moved by any sorraigne extrinsicall motive Againe where the freedome of Spirit is there is a kinde of courage against all opposition whatsoever joyned with a kinde of light and strength of faith breaking through all opposiâ—ions a consideration of the excellent state I am in of the vilenesse of the state we are mooved to by opposition when the Spirit discovers these things with a kinde of conviction what is all opposition to a Spirituall man it addes but courage and strength to him to resist the more opposition the more courage he hath in Acts 4. When they had the Spirit of God they opposed opposition and the more they were opposed the more they grew they were cast in prison and rejoyced and the more they were imprisoned the more couragious they were still there is no setting against this winde nor no quenching of this fire by any humane power where it is true for the Spirit of God where it sets a man at liberty indeed it gathers strength by opposition See how the Spirit triumphed in the Martyres over all opposition fire and imprisonment and all the Spirit in them set them at liberty from such base feares that it prevailes in them over all The Spirit of God where it is is a victorious Spirit it frees the soule from base feares of any creature If God be on our side who shall bee against us It is sayd of Saint Stephen that they could not withstand the Spirit by which he spake and Christ promiseth a Spirit that all the enemies shall not bee able to withstand so those that are Gods children in the time of opposition when they understand themselves and that to which they stand God gives them a Spirit against which all their enemies cannot stand the Spirit of Christ in Stephen put such a glory upon him that he looked as if he had beene an Angell so the Spirit of liberty where it is it is with boldnes and strength and courage against opposition Those therefore that are awed with every petty thing for standing in a good cause they have not the Spirit of Christ for where that is if frees men from these base feares especially if the cause be Gods Againe where the Spirit of liberty is it gives boldnesse with God himselfe and thus it is knowne especially where it is where the Spirit is there is liberty what to doe even to goe to God himselfe that otherwise is a consuming fire for the Spirit of Christ goes through the mediation of Christ to God Christ by his Spirit leades us to God he that hath not the Spirit of God cannot goe to God with a spirit of boldnesse therefore when a man is in affliction in the time of temptation or great affliction especially when there is opposition hee may best judge what hee is in truth when a man is in temptation or opposition from the world within or without and can goe boldly to God and powre out his soule to God freely and boldly as to a father this comes from the Spirit of liberty where the Spirit of Christ is not though the parts be never so strong or never so great it will never doe thus take another man in the time of extremity he sinkes but take a child of God in extremity yet he hath a Spirit to goe to God and to cry Abba Father to goe in a familiar manner to God Saul was a mighty man when he was in anguish hee could not goe to God Caine could not goe to God Iudas a man of great knowledge hee could not goe to God his heart was naught hee had not the Spirit of Christ but the spirit of the devill and the spirit of bondage bound him over for his treason to hell and destruction because he had not the Spirit to go to God but accounted him his enemy he had betrayed Christ if he had said as much to God as he did to the Scribes and Pharisees he might have had mercy in the force of the thing I speake not of the decree of God but in the nature of the thing it selfe if hee had said so much to Christ and to God he might have found mercy so let a man be never so great a sinner if he can goe to God and spread his soule and lay open his sinnes with any remorse if hee can come and open his soule in confession and in petition and begge mercy of God in Christ to shine as a Father upon his soule this Spirit of liberty to goe to God it argues that the Spirit of Christ is there because there is liberty to goe to God in Rom. 8. speaking there of comfort in afflictions this is one among the rest that the children of God have the Spirit of God to stirre up sighes and groanes Now where the Spirit of God stirres up sighes and groanes God understands the meaning of his owne Spirit there is the spirit of liberty and there is the Spirit of Sons for a spirit of liberty is the Spirit of a Sonne a man may know that hee is the Sonne of God and a member of Christ and that he hath the spirit of Liberty in him if he can in affliction and trouble sigh and groane to God in the name and mediation of Christ for the Spirit stirres up groanes and sighes they come from the Spirit That familiar boldnesse whereby wee cry Abba Father it comes from Sonnes they onely can cry so this comes from the Spirit if we be Sonnes then wee have the Spirit whereby we cry Abba Father so if wee can goe to God with a sweete familiarity Father have mercy upon mee forgive mee looke in the bowels of pitty upon mee this sweete boldnesse and familiarity it comes from the Spirit of Liberty and shewes that wee are Sonnes and not bastards Your strong rebellious sturdy hearted persons that thinke to worke out their misery out of the strength of parts and friends c. they dye in despaire their sorrowes are too good for them but when a broken Soule goes to God in Christ with boâ—â—nesse this opening of the Soule to God it is a signe of Liberty and of the Liberty of Sonnes for this liberty here is the liberty of Sonnes of a Spouse of Kings of members of Christ the sweetest liberty that can be imagined it is the liberty that those sweete relations breede of a wife to the husband and of loving Subjects to their Prince and of Children to their Father here is a sweet liberty and where the Spirit of God is there is all this sweete Liberty There are three degrees that a man is in that is in the way to Heaven The state of nature when he cares neithâ—â— for heaven nor hell in a manner so he may have sensuall nature pleased and goe on without feare or wit without grace nay without the principles of nature so hee may satisfie himselfe in a course of sin that is the worst state the state
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
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 EXCELLENCIE OF THE GOSPELL above the LAW Wherein the Liberty of the Sonnes of God is shewed With the Image of their Graces here and Glory hereafter Which affords much Comfort and great Incouragement to all such as Begin Timely and Continue Constantly in the wayes of God By R. Sibbs D. D. Mr. of Katherin Hall Cambridge and Preacher of Grayes-Inne London Begun in his life time and published by T. G. and P. N. LONDON Printed by Tho. Cotes and are to be sold bâ— Iohn Bartlet at his shop at the Signe of the guiâ—â— Cup neere S. Austins gate 1639. The Contents VVHat 's meant by Spirit 15. Christ. †1. Hath the Spirit 16. 1. In himselfe ib. 2. In greater measure than any other 17. Quest. When was the fullest measure of the Spirit in Christ 24. †2. Giveth the Spirit 25. 1. To Ordinances 25. 2. To Persons 27. He worketh all by the Spirit 28. He communicates the Spirit to us diverse wayes 34. Influence ib. Merit 35. Example 37. Quest. Why the Spirit was given in greatest abundance after the resurrection 38. Vse 1. How to reconâ—ile Scriptures 44. Vse 2. Why the Ordinances are no more effectuall 45. Vse 3. Of comfort from the exaltation of our nature in Christ. Formality is the sinne of this age 50 Vse 4. Comfort that Christ hath fulnesse of the Spirit 52. Why Christians are so darke spirited 54 Vse 5. We must labour to be in Christ that we may get the Spirit 57. Motives to get it 57. 58. c. The Spirit is the Soule of the Soule 63. How to know if we have the Spirit ib. c. The Spirit compared to fire 65. 66 It convinceth and what it is to convince 67. 68 It makes us like unto Christ. 69 Directions how to get the Spirit 70. 71 c. 1. The knowledge of Christ makes all things comfortable 73 74 2. We must not trust to any performance without Christ. 75 3. We must be carefull of the meanes 76 77 The Spirit workes Liberty 78 And Liberty is desired of all men 79 There is Liberty 1. Christian. 81 2. Evangelicall 82 We are in bondage without the Spirit 89 The more Liberty without Christ the more Slavery 85 Liberty wrought by Christ applyed by the Spirit 89 How the Spirit worketh Liberty 89 90 As 1. By Correction 90 2. By Faith ib. 3. By Love ib. Christ redeemeth a wayes 1. By Price 91 2. By strong hand 92 All that Christ redeemes he frees by his Spirit 93 The reasons are foure 1. Because wee are saved as Men. 91 2. We are freed to be friends with God 93 3. Else we cannot love God 95 4. Else wee cannot be fitted for heaven 96. The Spirit sets us at liberty in all the course of Salvation from the beginning to the end 96 Instances hereof 1. In our Vocation 97 2. In our justification 102 3. In our Sanctification 110 4. In our Glorification No benefit by Christ without Vnion 103 The heart is full of feares without the Spirit 106 Why men of great parts without the Spirit are in great feares 108 109. Sanctification springs from Iustification 110 Sanctified Christians esteeme basely of all things but Christ. 113. The Liberty of Sanctification is not a liberty of freedome from all conflicts 116 Comforts against the dullnesse of flesh 117. Christians are Kings over their lusts 122 As appeares 1. By their freedome from the consequents of sinne 124 2. By their freedome in good 4. Witnesse 236 Pretty short but sweete uses of these 237 c. Why men are enemies to Gods free grace 240 c. The glory of God greater in the Gospell then in 1. Adam 242 243 c. 2. It is above that in Creation 244 3. Than to Angels 245 The Vses of it 249 250 c. 257 c 262 c. How to thinke of mercy in temptation 264 Often offences exclude not mercy 266 The Gospel discovers Christs mind to us 271. and his love 274 275 We cannot see divine things but in a glasse that is darkely 280 How our soules are helped by our senses 289 The Sacraments are Gods glasses to see Gods love in Christ. 290 291 c. Wee see God diverse wayes 1. In his creatures 297 2. In his word ibid. 3. In Christ in the flesh 298 4. By faith 299 Faith compared to sight foure wayes 1. As the noblest sense 301 2. As the largest ibid. 3. As the surest 302 4. As the most working 303 How to keepe the eye of the Soule cleâ—re 305 What the vaiâ—es are that hinder our beholding of Christ. 314 315 A twofold use of a Vayle 1. Of subjection 2. Of obscurity 316 Wee have boldnesse in the Gospel 319 c. 321 c. How to recover boldnesse with God 326 327 The Church inlarged by Christs comming 332 A necessity of our change 338 c. And why 340 341 c. This change twofold 1. Reall â— Graduall 345 Christ the patterne of this change 358 And why 362 c. Christians musts study Christ 372 c. How to reade the life of Christ in the Gospell 38â— The more we are like Christ the more wee are beloved of God 389 How to become like Christ. 391 Three things comfortable to us in Christs death 395 How to know that wee are changed to Christs Image 401 c. Motives to stir us up to get Christs Image 406 407 Christ in this change is all in all 414 415 Every good thing in man is in Christ first 418 The excellencie of the glasse of the Gospell Three sights most efficacious and comfortable 1. To see God in Christ. 2. Christ to see us in God 3. Wee to see our selves in Christ. 430 c. How to know that we see the glory of God as we ought 434 Love works imitation 436 No saving knowledge without a change 440 The glory of a Christian very large 444 Foure degrees of it 445 Christs Image is grace and glory 452 The glorious condition of a Christian enlarged 451. 460. 472. 476 Why the world despiseth those that are gracious 465 466 c We must labour for grace that we may be glorious 474 Why men maligne those that are good 479 480 c. Wee must not blemish our grace by sinning against conscience 481 Grace will cheere us against the disparagements of the world 483 c. The esteeme of grace a note of grace 486 Grace and Glory goe both under one name 490 c. Grace is of a growing condition 498 499. 503. 518. No change in Heaven 531 c. There be degrees in the glory of a Christian. 536 T is a part of Heaven to know the glory of it 541 Growth in grace notes the truth of grace 542 Its growth insensible 548 Christians compared to the best things 558 A wicked man cannot desire heaven 560 Comforts against death and reproaches 559. 565 Christians must thanke God for glory to come 568 569 c. All good in us by the Spirit 574
c. grace is the glorious attribute whereby God doth as it were set himselfe to triumph over the greatest ill that can be over sinne that that is worse than the devill himselfe cannot prevaile over his grace There is a greater height and depth and breadth there are greater dimensions in love and mercy in Christ then there is in our sinnes and miseries and all this is gloriously discovered in the gospell Doe you wonder then why the grace of God hath found such enemies as it hath done alway Especially in Popery where they mingle their workes with grace For the opposite heart of man being in a frame of enmity to God sets it selfe most against that that God will be glorified in therefore we should labour to vindicate nothing so much as grace We have a dangerous incroaching Sect risen up enemies to the grace of God that palliate and cover their plot cunningly and closely but they set nature against grace let us vindicate that upon all occasions for we live by grace and we must dye by grace and stand at the day of judgement by grace not in our owne righteousnesse but in the righteousnesse of Christ being found in him but because it is a sweete point and may serve us all in steed to consider that God will honour himselfe gloriously in this sweete attribute let us see a little how the glory of God shines in Christ more then otherwise parallell it with other things a little The glory of God was in Adam for Adam had the Image of God upon him and had communion and fellowship with God but there is greater glory now shining in the Gospell in Iesus Christ to poore sinners for when man stood in innocency God did good to a good man and God was amiable and friendly to a friend Adam was the friend of God then Now to doe good to him that is good and to maintaine sweete communion with a friend this is good indeede and it was a great glory of Gods mercy that he would raise such a creature as man hereto But now in Iesus Christ there is a further glory of mercy for here God doth good to ill men and the goodnesse of God is victorious and triumphant over the greatest misery and the greatest ill of man Now in the Gospell God doth good to his greatest enemies herein as it is Rom. 5. God set forth and commended gloriously his love that When we were enemies he gave his Sonne for us therefore here is greater glory of mercy and love shining forth to fallen man in Christ than to Adam in innocency The glory of God shines in the heavens The heavens declare the glory of God and the firmament sheweth his handy Worke Every creature hath a beame of Gods glory in it the whole world is a Theater of the glory of God but what is the glory of Creation of preservation and governing of the world to the glory of his mercy and compassion that shines in Christ The glory of the creature is nothing to this for all the Creatures were made of nothing but here the glory of mercy is such in Christ that God became a Creature himselfe Nay to goe higher to the Angels themselves it is not Philangelia but Philanthropia that out-shines all God is not called the lover of Angels he tooke not upon him the nature of Angels but the nature of man and man is the spouse of Christ the member of Christ Angels are not so they are but ministring Spirits for the good of them that shall be saved Christ as it is Eph. 1. when he rose againe he was advanced above all principalities and powers therefore above the Angelicall nature now Christ and the Church are all one they make but one misticall body the Church is the Queene and Christ is the King therefore Christ misticall the Church is above all Angelicall nature whatsoever the Angells are not the Queene and Spouse of Christ so the glory of Gods goodnesse is more to man to sinfull man after he beleeves and is made one with Christ than to any creature whatsoever thus God hath dignified and advanced our nature in Iesus Christ comparisons give lustre therefore this shewes plainely unto us Christians that the glory of the mercy and love and kindnesse of God to man in Christ shines more than his glory and mercy and kindnesse to all the creatures in the world besides therefore here is a glory with an excellâ—ncie On the other side nothing more terrible than to consider of God out of Christ what is he but a consuming fire but to consider of his mercy his glorious mercy in Iesus Christ nothing is more sweete for in Iesus Christ God hath taken upon him that sweete relation of a Father The Father of mercy and God of all Comfort so that the nature of God is lovely in Christ and our nature in Christ is lovely to him and this made the Angels who though they have not increase of grace by Christ yet having increase of comfort and glory when Christ was borne to sing from heaven Glory to God on high c. what glory why the glory of his mercy of his love of his grace to sinfull men Indeede there is a glory of wisedome to reconcile justice and mercy together and a glory of truth to fulfill the promise but that that sets all attributes for our Salvation on work was mercy and grace therefore that is the glory of God especially here meant for as wee say in morallity that is the greatest vertue that other vertues serve so in Divinity that attribute which others serve is the greatest of all in our salvation wisedome yea and justice it selfe serves mercy for God by his wisedome devised away to content justice by sending his Sonne to take our nature and in that nature to give satisfaction to justice that there might be a harmonie among the aâ—tributes to make some use of this Vse 1 Doth God manifest his glory I will not speake at large of glory being an endlesse argument but confine it to the glory of grace and mercy in the Gospell which therefore is called the glory of the Gospell I say doth God shew such glorious mercy in Christ then I beseech you let us justifie God and justifie this course that God hath taken to glorifie his mercy in Iesus Christ by imbracing Christ It is sayd of the proud Pharisees they despised the counsell of God God hath powred out mercy bowels of mercy in Christ crucified therefore in embracing Christ we justifie the counsell of God concerning our salvation Doe but consider what a loving God wee have who would not bee so farre in love with his onely Sonne as to keepe him to himselfe when we had neede of him a God that accounts himselfe most glorious in those attributes that are most for our comfort he accounts not himselfe so glorious for his wisedome for his power or for his justice as for his
heaven and how can wee doe that except we befitted for it the Church is the fitting place for glory we enter into heaven in the Church here we are hewed and squared here if we bee not holy here wee shall never enter into heaven there must be a change begun here if ever it bee perfected in heaven no uncleane thing shall come there as soone as ever Sathan an Angell of light sinned he was tumbled out of heaven it will brooke no uncleane thing no uncleane thing shall ever come there againe therefore our nature must be altered sutable to that place and glorious condition before we come to heaven except we be new borne we cannot enter into the Kingdome of God there is direct Scripture for it Beloved this is forgot men trust to the grace and mercy of God and looke not after a châ—nge and this holds many from imbracing the Gospell in the truth of it from knowing Christ as the truth is in him they heare they must be changed which they are unwilling to they beleeve that God is mercifull and that Christ dyed c. they snatch so much of the Gospell as may serve to build them up in selfe-love so farre they thinke all is well but when they see such grace as must teach them to deny ungodlinesse and worldly lusts and such grace as must change and alter them this they cannot brooke they are content to goe to heaven if they may have it in a way to hell in maintaining their corruptions being proud and covetous and worldly as they are this must not be of necessity there must be a change Nay I say more beside the former reasons the soule that truely desires mercy and favour desires alwayes power against finne pardon and power goe together in Gods gift and in the desire of a Christians soule there is no Christian soule but hee desires the grace of sanctification to change him as much as the grace of pardon for he lookes upon corruption and sinne as the vilest thing in the world and upon grace and the new creature as the best thiâ—g in the world there is no man changed but he hath those apprehensions of sanctification Remember this against some weake conceites likewise that would have all the change in justification they rent Christs Offices as if he were all Priest and not a King to governe as if he were righteousnesse and not sanctification as if he had merit to dye for us and to give us his righteousnesse and no efficacy to change our natures as if in the covenant of grace God did not write his law in our hearts but onely forgive our sinnes hee doth both in the covenant of grace and where God makes a combination we must not breake it efficacy and merit justification and sanctification water and blood goe together there must bee a change but to follow the point a little further There must be change because no holy action can come from an unchanged power and faculty actions spring from powers and faculties they are sutable to them therefore there must bee a change in the powers and faculties of the soule before there be a change in the life and conversation these three follow in nature The forme and living and being of things and powers And action issuing from the power so in the life of grace and sanctification there is a power and ability to beleeve in God and to be holy and to love God and then the actions of love Spring from that power we live and then we have a power to move in nature being and life and moving goe together so if wee have a being in grace we have a power to move I beseech you therefore consider the necessity of a change of the inward man of the powers faculties of the soule can the eye see without a power of seeing or the eare heare without a faculty of hearing can the soule performe sanctified actions without a sanctified power it is impossible And especially the alteration and change is in the will which some would have untouched they would have it free those that would have no more given to grace than needes must but grace workes upon the will most of all divinity rules the will especially for the bent of the will makes a good or a bad man and the desires of the will carry the whole man with it we are as the bent is of our will we are as the choyse of our will is if the choyse and bent and by as be the right way by the Spirit it is good if the will bee not inclined and wrought to goe the best way there is no worke of grace at all though all grace come in through the understanding enlightned that is the first yet it goeth into the will it passeth through the understanding into the will and it puts a new taste and rellish upon the will and affections Well you see therefore that the grace wrought in the Gospell it is not a meere perswasion and intreaty c. but a powerfull worke of the Spirit entring into the soule and changing it and altering and turning the bent and inclination of the will heaven-ward whereas by corruption of nature turnes the soule downeward to things below when the Spirit of God entreth into the soule it is not onely by meere outward perswasion to leave it to the liberty of will but it altereth the taste of the will the soule is carried up and is shut to things below it useth the world as though it used it not we must have great conceites to the worke of grace the Scripture hath great words of it it is an alteration a change a new man a new creature new birth c. we see the necessity of a change Againe another reason is this God where he cals and dignifies he also qualifies Princes cannot qualifie those they rayse but God whom he advanceth to glory he fits and qualifies for glory where he bestowes his mercies and favours to life everlasting he calls to great matters and hee also changeth them If Saul were changed when he came to bee a King in regard of a new quality shall wee thinke that God will call any to the participation of his glorious mercy in Christ in pardoning their sinne and accepting them to life eternall but he will change them No whosoever he calls to glory he changeth and altereth their dispositions to bee fit for so glorious a condition as a Christian is called to there must bee a change Proud men love not to heare of this it is a prejudice to their former authority what I that was accounted a wise man now to be a foole I that was accounted so and so to alter all my frame and course and to turne the streame another way the world will say I grow madde I say because grace altereth and changeth all Old things are past away and all things are become new those that are carnall and
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
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