us is according to the Image of Christ that we may be like Christ so Christ is the beginning and the end and Christ is all hee workes from Christ and to Christ. Let us examine therefore if wee have the Spirit of Christ whether it change us and examine if wee have the Spirit from what reasons and grounds it changes us and then wee may upon some comfortable grounds say we have the Spirit indeed If we have not the Spirit how shall we come to have the Spirit what meanes must wee use to get it In a word this Chapter excellently sets out that for the Gospell is called the Ministery of the Spirit for the opening of the love of God in Christ which is the Gospell is the Mynistery of the Spirit why because God hath joyned the Spirit with the publishing and opening of these mysteries therefore study the Gospell and heare unfolded divine Evangelicall truthes the more wee heare of the sweete love of God in Christ the more the Spirit flowes into the soule together with it the Spirit goes together with the Doctrine of the Gospell which is called the ministery of the Spirit Therefore let us delight in hearing Evangelicall poynts the love of God opened in Christ. A civill morall man Oh he is taken mightily if hee heare a morall witty pollitique discourse that toucheth him and he is in his element then What is this to the Gospell this hath its use Oh but the Spirit goes with the opening of the Gospell with Evangelicall points and if our hearts were ever seasoned with the love of God these points of Christ and the benefits and priviledges by Christ they will affect us more then any other things in the world that is one meanes to studdy the Gospell to heare the truths of the Gospell opened where the Spirit workes Againe the Spirit of the Lord it is given to us usually in holy community the Holy Ghost fell upon them in the Actes when they were gathered together and surely wee never finde sweeter motions of the Spirit then now when wee are gathered at such times about holy businesse as this day wee never find the Spirit more effectuall to alter and change our soules then at such times Where two or three are gathered together I will be in the midst of you but by the Spirit saith Christ warming and altering and changing the soule For God infâ—seth al grace in communion as we are members of the body mysticall those that have â—ullen spirits a spirit of separation that scorne all meetings they are carryed with the spirit of the devill and of the world they know not what belongs to the things of God It is the meeâ—e spirit that subjects it selfe to the Ordinance of God the Holy Ghost falls usually upon men when they are in holy Communion And in Luke 11. there God will give the Holy Ghost to all that begge him pray for the holy Ghost as the most excellent thing in the world he shal be given to them that begge him as if he should say there is nothing greater then that and God will give him to them that aske him Therefore come to God and in any thing wee have to doe empty our selves and beg the Spirit for the more a man empties him of his owne confidence in regard of holy performance of duties the more wee wil desire to be filled with the fullnesse of the Spirit and this sense of our owne emptines will force prayer Therefore know that of our selves wee can doe nothing holily that may further our reckoning but by the Spirit doe all things therefore in a sense of our owne emptinesse and begge the Spirit As likewise when wee are framed by the Spirit to obedience those that obey the motions of the Spirit the Spirit joynes morâ— and more closely with their soules God gives his Spirit to them that obey him those that obey the first motions of the Spirit they have further degrees What is the reason that men have no more Spirit in the Ordinances The holy Ghost knockes at their hearts and would faine have entrance and they resist it as Stephen saith now the Holy Ghost is willing to enter upon the soule but he is resisted therefore if you will have him more and more let us open our soules that the King of glory may come in the Spirit is willing to enter especially in holy assemblies saith Saint Iohn I was on the Lords day I was in the Spirit that is as if he were drowned in the Spirit on the Lords day when we are about holy exercises we are never more in the Spirit than then let us open our soules to the Spirit and then we shall find the Spirit joyning with our soules the Spirit is more willing to save us and to sanctifie us then wee are to entertaine him Oh that we were willing to entertaine the sweete motions of the Spirit our natures would not be so defiled and we so uncomfortable as we are there are none of us all but wee finde comfortable motions in holy exercises thus wee may get the Spirit of the Lord that doth all that illuminates and sanctifieth and ruleth and rests in us Vse 4 And let us learne I beseech you hence to give the third glorious person the Holy Ghost his due since wee have all by the Spirit let us learne to give the Spirit his due and learne how to make use of the worke of the Spirit there are severall workes of the Spirit you see here what the Spirit doth We all the Spirit unites us together it is a Spirit of union it knits all together by one faith to God all meete in God the Father reconciled and we all are joyned together by love wrought by the Spirit With open face who takes away the vayle wee are all vayled by nature the Spirit takes away the vaile from our eyes and from the truth what is the reason the Gospell is so obscure the Spirit takes not away the vaile it teacheth not by the Ministery or else it takes not away the vaile from the eyes the Spirit takes away the scales from our eyes and the Spirit in the ministery takes away the obscurity of the Scriptures all those that wee call graces the free gifts the ministeriall gifts they are the gifts and the graces of the Spirit and they are for the graces of the Spirit skill in tongues and in the Scriptures and in other learning are given to men that they may take away the vaile from the the Scriptures that they may be lightsome and then when the Spirit is given he takes away the vaile from the soule by his owne worke and then with open face we behold the glory of the Lord What doth open our eyes to see when the vaile is taken off the Spirit wee have no inward light nor sight but by the illumination of the Spirit all light in the things and all sight in us it is by
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
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
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
to finish our course with joy as Saint Paul speakes of himselfe And doth God bring us from glory to glory til he have brought us to perfection of glory then I beâ—eech you let us before hand be thankfull to God as we see in the Epistles of blessed Saint Paul and Peter Blessed be God the Father of our Lord Iesus Christ that hath begotten us to an inheritance immortall undefiled reserved in Heaven saith Saint Peter and so Saint Paul let us beginne the imployment of Heaven before hand for why doth God discover to us that he wil bring us to glory why doth he discover it to our faith that excellent state that we might beginne Heaven on earth as much as might be and how shall we doe that by the imployment of Heaven what is that Holy holy holy Lord God of Hosts There is nothing but magnifying and glorifying of God there shall be no neede of Prayer there are prayses alway and so much as we are in the prayses of God and glorifying of God for his mercy and love in Christ so much wee are in Heaven before our time I beseech you therefore be stirred up in consideration of this that wee are leading on by degrees from glory to glory till wee come to perfection let us even give God the praise of all before hand for it is as sure as if wee had it For one way how things to come are present is by faith Glory to come is present two or three wayes already that may stirre us up to glorifie God before hand The glory to come is present to Christ our head wee in our Husband are in Heaven now he hath taken Heaven for us And in regard of faith that is the evidence of things not seene it is the nature of faith to present things to come as present to faiâ—h glory to come is present present in Christ and we are part of Christ Christ misticall and members and we in our head are in Heaven already and sit there and to faith that makes things present that are to come we are in heaven already And we have the earnest of Heaven the first fruites of the Spirit wee have grace which is glory the beginnings of glory we have the first fruites and earnest Now an earnest is never taken away but is made up by the bargaine with the rest so the earnest of the Spirit of God the first fruites of peace and joy of comfort and liberty to the throne of grace these are the beginnings of Heaven therefore be much in praising God Oh that wee could be so if wee could get into a frame and disposition to blesse God we could never be miserable no not in the greatest afflictions for thankefulnesse hath joy alway when a man is joyfull he can never be miserable for joy inlargeth the soule when is a man most joyfull but in a state of thankfulnesse and what makes us thankfull so much as to consider the wonderfull things that are reserved in another world the glory that God is leading us to by little and little from glory to glory till wee bee perfect Even as by the Spirit of the Lord. As here is taken according to the phrase in the Greeke and there is the like word in the Hebrew it signifieth likenesse and similitude sometimes and sometimes otherwise it is not here meant as if we were like the Spirit of the Lord but this change is wrought even as by the Spirit of the Lord that is it is so excellent and so strong that you may know that it is done by none but the Spirit of God Againe As by the Spirit of the Lord that is so farre as the Spirit of the Lord changeth us it implyeth those two things that is it is done by the power of the Spirit that we may know it is done by the Spirit of the Lord and then as by him and no further for we no further shine then he enlighteneth us as the ayre it is no further light then the Sun shines into it so we have no more glory strength comfort and peace or any thing gracious and glorious then the Spirit of God shines into us Therefore he saith As by the Spirit of the Lord. It is so glorious and excellent and so farre forth as he doth it as by the Spirit of the Lord so he expresseth the meaning of that phrase Now you see here the Doctrine is cleare that all that I have spoken of before comes from the Spirit of the Lord and from no other cause The beholding the transforming the degrees of transforming from glory to glory the taking away of the vayle all is from the Spirit of the Lord To goe over the particulars The Holy Ghost doth open our eyes to behold the glory of the Lord and therefore he is called the Spirit of illumination The Holy Ghost takes away the vaile of ignorance and unbeleife and thereupon hee is called the Spirit of Revelation The Holy Ghost upon revealing the love of God to us in Christ and the love of Christ to us and illuminating our understandings to see these things he breedes love to God againe shewing the love of God to us and thereupon he is called the Spirit of Love now when Gods love is shed into us by the Spirit of illumination and Revelation then we are changed according to the Image of Christ and thereupon the Holy Ghost from the working of a change is called the Spirit of sanctification because he is not onely the holy temple of that blessed Person but he makes us holy and because this change is a glorious change a change from one degree of grace to another till we come to be perfect in Heaven hereupon it is called a Spirit of glory as Saint â—eter saith the spirit of glory resteth on you that is the Spirit of peace of love of comfort of joy c. The Spirit in regard of this blessed attribute working all these he is called the Spirit of glory the Spirit hath diverse names according to the diverse operations hee workes in the Saints and People of God as here the Spirit of Illumination of Revelation of love of sanctification of glory all is by the Spirit whatsoever is wrought in man it is by the Spirit all comes from the Father as the Fountaine and through the Sonne as Mediator but whatsoever is wrought it is by the Holy Ghost in us which is the substantiall vigour in the Trinity all the vigour and operation in the Trinity upon the creature it is by the Holy Ghost the third person As in the creation the Spirit mooved upon the waters and mooving there and brooding on them framed the whole module of the creatures all were framed by the Holy Ghost so the Holy Ghost upon the water of our soules frames the new creature frames all this change from glory to glory all is by the Holy Spirit Therefore it is here in the passive tearme We are
liberty of will but God saw wee were all ill husbands of grace and goodnesse that he would not trust us againe therefore he trusted God-man the second Adam with grace and hee sends his Spirit into us and conveyes grace from glory to glory by degrees and all by the Spirit of the Lord. And in the next place this point of doctrine should mervailously comfort and stay us and direct us Vse 2 It should comfort us when we finde no goodnesse at all nor no strength at all nor no strength at all in our natures doth God expect that wee should have any thing from our selves who expects any thing from a barren wildernesse our hearts are such God knowes it well enough there is no goodnesse in us no more than there is moysture in a stone or a rocke therefore he looks that we should begge the Spirit of him and depend upon him for the Spirit of his Sonne to open our eyes with the Spirit of illumination to reveale his love to us and then to sanctifie us and to worke us more and more to glory and to worke out all corruption by little and little he expects that we should depend upon him for the Spirit in all things we doe Therefore Christians are much to blame they thinke to worke and to hew out of their owne nature the love of God and keepe a doe with their owne hearts as if they had a principle of grace in themselves as of themselves and they may long enough worke that way but that is not the way but acknowledgement that in our selves as of our selves as Saint Paul saith we cannot doe any thing we cannot so much by all the power in the world as thinke a good thought If wee should live a thousand yeares there cannot rise out of our hearts a good desire of our selves all is out of us from the Spirit of the Lord Now thereupon we must not looke for it in our selves but goe to God for his holy Spâ—rit goe to Christ for his Spirit for the Spirit proceeds from them both that hee would enlighten us and sanctifie us as I shewed in particular before we must not therefore presume that we can doe any thing of our selves and so wee must not despaire shall we despaire when once wee beleeve in Christ when we have abundance of grace and Spirit in our head Christ and he can derive his Spirit as hee pleaseth he gives the Spirit by degrees as he pleaseth for he is a voluntary head to dispence it as he will he is not a naturall head who shall despaire when he is in Christ who is compleate and in him wee receive grace for grace grace answerable for grace in him Let none presume that he can doe any thing of himselfe for you see how God suffered holy men to miscarry it was folly in this case in Peter to presume of his owne strength Though all forsooke Christ yet would not he he presumed upon his owne strength God left him to himselfe you see how foulely he fell so it is with us all when wee presume upon the strength of our nature and parts We must not come to this holy place in the strength of our owne wit and parts but come with a desire that the Spirit may joyne with his ordinances and make them efficatious for our change all change is by the Spirit of the Lord nothing workes above his owne sphere It is above the powâ—r of nature to worke any thing supernaturall therefore if we will profit by the Word come not with presumptuous spirits but lift up our hearts to God that his Spirit may cloath the ministery with vigour and power that he may convey holy truthes into our hearts and make them effectuâ—ll for the changing of the inward and of the outward man then we come as we should all is by the Spirit of the Lord blessing all meanes whatsoever without which all meanes are dead therefore we must open as that flower that opens and shuts as the Sunne shines on it so must wee as Christ shines on us and we ebbe and flow as hee flowes upon us we shine or are darke as hee shines on us as the ayre is no longer light than the sunne shines so we are no longer lightsome and open and flow and are carryed to any thing than Christ by his Spirit flowes on us for we doe what we doe but we are patients first to receive that power from the Spirit we heare and doe good workes but the activity and power and strength comes all from the Spirit of God Vse 3 Hence likewise wee may make another use of tryall whether we have the Spirit of Christ or no whether wee have the holy Ghost which is called here the Spirit of the Lord I will not goe out of the text for tryalls if a man have the Spirit of God it openeth the eyes of his soule to see in the glasse of the Word the face of God shining on him in Christ if a man have the Spirit he sees God as a Father by the Spirit of â—illumination AgaineÌ„ if thou hast the Spirit of God thou hast the Spirit of love Gods Spirit manifesteth the hidden love of God that was hid in the breast of God to his soule for the Spirit of God searcheth the breast of God and the secret of God and it searcheth my heart Now he that hath the Spirit of God knowes the love of God in Christ to him it reveales the love of God the heighth and breadth and depth of it to our Spirits as in the text we see the gracious love of God in Christ and then wee love him againe And thereupon where the Spirit is it changeth it is not onely a Spirit of illumination but of sanctification where hee dwels hee sanctifieth the house and makes it a Temple it is efficatious where the Spirit is it will worke it is like the wind where it is it will stirre it will move where it moves not it is not at all where the Spirit alters not the condition from bad to good and from good to better suspect that it is not there at least it will move as the pulses will have a drawing in and a sending out by stirring so there will be some operation of the Spirit that is discernable to a judicious eye alway some stirring where the Spirit of God is The Papists slander us willingly I thinke against many of their consciences that understand any thingâ— Oh say they we will have Christians like sathan to appeare as Angels of light and blackamores in white garments that have their teeth white and nothing else so your Christians put on the garment of Christs righteousnesse let them put on that and then though they be not changed a whit it is no matter who teacheth thus we teach out of this Text that First of all the Spirit of God opens our eyes he takes off the vayle and then wee see the
glory of Gods mercy in Christ pardoning our sinnes for the righteousneffe and obedience of Christ and then that love warmes our hearts so that it changeth our hearts by the Spirit from one degree of grace to another there is a changing power that goes with the love of Christ and with the mercy of God in Christ this 〈◊〉 Doctrine the same Spirit that justifieth us by applying to us the obedience of Christ the same Spirit sanctifyeth us therefore their allegations and objections are to no purpose wee see here the Spirit of the Lord changeth us And so for your common Atheisticall professors that professe themselves Christians they partake of the name but not of the annoynting of Christ true Christians that are annoynted with the Spirit of Christ it will inforce a change Beloved we cannot behold the Sunne but wee must be enlightned we cannot behold the Sunne of righteousnesse but we shall be changed and enlightned The eye of faith though we thinke not of it though it looke upon Christ for justification and forgivenesse of sinnes yet notwithstanding at the same time incensibly there is an alteration of the soule if a man looke up for other ends yet at the same time there is an enlightning by the Sunne so at the same time that wee looke upon the mercy of God in Christ at the same time there is a glory shines upon us and wee are altred and changed though we thinke not of it at the very instant that we apprehend justification and forgivenesse of sinnes in the mercy of God in Christ at the same instant there is a glory put upon the soule we cannot have commerse with the God of glory but we shall be glorious Therefore there is no man that hath any thing to doe with God that hath not some glory put into his soule whatsoever he is Therefore let no man thinke hee hath any thing to doe in Religion till he finde the worke of the Spirit altering and changing him He hath the title of Holy Spirit from the blessed worke of sanctâ—â—ying anâ— changing he 〈…〉 And when hehath changed us he governes and guides us from glory to glory where the Holy Ghost is therfore he promotes the worke of grace begunne he doth not onely move us but promove he promotes the worke begunne therefore those that have the Spirit of God they rest in no degree of grace but grow from grace to grace from knowledge to knowledge from faith to faith till they come to that measure of perfection that God hath appointed them in Christ those therefore that set up their staffe and will goe no further that thinke all is well they have not the Spirit of God for the Spirit stirres up to grow from one degree of grace to another to adde grace to grace and to enter further and further into the Kingdome of grace and to come nearer to glory still For this end the holy Spirit dwels in us and guides us as it is Rom. 8. he is a Tutor to us where the holy Ghost is in any body it is as a counseller Guide mee by thy counsell till thou bring me to glory It is a Tutor as Noblemens children they have their Tutors so Gods children are nobly borne they have their Tutor and Counsellor as well as Angels to attend them they have the Spirit of God to tell them this doe and that doe and here you have done ill they have a voyce behind them to teach them in particular wherein they have done amisse they that have the Spirit finde such a sweete operation of the Spirit the Spirit is a teacher and a counsellour to them they that are acquainted wiâ—h the government of Gods Spirit they find i checking them presently when they doe ill 〈◊〉 grieves them when they grieve the Spirit so it teachâ—th them in particular â—usinesses doe this doe not that Thus wee may know if we have the Spirit if it guide and governe us from glory to glory till wee come to perâ—ection where the Spirit is all in all in heaven Another evidence is this the Spirit where it is it rests and abides because it doth not onely change us at the first but it leads us from glory to glory as Saint Augustine saith wicked men have the Spirit of God knocking and he would saine enter as the wickedest man when he heares holy truthes discovered the Spirit of God knockes at his heart and he findes sweete motions in his poysonfull rebellious nature but this is but the spirit knocking that would have entrance but Gods children have the spirit entering and dwelling and resting there The spirit of God resteth on Christ and it rests on Christs members how can it change them and having done so guide and governe them from glory to glory but hee must rest there hee must take up his lodging and residence a Christian is not an ordinary house but a Temple he is not an ordinary man but a King he is not an ordinary stone but a Pearle he is not an ordinary tree but a Cedar hee is an excellent person and therefore the Spirit of God delights to dwell in him As the excellency of the body is from the soule so the excellency of the soule is from the spirit dwelling in him However in particular operations the spirit suspends his acts of comforâ—ing and guiding to humble them for their presumption alway the Holy Ghost is in the heart though he be hid in a corner of the heart I will send you the Comforter and hee shall abide with you for ever saith Christ thus we see how we may try ourselves whether we have the Spirit of the Lord oâ— no If wee have not the Spirit we are none of his wee are none of Christs Rom. 8. 13. And then whose are we if wee bee none of Christs Doe but thinke of that therefore if wee would not be men not having the Spirit that is men dead lead with a worse spirit then our own let us labor to know whether we have the Spirit of Christ or no Let us see what change there is to the likenesse of Christ for the Spirit as it comes from the Lord so it makes us like the Lord and wee are changed by reasons from the Lord by reasons and considerations from Christ and from the love of God in Christ because the spirit takes from Christ whatsoever he hath Hee shall take of mine c. that is the comfort hee comforts the soule with hee fetches them from his death and blood-shed and the love of God in him that he takes of Christ so there is a change wrought is us by reasons fetched from the love of God in Christ those conforming reasons God hath given his Sonne and Christ hath given himselfe and wee feele the love of God by the Spirit if the Spirit worke any grace or comfort by considerations fetched from Christ this is the true Spirit the change and alteration that it workes in
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
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
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
not away nay it strengthneth the liberty of the soule it is an idle objection and a great stay of many that are willing to be deceived oh if grace confine a man determine him as the word is sway him one way perpetually that hee holds on to the end and leaves him not at liberty to his will this confining and swaying one way it is an abridging him of his liberty c. No for it comes not from weakenesse of understanding but from strength of understanding and it is perfect liberty to doe well therefore on the contrary it is so farre from abridgeing the liberty of the soule that it cannot doe ill or that it cannot but persevere to doe good that â—t is the strength of liberty For I would know whether the first Adams liberty were greater or the liberty in heaven the second Adams liberty our liberty in grace or that in glory the liberty of the first man was that he might not sinne if hee would the liberty of Christ was that he could not sinne at all which thinke you was the chiefe he that could not or hee that might sinne if hee would was there not a more gracious and blessed liberty in Christ than in Adam when he might not sinne if he would Is this a worse liberty then when a man cannot sinne so when the Spirit of God beares that sway over the soule and takes away that potentiallity and possibility to sinne that a man cannot sinne because hee will not his will is so carried by the strength of judgement this is the greatest good I will not moove out of this circle if I goe out of this I shall be unhappy and this is the greatest liberty of all What doe we pray in the Lords prayer but for this liberty Thy will bee done that is take me out of my owne will more and more conforme my will to thine in all things the more I doe so the more liberty I have the strength of that petition is that we may have perfect liberty in serving God The greatest and sweetest liberty is when wee have no liberty to sinne at all when we cannot sinne it is greater chastity not to have power to resist to be impregnable in continence and sobriety when there is such a measure of these graces as they are not to bee overcome it is greater strength than when they may be prevailed over so men mistake to thinke this the greatest liberty to have power to good or evill that is the imperfection of the creature man was at the first created free to either good or evill of himselfe that he might fall of himselfe this was not strength but a thing that followed the creature that came out of nothing and that was subject to fall to his owne principles againe but to have the soule stablished that it shall not have freedome to ill it is so stablished in good it hath the understanding so englightned and the will so conâ—irmed and strengthned that it is without danger of temptation that is properly glorious liberty and that is the better endowment of both so that we see it cleerely that grace takes not away liberty but establisheth it Now besides this inward spirituall liberty that we have by the Spirit there is an outward preserving liberty that must bee a little touched and that is two fold A liberty of preaching the Gospell and a liberty of discipline as well call it of government that is in the Church of God and should be at least in all places because wee are men and must have such helpes Now these are liberties that the Spirit bestowes upon the Church wheresoever there is an inward spirituall liberty men are brought into the Church by the liberty of the Gospell and preserved by government there must be a subjection to Pastors there must be teaching and some discipline or else all will be in a confusion Now this inward liberty is wrought by the liberty of the Gospell Quest. What is the liberty of the Gospell Ans. When there is a blessed liberty in the Church to have true liberty opened the Charter of our liberty Quest. What is the Charter of our liberty Answ. The Word of God when the Charter and Patent of our liberty is layd open in laying it open we come to have interest in those liberties therefore the liberty of the Temple the liberty of the Church of the Word and Sacraments and some order in the Church with it it brings in spirituall liberty and preserves it it is as it were the bonds and sinewes of the Church Now where the Spirit of God is with the Gospell there is this liberty of the Gospell there are the doores of the Temple and Sanctuary set open as blessed be God this kingdome hath had with the Spirituall liberty there is an outward liberty of the Tabernacle of God and the house of God that wee can all meete to heare the Word of God and to receive the Sacraments that we can all meete to call upon God in Spirit and in truth and these outward liberties beloved are blessed liberties for where God gives these outward liberties hee intends to bestow and to convey Spirituall liberty how shall we come to Spirituall liberty without unfolding the Charter the Word of God therefore Christ hath established a ministery Apostles and Doctors and Pastors to edifie the Church to the end of the world and therefore wee see where there is no outward liberty of unfolding the Word where there is no outword liberty of the ministery there wants this inward liberty for God by the preaching of the Gospell sets us at liberty Againe when Christ preached the Gospell first it was the yeere of Iubile Now in the yeare of Iubile all servants were set at liberty and those that had not sold their inheritances might recover them againe if they would this Iubile was a type of the Spirituall liberty that the Gospel sets us at those that have served sinne and Sathan before if they will regard the gracious promises of the Gospell they may of slaves of sinne and Sathan become the free men of Iesus Christ. But in those times some would be servants still and would not be set at liberty their eares were boared for perpetuall slaves and it is pitty but their eares should be boared for everlasting slaves that now in the glorious Iubile of the Gospell resolve still to be slaves When a Proclamation of liberty was made to come out of Babylon all that would many would sticke there still so many are in love with Egypt and Babylon and slavery it is pitty but they should bee slaves but those that have more noble spirits as they desire liberty so they should desire spirituall liberty especially and here you see how to come by it Where the Spirit of the Lord is there is liberty and where the ordinance of God is that is the ministery of the Spirit there is the Spirit
where these outward liberties are it is a signe that God hath an intendment to set men at Spirituall liberty Those therefore that are enemies of the dispensation of the Gospell in the ministery they are enemies to spiritâ—all liberty and it is an argument that a man is in bondage to Sathan when hee is an enemy any way of the unfolding of the Word of God for it is an argument that he is licentious that he will not be called to Spirituall liberty but live according to the flesh when he will not heare of the liberty of the Spirit as you have some kinde of men that account it a bondage Let us breake their bonds and cast away their coards why should we be tyed with the Word and with these holy things it is better that wee have no preaching no order at all but live every man as he would though they speake not so in words yet their lives and prophane carrige shew that they regard not outward liberties and that argueth that they are in spirituall bondage and that they have no interest in spirituall liberty because they are enemies of that whereby spirituall liberty is preserved Therefore the Gospell is set out by that phrase The Kingdome of God not onely the Kingdome of God set up in our hearts the Kingdome of the Spirit but likewise where the Gospell is preached there is the Kingdome of God why because with the dispensation of divine truth Christ comes to rule in the heart by the outward kingdome comes the spirituall kingdome they come under one name Therefore those that would have the spirituall kingdome of God by grace and peace to rule in their hearts till they reigne for ever in heaven they must come by this doore by the ministery by the outward ordinance the ordinance brings them to grace and grace to glory and it is a good and a sweete signe of a man spiritually set at liberty brought out of the kingdome of Sathan and freed from the guilt of sinne and from the dominion of sinne which is broken in Sanctification when we can meekely and cheerefully submit to the ordinance of God with a desire to have his spirituall thraldome discovered and to have spirituall duties unfolded and the riches of Christ layd open when hee heares these things with a tast and relish and a love it is a signe God loves his soule and that he hath interest in spirituall liberty because he can improve the Charter of his soule so well Where the Spirit of the Lord is there is liberty And besides this liberty in this world there is a liberty of glory called the liberty of the Sonnes of God The liberty of our bodies from corruption the glorious liberty in heaven when we shall be perfectly free for alas in this world we are free to fight not free from fight and we are free not from misery but free from thraldome to misery but then we shall be free from the encounter and incombrance all teares shall be wiped from our eyes wee shall be free from all hurt of body in sickenesse and the like and free from all the remainders of sinne in our soules that is perfect liberty perfect redemption and perfect adoption both of body and soule And that we have by the spirit too for where the Spirit of God is there is that to in this world in the beginnings of it for beloved what is peace of conscience and joy in the holy Ghost is it not the beginnings of heaven is it not a Grape of the heavenly Canaan is not the Spirit that wee have here an earnest of that inheritance an earnest penny and an earnest is a peece of the bargaine it is never taken away but is made up with the bargaine therefore when by the Spirit we have the beginnings of grace and comfort we have the beginnings of that glorious liberty and it assures us of that glorious liberty as sure as we have the earnest for God never repents of his bargaine that he makes with his children grace in some sort is glory as we see in the next verse because grace is the beginning of glory it frees the soule from terrour and subjection to sinne from the thraldome of sinne so the life of glory is begunne in grace we have the life of glory begunne by the Spirit this glorious life Vse 1 If we have all these blessed liberties in this world and in that to come by the Spirit then we should labour to have the Spirit of Christ or else we have no liberty at all and labour every day more and more to get this spirituall liberty in our consciences to have our consciences assured by the Spirit that our sinnes are forgiven and to feele in our consciences a power to bring under sinne that hath tyrannized over us before let us every day more and more labour to finde this spirituall liberty and prize dayly more the ordinances of God sanctified to set us at liberty attend upon spirituall meanes that God hath sanctified wherin he will convey the Spirit there were certaine times wherein the Angell came to stirre the waters of the poole so the Spirit of God stirres the waters of the Word and Ordinances and makes them effectuall attend upon the ordinances of God the Communion of Saints c. and the Spirit of God will slide into our soules in the use of holy meanes there is no man but hee findes experience of it he findes himselfe raysed above himselfe in the use of holy meanes The more we know the Gospell the more we have of the Spirit and the more Spirit we have the more liberty we enjoy If we prize and value outward liberty as indeede we doe and wee are naturally moved to doe it how should wee prize the Charter of our spirituall liberty the Word of God and the promises of Salvation whereby wee come to know all our liberty where we have all the promises opened to us the promise of forgivenesse of sinnes of necessary grace the promise of comfort in all conditions whatsoever therefore let us every day labour to grow farther and farther both in the knowledge and in the taste and feeling of this Spirituall liberty Vse 2 Oh beloved what a blessed condition it is to have this spirituall liberty doe but see the blessed use and comfort of it in all conditions for if a man hath the Spirit of God to set him at Spirituall liberty in all temptations either to sinne he hath the Spirit of God to free him from temptation or if temptation catch hold on him for sinne he hath the Spirit of God to flye too the blood of Christ to shew that if he confesse his sinnes and lay hold on Christ he hath pardon of sinne and the blood of Christ speakes better things than the blood of Abel it speakes mercy and peace if hee by faith sprinkle it upon his soule if he know the liberty of justification
its owne likenesse but now the Gospell which is the ministry of the Spirit it hath a transforming changing power into the likenesse of Christ whom it preacheth we are changed From glory to glory it is a graduall change not all at once but from glory to glory from one degree of grace to another for grace is here called glory we are changed from the state of grace till he come to heaven the state of glory And then the cause of all It is by the Spirit of the Lord The Spirit runnes through all it is by the Spirit of the Lord that we behold it is the Spirit of the Lord that takes away the vayle it is by the Spirit that we are changed from glory to glory Thus you see how many wayes the administration of the covenant of grace now is more excellent than the administration of the Covenant of grace was then In a word iâ— hath foure excellencies especially as First liberty and freedome from the bondage of ceremonies and of the law in a great part they had little Gospell and a great deale of Law mingled with it we have much Gospell and little Law wee have more freedome and liberty And thereupon we have more clearenesse wee see Christ more clearely with open face wee behold the glory of the Lord. And thirdly there is more intentiâ—n of grace the spirit workes more strongly now even to a change the ministery of the Gospell hath the Spirit with it whereby wee are changed from the hearâ—roote inwardly and thorowly And lâ—stly in the extension it is more large Wee all Gentiles as well as Iewes Behold c. Hence let us seriously and fruitfully consider in what excellent times the Lord hath cast us that we may answer it with thankfullnesse and obedience God hath reserved us to these glorious times better then ever our forefathers saw There are three mâ—ine parts of the Text our communion and fellowship with God in Christ wee all now in a glasse Behold the glory of the Lord. And then our conformity thereupon by beholding we are changed into the same Image The third is the cause of both the cause why wee bâ—hold the glory of God and why by beholding we are changed from glory to glory it is the Spirit of God This Text hath many theames of glory all is glorious in it there is the glorious mercy of God in Christ who is the Lord of glory the Gospel in which wee see the grace of God and of Christ The glorious Gospell the change by which wee are changed a glorious change from glory to glory and by a glorious power by the Spirit of 〈◊〉 Lord all here is glorious Therefore blessed be God and blessed be Christ and blessed be the Spirit and blessed be the Gospell and wee blessed that live in these blessed and glorious times but to come to the words But we all as in a glasse c. The happinesse of man consists especially in two things In Communion with In Conformity to God The meanes how to attaine them both are laid downe in this Verse I shall speake of them in order First of our communion with the chiefe good And then of the conformity wrâ—ught upon that communion And in the Communion first of Gods discovering of himselfe by his Spirit And then of our apprehension of him by beholding We all with open face behold the glory of the Lord c. In the glasse of the Gospell we see Christ and in Christ the glory of God shining especially of his mercy The point then here is that The grace and free mercy of God is his glory Now in our falne estate the glory of God is especially his mercy shining in Iesus Christ. What is glory Glory implyeth these things First excellency nothing is glorious but that that is excellent Secondly evidence and manifestation for nothing is glorious though it be excellent if it appeare not so therefore Light is said to bee glorious because the rayes of it appeare and runne into the eyes of all as it were and therefore we call things that are glorious by the name of Light illustrissimus and Clarissimus tearmes taken from light because where glory is there must be manifestation thus light it is a creature of God that manifests it selfe and other things Thirdly victoriousnesse in glory there is such a degree of excellency as is victorious and convincing that it is so indeed conquering the contrary that opposeth it Light causeth darkenesse to vanish presently when the Sunne which is a glorious creature appeares where are the Starres And where are meaner men in the appearance of a glorious Prince they are hid the meaner things are shaddowed by glory Againe usually glory hath with it the suffrage and approbation of others or else it hath not its right end that is why doth God create such glory in nature as Light and such like but that men may behold the Light and why are Kings and great men glorious at certaine times but that there bee beholders if there were no beholders there would bee no glory Now to apply this to the point in hand The glory of the Lord That is his attributes especially that of grace mercy and love in Christ that especially is his excellency And there is an evidence and manifestation of it it appeares to us in Christ The grace of God hath appeared Christ is called grace hee is the grace of God invested and cloathed with mans nature when Christ appeared the grace and mercy and love of God appeared Then againe it is victorious shining to victory over all that is contrary For alasse beloved what would become of us if there were not grace above sinne and mercy above misery and power in Christ Iesus above all the power in Sathan and death And then they have a testimony of all that belong to God for they have their eyes opened to behold this glory and by beholding are transformed from glory to glory as we shall see after So that whatsoever may be said of glory may bee said of this glory whence all other glory indeed is derived The glory of the Lord. By the glory of the Lord then is meant especially the glory of his mercy and love in Iesus Christ. The severall attributes of God shine upon severall occasions they have as it were severall theaters whereon to discover their glory In Creation there was power most of all in governing the world wise providence In hell justice in punishing sinners But now to man in a lapsed estate what attribute shines most and is most glorious Oh it is mercy and free grace If grace and mercy were hid our state being as it is since the fall what were all other attributes but matter of terrour to thinke of the wisedome and power and justice of God would adde aggravations hee is the more wise and powerfull to take revenge on us
mercy and grace for his Philanthropia his love of man shall not we therefore even be in flamed with a desire of gratifying him who hath jâ—yned his glory with our salvation that accounts himselfe glorious in his mercy above all other attributes shall the Angels that have not that benefit by Christ as wee have shall they in our behalfe out of love to us and zeale to Gods glory sing from heaven Glory to God on high and shall wee be so dead and frozen hearted that reape the crope as not to acknowledge this glory of God breaking out in the Gospell the glory of his mercy and rich grace the Apostle is so full when he falls upon this Theame that hee cannot speake without words of amplification and enlargement one while he calls it rich grace another while hee stands in admiration Oh the depth of the Love of God What deserves admiration but glorious things the best testimony that can be given of glorious things is when wee admire them now if wee would admire is there any thing so admirable that wee can say oh the height and depth as we may of the love of God in Christ there are all the dimensions of unparalleld glory height and breadth and depth therefore I beseech you let us often even stand in admiration of the love of God to us in Christ So God loved the world the Scripture leads to this admiration by phrases that cannot have a podesis a redition backe againe So how we cannot tell how so as is beyond all expression the Scripture it selfe is at a stand for words Oh base nature that wee are dazled with any thing but that that wee should most admire How few of us spend our thoughts this way to consider Gods wonderfull and admirable mercy and grace in Christ when yet there is no object in the world so sweete and comfortable as this is that the very Angels pry into they desire to pry into the mystery of our Salvation by Christ they are students therein the Cherubins they were set upon the mercy seate having a counterview one upon another implying a kinde of admiration they pry into the secrets of Gods love in governing his people and bringing them to Heaven shall they doe it and shal not we study and admire these things that God may have the glory God made all for his glory beloved and the wicked for the day of wrath as Solomon saith and hath he not new made all for his glory is not the new creature more for his glory then the old creature therefore if we will make it good that wee are new creatures let us seeke to glorifie God every way not in word alone but in heart admiring him and in life conversing with him And that we may glorifie God in deed let us glory in Gods love for wee must glory in this glory nature beloved is glorious of it selfe and vaine-glorious but would you glory without vanity go out of your selves and see what you are in Christ in the grace and mercy and free love of God culling us out from the rest of mankinde and there you may glory safely over sin and death and hell for being justified freely from our sinnes you can thinke of death of the damnation of others of hell without feare God forbid saith Saint Paul that I should glory in any thing but in the crosse of Christ that is in the mercy of God appointing such a meanes for satisfaction Let not the wise man glory in his wisedome nor the strong man glory in his strength c. There is danger in such glorying it is subject to a curse but if a man will glory let him glory in the Lord. Vse 2 Againe if God account his mercy and love in Christ especially his glory shall wee thinke that God will admit of any partner with Christ in the matter of salvation If as the Psalmist saith He made us and not wee our selves shall wee thinke that wee have a hand in making our selves againe Will God suffer his glory to be touched upon by intercessions of Saints merits and satisfactions and free will grace is not glorious if we adde the least thing of our owne to it cannot wee make a haire of our head or the grasse that we trample upon but there must be a glory and power of God in it and can wee bring our selves to Heaven therefore away with that Hayle Mary full of grace Hayle Mary freely beloved is the right interpretation and they that attribute matter of power and grace and favour to her as in that Oh beseech thy Sonne c. they take away that wherein God and Christ will bee glorified and attribute it to his Mother and other creaturâ—s I doe but touch this to bring us into loathing and abomination of that Religion that sets somewhat of the creature against that wherein God will bee glorifyed above all Againe let us stay our selves when wee walke in darkenesse with the consideration of the gloriousnesse of Gods mercy in Iesus Christ here called The glory of the Lord. It is no lesse mercy then glorious mercy that will satisfie us when wee are in distresse of conscience and if this will not what will let Sathan aggravate our sinnes as much as may be and joyne with conscience in this businesse yâ— set this glorious mercy against all our sinnes make the most of them they are the sinnes of a finite creature but here is infinite mercy triumphing and rejoycing over justice having gotten the victory over it Oh beloved when the time of temptation comes and the houre of death and conflict with conscience and a confluence and concurrence of all that may discourage Sathan will bestirre himselfe and he is a cunning Rethoritian to set all the colours upon sinne especially in the time of despaire bee as cunning to set all colours upon mercy glorious mercy If God were glorious in all other attributes and not it mercy what would become of us The glory of other attributes without mercy tends to despaire glorious in wisedome to find us out glorious in justice to deale with us in rigour these affright but that that sweetneth all other attributes is his mercy What a comfort is this to sinfull man that in casting himself upon Christ and upon Gods mercy in Christ hee yeelds glory to God that God hath joyned his glory with our speciall good that here is a sweete concurrence betweene the Summus finis and the Summum Bonum of man The last end of man of all is the glory of God for that is as it were the point of the circle from which all came for he made all for his glory and in which all ends so is the chiefe good therefore by the way it is a vaine conceite for some to thinke Oh wee must not looke to our owne Salvation so much this is selfe-love It is true to severe the consideration of the glory of Gods mercy and goodnesse
what apprehensions we shall have of God there but sure it is more excellent than that that is here therefore this implyes imperfection We consist of body and soule in this world and our soules are much confined and tyed to our sences imagination propounds to the soule greater things than the sences so God helpes the soule by outward things that worke upon the sences sence upon the imagination and so things passe into the soule God frames his manner of dealing sutable to the nature he hath created us in therefore he useth the Word and Sacraments and such things whereby hee makes impressions upon the very soule it selfe And this indeed by the way makes Spirituall things so difficult as they are oft times because wee are too much inthralled to imagination and sence and cannot abstract and raise our minds from outward sensible things to spirituall things therefore you have some all the dayes of their life spend their time in the barke of the Scriptures and they are better than some others that are all for notion and out side such things as frame to the imagination and never come to know the Spirit of the Scriptures but rest in outward things in languages and tongues and such like whereas these things leade further or else they come not to their perfection the Scripture is but a glasse to see some other excellencies in it We see as in a glasse Now the use of a glasse among us especially is two fold It is either to helpe weakenesse of sight against the excellencie of the object when there is a weake sight and an over excellent object then a glasse is used or some polite and cleare body as we cannot see the sunne in it selfe the eye is weake and the sunne is glorious these two meeting therefore together we helpe it by seeing the Sunne in water as in an eclipse if a man would judge of an eclipse he must not looke on the sunne but see it in water and there behold and discerne these things so to see the glory of God in himselfe it is too glorious an object our eyes are too weake how doth God helpe it he helpes it by a glasse by God manifest in the flesh and by the Word and Sacraments whereby we come to have Communion with Christ to apply this more particularly Now that we are to receive the Sacrament conceive the Sacraments are glasses wherein wee see the glory of the love and mercy of God in Christ for take the bread alone as it doth not represent and figure better things and what is it and take the wine alone as it doth not represent better things and what is the wine but an ordinary poore creature Oh but take them as they are galsses as things that convey to the soule and represent things more excellent than themselves so they are glorious ordinances take a glasse as a glasse it is a poore thing but take the glasse as it represents a more excellent thing than it selfe so they are of excellent use so bread and wine must not be taken as naked elements but as they represent and convey a more excellent thing than themselves that is Christ and all his benefits the love and mercy and grace of God in Christ and so they are excellent glasses therefore I beseech you now when you are to receive the Sacrament let your mindes be more occupied than your sences when you take the bread thinke of the body of Christ broken and when you thinke of uniting the bread into one substance thinke of Christ and you made one when the wine is powred out thinke of the blood of Christ powred out for sinne when you thinke of the refreshing by the wine thinke of the refreshing of your spirits and soules by the love of God in Christ and of the love of Christ that did not spare his blood for your soules good how doth Christ crucified and shedding his blood refresh the guilty soule as wine refresheth the weake Spirits thus consider them as glasses where better things are presented and let your mindes bee occupied as well as your sences and then you shall be fit receivers as in a glasse We behold c. God when he made the World this glorious frame of the creatures and all their excellencies he created light to discover it selfe and all other excellencies for light is a glorious creature it discovers it selfe it goes with a majesty and discovers all other things good and bad whatsoever and together with light God created sight in man and other sences to apprehend the excellencie of the creation what were all this goodly frame of creatures the sunne and moone and starres and glory of the earth if there were not light to discover and sight to apprehend it by Is it so in this outward creation of the old heavens and old earth that must be consumed with fire and is it not much more in the new creation there is excellent glory mervailous glory wondrous grace and Christ c. must there be light and must there not be an eye to discover this surely there must therefore it is sayd here We behold God puts a Spirituall eye by his Spirit into all true beleevers whereby they behold this excellent glory this glorious grace that God may have the glory and wee the comfort those are the two maine ends God intends his owne glory and our Salvation there must be a beholding how should he have glory and wee comfort unlesse all were conveyed by spirituall sight Well then the Spirit creates and workes in us Spirituall sences with Spirituall life there are Spirituall sences sight and taste and feeling sight is here put for all We behold There are many degrees of sight it is good to know them therefore I will name some of them We see God in his creatures for The heavens declare the glory of God they are a booke in folio there God is layd open in his creatures that is a goodly sight but what is this to the knowledge of him in his will to us what he meanes to us the creatures discover not what he meanes to us Besides therefore the sight of God in the creatures there is a sight of God in his will in his Word and promises there we see what he is his grace is revealed in Christ and what his good will to us is and his will from us what he will doe to us and what he will have from us againe there wee see him as a spouse sees her husband in a loving letter which concernes her selfe we see him as the heire sees a deed made to him with an inheritance he sees with application it is not a bare sight but a sight with seeling and discovery of a favour so the sight in the Word and Sacraments it is a higher sight there was a sight of Christ when he was in the flesh when hee was covered with the vaile of our flesh upon
Againe in the fourth place the reasons inducing are all from Christ for we are not only changed by power but by reason there is the greatest reasons in the world to be a christian and to come out of the state of nature when our understanding is enlightned to see the horrible state of nature with the angry face of God with it and then to have our eyes opened at the same time to see the glorious and gracious face of God in Iesus Christ here is the greatest wisedome in the world to come out of that cursed state to a better now the reasons of this change are fetched from Christ that by knowing Christ we know by reflection the cursed state out of him and to see the glorious benefits by Christs redemption glorification these set before the eye of the soule and then the heart wrought upon by these reasons if Christ gave himselfe for me shall not I give my selfe to Christ Paul hath his heavenly Logicke Christ dyed for us that we might live to him so we have the merit of the Spirit from Christ the derivation of the Spirit from Christ as a head and the patterne of grace from Christ and the inducing reasons all from Christ in this changing to his Image Againe in that Christ is the Image to which wee are changed let us learne if we would see any thing excellent and comfortable in our selves see it in Christ first there is nothing comfortable in man but it is in Christ first as the first Image the first receiver of all Christ Iesus himselfe if wee would see the love of God see the love of God in Christ our head first in him that is Gods beloved if we would see the gifts that God hath blessed us with spirituall blessings but it is in Christ we have it from our head first if we would see Gods favour This is my beloved Sonne in whom I am well pleased I am well pleased in him and in all his that are one misticall body with him if we would see comfortably our ill done away our sinnes removed see it in Christ abased in Christ crucified and made a curse see them all wiped away in the crosse of Christ If we would see glory upon the removall of our sinnes see it in Christ first he is first risen and therefore wee shall rise he is ascended and sits in heavenly places therefore we ascend and sit in heavenly places with him all that we have or looke to have comfortable in us see it in the first patterne and platforme in Christ the reason is cleare in Rom. 8. We are elected and predestinate to be conformed to the Image of his Sonne we are predestinate to bee conformed to Christ in all things to be loved as hee is to bee gracious as he is to rise to be glorious to be freed and justified afterward from all our sins as he our surety was wee are ordained to be conformable to him every way In a word the flesh of Christ it was holy it was a suffering flesh and then a glorious flesh now it is glorious so our nature must be like this Image it must be sanctified flesh by the same Spirit that sanctified the masse that hee was made of in the wombe it must be suffering flesh in conformity to him for the flesh that he tooke was suffering flesh and he had a Kingdome of patience before he had a Kingdome of glory so we must goe through a Kingdome of patience to the Kingdome of glory then upon conformity in holinesse with Christ comes our conformity in glory when wee are content to be conformed to Christ in our suffering flesh then wee shall be conformed to Christ in our glorious flesh for our flesh must be used as his was it must be holy and patient and suffering and then it shall be glorious so in all things we must looke to Christ first hee must have the preheminence Beloved of all contemplations under heaven there is no contemplation so sweete and powerfull as to see God in Christ and to see Christ first abased for us and our selves abased in Christ and crucified in Christ and acquitted in Christ and then rayse our thoughts a little higher see our selves made by little and little glorious in Christ see our selves in him rising and ascending and sitting at the right hand of God in heavenly places see our selves by a Spirit of faith in heaven already with Christ what a glorious sight and contemplation is this If wee first looke upon our selves what we are we are as branches cut off from the tree as a river cut off from the spring that dyes presently what is in us but we have it by derivation from Christ who is the first the spring of all grace the summe of all the beames that shine upon us we are as branches cut off therefore now to see Christ and our selves in Christ this transformes us to bee like his Image it is the sweetest contemplation that can be We see this change is wrought by beholding the beholding the glory of God in the Gospell it is a powerfull beholding for saith he we are changed by beholding to the Image of Christ sight workes upon the imaginations in bruite creatures as Labans sheepe when they saw the party coloured roddes it wrought upon their imaginations and they had lambes sutable will sight worke upon imagination and imagination worke a reall change in nature and shall not the glorious sight of Gods mercy and love in Christ worke a change in our soule is not the eye of faith more strong to alter and change than imagination naturall certainely the eye of faith apprehending Gods love and mercy in Christ it hath a power to change the Gospell it selfe together with the Spirit hath a power to change wee partake by it of the divine nature This glasse of the Gospell hath an excellencie and an eminencie above all other glasses it is a glasse that changeth us when wee see our selves and our corruptions in the glasse of the law there we see our selves dead the law findes us dead and leaves us dead it cannot give us any life but when we looke into the Gospell and see the glory of God the mercy of God the gracious promises of the Gospell wee are changed into the likenesse of Christ whom wee see in the Gospell it is an excellent glasse therefore that hath a transforming power to make beautifull such a glasse would be much prized in this proud world such a glasse is the Gospell Therefore let us bâ—â— in love with this glasse above all other glasses whatsoever nothing can change us but the Gospel the Gospell hath a changing power as you have it Isay 11. there the Lyon shall feede with the Lambe c. For the whole earth shall be full of the knowledge of the Lord the knowledge of Christ lesus is a changing knowledge that changeth a man even from an untractable fierce creature
to be tractable sweete and familiar so that the knowledge of God in Iesus Christ you see it is a transforming knowledge and changeth us into the Image of Christ to the likenesse of Christ. Especially upon this ground that when wee looke upon Christ and God in Christ we see our selves there in the love of Christ and in the love of God and thereupon wee are moved to be changed to Christ not by seeing Christ alone or by seeing God in Christ alone but by seeing Gods love in Christ to us and Christs love to us for the Spirit of faith which is given together with the Gospell it sees Christ giving himselfe for me and sees God the Fathers love in me in Christ and giving me to Christ when the Spirit of faith with this appropriation seeth God mine in Christ and seeth Christ mine and sees my selfe in the love of God and in the love of Christ hereupon the soule is stirred up from a holy desire to bee like Christ Iesus that loved me so much and to be conformable to God all I can For if the person be great and glorious and our friend too there is a naturall desire to be like such to imitate them and expresse them all we can Now when wee see our selves in the love of God and Christ out of the nature of the thing it selfe it will stirre us up to be like so sweete and gracious and loving a Saviour There are three sights that hath a wondrous efficasie and they goe together God sees us in Christ and therefore loves us as we are in Christ. Christ sees us in the love of his father and therefore loves us as hee sees us in his fathers love Wee see our selves in Christ and see the love of God to us in Christ these three sights are the foundation of all comfort God gives us to Christ and sees us as given to him in his election Christ sees us as given of the Father as you have it Iohn 17. And loves us as wee are loved of the Father and then sees us as his owne members and wee by a Spirit of Faith see Christ and see our selves in Christ and given to Christ by the Father hereupon comes a desire of imitation and expression of Iesus Christ when we see our selves in Christ God lookes upon us in Christ and we looke upon our selves in Christ and when we looke upon the mercy of God in Christ it kindleth love and love kindleth love as fire kindleth fire Fire hath that quality that it turnes all to it selfe Now the meditation of the glorious love of God in Christ it workes love and love is an affection of changing love transformes as fire doth the love of God warmes us and wee are fit for all impressions as things that are warme Iron is a dull and heavy thing yet when it is warmed it is bright and plyable and hath as much as may be of the nature of fire imprinted upon it so our dead and dull and unflexible and unyeelding soules become mallyable and flexible by the love of Christ shining upon them his love transformes them and kindles them so here is the way how the glory of Gods love in Christ transformes us because the discovery of the bowels of mercy in God towards us kindles love to him and that being kindled it workes likenesse for love to greatnesse transformes us it workes a desire to be like those that are great where there is dependance there is a desire to be like even among men much more considering that God so loves our nature in Christ and that our nature is so full of grace in Christ as it is the love of God in Christ that hath done so much for us it breedes a desire to be like Christ in our disposition all wee can By looking to the glory of God in Christ wee see Christ as our husband and that breedes a disposition in us to have the affections of a Spouse wee see Christ as our head and that breedes a disposition in us to be members like him Quest. How shall wee know then that wee see God in Christ and the glory of God in the Gospell comfortably Answ. Hath this sight a transforming power in thee to the Image of Christ to make thee like him if it have not a transforming power it is a barren empty contemplation that hath no efficacy or comfort at all so farre as the sight of Gods love in Christ breedes conformity to Christ so farre it is graciour and comfortable see therefore whether thou art transformed to the Image of Christ if there be not a change there is no beholding of Christ to speake off no man ever sees the mercy of God in Christ by the eye of faith but he is changed For beloved as there must be a change so it is in this order from beholding the mercy of God in Christ for can you imagine that any soule can see it selfe in the glasse of Gods love in Iesus Christ that it should see in the Gospell Christ and in him God reconciled unto him in particular but that soule out of the apprehension of Gods love in Christ will love God againe and be altered and changed It is impossible such a sight therefore whereby we see our selves in this glasse as when we looke in a glasse and see our owne Image we see our owne selves in Christ and the love of God such a sight altereth and changeth alway it works love and love is the worker of imitaiton for what doth make one labour to expresse another in their disposition carriage and conversation Oh it is love as children imitate their Parents love is full of invention and of this kinde of invention that it studdies to please the person loved as much as it can every way hereupon we come to be desirous to be like Christ because we see the glory of Gods mercy shining in Christ. The adversaries of the grace of God they fall foule upon us because we preach justification by the free mercy and love of God in Christ Oh say they this is to dead the spirits of men that they have no care of good workes Beloved can there bee any greater insentive and motive in the world to sanctification to expresse Christ and to studdy Christ then to consider what favour and mercy wee have in Christ how we are justified and freed by him by the glorious mercy of God in Christ there cannot be a greater therfore we see here they depend one upon another by seeing in the glasse of the Gospell the glory of God we are transformed from glory to glory An excellent glasse the Gospell is by seeing Gods love in it wee are changed The Law is a glasse too but such a glasse as Saint Iames speakes of that when a man lookes into it and sees his duty he goes away and forgets all the Law discovers our sinne and misery Indeed it is a true glasse if wee looke there
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
changed from glory to glory as by the Spirit of the Lord so in the chayne of Salvation you have passive words in them all Whom God foreknew he chose and whom hee chose hee justified and whom he justified he glorified all because they come from God and the Spirit of God so here we are transformed from glory to glory all is by the Spirit of God the third person for beloved even as from God toward us all things come through the Sonne by the Spirit so backe againe all things from us to God must come by the Spirit and through Christ wee doe all by the Spirit as all things are wrought in us by the Spirit God gives us the Spirit of Prayer and supplication and the Spirit of Sanctification and we pray in the Spirit and worke in the Spirit and walke in the Spirit wee doe all in the Spirit to shew that the Spirit doth all in all in this new creature and worke of Sanctification it is by no lesse then the Spirit of the Lord For beloved as it was God that redeemed us so it is God that must change us as it was God that wrought our Salvation and reconciled us no lâ—sse person could doe it so it must bee God that must perswade us of that glorious worke and fit us for it by his holy Spirit it is God that must knit us to our head Christ and then by little and little transforme us to that blessed condition that Christ hath purchased for us God the Sonne doth the one and God the Spirit doth the other you have all the three persons in this place for wee see the glory of God the Father Sonne and Holy Ghost shining in lesus Christ. Christ is the Image according to which we are changed the Spirit is he that changeth us according to that Image God shewes his mercy in Christ we knowing and apprehending the mercy of God in Christ by the Spirit are changed by that Spirit from glory to glory so that the blessed Trinity as they have a perfect unity in themselves in nature for they are all one God so they have a most perfect unity in their love and care and respect to mankinde we cannot want the worke of any one of them all their worke is for the good of mankind The Father in his wisedome decreed and laid the foundation how mercy and justice might be reconciled in the death of the mediator Christ wrought our Salvation the Holy Ghost assures us of it and knits us to Christ and changeth and fits us to be members of so glorious a head and so translates and transformes us more and more from glory to glory It is a comfortable consideration to see how our salvation and our fitting for salvation till wee be put in full possession of it stands upon the unity of the three glorious persons in the Trinity that all joyne in one for the making of man happy I will name two or three Doctrines before I come to that which I meane to dwell on As first that The Spirit comes from Christ. It is said here By the Spirit of the Lord that is of Christ Because Christ doth spirare as well as the Father the Father doth spirare and the Son doth breath the Holy Ghost proceedes by way of spiration from both therefore the Spirit is not only the Spirit of the Father but of the Sonne as we see here The Spirit of the Lord. Christ sends the Spirit as well as the Father I will send you the Comforter The Holy Ghost proceedes from the Father and the Sonne and hee doth report to us the love of the Father and of the Sonne and therefore 2 Cor. 13. The shutâ—ing up of the Chapter The grace of our Lord Iesus Christ the love of God the Father and the communion of the Holy Ghost c. As the Holy Ghost hath communion in proceeding from the Father and the Sonne and knowes the secrets of both so he reveales them to us the love of God the Father and the Sonne and the communion of the the Holy Ghost so the Holy Ghost proceedes from the Sonne as well as from the Father he is called here the Spirit of the Lord. Then againe the Spirit is a distinct person from Christ it is said before The Lord is that Spirit that might trouble men how to know that The Lord is that Spirit men might thinke that Christ is all one with the Spirit No here the Spirit is said to be the Spirit of the Lord he meanes he is another distinct person from Christ and the Spirit is God as well as Christ because the Spirit hath the operations of God attributed to him to change and transfrome and make new wee are changed into the same Image from glory to glory Even as by the Spirit of the Lord creation and renovation of all new is from an Almighty power all the power in Heaven and earth cannot make that that was not to be especially that that was contrary and opposite to be now for a man in opposition and enmity to Religion to be changed to a better Image to the Image of Christ it argueth an Almighty power these Doctrinall poynts I doe but onely touch I come to that that I judge more usefull that is that What soever â— good in us it comes from the Spirit of God What need I stand upon reasons whatsoever is above nature it must come from Gods Spirit the Spirit is the Authour of all things above nature grace whereby wee are like Christ it is above nature therefore it must bee by the Spirit of God Besides that which riseth of nothing and is opposite and hath Sathan to oppose it it must have an Almighty power to work it Therefore whosoever workes any thing that is supernaturally good in us hee must be above the devill we cannot so much as call Iesus with a feeling but by the Spirit of God we cannot thinke a good thought all is by the Spirit whatsoever is gracious and comfortable in us I should bee overtroublesome to you to be much in so cleare a common argument as this is therfore I wil hasten to make some use of it Vse 1 And therefore put out of your thoughts I beseech you when you look to have any grace or comfort wrought shut out of your hearts too much relying upon any outward thing thinke not that education can make a man good or plodding can make a man good in bodily exercise in hearing much in conferring much in custome or education or any paines of our owne these are things that the Spirit will be effectuall in if we use them as wee should but without the Spirit what are theyâ— nay what is the body of Christ without the Spirit The flesh prositeth nothing what is the Sacrament and the Word dead things without the Spirit of the Lord nothing can worke upon the soule no outward thing in the world but the Spirit of God and the
the illumination of the Spirit And then the change according to the Image of Christ this is altogeâ—her by the Spirit of Christ it is altogether from the holy Ghost Christ baptiseth With the Holy Ghost and with fiâ—e and Christ came By blood and by water by blood to dye for us and by water by his Spirit to change us and purge and cleanse us all is by the Spirit Christ came as well by the Spirit as by blood This change and the graduall change from glory to glory all is by the Spirit therefore wee should not thinke altogether of Christ or God the Father when we goe to God in prayer but thinke of the worke of the Spirit that the holy Ghost may have his due Lord without thy Spirit my body is as a thing without a soule a dead loathsome stiffe unapt carkasse that cannot stirre a whit and so my soule without the operation of thy holy Spirit it is a stiffe dead unmoveable thing and therefore by thy Spirit breath upon me as thy holy Spirit in the creation did lye upon the waters and brood as it were all things there lying upon the waters it fashioned this goodly creature heaven and earth this Mundus so the Spirit of God lying upon the waters of the soule it fashions all graces and comforts whatsoever they are all is wrought by the Spirit in the new creature as all in this glorious fabricke of the world was by the Spirit of God Let the Spirit of God therefore have due acknowledgement in all things whatsoever And what are we to looke to mainely now the knowledge of God the Father and his love to us shining in Christ all is in Christ and if we would have any thing wrought in us any alteration of our natures let us begge the Spirit that we may have the discovery of the love of God in Christ the Spirit attending upon the Gospell And because we have all these aboundantly in these latter times of the Church in the second spring of the Gospell in the reformation of religion after our recovery out of Popery there is a second spring of the Gospell oh belovd how much are we beholding to God never since the beginning of the world was there such glorious times as we enjoy Wee see how the holy Apostle doth preferre these times before former times when the vayle was upon their eyes and when all was hid in ceremonies and types and such things among the lewes Now saith he we behold the glory of God and are changed by the Spirit from glory to glory To conclude all therefore consider that the glory of the times and the glory of places and persons all is from the revelation of Christ by the Spirit which hath the Spirit accompanying it the more God in Christ is layd open the more the times and places and persons are excellent What made the second temple beyond the former Christ came at the second temple therefore though it were baser in it selfe yet the second Temple was more glorious than the first what made Bethelem that little City glorious Christ was borne there what makes the heart where Christ is borne more glorious than other folke Christ is borne there Christ makes persons and places glorious What makes the times now more glorious than they were before Christ what made the least in the Kingdome of heaven greater than Iohn Baptist he was greater than all that were before him and all that are after him are greater than he because his head was cut off he saw not the death and resurrection of Christ and the giving of the holy Ghost he saw not so much of Christ so that the revelation of Christ and the love of God in Christ it is that that makes times and persons and places glorious all glorious because the vayle is taken away from our eyes we see Christ the King of glory in the Gospell flourishing and the love of God manifested and by the Spirit of God the vayle is taken away inwardly as well as outwardly now for a fuller discovery of Christ than in former times comes the glory of the times now there are more converted than in former times because the Spirit goes together with the manifestation of Christ what is the reason that this Kingdome is more glorious than any place beyond the Seas because Christ is here revealed more fully than there the vayle is taken off and here we see the glory of God with open face which changeth many thousands from glory to glory by the Spirit of God that accompanies the revelation of the Gospell Is there any outward thing that advanceth our Kingdome before Turkey or Spaine c. No thing their government and riches and outward things are as much as ours if not more the glory of places and times are from the revelation of Christ that hath the Spirit accompanying of it that Spirit changeth us from glory to glory our times are more glorious than they were a hundred yeeres or two before why because we have a double revelation of Christ and of Antichrist we see Christ revealed and the Gospell opened and the vayle taken off we see Antichrist revealed that hath masked under the name of head of the Church and hath seduced the world Now this double revelation challengeth acknowledgement of these blessed times what should all this doe but stirre us up to know the time of our visitation to thankfulnesse to blesse God that hath reserved us for these places and Countries that we live in to cast our times to be in this glorious light of the Gospell to be borne in what if we had beene borne in those darke Egyptian times of Popery our lives had not beene so comfortable Now we live under the Gospell wherein with open face we see the glory of the mercy of God in Christ the unsearchable riches of Christ opened and discovered to us And together with the Gospell the ministery of the Spirit goeth the Spirit and those that belong to God thousands by the blessing of God are changed from glory to glory Certainely if we share in the good of the times we will have hearts to thanke God and to walke answerably that as wee have the glorious Gospell so we will walke gloriously that we doe not by a base and fruitlesse life dishonour so glorious a Gospell I beseech you let us thinke of the times else if we be not the better for the glorious times if the vayle be not taken away we are under a fearefull judgement The god of this world hath blinded our eyes doe wee live under the glorious light and yet are darke that wee see no glory in Christ we see nothing in religion but are as ready to entertaine Popery as true religion is this the fruite of the long preaching of the Gospell and the vayle being taken off so long certainely the God of this world hath cast the dust of the world into our eyes that we can see
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
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
in it but see both these wrapped and knit together indissolvable our Salvation and Gods glory wee hinder Gods glory if we beleeve not his mercy in Christ to us so at once we wrong our selves and him and wee wrong him not in a meane attribute but in his mercy and goodnesse wherein hee hath appointed to glorifie himselfe most of all and therefore I beseech you let us yeeld to him the glory of his mercy and let us thinke that when wee sinne wee cannot glorifie him more then to have recourse to his mercy when Sathan tempts us to runne from God and discourageth us as hee will doe at such times then have but this in your thoughts God hath set himselfe to bee glorious in mercy above all other attributes and this is the first moving attribute that stirres up all the rest and therfore God will account himselfe honoured if I have recourse to him let this thought therefore be as a City of refuge when the avenger of blood followes thee flee presently to this sanctuary thinke thus let not mee deny my selfe comfort and God glory at once Where sinne abounds grace abounds much more Though sinnes after conversion staine our profession more then sinnes before conversion yet notwithstanding goe to the glorious mercy of God still to seventy times seventy times there is yet mercy for these we beseech you bee reconciled saith Saint Paul to the Corinthians when they were in the state of grace and had their pardon before let us never be discouraged from going to Christ. Oh but I haue offended often and grievously What saith the Prophet My thoughts are not as your thoughts but as high as the Heavens are above the earth c. Therefore howsoever amongst men oft offences breed an eternall allyenation yet notwithstanding with God it is not so but so oft as we can have Spirit to goe to God for mercy and spread our sinnes before him with broken and humble hearts so often we may take out our pardon Compare Exod. 33. with Exod. 34. Moses in Chap. 33. had desired to see the face of God there was some little curiosity perhaps in it God told him that none could see him and live to see the face of God in himselfe must be reserved for heaven we are not proportioned for that sight But in the next Chapter there he shewes himselfe to Moses and how doth he shew himselfe and his glory to Moses The Lord the Lord gracious mercifull long suffering cloathed all in sweete attributes he will be knowne by those names now then if wee would know the name of God and see God as hee is pleased and delighted to discover himselfe to us let us know him by those names that he proclaimes there shewing that the glory of the Lord in the Gospell especially shines in mercy and as I said before it must bee glorious mercy that can satisfie a distressed conscience how soever in the time of ease and peace we thinke a little mercy will serve the turne but when conscience is once awaked it must be glorious and infinite mercy must allay it And therefore those that finde their consciences any thing wounded with any sinne stand not out any longer with God come and yeeld lay downe your weapons there is mercy ready the Lord is glorious in his mercy in Iesus Christ it is a victorious triumphing mercy over all sinne and unworthinesse whatsoever Looke upon God in the face of Iesus Christ as you have it in 2 Cor. 4. 6. God who commanded Light to shine out of darkenesse hath shined in our hearts to give us the Light of the knowledg of God in the face of Iesus Christ. In the face of Christ God is lovely lovelinesse and excellency is in the face above all the parts of the body The Glory of God Wee are never in such a condition as we ought to be except grace be glory to us and when is grace glory to a sinner Oh when he feeles the weight and burthen of his sinne and languishing desires Oh that I might have a droppe of mercy then grace is glory not onely in Gods esteeme but in the eye of the sinner indeed we are never soundly humbled till grace in our esteeme be glory that is till it appeare excellent and victorious I beseech you remember it we may have use of it in the time of desertion How is this grace of God in Christ conveyed to us yet nearer By the Gospell As in a glasse The Gospell is the good Word of God Heb. 6. It reveales the good God to us and the good Christ it is a sweete word for Christ could doe us no good without the word if there were not an obligation a covenant made betweene God and us the foundation of which covenant is the satisfaction of Christ if there were not promises built upon the covenant of grace whereby God hath made himselfe a debtor what claime could a sinfull soule have to Christ and to Gods mercy but God hath bound himselfe in his word therefore the grace of God shines in Christ and all that is in Christ is conveyed to us by the word by the promise The Gospell then is a sweete word You know that breeding promise of all others Gen. 3. The seed of the woman that repealed and conveyed the mercy of God in Christ to Adam So the continuance of that and all the sweet and gracious promises bud from that all meete in Christ as in a cenâ—er all are made for him and in him he is the summe of all the promises all the good things wee have are parsels of Christ Christ he is the word of the Father that discovers all from the bosome of his Father therefore he is named the Word the Gospell is the word froÌ„ him Christ was discovered to the Apostles and from the Apostles to us to the end of the world by his Spirit accompanying the ordinance so the Myrrour wherein we see the glorious mercy of God is first Christ God shines in him and then there is another glasse wherein Christ is discovered the glasse of the Gospell thus it pleaseth God to condiscend to stoope to us poore sinners to reveale his glory the glory of his mercy fitly and sutable in a Saviour God-man God incarnate God our Brother God our Kinsman and to doe it all yet more familiarly to discover it in a word and then to ordaine a Ministery together with the Word to lay open the riches of Christ for it is not the Gospell considered nakedly but the Gospell unfolded by the Ministery Christ is he great Ordinance of God for our Salvation the Gospell is the great Ordinance of God to lay open the unsearchable riches of Christ the casket of this Iewell the treasury of his treasure the grace and love and mercy of God are treasured in Christ and Christ and all good things are treasured in the Gospell that is the rich Myne and the Ministery of
the Gospell layes open that Myne to the people Nay God yet goes further hee gives his holy Spirit with the Ministery it is the Ministery of the Spirit that howsoever there are many that are not called and converted in the Gospell yet the Spirit of God is before hand with them There are none under the Gospell but the Spirit gives them sweete motions hee knockes at their hearts he allures and perswades them and if they yeeld not it is because of the rebellion of their hearts there is more grace of the Spirit offered then is entertained so that the mouthes of men shall bee stopped thus God descends and Christ and grace the Gospell the Ministery the Spirit all in way of love to us that we may doe all in a way of love to God againe it should therefore worke us to doe all with ingenious hearts to him againe The Gospel is the glasse wherein wee see this glory Christ indeed in some sort is the glasse for wee cannot see God out of Christ but he is a terrifying sight but in the glasse Christ wee can see God as we see the Sunne in the water If we cannot see the Sunne in his glory that is but a creature how can we see God himselfe but in some glasse therefore we must see him in Christ and so his sight is comfortable And in the dispensing of the Gospell especially in the Preaching and unfolding of the word the riches of God in Christ are unfolded and not onely unfolded but the Spirit in unfolding conveyes the sence assurance and perswasion thereof unto us There is such a connexion betweene the Evangelicall truth of God and Iesus Christ that they have both one name to insinuate to us that as wee wil be partakers of Christ so it must bee of Christ as hee is revealed in the Gospell not in conceites of our owne the Word is truth and Christ is truth they have the same name for were there never so much mercy and love in God if iâ—were concealed from us that wee had nothing to plead that wee had not some title to it by some discovery of it in his will the Word and the seale of the Word the Sacraments for the Sacrament is but a visible Word they make one entyre thing the Word and Sacraments the one is the evidence the other the seale what comfort could wee take in it Now his will is in the promise wherein there is not onely a discovery of what he doth or will doe but hee hath ingaged himselfe If we beleeve wee shall not perish but have life and Come unto me and bee refreshed saith Christ every one that thirsts come and be satisfied and now wee may claime the performance of what hee hath spoken and bind him by his owne word he cannot deny himselfe so now we see him comfortably in the glasse of the Word and Sacraments These three goe together the glory of God Christ the foundation of all grace in the covenant of grace and then the Gospell of grace the Gospell of the Kingdome the Gospell of life that discovers the gracious face of God shining in Christ we have Communion with God through Christ with Christ through the Gospell therefore in the Gospell we behold as in a glasse the glory of God This is sutable to our condition while we are here below we cannot see divine things otherwise than in a glasse that sight of God that we shall have in heaven immediately without the Word and Sacraments that is of a higher nature when our natures shall be perfect but while we live here wee cannot see God but in Christ and we cannot see him but in the Word and Sacraments such is the imperfection of our sight and such is the luster and glory of the object the glory of God that we cannot perfectly see it but in a glasse God saith to Moses None can see me and live his meaning is none can see me as I am none can see me immediatly and live if we would see God and the glory of God immediately without a glasse we must see it in heaven we must dye first we must passe through death to see God face to face as he is then not as he is but more familiarly than we can now then God will represent himselfe so as shall be for our happinesse though not simply as he is for he is infinite and how should finite comprehend infinite we shall apprehend him but not comprehend him while we are in earth therefore we must bee content to see him in a glasse which is the Gospell especially unfolded Now in this word glasse in which we see the glory of God is implyed both A Perfection And some Imperfection Perfection because it is as a cleare Christall glasse in regard of the glasse that was before for those under the law saw Christ in a glasse of Ceremonies and as I sayd before there is difference betweene ones seeing his face in water and in a Christall glasse so then this implies perfection in regard of the former state Againe in regard of heaven it implyes imperfection for there we shall not see in a glasse sight in a glasse is imperfect though it be more perfect than that in water for we know out of the principles of learning and experience that reflections weaken and the more reflections the more weake when wee see a thing by reflection we see it weakly and when we see it by a second reflection from that we see it more weakely when we see the sunne on the wall or any thing that is light it is weaker than the light of the sunne it selfe when a man seeth his face in a glasse it is a weaker representation than to see face to face but when we see the sunne upon the wall reflexing upon another wall the third reflexion is weaker than the first the more reflections the more weake so here all sight by glasses is not so powerfull as that sight and knowledge which is face to face in heaven that is the reason that S. Iames saith that hee that seeth his face in a glasse is subject to forget what is the reason that a man cannot remember himselfe when he seeth his face in a glasse so well as he can remember another mans face when he seeth it because he seeth himselfe onely by reflection therefore it is a weaker presentation to him and the memory and apprehension of it is weaker when he seeth another face to face hee remembers him longer because there is a more lively representation it is not a reflection but face to face So there is imperfection in this sight that wee have of God while wee are here as in a glasse it is nothing to that when we shall see face to face without the Word and Sacraments or any other Medium which sight what it is we shall know better when we are there we cannot now discover it it is a part of heaven to know