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
of mee as I am of Christ. Q. When did this fulnesse of the Spirit come upon Christ when had hee it Ans. There was a fulnesse of the Spirit powred out upon Christ in the union of the Humane nature with the Divine Vnion and Vnction went together there was annoynting of the Spirit together with the union of the Spirit 2. There was a more full manifestation of the Spirit in his Baptisme when the holy Ghost fell on him in the shape of a Dove then he received the Spirit hee was to enter into the Ministâ—ry of the Gospell the Spirit of the Lord God was upon him because hee had anoynted him to Preach good tidings unto the meek c. Esa. 61. 1. 3. But the fullest degree of declaration and manifestation of the Spirit upon Christ was after his Resurrection after he had satisfied fully for our salvation then the stop of his glory was taken away For to worke our salvation there was a keeping backe of the glory of Christ from his Humane nature that hee might bee abased to suffer for us when hee had fully suffered for us that stay of his glory his abasement was taken away and then nothing appeared but all glory and Spirit in Christ. All things were put under his feet and he was set upon his Throne as a glorious King His Priestly Office appeared in his death his Propheticall Office before his death but then hee appeared to be King and Lord of all in the Resurrection Thus wee see how Christ is that Spirit that is hee is full of the Spirit in regard of himselfe Secondly he is that Spirit in regard of his dispensations towards his Church and Children The Lord is that Spirit that is 1. of all truths and 2. of all persons to give life and quickning to them First of truths what is the scope of the whole scriptures but Christ from the first Promise of the blessed Seed The Seed of the woman shall break the Serpents head to the end of the book What is all the Scriptures without Christ The Law is a dead letter yea and so is the Gospell too without Christ hee is that Spirit which gives life unto all the Scriptures Moses without Christ is but a shadow without a body or a body without a soule Take away Christ what was the Brazen Serpent What was the Arke What were the Sacrifices What is all Is not Christ all in all these The Kings and Prâ—ests and 〈◊〉 they were types of Christ all the Promises they were made and fulfilled in Christ the Law Ceremoniall aymed at Christ the Law Morall is to drive us to Christ Christ is the Spirit of all and the Scripture without Christ it is but a meere dead thing it is but a shell without a kernell as it is to the Iewes at this day 2. Christ is that Spirit in regard of persons quickning them hee is an universall Principle of spirituall life infusing it into al his Church and Children Christ is alwayes with his Church from the beginning of the world and will bee to the end It was no losse to the Church that Christ in his bodily presence lâ—ft it for hee left them the Comforter his Spirit by which he wrought greater workes after his Ascension than hee did before He is annoynted with the oyle of gladnesse and grace above his fellowes but all was for his fellowes whatsoever he is or hath all is for his Church and Children for us he was borne for us he was given hee is a King a Priest a Prophet for us he dyed for us he rose againe for us And he doth all he doth toward the Church as hee hath the Spirit and by the Spirit The Father is the first in the Trinity from whom all comes and the Son by whom all things are but the holy Ghost is the immediat worker of all things next the creature all things are applied from God the Father through the Sonne by the Spirit what Christ wrought and what the Father in wisdome devised was applyed by the Spirit and so the framing of us to be fit for such a glorious condition as wee have by Christ is also by the Spirit And this is the reason why Christ giveth the Spirit to those to whom hee purposeth to give faith or love or to worke any gracious worke For where Christ saveth he doth it not onely by merit and satisfying the wrath of God for us but also by sanâ—tifying and effectuall working in us that he might be a perfect Saviour Now the Essentiall vigour and operative Principle in all things either wrought by or from the Father or the Sonne is the Spirit As in Man there is his will from which he resolveth and purposeth there is wisedome and understanding by which hee proceedeth and then there is a vigorous power in man by which he executeth and doth all so is it in this working of God the Father plotteth and determineth of what is to be done the Sonne who is the wisdome of the Father dispenseth what the Father willeth the holy Spirit the power of both finisheth and worketh all upon us and therefore hee is called the power of the highest Luk. 1. 35. Whatsoever works come from God to the creature in generall and are wrought in the world as works of Creation and providence are immediately by the holy Spirit nakedly considered as the third person comming from the Father and the Sonne And in those speciall workes wrought in his Church and on his Children all things commeth from the holy Ghost but not simply considered as the third person but as hee is the Spirit of Christ that is first sanctifying and filling the Humane Nature of Christ and then sanctifying and filling us Christ could not give the holy Ghost immediately to us wee being in enmity with God and separated from him through our sinnes but he must first take it to himselfe who having by his death and sufferings reconciled us to his Father and purchased the Spirit for us may now dispense and give forth his Spirit to us If we had stood in Adam wee should not have received grace so as now we doe for we should have received it from the first Adam but as from a man now wee receive it not from meere man but which is much more from the second Adam who is God-man nay Adam himselfe received not his grace after so glorious a manner as we doe for he received it from the Spirit nakedly considered as the third person in the Trinity and as all other creatures received their excellencies but wee receive it from the holy Spirit which doth not onely proceed from the Father and the Son but commeth as it were through our owne nature which was marvellously united to God the Sonne and made one with him unto us and worketh in us The first Adam was a living soule the last Adam was a quickning Spirit he quickened himselfe when he was dead and hee
quickeâ—s all his members too first hee receives the Spirit himselfe and the same Spirit that filled and sanctified his humane nature the samâ— Spirit sanctifieth his Church which hee loves even as himselfe as he loveth that his owne humane nature which the holy Ghost sanctified so doth he love his owne mysticall body his Church being mystically united to him and sanctifieth it by the same Spirit Christ dispenseth his Spirit unto us as Head of his Church and this he doth in divers respects 1. As he is God by way of immediate influence he powreth it out upon us as the prime and pricipall cause and this he doth as God not as man for the Man-hood cannot worke above it selfe it cannot doe the worke of God it cannot worke grace or give the Spirit 2. As he is Man considered as joyned together with the God-head by way of merit and satisfaction he procureth the Spirit to bee given powred out which is done by the Father and the Sonne on all those who are beloved in the Sonne so that the Spirit is given by Christ with the Father as Mediator Meritoriously for hee by suffering and satisfying procured the gift Christ himselfe is the first gift yea the greatest that ever was given the giving of Christ to dye to satisfie the wrath of God and to obtaine eternall life Next to 〈◊〉 maine gift is the gift of the Spirit in which is the seed of all gifts and graces and this we have by his Merit and Mediatorship Yet this wee must likewise remember that although Christ be sayd to give the Spirit as he doth yet the holy Spirit giveth it selfe too for there is such an unity in the Trinity of consent and nature that though the Father and the Sonne send the Spirit yet the Spirit comes of his owne selfe though the Father and the Sonne give the Spirit yet the Spirit giveth himselfe 3. Wee have the Spirit from Christ not onely by way of Merit but in some kind by way of Example hee is the exemplary cause of all graces in us looking to whom wee are transformed as wee shall see afterwards from glory to glory For when wee consider that Christ hath done so much for us as to save us and redeeme us and dye for us this begetteth a love in us to Christ and makes us often to thinke of him and desirous to imitate him as wee usually doe such as we love and highly esteeme of The dispensation of the Spirit is in most abundance after the resurrection of Christ as hee appeared in himselfe then to bee most spirituall and glorious after he rose againe so then being as the Sun in its full height and perfect beauty casteth his beames most plentifully abroad and that for these reasons 1. Because then hee having finished the worke of Redemption and satisfied the wrath of God fully and given contentment to Divine Justice and accomplished all by his death there was nothing to hinder the blessed gift of the Spirit It is sayd that before the holy Ghost was not given because Christ was not glorified The gift of the holy Ghost especially depends upon the glorifying of Christ when he had fulfilled the worke of Redemption and was raised to glory God being pacified gave the holy Ghost as a gift of his favour 2. Then againe after his Resurrection and Ascension he did give the holy Ghost more abundantly than before to his Church because now hee is in heaven and hath the advantage of the place being exalted on high As that glorious creature the Sunne by the advantage it hath being placed in the heavens above us is able to shine upon the greatest part of the earth at all times and wee need not call the Sunne downe from its place to come into our houses or fields or gardens no where it is seated in its proper place or orbe it hath the best opportunity in most abundance and largest extent to send downe heat and light and influence to inferiour things So Christ doth his Church more good now he is in heaven from whence he sends the Spirit then hee could doe if hee were below because though his Humane nature be confined in heaven his person is every where and being ascended now farre above all heavens he giveth gifts more liberally and plentifully insomuch as he filleth all things Eph. 4. hee enlargeth the tents of his Gospel and hath taken in a greater people to himselfe We see in Winter when the Sunne is low and neare the earth all things are dead and cold but when the Sunne in the Spring commeth to over-top us to bee in a higher point above us wee see how all things put a new garment upon them there is a new vigour and freshnesse in them so there was more abundant vigour of the Spirit when Christ came in the Flesh his vertue appeared much more every way then before But when this blessed Sonne of righteousnesse was advanced and seated at the right hand of his Father where his Nature was perfectly inriched and perfectly adorned with all kind of graces whatsoever in the highest glory of them his influence of light and heat now beginneth to be increased and the efficacy and working of it to bee felt every where The glorious beams of the Sunne beganne to be scattered and the light of the Gospel to shine to a greater number of people now there was no respect of persons whether Jew or Gentile bond or free male or female all was one the Commission was enlarged to all Mark 16. Goe preach the Gospell to every Creature and with the Word the Spirit went and was received and those that were added to the Church even such as should be saved were many thousands Thus have wee opened the meaning of the words and shewed how Christ is that Spirit both in respect of the Spirits being eminently in him and his giving of it and spirituall gifts by it all the vigour and life and influence we have that is spirituall and supernaturall and above the ordinary course is from the Spirit and whatsoever the Spirit hath or doth for us is done as sent from Christ in whom the Spirit is in all fulnesse Now wee shall shew how many wayes the consideration of these truths will be profitable and usefull to us in the course oâ— our lives and for the comfort of our spirits Vse Christ is the Spirit of the Scriptures of all Truths of all Ordinances Wee may be this bee able to reconcile the Scriptures one place with another where they sâ—eme to contradict The Law is said to be a 〈…〉 a ministr ation of condemnation c. 2. Cor. â— but in the 19. Psal. there it is sayd The Law of the Lord is perfect converting the soule c. These places are thus reconciled The Law is said to be dead so it is without Christ without the Spirit which quickneth and so is â—he Gospell too even a savour of death and so
and as hereafter he shall finde to his cost you shall not neede to bid him come out of his conversation and condition and worldly course that he is in all this will follow where there is conviction of Spirit therefore the first worke of the Spirit in Spirituall liberty is to convince us of sinne and misery and then to worke as I sayd an answere of the soule and an obedience of the whole man this I will not bee long in being a cleare point Where the Spirit is there is liberty againe in matter of justification there is a liberty and freedome of conscience from sinne and the curse of sinne and all the danger that followes upon sinne by the Spirit Object But you will say the liberty of justification is wrought by Christ wee are justified by the obedience of Christ and the righteousnesse of Christ is imputed to us Answ. It is true Christ is our righteousnesse but what is that to us except wee have something to put it on except we be united to Christ what good have wee by Christ if Christ bee not ours if there be not a spirituall marriage what benefit have we by him if we have not him to pay our debt for his riches to bee ours and our debt to bee his there must be a union first Now this union is wrought by the Spirit it is begun in effectuall calling from this union there comes to bee a change his righteousnesse is mine as if I had obeyed and done it by my selfe and my debts and sinnes are his this is by the Spirit because the union betweene Christ and mee is by the Spirit for whatsoever Christ hath done it is nothing to me till there be a Vnion and then freedome is by the Spirit likewise because the Spirit of God workes faith in me not onely to unite and knit me to Christ but faith to perswade me that Christ is mine and that all his is mine and that my debts are his this supernaturall hand of faith the Spirit workes to lay hold upon Christ and then to perswade me for the Spirit is a lightsome thing and together with the graces it tells mee the graces it workes As reason besides reason it tells me that I use reason when I doe it hath a reflex act so the Spirit of Christ it hath a reflex act upon it selfe for being above reason it doth not onely lay hold upon Christ it doth not onely doe the worke but it tels me that I doe so when I doe therefore it not onely tells me that Christ is mine when I beleeve but it assures mee that I doe beleeve it carries a light of its owne I know the light by the light and reason by reason and faith by faith together with the reflex act joyning with it so that the reflect act joyning with it so that the Spirit is the cause of liberty in justification in that respect as it is a meanes of union whereupon there is a passage of all that is Christs to be mine and mine to be Christs and likewise it assures me that I doe beleeve when I doe beleeve without errour for the Spirit is given me to know the things that I have by Christ not onely to know the priviledges by Christ but the graces of Christ. And beloved unlesse the Spirit should doe it it would never be done for the soule of man is so full of terrours and feares and jelousies that except the Spirit of God witnesse to my spirit that God is reconciled in Christ and that Christs righteousnesse is mine I could never be perswaded of it for the soule it alway thinkes God is holinesse it selfe and I am a masse of sinne what reason have I to thinke that God will bee so favourable to such a wretch to such a lumpe of sinne as I am were it not that God the Sonne hath satisfied God the Father God hath satisfied God and the Spirit certifies my conscience so the Spirit that searcheth the deepe things of God that knows whâ—â— love is in the brest of God and therefore he searcheth the heart hee searcheth the heart of God and he searcheth my spirit except the Spirit should tell me that God the Sonne hath satisfied and God the Father will accept of the satisfaction of God the Sonne I should never bleeve it therefore God must stablish the heart in a gracious liberty of justification as well as that God the Sonne hath wrought it It is no wonder that men of great parts without grace are full of terrours and despaire for the more parts and wit a man hath without the Spirit of God the more hee disputes against himselfe and entangles himselfe with desperate thoughts but when the Spirit is brought to speake peace to the soule in Christ and makes the soule to cast it selfe on him for salvation then Gods Spirit is above the conscience though conscience be above all things else yet God is above conscience and can still the conscience and the Spirit tells us that God the Father is reconciled by the death of God the Sonne and when God witnesseth what God hath wrought then conscience is at peace Thus we see how the Spirit sets us at liberty in the great matter of justification So likewise in the matter of holy life in the whole course of a holy life Where the Spirit of Christ is there is liberty and freedome from the slavery of sinne for there the understanding is freed from the bondage of ignorance and there the will is freed from the bondage of rebellion there the affections likewise and the whole inward and outward man is freed but this liberty of holinesse inherent liberty it doth spring from the liberty that wee have by justification by the righteousnesse of Christ whereby we are perfectly righteous and freed from all the title that Sathan hath in us wee are freed from the curse of God from the Law are inabled in a course of Sanctification to goe on from grace to grace the Spirit of Christ comes after justification for whom God gives forgivenesse unto hee gives his Spirit to sanctifie them the same Spirit that assures mee of the pardon of my sinne sanctifies my nature where the Spirit is of sanctification it breakes the ruling power of sinne before then the whole life is nothing but a continuall sinning offending of God but now there is a gracious liberty of disposition a largenesse of heart which followes the liberty of condition when a man is free in state and law from wrath and from the sentence of damnation then he hath a free and volentary disposition wrought to serve God freely without feare or constraint When a man is under the bondage of the Law when he is under the feare of death being armed with a sting whatsoever he doth he doth it with a slavish minde where the Spirit of God is there is the Spirit of adoption the Spirit of Sonnes which is
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
moved by any sorraigne extrinsicall motive Againe where the freedome of Spirit is there is a kinde of courage against all opposition whatsoever joyned with a kinde of light and strength of faith breaking through all opposiâ—ions a consideration of the excellent state I am in of the vilenesse of the state we are mooved to by opposition when the Spirit discovers these things with a kinde of conviction what is all opposition to a Spirituall man it addes but courage and strength to him to resist the more opposition the more courage he hath in Acts 4. When they had the Spirit of God they opposed opposition and the more they were opposed the more they grew they were cast in prison and rejoyced and the more they were imprisoned the more couragious they were still there is no setting against this winde nor no quenching of this fire by any humane power where it is true for the Spirit of God where it sets a man at liberty indeed it gathers strength by opposition See how the Spirit triumphed in the Martyres over all opposition fire and imprisonment and all the Spirit in them set them at liberty from such base feares that it prevailes in them over all The Spirit of God where it is is a victorious Spirit it frees the soule from base feares of any creature If God be on our side who shall bee against us It is sayd of Saint Stephen that they could not withstand the Spirit by which he spake and Christ promiseth a Spirit that all the enemies shall not bee able to withstand so those that are Gods children in the time of opposition when they understand themselves and that to which they stand God gives them a Spirit against which all their enemies cannot stand the Spirit of Christ in Stephen put such a glory upon him that he looked as if he had beene an Angell so the Spirit of liberty where it is it is with boldnes and strength and courage against opposition Those therefore that are awed with every petty thing for standing in a good cause they have not the Spirit of Christ for where that is if frees men from these base feares especially if the cause be Gods Againe where the Spirit of liberty is it gives boldnesse with God himselfe and thus it is knowne especially where it is where the Spirit is there is liberty what to doe even to goe to God himselfe that otherwise is a consuming fire for the Spirit of Christ goes through the mediation of Christ to God Christ by his Spirit leades us to God he that hath not the Spirit of God cannot goe to God with a spirit of boldnesse therefore when a man is in affliction in the time of temptation or great affliction especially when there is opposition hee may best judge what hee is in truth when a man is in temptation or opposition from the world within or without and can goe boldly to God and powre out his soule to God freely and boldly as to a father this comes from the Spirit of liberty where the Spirit of Christ is not though the parts be never so strong or never so great it will never doe thus take another man in the time of extremity he sinkes but take a child of God in extremity yet he hath a Spirit to goe to God and to cry Abba Father to goe in a familiar manner to God Saul was a mighty man when he was in anguish hee could not goe to God Caine could not goe to God Iudas a man of great knowledge hee could not goe to God his heart was naught hee had not the Spirit of Christ but the spirit of the devill and the spirit of bondage bound him over for his treason to hell and destruction because he had not the Spirit to go to God but accounted him his enemy he had betrayed Christ if he had said as much to God as he did to the Scribes and Pharisees he might have had mercy in the force of the thing I speake not of the decree of God but in the nature of the thing it selfe if hee had said so much to Christ and to God he might have found mercy so let a man be never so great a sinner if he can goe to God and spread his soule and lay open his sinnes with any remorse if hee can come and open his soule in confession and in petition and begge mercy of God in Christ to shine as a Father upon his soule this Spirit of liberty to goe to God it argues that the Spirit of Christ is there because there is liberty to goe to God in Rom. 8. speaking there of comfort in afflictions this is one among the rest that the children of God have the Spirit of God to stirre up sighes and groanes Now where the Spirit of God stirres up sighes and groanes God understands the meaning of his owne Spirit there is the spirit of liberty and there is the Spirit of Sons for a spirit of liberty is the Spirit of a Sonne a man may know that hee is the Sonne of God and a member of Christ and that he hath the spirit of Liberty in him if he can in affliction and trouble sigh and groane to God in the name and mediation of Christ for the Spirit stirres up groanes and sighes they come from the Spirit That familiar boldnesse whereby wee cry Abba Father it comes from Sonnes they onely can cry so this comes from the Spirit if we be Sonnes then wee have the Spirit whereby we cry Abba Father so if wee can goe to God with a sweete familiarity Father have mercy upon mee forgive mee looke in the bowels of pitty upon mee this sweete boldnesse and familiarity it comes from the Spirit of Liberty and shewes that wee are Sonnes and not bastards Your strong rebellious sturdy hearted persons that thinke to worke out their misery out of the strength of parts and friends c. they dye in despaire their sorrowes are too good for them but when a broken Soule goes to God in Christ with boâ—â—nesse this opening of the Soule to God it is a signe of Liberty and of the Liberty of Sonnes for this liberty here is the liberty of Sonnes of a Spouse of Kings of members of Christ the sweetest liberty that can be imagined it is the liberty that those sweete relations breede of a wife to the husband and of loving Subjects to their Prince and of Children to their Father here is a sweet liberty and where the Spirit of God is there is all this sweete Liberty There are three degrees that a man is in that is in the way to Heaven The state of nature when he cares neithâ—â— for heaven nor hell in a manner so he may have sensuall nature pleased and goe on without feare or wit without grace nay without the principles of nature so hee may satisfie himselfe in a course of sin that is the worst state the state
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
Spirit of God workes upon the soule by the meanes of grace by gracious habits and qualities wrought for he doth not worke upon the soule immediately before he alter and change the soule the Spirit workes upon the sâ—ule by altering and changing of it and when it hath altered the soule then it joynes with the soule and alters and changeth it according to the Image of Christ more and more still I beseech you in your dayly practise all learne this that you trust not too much to any outward performance or taske to make Idols of outward things people when they would change their dispositions and bee better they take a great deale of pâ—ines in hearing and reading and praying all these are things necessary but they are dead things without the Spirit of Christ therefore in the use of all those outward things whatsoever they be looke up to â—hrist that is the quickning Spirit that sends the Spirit into our hearts the Spirit must enliven and give vigour to all these things and then somewhat will be done in religion in hearing and reading and praying and receiving the Sacrament Therefore in all these looke to the Spirit first hee laboureth in vaine that relieth not wholly upon the Spirit of God that trusts not to a higher strength than his owne it must be a higher strength than our owne that must worke any good in our soules either grace or comfort or peace and therefore in the use of all things as the proverbe is oculos ad coelum c. let the eye bee to heaven when the hand is at the sterne at the same time and then we shall be transformed and changed by the Spirit of God Know that in all meanes alway the spirit is the principle efficient blessing cause of all and therefore before we set upon any thing that is good wherein we looke for any spirituall good desire God by his holy Spirit that hewould â—loath what shall be sayd words are winde without the Spirit the Spirit must goe with the ordinances as the Arteries goe together with the Veines You know in the Veines in the body there are Arteries that goe with them they convey the spirits the veynes convey the blood that is a dull thing without the Spirits of it selfe if there were no Spirits in the Arteries what would the blood in the veines be nothing but a heavie uncomfortable humour but the Arteries that come from the heart the fountaine of life being joyned and conveying the spirits they quicken the blood that comes from the Liver so the veines and arteries joyne together to make the blood cheerefull The Word and truth of God are like the blood in the veines there is a great deale of matter in them but there is no life at all there must the Spirit goe along with them to give life and quickning to the Word to cloath those divine truthes with the Spirit and then it workes wonders not else Paul spake to Lydia Ast. 16. but the holy Ghost opened her heart the Spirit hath the key of the heart to unlocke and open the heart we speake to the outward man but except the inward man be opened by the Spirit of God and unlocked all is to no purpose therefore let us pray for the Spirit of this changing all is by the Spirit of the Lord. It is in mysticall Christ even as it was in naturall Christ all his grace was from the holy Ghost as man for though he were conceived of the holy Ghost he was annoynted by the hâ—ly Ghost he was sealed by the holy Ghost he was lead by the holy Ghost into the wildernesse he offered himselfe by the Spirit he was raysed by the Spirit he was full of the Spirit As it was in Christ naturall so it is in Christ mysticall that is in the Church all is by the Spirit as he was conceived in the wombe by the Spirit so we are conceived to be Christians by the Spirit the same Spirit that sanctified him sanctifieth us but first the Spirit by way of Vnion sanctifieth us by knitting us to him the head of all and then unction comes after union annoynting after union then the Spirit when he hath knit us to Christ workes the same annoynting that he did in Christ. Therefore we are called Christians of Christ not onely partakers of the naked name but of the annoynting of Christ that annoynting that runnes downe the head of our spirituall Aaron to the skirts to every poore Christian. All change all comfort all peace is from the Spirit of Christ therefore give him the glory of all if wee Finde any comfort in any truth it comes not from us but from his Spirit and wee must goe upward to him againe as all descends from heaven from the Father of lights and from the Spirit of God so all must ascend againe yeeld him the prayse of all And one worke of the Spirit is to carry our soules up for the Spirit as it comes from heaven to change us so it carries us up againe to view and to imitate Christ to be where Christ is as water when it is to be carryed up it is carryed as high as the spring head from whence it came so the Spirit comming from Christ it never leaves changing and altering of us till it have carryed us to Christ againe therefore as it is the work of the Spirit to carry us to Christ so let us desire it may carry us before hand for the good worke begun in us in thankefulnesse that we may begin heaven upon earth all is from the Spirit of Christ. A man now in the state of grace must looke for nothing from himselfe for as we are saved altogether out of our selves by Christ the mediator so the fitting for that glorious Sâ—lvation that we have purchased by Christ it is by the Spirit the working of our salvation is by God and the assurance of it to our soules is by the holy Ghost by the witnesse of God sealed to us and the fitting and preparing and changing and sanctifying of us it is by the holy Ghost all is out of us in the covenant of grace wherein God is a gracious Father in Christ all is out of us in regard of the spring The worke indeed is terminated in us the Spirit of God alters our understanding will and affections but the spring is out of us as in Paradise those foure streames that watered Paradise that runne through it yet the head of them was out of Paradise in another part of the world so though the worke of the holy Ghost the streames of the Spirit runne through the soule and water it yet the spring of those graces the holy Ghost is out of us and Christ the roote of Salvation is out of us for God in the covenant of grace will not trust us as in Adam God trusted us with grace hee had grace in his owne keeping if he would he might have stood he had
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
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
as being of the same nature with us so being a Mediatour in office and being so fit for a Mediator in nature what a comfort is this Indeed there is no comming to God no entercourse betweene God and us immediately but betweene God-man and God and us who is the Mediatour betweene God and us hee comes betweene in Christ we goe to God in our flesh in our nature and in Christ and from Christ and by Christ we have all grace and comfort from Christ we have all as God together with the holy Ghost and the Father and wee have all in Christ as a head and husband and we have all through Christ as mediator by his merit therefore wee should goe to Christ every way Vse 5 Let us labour to bee in Christ that we may get the Spirit it is of great necessity that wee should have it Above all things next to redemption by Christ labour for the spirit of Christ. Christ is our Saviour not onely by merit and satisfaction but by efficacy and grace that is as hee hath purchased us for his people by his blood so hee will subdue our corruptions and rule us by his Spirit For first Hee that hath not the Spirit of Christ is none of his those that have not the efficacy of the spirit in them to rule them shall not have benefit by his death to reconcile them for these goe alway together Christ as a King to rule and as a Priest to dye He came by blood and by water to satisfie and to sanctifie Secondly there is a necessity of the Spirit that we may be new Creatures it was the Spirits brooding upon the Chaos that brought forth all so the Spirit must sit upon our soules before any change will be made Now there is a necessity that wee bee changed and that wee bee new or else wee can never bee inhabitants of the new heavens and the new earth we must have the Spirit of God therefore Zech. 4. 6. as in the materiall Temple It s not by might or by power but by the Spirit So in rearing up spirituall Temples it is not by strength of wit or parts but by the Spirit therefore the Spirit is necessary for us even as our being in grace is necessary The holy Apostles wee know till the Spirit came more abundantly upon them what darke creatures they were but when the holy Ghost was come upon them how full of life and light and courage they were that the more they suffered the more they might suffer So it will bee with Christians the more spirituall they grow the more lightsome and couragious the more strong the more lively and vigrous to all duties the holy Ghost is the substantiall vigour of all creatures what soever all the spirituall vigour of every thing comes from the holy Spirit and the holy Spirit from Christ. For nothing can worke above it selfe nature cannot worke above nature That which elevates nature above it selfe and sets a spirituall stampe and puts divine qualities upon it is the Spirit of God That divine quality is called Spirit There is the flesh and the spirit all in us is flesh by nature and what soever is spirituall and divine commeth from the Spirit and therefore it is called Spirit you see therefore a necessity of the working of the Spirit even as there is a necessity to bee new creatures and to bee spirituall If we will be spirituall wee must have it from him that is first spirituall the Spirit himselfe that is the principle and fountaine of all that is spirituall Thirdly wee are called oft times to doe and suffer such things as are above nature and therefore wee must have a spirit above nature when wee feele sin to beleeve the forgivenesse of sinnes when wee see death to beleeve life everlasting and when wee are in extremity to beleeve God present with us to deliver us to beleeve contraries in contraries is a strange almighty worke of faith by the works of the Spirit It is above the work of nature to dye to end out dayes with comfort and to resigne up our soules for nature sees nothing but darknesse and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death but that which rayseth him above nature the Spirit of God Now these things and many such like we must do and suffer if we be Christians and therefore wee must have the Spirit to enable us to doe all The spirit is to the soule as the soule is to the body what is the body without the soule a caâ—kâ—ssâ— a loathsome dead thing what is the soule without the spirit a Caos of darknesse and confusion Well how shall we know whether we have the spirit of Christ or no We may know it partly by that I sayd before The Spirit is a vigorous working thing and therefore all three persons take upâ—n them the name of Spirit but the Holy Ghost especially because he is the spirituall vigour The Spirit is an operative thing the spirits are the quintessence and extraction of things that is nothing but operation God that is nothing but a pure act is said to be a spirit those that have the spirit of God are full of act and vigour the spirits of dull creatures are active when they are exâ—racted shall the spirits of bodies bee vigrous and shall not the Holy Ghost be vigrous that is a substantial vigour therefore if a man have the Spirit of God in him it will worke in him it is very operative Therefore it is compared to fire in diverse respects for first Fire it is of a working nature it is the instrument of nature if we had not fire what could we worke all Fabrickes and all things are done by Fire especially mettalls they are framed and made mallyable by fire So the Holy Ghost it is a working thing and softneth the heart and makes us mallyable it makes us fit for the impression of all good Secondly Fire againe though bodies be darke it makes them lightsome like it selfe Iron is a darke body but if the fire penetrate it it makes it lightsom We are darke creatures of our selves if we have the Spirit it makes us light Againe Fire it makâ—s chearefull and it ascends upward if a man have the Spirit of God his conversation will be upward his conversation will bee heavenly he minds the things of God he doth not grovel here below so in diverse such respects the Holy Ghost is compared to Fire and hath such effects in us in some sort wee finde our understandings enlightned and our selves quickened and carryed up to be above nature in holy and heavenly actions and then it is a good signe that we have the Spirit of Christ. A part will follow the whole as we see a part of the earth it falls to the center because all the earth is heavy all the whole earth fals down to the Center and
therefore every little clod will doe it so Christ our head that hath abundance of the Spirit is in Heaven and if we have the spirit we will follow him and minde the things where Christ is Where the Spirit of Christ is likewise it convinceth as it is Iohn 16. that is it brings a cleare evident conviction with it that the truth of God is the truth of God It is no doubtfull thing therfore when a man stâ—ggers in the truth in this and that course whether he should doe this or that it is a signe hee hath not the spirit or that he hath it in a very little measure because the Spirit is a convincing thing as light it convinceth a man he doth not doubt of that that he seeth at noone day so that that a man seeth by the Spirit he is convinced of when a man doubts and wavers whether hee should take a good course or a bad and wavers it is a signe he is carnall and hath not the Spirit of God for if hee had the Spirit it would convince him and set him downe you must take this course if you will bee saved That is said to convince that saith more for a thing then any thing can say against it Now when a man hath the Spirit of God he can say more for God and for good things and good wayes then all the devils in hell by discouragement can say against them Therefore when a man cannot say any thing for God and for good causes to purpose he hath not the spirit of God the spirit of God would so convince him that hee should answer all cavils and objections The argument is wondrous large I give you but a tast to know whether the Spirit of Christ be in you or no. In a word if Christ bee that spirit and have infused the spirit into us it will make us like him it will transforme us into his likenesse it will make us holy and humble and obedienâ— as hee was even to the death these things mighâ— bee largely followed buâ— we have occasion to speaâ— of these in other portioâ—â— of Scripture therfore that yee may get the Spirit of God take these directions We must goe to Christ studdy Christ if wee will have the Spirit studdy the Gospell of Christ what is the reason that before Christ there was so little spirit in comparison there was but a little measure of the knowledge of Christ the more Christ is discovered the more is the spirit given and according to the manifestation of Christ what he hath done for us and what hee hath the more the riches of Christ is unfolded in the Church the more the Spirit goes along with them The more the free grace and love of God in Christ alone is made knowne to the Church the more Spirit there is and againe backe againe the more spirit the more knowledge of Christ for there is a reciprocall going of these two the knowledge of Christ and the Spirit What is the reason that in Popery the Schoolemen that were witty to distinguish that there was little spirit in them they savoured not the Gospell they were wondrous quick in distinctions but they savoured not the matters of grace and of Christ it was not fully discovered to them but they attributed it to satisfaction and to merits and to the Pope the head of the Church c. They divided Christ they knew him not and dividing Christ they wanted the Spirit of Christ and wanting that spirit they taught not Christ as they should they were darke times as themselves confessed especially about nine hundred and a thousand yeares after Christ because Christ was vayled then in a world of idle ceremonies to darken the Gospell and the victory of Christ that the Pope made who was the Vicare of Sathan these were the Doctors of the Church then and Christ was hid and wrapped in a company of idle traditions and ceremonies of men and that was the reason that things were obscure Now when Christ and all good things by Christ and by Christ onely are discovered the vaile is taken off now of late for these hundred yeares in the time of reformation there hath beene more spirit and more light somenesse and comfort Christians have lived and dyed more comfortably why because Christ hath beene more knowne and as it is with the Church so it is with particular Christians the more they studdy Christ and the fulnesse that is in Christ and all comfort in him alone to be had Wisedome Righteousnesse Sanctification and redemption the more men grow up in the knowledge of Christ the more they grow spirituall and the more spirituall they grow the more they grow in the knowledge of Christ therefore if wee would have the spirit let us come neere to Christ and labour to know him more who is the fountaine of all that is spirituall Then againe if wee would be spirituall let us take heed we trust not too much to dead things without Christ to have a kinde of Popery in the worke done to thinke that reading and hearing and receiving the Sacrament and that the government of the Church will doe it as if it were as man would have it put case there were all these which are excellent good things but what are all these without the spirit of Christ a man may bee dead with all these though he heare never so much and receive the Sacrament never so often if a man goe not to Christ the quickning spirit in this manner Lord these and my soule too are dead things without thy spirit therefore quicken me joyn Christ with all our performances without which all is nothing and then he will be spirituall to us And when wee goe to Christ for the spirit as we must beg it if wee will have it God will give the holy Ghost to them that aske him remember that we use the meanes carefully reading and hearing and holy communion of Saints because though these without the spirit can doe nothing yet the spirit is not given but by these these are the golden conduites of the spirit of Christ no man is ever spirituall but they are readers and hearers and conferrers of good things and attenders upon the meanes of Salvation because God will worke by his owne tooles and instruments therefore it is sayd Revel 1. That Iohn was full of the spirit upon the Lords day Let a Christian sanctifie the Sabbath as he should doe he will be in the Spirit on the Lords day more than on other dayes Why Because then he is reading and hearing and conferring and in some spirituall course and the more a man on the Lords day is in a spirituall course the more he is in the spirit Iohn was in the Spirit on the Lords day so much for those words The Lord is that Spirit And where the Spirit of the Lord is there is Liberty VVE see here what the Spirit
works where it is Where the Spirit of the Lord is there is Liberty I will name the instance that I gave before that I may the better goe on we say the sunne is heate and influence not that it is so for they bee accidents but the sunne appeares to us for our comfort in heate and influence therefore we call it by that name we say of a man he is all spirit so Christ is all spirit the sunne is all light and where the light and heate of the sunne is there is fruitfulnesse so Christ is all spirit and where the spirit of Christ is there is spirituall liberty It were expense of time to no purpose to tell you of the divers kinds of liberty in a word liberty is that that all desire but our miscarriage is in the meanes of it the way to attaine to it here we see whence to have it from the spirit of Christ liberty is a sweete thing especially liberty from the greatest enemies of all if outward liberty be such a sweete thing liberty from tyranny and base servitude it is a thing that mans nature delights in and the contrary man as a man abhorres and hee hath not the nature of a man that doth not abhorre it what shall we thinke then of the liberty of the spirit from the great enemies that daunt the greatest Monarches in the world liberty from the anger of the great God and liberty from Sathan Gods executioner liberty from the terrour of conscience from the feare of death and hell and judgement what shall wee thinke of liberty in these respects therefore we speake of great matters here beloved when wee speake of liberty Now liberty is either Christian or Evangelicall You may thinke this a nice difference but there is some realty in it Christian liberty is that that belongs to all even to those before Christ though they have not the terme of Christians yet they were members of Christ Christ was head of the Church Yesterday and to day and for ever Evangelicall liberty is that that is more appropriated to the times of the Gospell since the comming of Christ now the liberty that belongs to Christians as Christians is perpetuall from those grand enemies the greatest enemies of all spirituall and inward liberty In Evangelicall liberty besides that there is another outward liberty from the ceremoniall and morrall law and such like and a liberty from the restraint of the law the Iewes were under many restraints that under the Gospell in this time wee are not I speake therefore of liberty as it runnes through all ages of the Church not of Evangelicall meerely since the time of Christ where the spirit is both these liberties are now since the comming of Christ now in that the holy Ghost saith here where the spirit of Christ is there is liberty it supposeth that We are in bondage before wee have the spirit of Christ. That is a supposed ground and truth and indeed so it is for out of Christ wee are slaves the best of us all are slaves in Christ the meanest of all is a free man and a King out of Christ there is nothing but thraldome wee are under the kingdome of the devill when he cals us we come wee are in thraldome under the wrath of God under the feare of death and damnation and all those spiritual enemies that I neede not mention they are well enough knowne to you by often-repetition there is no man but he is a slave till hee be in Christ and the more free a man thinks himselfe to be and labours to be the more slave hee is for take a man that labours to have his liberty to doe what he list he thinkes it the happyest condition in the world and others thinke it the best condition to have liberty not to be tyrannized over by others It is the disposition of mans nature without grace they account it a happinesse to have their wils over all other but the more liberty in this the more slavery Why The more liberty that a man hath to doe lawlessely what he wil contrary to justice equity the more he sins the more he sinnes the more he is inthrawled to sinne the more he is inthrawled to sin the more he is in bondage to the devill and becomes the enemy of God therefore if a man would picke out the wretchedest man in the world I would picke out the greatest man in the world if he be naught that hath most under him hee hath most liberty and seekes most liberty and accounts it his happinesse that hee may have his liberty this is the greatest thraldome and it will prove when he dyes and comes to answer for it the greatest thraldome of all therefore the point needes not much proofe that if wee be not in Christ wee are slaves as Augustine saith in his Booke De civit Dei hee is a slave though he domineere and rule A man till he be in Christ is a slave not of one man or of one lord over him but he hath so many lords as hee hath so many lusts There are but two Kingdomes that the Scripture speaks of that is the kingdome of Sathan and darknesse and the Kingdome of Christ all therefore that are not in the Kingdome of Christ in that blessed liberty they must needes be shoaled under the other kingdome of Sathan This is a ground therefore I speake shortly of it as an insentive and provocation to stirre us up to get into Christ to get the Spirit of Christ that we may have this spirituall liberty or else we are al slaves notwithstanding all our civill liberties whatsoever they be Now where the Spirit of Christ is there is liberty there is freedome from that bondage that we are in by nature and which is strengthened by a wicked course of life for though we be all slaves by nature borne slaves yet notwithstanding by a wicked course of life we put our selves into bonds and tangle our selves so many sins and so many repetitions of sinne so many cords the longer a man lives the greater slave he is Now when the Spirit of Christ comes it frees us from all both from the naturall and from the customary slavery Now this liberty is wrought by Christ and applyed by the Spirit what Christ workes hee makes it ours by his Spirit which takes all from Christ as Christ doth all by the Spirit so the Spirit takes all from Christ all the comfort it hath is from reasons taken from Christ from grounds from Christ and doctrines from Christ but yet both have their efficacy Christ as the meritorious cause and the Spirit as the applying cause The spirit discovers the state of bondage we are in by nature and it discovers withall a more excellent condition and as it discovers so likewise the spirit of God brings us to this state by working faith in that that Christ
a free Spirit the sonne doth not duties to his father out of constraint and feare but out of nature the spirit alters our nature and disposition it makes us sonnes and then we doe all freely God doth inlarge the hearts of his children they can deny themselves in a good worke they are zealous of good workes it is the end of their redemption as it is Tit. 2. We are redeemed to be a peculiar people zealous of good workes for then we have a base esteeme of all things that hinder us from freenesse in Gods service as worldlinesse c. what doth a Christian when hee seeth his gracious liberty in Chrst the love of the world and worldly things he is ready to part with all for the service of God he is so free hearted that hee can part with life it selfe Paul saith of himselfe My life is not deare to me so I may finish my course with joy as we see in the Martyres and others how free they were even of their very blood What shall wee thinke of those therefore that if we get any thing of them it must bee as a sparkle out of the flint duties come from Christians as water out of a spring they are naturall and not forced to issue so farre forth as they are spirituall I confesse that there is remainders of bondage where the Spirit sets at liberty for there is a double principle in us while we live in this world of nature and grace therefore there will be conflict in every holy duty the flesh will draw backe when the spirit would be liberall the flesh will say oh but I may want When the Spirit would bee most couragious the flesh will say but there is danger in it so that there is nothing that we can doe but it must be gotten out of the fire we must resist yet notwithstanding here is liberty to doe good because here is a principle that resists the backewardnesse of the flesh In a wicked man there is nothing but flesh and therefore there is no resistance and we must understand the nature of this Spirituall liberty in sanctification it is not a liberty freeing us altogether from conflict and deadnesse and dulnesse and the like but it is a liberty inabling us to combate not freeing us from combate it is a liberty to fight the battells of the Lord against our owne corruptions not freeing us from it that is the liberty of glory in heaven when there shall be no enemie within or without Therefore let not Christians be discouraged with the backwardnesse and untowardnesse of the flesh to good duties if we have a principle in us to fight against it to inable us to fight against our corruptions and to get good duties out of it in spight of it it is an argument of a new nature God will perfect his owne beginnings and subdue the flesh more and more by the power of his spirit We see our blessed Saviour what a sweete excuse hee makes for his Disciples when they were dead hearted and drowsie when they should have comforted him in the garden oh saith he The spirit is willing but the flesh is weake Indeede there is a double hinderance in Gods people when they are about holy duties sometimes from their very mould nature considered not as corrupted the very mould without the consideration And then consider it as it is made more heavie and dull be the flesh and corruptions in them as there be invincible infirmities and weakenesses in nature sometimes deadnesse after labour and expense of spirits creepes in invincibly that a man cannot overcome those necessities of nature so that the spirit may be willing and the flesh weake the flesh without any great corruption God lookes upon our necessities as the father saith free me from my necessities as we see Christ made an excuse for them It was not so much corruption though that were an ingredient in it as nature in it selfe Christ saw a great deale of gold in the Oare therefore wee see how he excuseth them therefore when wee are dull let us strive Christ is ready to make excuse for us if our hearts bee right The spirit is willing but the flesh is weake I speake this for the comfort of the best sort of Christians that thinke they are not set at liberty by the Spirit be-because they finde some heavinesse and dulnesse in good duties as I said there is sinne in us while we live here but it reignes not after a man hath the Spirit of Christ the Spirit of Christ maintaines a perpetuall combate and conflict against sinne it could subdue sinne all at once if God saw it good but God will humble us while wee live here and exercise us with spirituall conflicts therefore God sees it sufficient to bring us to heaven to set up a combate in us that we are able by the helpe of the Spirit to fight Gods battles against the flesh so that the dominion of sinne may be broken in us and excellently saith Paul Rom. 8. 2. The law of the spirit of life in Christ Iesus hath freed me from the law of sinne and of death The law of the Spirit of life that is the commanding power of the Spirit of Christ that commands as a law in the hearts of Gods people it frees us from the law that is from the commanding power of sinne and death so that the dominion and tyranny of sinne is broken by the Spirit of Christ and so we are set at a gracious liberty in some respects wee are under grace therefore sinne shall not have dominion over us as the Apostle speakes Againe by the Spirit of Christ in Sanctification we are made Kings to rule over our owne lusts in some measure not Kings to be freed altogether from them but Kings to strive against them It is a liberty to fight and in fighting to overcome at last When the Israelites had a promise that God would give their enemies into their hands the meaning was not that hee would give them without fighting a blow but I will give them into your hands you shall fight and be of good comfort in fighting you shall overcome so this liberty of Sanctification it is not a liberty that we should have no combate with our corruptions but a gracious liberty to keepe them under till by subduing them by little and little we get a perfect victory what greater incouragement can a man have to fight against his enemie then when he is sure of the victory before he fights of finall victory you see then how the Spirit brings a liberty into the soule it brings us out of that cursed kingdome of Sathan and sinne it brings us out of the curse of God and the law in justification and it brings us from the dominion and tyrannie of sinne by a Spirit of Sanctification But this is not all that is in liberty for the Spirit doth not onely free â—s
not away nay it strengthneth the liberty of the soule it is an idle objection and a great stay of many that are willing to be deceived oh if grace confine a man determine him as the word is sway him one way perpetually that hee holds on to the end and leaves him not at liberty to his will this confining and swaying one way it is an abridging him of his liberty c. No for it comes not from weakenesse of understanding but from strength of understanding and it is perfect liberty to doe well therefore on the contrary it is so farre from abridgeing the liberty of the soule that it cannot doe ill or that it cannot but persevere to doe good that â—t is the strength of liberty For I would know whether the first Adams liberty were greater or the liberty in heaven the second Adams liberty our liberty in grace or that in glory the liberty of the first man was that he might not sinne if hee would the liberty of Christ was that he could not sinne at all which thinke you was the chiefe he that could not or hee that might sinne if hee would was there not a more gracious and blessed liberty in Christ than in Adam when he might not sinne if he would Is this a worse liberty then when a man cannot sinne so when the Spirit of God beares that sway over the soule and takes away that potentiallity and possibility to sinne that a man cannot sinne because hee will not his will is so carried by the strength of judgement this is the greatest good I will not moove out of this circle if I goe out of this I shall be unhappy and this is the greatest liberty of all What doe we pray in the Lords prayer but for this liberty Thy will bee done that is take me out of my owne will more and more conforme my will to thine in all things the more I doe so the more liberty I have the strength of that petition is that we may have perfect liberty in serving God The greatest and sweetest liberty is when wee have no liberty to sinne at all when we cannot sinne it is greater chastity not to have power to resist to be impregnable in continence and sobriety when there is such a measure of these graces as they are not to bee overcome it is greater strength than when they may be prevailed over so men mistake to thinke this the greatest liberty to have power to good or evill that is the imperfection of the creature man was at the first created free to either good or evill of himselfe that he might fall of himselfe this was not strength but a thing that followed the creature that came out of nothing and that was subject to fall to his owne principles againe but to have the soule stablished that it shall not have freedome to ill it is so stablished in good it hath the understanding so englightned and the will so conâ—irmed and strengthned that it is without danger of temptation that is properly glorious liberty and that is the better endowment of both so that we see it cleerely that grace takes not away liberty but establisheth it Now besides this inward spirituall liberty that we have by the Spirit there is an outward preserving liberty that must bee a little touched and that is two fold A liberty of preaching the Gospell and a liberty of discipline as well call it of government that is in the Church of God and should be at least in all places because wee are men and must have such helpes Now these are liberties that the Spirit bestowes upon the Church wheresoever there is an inward spirituall liberty men are brought into the Church by the liberty of the Gospell and preserved by government there must be a subjection to Pastors there must be teaching and some discipline or else all will be in a confusion Now this inward liberty is wrought by the liberty of the Gospell Quest. What is the liberty of the Gospell Ans. When there is a blessed liberty in the Church to have true liberty opened the Charter of our liberty Quest. What is the Charter of our liberty Answ. The Word of God when the Charter and Patent of our liberty is layd open in laying it open we come to have interest in those liberties therefore the liberty of the Temple the liberty of the Church of the Word and Sacraments and some order in the Church with it it brings in spirituall liberty and preserves it it is as it were the bonds and sinewes of the Church Now where the Spirit of God is with the Gospell there is this liberty of the Gospell there are the doores of the Temple and Sanctuary set open as blessed be God this kingdome hath had with the Spirituall liberty there is an outward liberty of the Tabernacle of God and the house of God that wee can all meete to heare the Word of God and to receive the Sacraments that we can all meete to call upon God in Spirit and in truth and these outward liberties beloved are blessed liberties for where God gives these outward liberties hee intends to bestow and to convey Spirituall liberty how shall we come to Spirituall liberty without unfolding the Charter the Word of God therefore Christ hath established a ministery Apostles and Doctors and Pastors to edifie the Church to the end of the world and therefore wee see where there is no outward liberty of unfolding the Word where there is no outword liberty of the ministery there wants this inward liberty for God by the preaching of the Gospell sets us at liberty Againe when Christ preached the Gospell first it was the yeere of Iubile Now in the yeare of Iubile all servants were set at liberty and those that had not sold their inheritances might recover them againe if they would this Iubile was a type of the Spirituall liberty that the Gospel sets us at those that have served sinne and Sathan before if they will regard the gracious promises of the Gospell they may of slaves of sinne and Sathan become the free men of Iesus Christ. But in those times some would be servants still and would not be set at liberty their eares were boared for perpetuall slaves and it is pitty but their eares should be boared for everlasting slaves that now in the glorious Iubile of the Gospell resolve still to be slaves When a Proclamation of liberty was made to come out of Babylon all that would many would sticke there still so many are in love with Egypt and Babylon and slavery it is pitty but they should bee slaves but those that have more noble spirits as they desire liberty so they should desire spirituall liberty especially and here you see how to come by it Where the Spirit of the Lord is there is liberty and where the ordinance of God is that is the ministery of the Spirit there is the Spirit
where these outward liberties are it is a signe that God hath an intendment to set men at Spirituall liberty Those therefore that are enemies of the dispensation of the Gospell in the ministery they are enemies to spiritâ—all liberty and it is an argument that a man is in bondage to Sathan when hee is an enemy any way of the unfolding of the Word of God for it is an argument that he is licentious that he will not be called to Spirituall liberty but live according to the flesh when he will not heare of the liberty of the Spirit as you have some kinde of men that account it a bondage Let us breake their bonds and cast away their coards why should we be tyed with the Word and with these holy things it is better that wee have no preaching no order at all but live every man as he would though they speake not so in words yet their lives and prophane carrige shew that they regard not outward liberties and that argueth that they are in spirituall bondage and that they have no interest in spirituall liberty because they are enemies of that whereby spirituall liberty is preserved Therefore the Gospell is set out by that phrase The Kingdome of God not onely the Kingdome of God set up in our hearts the Kingdome of the Spirit but likewise where the Gospell is preached there is the Kingdome of God why because with the dispensation of divine truth Christ comes to rule in the heart by the outward kingdome comes the spirituall kingdome they come under one name Therefore those that would have the spirituall kingdome of God by grace and peace to rule in their hearts till they reigne for ever in heaven they must come by this doore by the ministery by the outward ordinance the ordinance brings them to grace and grace to glory and it is a good and a sweete signe of a man spiritually set at liberty brought out of the kingdome of Sathan and freed from the guilt of sinne and from the dominion of sinne which is broken in Sanctification when we can meekely and cheerefully submit to the ordinance of God with a desire to have his spirituall thraldome discovered and to have spirituall duties unfolded and the riches of Christ layd open when hee heares these things with a tast and relish and a love it is a signe God loves his soule and that he hath interest in spirituall liberty because he can improve the Charter of his soule so well Where the Spirit of the Lord is there is liberty And besides this liberty in this world there is a liberty of glory called the liberty of the Sonnes of God The liberty of our bodies from corruption the glorious liberty in heaven when we shall be perfectly free for alas in this world we are free to fight not free from fight and we are free not from misery but free from thraldome to misery but then we shall be free from the encounter and incombrance all teares shall be wiped from our eyes wee shall be free from all hurt of body in sickenesse and the like and free from all the remainders of sinne in our soules that is perfect liberty perfect redemption and perfect adoption both of body and soule And that we have by the spirit too for where the Spirit of God is there is that to in this world in the beginnings of it for beloved what is peace of conscience and joy in the holy Ghost is it not the beginnings of heaven is it not a Grape of the heavenly Canaan is not the Spirit that wee have here an earnest of that inheritance an earnest penny and an earnest is a peece of the bargaine it is never taken away but is made up with the bargaine therefore when by the Spirit we have the beginnings of grace and comfort we have the beginnings of that glorious liberty and it assures us of that glorious liberty as sure as we have the earnest for God never repents of his bargaine that he makes with his children grace in some sort is glory as we see in the next verse because grace is the beginning of glory it frees the soule from terrour and subjection to sinne from the thraldome of sinne so the life of glory is begunne in grace we have the life of glory begunne by the Spirit this glorious life Vse 1 If we have all these blessed liberties in this world and in that to come by the Spirit then we should labour to have the Spirit of Christ or else we have no liberty at all and labour every day more and more to get this spirituall liberty in our consciences to have our consciences assured by the Spirit that our sinnes are forgiven and to feele in our consciences a power to bring under sinne that hath tyrannized over us before let us every day more and more labour to finde this spirituall liberty and prize dayly more the ordinances of God sanctified to set us at liberty attend upon spirituall meanes that God hath sanctified wherin he will convey the Spirit there were certaine times wherein the Angell came to stirre the waters of the poole so the Spirit of God stirres the waters of the Word and Ordinances and makes them effectuall attend upon the ordinances of God the Communion of Saints c. and the Spirit of God will slide into our soules in the use of holy meanes there is no man but hee findes experience of it he findes himselfe raysed above himselfe in the use of holy meanes The more we know the Gospell the more we have of the Spirit and the more Spirit we have the more liberty we enjoy If we prize and value outward liberty as indeede we doe and wee are naturally moved to doe it how should wee prize the Charter of our spirituall liberty the Word of God and the promises of Salvation whereby wee come to know all our liberty where we have all the promises opened to us the promise of forgivenesse of sinnes of necessary grace the promise of comfort in all conditions whatsoever therefore let us every day labour to grow farther and farther both in the knowledge and in the taste and feeling of this Spirituall liberty Vse 2 Oh beloved what a blessed condition it is to have this spirituall liberty doe but see the blessed use and comfort of it in all conditions for if a man hath the Spirit of God to set him at Spirituall liberty in all temptations either to sinne he hath the Spirit of God to free him from temptation or if temptation catch hold on him for sinne he hath the Spirit of God to flye too the blood of Christ to shew that if he confesse his sinnes and lay hold on Christ he hath pardon of sinne and the blood of Christ speakes better things than the blood of Abel it speakes mercy and peace if hee by faith sprinkle it upon his soule if he know the liberty of justification
in it but see both these wrapped and knit together indissolvable our Salvation and Gods glory wee hinder Gods glory if we beleeve not his mercy in Christ to us so at once we wrong our selves and him and wee wrong him not in a meane attribute but in his mercy and goodnesse wherein hee hath appointed to glorifie himselfe most of all and therefore I beseech you let us yeeld to him the glory of his mercy and let us thinke that when wee sinne wee cannot glorifie him more then to have recourse to his mercy when Sathan tempts us to runne from God and discourageth us as hee will doe at such times then have but this in your thoughts God hath set himselfe to bee glorious in mercy above all other attributes and this is the first moving attribute that stirres up all the rest and therfore God will account himselfe honoured if I have recourse to him let this thought therefore be as a City of refuge when the avenger of blood followes thee flee presently to this sanctuary thinke thus let not mee deny my selfe comfort and God glory at once Where sinne abounds grace abounds much more Though sinnes after conversion staine our profession more then sinnes before conversion yet notwithstanding goe to the glorious mercy of God still to seventy times seventy times there is yet mercy for these we beseech you bee reconciled saith Saint Paul to the Corinthians when they were in the state of grace and had their pardon before let us never be discouraged from going to Christ. Oh but I haue offended often and grievously What saith the Prophet My thoughts are not as your thoughts but as high as the Heavens are above the earth c. Therefore howsoever amongst men oft offences breed an eternall allyenation yet notwithstanding with God it is not so but so oft as we can have Spirit to goe to God for mercy and spread our sinnes before him with broken and humble hearts so often we may take out our pardon Compare Exod. 33. with Exod. 34. Moses in Chap. 33. had desired to see the face of God there was some little curiosity perhaps in it God told him that none could see him and live to see the face of God in himselfe must be reserved for heaven we are not proportioned for that sight But in the next Chapter there he shewes himselfe to Moses and how doth he shew himselfe and his glory to Moses The Lord the Lord gracious mercifull long suffering cloathed all in sweete attributes he will be knowne by those names now then if wee would know the name of God and see God as hee is pleased and delighted to discover himselfe to us let us know him by those names that he proclaimes there shewing that the glory of the Lord in the Gospell especially shines in mercy and as I said before it must bee glorious mercy that can satisfie a distressed conscience how soever in the time of ease and peace we thinke a little mercy will serve the turne but when conscience is once awaked it must be glorious and infinite mercy must allay it And therefore those that finde their consciences any thing wounded with any sinne stand not out any longer with God come and yeeld lay downe your weapons there is mercy ready the Lord is glorious in his mercy in Iesus Christ it is a victorious triumphing mercy over all sinne and unworthinesse whatsoever Looke upon God in the face of Iesus Christ as you have it in 2 Cor. 4. 6. God who commanded Light to shine out of darkenesse hath shined in our hearts to give us the Light of the knowledg of God in the face of Iesus Christ. In the face of Christ God is lovely lovelinesse and excellency is in the face above all the parts of the body The Glory of God Wee are never in such a condition as we ought to be except grace be glory to us and when is grace glory to a sinner Oh when he feeles the weight and burthen of his sinne and languishing desires Oh that I might have a droppe of mercy then grace is glory not onely in Gods esteeme but in the eye of the sinner indeed we are never soundly humbled till grace in our esteeme be glory that is till it appeare excellent and victorious I beseech you remember it we may have use of it in the time of desertion How is this grace of God in Christ conveyed to us yet nearer By the Gospell As in a glasse The Gospell is the good Word of God Heb. 6. It reveales the good God to us and the good Christ it is a sweete word for Christ could doe us no good without the word if there were not an obligation a covenant made betweene God and us the foundation of which covenant is the satisfaction of Christ if there were not promises built upon the covenant of grace whereby God hath made himselfe a debtor what claime could a sinfull soule have to Christ and to Gods mercy but God hath bound himselfe in his word therefore the grace of God shines in Christ and all that is in Christ is conveyed to us by the word by the promise The Gospell then is a sweete word You know that breeding promise of all others Gen. 3. The seed of the woman that repealed and conveyed the mercy of God in Christ to Adam So the continuance of that and all the sweet and gracious promises bud from that all meete in Christ as in a cenâ—er all are made for him and in him he is the summe of all the promises all the good things wee have are parsels of Christ Christ he is the word of the Father that discovers all from the bosome of his Father therefore he is named the Word the Gospell is the word froÌ„ him Christ was discovered to the Apostles and from the Apostles to us to the end of the world by his Spirit accompanying the ordinance so the Myrrour wherein we see the glorious mercy of God is first Christ God shines in him and then there is another glasse wherein Christ is discovered the glasse of the Gospell thus it pleaseth God to condiscend to stoope to us poore sinners to reveale his glory the glory of his mercy fitly and sutable in a Saviour God-man God incarnate God our Brother God our Kinsman and to doe it all yet more familiarly to discover it in a word and then to ordaine a Ministery together with the Word to lay open the riches of Christ for it is not the Gospell considered nakedly but the Gospell unfolded by the Ministery Christ is he great Ordinance of God for our Salvation the Gospell is the great Ordinance of God to lay open the unsearchable riches of Christ the casket of this Iewell the treasury of his treasure the grace and love and mercy of God are treasured in Christ and Christ and all good things are treasured in the Gospell that is the rich Myne and the Ministery of
the Gospell layes open that Myne to the people Nay God yet goes further hee gives his holy Spirit with the Ministery it is the Ministery of the Spirit that howsoever there are many that are not called and converted in the Gospell yet the Spirit of God is before hand with them There are none under the Gospell but the Spirit gives them sweete motions hee knockes at their hearts he allures and perswades them and if they yeeld not it is because of the rebellion of their hearts there is more grace of the Spirit offered then is entertained so that the mouthes of men shall bee stopped thus God descends and Christ and grace the Gospell the Ministery the Spirit all in way of love to us that we may doe all in a way of love to God againe it should therefore worke us to doe all with ingenious hearts to him againe The Gospel is the glasse wherein wee see this glory Christ indeed in some sort is the glasse for wee cannot see God out of Christ but he is a terrifying sight but in the glasse Christ wee can see God as we see the Sunne in the water If we cannot see the Sunne in his glory that is but a creature how can we see God himselfe but in some glasse therefore we must see him in Christ and so his sight is comfortable And in the dispensing of the Gospell especially in the Preaching and unfolding of the word the riches of God in Christ are unfolded and not onely unfolded but the Spirit in unfolding conveyes the sence assurance and perswasion thereof unto us There is such a connexion betweene the Evangelicall truth of God and Iesus Christ that they have both one name to insinuate to us that as wee wil be partakers of Christ so it must bee of Christ as hee is revealed in the Gospell not in conceites of our owne the Word is truth and Christ is truth they have the same name for were there never so much mercy and love in God if iâ—were concealed from us that wee had nothing to plead that wee had not some title to it by some discovery of it in his will the Word and the seale of the Word the Sacraments for the Sacrament is but a visible Word they make one entyre thing the Word and Sacraments the one is the evidence the other the seale what comfort could wee take in it Now his will is in the promise wherein there is not onely a discovery of what he doth or will doe but hee hath ingaged himselfe If we beleeve wee shall not perish but have life and Come unto me and bee refreshed saith Christ every one that thirsts come and be satisfied and now wee may claime the performance of what hee hath spoken and bind him by his owne word he cannot deny himselfe so now we see him comfortably in the glasse of the Word and Sacraments These three goe together the glory of God Christ the foundation of all grace in the covenant of grace and then the Gospell of grace the Gospell of the Kingdome the Gospell of life that discovers the gracious face of God shining in Christ we have Communion with God through Christ with Christ through the Gospell therefore in the Gospell we behold as in a glasse the glory of God This is sutable to our condition while we are here below we cannot see divine things otherwise than in a glasse that sight of God that we shall have in heaven immediately without the Word and Sacraments that is of a higher nature when our natures shall be perfect but while we live here wee cannot see God but in Christ and we cannot see him but in the Word and Sacraments such is the imperfection of our sight and such is the luster and glory of the object the glory of God that we cannot perfectly see it but in a glasse God saith to Moses None can see me and live his meaning is none can see me as I am none can see me immediatly and live if we would see God and the glory of God immediately without a glasse we must see it in heaven we must dye first we must passe through death to see God face to face as he is then not as he is but more familiarly than we can now then God will represent himselfe so as shall be for our happinesse though not simply as he is for he is infinite and how should finite comprehend infinite we shall apprehend him but not comprehend him while we are in earth therefore we must bee content to see him in a glasse which is the Gospell especially unfolded Now in this word glasse in which we see the glory of God is implyed both A Perfection And some Imperfection Perfection because it is as a cleare Christall glasse in regard of the glasse that was before for those under the law saw Christ in a glasse of Ceremonies and as I sayd before there is difference betweene ones seeing his face in water and in a Christall glasse so then this implies perfection in regard of the former state Againe in regard of heaven it implyes imperfection for there we shall not see in a glasse sight in a glasse is imperfect though it be more perfect than that in water for we know out of the principles of learning and experience that reflections weaken and the more reflections the more weake when wee see a thing by reflection we see it weakly and when we see it by a second reflection from that we see it more weakely when we see the sunne on the wall or any thing that is light it is weaker than the light of the sunne it selfe when a man seeth his face in a glasse it is a weaker representation than to see face to face but when we see the sunne upon the wall reflexing upon another wall the third reflexion is weaker than the first the more reflections the more weake so here all sight by glasses is not so powerfull as that sight and knowledge which is face to face in heaven that is the reason that S. Iames saith that hee that seeth his face in a glasse is subject to forget what is the reason that a man cannot remember himselfe when he seeth his face in a glasse so well as he can remember another mans face when he seeth it because he seeth himselfe onely by reflection therefore it is a weaker presentation to him and the memory and apprehension of it is weaker when he seeth another face to face hee remembers him longer because there is a more lively representation it is not a reflection but face to face So there is imperfection in this sight that wee have of God while wee are here as in a glasse it is nothing to that when we shall see face to face without the Word and Sacraments or any other Medium which sight what it is we shall know better when we are there we cannot now discover it it is a part of heaven to know
of faith that is the best picture and representation that can bee it is skarce worth spending so much time as to con fute that foolery to have any grace wrought in the heart by such abominable meanes as that is as they use it take it at the best it is but a bastardly helpe and bastardly meanes breed a bastardly devotion for will God worke grace in the heart by meanes of mans devising If pictures bee any teachers they are teachers of lyes saith the Prophet and in the Church of God till Pastors and Teachers became Idols Idols never became Teachers then came the Doctrine of Idols teaching of simple people when Idols became teachers a thousand yeares after Christ. So that the best picture to see Christ in is the Word and Sacraments and the best eye to see him with is the eye of Faith in the Word and Sacraments keepe that cleare and we need no crucifixes no such bastardly helpes of bastardâ— ly devotion devised by proud men that would not be beholding to God for his Ordinances But a touch is almost too much for such things that are so cleare to men that have spirituall eyes in Gal. 3. See what Saint Paul saith what his judgement was Oh foolish Galathians before whom Christ hath been painted and cruciâ—ied how was he painted nothing but by the preaching of Christ crucified in the Gospell and the riches of Christ in the Gospell and in the Sacraments laid open doe you thinke there were any other crucifixes in the world then With open face The manner of this beholding is with open face there must be a double vayle taken away before we can behold the glory of God the vayle of obscurity and the vayle of slavery the vayle of ignorance and infidelity within and the vayle of the things themselves these two vayles are both taken a way before we can with open face behold the glory of the Lord the inward vayle is taken away by the Spirit of God illuminating our understandings and giving us a Spirit of faith the outward vayle of the obscurity of the things is taken away by the teaching and ministery of the Gospell having that helpe to know the meaning of the Scriptures so that now in these glorious times of the Gospell both the vayles are taken away that we may behold without hinderance the glory of God shining in the Gospell for now we enjoy the ministery of the Spirit the Spirit is effectuall to shine in our hearts and then we have the gifts of men outward gifts whereby the vayle of ignorance is â—aken away in regard of the things themselves the things are unfolded If the things of themselves be darke or if they be lightsome and there be no sight within or if there be sight and that sight be vayled there can be no seeing but now to Gods elect he takes away all these vayles he shines in wardly and gives outward light in the helpe of meanes and yet not withstanding while we live here there is alwayes some obscurity and darknesse for the vayle of the Scriptures is not quite tooke away there is some darkenesse of the Scriptures and likewise the vayle of ignorance and infidelity is not altogether taken away there are some remainders of ignorance of infidelity and hardnesse of heart but yet in a great measure it is taken away here and shall by little and little tooke away till wee come to see God face to face in heaven With open face Coverings had two uses in the Iewish state They had a use of subjection therefore the Women had their vayles in token of subjection And they had a use likewise of obscurity to hinder the offensive lustre of that that is glorious therefore Moses put a vayle on his face when he came downe from the mount now in Christ Iesus in the Gospell both these vayles are taken away in some respects the vayle of subjection and slavery so farre as it is a slavery is taken away the Spirit of Christ workes liberty as I sayd before now wee serve God as Sonnes and not as servants any longer the vayle of subjection is taken away onely there is a spouse like filiall subjection the servile subjection we are freed from And then the vayle that hid the things is taken away too so now with open face we behold the glory of the Lord now the things themselves Christ and the gracious promises of grace and glory and comfort they are clearely layd open without any vayle how comes it then that we see them not there is a vayle over our hearts the more shame for us that when the things are unvayled wee should have a vayle upon our hearts of ignorance and unbeleefe therefore if any beleeve not it is because The god of this world hath blinded their eyes where the meanes of Salvation are and Christ layd open in the meanes if men doe not beleeve the fault is not in the things for they are unvayled they are discovered and layd open the fault is in us there is a vayle over the heaâ—t there is a cloud of ignorance and unbeleefe that keepes the heart from beholding the glory of the mercy of God in Christ. With open face We see the glory of God with boldnesse in the Gospell we goe boldly to God Christ takes us by the hand and leades us to his Father we have boldnesse and accesse to God through Christ by the Spirit as S. Paul teacheth in diverse places God is not terrible to us now in Christ Gods nature is Fatherly and sweete to us Christ in the Gospell is our head therefore wee goe boldly to God in Christ and Christ by his Spirit brings us to his Father we may boldly lay open our soules in prayer and all our complaints before him as to a Father we come not as malefactors to a judge as slaves to a Lord but as children to a father as a wife to her spouse with open face in the Gospell wee behold God that is with boldnesse we goe to him the Gospell by shining upon us takes away a Spirit of feare and bondage the more we see Christ the lesse feare the more love the lesse feare the more we see the grace of God in Christ it diminisheth a Spirit of feare and puts into us a Spirit of love and boldnesse for it presents to us in Christ full satisfaction to divine justice that when we offer Christ to the Father whom he hath sent and sealed for us God cannot refuse a Saviour of his owne sending and sealing and appointing to satisfie his justice therefore wee goe boldly to the throne of grace it is a mervailous priviledge that wee see God clearely in the Gospell with open face with a Spirit of boldnesse the vayle of ignorance being taken away for the sight of God to a conscience that is naturall and is not convinced of the mercy of God by the Spirit it is a terrible sight a guilty conscience
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
to be tractable sweete and familiar so that the knowledge of God in Iesus Christ you see it is a transforming knowledge and changeth us into the Image of Christ to the likenesse of Christ. Especially upon this ground that when wee looke upon Christ and God in Christ we see our selves there in the love of Christ and in the love of God and thereupon wee are moved to be changed to Christ not by seeing Christ alone or by seeing God in Christ alone but by seeing Gods love in Christ to us and Christs love to us for the Spirit of faith which is given together with the Gospell it sees Christ giving himselfe for me and sees God the Fathers love in me in Christ and giving me to Christ when the Spirit of faith with this appropriation seeth God mine in Christ and seeth Christ mine and sees my selfe in the love of God and in the love of Christ hereupon the soule is stirred up from a holy desire to bee like Christ Iesus that loved me so much and to be conformable to God all I can For if the person be great and glorious and our friend too there is a naturall desire to be like such to imitate them and expresse them all we can Now when wee see our selves in the love of God and Christ out of the nature of the thing it selfe it will stirre us up to be like so sweete and gracious and loving a Saviour There are three sights that hath a wondrous efficasie and they goe together God sees us in Christ and therefore loves us as we are in Christ. Christ sees us in the love of his father and therefore loves us as hee sees us in his fathers love Wee see our selves in Christ and see the love of God to us in Christ these three sights are the foundation of all comfort God gives us to Christ and sees us as given to him in his election Christ sees us as given of the Father as you have it Iohn 17. And loves us as wee are loved of the Father and then sees us as his owne members and wee by a Spirit of Faith see Christ and see our selves in Christ and given to Christ by the Father hereupon comes a desire of imitation and expression of Iesus Christ when we see our selves in Christ God lookes upon us in Christ and we looke upon our selves in Christ and when we looke upon the mercy of God in Christ it kindleth love and love kindleth love as fire kindleth fire Fire hath that quality that it turnes all to it selfe Now the meditation of the glorious love of God in Christ it workes love and love is an affection of changing love transformes as fire doth the love of God warmes us and wee are fit for all impressions as things that are warme Iron is a dull and heavy thing yet when it is warmed it is bright and plyable and hath as much as may be of the nature of fire imprinted upon it so our dead and dull and unflexible and unyeelding soules become mallyable and flexible by the love of Christ shining upon them his love transformes them and kindles them so here is the way how the glory of Gods love in Christ transformes us because the discovery of the bowels of mercy in God towards us kindles love to him and that being kindled it workes likenesse for love to greatnesse transformes us it workes a desire to be like those that are great where there is dependance there is a desire to be like even among men much more considering that God so loves our nature in Christ and that our nature is so full of grace in Christ as it is the love of God in Christ that hath done so much for us it breedes a desire to be like Christ in our disposition all wee can By looking to the glory of God in Christ wee see Christ as our husband and that breedes a disposition in us to have the affections of a Spouse wee see Christ as our head and that breedes a disposition in us to be members like him Quest. How shall wee know then that wee see God in Christ and the glory of God in the Gospell comfortably Answ. Hath this sight a transforming power in thee to the Image of Christ to make thee like him if it have not a transforming power it is a barren empty contemplation that hath no efficacy or comfort at all so farre as the sight of Gods love in Christ breedes conformity to Christ so farre it is graciour and comfortable see therefore whether thou art transformed to the Image of Christ if there be not a change there is no beholding of Christ to speake off no man ever sees the mercy of God in Christ by the eye of faith but he is changed For beloved as there must be a change so it is in this order from beholding the mercy of God in Christ for can you imagine that any soule can see it selfe in the glasse of Gods love in Iesus Christ that it should see in the Gospell Christ and in him God reconciled unto him in particular but that soule out of the apprehension of Gods love in Christ will love God againe and be altered and changed It is impossible such a sight therefore whereby we see our selves in this glasse as when we looke in a glasse and see our owne Image we see our owne selves in Christ and the love of God such a sight altereth and changeth alway it works love and love is the worker of imitaiton for what doth make one labour to expresse another in their disposition carriage and conversation Oh it is love as children imitate their Parents love is full of invention and of this kinde of invention that it studdies to please the person loved as much as it can every way hereupon we come to be desirous to be like Christ because we see the glory of Gods mercy shining in Christ. The adversaries of the grace of God they fall foule upon us because we preach justification by the free mercy and love of God in Christ Oh say they this is to dead the spirits of men that they have no care of good workes Beloved can there bee any greater insentive and motive in the world to sanctification to expresse Christ and to studdy Christ then to consider what favour and mercy wee have in Christ how we are justified and freed by him by the glorious mercy of God in Christ there cannot be a greater therfore we see here they depend one upon another by seeing in the glasse of the Gospell the glory of God we are transformed from glory to glory An excellent glasse the Gospell is by seeing Gods love in it wee are changed The Law is a glasse too but such a glasse as Saint Iames speakes of that when a man lookes into it and sees his duty he goes away and forgets all the Law discovers our sinne and misery Indeed it is a true glasse if wee looke there
5 Againe by this wee may know whether wee have grace in us or no If we thinke grace to be glory let us have thaâ— judgement and conceit of grace of the change of our natures by the Spirit of God and the truth of God as the Holy Ghost hath here calling it glory that very judgement shewes that there is an alteration in our affections that we are changed in the spirit of our minds that we have a right conceite of heavenly things for none but a Christian indeed can judge grace to be glory that can truely thinke so for if a man thinke grace to be glory truely if hee be convinced by the power of the spirit he will be gracious for there is an instinct in all men by nature to glory in something you have the gulls of the world they glory in somthing in swaggering beastly courses you have devillish men glory that they can circumvent others rather then men will have no glory they will glory in that that is shame indeed man having a disposition alway to glory in something if hee be convinced that grace is glory he will be gracious Therefore I beseech you enter into your owne soules and see what conceites you have of the Image of God of the graces of Christianity and then certainely it will raise a holy ambition to have that stampe set upon you Againe this is another evidence that a man is gracious if he can looke upon the life of another that is better then he with a conceite that it is glory and loving of it as glory many men see grace in other men but with a maligning eye they see it to disgrace it for naturally this is in men they are so vaineglorious and ambitions that when they see the lives of other men outshew theirs instead of imitation they goe to base courses they obscure and darken that light with slanders that they will not imitate in their courses This is in the better sort of men the prouder and greater sort of men what grace they will not imitate they will defame they will not be outshined by any thing therefore those that can see so farre into the life of another man as they love it and honour the grace of God in another man it is a signe there is some worke of glory begunne in them men can indure good things in bookes and by reports and good things of men that are dead c. but they cannot indure good things running in their eies especially when it comes in a kind of competition and comparison they love not to bee out-shined From glory to glory Wee see the state of Gods children here and the state in Heaven come both under one name both are glory The children of God are Kings here they shall be Kings in Heaven they are Saints here as they be Saints in Heaven there is an adoption of grace as well as an adoption of glory Rom. 8. There is a regeneration here of our soules there is a regeneration of soule and body then We are new creatures here and we shall be new creatures there Quest. Why doe all come under one name the state of glory in Heaven and the state of grace here is there no difference Answ. Yes but the difference is in degrees and not otherwise for Heaven must be begunne here if ever wee meane to enter into Heaven hereafter we enter into the subburbs here we must be new creatures here we are kings here we are Heires apparant here we are adopted here we are regenerate here we are glorious here before we be glorious hereafter therfore beloved we may read our future state in our present wee must not thinke to come de scelo in celum as he saith out of the filth of sinne to Heaven but Heaven must be begunne here you see both have the same name grace and glory Therefore wouldst thou know what thy condition shall be afterwards read it in thy present disposition if there be not a change and a glorious change here never looke for a glorious change hereafter what is not begunne in grace shall never be accomplished in glory both grace here and glory hereafter comming under the same name it forceth this And likewise it is a ground of comfort for why have we the same terme here when we are in the state of grace why are we decked and adorned with the same title as wee shall bee in heaven It is partly for certainety grace is glory as well as the perfection of it is glory to shew that where grace is truely begun it will end in glory all the powers in the world cannot interrupt Gods gracious progresse and way what is begun in grace will end in glory where the foundation is layd God will be sure to put up the roofe he never repents of his beginnings Salomon saith that the righteous is like to the Sun that growes brighter and brighter till hee come to his full strength so the state of the godly growes more and more from light to light till hee come to full strength The state of the wicked is cleane contrary the state of the wicked is like the declining day the Sunne growes downe and downe till it bee twilight and thence to darkenesse and then to utter darkenesse so they being darke in themselves they grow from the darkenesse of misery and terrour of conscience to eternall darkenesse blacke dismall darkenesse in hell but the state of the godly it is like the course of the Sunne after midnight that is growing up up still till it come to mid day so the state of the godly it is alway on the mending hand it is alwayes a growing state it is a hopefull condition they goe from glory to glory and therefore let us be assured of eternall glory for the time to come as sure as we are of the beginnings of grace here wrought you see then a maine difference betweene the godly and others other men grow backeward proficere in pejus as we say they take degrees backe from worse to worse till they end in utter desolation and destruction for ever but the other riseth by degrees till they come to that happinesse that can admit no further degrees all the glory of the world ends in vanity and in nothing but the glory of a Christian that begins in grace you see it proceedes from glory to glory alway growing and amending If men were not spiritually mad would they not rather be in a condition alway amending and growing more and more hopefull still than to bee in a condition alway declining and most subject to decline when it is at the toppe There is no consistence in any humane felicity but it is in precipite neere a downefall when it is at the highest Gods children are neere rising when they are at the lowest there is a Spirit of glory lights and not onely so but rests on them it doth not light upon them and then
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
glory of Gods mercy in Christ pardoning our sinnes for the righteousneffe and obedience of Christ and then that love warmes our hearts so that it changeth our hearts by the Spirit from one degree of grace to another there is a changing power that goes with the love of Christ and with the mercy of God in Christ this 〈◊〉 Doctrine the same Spirit that justifieth us by applying to us the obedience of Christ the same Spirit sanctifyeth us therefore their allegations and objections are to no purpose wee see here the Spirit of the Lord changeth us And so for your common Atheisticall professors that professe themselves Christians they partake of the name but not of the annoynting of Christ true Christians that are annoynted with the Spirit of Christ it will inforce a change Beloved we cannot behold the Sunne but wee must be enlightned we cannot behold the Sunne of righteousnesse but we shall be changed and enlightned The eye of faith though we thinke not of it though it looke upon Christ for justification and forgivenesse of sinnes yet notwithstanding at the same time incensibly there is an alteration of the soule if a man looke up for other ends yet at the same time there is an enlightning by the Sunne so at the same time that wee looke upon the mercy of God in Christ at the same time there is a glory shines upon us and wee are altred and changed though we thinke not of it at the very instant that we apprehend justification and forgivenesse of sinnes in the mercy of God in Christ at the same instant there is a glory put upon the soule we cannot have commerse with the God of glory but we shall be glorious Therefore there is no man that hath any thing to doe with God that hath not some glory put into his soule whatsoever he is Therefore let no man thinke hee hath any thing to doe in Religion till he finde the worke of the Spirit altering and changing him He hath the title of Holy Spirit from the blessed worke of sanctâ—â—ying anâ— changing he 〈…〉 And when hehath changed us he governes and guides us from glory to glory where the Holy Ghost is therfore he promotes the worke of grace begunne he doth not onely move us but promove he promotes the worke begunne therefore those that have the Spirit of God they rest in no degree of grace but grow from grace to grace from knowledge to knowledge from faith to faith till they come to that measure of perfection that God hath appointed them in Christ those therefore that set up their staffe and will goe no further that thinke all is well they have not the Spirit of God for the Spirit stirres up to grow from one degree of grace to another to adde grace to grace and to enter further and further into the Kingdome of grace and to come nearer to glory still For this end the holy Spirit dwels in us and guides us as it is Rom. 8. he is a Tutor to us where the holy Ghost is in any body it is as a counseller Guide mee by thy counsell till thou bring me to glory It is a Tutor as Noblemens children they have their Tutors so Gods children are nobly borne they have their Tutor and Counsellor as well as Angels to attend them they have the Spirit of God to tell them this doe and that doe and here you have done ill they have a voyce behind them to teach them in particular wherein they have done amisse they that have the Spirit finde such a sweete operation of the Spirit the Spirit is a teacher and a counsellour to them they that are acquainted wiâ—h the government of Gods Spirit they find i checking them presently when they doe ill 〈◊〉 grieves them when they grieve the Spirit so it teachâ—th them in particular â—usinesses doe this doe not that Thus wee may know if we have the Spirit if it guide and governe us from glory to glory till wee come to perâ—ection where the Spirit is all in all in heaven Another evidence is this the Spirit where it is it rests and abides because it doth not onely change us at the first but it leads us from glory to glory as Saint Augustine saith wicked men have the Spirit of God knocking and he would saine enter as the wickedest man when he heares holy truthes discovered the Spirit of God knockes at his heart and he findes sweete motions in his poysonfull rebellious nature but this is but the spirit knocking that would have entrance but Gods children have the spirit entering and dwelling and resting there The spirit of God resteth on Christ and it rests on Christs members how can it change them and having done so guide and governe them from glory to glory but hee must rest there hee must take up his lodging and residence a Christian is not an ordinary house but a Temple he is not an ordinary man but a King he is not an ordinary stone but a Pearle he is not an ordinary tree but a Cedar hee is an excellent person and therefore the Spirit of God delights to dwell in him As the excellency of the body is from the soule so the excellency of the soule is from the spirit dwelling in him However in particular operations the spirit suspends his acts of comforâ—ing and guiding to humble them for their presumption alway the Holy Ghost is in the heart though he be hid in a corner of the heart I will send you the Comforter and hee shall abide with you for ever saith Christ thus we see how we may try ourselves whether we have the Spirit of the Lord oâ— no If wee have not the Spirit we are none of his wee are none of Christs Rom. 8. 13. And then whose are we if wee bee none of Christs Doe but thinke of that therefore if wee would not be men not having the Spirit that is men dead lead with a worse spirit then our own let us labor to know whether we have the Spirit of Christ or no Let us see what change there is to the likenesse of Christ for the Spirit as it comes from the Lord so it makes us like the Lord and wee are changed by reasons from the Lord by reasons and considerations from Christ and from the love of God in Christ because the spirit takes from Christ whatsoever he hath Hee shall take of mine c. that is the comfort hee comforts the soule with hee fetches them from his death and blood-shed and the love of God in him that he takes of Christ so there is a change wrought is us by reasons fetched from the love of God in Christ those conforming reasons God hath given his Sonne and Christ hath given himselfe and wee feele the love of God by the Spirit if the Spirit worke any grace or comfort by considerations fetched from Christ this is the true Spirit the change and alteration that it workes in
the illumination of the Spirit And then the change according to the Image of Christ this is altogeâ—her by the Spirit of Christ it is altogether from the holy Ghost Christ baptiseth With the Holy Ghost and with fiâ—e and Christ came By blood and by water by blood to dye for us and by water by his Spirit to change us and purge and cleanse us all is by the Spirit Christ came as well by the Spirit as by blood This change and the graduall change from glory to glory all is by the Spirit therefore wee should not thinke altogether of Christ or God the Father when we goe to God in prayer but thinke of the worke of the Spirit that the holy Ghost may have his due Lord without thy Spirit my body is as a thing without a soule a dead loathsome stiffe unapt carkasse that cannot stirre a whit and so my soule without the operation of thy holy Spirit it is a stiffe dead unmoveable thing and therefore by thy Spirit breath upon me as thy holy Spirit in the creation did lye upon the waters and brood as it were all things there lying upon the waters it fashioned this goodly creature heaven and earth this Mundus so the Spirit of God lying upon the waters of the soule it fashions all graces and comforts whatsoever they are all is wrought by the Spirit in the new creature as all in this glorious fabricke of the world was by the Spirit of God Let the Spirit of God therefore have due acknowledgement in all things whatsoever And what are we to looke to mainely now the knowledge of God the Father and his love to us shining in Christ all is in Christ and if we would have any thing wrought in us any alteration of our natures let us begge the Spirit that we may have the discovery of the love of God in Christ the Spirit attending upon the Gospell And because we have all these aboundantly in these latter times of the Church in the second spring of the Gospell in the reformation of religion after our recovery out of Popery there is a second spring of the Gospell oh belovd how much are we beholding to God never since the beginning of the world was there such glorious times as we enjoy Wee see how the holy Apostle doth preferre these times before former times when the vayle was upon their eyes and when all was hid in ceremonies and types and such things among the lewes Now saith he we behold the glory of God and are changed by the Spirit from glory to glory To conclude all therefore consider that the glory of the times and the glory of places and persons all is from the revelation of Christ by the Spirit which hath the Spirit accompanying it the more God in Christ is layd open the more the times and places and persons are excellent What made the second temple beyond the former Christ came at the second temple therefore though it were baser in it selfe yet the second Temple was more glorious than the first what made Bethelem that little City glorious Christ was borne there what makes the heart where Christ is borne more glorious than other folke Christ is borne there Christ makes persons and places glorious What makes the times now more glorious than they were before Christ what made the least in the Kingdome of heaven greater than Iohn Baptist he was greater than all that were before him and all that are after him are greater than he because his head was cut off he saw not the death and resurrection of Christ and the giving of the holy Ghost he saw not so much of Christ so that the revelation of Christ and the love of God in Christ it is that that makes times and persons and places glorious all glorious because the vayle is taken away from our eyes we see Christ the King of glory in the Gospell flourishing and the love of God manifested and by the Spirit of God the vayle is taken away inwardly as well as outwardly now for a fuller discovery of Christ than in former times comes the glory of the times now there are more converted than in former times because the Spirit goes together with the manifestation of Christ what is the reason that this Kingdome is more glorious than any place beyond the Seas because Christ is here revealed more fully than there the vayle is taken off and here we see the glory of God with open face which changeth many thousands from glory to glory by the Spirit of God that accompanies the revelation of the Gospell Is there any outward thing that advanceth our Kingdome before Turkey or Spaine c. No thing their government and riches and outward things are as much as ours if not more the glory of places and times are from the revelation of Christ that hath the Spirit accompanying of it that Spirit changeth us from glory to glory our times are more glorious than they were a hundred yeeres or two before why because we have a double revelation of Christ and of Antichrist we see Christ revealed and the Gospell opened and the vayle taken off we see Antichrist revealed that hath masked under the name of head of the Church and hath seduced the world Now this double revelation challengeth acknowledgement of these blessed times what should all this doe but stirre us up to know the time of our visitation to thankfulnesse to blesse God that hath reserved us for these places and Countries that we live in to cast our times to be in this glorious light of the Gospell to be borne in what if we had beene borne in those darke Egyptian times of Popery our lives had not beene so comfortable Now we live under the Gospell wherein with open face we see the glory of the mercy of God in Christ the unsearchable riches of Christ opened and discovered to us And together with the Gospell the ministery of the Spirit goeth the Spirit and those that belong to God thousands by the blessing of God are changed from glory to glory Certainely if we share in the good of the times we will have hearts to thanke God and to walke answerably that as wee have the glorious Gospell so we will walke gloriously that we doe not by a base and fruitlesse life dishonour so glorious a Gospell I beseech you let us thinke of the times else if we be not the better for the glorious times if the vayle be not taken away we are under a fearefull judgement The god of this world hath blinded our eyes doe wee live under the glorious light and yet are darke that wee see no glory in Christ we see nothing in religion but are as ready to entertaine Popery as true religion is this the fruite of the long preaching of the Gospell and the vayle being taken off so long certainely the God of this world hath cast the dust of the world into our eyes that we can see
nothing but earthly things wee are under the seale of Gods judgement he hath sealed us up to a darke state from darkenesse of judgement to the darkenesse of hell without repentance therefore let us take heed how we live in a dull and dead condition under the glorious Gospell or else how cursed shall we be the more wee are exalted and lifted up above other people in the blessings of God this way the more we shall bee cast downe Woe be to Châ—razin c. and Heb. 2. How shall wee escape of we â—â—glectâ— so great Salvation I beseech you let us take heed how we triâ—le away our time these precious times and blessed opportunities for if wee labour not to get out of the state of nature into the state of grace and so to be changed from glory to glory God in justice will curse the meanes we have that â—n hearing wee shall not heare and seeing we shall not see and he will secretâ—y and insensibly harden our hearts it is the curse of all curses when we are under plenty of meanes to grow worse and duller oh take heede of Spirituall judgements above all others tremble at them they belong to reprobates and cast-awayes Let us labour for hearts sencible of the mercies of God in Christ and labour to bee transformed and moulded into this Gospell every day more and more That that hath beene spoken shall bee sufficient for this time and for this whole Text. FINIS A comparison 〈…〉 the Law and the Gospell The Explication of the words 1. Christ hath the Spirit in himselfe Christ hath the Spiriâ— in greater measure than any other When the fullest manifestation of the spirit in Christ was 2 Christ giveth the Spirit 1. To all truths and Ordinances 2 To all persons that are spirituall Why Christ worketh all by the Spirit Christ communicateth the Spirit to uâ— divers wayes as 1. Of influence 2. By way of merit 3. By way of example Christ giveth the Spirit in greatest abundance after his Resurrection Ephes. 4. 10. Why the Ordinances of God are no more effectuall unto us Iohn 6. 63 Formality is the sin of this age Comfort that Christ hath â—ulnes of the Spirit Why Christians are so dark spirited Motives to stirre us up to get the Spirit Rom. 8. 13. The Spirit the soule of the soule How to know if we have the Spirit 1. It 's working The spirit compared to fire 1. It is active 2. It transformes things 3. It carries upwards 2. It is convincing Ioh. 16. To convince what 3. It makes us like Christ. Directions to get the Spirit 1. Labour to know Christ. Why there was so little spirit before Christs time Why so little spiâ—rit in Popery 1. The knowledge of Christ makes life and death comfortable 2. Not to trust to any performance without Christ. 3. Be careful in use of meanes The Spirit workes liberty Liberty desired of all men Liberty two fold 1. Christian. 2. Evangelicall We are in bondage without the Spirit The more liberty without Christ the more slavery Aug. de civit Dei Two kingdomes Sins bonds Liberty wrought by Christ applyed by the Spirit How the Spirit workes liberty By conviction By Faith By Love Christ redeemeth two wayes 1. By Price 2. By strong hand All that Christ redeemes he frees by his Spirit 1. Because we are saved as men 2. We are freed to be friends with God 3. We cannot love God â—lse 4. Because we must be fitted for heaven The Spirit sets us at liberty in all the course of salvation 1. In our first calling 1. The heart must answere Gods call Ioh. 9. 25. Psal. 27. 2. We must practise that we answere 2. Liberty in justification No benefit by Christ without union Double worke of faith The heart fuâ—l of fearâ—s without the Spirit Why men of great parts without grace are full of feares 3. In Sanctification Sanctification springs from justification Liberty of disposition Christians esteeme basely all things but Christ. Double principle in a Christian Liberty in in Sanctification to conflict not from it Comfort against the dulnesse of the flesh Double hindrance of good duties Rom. 8. 2. Christians Kings over their lusts Freedome from the consequents of sinne Freedome to good things Vse of the lâ—w before and after we be in Christ. Liberty of judgement and will Freedome of will Naturall 2. Ability to good Luther The Spirit puts a new life in us And then applies it to action The Spirit in conversion doth more then perswade The worke of the Spirit takes not away freedome The Spirit preserves the soule in its manner of working Rules concerning liberty 1. When it is done with advisment of reason All heate comes through light 2. A power to argue on both sides 3. There is a power to choose many things The Angels determined to that that is good Difference in the liberty of the two Adams Greatest liberty not to have liberty to sinne Imperfection to have power to good and evill Outward liberty 1. Of Preaching the Gospell 2. Of Discipliue Spirituall liberty comes by outward liberty Yeere of Iubile in preaching of the Gospell Enemies of the Gospell enemies to spirituall liberty Psal. 2. The Gospell the kingdome of God why A good signe of spiritual liberty Liberty of glory Rom. 8. To labour for the Spirit that sets us at liberty Attend upon the Ordinances of God The comfort of Spirituall liberty In outward restraint In sickenesse In death In all wants â—â—gnes of Spirituall liberty 1. Liberty from the dominion of any one sinne One sinne inthralls as well as many Simil. Simil. 2. Freedome to good duties Psal. 110. Christian annointed Forced duties without liberty Hypocrites have forraine motives 3. Courage against opposition The Spirit victorious Rom. 8. 4. Boldnesse with God Carnall men sinke in extreaminty Abba Father the voyce of Sonnes Proud Rebels die desperately Three degrees in the way to heaven Of Nature Vnder the Law State of liberty Mat. 11. 28. Difference of men in extremity Want of boldnesse shewes want of freedome 5. Freedome in regard of the creature Two sorts of wicked men 1. Such as Lord it over others 2. That respect their private gaine Reason an inferiour light to grace A Christian in dependant in respect of other men Why carnall men hate those that are Spirituall Christians the onely great men Where the Spirit is there is liberty not licentiousnesse A Christian a free man and a servant What carnall men judge liberty The tyranâ—â— of lusts Not to grieve the Spirit Cyprian The Spirit is grieved With uncleane courses Malice and canckor Pride Sinnes against conscience Hinder our liberty In Prayer It hinders boldnesse with men Goe to Christ to free us from corruption Avoyd â—ccasionâ— The office of Christ by his Spirit Difference betweene the Law and the Gospell In the number no envy in Spirituall things In the evidence Efficasie Foure excellencies in the covenant of grace since Christ. Freedome Clearnesse Intention Extention