and Revelations as a more plausible way with some under the New Testament and among some by denying the lawful comfortable use of outward good things as meats and decent apparel and civil respect with too much insisting upon trivial matters scruples in some things where God makes none though of some things it may haply be said as our Saviour spake of the tything of Mint Annise and Cummin These things ye ought to doe and not to leave the other undone while cleare and manifest truths and duties are rejected and neglected Proceed we now to the Text it selfe the maine subject where of is that glorious Gospel grace so excellently many wayes deciphered therein and first by that excellent title the Spirit of God here ascribeth to it The glory of the Lord whence after some short explication of the words premised our First Observation was Obs 1. That Gospel grace is the greatest Glory of God manifest to his true Church upon earth Which first is to be understood of revealed glory not his essentiall glory which no man can here behold and live yet this revealed glory is to be understood complexive and extensive containing all the rich free wonderfull grace of God through Christ communicated unto his Church by the holy Ghost Et grat is data et gratos faciens as the Schools speak both given freely and making men acceptable Proceed we then to the proofe and illustration of the poynt which First may appeare that the excellent title of Glory is so often ascribed in holy Scripture to the grace of God that they are often put one for another as by comparing this Text with others may be evident in 40 Chap of Isa ver 5. The Prophet having foretold ver 3. of the coming of John Baptist whose voyce should cry in the Wildernesse prepare the way of the Lord he adds in this 5. ver concerning this Gospel grace That the glory of the Lord shall be revealed and all flesh shall see it together which though it was in a great degree fulfilled in Christs coming in our flesh whose glory was the glory of the only begotten of the Father though as being full of grace and truth Joh 1. 14. yet that that was not all the meaning may be evident from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now what this seeing this Gospel glory is our Saviour teacheth Joh 3. 3. Except a man be borne againe he cannot see the kingdome of God not have true faith or grace or be in a state of salvation Againe all flesh shall see it together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the mouth of the Lord hath spoken it namely that the Gentiles together as well as the Jewes should come together to see this glory at his revealing of his grace to them Thus our Apostle calls the Riches of Gods grace the riches of his glory Rom 9. 23. that is his grace freely given and in like manner he speaks of his grace viz. that makes them acceptable Eph 3. 16. That he would grant you according to the riches of his glory to be strengthened with might by his Spirit in the inner man And so the othe◠side we finde grace put for glory as 1 Pet. 3. 7. As heires together of the grace of life that is heires of life by grace a phrase somewhat like to which he likewise hath Chap 1. 7. That the tryall of your faith might be found to glory Hence likewise it is observable that the gracious manifestations of God both in Old and New Testament are stiled his glory Whence the Arke is called the glory 1 Sam 4. 22. So Rom 9. 4. To whom belonged the adoption and the glory The like of the Tabernacle in the Kingly Prophet Davids dayes Psal 26. 8. Lord I have loved the habitation of thy house and as in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of the Tabernacle of thy glory the manifestation of his grace being there So againe Psal 63. 2. To see thy power and thy glory so as I have seen thee in the Sanctuary Thus the gracious manifestation of God in the Temple in Solomons time though it was but by a cloud is called the glory of the Lord 1 Kings 8. 11. So that the Priests could not stand to minister because of the cloud for the glory of the Lord had filled the house of the Lord yet in the very next words before it was said the cloud filled the house of the Lord so in that the cloud was a manifestation of Gods gracious presence and acceptance it was therefore the glory of the Lord and hence the pillar of the cloud by day as well as the pillar of fire by night were equally the glory of the Lord before the Camp of Israel in the wildernesse because they were both manifestations of his gracious presence with them Now further to demonstrate and illustrate this soul-satisfying truth in its wayfairing condition First We shall endeavour to shew that it hath been the great designe of God to glorifie himselfe by Gospel grace from the beginning of the world yea from all eternity unto all eternity Secondly that he hath been is and will be more glorious in the eyes of all his faithfull people by this then by any other or all other his glorious workes besides whereby he hath any wayes discovered his glory in the world Thirdly that by means of this only men are made capable of glory and true glory made truly glorious in their eyes Fourthly that Gospel grace and celestiall glory differ not in nature but in degrees and the first shall be perfected in the other when grace shall be swallowed up of glory .. Lastly that from this Gospel grace shall be infinite cause for all glorified Saints and Angels to celebrate the glory of the Lord to all eternitie all which being done I hope it may sufficiently appeare how emphatically Gospel grace in the Text is stiled the glory of the Lord. First that it hath been the great designe of God by such Gospel grace to glorifie himselfe from all eternity is not only cleare from all such Scriptures as speak any thing in reference to that grace as eternall a parte ante for what is past as that Christs blood was shed and that he offered himselfe unto God through the eternall Spirit Heb 9. 14. and that the Gospel is called the everlasting Gospel Rev 14. 6. But we have a full declaration of Gods great designe herein from all eternity plainly set down by the holy Apostle Paul Eph 3. who having minded them in the former part of the Chapter that the mystery of the Gospel was by revelation made knowne to him and that he should be the Minister thereof to the Gentiles and as ver 9. that they might see what is the fellowship of the mystery which from the beginning of the world had been hid in God who created all things by Jesus Christ who is the beginning of the creation of God Rev 3. 18. But
shining forth of Gods most free and infinite grace unto men and Angels here and hereafter which as our Saviours expression is to all single-eyed beholders is obvious to be discerned yea there is no part of the foundation or fabrick of the whole work wherein it doth not wonderfully shine out to such soules in their better temper at least which if it do not unto any at least when they are themselves it is because they are not as in the Text transformed into the same Image if the glory shining in the work of the Creation when that was finished was the reason then wherefore the Lord blessed the seaventh Day Sabbath and hallowed it that his people might have a weekly opportunity to worship and celebrate his praise for the innumerable benefits conferred on them by Creation then how much more may the glory shining much more brightly when Christ Jesus our Lord having finished the whole work of redemption by his resurrection gloriously triumphed over all adverse powers of darkness occasion him the Lord of the Sabbath to put it over to the first day and is justly therefore by his holy spirit intitled to himself the Lords day our Christian Sabbath Rev. 1. 10. even when in the highest raptures he communicated so divinely to that beloved Disciple the great things to be accomplished in reference to the Church and her enemies to the end of the world now as the perfected glory of the Saints hereafter shall swallow up the inchoate glory here or as the glory of the Lord our redeemer seems to ecclypse the lustre of the glory of the Lord our Creator as the shining light of the sun doth the brightness of the Moon when they appear both together in our hemisphere even so is the glorious forme and beauty of this work transcendently above the other Fifthly The largeness of the time or continuance allotted for this work above all the other excellent illustrations of it First Creatio fit in instanti so the Learned Creation is done in an instant the whole work was finished and celebrated in a weeks space at first sustentation is the continuance of that for a limited time and Gubernation here is but while this course of nature or Creatures or rather supportation in their rankes from God is so variously disposed of in such wonderful manner after the good pleasure of his will but the time allotted for the contriving effecting applying confirming carrying on and perfecting this most glorious work of Gospel grace is not only a long time but all time and not only time but eternity too yea all eternity in reference to the eternal and coequal Trinity of persons in the unity of the divine nature Now this illustration of the length of time for raysing a work may more clearly appear from a threefold evidence First of nature the baser sort of creatures soon come to their height of stature as is observable in varieties of sorts of plants and beasts and fowls Secondly in Reason the more excellent the nature of a work and the more accurately it is to be wrought the longer time is required to provide for it to accomplish it Thirdly in experience both of Nature Art by all which the long continuance for the raysing of this work may be manifest above all the rest which is an other of its excellencies unto which let us now adde the Sixt Namely in regard of the way and manner of the raysing of this work by the constant shining out of the wonderful glory of the Father Son and Holy ghost all the time it is in raysing Oh the unspeakeable splendor of the wisdome and power of the grace and goodness of the mercy and truth in reference to all the holy persons in that undivided Trinity made evident therein from the beginning of the world and shall be to the end thereof in such glorious mnnifestations continually breaking forth through all successions of Ages as can never be sufficiently admired nor much less celebrated with praises both from men and Angels in all things that concern the way and manner of the revealing exhibiting as will be of the perfecting of that most precious grace from and by those sacred persons derived Whether we respect the sufficiency the sureness the efficacy the happiness in such way and manner continually held out and communicated unto the world First sufficient to make up all the Creatures wants to answer all their doubts Secondly Sure to remove all their fears settle all desirable security to them Thirdly Effectually to carry on against all obstacles and to accomplish all and more then they could hope for or desire Fourthly To administer what ever good they are capable of receiving to make them perfectly blessed let your thoughts be inlarged upon these particulars I must leave them as the dry bones in Ezekiels Prophesie till the Spirit causeth flesh to come upon them to cover them for I feare to be tedious even in a subject so precious and pleasant to such as have interest in it but therefore not pleasant unto others because they find not any to themselves yea they know it not and therefore they desire it not yea they are not willing to know it least they must loose those Idols wherein they take more pleasure But thus much at presenâ— of Gods own undertaking in the most sutable manner to all his own most blessed purposes respecting both himself and his creatures according to his own good pleasure as we shall indeavour afterwards to shew and is evident from all passages to this purpose in holy writ unspeakeably above what is to be found in any other his great and glorious works here being a way for the magnifying of the riches of his free grace only revealed in his word which is therefore magnifyed above all his name as the Psalmist saith remarkably Ps 138. in such a concurrence of all Divine excellencies as is no where else to be found since there and there only we have the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. Seaventhly In regard of the subordinate meanes of raising up this work not here to speak of the chief the holy Spirit as proceeding from the Father and the Son for we shall have occasion to speak of him afterwards as the Lord the Spirit the prime efficient cause of the efficaciousness of all other meanes but only of his inferior means such as Angels men extraordinarily inspired ordinarily qualified ordinances sanctified and providences and many other means oâ— Creatures sometime at his pleasure blessed to be in some sort instrumental in this work For sometimes to use Angels in it was an honour to it but to have used them alwayes would have been terrible to weak and fraile Creatures besides otherwise incommodious to them when as to use mans ministry is natural familiar affecting as being of the same nature and lyable to the same miserie capable of the same happiness
of our redemption the comforter of our souls the teacher of all our sound wisdome and knowledge the guider and orderer and preserver of our whole spirits soules and bodies in the way of truth peace and glory unto the appearing of Christ and from thence their preserver in and unto eternal life 1 Thes 3. 13. So that since grace is of such neer consanguinity yea of such Identitie and oneness of the same essence and nature with glory hereafter and glory being not only the perfecting and consummation of grace but the result recompence and reward of it too it is no wonder it is here dignified with the most excellent title of Glory in the text and that as proceeding from the most excellent author and fountain of it the Lord the glory of the Lord the greatest glory he hath manifested in this world or greater then to all other Creatures in the world save his true Church therein at least in that inward spiritual efficacious manner to their transformation into the same Image and even greater then to his true Church under the old Testament though transformed likewise yet in these gospel times it is more clear more excellent as we formerly declared and therefore such as now with those primative Saints spoken of in the Text behold it after the like manner must needs happily behold the glory of the Lord though but as in a glass yet with open face And thus much briefly of this particular likewise The Fifth Demonstration is from the consideration that it will be the everlasting fountain and never failing spring continually affording matter of the perpetual Halelujahs blessings and prayses of the glorified Saints and Angels unto the Lord God Almighty unto the Lambe and unto the Lord the Spirit for ever and ever In that perfect Estate of their happiness all the greatness of this glory in the particulars we formerly set before you besides what ever else may most display it I say the greatness of it above all others will then be most clearly unfolded most largely discerned most perfectly manifest unto them to the infinite praise and glory of the Author worker and dispenser of all grace and glory and their own happiness and glory will be so much the more inlarged as they know and feel and canperform this most glorious work of praise and as there are such multitudes of such exexcellent companions and consorts in this soule-satisfying celestial divine and perfectly happy harmony the profound depth the misterious secrecy the otherwise then by an infinite God insuperable difficulties the most certain sureness and most settled security of the laying of that foundation how will it be known and admired to the honour of him that from eternity had so laid it How will the glorious nature matter and forme thereof be in like manner displayed improved by them How will all that they shall observe or discern of the time durance and manner of raysing such a glorious structure be celebrated by them with their due praise How will then the infinite wisdome mercy grace compassion and riches of goodness with the power truth holyness justice and all the excellencies of God so gloriously shining out in the face of Jesus Christ chap. 4. 6. and by the holy spirit discovered before unto the Saints be continually in an happy measure obvious to the vision How will the knowledge of such poor yet suitable instrumental means that had such treasure in earthen vessels to convey such glorious grace unto such mean and unsutable objects as men in their lost Estate so wonderfully powerfully and graciously throughout all generations in the world spring out unto them with matter of continued renewed melodie in that most blessed and glorious heavenly harmony How will the uses then observed and improved by them to the uttermost be compleated How will the blessed operations and effects of this glory then be fully known noted declared celebrated by them with all due honor to the worker of them to all eternity Here Gods Saints according to their discoveries in such contemplations may adore and admire in some poor measure and by the eye of faith discerne such things as God hath both so wrought revealed and conferred in and by the Gospel of his Son But the most happy inlargements beatifical vision and perfect fruition of these things both for their own most secure and satisfying happiness and the infinite and eternal praise of the Almighty One will be then the everlasting imployment of all such glorified Saints and Angels to all eternity then will the unspeakable excellencies of this glorious grace fully appear unto such O that men would therefore labour above all things to get their part in it here that they may have their portion in that happy society hereafter everlastingly by these means to praise God with them and in so doing to be perfectly blessed with them And thus we have done with the proofe and illustration of this glorious truth Proceed we now to add some further improvements then what we have formerly touched upon and so to draw on to a conclusion of the point Vse First Let men above all turne their eyes I meane the eyes of their souls and minds to the beholding of Gospel glory glorious things are delightful things to every discerning faculty provided there be suitableness in a due proportion thereunto First For the senses it is a pleasant thing for the eyes to behold the Sun saith Solomon Ec. 11. 7. Secondly For Reason The contemplation of Moral Natural and Metaphysical objects and subjects was so pleasing unto the ancient Phylosophers and Sages amongst the Heathen that they were so inwardly ravished with the excellency thereof that they conceived happiness consisted therein but that soul that by the eye of faith and by the efficacious grace of the Spirit of God comes once to behold in any good measure this Gospel glory finds by this a dim shade cast upon all seeming glories in the world besides as the sun shining in his glory at noon day upon the light of many small candles burning in the bright beams thereof Qu. But thou wilt say how shall I do this Blind men cannot see pleasing objects and deaf men cannot here delightful musick the Scripture tells me I am such by nature Ans And doest thou beleeve that is true If many others did so too they would be much neerer the cure and so art thou like to be for thou couldest not rightly have acknowledged that but by the holy Ghost But to help the good work forward and to point out unto others what course they should take give me leave to set down a few directions First Go to Christ the true Physitian of souls for his Collyrium his spiritual eye salve which he makes proclamation of Rev. 3. 18. and buy it of him by prayer by faith by the use of all his means Secondly To cure thy deafness let him put his fingers into thine eares and say Mar. 7. 33 34.
and to my present more soundly intelligent or tractable hearers at my Lecture at Baldock grace truth and glory from God the Father through his Beloved Sonne and by the Lord the Spirit now and for ever CHristian Reader who ever thou art I wish thee a no less affecting discovery of Gospel glorie unto thy Soul in the reading of these Sermans then I have found in the preaching and transcribing of them for these are the times foretold Isa 11. 9. When the earth is full of the knowledge of the Lord as the waters cover the sea though men are such High-landers they care not for comming near the bankes of such waters nor the margins of such books which as Conduite pipes would convey those waters to them As unthankefull Israel of old they loath Gods heavenly Manna though Angels foode falling neer their tents be it never so strengthning wholsome or pleasant their pallats being distempered they are not pleased with it but they will have quailes though they have a plague to boote with them for while the meate was in their mouthes the wrath of God came upon them and slew the fattest of them Psal 78. 30 31. If men loath Gods delicates and begin to surfeit of their own superfluities it may be expected that he come to them as a skilfull Physitian and give them a strong purge and make the chosen or young men of Israel to bowe as the words signifie and well will it be with them on whom it workes a cure to rectifie their taste and affect their soules with the bread of life I offer thee here but a small demensum or cantling of this bread thou art not like to surfeit by it and if thy taste agree with mine I think thou wilt not loath it it was cordiall to my own soule as made of the kidneys of Gods own wheate his glorious grace being the subject of it And for you my well beloved and worthy friends who formerly had by my weak hand the substance of these delighting and inlightening truths pointed out in some sort unto you happilie they were not by meanes of the craft of Satan then so much regarded or since considered by you and I am conscious to my self that they were neither then so largely or perspicuously set before you as here you may have them if God give them enterance into your soules I hope you may say with me you discearne them better then you did before And you my more late and more soundly intelligent hearers supposing you to be such as thirst after true grace and upon that account desire your share in the discovery of gospel Glory I must acknowledge there hath been a threesold obstacle thereof in my Late preaching of this and other subjects to you namely a dark pulpet a dim sight and a weake memory though all graciously supplied both then and now by the assistance of a good God to which I may add a fourth perhaps the ground too of all the former to wit the great imbeeilitie and weakness of my animal spirits and declining state of body by years and labours with much variety of afflictions troubles and vanities of this present world much decayed and wasted were not my defects frequently supplyed in my service by my almighty and heavenly father so that I might say with our Apostle 2 Cor. 12. 10. That when I am weake then am I strong namely through my God for otherwise I have unspeakeably more cause with him to say though I be nothing vers 11. sutable to an observation of an old disciple declared in my hearing in the presence of many grave learned and religious persons as found most remarkeable from all his long experience namely that God was all and he was nothing which excellent lesson who so rightly learn though they be nothing yet they both are and shall be the better in Gods account because they so know this and acknowledge it for if God be no loser at their hands they may be sure they shall be no loser at his hands who delights to put his most precious treasure in empty vessels filling the hungry with good things Luke I. whilest many wise in their own eyes are meer fools in Gods whilst many rich in their own conceit are found by Christ as the Church of Laodicea Rev. 3. to be poore naked and miserable But to you my more weak but teachable hearers let me say a word to prevent your prejudice perhaps you may stumble at some passages exprest in unknown tongues to you first let me tell you sometimes such expressions by such as understand them I doubt not but will be acknowledged as observable or of special force again some are more pertinent and occasionally delivered the Apostle Paul disdained not to quote Heathen Authors recorded in the sacred Scripture in their own language but more especially let me informe you if you be indeed teachable that I have indeavoured to prevent your disadvantage thereby by explaning usually after them the words or sence in your native language so that you need but pass by those unknown expressions and still you have the sence and then they will be in effect to you as if they had not been at all and so with my prayers for you and all other right Christian readers of this my weak outward indeavour to promote the discovery of gospel Glory unto you unto him who undertakes this work effectually by blessing his own meanes even the Lord the Spirit as in the Text that you and all they may have all the good thereby which is intended unto those upon whose souls God is pleased to set home such truths for their spiritual advantag and godly edifying by reducing them from error convincing them of truth inciting them to good reclaiming them from sin for the better information of their understandings inflaming their affections with what is spiritually good conforming their wills to his revealed will reforming their whole conversations according to his appointment and with and above all such a transformation of their souls into the same Image as in the Text that in the end that real transformation in the state of Grace in such soules may in Gods good time be perfected in the consummation of glory with him in his everlasting kingdome there to be rendring to him that glory which is his due to all eternity which will be the perfection of their happiness there so prayes Your soules weake yet desirous to be their faithful Servant in the things of the Lord. W. Sherwin COurteous Reader be pleased to take notice that this small Treatise being about to come forth divers moneths agoe was stopped by the sudden death of the first undertaker of the publishing thereof by which meanes those into whose hands the Copy thereof did fall not having the directions left by the Author with the deceased party and another reverend and judicious friend that had promised the oversight of the press who upon either the omission or mistake of some
for all both Ministers and people that have this discovery made unto them which I conceive more consonant to the Text for these reasons for it is of many concernments in the Text. First all those that are said to behold the glory of the Lord are said to be changed into the same image which is a benefit ad omnes fideles Christianos pertinens licet non for san aequaliter ac ad Ministros Evangelii equally belonging to all faithfull Christians as well as Ministers of the Gospel though not alwayes in the like way manner or degree equally Secondly because it is in both respects said to be the work of the Lord the Spirit Thirdly because the Apostle in the beginning of this Chapter speaks of the Corinthians as having such a work of the Spirit wrought upon them concerning which he said ver 4 he had such trust through Christ to God-ward as Divines understand those words and that being granted it is then proprium quarto modo essentially belonging to all faithfull regenerate Christians as such being both illuminated and sanctified by the efficacious grace of the Lord the Spirit and therefore the note of Universalitie in the word all was necessary to be annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with open face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a face uncovered Whereas in Moses Ministery his face was covered ver 13 14. so that the Children of Israel could not look unto the end of those things which are abolished Now in Gospel times the vaile is so taken away in Christ that the wonderfull grace of God is manifest and evident unto his people c. yet in reference to the metaphor something might be observable in reference to the severall Opticall uses of severall forts of Glasses as a Prospective to see the things of God a farre off and small things great or great things small as a Multiplying Glasse shewing the manifold wisdome of God as a Burning Glasse to kindle holy fire in the soule as a Spectacle or Reading Glasse to help our weak fight in discerning spirituall things as a Cylinder Glasse gathering and uniting the scattered beames of glory in the Creatures into Christ their proper Center But yet with some restraint for though with open face yet they behold it but as in a glasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemes to denote with some obscuritie with some mistinesse or as the Apostle 1 Cor 13. 12. But now we see as through a glasse darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a ridle not perfectly and fully now as we shall hereafter as follows in the same verse For then we shall know eve◠as we are knowne 1 Cor 13. 12. The glory of the Lord not the essentiall glory of God as Exod 33. 18. which no mortall man can see and live ver 20. Not the glorious excellency of Christs person only revealed or discovered in mans nature though that fundamentally of which the Evangelist John speaks so gloriously Chap 1. The Word was made flesh and dwelt amongst us and we beheld his Glory as the Glory of the only begotten of the father full of grace and truth Whence he is called Heb 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The brightnesse of his glory and the expresse image of his person But secondly more especially in respect of the glorious grace of God manifest through Christ of which our Apostle in the following Chapter shews ver 6. that by the Gospel God gives the light of his own glory in the face of Jesus Christ shewing by him his infinite wisdome power mercy truth justice holinesse goodnesse c. But this beholding of the glory of the Lord doth not only containe Gratiam gratis datam but also thirdly gratiam gratos facientem as the Schooles distinguish not only grace freely given but which makes effectually the receivers of it acceptable unto God And not only all these but in the fourth place there must be likewise added to make up this true and right Gospel discovery of this Divine glory spoken of in the Text The certaine knowledge and sence of our particular interest and participation of that wonderfull Gospel grace which God one time or other in one good measure or other usually vouchsafes to all true believers in this life So that we are to understand this object of the discovery complexive and extensive to the largest and utmost dimensions as it containes First the free and rich grace of God in himselfe towards his Church Secondly his wonderfull most glorious grace through Christ Jesus his only begotten Son revealed in the Gospel as Chap 4. 4. But also thirdly his most efficacious grace where by the Holy Spirit the Lord as followes in the Text both First illuminateth Secondly sanctifieth and Thirdly comforteth according to his owne free and gracious dispensation to every faithfull soul it s own measure and proportion to make up the fullnesse of the body of Christ as the Apostle excellently sets forth the resemblance Col 2. 19. Eph 4. 16. Are changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are metamorphosed or transformed as men and women of old feigned to be into beasts so contrarily by this men and women from worse to better from Wolves and Tygars to Lambs and Doves yea from a depraved polluted devilish nature into an holy gracious Divine nature after the same image of the glorious Gospel and of Christ Jesus as the next words import From glory to glory glory put for grace as we shall shew afterward being the effect or necessary consequent or fruit of true Gospel grace and so though some seeme to understand it from the glory of Moses to the glory of Christ or as others from glory inchoate to glory consummate or from grace to glory yet modern Divines more soundly of the successive growth of the knowledge and conformity of the image of God in such as are truly sanctified from one degree and measure of grace to another not as celestiall glory all at once but by degrees even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non similitudinem significat sed congruentiam saith Beza Identitatem saith another that is this even as here is to note the same thing namely that it is the Spirit of God that works all this in the like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh 1. 14. As the glory of the only begotten of the father that is being indeed the glory of the only begotten of the father Lastly By the Spirit of the Lord or as Learned Beza more emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Lord the Spirit which Tremelius excellently renders a Spiritu Dominatore denoting remarkably God the holy Ghost the third person of the blessed Trinitie in the Unitie of essence who only wholly efficaciously inwardly and spiritually changeth all his Saints truly sanctified by himselfe into that same image fore-mentioned in the Text. And thus briefly for Explication Now for Observation not to involve our selves too much with those many foldings
provided for by the same God tendred in the same way concluded in the same concernments obliged by the same ingagements and yet at his pleasure to use other wayes and instruments shewes the freness of all that grace any of these pro hio nunc in any particular case he can use at his pleasure but ex instituto by his appointment the preaching of the word by men is ordinarily his means Ro. 10. 14. efficaciously to work this Spiritual grace in the Soul yet natural occasional providential morral means he likewise sometime useth as helps thereunto as natural affection good examples good institutions good society afflictions judgements dangers troubles as blessed by him to advance the same and besides extraordinary working by men what he doth ordinarily by them he doth with great variety to manifest himselfe a free and voluntary agent therein and that means cannot do it alone and therefore sometimes by babes and sucklings by mean and unlikely instruments in this kind he sets forth his own praise Ps 8. 2. An other time he will use more eminent instruments a Moses in the Law an Esay amongst the Prophets a Paul amongst the Apostles learned noble eminent persons in gifts in parts in reputation with men as better helps that they may the better advance the grace or glory of this work of the Lord and yet again sometimes he denies the success to them he gives to meaner persons because he is bound to none the Sacraments are likewise means to confirme and increase that grace which yet is neither tied to them nor yet cannot be had without them yet not to be neglected or much less contemned by men because they are instituted and appointed by him Again prayer likewise is his own ordinary general means to be used by all persons at all times upon all occasions Pray continually Acts 6. 4. Pray without ceasing 1 Thes 5. 17. To which thanksgiving is to be annexed and sometime fasting vowes and the like but prayer I say is his general means to promote the end of all the rest and make them useful in his own work the better to make all men to know and remember that the efficacy of all the other is only to be expected from himself in the humble faithful and obedient useing of them all so that all these meanes in their several times and kinds are glorious in reference unto the end of their chief Author but all and only freely and voluntarily according to his own good pleasure and as all the means are his so the effects must ever be acknowledged his because they are not like other inferior means meerly natural but altogether voluntary to him and all their success from his free grace But eighthly for the object of this gracious work for whom and in reference unto whom immediatly it is by him contrived and raised and that is man by his defection corrupted in his originall excellency depraved in his miserable condition forlorne helplesse hopelesse and yet regardlesse of himselfe the Epidemical disease of all his posteritie and lesse regarded of any or all other creatures who if they had regarded his miserable condition yet notwithstanding had been altogether insufficient for his rescue or reliefe he being a creature that had abused such precious goodnesse slighted such precious favour so wickedly cast away such glorious excellence foolishly lost so great happinesse both for himselfe and all his posteritie and what must he then doe yea rather what must he needs in that case deservedly suffer or whatsoever of wrath woe or misery so great a sin of ingratitude unfaithfulnesse rebellion pride emulation envie folly yea such accumulated wickednesse against a most gracious God and most bountifull creator had made him and all his posteritie to all eternitie justly liable to namely the infinite wrath of the infinitely glorious and good Jehovah Oh where was then such an object of so glorious grace in the whole Creation to be found Angells sinned in an higher rank and station and with a more generall and high attempt against Gods Crowne and Dignitie when man that was in a lower condition looked only to be like God in knowing good and evill not to be equall in dignitie to him the Angels therefore are in Justice cast down lower and so are become desperate damned Devils Angels sinned without a tempter but mans assaults were primarily set on by Satans malice secretly and subtilly carried on by the Serpent and the Woman his subordinate or at least suborned Instruments Angels sinned but individually each for himselfe alone they had no posteritie but man the roote of all his race hath worthily incurred both Paenam Damnis paenam sensus the punishment of losse and the punishment of sense both for himselfe and all them How was then the Justice and mercy of the infinitely wise God in appearance at a great contest which should prevaile for or against man Justice would be satisfied upon him mercy would be glorified in him Justice looks upon his sin against the infinite God with all the aggravations of it mercy looks upon the forlorne helplesse state of man with all such mittigations and extenuations of his fall as she could discover here were indeed the fire and the wood wrath and the fit object of it but where is the burnt offering as Isaac once said unto his father when his father expecting he should be the Lambe answered him more truly then he knew or thought of God shall provide himselfe a Lamb and look what Abraham and Isaac here were but mysticall types and shaddows of God had from everlasting really decreed and in due time fulfilled concerning that immaculate Lamb his only begotten Sonne slaine in the same decree of his Father before the foundations of the world were layd In him were Mercy and Truth so met together Righteousnesse and Peace so kissed each other Ps 85. 10. And what from everlasting he so decreed in fullnesse of time he accordingly accomplished The true Isaac beares the full burthen of his fathers wrath and yet injoyes the fullnesse of his love whilest that he beares it not for himselfe but others not for any the least declining of his own but to finish the work his Father had sent him for into the world not ignorantly and unknowingly as his type nor with reluctancy as â—eeding to be bound but willingly and readily yeelding himselfe reckoning it even Satans assault in a zealous Peter when out of seeming love he adviseth him against it saying Get thee behinde me Satan nor was he forcibly constrained by his fathers power but resolved of himselfe to lay it down voluntarily being in his own power and yet not so as to cast himselfe away like a desperate helplesse man but still retained his power against all opposition to raise himselfe againe O wonderfully mercifull Father O wonderfully gracious Redeemer how are all the discerning abilities of thy most excellent creatures swallowed up by this bottomlesse depth of thy infinite grace When thou