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
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
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
c. Notes wherby we may know that we have the Spirit 609 6â—0 c. All good in us from the Spirit 624 Hence learne to give the Spirit his due 633 634 c. FINIS Excellency of the GOSPEL above the LAVV. 2 COR. 3. 17 18. Now the Lord is that Spirit and where the Spirit of the Lord is there is liberty But wee all with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even as by the spirit of the Lord. THe Apostle beginneth this Chapter with the commendation of his Ministry having beene put upon it by their undervaluing of him yet so as together with himselfe he commendeth them as his best and onely Testimoniâ—l and Letters of commendation vers 2. and so maketh way for himselfe to fal into a more set and large commendation of the glorious Gospell it selfe whereof God hath made him so able a Minister to them vers 6. And because the excellency of any thing is best commended by comparing and setting by it something else that excels in it selfe and yet is exceeded by it therefore he carrieth along his commendation of the Ministery of the Gospell through the whole Chapter by comparing it with the Law and the Ministery of the Old Testament This comparison is made by the Apostle First more briefly in laying down some distinct properties and prerogatives of the Gospell wherein it excelleth the Law vers 6. as 1. that this was the Minâ—stery of the New Testament that of the Law of the Old 2. and not of the letter as the Law was but of the Spirit 3. nor of death for the Letter killeth but of life for the Spirit qaickeneth And then by Inferences drawne from these properties thus briefly summed up the Apostle more largely illustrates the transcendent Glory of the Gospell and howfarre it exceedeth the glory of the Law although it be granted the Law be glorious As 1. if that which was but a ministration of the Letter written and ingraven in sâ—ones was glorious verse the seventh that is if the litterall notions and bare knowledge of the Law which like so many dead words or Characters maketh no aâ—â—eration at all but leaueth their hearts hard and stony like the Tables on which the law was written which remained stones still If this was glorious even the litterall â—â—owledge of the Law as 〈◊〉 was both in the Jewes own account of themselves and in the judgement of the Nations amongst whom they liued How shall not the ministration of the Spirit bee rather glorious verse the eighth the meaning whereof is largely explained in the third Verse where the Corinthians are said to be an Epistle written not with inke or dead Letters but with the Spirit of the living God which kind of writing leaveth not the heart a heart of stone as the dead writing of the Law did but changeth it into a heart of flesh and maketh such a through alteration in the wholeman as the writing within in the Tables of their hearts is knowne and read of all men so that their lives and conversations being answerable to that spirituall and gracious writing of Christ in their hearts they are manifestly declared to be the Epistle of Christ and therefore such a Ministry as this is by which the Spirit of the living God is received and no by the Law Gal. 3. 2. which is a Spirit of glory and worketh gloriousthings both in the hearts and lives of men must needs be rather glorious 2. Another Inference wee have in the 9. verse if the ministration of condemnation be glorious that is if that word which concluded men under sinne and pronounced the sentence of death upon them bee glorious much more doth the ministration of righteousnesse exceed in glory For it is more glorious to pardon than to condemne to give life than to destroy It is the glory of a man to passe over an offence Prov. 19. and in God it is called the riches of his glory Rom. 9. 23 The Law which was made glorious in terrifying condemning and stopping the mouthes of men in so much as they had not a word to say for themselves hath no glory by reason of the glory of the Gospell that excelleth even in this respect that it bringeth such a righteousnesse as by the merit whereof and satisfaction given by it we are justified and have peace towards God notwithstanding the utmost rigour of the Law 3. The Apostle argueth further verse the eleventh if that which is done away was glorious as the old Covenant is which was made old by the comming of the New Heb. 8. and by it removed as a thing growne weake and shaken Heb. 12. much more that which remaineth which is the New Covenant which cannot bee shaken but shall remaine and is the everlasting Gospell Rev. 14. is more glorious as Gods last works exceed the former and taketh away the remembrance of them in comparison as when hee createth New heavens and a New earth the former shall not be remembred nor come into minde Esa. 65. 4. There is another excellency of the Gospell above the Law which the Apostle addeth and insisteth upon it more largely then upon all the rest and that is the comfortable plainnesse and perspicuity of the Doctrine and Ministry of it verse the twelfth Seeing we have such hope wee use great plainnesse of Speech In which it excelled the Ministry of Moses which was in much difficulty and obscurity and that in a threefold respect layd downe in the 13 14 and 15 verses 1. The Matter of it was terrible tending to the shame confusion of face and condemnation of the hearers insomuch as they were notable to stand before him nor stedfastly to behold his face it was such a dazling and amazing light that shined in his Ministry 2. The Manner of delivery was in obscure and darke expressions that the Children of Israel could not see to the end of that which is abolished that is they could not see the drift and scope of his Ministery by reason of the Types and Shadowes which was the vaile hee put upon his face 3. Their minds were blinded there was a vaile upon their hearts which is evident by experience in the Jewes at this day who so cleave in their affections to Moses and to the Shadowes and Ceremonies of his Ministry that they reject the scope and end of it which is Jesus Christ crucified And they can doe no other for although the vaile that was upon Moses face by removed as it is by the doctrine of the Gospell which sheweth us in all possible plainnesse what the drift and meaning of Moses was in all those Types and Ceremonies yet untill the Gospel in the Spirit and efficacy of it commeth home to their hearts and taketh off the vayle that is upon their hearts also that is untill their naturall blindnesse and obstinacy be taken away which cannot be but is
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
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
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
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
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
he is above all and seeth all beneath him therefore the greatest men in the world are holy men they are above all other men and without usurpation they passe a censure upon the course and state of other men though they be never so great howsoever the Image of God is upon them in regard of their authority and the like yet in their dispositions they are base and slaves to their corruptions and to Sathan they are not out of the base rancke of nature Now a man that is a child of God hee is taken into a better condition and hath a spirituall liberty in him hee judgeth all things and is judged of none they may call him this and that it is but malice and a spice of the sinne against the holy Ghost but their hearts tells them he is otherwise he shall judge them ere long for The Saints shall judge the world therefore Christians should know and take notice of their excellency where the Spirit of God is there is liberty to judge all things as farre as they come within their reach and calling to judge aright of all things therefore we should know how to maintaine the credite of a Christian that is to maintaine a liberty independant upon all but God and other things with reservation as farre as they agree with conscience and religion thus we see how we may judge of this liberty Where the Spirit of the Lord is there is liberty He doth not say licenciousnesse to shake off all governement for by too much licenciousnesse all liberty is lost but where the Spirit of God is there is liberty for a true Christian is the greatest servant and the greatest freeman in the world for he hath a Spirit that will yeeld to none in things Spirituall he reserves a liberty for his judgement yet for outward conformity of life and conversation he is a servant to all to doe them good love makes him a servant Christ was the greatest servant that ever was he was both the servant of God and our servant and there is none so free the greater portion of the Spirit the more inward and Spirituall freedome and the more freedome the more disposition to serve one another in love and to doe all things that a man should doe outwardly all things that are lawfull we must take heede of that mistake not this Spirituall liberty it stands with conformity to all good lawes and all good orders and there is a great mistake of carnall men for want of this they thinke it liberty to doe as men list it is true if a man have a strong and a holy understanding to be a good leader to it but it is the greatest bondage in the world to have most freedome in iâ—l as I sayd before those that are most free in ill are most slaves of all for their corruptions will not suffer them to heare good things to bee where good things are spoâ—en to accompany with those that are good their corruptions hath them in so narrow a custodie some kinde of men their corruptions are so malignant and binding that they will not suffer them to be in any opportunity wherein their corruptions may be restrayned at all but they hate the very sight of persons that may restraine them and all lawes that might restraine them Now this is the greatest slavery in the world for a man to have no acquaintance with that that is contrary to his corrupt disposition Well new Lords new Lawes as soone as ever a man is in Christ and hath Christs Spirit he hath another law in his soule to rule him contrary to that that there was before before he was ruled by the law of his lusts that carried him whither he would but now in Christ he hath a new Lord and a new law and that rules him according to the regiment of the Spirit The Law of the Spirit of life in Christ hath freed me from the Law of sinne and of death Vse 4 Againe seeing where the Spirit of God is there is this sweete and glorious liberty let us take heede by all meanes that we doe not grieve the Spirit when wee finde the holy Ghost in the use of any good meanes to touch upon our soules oh give him entrance and way to come into his owne chamber as it were to provide a roome for himselfe as Cyprian saith Consecra habitaculum c. enter into thy bed chamber consecrate a habitation for thy selfe so let us give him way to come into our soules when hee knockes by his sweete motions Wee that live in the Church there is none of us all but our hearts tell us that we have ofâ—en reâ—isted the holy Ghost weâ— might have beene saved if we had not beene rebellious and opposite Grieve not the Spirit by any meanes Quest. How is the Spirit grieved Ans. Especially these two or three wayes Answ. The Spirit being a Spirit of holinesse is grieved with uncleane courses with uncleane motions and words and actions he is called the holy Spirit and he stirres up in the soule holy motions like himselfe he breathes into us holy motions and hee breathes out of us good and holy and savory words and stirres us up to holy actions Now when we give liberty to our mouthes to speake rottenly to sweare I am ashamed almost to name that word when we give liberty to such filthinesse is not this a grieving of the Spirit if we have the Spirit at all If wee have not a care to grieve our selves doe we not grieve all about us therefore take heed of all filthy unholy words thoughts or carriages it grieves the Spirit Then the Spirit is a Spirit of love take heede of cankor and malice wee grieve the Spirit of God by cherishing cankor and malice one against another it drives away the sweete spirit of love therefore make conscience of grieving the Spirit he will not rest in a malicious heart who is the Spirit of love Againe the Spirit of Christ wheresoever it is it is joyned with a spirit of humility God gives grace to the humble it empties the soule that it may fill it it empties it of what is in it of windy vanity and fills it with it selfe therefore those that are filled with vaine high proud conceites they grieve and keepe out the good Spirit of God for wee should empty our soules that the Spirit of God may have a large dwelling there or else we grieve the Spirit in a word any sinne against conscience grieves the Spirit of God and hinders spirituall liberty because Where the Spirit of God is there is liberty would we preserve liberty we must preserve the Spirit if we sinne against conscience wee hinder liberty every way we hinder our liberty to good duties when a man sinnes against conscience hee is dead to good actions conscience tells him why doe you goe about it you have done this and that
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
earth it was a sweeâ—e sight Abraham desired to see it and Simeon when he saw it was willing to be dissolved and to depart he had enough but that outward sight is nothing without another inward sight of faith There is a sight therefore of faith and other sights are to no purpose if they be without this a sight of God shining in Christ and this is perfected in heaven in the sight of glory when we see him as hee is Now there is a comfort in all these sights to see him in his Word and workes it was a glorious thing to see him in his bodily presence and by faith to see God in Christ to see his face in Christ oh it is a sweete and lovely sight to see God shining in Christ oh but what is all this to the sight of him after in glory Now this beholding meant here especially is the beholding of faith in the Ordinances in the Word and Sacraments We all behold as in the glasse of the Word and Sacraments by the eye of faith faith is expressed by beholding by knowledge for indeede faith is nothing but knowledge with application therefore faith includes knowledge what is faith but o know God and Christ and the promises as mine Christ in the Sacrament as mine as verily as the outward things are mine knowledge with application is faith therefore when I â—ay faith I include knowledge We behold The knowledge of the minde is compared to the eye of the body knowledge and faith is compaâ—ed to seeing and beholding for many reasons First because sight is the most gâ—orious and noble sence it is the highest in situation and the quickest in apprehension for in a moment presently sight apprehends its objâ—ct in the highest heavens so it is with faith it is the most noble sight of all and it is quicke as sight is for faith is that Eagle in the cloud it breakes through all and sees in a moment Christ in heaven it lookes backeward and sees Christ upon the crosse it lookes forward and seeeth Christ to come in glory faith is so quicke a grace that it presents things past things above things to come and all in a moment so quicke is this Eagle-eye of Faith Againe it is the largest sence for we can see almost the whole hemisphere at one view that a little thing in the eye shold apprehend so much in a moment as it is quick in apprehension so it is large in comprehension Againe it is the most sure sence sight more then hearing therefore that divine act of knowledge is compared to seeing beleeving is compared to beholding when faith lookes upon God in the glasse of the word and promises it is as certaine as the object is certaine Now how certaine is the object the mercy and love of God in Christ who is truth it selfe is most certaine Then it is that sence that workes most upon the soule sight for what the body seeth the soule is affected and mooved with the affections of desire and love rise out of sight it workes upon the affections most therefore the knowledge that stirres up the affections and works upon the heart is compared to sight it affects us marveilously for answerable to our faith we love and joy and delight it alters the frame of the whole man therefore it is expressed here by beholding divine spirituall knowledge it workes upon the heart So wee see why this beholding spirituall of the understanding and soule is compared to outward sight it is called beholding because it is a most noble spirituall act of the soule and it is most certaine and sure faith is the evidence of things not seene and it workes upon the heart and soule Therefore wee should labour to cleare this eye of the soule that wee may behold the glory of God in the glasse of the Gospell Quest. How shall wee have the eye of our soules fit to behold the glory of God Answ. Wee must fixe the eye of the soule fixe our mediation upon the glory of God and the excellency of Christ a moving rouling eye seeth nothing therfore we must set some time apart to fixe our meditations upon these excellent things in the Gospell Then againe wee must labour to have the hinderances remooved both within and without Sight within is hindred by some inward suffusion wee must labour that the soule be cleansed and purged from all carnall passions and desires and base humours that wee may clearely behold this spirituall object unlesse the soule be spirituall it can never behold spirituall things the bodily eye cannot apprehend rationall things nor the rationall eye beholds not spirituall things therfore there must bee a spirituall eye the soule must be purged and sanctified by the Spirit there must bee some proportion betweene the soule and spiritual things before the soule can behold them therefore as the soule must bee fixed upon this meditation so the Spirit of God must sanctifie and purge the soule Outward hindrances of sight as dust in the eyes and clouds c. they hinder sight Sathan labours to hinder the sight of the soule from beholding the glory of God shining in the Gospell with the dust of the world as the Apostle saith in the next chapter The God of this world blindes the eyes of men that they behold not the glory of God shining in the Gospell therefore if the Gospel be hid it is hid to them that perish that are lost in whom the god of this world hath blinded their mindes that they beleeve not least the light of the glorious Gospel of Christ should shine upon them therefore take heed of too much worldly things of fixing our soules upon the dust of the world upon things here below the sight of Christ and of God in Christ it is not gotten by looking below by fixing the soule upon base things below let us looke therefore that our soules be inwardly cleansed and fixed upon spirituall things and then we shall the better behold the glory of God shining in the Gospell And we should preserve this sight of faith by hearing begets seeing in Religion death came in by the eare at the first Adam hearing the Serpent that hee should not have heard death came in by the eare so life comes in by the eare we heare and then wee see as we have heard so have wee seene say they in the Psalme It is true in Religion most of our sight comes by hearing which is the sence of learning God will have it so therefore wee should maintaine all we can this beholding of the glory of the Lord in the glasse of the Word and for that end heare much You will aske mee what is the best glasse of all to see and know Christ inâ— If you aske a Papist he will shew you crucifixes and such kinde of things Oh but to behold Christ in the glasse of the word with a Spirit
Againe in the fourth place the reasons inducing are all from Christ for we are not only changed by power but by reason there is the greatest reasons in the world to be a christian and to come out of the state of nature when our understanding is enlightned to see the horrible state of nature with the angry face of God with it and then to have our eyes opened at the same time to see the glorious and gracious face of God in Iesus Christ here is the greatest wisedome in the world to come out of that cursed state to a better now the reasons of this change are fetched from Christ that by knowing Christ we know by reflection the cursed state out of him and to see the glorious benefits by Christs redemption glorification these set before the eye of the soule and then the heart wrought upon by these reasons if Christ gave himselfe for me shall not I give my selfe to Christ Paul hath his heavenly Logicke Christ dyed for us that we might live to him so we have the merit of the Spirit from Christ the derivation of the Spirit from Christ as a head and the patterne of grace from Christ and the inducing reasons all from Christ in this changing to his Image Againe in that Christ is the Image to which wee are changed let us learne if we would see any thing excellent and comfortable in our selves see it in Christ first there is nothing comfortable in man but it is in Christ first as the first Image the first receiver of all Christ Iesus himselfe if wee would see the love of God see the love of God in Christ our head first in him that is Gods beloved if we would see the gifts that God hath blessed us with spirituall blessings but it is in Christ we have it from our head first if we would see Gods favour This is my beloved Sonne in whom I am well pleased I am well pleased in him and in all his that are one misticall body with him if we would see comfortably our ill done away our sinnes removed see it in Christ abased in Christ crucified and made a curse see them all wiped away in the crosse of Christ If we would see glory upon the removall of our sinnes see it in Christ first he is first risen and therefore wee shall rise he is ascended and sits in heavenly places therefore we ascend and sit in heavenly places with him all that we have or looke to have comfortable in us see it in the first patterne and platforme in Christ the reason is cleare in Rom. 8. We are elected and predestinate to be conformed to the Image of his Sonne we are predestinate to bee conformed to Christ in all things to be loved as hee is to bee gracious as he is to rise to be glorious to be freed and justified afterward from all our sins as he our surety was wee are ordained to be conformable to him every way In a word the flesh of Christ it was holy it was a suffering flesh and then a glorious flesh now it is glorious so our nature must be like this Image it must be sanctified flesh by the same Spirit that sanctified the masse that hee was made of in the wombe it must be suffering flesh in conformity to him for the flesh that he tooke was suffering flesh and he had a Kingdome of patience before he had a Kingdome of glory so we must goe through a Kingdome of patience to the Kingdome of glory then upon conformity in holinesse with Christ comes our conformity in glory when wee are content to be conformed to Christ in our suffering flesh then wee shall be conformed to Christ in our glorious flesh for our flesh must be used as his was it must be holy and patient and suffering and then it shall be glorious so in all things we must looke to Christ first hee must have the preheminence Beloved of all contemplations under heaven there is no contemplation so sweete and powerfull as to see God in Christ and to see Christ first abased for us and our selves abased in Christ and crucified in Christ and acquitted in Christ and then rayse our thoughts a little higher see our selves made by little and little glorious in Christ see our selves in him rising and ascending and sitting at the right hand of God in heavenly places see our selves by a Spirit of faith in heaven already with Christ what a glorious sight and contemplation is this If wee first looke upon our selves what we are we are as branches cut off from the tree as a river cut off from the spring that dyes presently what is in us but we have it by derivation from Christ who is the first the spring of all grace the summe of all the beames that shine upon us we are as branches cut off therefore now to see Christ and our selves in Christ this transformes us to bee like his Image it is the sweetest contemplation that can be We see this change is wrought by beholding the beholding the glory of God in the Gospell it is a powerfull beholding for saith he we are changed by beholding to the Image of Christ sight workes upon the imaginations in bruite creatures as Labans sheepe when they saw the party coloured roddes it wrought upon their imaginations and they had lambes sutable will sight worke upon imagination and imagination worke a reall change in nature and shall not the glorious sight of Gods mercy and love in Christ worke a change in our soule is not the eye of faith more strong to alter and change than imagination naturall certainely the eye of faith apprehending Gods love and mercy in Christ it hath a power to change the Gospell it selfe together with the Spirit hath a power to change wee partake by it of the divine nature This glasse of the Gospell hath an excellencie and an eminencie above all other glasses it is a glasse that changeth us when wee see our selves and our corruptions in the glasse of the law there we see our selves dead the law findes us dead and leaves us dead it cannot give us any life but when we looke into the Gospell and see the glory of God the mercy of God the gracious promises of the Gospell wee are changed into the likenesse of Christ whom wee see in the Gospell it is an excellent glasse therefore that hath a transforming power to make beautifull such a glasse would be much prized in this proud world such a glasse is the Gospell Therefore let us bâ—â— in love with this glasse above all other glasses whatsoever nothing can change us but the Gospel the Gospell hath a changing power as you have it Isay 11. there the Lyon shall feede with the Lambe c. For the whole earth shall be full of the knowledge of the Lord the knowledge of Christ lesus is a changing knowledge that changeth a man even from an untractable fierce creature
because it is carryed with the current of nature but in age it is more refined that that is that knowledge they have is more pure and more setled and that love and affection is more refined there is lesse selfe-love and that zeale they have it is joyned with more heavenly discretion there is lesse wild fire there is lesse strange fire with though there be lesse heate of nature that it doe not worke in outward demonstrations to the eye of the world yet it is more refined and pure so grace growes thus likewise in the purity and perfection of it Not altogether pure for somewhat will sticke to our best performances savouring of the worst principle in nature for as we carry flesh and spirit alway so that that comes from them will savour of corruption yet lesse in a growne Christian that is a father in Christianity than in another From glory to glory Grace is glory in regard of the state before the least degree of grace is glory in regard of the state of nature but grace is not glory properly till it come to a growth grace is not glorious so in comparison to other Christians that are growne in regard of the state of nature grace is glory take it in the lowest for is not this a glory for a man to be taken into the fellowship of Christ to be the Sonne of God and an heire of heaven to have Angels for his attendants to be begotten by the glorious Gospell the Word of God that imortall seede whatsoever thing is about a Christian it is glorious is not he glorious that hath God the Father and God the Son the Lord of glory and the holy Ghost the Spirit of glory and the glorious Gospell and glorious Angels for his attendants every thing is glorious in a Christian in every Christian there is this so grace is a kinde of glory but notwithstanding wee must not content our selves with that grace is then especially glory when it comes to growth we must labour that grace may appeare what is glory properly glory is excellency and victory over the contrary with manifestation excellency manifested Now a man is sayd to bee glorious in grace when his grace comes to be excellent in view and victorious over the contrary with publick manifestation Vse 1 Now this we ought to labour for though grace be glory in respect of the former estate yet in the ranke of Christians wee ought to be glorious that is more and more gracious both In regard of God that God may have the more glory from us the more grace the more esteeme from him because we resemble him And in regard of Christ Iesus the more glorious we are the more wee resemble him Let us labour to be more and more glorious in regard likewise of the Church whom we shall benefit more the more we grow in grace the more we shall prevaile with God by our prayers who prevayled more with their prayers than Moses and such men Againe when grace is glorious that is with victory and full manifestation the more we are fit to give a luster and light that others seeing it may glorifie God to draw others to the love of grace when they see grace glorious now grace is then glorious in us that others may be incouraged when wee can resist strong temptations when we are not like children carried away with the winde of every doctrine this is a glorious thing when a Christian can hold his owne in the worst times when it is a witty thing to be a Christian as Hillary sayd in a time of schisme it required a great deale of wit to be a Christian it requires a great deale of wit and studdy to hold a man on in Christianity And for a man to bee strong against temptations and the world whether it frowne or fawne that hee cares for neither but holds his owne is not this a glorious thing when a man shall carry himselfe as a Lyon breake through oppositions in ill times and fall square cast him as you will in all conditions here is a glorious Christian therefore though grace be glory that must not content us but wee must labour to have such a measure of glory as that we may be glorious in our owne ranke is it not a glorious thing when a man can breake through doubts and feares that trouble other folke too much as the sunne is sayd to be in glory when he is gotten on high there are many clouds in the morning but when the funne is gotten to his height at noone day hee scatters all so a Christian is in his glory and exaltation when he can scatter doubts and feares and terrours that trouble other weake beginning Christians therefore when we are troubled with scruples with this and that we should labour to get out of them that grace may be glorious to shew that we have gotten such a light and such a convincing knowledge and that wee are so rooted in faâ—th and grace that the Spirit of Christ in us hath broken through all these clouds and mists and made us glorious From glory to glory Our glory it is not like a torrent that runs a maine for a time and after is dryed up for ever grace it is a continuing and an increasing thing it continues still as the streame that it is fed with is an ever-living spring so is grace it is fed with the grace in Christ and he is a never-dying spring a fountaine for that grace in him is fed with his divinity therefore there must be a perpetuall Spring in Christ so where Christ hath opened a spring in the heart hee will feede that grace perpetually Vse 2 Let none be discouraged that have grace begun in them God will goe on with his own grace when hee hath begunne a good Worke hee will finish it to the day of the Lord Though grace be little at the first yet it shall not stay there it growes up we know not how but at last it is glorious indeed for till grace be growne it is little discerned from other things as betweene weeds and herbes there iâ— little difference when they be green till they be growne grace is little at the first as a graine of Mustardseed Ierusalem is not built in a day as wee say of Rome you have some that are a weaker sort of Christians that are good they would faine be in Canaan as soon as ever they are out of Egypt and I cannot blame them but hereupon they are discomforted as soone as ever they have grace in them they would have their pitch presently out of spiritual covetousnesse Oh that I had more knowledge and more victory c. these desires are good for God puts not in vaine desires into the hearts of his children but they must be content to be lead from glory to glory from one degree of grace to another Christ himselfe grew more in favour with God and man as that
to finish our course with joy as Saint Paul speakes of himselfe And doth God bring us from glory to glory til he have brought us to perfection of glory then I beâ—eech you let us before hand be thankfull to God as we see in the Epistles of blessed Saint Paul and Peter Blessed be God the Father of our Lord Iesus Christ that hath begotten us to an inheritance immortall undefiled reserved in Heaven saith Saint Peter and so Saint Paul let us beginne the imployment of Heaven before hand for why doth God discover to us that he wil bring us to glory why doth he discover it to our faith that excellent state that we might beginne Heaven on earth as much as might be and how shall we doe that by the imployment of Heaven what is that Holy holy holy Lord God of Hosts There is nothing but magnifying and glorifying of God there shall be no neede of Prayer there are prayses alway and so much as we are in the prayses of God and glorifying of God for his mercy and love in Christ so much wee are in Heaven before our time I beseech you therefore be stirred up in consideration of this that wee are leading on by degrees from glory to glory till wee come to perfection let us even give God the praise of all before hand for it is as sure as if wee had it For one way how things to come are present is by faith Glory to come is present two or three wayes already that may stirre us up to glorifie God before hand The glory to come is present to Christ our head wee in our Husband are in Heaven now he hath taken Heaven for us And in regard of faith that is the evidence of things not seene it is the nature of faith to present things to come as present to faiâ—h glory to come is present present in Christ and we are part of Christ Christ misticall and members and we in our head are in Heaven already and sit there and to faith that makes things present that are to come we are in heaven already And we have the earnest of Heaven the first fruites of the Spirit wee have grace which is glory the beginnings of glory we have the first fruites and earnest Now an earnest is never taken away but is made up by the bargaine with the rest so the earnest of the Spirit of God the first fruites of peace and joy of comfort and liberty to the throne of grace these are the beginnings of Heaven therefore be much in praising God Oh that wee could be so if wee could get into a frame and disposition to blesse God we could never be miserable no not in the greatest afflictions for thankefulnesse hath joy alway when a man is joyfull he can never be miserable for joy inlargeth the soule when is a man most joyfull but in a state of thankfulnesse and what makes us thankfull so much as to consider the wonderfull things that are reserved in another world the glory that God is leading us to by little and little from glory to glory till wee bee perfect Even as by the Spirit of the Lord. As here is taken according to the phrase in the Greeke and there is the like word in the Hebrew it signifieth likenesse and similitude sometimes and sometimes otherwise it is not here meant as if we were like the Spirit of the Lord but this change is wrought even as by the Spirit of the Lord that is it is so excellent and so strong that you may know that it is done by none but the Spirit of God Againe As by the Spirit of the Lord that is so farre as the Spirit of the Lord changeth us it implyeth those two things that is it is done by the power of the Spirit that we may know it is done by the Spirit of the Lord and then as by him and no further for we no further shine then he enlighteneth us as the ayre it is no further light then the Sun shines into it so we have no more glory strength comfort and peace or any thing gracious and glorious then the Spirit of God shines into us Therefore he saith As by the Spirit of the Lord. It is so glorious and excellent and so farre forth as he doth it as by the Spirit of the Lord so he expresseth the meaning of that phrase Now you see here the Doctrine is cleare that all that I have spoken of before comes from the Spirit of the Lord and from no other cause The beholding the transforming the degrees of transforming from glory to glory the taking away of the vayle all is from the Spirit of the Lord To goe over the particulars The Holy Ghost doth open our eyes to behold the glory of the Lord and therefore he is called the Spirit of illumination The Holy Ghost takes away the vaile of ignorance and unbeleife and thereupon hee is called the Spirit of Revelation The Holy Ghost upon revealing the love of God to us in Christ and the love of Christ to us and illuminating our understandings to see these things he breedes love to God againe shewing the love of God to us and thereupon he is called the Spirit of Love now when Gods love is shed into us by the Spirit of illumination and Revelation then we are changed according to the Image of Christ and thereupon the Holy Ghost from the working of a change is called the Spirit of sanctification because he is not onely the holy temple of that blessed Person but he makes us holy and because this change is a glorious change a change from one degree of grace to another till we come to be perfect in Heaven hereupon it is called a Spirit of glory as Saint â—eter saith the spirit of glory resteth on you that is the Spirit of peace of love of comfort of joy c. The Spirit in regard of this blessed attribute working all these he is called the Spirit of glory the Spirit hath diverse names according to the diverse operations hee workes in the Saints and People of God as here the Spirit of Illumination of Revelation of love of sanctification of glory all is by the Spirit whatsoever is wrought in man it is by the Spirit all comes from the Father as the Fountaine and through the Sonne as Mediator but whatsoever is wrought it is by the Holy Ghost in us which is the substantiall vigour in the Trinity all the vigour and operation in the Trinity upon the creature it is by the Holy Ghost the third person As in the creation the Spirit mooved upon the waters and mooving there and brooding on them framed the whole module of the creatures all were framed by the Holy Ghost so the Holy Ghost upon the water of our soules frames the new creature frames all this change from glory to glory all is by the Holy Spirit Therefore it is here in the passive tearme We are
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
nothing but earthly things wee are under the seale of Gods judgement he hath sealed us up to a darke state from darkenesse of judgement to the darkenesse of hell without repentance therefore let us take heed how we live in a dull and dead condition under the glorious Gospell or else how cursed shall we be the more wee are exalted and lifted up above other people in the blessings of God this way the more we shall bee cast downe Woe be to Châ—razin c. and Heb. 2. How shall wee escape of we â—â—glectâ— so great Salvation I beseech you let us take heed how we triâ—le away our time these precious times and blessed opportunities for if wee labour not to get out of the state of nature into the state of grace and so to be changed from glory to glory God in justice will curse the meanes we have that â—n hearing wee shall not heare and seeing we shall not see and he will secretâ—y and insensibly harden our hearts it is the curse of all curses when we are under plenty of meanes to grow worse and duller oh take heede of Spirituall judgements above all others tremble at them they belong to reprobates and cast-awayes Let us labour for hearts sencible of the mercies of God in Christ and labour to bee transformed and moulded into this Gospell every day more and more That that hath beene spoken shall bee sufficient for this time and for this whole Text. FINIS A comparison 〈…〉 the Law and the Gospell The Explication of the words 1. Christ hath the Spirit in himselfe Christ hath the Spiriâ— in greater measure than any other When the fullest manifestation of the spirit in Christ was 2 Christ giveth the Spirit 1. To all truths and Ordinances 2 To all persons that are spirituall Why Christ worketh all by the Spirit Christ communicateth the Spirit to uâ— divers wayes as 1. Of influence 2. By way of merit 3. By way of example Christ giveth the Spirit in greatest abundance after his Resurrection Ephes. 4. 10. Why the Ordinances of God are no more effectuall unto us Iohn 6. 63 Formality is the sin of this age Comfort that Christ hath â—ulnes of the Spirit Why Christians are so dark spirited Motives to stirre us up to get the Spirit Rom. 8. 13. The Spirit the soule of the soule How to know if we have the Spirit 1. It 's working The spirit compared to fire 1. It is active 2. It transformes things 3. It carries upwards 2. It is convincing Ioh. 16. To convince what 3. It makes us like Christ. Directions to get the Spirit 1. Labour to know Christ. Why there was so little spirit before Christs time Why so little spiâ—rit in Popery 1. The knowledge of Christ makes life and death comfortable 2. Not to trust to any performance without Christ. 3. Be careful in use of meanes The Spirit workes liberty Liberty desired of all men Liberty two fold 1. Christian. 2. Evangelicall We are in bondage without the Spirit The more liberty without Christ the more slavery Aug. de civit Dei Two kingdomes Sins bonds Liberty wrought by Christ applyed by the Spirit How the Spirit workes liberty By conviction By Faith By Love Christ redeemeth two wayes 1. By Price 2. By strong hand All that Christ redeemes he frees by his Spirit 1. Because we are saved as men 2. We are freed to be friends with God 3. We cannot love God â—lse 4. Because we must be fitted for heaven The Spirit sets us at liberty in all the course of salvation 1. In our first calling 1. The heart must answere Gods call Ioh. 9. 25. Psal. 27. 2. We must practise that we answere 2. Liberty in justification No benefit by Christ without union Double worke of faith The heart fuâ—l of fearâ—s without the Spirit Why men of great parts without grace are full of feares 3. In Sanctification Sanctification springs from justification Liberty of disposition Christians esteeme basely all things but Christ. Double principle in a Christian Liberty in in Sanctification to conflict not from it Comfort against the dulnesse of the flesh Double hindrance of good duties Rom. 8. 2. Christians Kings over their lusts Freedome from the consequents of sinne Freedome to good things Vse of the lâ—w before and after we be in Christ. Liberty of judgement and will Freedome of will Naturall 2. Ability to good Luther The Spirit puts a new life in us And then applies it to action The Spirit in conversion doth more then perswade The worke of the Spirit takes not away freedome The Spirit preserves the soule in its manner of working Rules concerning liberty 1. When it is done with advisment of reason All heate comes through light 2. A power to argue on both sides 3. There is a power to choose many things The Angels determined to that that is good Difference in the liberty of the two Adams Greatest liberty not to have liberty to sinne Imperfection to have power to good and evill Outward liberty 1. Of Preaching the Gospell 2. Of Discipliue Spirituall liberty comes by outward liberty Yeere of Iubile in preaching of the Gospell Enemies of the Gospell enemies to spirituall liberty Psal. 2. The Gospell the kingdome of God why A good signe of spiritual liberty Liberty of glory Rom. 8. To labour for the Spirit that sets us at liberty Attend upon the Ordinances of God The comfort of Spirituall liberty In outward restraint In sickenesse In death In all wants â—â—gnes of Spirituall liberty 1. Liberty from the dominion of any one sinne One sinne inthralls as well as many Simil. Simil. 2. Freedome to good duties Psal. 110. Christian annointed Forced duties without liberty Hypocrites have forraine motives 3. Courage against opposition The Spirit victorious Rom. 8. 4. Boldnesse with God Carnall men sinke in extreaminty Abba Father the voyce of Sonnes Proud Rebels die desperately Three degrees in the way to heaven Of Nature Vnder the Law State of liberty Mat. 11. 28. Difference of men in extremity Want of boldnesse shewes want of freedome 5. Freedome in regard of the creature Two sorts of wicked men 1. Such as Lord it over others 2. That respect their private gaine Reason an inferiour light to grace A Christian in dependant in respect of other men Why carnall men hate those that are Spirituall Christians the onely great men Where the Spirit is there is liberty not licentiousnesse A Christian a free man and a servant What carnall men judge liberty The tyranâ—â— of lusts Not to grieve the Spirit Cyprian The Spirit is grieved With uncleane courses Malice and canckor Pride Sinnes against conscience Hinder our liberty In Prayer It hinders boldnesse with men Goe to Christ to free us from corruption Avoyd â—ccasionâ— The office of Christ by his Spirit Difference betweene the Law and the Gospell In the number no envy in Spirituall things In the evidence Efficasie Foure excellencies in the covenant of grace since Christ. Freedome Clearnesse Intention Extention
Three parts of the Text. Happinesse of man in two things Doct. The mercie of God his glory Glory what Excellency Evidence Victory Witnesse Severall attributes shine on severall occasions All attributes terrible without mercie Why men are enemies to Gods free grace The glory of God in the Gospell greater than that in Adam The glory of God in Gospell above that in Creation Gods glory to man more than to Angels 1 Cor. 14. The glory of Gods mercy shineth in Christ. To imbrace this mercy God joynes our good with his glory To admire the love of God We may glory in Gods love without danger Glorious mercy will satisfie conscience Comfort from Gods mercy How we may looke at our owne Salvation How to thinke of mercy in temptation Often offences exclude not from mercy How God shewed Moses his glory Exhortation to accept mercy When we account grace glorious Necessity of the Gospell God condescends in giving the Gospell Motions of the Spirit in men unconverted God must be seene in some glasse God hath ingaged himselfe by his promise We cannot see Divine things but in a glasse Sight weak here perfect in heaven Our soules helped by our sences What makes spirituall things difficult Vse of a glasse To helpe weake sight Sacraments glasses Degrees of sight In the creatures In the Word Of Christ in the flesh Of faith Faith compared to sight It is the noblest sence It is largest It is the surest It is most working Vse How to keepe the eye of the soule cleare To â—ixe it on the object Remoove hinderances Inward Outward Spirituall sight presered by hearing The best glasse to know Christ in The vayle tooke away But in part Two fold use of a vayle Why men see not though the Gospell be unvailed Boldnesse in the Gospell Feare taken away by the Gospell Boldnesse in sinne weakneth boldnesse of faith How to â—ecovâ—r boldnesse with God Comfort in community in Religion To labour for union Necessity of a chang Simil. Reasons why our nature mâ—st be changed Because naturally we are opposite to God Simile Change double We cannot â—lse be fitted for heaven Every true Christian desires it A change in Sanctification as well as justification We can performe no holy action else The change especially on the will God qualifies whom he dignifies All good in Christ opposite to the ill in Adam Why the 〈◊〉 of Gods children is unâ—ltâ—rable Why Christ changeth us into his Image He is a powerfull head and husband We are predestinate to his likenesse Christs end is to destroy sathans work in us We could have no communion with Christ else To stuâ—â—dy Christ. Christs carriage Toward his friends To weake Christians To those that had but seeming grace To his Father To himselfe To his enemies To the Devill To Hypocrites How to reade the life of Christ in the Gospell The more we are like Christ the more beloved of God And of one another Simil. Who keepe Christ alive in the world How we come to be like Christ. How we are dead and risen with Christ. Three things comfortable to us in Christs death Whence hatred of sinne proceedes How to know if we be changed to Christs Image Most desire to be changed into the likenesse of the world Meditate on Christ. The sight of remainder of sin Christ all in all in changing us The gift of the Spirit For Christ. From Christ. The patterne of all grace from Christ. The reasons of this câ—ange from Christ To see all that is good and comfortable in Christ first This change wrought by beholding The excellencie of the glasse of the Gospell Vpon what ground we are changed by beholding Three efficatious sights How to knoW if we see the glory of God as we ought Love workes imitation Repentance a turning If there were not a change God would be forsworne Foure degrees of the glory of a Christian. Sin makes us shamefull Glorious comforts in religion Growth in grace glory The glory of the soule in heaven Of bodie and soule at the resurrection Grace is glory It is Gods image Mans perfection Terible to al opposites Wisedome Humility Selfe deniaâ—l Boldnesse with God Love Hope The glorious condition of a Christian. Difference betweene a Christan and another man Why the world despise those that are gracious From blindnesse of carnall men From Saints infirmities It is but a forced contempt We must be conformed to Christ. Grace in others either imitated or envied The excellency of Christians above others Two sorts of carnall men To labour for grace that we may be glorious No man glorious but a Christian Oppose this glory to the base esteem of carnall men Comfort our selves in the disparagements of the world To know whether we have grace by our esteeme of it In himselfe In others The state of grace and glory both goe under one name Heaven must be begun here Comfort that grace and glory have the same name Difference betweene the state of the godly and wicked Grace glorious when it is in strength Grace of a growing nature From our disposition From Gods purpose Simil. Grace more refined in aged Christians The least degree of grace glory in respect of the state of nature To labour for strength of grace Priviledges of growth in grace Not to be discouraged in the weaknesse of grace God leads his by degrees to heaven It is our owne fault that we are not more perfect Not to be discouraged in seeming interruption of spirituall growth The least beginnings and the perfection of grace have the same name and why Simile No change in Heaven Why we are not brought to perâ—â—ction here Not to â—â—are death Degrees in the glory of a Christian. A part of heaven to know the glory of it To trâ— the truth of our graces Christians grow when they thinke they doe not Why God brings us on by little and little Not to decay in grace Christians compared to the best things A â—icked man cannot desire heaven Account must be givâ—n for examples To beare the reproach of Christ. Vse 7. To be thankfull for glory beforehand In our head By Faith In the first fruites The workâ— of the whole Trinity in mans salvation Doct. Doct. Not to rest too much in outward performances The Spirit quickens all ordinances The Word and Spirit compared to the blood and arterieâ— The Spirit in Christ naturall and mysticall In the state of grace we must looke for nothing from our selves Comfort in want of goodnesse in us When men trust their owne strength they fall Whether we have the Spirit It openeth the eyes of the soule It discovers Gods love It sanctifieth Slander of the Papists He promotes sâ—nctification The Spirit a Counsellor It abides It changeth by reasons from Christ How to get the Spirit By hearing the Gospel In holy Communion Prayer To give the Spirit of God his dâ—e Whence the glory of times and places is Why more are converted now than formerly The danger of unprofitablenesse under meanes Spirituall judgements â—errable