. In our Vocation 97 2. In our justification 102 3. In our Sanctification 110 4. In our Glorification No benefit by Christ without Vnion 103 The heart is full of feares without the Spirit 106 Why men of great parts without the Spirit are in great feares 108 109. Sanctification springs from Iustification 110 Sanctified Christians esteeme basely of all things but Christ. 113. The Liberty of Sanctification is not a liberty of freedome from all conflicts 116 Comforts against the dullnesse of flesh 117. Christians are Kings over their lusts 122 As appeares 1. By their freedome from the consequents of sinne 124 2. By their freedome in good 4. Witnesse 236 Pretty short but sweete uses of these 237 c. Why men are enemies to Gods free grace 240 c. The glory of God greater in the Gospell then in 1. Adam 242 243 c. 2. It is above that in Creation 244 3. Than to Angels 245 The Vses of it 249 250 c. 257 c 262 c. How to thinke of mercy in temptation 264 Often offences exclude not mercy 266 The Gospel discovers Christs mind to us 271. and his love 274 275 We cannot see divine things but in a glasse that is darkely 280 How our soules are helped by our senses 289 The Sacraments are Gods glasses to see Gods love in Christ. 290 291 c. Wee see God diverse wayes 1. In his creatures 297 2. In his word ibid. 3. In Christ in the flesh 298 4. By faith 299 Faith compared to sight foure wayes 1. As the noblest sense 301 2. As the largest ibid. 3. As the surest 302 4. As the most working 303 How to keepe the eye of the Soule cleâ—re 305 What the vaiâ—es are that hinder our beholding of Christ. 314 315 A twofold use of a Vayle 1. Of subjection 2. Of obscurity 316 Wee have boldnesse in the Gospel 319 c. 321 c. How to recover boldnesse with God 326 327 The Church inlarged by Christs comming 332 A necessity of our change 338 c. And why 340 341 c. This change twofold 1. Reall â— Graduall 345 Christ the patterne of this change 358 And why 362 c. Christians musts study Christ 372 c. How to reade the life of Christ in the Gospell 38â— The more we are like Christ the more wee are beloved of God 389 How to become like Christ. 391 Three things comfortable to us in Christs death 395 How to know that wee are changed to Christs Image 401 c. Motives to stir us up to get Christs Image 406 407 Christ in this change is all in all 414 415 Every good thing in man is in Christ first 418 The excellencie of the glasse of the Gospell Three sights most efficacious and comfortable 1. To see God in Christ. 2. Christ to see us in God 3. Wee to see our selves in Christ. 430 c. How to know that we see the glory of God as we ought 434 Love works imitation 436 No saving knowledge without a change 440 The glory of a Christian very large 444 Foure degrees of it 445 Christs Image is grace and glory 452 The glorious condition of a Christian enlarged 451. 460. 472. 476 Why the world despiseth those that are gracious 465 466 c We must labour for grace that we may be glorious 474 Why men maligne those that are good 479 480 c. Wee must not blemish our grace by sinning against conscience 481 Grace will cheere us against the disparagements of the world 483 c. The esteeme of grace a note of grace 486 Grace and Glory goe both under one name 490 c. Grace is of a growing condition 498 499. 503. 518. No change in Heaven 531 c. There be degrees in the glory of a Christian. 536 T is a part of Heaven to know the glory of it 541 Growth in grace notes the truth of grace 542 Its growth insensible 548 Christians compared to the best things 558 A wicked man cannot desire heaven 560 Comforts against death and reproaches 559. 565 Christians must thanke God for glory to come 568 569 c. All good in us by the Spirit 574
c. Notes wherby we may know that we have the Spirit 609 6â—0 c. All good in us from the Spirit 624 Hence learne to give the Spirit his due 633 634 c. FINIS Excellency of the GOSPEL above the LAVV. 2 COR. 3. 17 18. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty But wee all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the spirit of the Lord. THe Apostle beginneth this Chapter with the commendation of his Ministry having beene put upon it by their undervaluing of him yet so as together with himselfe he commendeth them as his best and onely Testimoniâ—l and Letters of commendation vers 2. and so maketh way for himselfe to fal into a more set and large commendation of the glorious Gospell it selfe whereof God hath made him so able a Minister to them vers 6. And because the excellency of any thing is best commended by comparing and setting by it something else that excels in it selfe and yet is exceeded by it therefore he carrieth along his commendation of the Ministery of the Gospell through the whole Chapter by comparing it with the Law and the Ministery of the Old Testament This comparison is made by the Apostle First more briefly in laying down some distinct properties and prerogatives of the Gospell wherein it excelleth the Law vers 6. as 1. that this was the Minâ—stery of the New Testament that of the Law of the Old 2. and not of the letter as the Law was but of the Spirit 3. nor of death for the Letter killeth but of life for the Spirit qaickeneth And then by Inferences drawne from these properties thus briefly summed up the Apostle more largely illustrates the transcendent Glory of the Gospell and howfarre it exceedeth the glory of the Law although it be granted the Law be glorious As 1. if that which was but a ministration of the Letter written and ingraven in sâ—ones was glorious verse the seventh that is if the litterall notions and bare knowledge of the Law which like so many dead words or Characters maketh no aâ—â—eration at all but leaueth their hearts hard and stony like the Tables on which the law was written which remained stones still If this was glorious even the litterall â—â—owledge of the Law as 〈◊〉 was both in the Jewes own account of themselves and in the judgement of the Nations amongst whom they liued How shall not the ministration of the Spirit bee rather glorious verse the eighth the meaning whereof is largely explained in the third Verse where the Corinthians are said to be an Epistle written not with inke or dead Letters but with the Spirit of the living God which kind of writing leaveth not the heart a heart of stone as the dead writing of the Law did but changeth it into a heart of flesh and maketh such a through alteration in the wholeman as the writing within in the Tables of their hearts is knowne and read of all men so that their lives and conversations being answerable to that spirituall and gracious writing of Christ in their hearts they are manifestly declared to be the Epistle of Christ and therefore such a Ministry as this is by which the Spirit of the living God is received and no by the Law Gal. 3. 2. which is a Spirit of glory and worketh gloriousthings both in the hearts and lives of men must needs be rather glorious 2. Another Inference wee have in the 9. verse if the ministration of condemnation be glorious that is if that word which concluded men under sinne and pronounced the sentence of death upon them bee glorious much more doth the ministration of righteousnesse exceed in glory For it is more glorious to pardon than to condemne to give life than to destroy It is the glory of a man to passe over an offence Prov. 19. and in God it is called the riches of his glory Rom. 9. 23 The Law which was made glorious in terrifying condemning and stopping the mouthes of men in so much as they had not a word to say for themselves hath no glory by reason of the glory of the Gospell that excelleth even in this respect that it bringeth such a righteousnesse as by the merit whereof and satisfaction given by it we are justified and have peace towards God notwithstanding the utmost rigour of the Law 3. The Apostle argueth further verse the eleventh if that which is done away was glorious as the old Covenant is which was made old by the comming of the New Heb. 8. and by it removed as a thing growne weake and shaken Heb. 12. much more that which remaineth which is the New Covenant which cannot bee shaken but shall remaine and is the everlasting Gospell Rev. 14. is more glorious as Gods last works exceed the former and taketh away the remembrance of them in comparison as when hee createth New heavens and a New earth the former shall not be remembred nor come into minde Esa. 65. 4. There is another excellency of the Gospell above the Law which the Apostle addeth and insisteth upon it more largely then upon all the rest and that is the comfortable plainnesse and perspicuity of the Doctrine and Ministry of it verse the twelfth Seeing we have such hope wee use great plainnesse of Speech In which it excelled the Ministry of Moses which was in much difficulty and obscurity and that in a threefold respect layd downe in the 13 14 and 15 verses 1. The Matter of it was terrible tending to the shame confusion of face and condemnation of the hearers insomuch as they were notable to stand before him nor stedfastly to behold his face it was such a dazling and amazing light that shined in his Ministry 2. The Manner of delivery was in obscure and darke expressions that the Children of Israel could not see to the end of that which is abolished that is they could not see the drift and scope of his Ministery by reason of the Types and Shadowes which was the vaile hee put upon his face 3. Their minds were blinded there was a vaile upon their hearts which is evident by experience in the Jewes at this day who so cleave in their affections to Moses and to the Shadowes and Ceremonies of his Ministry that they reject the scope and end of it which is Jesus Christ crucified And they can doe no other for although the vaile that was upon Moses face by removed as it is by the doctrine of the Gospell which sheweth us in all possible plainnesse what the drift and meaning of Moses was in all those Types and Ceremonies yet untill the Gospel in the Spirit and efficacy of it commeth home to their hearts and taketh off the vayle that is upon their hearts also that is untill their naturall blindnesse and obstinacy be taken away which cannot be but is
of mee as I am of Christ. Q. When did this fulnesse of the Spirit come upon Christ when had hee it Ans. There was a fulnesse of the Spirit powred out upon Christ in the union of the Humane nature with the Divine Vnion and Vnction went together there was annoynting of the Spirit together with the union of the Spirit 2. There was a more full manifestation of the Spirit in his Baptisme when the holy Ghost fell on him in the shape of a Dove then he received the Spirit hee was to enter into the Ministâ—ry of the Gospell the Spirit of the Lord God was upon him because hee had anoynted him to Preach good tidings unto the meek c. Esa. 61. 1. 3. But the fullest degree of declaration and manifestation of the Spirit upon Christ was after his Resurrection after he had satisfied fully for our salvation then the stop of his glory was taken away For to worke our salvation there was a keeping backe of the glory of Christ from his Humane nature that hee might bee abased to suffer for us when hee had fully suffered for us that stay of his glory his abasement was taken away and then nothing appeared but all glory and Spirit in Christ. All things were put under his feet and he was set upon his Throne as a glorious King His Priestly Office appeared in his death his Propheticall Office before his death but then hee appeared to be King and Lord of all in the Resurrection Thus wee see how Christ is that Spirit that is hee is full of the Spirit in regard of himselfe Secondly he is that Spirit in regard of his dispensations towards his Church and Children The Lord is that Spirit that is 1. of all truths and 2. of all persons to give life and quickning to them First of truths what is the scope of the whole scriptures but Christ from the first Promise of the blessed Seed The Seed of the woman shall break the Serpents head to the end of the book What is all the Scriptures without Christ The Law is a dead letter yea and so is the Gospell too without Christ hee is that Spirit which gives life unto all the Scriptures Moses without Christ is but a shadow without a body or a body without a soule Take away Christ what was the Brazen Serpent What was the Arke What were the Sacrifices What is all Is not Christ all in all these The Kings and Prâ—ests and 〈◊〉 they were types of Christ all the Promises they were made and fulfilled in Christ the Law Ceremoniall aymed at Christ the Law Morall is to drive us to Christ Christ is the Spirit of all and the Scripture without Christ it is but a meere dead thing it is but a shell without a kernell as it is to the Iewes at this day 2. Christ is that Spirit in regard of persons quickning them hee is an universall Principle of spirituall life infusing it into al his Church and Children Christ is alwayes with his Church from the beginning of the world and will bee to the end It was no losse to the Church that Christ in his bodily presence lâ—ft it for hee left them the Comforter his Spirit by which he wrought greater workes after his Ascension than hee did before He is annoynted with the oyle of gladnesse and grace above his fellowes but all was for his fellowes whatsoever he is or hath all is for his Church and Children for us he was borne for us he was given hee is a King a Priest a Prophet for us he dyed for us he rose againe for us And he doth all he doth toward the Church as hee hath the Spirit and by the Spirit The Father is the first in the Trinity from whom all comes and the Son by whom all things are but the holy Ghost is the immediat worker of all things next the creature all things are applied from God the Father through the Sonne by the Spirit what Christ wrought and what the Father in wisdome devised was applyed by the Spirit and so the framing of us to be fit for such a glorious condition as wee have by Christ is also by the Spirit And this is the reason why Christ giveth the Spirit to those to whom hee purposeth to give faith or love or to worke any gracious worke For where Christ saveth he doth it not onely by merit and satisfying the wrath of God for us but also by sanâ—tifying and effectuall working in us that he might be a perfect Saviour Now the Essentiall vigour and operative Principle in all things either wrought by or from the Father or the Sonne is the Spirit As in Man there is his will from which he resolveth and purposeth there is wisedome and understanding by which hee proceedeth and then there is a vigorous power in man by which he executeth and doth all so is it in this working of God the Father plotteth and determineth of what is to be done the Sonne who is the wisdome of the Father dispenseth what the Father willeth the holy Spirit the power of both finisheth and worketh all upon us and therefore hee is called the power of the highest Luk. 1. 35. Whatsoever works come from God to the creature in generall and are wrought in the world as works of Creation and providence are immediately by the holy Spirit nakedly considered as the third person comming from the Father and the Sonne And in those speciall workes wrought in his Church and on his Children all things commeth from the holy Ghost but not simply considered as the third person but as hee is the Spirit of Christ that is first sanctifying and filling the Humane Nature of Christ and then sanctifying and filling us Christ could not give the holy Ghost immediately to us wee being in enmity with God and separated from him through our sinnes but he must first take it to himselfe who having by his death and sufferings reconciled us to his Father and purchased the Spirit for us may now dispense and give forth his Spirit to us If we had stood in Adam wee should not have received grace so as now we doe for we should have received it from the first Adam but as from a man now wee receive it not from meere man but which is much more from the second Adam who is God-man nay Adam himselfe received not his grace after so glorious a manner as we doe for he received it from the Spirit nakedly considered as the third person in the Trinity and as all other creatures received their excellencies but wee receive it from the holy Spirit which doth not onely proceed from the Father and the Son but commeth as it were through our owne nature which was marvellously united to God the Sonne and made one with him unto us and worketh in us The first Adam was a living soule the last Adam was a quickning Spirit he quickened himselfe when he was dead and hee
as being of the same nature with us so being a Mediatour in office and being so fit for a Mediator in nature what a comfort is this Indeed there is no comming to God no entercourse betweene God and us immediately but betweene God-man and God and us who is the Mediatour betweene God and us hee comes betweene in Christ we goe to God in our flesh in our nature and in Christ and from Christ and by Christ we have all grace and comfort from Christ we have all as God together with the holy Ghost and the Father and wee have all in Christ as a head and husband and we have all through Christ as mediator by his merit therefore wee should goe to Christ every way Vse 5 Let us labour to bee in Christ that we may get the Spirit it is of great necessity that wee should have it Above all things next to redemption by Christ labour for the spirit of Christ. Christ is our Saviour not onely by merit and satisfaction but by efficacy and grace that is as hee hath purchased us for his people by his blood so hee will subdue our corruptions and rule us by his Spirit For first Hee that hath not the Spirit of Christ is none of his those that have not the efficacy of the spirit in them to rule them shall not have benefit by his death to reconcile them for these goe alway together Christ as a King to rule and as a Priest to dye He came by blood and by water to satisfie and to sanctifie Secondly there is a necessity of the Spirit that we may be new Creatures it was the Spirits brooding upon the Chaos that brought forth all so the Spirit must sit upon our soules before any change will be made Now there is a necessity that wee bee changed and that wee bee new or else wee can never bee inhabitants of the new heavens and the new earth we must have the Spirit of God therefore Zech. 4. 6. as in the materiall Temple It s not by might or by power but by the Spirit So in rearing up spirituall Temples it is not by strength of wit or parts but by the Spirit therefore the Spirit is necessary for us even as our being in grace is necessary The holy Apostles wee know till the Spirit came more abundantly upon them what darke creatures they were but when the holy Ghost was come upon them how full of life and light and courage they were that the more they suffered the more they might suffer So it will bee with Christians the more spirituall they grow the more lightsome and couragious the more strong the more lively and vigrous to all duties the holy Ghost is the substantiall vigour of all creatures what soever all the spirituall vigour of every thing comes from the holy Spirit and the holy Spirit from Christ. For nothing can worke above it selfe nature cannot worke above nature That which elevates nature above it selfe and sets a spirituall stampe and puts divine qualities upon it is the Spirit of God That divine quality is called Spirit There is the flesh and the spirit all in us is flesh by nature and what soever is spirituall and divine commeth from the Spirit and therefore it is called Spirit you see therefore a necessity of the working of the Spirit even as there is a necessity to bee new creatures and to bee spirituall If we will be spirituall wee must have it from him that is first spirituall the Spirit himselfe that is the principle and fountaine of all that is spirituall Thirdly wee are called oft times to doe and suffer such things as are above nature and therefore wee must have a spirit above nature when wee feele sin to beleeve the forgivenesse of sinnes when wee see death to beleeve life everlasting and when wee are in extremity to beleeve God present with us to deliver us to beleeve contraries in contraries is a strange almighty worke of faith by the works of the Spirit It is above the work of nature to dye to end out dayes with comfort and to resigne up our soules for nature sees nothing but darknesse and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death but that which rayseth him above nature the Spirit of God Now these things and many such like we must do and suffer if we be Christians and therefore wee must have the Spirit to enable us to doe all The spirit is to the soule as the soule is to the body what is the body without the soule a caâ—kâ—ssâ— a loathsome dead thing what is the soule without the spirit a Caos of darknesse and confusion Well how shall we know whether we have the spirit of Christ or no We may know it partly by that I sayd before The Spirit is a vigorous working thing and therefore all three persons take upâ—n them the name of Spirit but the Holy Ghost especially because he is the spirituall vigour The Spirit is an operative thing the spirits are the quintessence and extraction of things that is nothing but operation God that is nothing but a pure act is said to be a spirit those that have the spirit of God are full of act and vigour the spirits of dull creatures are active when they are exâ—racted shall the spirits of bodies bee vigrous and shall not the Holy Ghost be vigrous that is a substantial vigour therefore if a man have the Spirit of God in him it will worke in him it is very operative Therefore it is compared to fire in diverse respects for first Fire it is of a working nature it is the instrument of nature if we had not fire what could we worke all Fabrickes and all things are done by Fire especially mettalls they are framed and made mallyable by fire So the Holy Ghost it is a working thing and softneth the heart and makes us mallyable it makes us fit for the impression of all good Secondly Fire againe though bodies be darke it makes them lightsome like it selfe Iron is a darke body but if the fire penetrate it it makes it lightsom We are darke creatures of our selves if we have the Spirit it makes us light Againe Fire it makâ—s chearefull and it ascends upward if a man have the Spirit of God his conversation will be upward his conversation will bee heavenly he minds the things of God he doth not grovel here below so in diverse such respects the Holy Ghost is compared to Fire and hath such effects in us in some sort wee finde our understandings enlightned and our selves quickened and carryed up to be above nature in holy and heavenly actions and then it is a good signe that we have the Spirit of Christ. A part will follow the whole as we see a part of the earth it falls to the center because all the earth is heavy all the whole earth fals down to the Center and
therefore every little clod will doe it so Christ our head that hath abundance of the Spirit is in Heaven and if we have the spirit we will follow him and minde the things where Christ is Where the Spirit of Christ is likewise it convinceth as it is Iohn 16. that is it brings a cleare evident conviction with it that the truth of God is the truth of God It is no doubtfull thing therfore when a man stâ—ggers in the truth in this and that course whether he should doe this or that it is a signe hee hath not the spirit or that he hath it in a very little measure because the Spirit is a convincing thing as light it convinceth a man he doth not doubt of that that he seeth at noone day so that that a man seeth by the Spirit he is convinced of when a man doubts and wavers whether hee should take a good course or a bad and wavers it is a signe he is carnall and hath not the Spirit of God for if hee had the Spirit it would convince him and set him downe you must take this course if you will bee saved That is said to convince that saith more for a thing then any thing can say against it Now when a man hath the Spirit of God he can say more for God and for good things and good wayes then all the devils in hell by discouragement can say against them Therefore when a man cannot say any thing for God and for good causes to purpose he hath not the spirit of God the spirit of God would so convince him that hee should answer all cavils and objections The argument is wondrous large I give you but a tast to know whether the Spirit of Christ be in you or no. In a word if Christ bee that spirit and have infused the spirit into us it will make us like him it will transforme us into his likenesse it will make us holy and humble and obedienâ— as hee was even to the death these things mighâ— bee largely followed buâ— we have occasion to speaâ— of these in other portioâ—â— of Scripture therfore that yee may get the Spirit of God take these directions We must goe to Christ studdy Christ if wee will have the Spirit studdy the Gospell of Christ what is the reason that before Christ there was so little spirit in comparison there was but a little measure of the knowledge of Christ the more Christ is discovered the more is the spirit given and according to the manifestation of Christ what he hath done for us and what hee hath the more the riches of Christ is unfolded in the Church the more the Spirit goes along with them The more the free grace and love of God in Christ alone is made knowne to the Church the more Spirit there is and againe backe againe the more spirit the more knowledge of Christ for there is a reciprocall going of these two the knowledge of Christ and the Spirit What is the reason that in Popery the Schoolemen that were witty to distinguish that there was little spirit in them they savoured not the Gospell they were wondrous quick in distinctions but they savoured not the matters of grace and of Christ it was not fully discovered to them but they attributed it to satisfaction and to merits and to the Pope the head of the Church c. They divided Christ they knew him not and dividing Christ they wanted the Spirit of Christ and wanting that spirit they taught not Christ as they should they were darke times as themselves confessed especially about nine hundred and a thousand yeares after Christ because Christ was vayled then in a world of idle ceremonies to darken the Gospell and the victory of Christ that the Pope made who was the Vicare of Sathan these were the Doctors of the Church then and Christ was hid and wrapped in a company of idle traditions and ceremonies of men and that was the reason that things were obscure Now when Christ and all good things by Christ and by Christ onely are discovered the vaile is taken off now of late for these hundred yeares in the time of reformation there hath beene more spirit and more light somenesse and comfort Christians have lived and dyed more comfortably why because Christ hath beene more knowne and as it is with the Church so it is with particular Christians the more they studdy Christ and the fulnesse that is in Christ and all comfort in him alone to be had Wisedome Righteousnesse Sanctification and redemption the more men grow up in the knowledge of Christ the more they grow spirituall and the more spirituall they grow the more they grow in the knowledge of Christ therefore if wee would have the spirit let us come neere to Christ and labour to know him more who is the fountaine of all that is spirituall Then againe if wee would be spirituall let us take heed we trust not too much to dead things without Christ to have a kinde of Popery in the worke done to thinke that reading and hearing and receiving the Sacrament and that the government of the Church will doe it as if it were as man would have it put case there were all these which are excellent good things but what are all these without the spirit of Christ a man may bee dead with all these though he heare never so much and receive the Sacrament never so often if a man goe not to Christ the quickning spirit in this manner Lord these and my soule too are dead things without thy spirit therefore quicken me joyn Christ with all our performances without which all is nothing and then he will be spirituall to us And when wee goe to Christ for the spirit as we must beg it if wee will have it God will give the holy Ghost to them that aske him remember that we use the meanes carefully reading and hearing and holy communion of Saints because though these without the spirit can doe nothing yet the spirit is not given but by these these are the golden conduites of the spirit of Christ no man is ever spirituall but they are readers and hearers and conferrers of good things and attenders upon the meanes of Salvation because God will worke by his owne tooles and instruments therefore it is sayd Revel 1. That Iohn was full of the spirit upon the Lords day Let a Christian sanctifie the Sabbath as he should doe he will be in the Spirit on the Lords day more than on other dayes Why Because then he is reading and hearing and conferring and in some spirituall course and the more a man on the Lords day is in a spirituall course the more he is in the spirit Iohn was in the Spirit on the Lords day so much for those words The Lord is that Spirit And where the Spirit of the Lord is there is Liberty VVE see here what the Spirit
hath done for us Christ hath freed us by his death from the curse of the Law from the wrath of God from death and damnation and the like Now whatsoever Christ hath done the Spirit workes faith to make this our own by uniting us to Christ when Christ and wee are one his sufferings are ours and his victory is ours all is ours then the Spirit perswading us of the love of God and Christ redeeming us from that cursed slavery wee were in that Spirit it workes love in us and other graces whereby the dominion of sinne is broken more and more and wee are set at liberty by the Spirit Now the Spirit doth not worke liberty properly originally but Christ is the grand redeemer but Christ redeemeth two wayes He redeemes us by paying the price and so he only redeemeth for he payed the price to divine justice wee are in bondage to the wrath of God under his justice and so there must be satisfaction to justice before wee can bee free Then we are in bondage to Sathan as Gods Executioner and Iaylor now from him we are freed by strong hand so Christ freeâ—eth us by his holy Spirit working such graces in us as makes us see the loathsomenes of that bondage working likewise grace in us to be in love with a better condition that the Spirit discovers to us so that the Spirit brings us out by discovery and by power All that Christ freeth by vertue of redemption paying the price for all those hee frees likewise by his Spirit discovering to them their bondage and the blessed condition whereunto they are to bee brought to a state of freedome which freedome hee perfects by little and little till he bring them to a glorious freedome in heaven And the reason of this that where Christ doth free by way of redemption to dye and satisfie Gods justice for any to those hee gives his Spirit by which Spirit they are set at liberty the reasons are manifold to name one or two Christ doth save all that hee doth save answerable to the nature of the party saved hee saves them as reasonable persons for he saves us that he may make us friends hee saves us as men and redeemes us as men he doth not only pay a price for us as wee buy a thing that is dead but likewise he frees us so as wee may understand to what and by whom wee are freed and what condition wee are freed from therefore there must be a spirit joyned with the worke of Christ to informe us throughly being creatures fit to bee informed And God intending to come into covenant with us that we may be friends with him which is our glory and happinesse he acquaints us as frends with all the favours and blessings that hee hath done for us hee acquaints us what misery hee brings us out of and what happinesse he brings us unto and what is our duty this is the worke of the spirit to shew us what he hath done for us that we may be friends And then it is a ground to love God God saveth us by a way of love in the covenant of grace his desire is that wee may love him againe and maintaine love Now how can this bee without the Spirit of God discover what God in Christ hath done for us therefore there must bee the Spirit to shew to the eye of the soule and to tell us this Christ hath done for us Then againe there must be a fitting for Heaven for that glory that God intends us in election now this fitting must be altogether by the Spirit the same Spirit that sanctifyed Christ in the wombe the same Spirit that annointed Christ annoints all those that are Christs that they may be fit for so glorious a head so there must bee the Spirit as well as Christ in the worke of redemption and liberty Now this Spirit of God doth set us at liberty in all the course and whole carriage of Salvation from the beginning to the end Hee sets us at liberty at the first in calling us He sets us at liberty when we are justified Hee sets us at liberty when he sanctifieth us And hee sets us then at liberty fully in glorification First of all the Spirit of God is a Spirit of liberty when we are first called powerfully and effectually For living in the Church sets us not at liberty unlesse the spirit stir us up to answere a divine call for many are called but few are chosen In the Church there is Hagar and Ishmael as well as Isaack there are hypocrites as well as sound Christians there is outward baptisme as well as inward there is outward circumcision of the flesh as well as inward of the Spirit a man may have all these outward priviledges and yet notwithstanding be a slave in the bosome of the Church for Ishmael was a bondslave though he were in the house of Abraham therefore the first beginning of spirituall liberty is when the spirit of God in the ordinances in the meanes of Salvation stirres up the heart to answere Gods call as it were when we are exhorted to beleeve and repent the Spirit gives power to Eccho to God Lord I beleeve helpe thou my unbeleefe Lord I repent and desire to repent more and more when the spirit of God in the ordinance saith seeke my face Thy face Lord will I seeke be thou mine Lord and I will be thine this spirituall Eccho and answere of the soule comes from the Spirit of God in calling and it is the first degree of liberty Now this answere of the soule by the power of the spirit overpowring our corruptions is together with the obedience of the inward man to goe out for man answereth the call not onely by the speech of the heart Lord I doe it but he doth it indeede therefore when by the power of the Spirit we come out of the world and out of our corruptions and walke more freely in the wayes of God then we are set at spirituall liberty now the Spirit doth all this for if it were not the Spirit that perswaded the soule when the Minister speakes alas all ministeriall perswasions are to no purpose if the Spirit doe not stirre up the soule to answere all speech is to no purpose from men but this the Spirit doth in the first place he openeth the eyes with spirituall eye salve to see our naturall bondage he openeth our eyes to see I must come out of this condition if I will be saved of necessity or else I am miserable for ever and it is enough for the soule of a miserable man if he be convinced to see his misery and bondage what he is by nature for let us be convinced of that once and all the rest of the linkes of the golden chaine of Salvation will follow let a mâ—n be convinced that he is as the Scripture saith he is
and as hereafter he shall finde to his cost you shall not neede to bid him come out of his conversation and condition and worldly course that he is in all this will follow where there is conviction of Spirit therefore the first worke of the Spirit in Spirituall liberty is to convince us of sinne and misery and then to worke as I sayd an answere of the soule and an obedience of the whole man this I will not bee long in being a cleare point Where the Spirit is there is liberty againe in matter of justification there is a liberty and freedome of conscience from sinne and the curse of sinne and all the danger that followes upon sinne by the Spirit Object But you will say the liberty of justification is wrought by Christ wee are justified by the obedience of Christ and the righteousnesse of Christ is imputed to us Answ. It is true Christ is our righteousnesse but what is that to us except wee have something to put it on except we be united to Christ what good have wee by Christ if Christ bee not ours if there be not a spirituall marriage what benefit have we by him if we have not him to pay our debt for his riches to bee ours and our debt to bee his there must be a union first Now this union is wrought by the Spirit it is begun in effectuall calling from this union there comes to bee a change his righteousnesse is mine as if I had obeyed and done it by my selfe and my debts and sinnes are his this is by the Spirit because the union betweene Christ and mee is by the Spirit for whatsoever Christ hath done it is nothing to me till there be a Vnion and then freedome is by the Spirit likewise because the Spirit of God workes faith in me not onely to unite and knit me to Christ but faith to perswade me that Christ is mine and that all his is mine and that my debts are his this supernaturall hand of faith the Spirit workes to lay hold upon Christ and then to perswade me for the Spirit is a lightsome thing and together with the graces it tells mee the graces it workes As reason besides reason it tells me that I use reason when I doe it hath a reflex act so the Spirit of Christ it hath a reflex act upon it selfe for being above reason it doth not onely lay hold upon Christ it doth not onely doe the worke but it tels me that I doe so when I doe therefore it not onely tells me that Christ is mine when I beleeve but it assures mee that I doe beleeve it carries a light of its owne I know the light by the light and reason by reason and faith by faith together with the reflex act joyning with it so that the reflect act joyning with it so that the Spirit is the cause of liberty in justification in that respect as it is a meanes of union whereupon there is a passage of all that is Christs to be mine and mine to be Christs and likewise it assures me that I doe beleeve when I doe beleeve without errour for the Spirit is given me to know the things that I have by Christ not onely to know the priviledges by Christ but the graces of Christ. And beloved unlesse the Spirit should doe it it would never be done for the soule of man is so full of terrours and feares and jelousies that except the Spirit of God witnesse to my spirit that God is reconciled in Christ and that Christs righteousnesse is mine I could never be perswaded of it for the soule it alway thinkes God is holinesse it selfe and I am a masse of sinne what reason have I to thinke that God will bee so favourable to such a wretch to such a lumpe of sinne as I am were it not that God the Sonne hath satisfied God the Father God hath satisfied God and the Spirit certifies my conscience so the Spirit that searcheth the deepe things of God that knows whâ—â— love is in the brest of God and therefore he searcheth the heart hee searcheth the heart of God and he searcheth my spirit except the Spirit should tell me that God the Sonne hath satisfied and God the Father will accept of the satisfaction of God the Sonne I should never bleeve it therefore God must stablish the heart in a gracious liberty of justification as well as that God the Sonne hath wrought it It is no wonder that men of great parts without grace are full of terrours and despaire for the more parts and wit a man hath without the Spirit of God the more hee disputes against himselfe and entangles himselfe with desperate thoughts but when the Spirit is brought to speake peace to the soule in Christ and makes the soule to cast it selfe on him for salvation then Gods Spirit is above the conscience though conscience be above all things else yet God is above conscience and can still the conscience and the Spirit tells us that God the Father is reconciled by the death of God the Sonne and when God witnesseth what God hath wrought then conscience is at peace Thus we see how the Spirit sets us at liberty in the great matter of justification So likewise in the matter of holy life in the whole course of a holy life Where the Spirit of Christ is there is liberty and freedome from the slavery of sinne for there the understanding is freed from the bondage of ignorance and there the will is freed from the bondage of rebellion there the affections likewise and the whole inward and outward man is freed but this liberty of holinesse inherent liberty it doth spring from the liberty that wee have by justification by the righteousnesse of Christ whereby we are perfectly righteous and freed from all the title that Sathan hath in us wee are freed from the curse of God from the Law are inabled in a course of Sanctification to goe on from grace to grace the Spirit of Christ comes after justification for whom God gives forgivenesse unto hee gives his Spirit to sanctifie them the same Spirit that assures mee of the pardon of my sinne sanctifies my nature where the Spirit is of sanctification it breakes the ruling power of sinne before then the whole life is nothing but a continuall sinning offending of God but now there is a gracious liberty of disposition a largenesse of heart which followes the liberty of condition when a man is free in state and law from wrath and from the sentence of damnation then he hath a free and volentary disposition wrought to serve God freely without feare or constraint When a man is under the bondage of the Law when he is under the feare of death being armed with a sting whatsoever he doth he doth it with a slavish minde where the Spirit of God is there is the Spirit of adoption the Spirit of Sonnes which is
of nature But God if hee belong to him will not suffer him to bee in this sottish and bruitish condition long but brings him under the Law that is hee sets his owne corrupt nature before him he shewes him the course of his life and then hee is afraid of God Depart from me I am a sinner as Adam hee ranne from God when hee had sinned that was sweete to him before so a bruite man when he is awakened with conscience of sinne considering that there is but a step betweene him hel considering what a God hee hath to deale with and that after death there is eternall damnation when the Spirit of God hath convinced him of this then hee is in a state of feare and when hee is in this state hee is unfit to have liberty to runne to God he useth all his power to shift from God all he can and hates God and wisheth there were no God and trembles at the very thought of God and of death c. Oh but if a man belong to God God wil not leave him in this condition and though this be better then the first it is better that a man were out of his wits almost then to bee senselesse as a blocke there is another condition spoken of here that is of liberty when God by his Spirit discoverâ— to him in Christ 〈◊〉 of sinnes the gracious face of God ready to receive him Come unto me all ye that are weary and heavy laden faith Christ and where sinne hath abounded grace more abounds when a man heares this still sweet voyce of the Gospell hee begins then to take comfort to himselfe then hee goes to God freely Now all in this state of freedome take them at the worst they have boldnes to goe to God David in his extremity hee runnes to God David trusted in the Lord his God when he was at his wits end what doth Saul in his extremity he runs to his swords point take a man under nature or under the Law in extremity the greater wit he hath the more hee intangleth himselfe his wit serves to intangle him to weave a web of his owne despaire but take a gracious man that is acquainted with God in Christ in such a man there is a liberty to goe to God at the lowest for hee hath the Spirit of Christ in him what did the Spirit in Christ himselfe direct him to doe at the lowest Oh my God my God In the deepest discertion yet my God there was a liberty to goe to God so take a Christian that hath the same spirit in him as indeed he hath My God still he ownes God and knows him in all extremity Many are discovered hence to have no spirit of God in them In trouble whether goe they to their purse to their friends to any thing they labour to overcome their troubles one way or other by Phisicke and the like but never to goe with boldnesse and comfort and a kind of familiarity to God they have no familiarity with God therefore they have not a Spirit of liberty Againe where this spirit of liberty is as there is a freedome to goe to God so in regard of the creature and the things here below there is a freedome from popular vulgar conceites from the errors of the times and the slavish courses of the times There are alway two sorts of wicked persons in the world The one who accounts it their heaven and happinesse to domineere over others to bring them into subjection and to rule over their consciences if they can and sell all to please them conscience and all Another sort againe so they may gaine they will sell their liberty their reason and all if it be but for a poore thing so they may get any thing that they value in the world to make them beasts as if they had no reasonable understanding soules much lesse grace betweene those two some domineering and others beastly serving A few that goe upon tearmes of Christianity are of sound judgement now where the Spirit of God is there is liberty that is a freedome not to inthrall our judgements to any man much lesse conscience The judgement of man enlightned by reason is above any creature for reason is a beame of God and al the persons in the world ought not to think to have power over a man to say any thing against his knowledge it is to say against God if it be but in civill matters be it what it will judgement is the sparke of God nature is but Gods candle it is a light of the same light that grace is of but inferiour for a man to speake against his conscience to please men where is liberty for a man to inthrall his conscience to please another man no man that hath the spirit of a man will be so pharisaicall to say as another man saith and to judge as another man judgeth and to doe all as an other man doth without seeing some reason himselfe going upon the principles of a man himselfe It is true of a man as a man unlesse he will unman himselfe It is much more true of a Christian man he will not for base feares and ingagements inthrall his conscience and sell heaven and happinesse and his comfort for this and that and those that doe it though they talke of liberty they are slaves though they domineere in the world the curse of Caine is upon them they are slaves of slaves Therefore where the Spirit of Christ is there is an independant liberty a man is independant upon any other man further then he sees it agrees wiâ—h the rules of Religion and he is dependant onely upon God and upon divine principles and grounds The Apostle saith The Spirituall man judgeth all things and is judged of none so farre as a man is led with the Spirit he discernes things in the light of the Spirit hee judgeth all things to be as they are in the light of the Spirit and is judged of none his meaning is not that none will usurpe judgement of him for that they will do the emptyest men are most rash and censorious but he is judged of none aright it is a fooles bolt but the Spirituall man indeed passeth a right verdict upon persons and things as farre as he is spirituall And that is the reason that carnall men especially hate spirituall men above all things they hate men that have a naturall conscience that judge according to the light of reason for that is above any creature when a man will not say white is blacke that good is evill to please any man in the world a man that hath a naturall conscience will not doe this and this is very distastefull where men Idolize themselves they love not such but such as are slaves to them but much more when a man is spirituall he jâ—dgeth all things and censureth them and their courses for
he is above all and seeth all beneath him therefore the greatest men in the world are holy men they are above all other men and without usurpation they passe a censure upon the course and state of other men though they be never so great howsoever the Image of God is upon them in regard of their authority and the like yet in their dispositions they are base and slaves to their corruptions and to Sathan they are not out of the base rancke of nature Now a man that is a child of God hee is taken into a better condition and hath a spirituall liberty in him hee judgeth all things and is judged of none they may call him this and that it is but malice and a spice of the sinne against the holy Ghost but their hearts tells them he is otherwise he shall judge them ere long for The Saints shall judge the world therefore Christians should know and take notice of their excellency where the Spirit of God is there is liberty to judge all things as farre as they come within their reach and calling to judge aright of all things therefore we should know how to maintaine the credite of a Christian that is to maintaine a liberty independant upon all but God and other things with reservation as farre as they agree with conscience and religion thus we see how we may judge of this liberty Where the Spirit of the Lord is there is liberty He doth not say licenciousnesse to shake off all governement for by too much licenciousnesse all liberty is lost but where the Spirit of God is there is liberty for a true Christian is the greatest servant and the greatest freeman in the world for he hath a Spirit that will yeeld to none in things Spirituall he reserves a liberty for his judgement yet for outward conformity of life and conversation he is a servant to all to doe them good love makes him a servant Christ was the greatest servant that ever was he was both the servant of God and our servant and there is none so free the greater portion of the Spirit the more inward and Spirituall freedome and the more freedome the more disposition to serve one another in love and to doe all things that a man should doe outwardly all things that are lawfull we must take heede of that mistake not this Spirituall liberty it stands with conformity to all good lawes and all good orders and there is a great mistake of carnall men for want of this they thinke it liberty to doe as men list it is true if a man have a strong and a holy understanding to be a good leader to it but it is the greatest bondage in the world to have most freedome in iâ—l as I sayd before those that are most free in ill are most slaves of all for their corruptions will not suffer them to heare good things to bee where good things are spoâ—en to accompany with those that are good their corruptions hath them in so narrow a custodie some kinde of men their corruptions are so malignant and binding that they will not suffer them to be in any opportunity wherein their corruptions may be restrayned at all but they hate the very sight of persons that may restraine them and all lawes that might restraine them Now this is the greatest slavery in the world for a man to have no acquaintance with that that is contrary to his corrupt disposition Well new Lords new Lawes as soone as ever a man is in Christ and hath Christs Spirit he hath another law in his soule to rule him contrary to that that there was before before he was ruled by the law of his lusts that carried him whither he would but now in Christ he hath a new Lord and a new law and that rules him according to the regiment of the Spirit The Law of the Spirit of life in Christ hath freed me from the Law of sinne and of death Vse 4 Againe seeing where the Spirit of God is there is this sweete and glorious liberty let us take heede by all meanes that we doe not grieve the Spirit when wee finde the holy Ghost in the use of any good meanes to touch upon our soules oh give him entrance and way to come into his owne chamber as it were to provide a roome for himselfe as Cyprian saith Consecra habitaculum c. enter into thy bed chamber consecrate a habitation for thy selfe so let us give him way to come into our soules when hee knockes by his sweete motions Wee that live in the Church there is none of us all but our hearts tell us that we have ofâ—en reâ—isted the holy Ghost weâ— might have beene saved if we had not beene rebellious and opposite Grieve not the Spirit by any meanes Quest. How is the Spirit grieved Ans. Especially these two or three wayes Answ. The Spirit being a Spirit of holinesse is grieved with uncleane courses with uncleane motions and words and actions he is called the holy Spirit and he stirres up in the soule holy motions like himselfe he breathes into us holy motions and hee breathes out of us good and holy and savory words and stirres us up to holy actions Now when we give liberty to our mouthes to speake rottenly to sweare I am ashamed almost to name that word when we give liberty to such filthinesse is not this a grieving of the Spirit if we have the Spirit at all If wee have not a care to grieve our selves doe we not grieve all about us therefore take heed of all filthy unholy words thoughts or carriages it grieves the Spirit Then the Spirit is a Spirit of love take heede of cankor and malice wee grieve the Spirit of God by cherishing cankor and malice one against another it drives away the sweete spirit of love therefore make conscience of grieving the Spirit he will not rest in a malicious heart who is the Spirit of love Againe the Spirit of Christ wheresoever it is it is joyned with a spirit of humility God gives grace to the humble it empties the soule that it may fill it it empties it of what is in it of windy vanity and fills it with it selfe therefore those that are filled with vaine high proud conceites they grieve and keepe out the good Spirit of God for wee should empty our soules that the Spirit of God may have a large dwelling there or else we grieve the Spirit in a word any sinne against conscience grieves the Spirit of God and hinders spirituall liberty because Where the Spirit of God is there is liberty would we preserve liberty we must preserve the Spirit if we sinne against conscience wee hinder liberty every way we hinder our liberty to good duties when a man sinnes against conscience hee is dead to good actions conscience tells him why doe you goe about it you have done this and that
we enter into that the nearer we are to the Kingdome of glory The next degree of glory is when the soule enjoyes the presence of God in heaven then the upshot and conclusion the closure and consummation of all at the day of judgement when body and soule shall bee united againe then is perfect glory here it is insinuated when hee saith we are changed from glory to glory that is from grace to grace till all end in glory which is the perfection of all in heaven when body and soule shall bee both glorious From glory to glory In this is considerable first that grace is glory And then that grace being glory is growing in a continuall course till it come to perfection wee grow from glory to glory from one degree of grace to another Grace whereby wee resemble Christ is glory and indeed so it is for the Image and likenesse of God is our glory what was Adams glory but his likenesse to God he was created in Gods Image and what is our glory to be like Christ therefore grace is our glory Mans perfection is his glory but the renewing of Gods Image in grace is mans perfection therefore it is his glory That which makes a man terrible to all opposites whatsoever is glory but grace makes a man terrible to the Devill and to wicked men both grace in one man and grace in the Church for the Church is Terrible like an army with banners when the Ordinances of God are set up in glory and there is glorious obedience to them in the Church it is terrible to the enemies as an army with banners for there is a luster and glory in all that is Gods both in the persons of beleevers and likewise in the Ordinances of God grace is glorious as the wise man saith Wisedome makes a mans face to shine Is not wisedome a glorious thing to see a wise understanding man able to guide himselfe and others it puts a beauty upon a man to be a wise and understanding man humility makes a man glorious for it makes God put glory upon a man when a man is glorious and understands it not as Moses when his face shined he knew not that it shined himselfe many humble men are glorious and thinke not so they are glorious and they shine though they see it not It is not a glorious thing to be taken out of our selves to deny our selves to offer a holy violence to our selves and to our corruptions is not this a glorious thing when others lye grovelling like slaves under their corruptions to stand vnmoveable in all the changes of the world and in all entercourse of troubles to stand as a rock in the middest of all unmoveable founded upon the love of God in Christ and the hope of glory after not to be shaken with the winde of temptations from his standing at least not to be shooke off his standing this is glorious to have a constant Spirit Is it not glorious to have admittance boldly by grace to goe into the presence of God at all times to be prevailer with God faith overcomes not onely the world but God himselfe it bindes him with him owne promise is not faith a glorious grace that triumphs over the great God himselfe binding him with his owne Word and promise Is not love a glorious grace that melts one into the likenesse of Christ beloved get love it is the onely artificiall worker of imitation it melts us into the likenesse of Christ it constraines it hath a kinde of holy violence in it no water can quench it wee shall glory in sufferings for that we love nothing can quench that holy fire that is kindled froÌ„ heaven it is a glorious grace Hope what doth it when it casts anchor in heaven it keepes us in all the waves it purgeth our natures to bee like the thing hoped for there is no grace but it is glorious so that grace is glory the Image of God is glory it makes a man glorious it makes him shine Beloved doe but represent to your thoughts such a one as Ioseph of a sweete wise and loving Spirit it is an excellent state to see a man in his place in the common wealth what a glorious sight is it to see a Ioseph a Nehemiah to see a man like Paul all on fire for the glory of God and the good of the Church the care of all the Churches lay upon him the conceite of a man shining in grace what a glorious representation in our thoughts is it And so in men now living when we see wisedome and love tending to the common good when wee see a spirit of mortification when wee see a Spirit of love that is not for it selfe but for other men a Spirit of love above selfe-love all for the good of others as Christ went about doing good It makes them so lovely and glorious as that no object in the world is so glorious as to see a man in whom the Image of Christ is it puts a glory upon him Besides it puts an inward glory upon a man when it makes him rejoyce The Spirit of glory rests upon him nay in imprisonments and abasements take a good man in any condition he is glorious his carriage is glorious you shall not see flesh and blood no revengefull humor when flesh and blood is subdued and nothing appeares in a man but the Image of Christ he is a glorious creature in the greatest abasement that can be when Paul was in the stockes what a glorious condition was he in when he sung at midnight when the Spirit of glory was upon him to see the Martyres suffer without revenge to pray for their enemies that they had a Spirit that conquered all wrongs and feare of death and displeasure of men a triumphant Spirit above all things below to râ—yse them above incouragements and discouragements what a glorious thing was this to see a man in his right principles with the Image of God upon him he sees all things below beneath him this is glorious to see a man that overcomes the world that cares no more for the offers of preferment on the right hand or for threatnings on the other hand all is nothing to him he breakes it as Sampson did his cords to see such a victorions spirit is not this glorious to see a glorious soule that is above all earthly things whatsoever that tramples the world under foote as the Woman cloathed with the Sunne treades the moone under her foote the Church cloathed with Christ who is the glory of the Church tramples all earthly things under feete grace is victorious and conquering prevayling over those corruptions that prevayle over ordinary men A Christian as David when he had Saul in the Cave overcomes himselfe it is an argument of a great deale of strength of grace Christ overcame himselfe on the crosse he prayed for his enemies so
nothing but earthly things wee are under the seale of Gods judgement he hath sealed us up to a darke state from darkenesse of judgement to the darkenesse of hell without repentance therefore let us take heed how we live in a dull and dead condition under the glorious Gospell or else how cursed shall we be the more wee are exalted and lifted up above other people in the blessings of God this way the more we shall bee cast downe Woe be to Châ—razin c. and Heb. 2. How shall wee escape of we â—â—glectâ— so great Salvation I beseech you let us take heed how we triâ—le away our time these precious times and blessed opportunities for if wee labour not to get out of the state of nature into the state of grace and so to be changed from glory to glory God in justice will curse the meanes we have that â—n hearing wee shall not heare and seeing we shall not see and he will secretâ—y and insensibly harden our hearts it is the curse of all curses when we are under plenty of meanes to grow worse and duller oh take heede of Spirituall judgements above all others tremble at them they belong to reprobates and cast-awayes Let us labour for hearts sencible of the mercies of God in Christ and labour to bee transformed and moulded into this Gospell every day more and more That that hath beene spoken shall bee sufficient for this time and for this whole Text. FINIS A comparison 〈…〉 the Law and the Gospell The Explication of the words 1. Christ hath the Spirit in himselfe Christ hath the Spiriâ— in greater measure than any other When the fullest manifestation of the spirit in Christ was 2 Christ giveth the Spirit 1. To all truths and Ordinances 2 To all persons that are spirituall Why Christ worketh all by the Spirit Christ communicateth the Spirit to uâ— divers wayes as 1. Of influence 2. By way of merit 3. By way of example Christ giveth the Spirit in greatest abundance after his Resurrection Ephes. 4. 10. Why the Ordinances of God are no more effectuall unto us Iohn 6. 63 Formality is the sin of this age Comfort that Christ hath â—ulnes of the Spirit Why Christians are so dark spirited Motives to stirre us up to get the Spirit Rom. 8. 13. The Spirit the soule of the soule How to know if we have the Spirit 1. It 's working The spirit compared to fire 1. It is active 2. It transformes things 3. It carries upwards 2. It is convincing Ioh. 16. To convince what 3. It makes us like Christ. Directions to get the Spirit 1. Labour to know Christ. Why there was so little spirit before Christs time Why so little spiâ—rit in Popery 1. The knowledge of Christ makes life and death comfortable 2. Not to trust to any performance without Christ. 3. Be careful in use of meanes The Spirit workes liberty Liberty desired of all men Liberty two fold 1. Christian. 2. Evangelicall We are in bondage without the Spirit The more liberty without Christ the more slavery Aug. de civit Dei Two kingdomes Sins bonds Liberty wrought by Christ applyed by the Spirit How the Spirit workes liberty By conviction By Faith By Love Christ redeemeth two wayes 1. By Price 2. By strong hand All that Christ redeemes he frees by his Spirit 1. Because we are saved as men 2. We are freed to be friends with God 3. We cannot love God â—lse 4. Because we must be fitted for heaven The Spirit sets us at liberty in all the course of salvation 1. In our first calling 1. The heart must answere Gods call Ioh. 9. 25. Psal. 27. 2. We must practise that we answere 2. Liberty in justification No benefit by Christ without union Double worke of faith The heart fuâ—l of fearâ—s without the Spirit Why men of great parts without grace are full of feares 3. In Sanctification Sanctification springs from justification Liberty of disposition Christians esteeme basely all things but Christ. Double principle in a Christian Liberty in in Sanctification to conflict not from it Comfort against the dulnesse of the flesh Double hindrance of good duties Rom. 8. 2. Christians Kings over their lusts Freedome from the consequents of sinne Freedome to good things Vse of the lâ—w before and after we be in Christ. Liberty of judgement and will Freedome of will Naturall 2. Ability to good Luther The Spirit puts a new life in us And then applies it to action The Spirit in conversion doth more then perswade The worke of the Spirit takes not away freedome The Spirit preserves the soule in its manner of working Rules concerning liberty 1. When it is done with advisment of reason All heate comes through light 2. A power to argue on both sides 3. There is a power to choose many things The Angels determined to that that is good Difference in the liberty of the two Adams Greatest liberty not to have liberty to sinne Imperfection to have power to good and evill Outward liberty 1. Of Preaching the Gospell 2. Of Discipliue Spirituall liberty comes by outward liberty Yeere of Iubile in preaching of the Gospell Enemies of the Gospell enemies to spirituall liberty Psal. 2. The Gospell the kingdome of God why A good signe of spiritual liberty Liberty of glory Rom. 8. To labour for the Spirit that sets us at liberty Attend upon the Ordinances of God The comfort of Spirituall liberty In outward restraint In sickenesse In death In all wants â—â—gnes of Spirituall liberty 1. Liberty from the dominion of any one sinne One sinne inthralls as well as many Simil. Simil. 2. Freedome to good duties Psal. 110. Christian annointed Forced duties without liberty Hypocrites have forraine motives 3. Courage against opposition The Spirit victorious Rom. 8. 4. Boldnesse with God Carnall men sinke in extreaminty Abba Father the voyce of Sonnes Proud Rebels die desperately Three degrees in the way to heaven Of Nature Vnder the Law State of liberty Mat. 11. 28. Difference of men in extremity Want of boldnesse shewes want of freedome 5. Freedome in regard of the creature Two sorts of wicked men 1. Such as Lord it over others 2. That respect their private gaine Reason an inferiour light to grace A Christian in dependant in respect of other men Why carnall men hate those that are Spirituall Christians the onely great men Where the Spirit is there is liberty not licentiousnesse A Christian a free man and a servant What carnall men judge liberty The tyranâ—â— of lusts Not to grieve the Spirit Cyprian The Spirit is grieved With uncleane courses Malice and canckor Pride Sinnes against conscience Hinder our liberty In Prayer It hinders boldnesse with men Goe to Christ to free us from corruption Avoyd â—ccasionâ— The office of Christ by his Spirit Difference betweene the Law and the Gospell In the number no envy in Spirituall things In the evidence Efficasie Foure excellencies in the covenant of grace since Christ. Freedome Clearnesse Intention Extention
are the Sacraments also as well as the Word dead Ordinances if Christ be not in them The Law is sayd to be perfect and to convert the soule so it doth when the Spirit goeth along with â—t as it did ordinarily before Christ came in the flesh as in Davids time but after Christ was come who was the substance of those shadowes they became beggerly Rudiments as in Pauls time and the Spirit did not worke with them but with the Gospel the hearing of Faith Gal. 3. 2. Vse And we may understand likewise from hence what the reason is that an Ordinance at one time differeth so much from it selfe at another time in respect of the life and comfort of it as we often find even in our owne experience as also why the same Ordinance be it the Word or Sacrament c. at the same time is profitable to one and another hath no benefit at all by it This is from the presence or absence of Christ who is that Spirit What is the reason that Wine or Aqua-vitae doth more refresh and strengthen then common water It is of the same substance of the same colour that other water is but there is more spirit in it all things worke answerable to the spirits that is in them So what is the reason that â—he reading or hearing of â—he same thing affecteth one â—nd not another at all the â—ubstance of the thing is the â—ame but the spirit is not â—he same the spirit goeth with the one and not with â—he other Wee grant that our negligence in preparation and attention our pride and earthly-mindednesse our want of faith to mingle with the Word these or â—he like may be causes why wee are many times sent â—mpty away yet this still â—ust be observed as a most â—vident truth that all the efficacy and fruit of any Orâ—inance dependeth upon Christs being present in it who is that Spirit that quickneth 〈◊〉 most powerfull meanes that ever was ordayned for our good will be dead and heartlesse if hee be not there by his Spirit to put life into it It may seemâ— strange what Iohn saith chap. 6. The flesh profiteth nothing The flesh of Christ our nature which Christ tooke and in which so much was wrought for us which is the greatest Ordinance o◠〈…〉 this flesh profiteth not nor will there be any benefit of it if it be not applied unto us spiâ—â—â—ually for it is not the flesh simply considered but as by it and with it we receive the Spirit of Christ which Spirit quickneth and maketh the flâ—sh oâ— Christ meat indeed As iâ— is with the flesh of Christ 〈◊〉 with all other ordinanâ—es the Scriptures profit â—othing preaching profitâ—th nothing the Sacraâ—ents will profit nothing â—â—here is none of these will 〈◊〉 meate indeede unlesse 〈◊〉 spirit of Christ quicâ—â—en them Therefore we ought to 〈◊〉 with all the ordiâ—â—nces of God a desire â—â—at Christ would joyne â—â—is spirit and make them â—ffectuall wee ought to â—ome to the ordinances in 〈◊〉 dependance upon Christ â—or a blessing upon them 〈◊〉 for his presence in â—â—em who is the life and â—cope of all and then wee â—hould not finde such dulâ—esse and deadnesse in them It is the sinne oâ— this age this formality it is the sinne of those thaâ— have any thing in them set desperate drunkardâ— and roarers and such wretches a side as plainely discover themselves to be acted by the spirit oâ— the Devill take them thaâ— conforme themselves iâ— any fashion to religion the killing sinne that they lyâ— under is this same deaâ— formality they will heare a Sermon now and then looke on a booke and iâ— may be pray morning and evening but never looke up to the living and quickning spirit Iesus Christ so that all they doe is dead and loathsome like salâ— that hath no savour What is the best liquor if it hath lost its life and spirit but flat and unsavory and blood when the spirits are out of it what is it but loathsome goare so are all their performances even like sacrifices that had no fire in them the Lord loathed such sacrifices as he did Cains and so hee doth all our flat and livelesse services yea and our persons too being as Iude saith fleshly and not having the spirit Vse 3 What neede is there that we should sanctifie all we take in hand by prayer when we goe to heare a Sermon when wee take up the Bible to reade a Chapter alone by our selves or in our families we should lift up our eyes and hearts and voyces to heaven we should say to Christ Lord joyne thy Spirit be present with us without thee thy Word is dead our hearts are dead and will harden under the meanes and darken in the light and we shall fall under the heavie condemnation of these secure and formall times if thou leavest us Vse 4 Christ is sayd to be that spirit to send the spirit as God and to receive it as man in fulnesse and that for our sakes it is a point of much comfort that there is such abundance of Spirit in our nature in Christ and for the behalfe of the Church that wee have a fulnesse to receive of It was a comfort to Iosephs brethren and that family that Ioseph was full of honour and rules the second in the kingdome therefore they should want nothing that was good in Egypt is it not a comfort for Christians to know that Christ is the spirit that he hath the spirit to give the spirit of wisedome in all straights the spirit of truth to keepe us from all errours the spirit of strength for all services the spirit of comfort for all afflictions hee that is their Lord hath abundance of spirit in him and for them therefore when we want any grace or gift of the spirit wee should goe to Christ for God doth all by Christ Christ doth all by the spirit desire Christ that hee would vouchsafe his spirit to rule us counsell us comfort us and strengthen us Therefore in our emptinesse as indeede we are empty creatures of our selves let us goe to Christ for the spirit he hath received that fulnesse for us desire him that out of his fulnesse he would vouchsafe to give unto us It is the reason why Christians are so dead and so dull and so darke in their spirits they doe not first consider themselves and then goe to Christ we should all in all exigents whatsoever make use of this our great high Treasurer the great high Steward of heaven and earth of this our Ioseph the second Person in heaven he is at the right hand of God and all to fill his Church with his spirit our comfort is now that our strength and comfort lyes hid in Christ that is neere to us as man and neere to God as God he is betweene the Father and us he is neere the Father as being of the same nature with him hee is neere us