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
when the nature of man is so subject to the power of grace that though there be rebellions in us as there will be while we are in this world yet they cannot overpower the principle of grace all this while a man is a glorious Christian because he is not subject to the common humors and infirmities and weakenesses of men therefore that makes a Christian glorious when he brings every thought and affection and every corruption as much as may be to the subjection of the Spirit of glory to the Spirit of Christ in him though old Adam stirre in him yet he brings him downe that hee doth not discover himselfe to the scandall of the Gospell and profession and to the weakening of the love of good things in the hearts of others it shall not break out he subjects these rising thoughts here grace is glorious Another man cannot doe this he cannot love God he cannot deny himselfe hee cannot resist temptations not inwardly he may forbeare an action out of feare but a Christian can love and feare and delight in good things and he can resist and hee can enjoy the things of this life in a subordinate manner to better things a worldling cannot doe it there is a glory upon a Christian a derivative glory from Christ for we shine in his beames wee are changed according to his Image from glory to glory Object The thing is not much questionable that grace is glorious but it may bee objected doth grace make one glorious then how comes the world to despise such as have grace such as are like Christ I answere it is from blindnesse Answ. from Spirituall drunkennesse and madnesse they cannot discerne of things they are besotted they see no difference therefore they cannot discerne things that are excellent but take a man in his right principles take a sober man and he will see an excellency in a Christian above himselfe Againe grace is not made so much of oft times in the world because it is joyned with so many infirmities our life is hid with Christ it is hid under infirmities and under afflictions oft times and being hidden it doth not appeare so much in this world And then againe however men force upon themselves a contempt of grace and of the best things yet notwithstanding it is but forced for their conscience stoopes at it witnesse conscience when it gives evidence on their death bed take a man when he is himselfe when he is sober when he is best able to judge when those things are taken from him that obscured and darkened his judgement and then you shall have him justifie all things that are good both gracâ— and the meanes of grace Againe it must be so that we may bee conformable to Christ the world misguideth the state of a Christian they thinke them vile and base persons so they did Christ the head of the Church you see how Christ was esteemed his glory was vayled with our nature and with misery a while but it sparkled out oft times in his miracles Now this was that hee might suffer and performe the worke of Salvation for the devill nor the wicked world would never have done that they did to him if his glory had broken forth to the full luster of it So it is with the body misticall of Christ the world misjudgeth of them it appeares not now what they shal be hereafter nor what they are now indeed because God will have them conformable to Christ If so bee that the glory of Christians were discovered in the true lustre who would wrong a Christian if they did see him indeede to be a member of Christ and an heire of heaven the care of Angels and the price of Christs death if they did see him in his excellency all the world would admire him and make another man of him then of Potentates and Monarches but how then should he be conformable to his head in afflictions the head was to save us by death hee must be abased the world must take him as a strange man and we that must be conformed to him wee must passe as unknowne men in the world but not so unknowne but that grace breakes out sometimes to admiration and imitation and when it hath not imitation it stirres up envy and mallice in others in the children of the devill therfore notwithstanding all objections grace is glory it makes us like Christ who is glorious who is the Lord of glory And then it drawes glory with it glorious peace and glorious comfort and joy in the Holy Ghost the attendants of grace in the hearts of Gods people is it not as I said a glorious thing for a man to have that peace in him that passeth all understanding that shall settle and quiet his soule in all tumults in the world when all things are turned upside downe for a Christian to stand unmooveably built upon the Rocke Whence comes this glorious pitch but from grace grace and peace one follow another then for a man to have inward joy and comfort in the midst of afflictions and disconsolations in the world it is a wonderfull and a gloriousthing it in called joy unspeakeable and glorious grace therefore in regard of that that followes it in this world it is glory Hence it is that the wise man saith that the Righteous is more excellent then his neighbour hee is more glorious then another man as pearles are above pebbles he is more excellent in life in death and after death especially for there is a growing from glory to glory he is glorious in life more glorious in death when his soule shall be put into glory in heaven and most of all glorious when Christ shall come to be glorious in his Saints as it is in â— Thess. so he is excellent in life and in death and for ever for another man that is but a man a man said I nay if a man be but a man hee is either like a devill in subtilety or a beast in sensuallity hee carries the image either of a beast or of the devill besides a man a righteous man therefore that hath the Image of God stamped upon him hee is better then another man every way for hee is in a higher ranke of creatures grace sets a man as farre above other men as other men are above other creatures At the first the creatures reverenced God in Adam they came and tooke their names from him they were subject to him so grace is a glorious majesticall thing wicked men even Herod reverenced grace in Iohn Baptist and evill men reverence it in their hearts in Gods people though their mouthes speake against it a Christian is a Spirituall man as reason lifts a man above other creatures so the Image of God set upon a man it lifts raiseth him above other men Vse 1 If grace and the Image of God and Christ in us be glory and make us
shall bee an end of all alteration So we see that God intends by his spirit to bring us to perfection though by little and little to perfection of glory as farre as our nature is capable and this shall be at the latter day Quest. Why not before why not in this world Ans. Beloved wee are not capable here of that fullnesse of glory Saint Peter on the Mount had but a glimpse of the glory of Heaven and he was spiritually drunke as it were he knew not what he said we are not capable therefore wee must grow here from glory to glory till we come to that perfection of glory God that gives us the earnest could make up the bargain here if we were capable of it but we are not God will have a differâ—nce betweene the millitant and the tryumphant Church and will traine us up here to live the life of faith till we come to live the life of sight the life of vision for ever in Heaven Doth God by his Spirit change us by his Spirit to the likenâ—sse of Christ from glory to glory till he have brought us to perfection of glory in Heaven Oh let us comfort our selves in our imperfections here we are here lame Mephibosheths hee was a Kings Sonne but he was lame we are spiritually lame and defective though we be Kings Sons Oh but we shal grow from glory to glory till all end in perfection in Heaven what a comfort is this in our imperfections that as every day we live in this world cuts off a day of our life for we live so much the shorter so every day we live brings us nearer to Heaven that as we decay in the life of nature every day so we grow up another way from glory to glory till we come to perfect glory in Heaven is not this a sweete comfort Let us comfort our selves with these things Vse 3 Againe if the state of Gods people bee thus sweet and comfortable and full of well grounded hopes that glory shall goe further on to glory and end in glory Then why should we be afraid of death for grace will but end in glory a meane glorious estate will but even be swallowed up of a truely glorious estate indeed grace is swallowed up of glory even as the Rivers are swallowed up of the Ocean glory takes away nothing but perfects all better by death why should wee bee afraid of death we are afraid of our glory and of the perâ—ection of our glory There be degrees of glory there is glory begunne here in grace and there is the glory of the soule after death and the glory both of soule and body for ever in heaven and these make way one to another A Christian is glorious while he lives and hee growes in glory while he lives he is more glorious when he dyes for then his soule hath perfectly the image of Christ stamped upon it but he is most glorious at the day of resurrection when body and soule shall be glorious when he shall put downe the very Sunne it selfe all glory shall be nothing to the glory of the Saints They shall shine as the Sun in the firmament And indeed there will be no glory but the glory of Christ and of his Spouse all other glory shall vanish and come to nothing but the glory of the King of Heaven and his Queene that hee hath chosen to himselfe to sollace himselfe eternally with when the spirituall marriage shal be accomplished they shall be for ever glorious together why then should we be afraid of death for then there shall be a further degree of glory of the soule and after that a further degree of body and soule when our bodies shall be conformable to the glorious body of Christ when they shall be spirituall as it is in 1 Cor. 15. I beseech you therefore let us learne this to comfort our selves against those darker times of dissolution when we shall see an end of all other glory all wordly glory shall end in the dust and lie downe in the grave when we must say that rottennesse is our Father and the worme our Mother we can claime no other kinne in regard of our body yet then we shall be more glorious in regard of our soules Christ shall put a robe of glory upon us and then afterward wee shall be more glorious still Therefore it is base infidelity to be afraid of our dissolution when indeed it is not a dissolution but a way to glory we should rather consider the conjunction then the dissolution death takes in peeces body and soule but it joynes the soule to Christ it makes the soule more glorious then it was before we goe from glory to glory our Saviour Christ saith Hee that beleeveth in mee shall never dye What doth he meane by that Indeed he shall never dye for grace shall bee swallowed up of glory as soone as ever the life of nature it gone he lives the life of glory presently so he never dies there is but a change of the life of grace and of nature for the life of glory VVhat that glory shall be at that day it is a part of that glory to know for indeede it is beyond expression and beyond the comprehension of our mindes they cannot conceive it nor our tongues expresse it Peter as I sayd seeing but a glimpse of it sayd It is good for us to be here he forgot all his former troubles and afflictions If such a little glimpse of glory could so possesse the soule of that blessed man Peter as that it made him forget all his former miseries and all his afflictions whatsoever to be in love with that condition above all others what shall the glory of heaven be then shall we thinke then of our former misery and basenesse and trouble and persecution oh no. Vse 4 Againe let us be exhorted by this to try the truth of grace in us by our care to grow and proceed further from glory to glory still to be more glorious in Christianity beloved of necessity it must be so let us not deceive our selves in our naturall condition doe we content our selves that we live a sicke mans life no we desire health when we have health is that all no when we have health wee desire strength too that we may encounter oppositions Is it so in nature that life is not enough but health and that is not enough but strength too and is it not so much more in the new creature in the new nature in the divine nature if there be life there will be a desire to have health that our sicke soules may be more and more healed that our actions that come from our facul ies sanctified be not sicke actions that they be not weake languishing actions that we may have healed soules that God together with pardoning grace may joyne healing grace to cure our soules dayly more and more that we may be more able to
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
as being of the same nature with us so being a Mediatour in office and being so fit for a Mediator in nature what a comfort is this Indeed there is no comming to God no entercourse betweene God and us immediately but betweene God-man and God and us who is the Mediatour betweene God and us hee comes betweene in Christ we goe to God in our flesh in our nature and in Christ and from Christ and by Christ we have all grace and comfort from Christ we have all as God together with the holy Ghost and the Father and wee have all in Christ as a head and husband and we have all through Christ as mediator by his merit therefore wee should goe to Christ every way Vse 5 Let us labour to bee in Christ that we may get the Spirit it is of great necessity that wee should have it Above all things next to redemption by Christ labour for the spirit of Christ. Christ is our Saviour not onely by merit and satisfaction but by efficacy and grace that is as hee hath purchased us for his people by his blood so hee will subdue our corruptions and rule us by his Spirit For first Hee that hath not the Spirit of Christ is none of his those that have not the efficacy of the spirit in them to rule them shall not have benefit by his death to reconcile them for these goe alway together Christ as a King to rule and as a Priest to dye He came by blood and by water to satisfie and to sanctifie Secondly there is a necessity of the Spirit that we may be new Creatures it was the Spirits brooding upon the Chaos that brought forth all so the Spirit must sit upon our soules before any change will be made Now there is a necessity that wee bee changed and that wee bee new or else wee can never bee inhabitants of the new heavens and the new earth we must have the Spirit of God therefore Zech. 4. 6. as in the materiall Temple It s not by might or by power but by the Spirit So in rearing up spirituall Temples it is not by strength of wit or parts but by the Spirit therefore the Spirit is necessary for us even as our being in grace is necessary The holy Apostles wee know till the Spirit came more abundantly upon them what darke creatures they were but when the holy Ghost was come upon them how full of life and light and courage they were that the more they suffered the more they might suffer So it will bee with Christians the more spirituall they grow the more lightsome and couragious the more strong the more lively and vigrous to all duties the holy Ghost is the substantiall vigour of all creatures what soever all the spirituall vigour of every thing comes from the holy Spirit and the holy Spirit from Christ. For nothing can worke above it selfe nature cannot worke above nature That which elevates nature above it selfe and sets a spirituall stampe and puts divine qualities upon it is the Spirit of God That divine quality is called Spirit There is the flesh and the spirit all in us is flesh by nature and what soever is spirituall and divine commeth from the Spirit and therefore it is called Spirit you see therefore a necessity of the working of the Spirit even as there is a necessity to bee new creatures and to bee spirituall If we will be spirituall wee must have it from him that is first spirituall the Spirit himselfe that is the principle and fountaine of all that is spirituall Thirdly wee are called oft times to doe and suffer such things as are above nature and therefore wee must have a spirit above nature when wee feele sin to beleeve the forgivenesse of sinnes when wee see death to beleeve life everlasting and when wee are in extremity to beleeve God present with us to deliver us to beleeve contraries in contraries is a strange almighty worke of faith by the works of the Spirit It is above the work of nature to dye to end out dayes with comfort and to resigne up our soules for nature sees nothing but darknesse and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death but that which rayseth him above nature the Spirit of God Now these things and many such like we must do and suffer if we be Christians and therefore wee must have the Spirit to enable us to doe all The spirit is to the soule as the soule is to the body what is the body without the soule a caâ—kâ—ssâ— a loathsome dead thing what is the soule without the spirit a Caos of darknesse and confusion Well how shall we know whether we have the spirit of Christ or no We may know it partly by that I sayd before The Spirit is a vigorous working thing and therefore all three persons take upâ—n them the name of Spirit but the Holy Ghost especially because he is the spirituall vigour The Spirit is an operative thing the spirits are the quintessence and extraction of things that is nothing but operation God that is nothing but a pure act is said to be a spirit those that have the spirit of God are full of act and vigour the spirits of dull creatures are active when they are exâ—racted shall the spirits of bodies bee vigrous and shall not the Holy Ghost be vigrous that is a substantial vigour therefore if a man have the Spirit of God in him it will worke in him it is very operative Therefore it is compared to fire in diverse respects for first Fire it is of a working nature it is the instrument of nature if we had not fire what could we worke all Fabrickes and all things are done by Fire especially mettalls they are framed and made mallyable by fire So the Holy Ghost it is a working thing and softneth the heart and makes us mallyable it makes us fit for the impression of all good Secondly Fire againe though bodies be darke it makes them lightsome like it selfe Iron is a darke body but if the fire penetrate it it makes it lightsom We are darke creatures of our selves if we have the Spirit it makes us light Againe Fire it makâ—s chearefull and it ascends upward if a man have the Spirit of God his conversation will be upward his conversation will bee heavenly he minds the things of God he doth not grovel here below so in diverse such respects the Holy Ghost is compared to Fire and hath such effects in us in some sort wee finde our understandings enlightned and our selves quickened and carryed up to be above nature in holy and heavenly actions and then it is a good signe that we have the Spirit of Christ. A part will follow the whole as we see a part of the earth it falls to the center because all the earth is heavy all the whole earth fals down to the Center and
and make use of it what a blessed liberty is this when wee have sinned In restraint of the outward man if ever God restraine us to humble us what a blessed thing is this that the Spirit is at liberty and that is the best part of a man a man may have a free conscience and minde in a restrayned condition and a man may be restrayned in a free state in the guilt of sinne bound over to the wrath of God and bound over to another evill day a man in the greatest thraldome may have liberty what a blessed condition is this So in sickenesse to consider that there is a glorious liberty of the Sonnes of God and a redemption of body as well as of soule that this base body of mine shall bee like Christs glorious body that there is a resurrection to glory the resurrection will make amends for all these sicknesses and ills of body what a comfort is it to thinke of the resurrection to glory And to when death comes to know that by the blood of Christ there is a liberty to enter into heaven that Christ by his blood hath opened a passage to heaven And so in all necessities to thinke I have a liberty to the Throne of Grace I am free of heaven I am free of the company of Saints in earth and in heaven too I am free to have Communion with God I have a freedome in all the promises what a sweet thing is this in all wants and necessities to use a spirituall liberty to have the eare of God as a favourite in heaven not onely to be free from the wrath of God but to have his favour to have his eare in all our necessities what a blessed liberty is this that a man may goe with boldnesse to the throne of grace by the Spirit of Christ Beloved it is invalluable there is not the least branch of this spirituall liberty but it is worth a thousand worlds how should we value it and blesse God for giving Christ to wroke this blessed liberty and for giving his spirit to apply it to us more and more and to set us more and more at spirituall liberty for both the Father and the Sonne and the holy Ghost all joyne in this Spirituall liberty the Father gives the Sonne and he gives the Spirit and all to set us free It is a comfortable and blessed condition Vse 3 But how shall we know whether we be set at liberty or no because all will pretend a liberty from the law and from the curse of God and his wrath in justificaâ—ion and though it be the foundation of all I will not speake of that but of that that alwayes accompanies iâ— a liberty of holinesse a liberty to serve God a liberty from bondage to lusts and to Sathan Therefore Wheresoever the Spirit of God is there is a liberty of holinesse to free us from the dominion of any one sinne we are freed to serve him in holinesse all the dayes of our lives where the Spirit therefore is it will free a man from thraldome to sinne even to any one sinne for the Spirit discovers to the soule the odiousnesse of the bondage for a man to be a slave to Sathan who is his enemy a cruell enemie what an odious thing is this Now whosoever is in thralled to any lust is in thraldome to Sathan by that lust therefore where this liberty is there cannot be slavery to any one lust Sathan therefore cares not how many sinnes one leaves if he live in any one sinne for hee hath them in one sinne and can pull them in by one sinne as children when they have a bird they can give it leave to flye so it bee in a string to pull it backe againe so Sathan hath men in a string if they live in any one sinne the Spirit of Christ is not there but Sathans Spirit and he can pull them in when hee will The beast that runnes away with a coard about him he is catched by the coard againe so when we leave many sinnes and yet notwithstanding carry his coards about us hee can pull us in when hee lists such are prisoners at liberty more than others but notwithstanding they are slaves to Sathan by that and where Sathan keepes possession by one sinne and rules there there is no liberty for the Spirit of Sanctification where it is is a counterpoyson to the corruption of nature and it is opposite to it in all the powers of the soule if suffers no corruption to get head Againe where this liberty from the Spirit is there is not onely a freedome from all grosse sinnes but likewise a blessed freedome to all duties an inlargement of heart to duties Gods people are a voluntary people those that are under grace they are annointed by the Spirit and the Spirituall annoyntment makes them nimble Christian is nothing but annointed now he that is truely annoynted by the Spirit is nimble and quicke and active in that that is good in some degree and proportion one use of annoynting is to make the members nimble and agile and strong so the Spirit of God is a Spirit of chearefulnesse and strength where it is therefore those that finde some chearefulnes and strength to preforme holy services to heare the Word to pray to God and to performe holy duties it is a signe that this comes from the Spirit of God the Spirit sets them at this liberty because otherwise spirituall duties are as opposite to flesh and blood as fire and water When we are drawne therefore to duties as a Beare to stake as we say with forraigne motives for feare or out of custome with extrinsicall motives and not from a new nature this is not from the Spirit this performance is not from the true liberty of the Spirit for the liberty of the Spirit is when actions come off naturally without force of fâ—are or hope or any extrinsicall motive a childe needes not extrinsicall motives to please his father when hee knowes he is the child of a loving father it is naturall so there is a new nature in those that have the Spirit of God to stirre them up to duty though Gods motives may helpe as the sweete incouragements and rewards but the principall is to doe things naturally not for feare or for giving content to this or that man Artificiall things move from a principle without them therefore they are artificiall clockes and such things have weights that stirre all the wheeles they goe by and that moove them so it is with an artificiall Christian that composeth himselfe to a course of religion he moves with weights without him he hath not an inward principle of the Spirit to make things naturall to him and to excite and make him doe things naâ—urally and sweetely Where the Spirit of God is there is freedome that is a kinde of naturall freedome not forced nor
in them and how to his enemies he prayed for his very enemies And for the Devill himselfe deale with him as Christ did that is have no termes with him although he come to us in our nearest friends hee came to Christ in Peter Sathan avoyd saith he if the devill come to us in our wives in our children in our friends avoyd Sathan Sathan comes to us sometime in our friends to give corrupt judgement to maintaine false causes to doe this or that that may cracke our conscience discerne the devill in our best friends for sometime they may be the trunkes of the devill the devill may conveigh his Spirit through Peter let us immitate Christ discerne betweene our friends love and the subtilty of the devill in them and be able to give them an avant avoyd Sathan wee see Christ when hee encountred Sathan he fights not with Sathans weapons and when he was to deale with his instruments but with the Word of God he gives not reproach for reproach nor sophistrie for sophistrie but It is written shewing that we must encounter Sathan with Gods armorie with weapons out of the booke of God And then when Sathan would confesse him and make much of him Oh thou art the Sonne of God he would have nothing to doe with him so those that are manifestly led with the Spirit of Sathan and would presse kindnesses on us have nothing to doe with them so farre as we say of the devill he is not alway a lyer but he alway cozeneth so take those that are lead by the Spirit of the devill that are Iesuited Papists they lye not in all but there is cozening in all for all is but snaring kindnesse and gifts that will hurt more all offers from Sathan and those that are led with the Spirit of Sathan wee ought to suspect as Christ we see when Sathan offered him a kindnesse hee saw he was to bee tooke heed of therefore saith he away you and your kindnesse so have nothing to doe with devillish men those are best at ease and prosper most that have least to doe with them those that see they are alway deceivers though they be not alway lyers those that are nearest hostility prosper best thus you see a taste of Christs carriage to his friends to his enemies to Sathan and for hypocrites hee speakes Woe to them he hated them above all the proud Pharisees I might spend much time in going over particulars in the Gospell to see what expressions there are of Iesus Christ. Vse 2 I beseech you make this use of it when in the Gospell you reade of any expression of his love and gentlenesse of his obedience and humility in washing his Disciples feete and Learne of me for I am meeke c. and Come unto me all ye that are weary and heavie laden then thinke this is the expression of my blessed Saviour the socond Adam to whose Image I must bee conformed and transformed and changed and therefore when you are moved and tempted to sinne from your owne corruption or from Sathan reason thus with your selves would our blessed Saviour if he were upon earth doe thus would hee speake thus would he not doe thus if he were here now would he not be ready to doe this good turne surely he would and I must bee changed into his Image and likenesse therefore let me consider what my blessed Saviour would doe in the like case surely our blessed Saviour would not staine and defile his body he would not make his tongue an instrument of untruth to deceive others he would not bee covetous and injurious Art thou a Christian or no If thou be a Christian thou hast the anoynting of Iesus Christ that annoynting that was poured on him as the head it runnes downe to thee as a member as Arons oyntment ranne downe to his skirts if thou be the skirt of Christ the meanest Christian thou hast the same grace if thou be a Christian and therefore thou must expresse Christ that as thou art partaker of his name so thou must be partaker of his anoynting if thou be a Christian why doest thou thus doth this suite with thy profession dost thou carry the Image of Sathan and dost thou thinke to bee a Christian except it be in tytle and profession onely No there is no Christian but if he be a true Christian he is changed into the likenesse of Christ into his Image therefore it is a good thought upon all occasions every day to thinke what would my blessed Saviour say if he were here and what did he in the like case when he was upon earth I must be led by the Spirit of Christ or else I am none of his therefore let us shame our selves when we are moved by our corruptions and temptations to doe any thing contrary to this blessed Image And consider the more we grow into the likenesse of Christ the more wee grow in the love of God who delights in us as hee doth in his owne Sonne This is my beloved Sonne in whom I am well pleased now the more like we are to Christ the more hee is pleased with us And the more we shall grow in love one to another for the liker pictures are to the first patterne the liker they are one to another so the liker wee grow to Christ the liker we are one to another and the more like the more love Who keepes Christ a live in the world but a company of Christians that carry his resemblance as wee say of a childe that is like his father this man cannot dye as long as his sonne is alive because he resembleth his father so as long as Christians are in the world that have the Spirit of Christ Christ cannot dye he lives in them and Christ is alive no otherwise in the world than in the hearts of gracious ' Christians that carry the picture and resemblance of Christ in them But how are we changed into the likenesse of Christ how come wee to be like him When once we beleeve in Christ we are graft into the similitude of his death and into the likenesse of his resurrection it is a point somewhat misticall yet it is stood upon in the Scriptures in Rom. 6. especially at large How come we to dye to sinne by vertue of Christs death and to live to righteousnesse by the fellowship of Christs resurrection it is sayd we are transformed into the likenesse of Christ the phrases of Scripture shew it but to stand upon these phrases a little Beloved as it was in Christs owne person when Christ dyed whole Christ dyed and was crucified but yet the death it selfe the crucifying was terminate in the humane nature the humane nature dyed and not the Godhead yet by reason of the union whole Christ dyed and was Crucified the Lord of glory was crucified as the Scripture speaks and as it was in Christ naturall so it is in Christ
misticall whole Christ misticall was crucified whole Christ misticall is risen againe notwithstanding the crucifying was terminate in Christ the head not in the members as his death was terminate in his humane nature it ended and was confined in that so this crucifying belonged to the head and the head rose yet whole Christ all beleevers as soone as they are one with Christ by reason of the misticall union they are dead and crucified in Christ their head and risen and sit in heavenly places in Christ their head so then a true beleever when he is made one with Christ he reasons thus my corruption of nature this pride of heart that naturally I have this enmity of goodnesse this is crucified for I am one with Christ when he dyed I in my head did dye and this pride and covetousnesse and worldlinesse this base and filthy carnall disposition was crucified in Christ my head I in my head was crucified and I in my head now am risen and sit in heaven therefore now I am in some sort glorious therefore I minde things above in my head and therefore because of the necessary conformity of the members to the head therefore I must more and more dye to sinne be crucified to sinne and rise by the Spirit of Christ and ascend with him the more I know and consider and meditate of this the more I am transformed into the likenesse of his death and resurrection but to goe a little further Quest. What things in Christs death did especially discover themselves to us when we once beleeve to our comfort Ans. Three things In regard of us wonderfull love that he dyed for for us In regard of sinne wonderfull hatred that hee would dye for sinne And wonderfull holinesse and love of grace he shewed his hatred of sinne that hee would shed his heart blood for it and wanting the glory of God as it were by feeling the wrath of God for a time even in hatred to sinne There were these two affections pregnant in Christ upon the crosse wondrous love for us to dye for us and wondrous hatred of sinne to purge it for which he dyed and wondrous holinesse from whence hatred of sinne came whence doth hatred of sinne come but from wonderfull purity and holiness that cannot indure sinne Thus when the soule considers it is one with Christ it hath the same affections that Christ had Christ in love to us dyed can I apprehend that love of Christ when hee dyed and was crucified and tormented for my sinne but out of love I must hate sinne againe And when I consider how Christ stood affected to sinne upon the crosse when hee dyed to purge it and to satisfie for iâ— câ—n I have other affections being one with him then hee had upon the crosse I cannot so whether I consider his love to me or the hatred he bore to sinne considering my selfe one with him by a mysticall union I shall have the same affection of love to him and bee like him every way to love what hee loves and to hate what hee hates I cannot but hate sinne and hating sinne I must act his part anew that is as he dyed for sinne so I dye to sinne as hee was crucified for it so it is crucified in me as he was peirced so hee gives corruption a stabbe in me as hee was buryed so my corruption is buryed and as he dyed once never to dye againe so I follow my sinnes to the grave to death and consumption of old Adam that hee never riseth againe so I say the consideration of my union with Christ that I in Christ did dye and was crucified because my head dyed and was crucified And then it puts that affection into mee that was in Christ and makes me act Christs part to dye to sin daily more and more these the like thoughts are stirred up in a christian which Saint Paul aimes at in Rom. 6. and other places So by the vertue of his resurrection I am conformable more and more to the graces in him for as the power of Gods Spirit raised him up when hee was at the lowest when he had beene three dayes in the grave so the Spirit in every Christian ray seth them up at the lowest to comfort to a further degree of grace more and more nay when they are fallen into any sinne or any affliction for sinne the same power that raised Christ when hee was in the grave for our sinnes in the lowest humiliation that could bee it raiseth them from their sinnes daily that they gather strength from their sinnes the power that raised Christ at the lowest raiseth a Christian at the lowest in sinne and in affliction for sinne for when he is tripped and undermined by his corruptions God by that power that raised Christ at the lowest recovers and strengthens him and makes him afresh revenge himselfe upon his sinne and when hee is at the lowest in the grave the same power will raise him like Christ every way so you see how we are changed to the liknesse of Christ. How shall wee know then whether we have the Image of Christ stamped upon us or no If wee be changed into the likenesse of Christ we shall be changed in our understandings to judge of things as he did his ayme was to please his father in all things if we have the same ends and the same opinion and esteeme of things he judged matters of grace and of the kingdome of God above all other for the soule is more worth then the whole world see the judgement that he passed upon things Seeke ye first the Kingdome of God and all other things shall be cast upon you We must bee changed in our judgement if we will have his Image upon us Wee must bee like him in our will in our choyce in the cleaving and purpose and resolution of our will wee must have the bent of our soule as his was our soules must be edged and pointed as his was wholly for heaven and the Kingdome of God And so for our affections there must bee a change in them in our love and joy and delight we must love and joy and delight in whatsoever he did Now the way to stirre us up to this is to see what Image wee naturally carry and to see our selves in the glasse of the Law if a man consider thus if Christs Image be not upon me I carry the image of the devill this would make him labour to get another Image upon him For beloved at the day of judgement Christ will not owne us if he see not his Image upon us Caesar will owne Caesars coyne if hee see his image upon it Whose image and superscription is this Give unto Caesar that which is Caesars If Christ see his stampe on us he will owne us at the day of judgment or else not Naturally we are all opposite to Christ naturally wee are full of pride and mallice of 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
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