therefore every little clod will doe it so Christ our head that hath abundance of the Spirit is in Heaven and if we have the spirit we will follow him and minde the things where Christ is Where the Spirit of Christ is likewise it convinceth as it is Iohn 16. that is it brings a cleare evident conviction with it that the truth of God is the truth of God It is no doubtfull thing therfore when a man stâ—ggers in the truth in this and that course whether he should doe this or that it is a signe hee hath not the spirit or that he hath it in a very little measure because the Spirit is a convincing thing as light it convinceth a man he doth not doubt of that that he seeth at noone day so that that a man seeth by the Spirit he is convinced of when a man doubts and wavers whether hee should take a good course or a bad and wavers it is a signe he is carnall and hath not the Spirit of God for if hee had the Spirit it would convince him and set him downe you must take this course if you will bee saved That is said to convince that saith more for a thing then any thing can say against it Now when a man hath the Spirit of God he can say more for God and for good things and good wayes then all the devils in hell by discouragement can say against them Therefore when a man cannot say any thing for God and for good causes to purpose he hath not the spirit of God the spirit of God would so convince him that hee should answer all cavils and objections The argument is wondrous large I give you but a tast to know whether the Spirit of Christ be in you or no. In a word if Christ bee that spirit and have infused the spirit into us it will make us like him it will transforme us into his likenesse it will make us holy and humble and obedienâ— as hee was even to the death these things mighâ— bee largely followed buâ— we have occasion to speaâ— of these in other portioâ—â— of Scripture therfore that yee may get the Spirit of God take these directions We must goe to Christ studdy Christ if wee will have the Spirit studdy the Gospell of Christ what is the reason that before Christ there was so little spirit in comparison there was but a little measure of the knowledge of Christ the more Christ is discovered the more is the spirit given and according to the manifestation of Christ what he hath done for us and what hee hath the more the riches of Christ is unfolded in the Church the more the Spirit goes along with them The more the free grace and love of God in Christ alone is made knowne to the Church the more Spirit there is and againe backe againe the more spirit the more knowledge of Christ for there is a reciprocall going of these two the knowledge of Christ and the Spirit What is the reason that in Popery the Schoolemen that were witty to distinguish that there was little spirit in them they savoured not the Gospell they were wondrous quick in distinctions but they savoured not the matters of grace and of Christ it was not fully discovered to them but they attributed it to satisfaction and to merits and to the Pope the head of the Church c. They divided Christ they knew him not and dividing Christ they wanted the Spirit of Christ and wanting that spirit they taught not Christ as they should they were darke times as themselves confessed especially about nine hundred and a thousand yeares after Christ because Christ was vayled then in a world of idle ceremonies to darken the Gospell and the victory of Christ that the Pope made who was the Vicare of Sathan these were the Doctors of the Church then and Christ was hid and wrapped in a company of idle traditions and ceremonies of men and that was the reason that things were obscure Now when Christ and all good things by Christ and by Christ onely are discovered the vaile is taken off now of late for these hundred yeares in the time of reformation there hath beene more spirit and more light somenesse and comfort Christians have lived and dyed more comfortably why because Christ hath beene more knowne and as it is with the Church so it is with particular Christians the more they studdy Christ and the fulnesse that is in Christ and all comfort in him alone to be had Wisedome Righteousnesse Sanctification and redemption the more men grow up in the knowledge of Christ the more they grow spirituall and the more spirituall they grow the more they grow in the knowledge of Christ therefore if wee would have the spirit let us come neere to Christ and labour to know him more who is the fountaine of all that is spirituall Then againe if wee would be spirituall let us take heed we trust not too much to dead things without Christ to have a kinde of Popery in the worke done to thinke that reading and hearing and receiving the Sacrament and that the government of the Church will doe it as if it were as man would have it put case there were all these which are excellent good things but what are all these without the spirit of Christ a man may bee dead with all these though he heare never so much and receive the Sacrament never so often if a man goe not to Christ the quickning spirit in this manner Lord these and my soule too are dead things without thy spirit therefore quicken me joyn Christ with all our performances without which all is nothing and then he will be spirituall to us And when wee goe to Christ for the spirit as we must beg it if wee will have it God will give the holy Ghost to them that aske him remember that we use the meanes carefully reading and hearing and holy communion of Saints because though these without the spirit can doe nothing yet the spirit is not given but by these these are the golden conduites of the spirit of Christ no man is ever spirituall but they are readers and hearers and conferrers of good things and attenders upon the meanes of Salvation because God will worke by his owne tooles and instruments therefore it is sayd Revel 1. That Iohn was full of the spirit upon the Lords day Let a Christian sanctifie the Sabbath as he should doe he will be in the Spirit on the Lords day more than on other dayes Why Because then he is reading and hearing and conferring and in some spirituall course and the more a man on the Lords day is in a spirituall course the more he is in the spirit Iohn was in the Spirit on the Lords day so much for those words The Lord is that Spirit And where the Spirit of the Lord is there is Liberty VVE see here what the Spirit
rather increased by the Law for although Moses bee read yet untill this day remaineth the same vayle untaken away the Jewes will unavoydably abide in their Ignorance and bondage Now in opposition to this darknesse and obscurity of the Law in all those respects the Apostle exalteth the Gospell in this high and excellent privilege of it That it is plaine and evident and full of demonstration and that the light of it is not terrifying and amazing but sweet and comfortable so that wee may with much liberty and boldnesse of Spirit looke constantly upon the great glorious things set before us in it although it be no other but the glory of the Lord Jesus Christ. And there is moreover such an efficacy and working power in this Ministery of the Gospell as it will not suffer men to remaine the same without alteration as they did under Moses Ministery though hee was read daily but it will change them even into the Image of Jesus Christ and the carry them on still in that Image and likenesse from one degree of glory to another after a most admirable and spirituall manner of working This speciall excellency and prerogative of the Gospell is laid downe in the two last verses of this Chapter which are the words upon which wee shall more largely insist in the following discourse Vers. 17. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty The Lord is that Spirit that takes away the vaile that is spoken of before Hee sets downe what Christ is by what he doth Christ is that Spirit because he gives the Spirit And then a sweet effect of the Spirit of Christ Where the Spirit of Christis there is liberty The Spirit here is not taken for the person of God as if the Holy Ghost had said The Lord is a Spirit and not a bodily thing though that be a truth And as it is not meant naturally so not personally Christ is that Spirit as if Christ were the holy Ghost that were a confusion of persons nor as restrained to the third person the holly Ghost is the Spirit Neither as some heretofore would have it to shew that the Spirit is Iehovah God It is neither to shew that Christ is God nor that the Spirit is God nor that Christ is the holy Ghost But it is meant in regard of a speciall dispensation The Lord is that Spirit that is the Lord Iesus Christ who is the Lord of his Church by marriage office c. is that Spirit that is hee 1. hath the Spirit in himselfe eminently and 2. dispenseth and giveth the Spirit unto others all receiving the Spirit from him as the common root and fountaine of all spirituall gifts First he was that Spirit as having the holy Ghost in himselfe as man the holy Ghost filled the Humane Nature and made it spirituall The Spirit is all in all in the Humane nature of Christ and whatsoever hee doth he doth as it were being full of the Spirit in himselfe He gives the Spirit as God and receives it as man so hee both gives and receives the Spirit proceedeth from the Father and the Sonne as God but the Spirit sanctified Christ as man as it did in the Virgins womb the holy Ghost sanctified that blessed masse of his body it sanctified him and filled him with all graces and gifts whereupon it is said he received the Spirit without measure that is in â—bundance Christ hath the Spirit in himselfe in a more eminent excellent manner than all others and it must needs be so for these reasons 1. From the neere union betweene the Humane naâ—ure and the Divine they â—re one person therefore â—here is more Spirit in Christ than in all creatures â—ut them together then in all the Angels and all men because the Divine nature is nearer to Christ then it is to the Angels or to any creature 2. Christ hath the Spirit without measure both in regard of extention and intention as we say he hath all graces in all degrees even next to an infinite all others have it in their measure and proportion 3. The Spirit doth rest upon Christ invariably in other men that have the Spirit it ebbes and flowes it is sometimes more and sometimes lesse there be spirituall desertions not onely in regard of comfort but in regard of grace though not totally but the Spirit rests â—n Christ eternally in a full â—easure and therefore you have it thus in Esa. 11. 2. The Spirit of the Lord shall rest upon him the Spirit of Wisedome and Vnder standing the Spirit of Counsell and might c. 4. By reason of his place or offices in relation to the Church as Head Husband King Priest Prophet c. the Head is made by nature the seat of the more noble faculties as of Seeing Hearing Understanding Iudgeing and is furnished accordingly with greater plenty of spirits for the ruling and governing the whole body so Christ is the head of the Church and the governement of all the world is laid upon him and all excellencies are derived from him unto all his members as from the Root life is derived unto all the branches and therefore he must needs have the Spirit in greatest abundance his fulnesse of the Spirit is as the fulnesse of the fountaine ours is but as the fulnesse of the Cisterâ—â— hee hath grace in the Spring wee have it but in the Conduit his graces are primitive ours derivative we have nothing but what wee have received therefore it is sayd hee hath the oyle of gladnesse powred upon him above his fellowes Hee hath his name from Annoynting Christ. Hee was annoynted that is separated and ordained to the office of Mediaâ—orship by annoynting not properly that is with any materiall oyle but with the Spirit this was in regard of his Humane nature onely but it was above his fellowes that is above all Kings and Priests for they are his fellowes in regard of titles hee was above them all for all have their annoynting from him therefore he is the King of Kings and the Prophet of Prophets c. Also above all his fellowes as we take his fellowes for Christians they are his fellowes I goe to my God and your God c. he is the first borne amongst them and in all things hee hath the preeminence 5 Hee is to be as the patterne we are to follow him wee are predestinated to be conformed to â—im and to grow up to that fulnesse which is in him and in thiâ— respect there is cause why hee should have the Spirit and all the graces of it is greater abundance that hee might exceed all even Christians of greatest growth and perfection hee is to bee a patterne and example to all to the strongest as wel as to the weake Eveâ— Paul himselfe who was 〈◊〉 Leader to others for the excellency of the grace 〈◊〉 Christ that was in him 〈◊〉 a follower of Christ Be 〈◊〉 followers
are the Sacraments also as well as the Word dead Ordinances if Christ be not in them The Law is sayd to be perfect and to convert the soule so it doth when the Spirit goeth along with â—t as it did ordinarily before Christ came in the flesh as in Davids time but after Christ was come who was the substance of those shadowes they became beggerly Rudiments as in Pauls time and the Spirit did not worke with them but with the Gospel the hearing of Faith Gal. 3. 2. Vse And we may understand likewise from hence what the reason is that an Ordinance at one time differeth so much from it selfe at another time in respect of the life and comfort of it as we often find even in our owne experience as also why the same Ordinance be it the Word or Sacrament c. at the same time is profitable to one and another hath no benefit at all by it This is from the presence or absence of Christ who is that Spirit What is the reason that Wine or Aqua-vitae doth more refresh and strengthen then common water It is of the same substance of the same colour that other water is but there is more spirit in it all things worke answerable to the spirits that is in them So what is the reason that â—he reading or hearing of â—he same thing affecteth one â—nd not another at all the â—ubstance of the thing is the â—ame but the spirit is not â—he same the spirit goeth with the one and not with â—he other Wee grant that our negligence in preparation and attention our pride and earthly-mindednesse our want of faith to mingle with the Word these or â—he like may be causes why wee are many times sent â—mpty away yet this still â—ust be observed as a most â—vident truth that all the efficacy and fruit of any Orâ—inance dependeth upon Christs being present in it who is that Spirit that quickneth 〈◊〉 most powerfull meanes that ever was ordayned for our good will be dead and heartlesse if hee be not there by his Spirit to put life into it It may seemâ— strange what Iohn saith chap. 6. The flesh profiteth nothing The flesh of Christ our nature which Christ tooke and in which so much was wrought for us which is the greatest Ordinance o◠〈…〉 this flesh profiteth not nor will there be any benefit of it if it be not applied unto us spiâ—â—â—ually for it is not the flesh simply considered but as by it and with it we receive the Spirit of Christ which Spirit quickneth and maketh the flâ—sh oâ— Christ meat indeed As iâ— is with the flesh of Christ 〈◊〉 with all other ordinanâ—es the Scriptures profit â—othing preaching profitâ—th nothing the Sacraâ—ents will profit nothing â—â—here is none of these will 〈◊〉 meate indeede unlesse 〈◊〉 spirit of Christ quicâ—â—en them Therefore we ought to 〈◊〉 with all the ordiâ—â—nces of God a desire â—â—at Christ would joyne â—â—is spirit and make them â—ffectuall wee ought to â—ome to the ordinances in 〈◊〉 dependance upon Christ â—or a blessing upon them 〈◊〉 for his presence in â—â—em who is the life and â—cope of all and then wee â—hould not finde such dulâ—esse and deadnesse in them It is the sinne oâ— this age this formality it is the sinne of those thaâ— have any thing in them set desperate drunkardâ— and roarers and such wretches a side as plainely discover themselves to be acted by the spirit oâ— the Devill take them thaâ— conforme themselves iâ— any fashion to religion the killing sinne that they lyâ— under is this same deaâ— formality they will heare a Sermon now and then looke on a booke and iâ— may be pray morning and evening but never looke up to the living and quickning spirit Iesus Christ so that all they doe is dead and loathsome like salâ— that hath no savour What is the best liquor if it hath lost its life and spirit but flat and unsavory and blood when the spirits are out of it what is it but loathsome goare so are all their performances even like sacrifices that had no fire in them the Lord loathed such sacrifices as he did Cains and so hee doth all our flat and livelesse services yea and our persons too being as Iude saith fleshly and not having the spirit Vse 3 What neede is there that we should sanctifie all we take in hand by prayer when we goe to heare a Sermon when wee take up the Bible to reade a Chapter alone by our selves or in our families we should lift up our eyes and hearts and voyces to heaven we should say to Christ Lord joyne thy Spirit be present with us without thee thy Word is dead our hearts are dead and will harden under the meanes and darken in the light and we shall fall under the heavie condemnation of these secure and formall times if thou leavest us Vse 4 Christ is sayd to be that spirit to send the spirit as God and to receive it as man in fulnesse and that for our sakes it is a point of much comfort that there is such abundance of Spirit in our nature in Christ and for the behalfe of the Church that wee have a fulnesse to receive of It was a comfort to Iosephs brethren and that family that Ioseph was full of honour and rules the second in the kingdome therefore they should want nothing that was good in Egypt is it not a comfort for Christians to know that Christ is the spirit that he hath the spirit to give the spirit of wisedome in all straights the spirit of truth to keepe us from all errours the spirit of strength for all services the spirit of comfort for all afflictions hee that is their Lord hath abundance of spirit in him and for them therefore when we want any grace or gift of the spirit wee should goe to Christ for God doth all by Christ Christ doth all by the spirit desire Christ that hee would vouchsafe his spirit to rule us counsell us comfort us and strengthen us Therefore in our emptinesse as indeede we are empty creatures of our selves let us goe to Christ for the spirit he hath received that fulnesse for us desire him that out of his fulnesse he would vouchsafe to give unto us It is the reason why Christians are so dead and so dull and so darke in their spirits they doe not first consider themselves and then goe to Christ we should all in all exigents whatsoever make use of this our great high Treasurer the great high Steward of heaven and earth of this our Ioseph the second Person in heaven he is at the right hand of God and all to fill his Church with his spirit our comfort is now that our strength and comfort lyes hid in Christ that is neere to us as man and neere to God as God he is betweene the Father and us he is neere the Father as being of the same nature with him hee is neere us
he is shackled in his performances he cannot goe so naturally to prayer and to hearing conscience layes a clogge upon him hee is shackled in prayer especially he hath not liberty to the throne of grace how dares hee looke to heaven when hee hath grieved the Spirit of God and broken the peace of his conscience what communion hath he with God so it hinders peace with God a man cannot looke Christ in the face as a man when hee hath wronged another man he is ashamed to looke on him so the soule when it hath runne into sinnes against conscience it is ashamed to looke on Christ and to goe to God againe therefore any sinne against conscience grieves the Spirit and hinders all sweete liberty that was before it takes away the degree of it It hinders boldnesse with men for what makes a man couragious in his dealings with men a cleere conscience let it be the stoutest man in the world let him maintaine any lust against conscience it will make him so farre a slave for when it comes to the crossing of that lust once then you shall see he will even betray all his former stoutnesse and strength if a man be covetous and ambitious he may be stout for a time but when he comes to bee crossed it will take away all liberty that a man hath to cherish any sinne In a word to preserve this liberty let us goe to Christ from whom wee have this liberty complaine to him when wee finde any corruption stirring goe to the Lord in the words of S. Austine and say Now Lord free me from my necessities I cannot serve thee as I should doe nor as I would doe I am inthralled to sinne but I would doe better I cannot doe so well as I would free mee from my necessities complaine of our corruptions to God as the woman in the Law when â—he complayned if she were assaulted she saved her life by complaying so let us complaine to Christ if we finde violence offered to us by our corruptions I cannot by my owne strength set my selfe at liberty from this corruption Lord give mee thy Spirit to doe it set me more and more at liberty from my former bondage and from this that hath inthralled me so complaine to Christ and desire him to doe his office Lord thy office is To dissolve the workes of the devill And goe to the Spirit it is the office of the holy Ghost to free us to be a Spirit of liberty now desire Christ and the holy Ghost to doe their office of setting us at Spirituall liberty and this we must doe in the use of meanes and avoyding of occasions and then it will be efficatious to preserve that Spirituall liberty as will tell our consciences that wee are no hypocrites and that will end in a glorious liberty in the life to come And let this be a comfort to all poore strugling and striving Christians that are not yet set at perfect liberty from their lusts and corruptions that it is the office of the Spirâ—t of Christ as the King of the Church it is his office by his Spirit to purge the Church perfectly to make it a glorious spouse at last he will doe his owne office and besides this liberty of grace joyned with conflict in this world there is another liberty of glory when I shall bee freed from all oppositions without and from all conflict and corruption within It is called The liberty of the Sonnes of God Rom. 8 and those that looke not more and more for the gracious liberty to be free from passions and corruptions here they must not looke for the glorious liberty in heaven but those that live a conflicting life and pray to Christ more and more for the Spirit of liberty to set up a liberty in us these may looke for the liberty of the Sonne of God 〈◊〉 will be ere long when wee shall be out of reach and free from corruption when the Spirit of God shall be all in all Now our lusts will not suffer the Spirit to bee all in all but in heaven he shall there shall be nothing to rise against him This that hath beene spoken shall suffice for that 17. verse The Lord is the Spirit and where the Spirit of the Lord is there is 〈◊〉 I proceede to the next verse which I purpose to dwell more on VERSE XVIII But we all as in a glass with open face behold the glory of the Lord and are changed into the same Image from glory to glory as by the Spirit of the Lord. AS the Sunne riseth by degrees till he come to shine in glory so it was with the Sonne of righteousnesse hee discovered himselfe in the Church by little and little the latter times now are more glorious than the former and because comparisons give lustre the blessed Apostle to set forth the excellency of the administration of the covenant of grace under the Gospell he compares it with the administration of the same covenant in the time of the law and in the comparison prefers that administration under the Gospell is more excellent Now besides other differences in the Chapter he insists upon three especially they differ in Generality Evidence Efficacie First in regard of the generalitie We all now with open face c. Moses onely beheld the glory of the Lord in the Mount but We all not all men but all sound Christians that have their eyes opened all sorts of beleevers behold this glory In Spirituall things there is no envie every one may be partaker in solidum intirely of all Envie is in the things of this life where the more one hath the lesse another hath it is a matter of glory and excellencie the more are partakers of Spirituall things the Iewes rejoyced that the Gentiles should be called and wee now rejoyce in hope and should rejoyce mervelously if we could see it effected that the Iewes should be taken in againe the more the better Wee all And then for evidence We behold with open face that is with freedome and boldnesse which was not in the time of the law for they were affraid to looke upon Moyses when hee came downe from the Mount his couâ—â—enance was so majesticall and â—â—â—rible but We all with open face freely boldly and cheerâ—fully looke upon the glory of God in the Gospell the light of the Gospell is an alluring comâ—â—rting light the light of the law was dazelling and terrifying As in a Glasse they beheld God in a glasse but it was not so cleere a glasse they beheld him as it were in the water wee behold him in Christâ—ll we see God in the glasse of the Word and Sacraments but they in a worâ—â— of Ceremonies Chrisâ— was to them swadled and wrapped up in a great many types And then for the power and efficacie the Gospell is beyond the law the law had not power to convert to change into
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
earth it was a sweeâ—e sight Abraham desired to see it and Simeon when he saw it was willing to be dissolved and to depart he had enough but that outward sight is nothing without another inward sight of faith There is a sight therefore of faith and other sights are to no purpose if they be without this a sight of God shining in Christ and this is perfected in heaven in the sight of glory when we see him as hee is Now there is a comfort in all these sights to see him in his Word and workes it was a glorious thing to see him in his bodily presence and by faith to see God in Christ to see his face in Christ oh it is a sweete and lovely sight to see God shining in Christ oh but what is all this to the sight of him after in glory Now this beholding meant here especially is the beholding of faith in the Ordinances in the Word and Sacraments We all behold as in the glasse of the Word and Sacraments by the eye of faith faith is expressed by beholding by knowledge for indeede faith is nothing but knowledge with application therefore faith includes knowledge what is faith but o know God and Christ and the promises as mine Christ in the Sacrament as mine as verily as the outward things are mine knowledge with application is faith therefore when I â—ay faith I include knowledge We behold The knowledge of the minde is compared to the eye of the body knowledge and faith is compaâ—ed to seeing and beholding for many reasons First because sight is the most gâ—orious and noble sence it is the highest in situation and the quickest in apprehension for in a moment presently sight apprehends its objâ—ct in the highest heavens so it is with faith it is the most noble sight of all and it is quicke as sight is for faith is that Eagle in the cloud it breakes through all and sees in a moment Christ in heaven it lookes backeward and sees Christ upon the crosse it lookes forward and seeeth Christ to come in glory faith is so quicke a grace that it presents things past things above things to come and all in a moment so quicke is this Eagle-eye of Faith Againe it is the largest sence for we can see almost the whole hemisphere at one view that a little thing in the eye shold apprehend so much in a moment as it is quick in apprehension so it is large in comprehension Againe it is the most sure sence sight more then hearing therefore that divine act of knowledge is compared to seeing beleeving is compared to beholding when faith lookes upon God in the glasse of the word and promises it is as certaine as the object is certaine Now how certaine is the object the mercy and love of God in Christ who is truth it selfe is most certaine Then it is that sence that workes most upon the soule sight for what the body seeth the soule is affected and mooved with the affections of desire and love rise out of sight it workes upon the affections most therefore the knowledge that stirres up the affections and works upon the heart is compared to sight it affects us marveilously for answerable to our faith we love and joy and delight it alters the frame of the whole man therefore it is expressed here by beholding divine spirituall knowledge it workes upon the heart So wee see why this beholding spirituall of the understanding and soule is compared to outward sight it is called beholding because it is a most noble spirituall act of the soule and it is most certaine and sure faith is the evidence of things not seene and it workes upon the heart and soule Therefore wee should labour to cleare this eye of the soule that wee may behold the glory of God in the glasse of the Gospell Quest. How shall wee have the eye of our soules fit to behold the glory of God Answ. Wee must fixe the eye of the soule fixe our mediation upon the glory of God and the excellency of Christ a moving rouling eye seeth nothing therfore we must set some time apart to fixe our meditations upon these excellent things in the Gospell Then againe wee must labour to have the hinderances remooved both within and without Sight within is hindred by some inward suffusion wee must labour that the soule be cleansed and purged from all carnall passions and desires and base humours that wee may clearely behold this spirituall object unlesse the soule be spirituall it can never behold spirituall things the bodily eye cannot apprehend rationall things nor the rationall eye beholds not spirituall things therfore there must bee a spirituall eye the soule must be purged and sanctified by the Spirit there must bee some proportion betweene the soule and spiritual things before the soule can behold them therefore as the soule must bee fixed upon this meditation so the Spirit of God must sanctifie and purge the soule Outward hindrances of sight as dust in the eyes and clouds c. they hinder sight Sathan labours to hinder the sight of the soule from beholding the glory of God shining in the Gospell with the dust of the world as the Apostle saith in the next chapter The God of this world blindes the eyes of men that they behold not the glory of God shining in the Gospell therefore if the Gospel be hid it is hid to them that perish that are lost in whom the god of this world hath blinded their mindes that they beleeve not least the light of the glorious Gospel of Christ should shine upon them therefore take heed of too much worldly things of fixing our soules upon the dust of the world upon things here below the sight of Christ and of God in Christ it is not gotten by looking below by fixing the soule upon base things below let us looke therefore that our soules be inwardly cleansed and fixed upon spirituall things and then we shall the better behold the glory of God shining in the Gospell And we should preserve this sight of faith by hearing begets seeing in Religion death came in by the eare at the first Adam hearing the Serpent that hee should not have heard death came in by the eare so life comes in by the eare we heare and then wee see as we have heard so have wee seene say they in the Psalme It is true in Religion most of our sight comes by hearing which is the sence of learning God will have it so therefore wee should maintaine all we can this beholding of the glory of the Lord in the glasse of the Word and for that end heare much You will aske mee what is the best glasse of all to see and know Christ inâ— If you aske a Papist he will shew you crucifixes and such kinde of things Oh but to behold Christ in the glasse of the word with a Spirit
because it is carryed with the current of nature but in age it is more refined that that is that knowledge they have is more pure and more setled and that love and affection is more refined there is lesse selfe-love and that zeale they have it is joyned with more heavenly discretion there is lesse wild fire there is lesse strange fire with though there be lesse heate of nature that it doe not worke in outward demonstrations to the eye of the world yet it is more refined and pure so grace growes thus likewise in the purity and perfection of it Not altogether pure for somewhat will sticke to our best performances savouring of the worst principle in nature for as we carry flesh and spirit alway so that that comes from them will savour of corruption yet lesse in a growne Christian that is a father in Christianity than in another From glory to glory Grace is glory in regard of the state before the least degree of grace is glory in regard of the state of nature but grace is not glory properly till it come to a growth grace is not glorious so in comparison to other Christians that are growne in regard of the state of nature grace is glory take it in the lowest for is not this a glory for a man to be taken into the fellowship of Christ to be the Sonne of God and an heire of heaven to have Angels for his attendants to be begotten by the glorious Gospell the Word of God that imortall seede whatsoever thing is about a Christian it is glorious is not he glorious that hath God the Father and God the Son the Lord of glory and the holy Ghost the Spirit of glory and the glorious Gospell and glorious Angels for his attendants every thing is glorious in a Christian in every Christian there is this so grace is a kinde of glory but notwithstanding wee must not content our selves with that grace is then especially glory when it comes to growth we must labour that grace may appeare what is glory properly glory is excellency and victory over the contrary with manifestation excellency manifested Now a man is sayd to bee glorious in grace when his grace comes to be excellent in view and victorious over the contrary with publick manifestation Vse 1 Now this we ought to labour for though grace be glory in respect of the former estate yet in the ranke of Christians wee ought to be glorious that is more and more gracious both In regard of God that God may have the more glory from us the more grace the more esteeme from him because we resemble him And in regard of Christ Iesus the more glorious we are the more wee resemble him Let us labour to be more and more glorious in regard likewise of the Church whom we shall benefit more the more we grow in grace the more we shall prevaile with God by our prayers who prevayled more with their prayers than Moses and such men Againe when grace is glorious that is with victory and full manifestation the more we are fit to give a luster and light that others seeing it may glorifie God to draw others to the love of grace when they see grace glorious now grace is then glorious in us that others may be incouraged when wee can resist strong temptations when we are not like children carried away with the winde of every doctrine this is a glorious thing when a Christian can hold his owne in the worst times when it is a witty thing to be a Christian as Hillary sayd in a time of schisme it required a great deale of wit to be a Christian it requires a great deale of wit and studdy to hold a man on in Christianity And for a man to bee strong against temptations and the world whether it frowne or fawne that hee cares for neither but holds his owne is not this a glorious thing when a man shall carry himselfe as a Lyon breake through oppositions in ill times and fall square cast him as you will in all conditions here is a glorious Christian therefore though grace be glory that must not content us but wee must labour to have such a measure of glory as that we may be glorious in our owne ranke is it not a glorious thing when a man can breake through doubts and feares that trouble other folke too much as the sunne is sayd to be in glory when he is gotten on high there are many clouds in the morning but when the funne is gotten to his height at noone day hee scatters all so a Christian is in his glory and exaltation when he can scatter doubts and feares and terrours that trouble other weake beginning Christians therefore when we are troubled with scruples with this and that we should labour to get out of them that grace may be glorious to shew that we have gotten such a light and such a convincing knowledge and that wee are so rooted in faâ—th and grace that the Spirit of Christ in us hath broken through all these clouds and mists and made us glorious From glory to glory Our glory it is not like a torrent that runs a maine for a time and after is dryed up for ever grace it is a continuing and an increasing thing it continues still as the streame that it is fed with is an ever-living spring so is grace it is fed with the grace in Christ and he is a never-dying spring a fountaine for that grace in him is fed with his divinity therefore there must be a perpetuall Spring in Christ so where Christ hath opened a spring in the heart hee will feede that grace perpetually Vse 2 Let none be discouraged that have grace begun in them God will goe on with his own grace when hee hath begunne a good Worke hee will finish it to the day of the Lord Though grace be little at the first yet it shall not stay there it growes up we know not how but at last it is glorious indeed for till grace be growne it is little discerned from other things as betweene weeds and herbes there iâ— little difference when they be green till they be growne grace is little at the first as a graine of Mustardseed Ierusalem is not built in a day as wee say of Rome you have some that are a weaker sort of Christians that are good they would faine be in Canaan as soon as ever they are out of Egypt and I cannot blame them but hereupon they are discomforted as soone as ever they have grace in them they would have their pitch presently out of spiritual covetousnesse Oh that I had more knowledge and more victory c. these desires are good for God puts not in vaine desires into the hearts of his children but they must be content to be lead from glory to glory from one degree of grace to another Christ himselfe grew more in favour with God and man as that
to finish our course with joy as Saint Paul speakes of himselfe And doth God bring us from glory to glory til he have brought us to perfection of glory then I beâ—eech you let us before hand be thankfull to God as we see in the Epistles of blessed Saint Paul and Peter Blessed be God the Father of our Lord Iesus Christ that hath begotten us to an inheritance immortall undefiled reserved in Heaven saith Saint Peter and so Saint Paul let us beginne the imployment of Heaven before hand for why doth God discover to us that he wil bring us to glory why doth he discover it to our faith that excellent state that we might beginne Heaven on earth as much as might be and how shall we doe that by the imployment of Heaven what is that Holy holy holy Lord God of Hosts There is nothing but magnifying and glorifying of God there shall be no neede of Prayer there are prayses alway and so much as we are in the prayses of God and glorifying of God for his mercy and love in Christ so much wee are in Heaven before our time I beseech you therefore be stirred up in consideration of this that wee are leading on by degrees from glory to glory till wee come to perfection let us even give God the praise of all before hand for it is as sure as if wee had it For one way how things to come are present is by faith Glory to come is present two or three wayes already that may stirre us up to glorifie God before hand The glory to come is present to Christ our head wee in our Husband are in Heaven now he hath taken Heaven for us And in regard of faith that is the evidence of things not seene it is the nature of faith to present things to come as present to faiâ—h glory to come is present present in Christ and we are part of Christ Christ misticall and members and we in our head are in Heaven already and sit there and to faith that makes things present that are to come we are in heaven already And we have the earnest of Heaven the first fruites of the Spirit wee have grace which is glory the beginnings of glory we have the first fruites and earnest Now an earnest is never taken away but is made up by the bargaine with the rest so the earnest of the Spirit of God the first fruites of peace and joy of comfort and liberty to the throne of grace these are the beginnings of Heaven therefore be much in praising God Oh that wee could be so if wee could get into a frame and disposition to blesse God we could never be miserable no not in the greatest afflictions for thankefulnesse hath joy alway when a man is joyfull he can never be miserable for joy inlargeth the soule when is a man most joyfull but in a state of thankfulnesse and what makes us thankfull so much as to consider the wonderfull things that are reserved in another world the glory that God is leading us to by little and little from glory to glory till wee bee perfect Even as by the Spirit of the Lord. As here is taken according to the phrase in the Greeke and there is the like word in the Hebrew it signifieth likenesse and similitude sometimes and sometimes otherwise it is not here meant as if we were like the Spirit of the Lord but this change is wrought even as by the Spirit of the Lord that is it is so excellent and so strong that you may know that it is done by none but the Spirit of God Againe As by the Spirit of the Lord that is so farre as the Spirit of the Lord changeth us it implyeth those two things that is it is done by the power of the Spirit that we may know it is done by the Spirit of the Lord and then as by him and no further for we no further shine then he enlighteneth us as the ayre it is no further light then the Sun shines into it so we have no more glory strength comfort and peace or any thing gracious and glorious then the Spirit of God shines into us Therefore he saith As by the Spirit of the Lord. It is so glorious and excellent and so farre forth as he doth it as by the Spirit of the Lord so he expresseth the meaning of that phrase Now you see here the Doctrine is cleare that all that I have spoken of before comes from the Spirit of the Lord and from no other cause The beholding the transforming the degrees of transforming from glory to glory the taking away of the vayle all is from the Spirit of the Lord To goe over the particulars The Holy Ghost doth open our eyes to behold the glory of the Lord and therefore he is called the Spirit of illumination The Holy Ghost takes away the vaile of ignorance and unbeleife and thereupon hee is called the Spirit of Revelation The Holy Ghost upon revealing the love of God to us in Christ and the love of Christ to us and illuminating our understandings to see these things he breedes love to God againe shewing the love of God to us and thereupon he is called the Spirit of Love now when Gods love is shed into us by the Spirit of illumination and Revelation then we are changed according to the Image of Christ and thereupon the Holy Ghost from the working of a change is called the Spirit of sanctification because he is not onely the holy temple of that blessed Person but he makes us holy and because this change is a glorious change a change from one degree of grace to another till we come to be perfect in Heaven hereupon it is called a Spirit of glory as Saint â—eter saith the spirit of glory resteth on you that is the Spirit of peace of love of comfort of joy c. The Spirit in regard of this blessed attribute working all these he is called the Spirit of glory the Spirit hath diverse names according to the diverse operations hee workes in the Saints and People of God as here the Spirit of Illumination of Revelation of love of sanctification of glory all is by the Spirit whatsoever is wrought in man it is by the Spirit all comes from the Father as the Fountaine and through the Sonne as Mediator but whatsoever is wrought it is by the Holy Ghost in us which is the substantiall vigour in the Trinity all the vigour and operation in the Trinity upon the creature it is by the Holy Ghost the third person As in the creation the Spirit mooved upon the waters and mooving there and brooding on them framed the whole module of the creatures all were framed by the Holy Ghost so the Holy Ghost upon the water of our soules frames the new creature frames all this change from glory to glory all is by the Holy Spirit Therefore it is here in the passive tearme We are
changed from glory to glory as by the Spirit of the Lord so in the chayne of Salvation you have passive words in them all Whom God foreknew he chose and whom hee chose hee justified and whom he justified he glorified all because they come from God and the Spirit of God so here we are transformed from glory to glory all is by the Spirit of God the third person for beloved even as from God toward us all things come through the Sonne by the Spirit so backe againe all things from us to God must come by the Spirit and through Christ wee doe all by the Spirit as all things are wrought in us by the Spirit God gives us the Spirit of Prayer and supplication and the Spirit of Sanctification and we pray in the Spirit and worke in the Spirit and walke in the Spirit wee doe all in the Spirit to shew that the Spirit doth all in all in this new creature and worke of Sanctification it is by no lesse then the Spirit of the Lord For beloved as it was God that redeemed us so it is God that must change us as it was God that wrought our Salvation and reconciled us no lâ—sse person could doe it so it must bee God that must perswade us of that glorious worke and fit us for it by his holy Spirit it is God that must knit us to our head Christ and then by little and little transforme us to that blessed condition that Christ hath purchased for us God the Sonne doth the one and God the Spirit doth the other you have all the three persons in this place for wee see the glory of God the Father Sonne and Holy Ghost shining in lesus Christ. Christ is the Image according to which we are changed the Spirit is he that changeth us according to that Image God shewes his mercy in Christ we knowing and apprehending the mercy of God in Christ by the Spirit are changed by that Spirit from glory to glory so that the blessed Trinity as they have a perfect unity in themselves in nature for they are all one God so they have a most perfect unity in their love and care and respect to mankinde we cannot want the worke of any one of them all their worke is for the good of mankind The Father in his wisedome decreed and laid the foundation how mercy and justice might be reconciled in the death of the mediator Christ wrought our Salvation the Holy Ghost assures us of it and knits us to Christ and changeth and fits us to be members of so glorious a head and so translates and transformes us more and more from glory to glory It is a comfortable consideration to see how our salvation and our fitting for salvation till wee be put in full possession of it stands upon the unity of the three glorious persons in the Trinity that all joyne in one for the making of man happy I will name two or three Doctrines before I come to that which I meane to dwell on As first that The Spirit comes from Christ. It is said here By the Spirit of the Lord that is of Christ Because Christ doth spirare as well as the Father the Father doth spirare and the Son doth breath the Holy Ghost proceedes by way of spiration from both therefore the Spirit is not only the Spirit of the Father but of the Sonne as we see here The Spirit of the Lord. Christ sends the Spirit as well as the Father I will send you the Comforter The Holy Ghost proceedes from the Father and the Sonne and hee doth report to us the love of the Father and of the Sonne and therefore 2 Cor. 13. The shutâ—ing up of the Chapter The grace of our Lord Iesus Christ the love of God the Father and the communion of the Holy Ghost c. As the Holy Ghost hath communion in proceeding from the Father and the Sonne and knowes the secrets of both so he reveales them to us the love of God the Father and the Sonne and the communion of the the Holy Ghost so the Holy Ghost proceedes from the Sonne as well as from the Father he is called here the Spirit of the Lord. Then againe the Spirit is a distinct person from Christ it is said before The Lord is that Spirit that might trouble men how to know that The Lord is that Spirit men might thinke that Christ is all one with the Spirit No here the Spirit is said to be the Spirit of the Lord he meanes he is another distinct person from Christ and the Spirit is God as well as Christ because the Spirit hath the operations of God attributed to him to change and transfrome and make new wee are changed into the same Image from glory to glory Even as by the Spirit of the Lord creation and renovation of all new is from an Almighty power all the power in Heaven and earth cannot make that that was not to be especially that that was contrary and opposite to be now for a man in opposition and enmity to Religion to be changed to a better Image to the Image of Christ it argueth an Almighty power these Doctrinall poynts I doe but onely touch I come to that that I judge more usefull that is that What soever â— good in us it comes from the Spirit of God What need I stand upon reasons whatsoever is above nature it must come from Gods Spirit the Spirit is the Authour of all things above nature grace whereby wee are like Christ it is above nature therefore it must bee by the Spirit of God Besides that which riseth of nothing and is opposite and hath Sathan to oppose it it must have an Almighty power to work it Therefore whosoever workes any thing that is supernaturally good in us hee must be above the devill we cannot so much as call Iesus with a feeling but by the Spirit of God we cannot thinke a good thought all is by the Spirit whatsoever is gracious and comfortable in us I should bee overtroublesome to you to be much in so cleare a common argument as this is therfore I wil hasten to make some use of it Vse 1 And therefore put out of your thoughts I beseech you when you look to have any grace or comfort wrought shut out of your hearts too much relying upon any outward thing thinke not that education can make a man good or plodding can make a man good in bodily exercise in hearing much in conferring much in custome or education or any paines of our owne these are things that the Spirit will be effectuall in if we use them as wee should but without the Spirit what are theyâ— nay what is the body of Christ without the Spirit The flesh prositeth nothing what is the Sacrament and the Word dead things without the Spirit of the Lord nothing can worke upon the soule no outward thing in the world but the Spirit of God and the
liberty of will but God saw wee were all ill husbands of grace and goodnesse that he would not trust us againe therefore he trusted God-man the second Adam with grace and hee sends his Spirit into us and conveyes grace from glory to glory by degrees and all by the Spirit of the Lord. And in the next place this point of doctrine should mervailously comfort and stay us and direct us Vse 2 It should comfort us when we finde no goodnesse at all nor no strength at all nor no strength at all in our natures doth God expect that wee should have any thing from our selves who expects any thing from a barren wildernesse our hearts are such God knowes it well enough there is no goodnesse in us no more than there is moysture in a stone or a rocke therefore he looks that we should begge the Spirit of him and depend upon him for the Spirit of his Sonne to open our eyes with the Spirit of illumination to reveale his love to us and then to sanctifie us and to worke us more and more to glory and to worke out all corruption by little and little he expects that we should depend upon him for the Spirit in all things we doe Therefore Christians are much to blame they thinke to worke and to hew out of their owne nature the love of God and keepe a doe with their owne hearts as if they had a principle of grace in themselves as of themselves and they may long enough worke that way but that is not the way but acknowledgement that in our selves as of our selves as Saint Paul saith we cannot doe any thing we cannot so much by all the power in the world as thinke a good thought If wee should live a thousand yeares there cannot rise out of our hearts a good desire of our selves all is out of us from the Spirit of the Lord Now thereupon we must not looke for it in our selves but goe to God for his holy Spâ—rit goe to Christ for his Spirit for the Spirit proceeds from them both that hee would enlighten us and sanctifie us as I shewed in particular before we must not therefore presume that we can doe any thing of our selves and so wee must not despaire shall we despaire when once wee beleeve in Christ when we have abundance of grace and Spirit in our head Christ and he can derive his Spirit as hee pleaseth he gives the Spirit by degrees as he pleaseth for he is a voluntary head to dispence it as he will he is not a naturall head who shall despaire when he is in Christ who is compleate and in him wee receive grace for grace grace answerable for grace in him Let none presume that he can doe any thing of himselfe for you see how God suffered holy men to miscarry it was folly in this case in Peter to presume of his owne strength Though all forsooke Christ yet would not he he presumed upon his owne strength God left him to himselfe you see how foulely he fell so it is with us all when wee presume upon the strength of our nature and parts We must not come to this holy place in the strength of our owne wit and parts but come with a desire that the Spirit may joyne with his ordinances and make them efficatious for our change all change is by the Spirit of the Lord nothing workes above his owne sphere It is above the powâ—r of nature to worke any thing supernaturall therefore if we will profit by the Word come not with presumptuous spirits but lift up our hearts to God that his Spirit may cloath the ministery with vigour and power that he may convey holy truthes into our hearts and make them effectuâ—ll for the changing of the inward and of the outward man then we come as we should all is by the Spirit of the Lord blessing all meanes whatsoever without which all meanes are dead therefore we must open as that flower that opens and shuts as the Sunne shines on it so must wee as Christ shines on us and we ebbe and flow as hee flowes upon us we shine or are darke as hee shines on us as the ayre is no longer light than the sunne shines so we are no longer lightsome and open and flow and are carryed to any thing than Christ by his Spirit flowes on us for we doe what we doe but we are patients first to receive that power from the Spirit we heare and doe good workes but the activity and power and strength comes all from the Spirit of God Vse 3 Hence likewise wee may make another use of tryall whether we have the Spirit of Christ or no whether wee have the holy Ghost which is called here the Spirit of the Lord I will not goe out of the text for tryalls if a man have the Spirit of God it openeth the eyes of his soule to see in the glasse of the Word the face of God shining on him in Christ if a man have the Spirit he sees God as a Father by the Spirit of â—illumination AgaineÌ„ if thou hast the Spirit of God thou hast the Spirit of love Gods Spirit manifesteth the hidden love of God that was hid in the breast of God to his soule for the Spirit of God searcheth the breast of God and the secret of God and it searcheth my heart Now he that hath the Spirit of God knowes the love of God in Christ to him it reveales the love of God the heighth and breadth and depth of it to our Spirits as in the text we see the gracious love of God in Christ and then wee love him againe And thereupon where the Spirit is it changeth it is not onely a Spirit of illumination but of sanctification where hee dwels hee sanctifieth the house and makes it a Temple it is efficatious where the Spirit is it will worke it is like the wind where it is it will stirre it will move where it moves not it is not at all where the Spirit alters not the condition from bad to good and from good to better suspect that it is not there at least it will move as the pulses will have a drawing in and a sending out by stirring so there will be some operation of the Spirit that is discernable to a judicious eye alway some stirring where the Spirit of God is The Papists slander us willingly I thinke against many of their consciences that understand any thingâ— Oh say they we will have Christians like sathan to appeare as Angels of light and blackamores in white garments that have their teeth white and nothing else so your Christians put on the garment of Christs righteousnesse let them put on that and then though they be not changed a whit it is no matter who teacheth thus we teach out of this Text that First of all the Spirit of God opens our eyes he takes off the vayle and then wee see the
us is according to the Image of Christ that we may be like Christ so Christ is the beginning and the end and Christ is all hee workes from Christ and to Christ. Let us examine therefore if wee have the Spirit of Christ whether it change us and examine if wee have the Spirit from what reasons and grounds it changes us and then wee may upon some comfortable grounds say we have the Spirit indeed If we have not the Spirit how shall we come to have the Spirit what meanes must wee use to get it In a word this Chapter excellently sets out that for the Gospell is called the Ministery of the Spirit for the opening of the love of God in Christ which is the Gospell is the Mynistery of the Spirit why because God hath joyned the Spirit with the publishing and opening of these mysteries therefore study the Gospell and heare unfolded divine Evangelicall truthes the more wee heare of the sweete love of God in Christ the more the Spirit flowes into the soule together with it the Spirit goes together with the Doctrine of the Gospell which is called the ministery of the Spirit Therefore let us delight in hearing Evangelicall poynts the love of God opened in Christ. A civill morall man Oh he is taken mightily if hee heare a morall witty pollitique discourse that toucheth him and he is in his element then What is this to the Gospell this hath its use Oh but the Spirit goes with the opening of the Gospell with Evangelicall points and if our hearts were ever seasoned with the love of God these points of Christ and the benefits and priviledges by Christ they will affect us more then any other things in the world that is one meanes to studdy the Gospell to heare the truths of the Gospell opened where the Spirit workes Againe the Spirit of the Lord it is given to us usually in holy community the Holy Ghost fell upon them in the Actes when they were gathered together and surely wee never finde sweeter motions of the Spirit then now when wee are gathered at such times about holy businesse as this day wee never find the Spirit more effectuall to alter and change our soules then at such times Where two or three are gathered together I will be in the midst of you but by the Spirit saith Christ warming and altering and changing the soule For God infâ—seth al grace in communion as we are members of the body mysticall those that have â—ullen spirits a spirit of separation that scorne all meetings they are carryed with the spirit of the devill and of the world they know not what belongs to the things of God It is the meeâ—e spirit that subjects it selfe to the Ordinance of God the Holy Ghost falls usually upon men when they are in holy Communion And in Luke 11. there God will give the Holy Ghost to all that begge him pray for the holy Ghost as the most excellent thing in the world he shal be given to them that begge him as if he should say there is nothing greater then that and God will give him to them that aske him Therefore come to God and in any thing wee have to doe empty our selves and beg the Spirit for the more a man empties him of his owne confidence in regard of holy performance of duties the more wee wil desire to be filled with the fullnesse of the Spirit and this sense of our owne emptines will force prayer Therefore know that of our selves wee can doe nothing holily that may further our reckoning but by the Spirit doe all things therefore in a sense of our owne emptinesse and begge the Spirit As likewise when wee are framed by the Spirit to obedience those that obey the motions of the Spirit the Spirit joynes morâ— and more closely with their soules God gives his Spirit to them that obey him those that obey the first motions of the Spirit they have further degrees What is the reason that men have no more Spirit in the Ordinances The holy Ghost knockes at their hearts and would faine have entrance and they resist it as Stephen saith now the Holy Ghost is willing to enter upon the soule but he is resisted therefore if you will have him more and more let us open our soules that the King of glory may come in the Spirit is willing to enter especially in holy assemblies saith Saint Iohn I was on the Lords day I was in the Spirit that is as if he were drowned in the Spirit on the Lords day when we are about holy exercises we are never more in the Spirit than then let us open our soules to the Spirit and then we shall find the Spirit joyning with our soules the Spirit is more willing to save us and to sanctifie us then wee are to entertaine him Oh that we were willing to entertaine the sweete motions of the Spirit our natures would not be so defiled and we so uncomfortable as we are there are none of us all but wee finde comfortable motions in holy exercises thus wee may get the Spirit of the Lord that doth all that illuminates and sanctifieth and ruleth and rests in us Vse 4 And let us learne I beseech you hence to give the third glorious person the Holy Ghost his due since wee have all by the Spirit let us learne to give the Spirit his due and learne how to make use of the worke of the Spirit there are severall workes of the Spirit you see here what the Spirit doth We all the Spirit unites us together it is a Spirit of union it knits all together by one faith to God all meete in God the Father reconciled and we all are joyned together by love wrought by the Spirit With open face who takes away the vayle wee are all vayled by nature the Spirit takes away the vaile from our eyes and from the truth what is the reason the Gospell is so obscure the Spirit takes not away the vaile it teacheth not by the Ministery or else it takes not away the vaile from the eyes the Spirit takes away the scales from our eyes and the Spirit in the ministery takes away the obscurity of the Scriptures all those that wee call graces the free gifts the ministeriall gifts they are the gifts and the graces of the Spirit and they are for the graces of the Spirit skill in tongues and in the Scriptures and in other learning are given to men that they may take away the vaile from the the Scriptures that they may be lightsome and then when the Spirit is given he takes away the vaile from the soule by his owne worke and then with open face we behold the glory of the Lord What doth open our eyes to see when the vaile is taken off the Spirit wee have no inward light nor sight but by the illumination of the Spirit all light in the things and all sight in us it is by
but he doth not enter into the soule nor alter and change the soule hee doth not worke upon the soule as an inward worker but onely as an outward intreater and perswader and allurer propounding objects and with objects perswasions and allurements this is too shallow a conceite for so deepe a businesse as this for the Spirit works more deepely than so it puts a new life into the soule it takes away the stony heart and gives a fleshly heart those phrases of Scripture are too weighty to fasten such a shallow sence upon them onely as to intreate them to be converted as a man would intreate a stone to be warme and to come out of its place he might intreate long enough but the Spirit with that speech it puts a new life and power and then acts and stirres that power to all that is good Object Oh say they which is their maine objection here is a prejudice to the liberty of the will this is to overthrow the nature of man Answ. Oh by no meanes this is no prejudice to the liberty of the will for the Spirit of God is so wise an agent that he workes upon the soule preserving the principles of a man it alters the judgement by presenting greater reasons and further light than it saw before and then it alters the will that we Will contrary to that wee did before by presenting to the will greater reasons to be good than ever it had to be ill before then the soule chooseth freely of its owne will any thing when it doth it upon discovery of light and reason with advisement and reason then the soule doth things freely when iâ— doth them upon the designment of reason when judgement tells me this is good Now when the Spirit changeth the soule it presents such strong reasons to come out of that cursed estate I am in and to come to the blessed estate in Christ that the will presently followes that that the understanding presents as the chiefe good of all here the freedome is preserved because the will is so stirred by the holy Ghost as that it stirres it selfe being stirred by the holy Ghost and upon this ground it sees a better good So that grace takes not away liberty no it stablisheth liberty though we hold that in effectuall grace the Spiriâ— of God workes upon the soule throughly yet notwithstanding wee preserve liberty because we say that the soule works of its owne principles notwiâ—hstanding grace because the Spirit of God acts and leades the soule according to the nature of the soule the Spirit of God preserves things in the manner of doing of things it is the manner of doing of the reasonable creature to doe things freely therefore the Spirit working upon the soule it preserves that Modus though it worke effectually upon the soule and the more effectually it workes upon the soule the more free the soule is because it seeth reason to doe good therefore the more we give to the Spirit in the question of grace and nature the more we stablish liberty and prejudice it not Where these three or foure rules are observed there liberty is preserved though there be a mighty working of the holy Spirit As. First where the will chooseth and makes choise and inclines to a thing with the advisement of reason alway that must be or else it is not a humane action now when the Spirit of God sets the will at liberty a man doth that he doth with full advisement of reason for though God worke upon the will it is with inlightning of the understanding at the same time and all grace in the will comes through the understanding as all heate upon inferiour things it comes with light so that though heate châ—rish the earth it comes with light so all the worke upon the soule is by the heate of the Spirit but it comes from the light of the understanding so the freedome of the soule is preserved because it is with light Againe where freedome is there is a power to apprehend other things as well as that it doth to reason on both sides I may doe this or that for that power to reason on both sides is proper to the soule alway now grace takes not alway that power to reason on both sides for when a man is set at liberty from the base slavery of ill to doe good he can reason with himselfe I might have done this and that if I would be damned so that the judgement is not bound to one thing onely but the judgement tells him hee might have done otherwise if he would but he sees hee must doe this if hee will not bee damned Againe where there is liberty and freedome there is an enlaâ—gement to understand more things then one or else there were no freedome and though the soule bee determined to chuse one thing and not many yet of it selfe it hath power to choose many things to make this cleere a little some creatures are confined to one thing out of the narrownesse of the parts they have some are confined to one thing out of the largenesse of parts these seeme contrary but thus I will give this instance to make it cleere the creature that is unreasonable is alway confined to one manner of working because they want understanding to worke in a diverse manner birds make their nests and Bees make their hives alwayes after one manner because of their narrownesse that they have not choyse Now when the Spirit sets a man at liberty to holy things he is confined to good especiall this is in heaven this is out of largenesse of understanding apprehending many goods and many ills and that good that hee conceives to be the best good out of a large understanding he is determined to that one so that though the Spirit of God take away as it were that present liberty that a man cannot doe ill it will not suffer him to be so bad as he was yet it leaves him in a state of good to doe a multitude of good things And then though it confine him to a state of happinesse that he cannot will the contrary yet here is no liberty taken a way because it is done out of strength of knowledge not out of narrownesse because there is no more things for him to judge but out of largenesse telling him this is the best of all and carries all the soule after it the glory of heaven robbes not a man of is power What is the reason they are determined eternally to that that is good Is it for want of understanding that the Angels choose not ill No they know what ill is by speculation but there is a strength of understanding to know that that is good and the understanding where it hath a full light it carries the will to choose therefore where the Spirit of the Lord is there is liberty notwithstanding all objections to the contrary the Spirit takes
not away nay it strengthneth the liberty of the soule it is an idle objection and a great stay of many that are willing to be deceived oh if grace confine a man determine him as the word is sway him one way perpetually that hee holds on to the end and leaves him not at liberty to his will this confining and swaying one way it is an abridging him of his liberty c. No for it comes not from weakenesse of understanding but from strength of understanding and it is perfect liberty to doe well therefore on the contrary it is so farre from abridgeing the liberty of the soule that it cannot doe ill or that it cannot but persevere to doe good that â—t is the strength of liberty For I would know whether the first Adams liberty were greater or the liberty in heaven the second Adams liberty our liberty in grace or that in glory the liberty of the first man was that he might not sinne if hee would the liberty of Christ was that he could not sinne at all which thinke you was the chiefe he that could not or hee that might sinne if hee would was there not a more gracious and blessed liberty in Christ than in Adam when he might not sinne if he would Is this a worse liberty then when a man cannot sinne so when the Spirit of God beares that sway over the soule and takes away that potentiallity and possibility to sinne that a man cannot sinne because hee will not his will is so carried by the strength of judgement this is the greatest good I will not moove out of this circle if I goe out of this I shall be unhappy and this is the greatest liberty of all What doe we pray in the Lords prayer but for this liberty Thy will bee done that is take me out of my owne will more and more conforme my will to thine in all things the more I doe so the more liberty I have the strength of that petition is that we may have perfect liberty in serving God The greatest and sweetest liberty is when wee have no liberty to sinne at all when we cannot sinne it is greater chastity not to have power to resist to be impregnable in continence and sobriety when there is such a measure of these graces as they are not to bee overcome it is greater strength than when they may be prevailed over so men mistake to thinke this the greatest liberty to have power to good or evill that is the imperfection of the creature man was at the first created free to either good or evill of himselfe that he might fall of himselfe this was not strength but a thing that followed the creature that came out of nothing and that was subject to fall to his owne principles againe but to have the soule stablished that it shall not have freedome to ill it is so stablished in good it hath the understanding so englightned and the will so conâ—irmed and strengthned that it is without danger of temptation that is properly glorious liberty and that is the better endowment of both so that we see it cleerely that grace takes not away liberty but establisheth it Now besides this inward spirituall liberty that we have by the Spirit there is an outward preserving liberty that must bee a little touched and that is two fold A liberty of preaching the Gospell and a liberty of discipline as well call it of government that is in the Church of God and should be at least in all places because wee are men and must have such helpes Now these are liberties that the Spirit bestowes upon the Church wheresoever there is an inward spirituall liberty men are brought into the Church by the liberty of the Gospell and preserved by government there must be a subjection to Pastors there must be teaching and some discipline or else all will be in a confusion Now this inward liberty is wrought by the liberty of the Gospell Quest. What is the liberty of the Gospell Ans. When there is a blessed liberty in the Church to have true liberty opened the Charter of our liberty Quest. What is the Charter of our liberty Answ. The Word of God when the Charter and Patent of our liberty is layd open in laying it open we come to have interest in those liberties therefore the liberty of the Temple the liberty of the Church of the Word and Sacraments and some order in the Church with it it brings in spirituall liberty and preserves it it is as it were the bonds and sinewes of the Church Now where the Spirit of God is with the Gospell there is this liberty of the Gospell there are the doores of the Temple and Sanctuary set open as blessed be God this kingdome hath had with the Spirituall liberty there is an outward liberty of the Tabernacle of God and the house of God that wee can all meete to heare the Word of God and to receive the Sacraments that we can all meete to call upon God in Spirit and in truth and these outward liberties beloved are blessed liberties for where God gives these outward liberties hee intends to bestow and to convey Spirituall liberty how shall we come to Spirituall liberty without unfolding the Charter the Word of God therefore Christ hath established a ministery Apostles and Doctors and Pastors to edifie the Church to the end of the world and therefore wee see where there is no outward liberty of unfolding the Word where there is no outword liberty of the ministery there wants this inward liberty for God by the preaching of the Gospell sets us at liberty Againe when Christ preached the Gospell first it was the yeere of Iubile Now in the yeare of Iubile all servants were set at liberty and those that had not sold their inheritances might recover them againe if they would this Iubile was a type of the Spirituall liberty that the Gospel sets us at those that have served sinne and Sathan before if they will regard the gracious promises of the Gospell they may of slaves of sinne and Sathan become the free men of Iesus Christ. But in those times some would be servants still and would not be set at liberty their eares were boared for perpetuall slaves and it is pitty but their eares should be boared for everlasting slaves that now in the glorious Iubile of the Gospell resolve still to be slaves When a Proclamation of liberty was made to come out of Babylon all that would many would sticke there still so many are in love with Egypt and Babylon and slavery it is pitty but they should bee slaves but those that have more noble spirits as they desire liberty so they should desire spirituall liberty especially and here you see how to come by it Where the Spirit of the Lord is there is liberty and where the ordinance of God is that is the ministery of the Spirit there is the Spirit