The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1639 Approx. 440 KB of XML-encoded text transcribed from 334 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A12183 STC 22492 ESTC S117300 99852515 99852515 17840 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12183) Transcribed from: (Early English Books Online ; image set 17840) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:4) The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [20], 650, [2] p. Printed by Tho. Cotes [and John Dawson], and are to be sold by Iohn Bartlet, at his shop, at the signe of the guilt Cup, neere S. Austins gate, London : 1639. T.G. and P.N. = Thomas Goodwin and Philip Nye. Dawson's name from STC. The last leaf is blank. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Rina Kor Sampled and proofread 2006-10 Aptara Rekeyed and resubmitted 2008-12 John Latta Sampled and proofread 2008-12 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE EXCELLENCIE OF THE GOSPELL above the LAW . Wherein the Liberty of the Sonnes of God is shewed . With the Image of their Graces here , and Glory hereafter . Which affords much Comfort and great Incouragement , to all such as Begin Timely , and Continue Constantly in the wayes of God. By R. Sibbs , D. D. Mr. of Katherin Hall Cambridge , and Preacher of Grayes-Inne , London . Begun in his life time , and published by T. G. and P. N. LONDON Printed by Tho. Cotes , and are to be sold b● Iohn Bartlet , at his shop , at the Signe of the gui●● Cup , neere S. Austins gate . 1639. The Contents . VVHat 's meant by Spirit . 15. Christ. † . 1. Hath the Spirit . 16. 1. In himselfe . ib. 2. In greater measure than any other . 17. Quest. When was the fullest measure of the Spirit in Christ ? 24. † . 2. Giveth the Spirit . 25. 1. To Ordinances . 25. 2. To Persons . 27. He worketh all by the Spirit . 28. He communicates the Spirit to us diverse wayes . 34. Influence . ib. Merit . 35. Example . 37. Quest. Why the Spirit was given in greatest abundance after the resurrection . 38. Vse 1. How to recon●ile Scriptures . 44. Vse 2. Why the Ordinances are no more effectuall . 45. Vse 3. Of comfort from the exaltation of our nature in Christ. Formality is the sinne of this age . 50 Vse 4. Comfort that Christ hath fulnesse of the Spirit . 52. Why Christians are so darke spirited . 54 Vse . 5. We must labour to be in Christ that we may get the Spirit . 57. Motives to get it . 57. 58. &c. The Spirit is the Soule of the Soule . 63. How to know if we have the Spirit . ib. &c. The Spirit compared to fire . 65. 66 It convinceth and what it is to convince . 67. 68 It makes us like unto Christ. 69 Directions how to get the Spirit . 70. 71 , &c. 1. The knowledge of Christ makes all things comfortable . 73 , 74 2. We must not trust to any performance without Christ. 75 3. We must be carefull of the meanes . 76 , 77 The Spirit workes Liberty . 78 And Liberty is desired of all men . 79 There is Liberty 1. Christian. 81 2. Evangelicall . 82 We are in bondage without the Spirit . 89 The more Liberty without Christ the more Slavery . 85 Liberty wrought by Christ , applyed by the Spirit . 89 How the Spirit worketh Liberty . 89 , 90 As 1. By Correction . 90 2. By Faith. ib. 3. By Love. ib. Christ redeemeth a wayes , 1. By Price . 91 2. By strong hand . 92 All that Christ redeemes , he frees by his Spirit . 93 The reasons are foure . 1. Because wee are saved as Men. 91 2. We are freed to be friends with God. 93 3. Else we cannot love God. 95 4. Else wee cannot be fitted for heaven . 96. The Spirit sets us at liberty in all the course of Salvation , from the beginning to the end . 96 Instances hereof 1. In our Vocation . 97 2. In our justification . 102 3. In our Sanctification . 110 4. In our Glorification . No benefit by Christ without Vnion . 103 The heart is full of feares without the Spirit . 106 Why men of great parts , without the Spirit are in great feares . 108 , 109. Sanctification springs from Iustification . 110 Sanctified Christians esteeme basely of all things but Christ. 113. The Liberty of Sanctification is not a liberty of freedome from all conflicts . 116 Comforts against the dullnesse of flesh . 117. Christians are Kings over their lusts . 122 As appeares 1. By their freedome from the consequents of sinne . 124 2. By their freedome in good 4. Witnesse . 236 Pretty short , but sweete uses of these . 237 , &c. Why men are enemies to Gods free grace . 240 , &c. The glory of God greater in the Gospell then in 1. Adam . 242 , 243 , &c. 2. It is above that in Creation . 244 3. Than to Angels . 245 The Vses of it . 249 , 250 , &c. 257 , &c 262 , &c. How to thinke of mercy in temptation . 264 Often offences exclude not mercy . 266 The Gospel discovers Christs mind to us . 271. and his love . 274 , 275 We cannot see divine things but in a glasse , that is darkely . 280 How our soules are helped by our senses . 289 The Sacraments are Gods glasses to see Gods love in Christ. 290 , 291 , &c. Wee see God diverse wayes : 1. In his creatures . 297 2. In his word . ibid. 3. In Christ in the flesh . 298 4. By faith . 299 Faith compared to sight foure wayes . 1. As the noblest sense . 301 2. As the largest . ibid. 3. As the surest . 302 4. As the most working . 303 How to keepe the eye of the Soule cle●re . 305 What the vai●es are , that hinder our beholding of Christ. 314 , 315 A twofold use of a Vayle . 1. Of subjection ; 2. Of obscurity . 316 Wee have boldnesse in the Gospel . 319 , &c. 321 , &c. How to recover boldnesse with God. 326 , 327 The Church inlarged by Christs comming . 332 A necessity of our change . 338 , &c. And why ? 340 , 341 , &c. This change twofold , 1. Reall , ● . Graduall . 345 Christ the patterne of this change . 358 And why ? 362 , &c. Christians musts study Christ 372 , &c. How to reade the life of Christ in the Gospell . 38● The more we are like Christ , the more wee are beloved of God. 389 How to become like Christ. 391 Three things comfortable to us in Christs death . 395 How to know that wee are changed to Christs Image 401 , &c. Motives to stir us up to get Christs Image . 406 , 407 Christ in this change is all in all . 414 , 415 Every good thing in man , is in Christ first . 418 The excellencie of the glasse of the Gospell . Three sights most efficacious and comfortable . 1. To see God in Christ. 2. Christ to see us in God. 3. Wee to see our selves in Christ. 430 , &c. How to know that we see the glory of God as we ought . 434 Love works imitation . 436 No saving knowledge without a change . 440 The glory of a Christian very large . 444 Foure degrees of it . 445 Christs Image is grace and glory . 452 The glorious condition of a Christian enlarged . 451. 460. 472. 476 Why the world despiseth those that are gracious . 465 , 466 , &c , We must labour for grace , that we may be glorious . 474 Why men maligne those that are good . 479 , 480 , &c. Wee must not blemish our grace by sinning against conscience . 481 Grace will cheere us against the disparagements of the world . 483 , &c. The esteeme of grace , a note of grace . 486 Grace and Glory goe both under one name . 490 , &c. Grace is of a growing condition . 498 , 499. 503. 518. No change in Heaven . 531 &c. There be degrees in the glory of a Christian. 536 T is a part of Heaven to know the glory of it . 541 Growth in grace notes the truth of grace . 542 Its growth insensible . 548 Christians compared to the best things . 558 A wicked man cannot desire heaven . 560 Comforts against death and reproaches . 559. 565 Christians must thanke God for glory to come . 568 , 569 , &c. All good in us by the Spirit . 574 , &c. Notes wherby we may know that we have the Spirit . 609 , 6●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 Testimoni●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 Min●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 s●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 a●●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 ●●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 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 ●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 na●ure and the Divine , they ●re one person ; therefore ●here is more Spirit in Christ than in all creatures , ●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 ●n Christ eternally in a full ●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 Cister●● ; 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 Media●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 ●im , and to grow up to that fulnesse which is in him ; and in thi● 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 . Eve● Paul himselfe , who was 〈◊〉 Leader to others , for the excellency of the grace 〈◊〉 Christ that was in him , 〈◊〉 a follower of Christ ; Be 〈◊〉 followers of mee , as I am of Christ. Q. When did this fulnesse of the Spirit come upon Christ , when had hee it ? Ans. There was a fulnesse of the Spirit powred out upon Christ in the union of the Humane nature with the Divine ; Vnion and Vnction went together : there was annoynting of the Spirit , together with the union of the Spirit . 2. There was a more full manifestation of the Spirit in his Baptisme ; when the holy Ghost fell on him in the shape of a Dove , then he received the Spirit , hee was to enter into the Minist●ry of the Gospell ; the Spirit of the Lord God was upon him , because hee had anoynted him to Preach good tidings unto the meek , &c. Esa. 61. 1. 3. But the fullest degree of declaration and manifestation of the Spirit upon Christ , was after his Resurrection : after he had satisfied fully for our salvation , then the stop of his glory was taken away : For to worke our salvation , there was a keeping backe of the glory of Christ from his Humane nature , that hee might bee abased to suffer for us ; when hee had fully suffered for us , that stay of his glory , his abasement was taken away , and then nothing appeared but all glory and Spirit in Christ. All things were put under his feet , and he was set upon his Throne as a glorious King : His Priestly Office appeared in his death ; his Propheticall Office , before his death ; but then hee appeared to be King , and Lord of all in the Resurrection . Thus wee see how Christ is that Spirit ; that is , hee is full of the Spirit in regard of himselfe . Secondly , he is that Spirit in regard of his dispensations towards his Church and Children : The Lord is that Spirit ; that is , 1. of all truths , and 2. of all persons , to give life and quickning to them . First of truths : what is the scope of the whole scriptures , but Christ ? from the first Promise of the blessed Seed , The Seed of the woman shall break the Serpents head , to the end of the book ? What is all the Scriptures without Christ ? The Law is a dead letter , yea and so is the Gospell too without Christ , hee is that Spirit which gives life unto all the Scriptures ; Moses without Christ is but a shadow without a body , or a body without a soule . Take away Christ , what was the Brazen Serpent ? What was the Arke ? What were the Sacrifices ? What is all ? Is not Christ all in all these ? The Kings , and Pr●ests , and 〈◊〉 they were types of Christ , all the Promises they were made and fulfilled in Christ , the Law Ceremoniall aymed at Christ , the Law Morall is to drive us to Christ , Christ is the Spirit of all ; and the Scripture without Christ , it is but a meere dead thing , it is but a shell without a kernell , as it is to the Iewes at this day . 2. Christ is that Spirit , in regard of persons , quickning them ; hee is an universall Principle of spirituall life , infusing it into al his Church and Children : Christ is alwayes with his Church from the beginning of the world , and will bee to the end . It was no losse to the Church that Christ in his bodily presence l●ft it , for hee left them the Comforter , his Spirit , by which he wrought greater workes after his Ascension than hee did before . He is annoynted with the oyle of gladnesse and grace , above his fellowes , but all was for his fellowes ; whatsoever he is , or hath , all is for his Church and Children ; for us he was borne , for us he was given ; hee is a King , a Priest , a Prophet for us : he dyed for us , he rose againe for us . And he doth all he doth toward the Church , as hee hath the Spirit , and by the Spirit . The Father is the first in the Trinity , from whom all comes ; and the Son by whom all things are ; but the holy Ghost is the immediat worker of all things , next the creature ; all things are applied from God the Father , through the Sonne , by the Spirit : what Christ wrought , and what the Father in wisdome devised , was applyed by the Spirit : and so the framing of us to be fit for such a glorious condition as wee have by Christ , is also by the Spirit . And this is the reason why Christ giveth the Spirit to those to whom hee purposeth to give faith or love , or to worke any gracious worke . For where Christ saveth he doth it not onely by merit and satisfying the wrath of God for us , but also by san●tifying and effectuall working in us , that he might be a perfect Saviour . Now the Essentiall vigour and operative Principle in all things , either wrought by or from the Father or the Sonne , is the Spirit . As in Man there is his will from which he resolveth and purposeth , there is wisedome and understanding by which hee proceedeth , and then there is a vigorous power in man by which he executeth and doth all : so is it in this working of God ; the Father plotteth and determineth of what is to be done ; the Sonne , who is the wisdome of the Father , dispenseth what the Father willeth ; the holy Spirit , the power of both , finisheth and worketh all upon us , and therefore hee is called the power of the highest , Luk. 1. 35. Whatsoever works come from God to the creature in generall , and are wrought in the world as works of Creation and providence , are immediately by the holy Spirit , nakedly considered , as the third person comming from the Father and the Sonne . And in those speciall workes , wrought in his Church and on his Children , all things commeth from the holy Ghost , but not simply considered as the third person , but as hee is the Spirit of Christ ; that is , first sanctifying and filling the Humane Nature of Christ , and then sanctifying and filling us ; Christ could not give the holy Ghost immediately to us , wee being in enmity with God , and separated from him through our sinnes , but he must first take it to himselfe , who having by his death and sufferings reconciled us to his Father , and purchased the Spirit for us , may now dispense and give forth his Spirit to us . If we had stood in Adam , wee should not have received grace so as now we doe ; for we should have received it from the first Adam but as from a man ; now wee receive it not from meere man , but ( which is much more ) from the second Adam , who is God-man : nay , Adam himselfe received not his grace after so glorious a manner as we doe , for he received it from the Spirit nakedly considered as the third person in the Trinity , and as all other creatures received their excellencies : but wee receive it from the holy Spirit , which doth not onely proceed from the Father and the Son , but commeth , as it were , through our owne nature ( which was marvellously united to God the Sonne , and made one with him ) unto us , and worketh in us . The first Adam was a living soule , the last Adam was a quickning Spirit : he quickened himselfe when he was dead , and hee quicke●s all his members too : first , hee receives the Spirit himselfe , and the same Spirit that filled and sanctified his humane nature , the sam● 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 o● 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 s●eme to contradict : The Law is said to be a 〈…〉 , a ministr ation of condemnation , &c. 2. Cor. ● . 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 ●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 ●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 ●he reading or hearing of ●he same thing affecteth one , ●nd not another at all ? the ●ubstance of the thing is the ●ame , but the spirit is not ●he same ; the spirit goeth with the one , and not with ●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 ●he like , may be causes why wee are many times sent ●mpty away : yet this still ●ust be observed as a most ●vident truth , that all the efficacy and fruit of any Or●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 seem● 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 spi●●●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 fl●sh o● Christ meat indeed . As i● is with the flesh of Christ , 〈◊〉 with all other ordinan●es , the Scriptures profit ●othing , preaching profit●th nothing , the Sacra●ents will profit nothing , ●●here is none of these will 〈◊〉 meate indeede , unlesse 〈◊〉 spirit of Christ quic●●en them . Therefore we ought to 〈◊〉 with all the ordi●●nces of God , a desire ●●at Christ would joyne ●●is spirit , and make them ●ffectuall : wee ought to ●ome to the ordinances in 〈◊〉 dependance upon Christ ●or a blessing upon them , 〈◊〉 for his presence in ●●em , who is the life and ●cope of all , and then wee ●hould not finde such dul●esse , and deadnesse in them . It is the sinne o● this age this formality , it is the sinne of those tha● have any thing in them ( set desperate drunkard● and roarers and such wretches a side , as plainely discover themselves to be acted by the spirit o● the Devill ) take them tha● conforme themselves i● any fashion to religion , the killing sinne that they ly● under is this same dea● formality ; they will heare a Sermon now and then , looke on a booke , and i● 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 sal● that hath no savour . What is the best liquor if it hath lost its life and spirit , but flat and unsavory ? and blood when the spirits are out of it , what is it but loathsome goare , so are all their performances , even like sacrifices that had no fire in them , the Lord loathed such sacrifices as he did Cains , and so hee doth all our flat and livelesse services , yea and our persons too , being as Iude saith , fleshly , and not having the spirit . Vse . 3 What neede is there , that we should sanctifie all we take in hand by prayer , when we goe to heare a Sermon , when wee take up the Bible to reade a Chapter alone by our selves , or in our families , we should lift up our eyes and hearts , and voyces to heaven , we should say to Christ , Lord joyne thy Spirit , be present with us , without thee thy Word is dead , our hearts are dead , and will harden under the meanes , and darken in the light , and we shall fall under the heavie condemnation of these secure and formall times , if thou leavest us . Vse 4 Christ is sayd to be that spirit , to send the spirit as God , and to receive it as man , in fulnesse , and that for our sakes , it is a point of much comfort , that there is such abundance of Spirit in our nature in Christ , and for the behalfe of the Church , that wee have a fulnesse to receive of : It was a comfort to Iosephs brethren , and that family , that Ioseph was full of honour , and rules the second in the kingdome , therefore they should want nothing that was good in Egypt ; is it not a comfort for Christians to know that Christ is the spirit , that he hath the spirit to give , the spirit of wisedome in all straights , the spirit of truth to keepe us from all errours , the spirit of strength for all services , the spirit of comfort for all afflictions , hee that is their Lord , hath abundance of spirit in him , and for them ; therefore when we want any grace , or gift of the spirit , wee should goe to Christ , for God doth all by Christ , Christ doth all by the spirit , desire Christ that hee would vouchsafe his spirit to rule us , counsell us , comfort us , and strengthen us . Therefore in our emptinesse , ( as indeede we are empty creatures of our selves ) let us goe to Christ for the spirit , he hath received that fulnesse for us , desire him that out of his fulnesse , he would vouchsafe to give unto us . It is the reason why Christians are so dead , and so dull , and so darke in their spirits , they doe not first consider themselves , and then goe to Christ , we should all , in all exigents whatsoever , make use of this our great high Treasurer , the great high Steward of heaven and earth , of this our Ioseph , the second Person in heaven , he is at the right hand of God , and all to fill his Church with his spirit , our comfort is now that our strength and comfort lyes hid in Christ , that is neere to us as man , and neere to God as God , he is betweene the Father and us , he is neere the Father as being of the same nature with him , hee is neere us as being of the same nature with us , so being a Mediatour in office , and being so fit for a Mediator in nature what a comfort is this . Indeed there is no comming to God , no entercourse betweene God and us immediately , but betweene God-man and God and us , who is the Mediatour betweene God and us , hee comes betweene , in Christ we goe to God , in our flesh in our nature , and in Christ , and from Christ , and by Christ , we have all grace and comfort ; from Christ we have all as God , together with the holy Ghost , and the Father , and wee have all in Christ as a head and husband , and we have all through Christ , as mediator by his merit , therefore wee should goe to Christ every way . Vse 5 Let us labour to bee in Christ that we may get the Spirit it is of great necessity that wee should have it . Above all things next to redemption by Christ , labour for the spirit of Christ. Christ is our Saviour , not onely by merit and satisfaction , but by efficacy and grace , that is , as hee hath purchased us for his people by his blood ; so hee will subdue our corruptions , and rule us by his Spirit . For first , Hee that hath not the Spirit of Christ , is none of his ; those that have not the efficacy of the spirit in them to rule them , shall not have benefit by his death to reconcile them , for these goe alway together , Christ as a King to rule , and as a Priest to dye , He came by blood and by water ; to satisfie , and to sanctifie . Secondly , there is a necessity of the Spirit , that we may be new Creatures : it was the Spirits brooding upon the Chaos that brought forth all , so the Spirit must sit upon our soules before any change will be made : Now there is a necessity that wee bee changed , and that wee bee new , or else wee can never bee inhabitants of the new heavens and the new earth , we must have the Spirit of God : therefore Zech. 4. 6. as in the materiall Temple , It s not by might or by power , but by the Spirit ; So in rearing up spirituall Temples , it is not by strength of wit or parts , but by the Spirit ; therefore the Spirit is necessary for us , even as our being in grace is necessary . The holy Apostles wee know till the Spirit came more abundantly upon them ; what darke creatures they were ? but when the holy Ghost was come upon them , how full of life , and light , and courage they were , that the more they suffered , the more they might suffer : So it will bee with Christians , the more spirituall they grow , the more lightsome and couragious , the more strong , the more lively and vigrous to all duties : the holy Ghost is the substantiall vigour of all creatures what soever ; all the spirituall vigour of every thing , comes from the holy Spirit , and the holy Spirit from Christ. For nothing can worke above it selfe , nature cannot worke above nature ; That which elevates nature above it selfe , and sets a spirituall stampe , and puts divine qualities upon it , is the Spirit of God. That divine quality is called Spirit : There is the flesh , and the spirit ; all in us is flesh by nature , and what soever is spirituall and divine , commeth from the Spirit , and therefore it is called Spirit ; you see therefore a necessity of the working of the Spirit , even as there is a necessity to bee new creatures , and to bee spirituall . If we will be spirituall , wee must have it from him , that is first spirituall , the Spirit himselfe , that is the principle and fountaine of all that is spirituall . Thirdly , wee are called oft times to doe , and suffer such things as are above nature , and therefore wee must have a spirit above nature , when wee feele sin , to beleeve the forgivenesse of sinnes ; when wee see death , to beleeve life everlasting ; and when wee are in extremity , to beleeve God present with us to deliver us ; to beleeve contraries in contraries , is a strange almighty worke of faith , by the works of the Spirit . It is above the work of nature to dye , to end out dayes with comfort , and to resigne up our soules ; for nature sees nothing but darknesse , and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death , but that which rayseth him above nature , the Spirit of God. Now these things and many such like , we must do and suffer , if we be Christians , and therefore wee must have the Spirit to enable us to doe all . The spirit is to the soule , as the soule is to the body ; what is the body without the soule ? a ca●k●ss● , a loathsome dead thing ; what is the soule without the spirit ? a Caos of darknesse and confusion . Well , how shall we know whether we have the spirit of Christ or no ? We may know it partly by that I sayd before . The Spirit is a vigorous working thing , and therefore all three persons , take up●n them the name of Spirit , but the Holy Ghost especially , because he is the spirituall vigour . The Spirit is an operative thing , the spirits are the quintessence , and extraction of things , that is nothing but operation , God that is nothing but a pure act is said to be a spirit , those that have the spirit of God , are full of act , and vigour , the spirits of dull creatures , are active , when they are ex●racted , shall the spirits of bodies bee vigrous , and shall not the Holy Ghost be vigrous , that is a substantial vigour ? therefore , if a man have the Spirit of God in him , it will worke in him , it is very operative . Therefore it is compared to fire , in diverse respects , for , first , Fire it is of a working nature , it is the instrument of nature , if we had not fire , what could we worke ? all Fabrickes and all things , are done by Fire , especially mettalls , they are framed , and made mallyable by fire . So the Holy Ghost , it is a working thing and softneth the heart , and makes us mallyable , it makes us fit for the impression of all good . Secondly Fire , againe , though bodies be darke , it makes them lightsome like it selfe , Iron is a darke body , but if the fire penetrate it , it makes it lightsom : We are darke creatures of our selves , if we have the Spirit it makes us light . Againe , Fire it mak●s chearefull , and it ascends upward ; if a man have the Spirit of God , his conversation will be upward , his conversation will bee heavenly , he minds the things of God , he doth not grovel here below , so in diverse such respects , the Holy Ghost is compared to Fire , and hath such effects in us , in some sort wee finde our understandings enlightned , and our selves quickened , and carryed up to be above nature , in holy and heavenly actions , and then it is a good signe that we have the Spirit of Christ. A part will follow the whole , as we see a part of the earth , it falls to the center , because all the earth is heavy , all the whole earth fals down to the Center , and therefore every little clod will doe it , so Christ our head that hath abundance of the Spirit is in Heaven , and if we have the spirit , we will follow him , and minde the things where Christ is . Where the Spirit of Christ is likewise , it convinceth , as it is Iohn 16. that is , it brings a cleare evident conviction with it , that the truth of God , is the truth of God : It is no doubtfull thing , therfore when a man st●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 obedien● as hee was , even to the death ; these things , migh● bee largely followed , bu● we have occasion to spea● of these , in other portio●● of Scripture , therfore that yee may get the Spirit of God , take these directions . We must goe to Christ , studdy Christ , if wee will have the Spirit , studdy the Gospell of Christ , what is the reason that before Christ , there was so little spirit in comparison ? there was but a little measure of the knowledge of Christ , the more Christ is discovered , the more is the spirit given , and according to the manifestation of Christ what he hath done for us , and what hee hath , the more the riches of Christ is unfolded in the Church , the more the Spirit goes along with them ▪ The more the free grace , and love of God in Christ alone is made knowne to the Church , the more Spirit there is , and againe backe againe , the more spirit , the more knowledge of Christ ; for there is a reciprocall going of these two , the knowledge of Christ , and the Spirit : What is the reason , that in Popery , the Schoolemen that were witty to distinguish , that there was little spirit in them ? they savoured not the Gospell , they were wondrous quick in distinctions , but they savoured not the matters of grace , and of Christ , it was not fully discovered to them , but they attributed it to satisfaction , and to merits , and to the Pope , the head of the Church , &c. They divided Christ , they knew him not , and dividing Christ , they wanted the Spirit of Christ , and wanting that spirit , they taught not Christ as they should , they were darke times , as themselves confessed , especially about nine hundred , and a thousand yeares after Christ , because Christ was vayled then in a world of idle ceremonies ( to darken the Gospell and the victory of Christ ) that the Pope made , who was the Vicare of Sathan , these were the Doctors of the Church then , and Christ was hid , and wrapped , in a company of idle traditions , and ceremonies of men , and that was the reason that things were obscure . Now when Christ , and all good things by Christ , and by Christ onely are discovered , the vaile is taken off : now of late for these hundred yeares , in the time of reformation , there hath beene more spirit , and more light somenesse and comfort , Christians have lived , and dyed more comfortably , why ? because Christ hath beene more knowne ; and as it is with the Church , so it is with particular Christians , the more they studdy Christ , and the fulnesse that is in Christ , and all comfort in him alone to be had , Wisedome , Righteousnesse , Sanctification , and redemption , the more men grow up in the knowledge of Christ , the more they grow spirituall , and the more spirituall they grow , the more they grow in the knowledge of Christ , therefore if wee would have the spirit , let us come neere to Christ , and labour to know him more , who is the fountaine of all that is spirituall . Then againe if wee would be spirituall , let us take heed we trust not too much to dead things , without Christ , to have a kinde of Popery in the worke done , to thinke that reading , and hearing , and receiving the Sacrament , and that the government of the Church will doe it , as if it were as man would have it , put case there were all these , ( which are excellent good things , ) but what are all these without the spirit of Christ , a man may bee dead with all these , though he heare never so much , and receive the Sacrament never so often , if a man goe not to Christ the quickning spirit in this manner ; Lord these , and my soule too , are dead things without thy spirit , therefore quicken me , joyn Christ with all our performances , without which all is nothing , and then he will be spirituall to us . And when wee goe to Christ , for the spirit ( as we must beg it , if wee will have it , ( God will give the holy Ghost to them that aske him ) remember that we use the meanes carefully , reading , and hearing , and holy communion of Saints , because though these without the spirit ▪ can doe nothing , yet the spirit is not given but by these , these are the golden conduites of the spirit of Christ : no man is ever spirituall but they are readers , and hearers , and conferrers of good things , and attenders upon the meanes of Salvation , because God will worke by his owne tooles , and instruments ; therefore it is sayd , Revel . 1. That Iohn was full of the spirit upon the Lords day , Let a Christian sanctifie the Sabbath , as he should doe , he will be in the Spirit on the Lords day , more than on other dayes : Why ? Because then he is reading , and hearing , and conferring , and in some spirituall course , and the more a man on the Lords day is in a spirituall course , the more he is in the spirit ; Iohn was in the Spirit on the Lords day , so much for those words , The Lord is that Spirit . And where the Spirit of the Lord is , there is Liberty . VVE see here what the Spirit works where it is ; Where the Spirit of the Lord is , there is Liberty , I will name , the instance that I gave before , that I may the better goe on , we say the sunne is heate , and influence ; not that it is so , for they bee accidents , but the sunne appeares to us for our comfort in heate and influence , therefore we call it by that name , we say of a man , he is all spirit , so Christ is all spirit , the sunne is all light , and where the light and heate of the sunne is , there is fruitfulnesse , so Christ is all spirit , and where the spirit of Christ is , there is spirituall liberty . It were expense of time to no purpose , to tell you of the divers kinds of liberty ; in a word , liberty is that that all desire , but our miscarriage is in the meanes of it , the way to attaine to it , here we see whence to have it , from the spirit of Christ : liberty is a sweete thing , especially liberty from the greatest enemies of all , if outward liberty be such a sweete thing , liberty from tyranny and base servitude , it is a thing that mans nature delights in , and the contrary man , as a man abhorres , and hee hath not the nature of a man , that doth not abhorre it , what shall we thinke then of the liberty of the spirit , from the great enemies that daunt the greatest Monarches in the world ? liberty from the anger of the great God , and liberty from Sathan Gods executioner , liberty from the terrour of conscience , from the feare of death , and hell , and judgement ; what shall wee thinke of liberty in these respects ? therefore we speake of great matters here , beloved when wee speake of liberty . Now liberty is either Christian or Evangelicall . You may thinke this a nice difference , but there is some realty in it . Christian liberty , is that that belongs to all , even to those before Christ , though they have not the terme of Christians , yet they were members of Christ , Christ was head of the Church , Yesterday , and to day , and for ever . Evangelicall liberty is that that is more appropriated to the times of the Gospell since the comming of Christ , now the liberty that belongs to Christians as Christians , is perpetuall from those grand enemies , the greatest enemies of all spirituall and inward liberty . In Evangelicall liberty besides that , there is another outward liberty , from the ceremoniall and morrall law , and such like and a liberty from the restraint of the law : the Iewes were under many restraints , that under the Gospell in this time wee are not ; I speake therefore of liberty as it runnes through all ages of the Church , not of Evangelicall meerely since the time of Christ , where the spirit is , both these liberties are now since the comming of Christ : now in that the holy Ghost saith here , where the spirit of Christ is there is liberty ; it supposeth that We are in bondage before wee have the spirit of Christ. That is a supposed ground and truth , and indeed so it is : for out of Christ wee are slaves , the best of us all are slaves ; in Christ , the meanest of all , is a free man , and a King , out of Christ , there is nothing but thraldome , wee are under the kingdome of the devill , when he cals us we come wee are in thraldome under the wrath of God , under the feare of death , and damnation , and all those spiritual enemies , that I neede not mention , they are well enough knowne to you , by often-repetition , there is no man but he is a slave , till hee be in Christ , and the more free a man thinks himselfe to be , and labours to be , the more slave hee is : for take a man that labours to have his liberty , to doe what he list , he thinkes it the happyest condition in the world , and others thinke it the best condition , to have liberty not to be tyrannized over by others , It is the disposition of mans nature without grace , they account it a happinesse to have their wils over all other , but the more liberty in this , the more slavery . Why ? The more liberty that a man hath to doe lawlessely what he wil , contrary to justice & equity , the more he sins : the more he sinnes the more he is inthrawled to sinne , the more he is inthrawled to sin , the more he is in bondage to the devill , and becomes the enemy of God , therefore if a man would picke out the wretchedest man in the world , I would picke out the greatest man in the world if he be naught , that hath most under him , hee hath most liberty , and seekes most liberty , and accounts it his happinesse that hee may have his liberty , this is the greatest thraldome , and it will prove when he dyes , and comes to answer for it , the greatest thraldome of all , therefore the point needes not much proofe , that if wee be not in Christ , wee are slaves , as Augustine saith in his Booke , De , civit . Dei , hee is a slave though he domineere , and rule . A man till he be in Christ is a slave , not of one man or of one lord over him , but he hath so many lords , as hee hath so many lusts . There are but two Kingdomes that the Scripture speaks of , that is , the kingdome of Sathan , and darknesse , and the Kingdome of Christ , all therefore that are not in the Kingdome of Christ , in that blessed liberty , they must needes be shoaled under the other kingdome of Sathan . This is a ground , therefore I speake shortly of it , as an insentive , and provocation , to stirre us up , to get into Christ , to get the Spirit of Christ , that we may have this spirituall liberty , or else we are al slaves , notwithstanding all our civill liberties whatsoever they be . Now where the Spirit of Christ is , there is liberty , there is freedome from that bondage , that we are in by nature , and which is strengthened by a wicked course of life , for though we be all slaves by nature , borne slaves , yet notwithstanding by a wicked course of life , we put our selves into bonds and tangle our selves , so many sins and so many repetitions of sinne , so many cords , the longer a man lives , the greater slave he is ; Now when the Spirit of Christ comes , it frees us from all ; both from the naturall , and from the customary slavery . Now this liberty is wrought by Christ , and applyed by the Spirit , what Christ workes , hee makes it ours by his Spirit , which takes all from Christ , as Christ doth all by the Spirit , so the Spirit takes all from Christ , all the comfort it hath , is from reasons taken from Christ , from grounds from Christ , and doctrines from Christ , but yet both have their efficacy , Christ , as the meritorious cause , and the Spirit , as the applying cause ; The spirit discovers the state of bondage we are in by nature , and it discovers withall a more excellent condition , and as it discovers , so likewise the spirit of God brings us to this state , by working faith , in that that Christ hath done for us , Christ hath freed us by his death from the curse of the Law , from the wrath of God , from death and damnation , and the like : Now whatsoever Christ hath done , the Spirit workes faith , to make this our own by uniting us to Christ ; when Christ and wee are one , his sufferings are ours , and his victory is ours , all is ours , then the Spirit perswading us of the love of God , and Christ redeeming us from that cursed slavery wee were in , that Spirit , it workes love in us , and other graces whereby the dominion of sinne is broken more , and more , and wee are set at liberty by the Spirit . Now the Spirit doth not worke liberty properly , originally , but Christ is the grand redeemer , but Christ redeemeth two wayes . He redeemes us by paying the price , and so he only redeemeth , for he payed the price to divine justice , wee are in bondage to the wrath of God under his justice , and so there must be satisfaction to justice , before wee can bee free . Then we are in bondage to Sathan , as Gods Executioner , and Iaylor , now from him we are freed by strong hand , so Christ free●eth us by his holy Spirit , working such graces in us , as makes us see the loathsomenes of that bondage , working likewise grace in us to be in love with a better condition , that the Spirit discovers to us , so that the Spirit brings us out by discovery , and by power . All that Christ freeth by vertue of redemption , paying the price for all those hee frees likewise by his Spirit , discovering to them their bondage , and the blessed condition , whereunto they are to bee brought to a state of freedome ; which freedome hee perfects by little and little , till he bring them to a glorious freedome in heaven . And the reason of this , that where Christ doth free by way of redemption , to dye , and satisfie Gods justice for any , to those hee gives his Spirit , by which Spirit they are set at liberty , the reasons are manifold , to name one or two : Christ doth save all that hee doth save answerable to the nature of the party saved , hee saves them as reasonable persons , for he saves us that he may make us friends , hee saves us as men , and redeemes us as men , he doth not only pay a price for us as wee buy a thing that is dead , but likewise he frees us , so as wee may understand to what , and by whom wee are freed , and what condition wee are freed from , therefore there must be a spirit joyned with the worke of Christ , to informe us throughly , being creatures fit to bee informed . And God intending to come into covenant with us , that we may be friends with him , ( which is our glory , and happinesse ) he acquaints us as frends with all the favours and blessings , that hee hath done for us , hee acquaints us what misery hee brings us out of , and what happinesse he brings us unto , and what is our duty , this is the worke of the spirit to shew us what he hath done for us , that we may be friends . And then it is a ground to love God , God saveth us by a way of love , in the covenant of grace , his desire is , that wee may love him againe , and maintaine love ; Now how can this bee without the Spirit of God , discover what God in Christ hath done for us , therefore there must bee the Spirit , to shew to the eye of the soule , and to tell us this Christ hath done for us . Then againe there must be a fitting for Heaven , for that glory that God intends us in election , now this fitting must be altogether by the Spirit , the same Spirit that sanctifyed Christ in the wombe , the same Spirit that annointed Christ , annoints all those that are Christs , that they may be fit for so glorious a head , so there must bee the Spirit as well as Christ in the worke of redemption and liberty . Now this Spirit of God doth set us at liberty , in all the course , and whole carriage of Salvation , from the beginning to the end . Hee sets us at liberty at the first in calling us . He sets us at liberty when we are justified . Hee sets us at liberty , when he sanctifieth us . And hee sets us then at liberty fully in glorification . First of all the Spirit of God is a Spirit of liberty , when we are first called powerfully and effectually : For living in the Church , sets us not at liberty , unlesse the spirit stir us up to answere a divine call : for many are called , but few are chosen . In the Church , there is Hagar and Ishmael , as well as Isaack , there are hypocrites as well as sound Christians , there is outward baptisme as well as inward , there is outward circumcision of the flesh , as well as inward of the Spirit , a man may have all these outward priviledges , and yet notwithstanding be a slave in the bosome of the Church ; for Ishmael was a bondslave , though he were in the house of Abraham ▪ therefore the first beginning of spirituall liberty is when the spirit of God in the ordinances , in the meanes of Salvation , stirres up the heart to answere Gods call as it were , when we are exhorted to beleeve , and repent , the Spirit gives power to Eccho to God , Lord I beleeve , helpe thou my unbeleefe ; Lord I repent , and desire to repent more , and more ; when the spirit of God in the ordinance saith , seeke my face , Thy face Lord will I seeke , be thou mine Lord , and I will be thine , this spirituall Eccho , and answere of the soule , comes from the Spirit of God in calling , and it is the first degree of liberty . Now this answere of the soule , by the power of the spirit , overpowring our corruptions , is together with the obedience of the inward man , to goe out , for man answereth the call , not onely by the speech of the heart , Lord I doe it , but he doth it indeede , therefore when by the power of the Spirit , we come out of the world , and out of our corruptions and walke more freely in the wayes of God , then we are set at spirituall liberty , now the Spirit doth all this : for if it were not the Spirit that perswaded the soule , when the Minister speakes , alas all ministeriall perswasions are to no purpose , if the Spirit doe not stirre up the soule to answere , all speech is to no purpose from men ; but this the Spirit doth , in the first place he openeth the eyes with spirituall eye salve , to see our naturall bondage , he openeth our eyes to see , I must come out of this condition , if I will be saved of necessity , or else I am miserable for ever , and it is enough for the soule of a miserable man if he be convinced to see his misery , and bondage what he is by nature , for let us be convinced of that once , and all the rest of the linkes of the golden chaine of Salvation will follow ; let a m●n be convinced that he is as the Scripture saith he is , and as hereafter he shall finde to his cost , you shall not neede to bid him come out of his conversation , and condition , and worldly course , that he is in , all this will follow where there is conviction of Spirit , therefore the first worke of the Spirit in Spirituall liberty is to convince us of sinne and misery , and then to worke as I sayd an answere of the soule , and an obedience of the whole man , this I will not bee long in , being a cleare point . Where the Spirit is , there is liberty : againe in matter of justification , there is a liberty and freedome of conscience from sinne , and the curse of sinne , and all the danger that followes upon sinne by the Spirit . Object . But you will say the liberty of justification is wrought by Christ , wee are justified by the obedience of Christ , and the righteousnesse of Christ is imputed to us . Answ. It is true , Christ is our righteousnesse , but what is that to us except wee have something to put it on ? except we be united to Christ what good have wee by Christ , if Christ bee not ours ? if there be not a spirituall marriage , what benefit have we by him , if we have not him to pay our debt , for his riches to bee ours , and our debt to bee his , there must be a union first . Now this union is wrought by the Spirit , it is begun in effectuall calling , from this union there comes to bee a change , his righteousnesse is mine , as if I had obeyed , and done it by my selfe , and my debts , and sinnes are his , this is by the Spirit , because the union betweene Christ and mee is by the Spirit : for whatsoever Christ hath done ; it is nothing to me till there be a Vnion , and then freedome is by the Spirit likewise , because the Spirit of God workes faith in me , not onely to unite and knit me to Christ , but faith to perswade me , that Christ is mine , and that all his is mine , and that my debts are his ; this supernaturall hand of faith the Spirit workes , to lay hold upon Christ , and then to perswade me ; for the Spirit is a lightsome thing , and together with the graces it tells mee the graces it workes : As reason , besides reason , it tells me that I use reason when I doe , it hath a reflex act , so the Spirit of Christ , it hath a reflex act upon it selfe , for being above reason , it doth not onely lay hold upon Christ , it doth not onely doe the worke , but it tels me that I doe so when I doe ; therefore it not onely tells me that Christ is mine , when I beleeve , but it assures mee that I doe beleeve , it carries a light of its owne ; I know the light by the light , and reason by reason , and faith by faith , together with the reflex act joyning with it ; so that the reflect act joyning with it , so that the Spirit is the cause of liberty in justification in that respect , as it is a meanes of union , whereupon there is a passage of all that is Christs to be mine , and mine to be Christs : and likewise it assures me that I doe beleeve , when I doe beleeve without errour , for the Spirit is given me to know the things that I have by Christ , not onely to know the priviledges by Christ , but the graces of Christ. And beloved unlesse the Spirit should doe it , it would never be done : for the soule of man is so full of terrours , and feares , and jelousies that except the Spirit of God witnesse to my spirit , that God is reconciled in Christ , and that Christs righteousnesse is mine , I could never be perswaded of it , for the soule it alway thinkes , God is holinesse it selfe , and I am a masse of sinne , what reason have I to thinke that God will bee so favourable to such a wretch , to such a lumpe of sinne as I am ? were it not that God the Sonne hath satisfied God the Father , God hath satisfied God , and the Spirit certifies my conscience , so the Spirit that searcheth the deepe things of God , that knows wh●● love is in the brest of God , and therefore he searcheth the heart , hee searcheth the heart of God , and he searcheth my spirit , except the Spirit should tell me that God the Sonne hath satisfied , and God the Father will accept of the satisfaction of God the Sonne , I should never bleeve it , therefore God must stablish the heart in a gracious liberty of justification , as well as that God the Sonne hath wrought it . It is no wonder that men of great parts without grace are full of terrours and despaire , for the more parts and wit a man hath , without the Spirit of God , the more hee disputes against himselfe , and entangles himselfe with desperate thoughts , but when the Spirit is brought to speake peace to the soule in Christ , and makes the soule to cast it selfe on him for salvation , then Gods Spirit is above the conscience , though conscience be above all things else , yet God is above conscience , and can still the conscience , and the Spirit tells us that God the Father is reconciled by the death of God the Sonne , and when God witnesseth what God hath wrought , then conscience is at peace . Thus we see how the Spirit sets us at liberty in the great matter of justification . So likewise in the matter of holy life , in the whole course of a holy life , Where the Spirit of Christ is , there is liberty ; and freedome , from the slavery of sinne , for there the understanding is freed from the bondage of ignorance , and there the will is freed from the bondage of rebellion , there the affections likewise , and the whole inward , and outward man is freed , but this liberty of holinesse , inherent liberty , it doth spring from the liberty that wee have by justification , by the righteousnesse of Christ , whereby we are perfectly righteous , and freed from all the title that Sathan hath in us , wee are freed from the curse of God , from the Law , are inabled in a course of Sanctification , to goe on from grace to grace ; the Spirit of Christ comes after justification ; for whom God gives forgivenesse unto , hee gives his Spirit to sanctifie them , the same Spirit that assures mee of the pardon of my sinne , sanctifies my nature ; where the Spirit is of sanctification it breakes the ruling power of sinne , before then the whole life is nothing but a continuall sinning , & offending of God : but now there is a gracious liberty of disposition , a largenesse of heart which followes the liberty of condition , when a man is free in state and law , from wrath , and from the sentence of damnation , then he hath a free and volentary disposition wrought to serve God freely without feare , or constraint . When a man is under the bondage of the Law , when he is under the feare of death , being armed with a sting , whatsoever he doth , he doth it with a slavish minde , where the Spirit of God is , there is the Spirit of adoption , the Spirit of Sonnes which is a free Spirit : the sonne doth not duties to his father out of constraint , and feare , but out of nature ; the spirit alters our nature and disposition , it makes us sonnes , and then we doe all freely ; God doth inlarge the hearts of his children , they can deny themselves in a good worke , they are zealous of good workes ; it is the end of their redemption , as it is Tit. 2. We are redeemed to be a peculiar people , zealous of good workes : for then we have a base esteeme of all things that hinder us from freenesse in Gods service , as worldlinesse , &c. what doth a Christian when hee seeth his gracious liberty in Chrst ? the love of the world and worldly things , he is ready to part with all for the service of God , he is so free hearted that hee can part with life it selfe , Paul saith of himselfe , My life is not deare to me , so I may finish my course with joy : as we see in the Martyres and others , how free they were ; even of their very blood . What shall wee thinke of those therefore , that if we get any thing of them , it must bee as a sparkle out of the flint : duties come from Christians as water out of a spring , they are naturall , and not forced to issue so farre forth as they are spirituall . I confesse that there is remainders of bondage , where the Spirit sets at liberty , for there is a double principle in us , while we live in this world , of nature and grace , therefore there will be conflict in every holy duty , the flesh will draw backe , when the spirit would be liberall , the flesh will say , oh but I may want ? When the Spirit would bee most couragious , the flesh will say , but there is danger in it , so that there is nothing that we can doe but it must be gotten out of the fire , we must resist , yet notwithstanding here is liberty to doe good , because here is a principle that resists the backewardnesse of the flesh . In a wicked man there is nothing but flesh , and therefore there is no resistance and we must understand the nature of this Spirituall liberty in sanctification , it is not a liberty freeing us altogether from conflict , and deadnesse , and dulnesse , and the like , but it is a liberty inabling us to combate , not freeing us from combate ; it is a liberty to fight the battells of the Lord against our owne corruptions , not freeing us from it , that is the liberty of glory in heaven , when there shall be no enemie within , or without . Therefore let not Christians be discouraged with the backwardnesse , and untowardnesse of the flesh , to good duties , if we have a principle in us to fight against it , to inable us to fight against our corruptions , and to get good duties out of it , in spight of it , it is an argument of a new nature , God will perfect his owne beginnings , and subdue the flesh more and more , by the power of his spirit : We see our blessed Saviour , what a sweete excuse hee makes for his Disciples , when they were dead hearted and drowsie , when they should have comforted him in the garden , oh saith he , The spirit is willing , but the flesh is weake . Indeede there is a double hinderance in Gods people , when they are about holy duties , sometimes from their very mould , & nature , considered not as corrupted , the very mould without the consideration . And then consider it as it is made more heavie and dull be the flesh , and corruptions in them ▪ as there be invincible infirmities and weakenesses in nature , sometimes deadnesse after labour , and expense of spirits , creepes in invincibly that a man cannot overcome those necessities of nature , so that the spirit may be willing , and the flesh weake , the flesh without any great corruption ; God lookes upon our necessities , as the father saith free me from my necessities , as we see Christ made an excuse for them : It was not so much corruption , though that were an ingredient in it , as nature in it selfe ; Christ saw a great deale of gold in the Oare , therefore wee see how he excuseth them : therefore when wee are dull let us strive , Christ is ready to make excuse for us , if our hearts bee right , The spirit is willing but the flesh is weake , I speake this for the comfort of the best sort of Christians , that thinke they are not set at liberty by the Spirit , be-because they finde some heavinesse , and dulnesse in good duties , as I said , there is sinne in us while we live here , but it reignes not after a man hath the Spirit of Christ , the Spirit of Christ maintaines a perpetuall combate , and conflict against sinne ; it could subdue sinne all at once , if God saw it good , but God will humble us while wee live here , and exercise us with spirituall conflicts , therefore God sees it sufficient to bring us to heaven , to set up a combate in us , that we are able by the helpe of the Spirit to fight Gods battles , against the flesh , so that the dominion of sinne , may be broken in us , and excellently saith Paul , Rom. 8. 2. The law of the spirit of life , in Christ Iesus hath freed me from the law of sinne , and of death . The law of the Spirit of life , that is , the commanding power of the Spirit of Christ , that commands as a law in the hearts of Gods people , it frees us from the law , that is , from the commanding power of sinne , and death , so that the dominion and tyranny of sinne is broken by the Spirit of Christ , and so we are set at a gracious liberty , in some respects wee are under grace , therefore sinne shall not have dominion over us , as the Apostle speakes . Againe by the Spirit of Christ in Sanctification we are made Kings , to rule over our owne lusts , in some measure , not Kings , to be freed altogether from them , but Kings to strive against them : It is a liberty to fight , and in fighting to overcome at last : When the Israelites had a promise that God would give their enemies into their hands , the meaning was not that hee would give them , without fighting a blow , but I will give them into your hands , you shall fight and be of good comfort , in fighting you shall overcome , so this liberty of Sanctification , it is not a liberty that we should have no combate with our corruptions , but a gracious liberty to keepe them under , till by subduing them by little and little , we get a perfect victory ; what greater incouragement can a man have , to fight against his enemie , then when he is sure of the victory , before he fights of finall victory , you see then how the Spirit brings a liberty into the soule , it brings us out of that cursed kingdome of Sathan and sinne , it brings us out of the curse of God , and the law in justification , and it brings us from the dominion and tyrannie of sinne , by a Spirit of Sanctification . But this is not all that is in liberty , for the Spirit doth not onely free ●s from all that is ill , from sinne , but from that that followes it , there is some ill that followes , as feare and terrours of conscience , &c. they follow sinne and death and wrath , and such like , the subjection to these : now where the Spirit of God is , it frees from the ill consequents , from the tayle that followes sinne ; where the Spirit is , it frees us from feare , for the same Spirit that tells us in justification that God is appeased , the same Spirit frees us from the feare of damnation , and death and judgement , from the terrours of an evill conscience , being sprinkled with the blood of Christ , we are freed from feare . And it frees not onely from the feare of ill things , but it shewes immunity , and freedome to good , liberty implies here two things , a freedome from ill , from a cursed condition , and likewise a liberty to a better , a liberty from ill , and to good , we must take it in the just latitude , because the benefits of Christ are compleate , not onely privative but positive , not onely to free us from ill , but to conferre all good to us , as much as our nature is capable of , as much as these soules of ours are capable of , they shall be made free and glorious and happy in heaven , God will leave no part of the soule unfilled , no corner of the soule empty , by little and little he doth it , as we shall see in the next verse , when we are called out of Sathans kingdome we are not onely called out of that cursed state , but we are made free of a better kingdome , we are mede the members of Christ , we are infranchised , and so in justification we are not onely freed from damnation , from the justice and wrath of God , but likewise wee can implead our righteousnesse whereby we have title to heaven which is a blessed priviledge , and prerogative , we are not onely free from the curse of the law , but likewise wee have other gracious prerogatives and priviledges , we are not onely freed from the dominion of sinne , but we are likewise set at liberty by the spirit , to doe that that is good , wee have a voluntary free spirit to serve God with as great chearefulnesse as we served our lusts before , and as we are freed from the rigour and curse of the law , so we have prerogatives to good answerable , we are now by the Spirit set at liberty to delight in the law , to make the law our councellour , to make the Word of God our councellour , that that terrified and affrighted us before , now it is our direction , even as he that was a severe Schoolemaster to one in his under yeares , after when hee comes to yeares , becomes a wise Tutor to guide and direct him , so the law that terrified and whipped us when we were in bondage , till we be in Christ , it scares us to Christ , that law after comes to bee a Tutor , to tell us this we shall doe , to councell us , and say this is the best way , and wee come to delight in those truthes , when they are discovered to us in the inward man ; and the more we know , the more wee would know , because wee would please God every day better , so that besides freedome from that that is ill , and the consequents of ill , there is a blessed immunity , and prerogative , and priviledge , that is meant here by liberty . For Gods workes are compleate , we must know when he delivers from ill he advanceth to good , his workes are full workes alwayes , he doth not things by halves , therefore wee have through Christ , and by the Spirit , not onely freedome from that that is ill , but advancement to all that is comfortable , and graciously good . And one thing give me leave to touch , which though it bee more subtile , yet it is usefull , that the text puts mee to speake of , Where the Spirit of God is , there is liberty of the inward man , liberty of judgement , and liberty of will , where the Spirit of God is not there is no liberty , no free will , a little to touch upon that . That which we call free will , it is either taken for a naturall power and indowment that God hath put upon the soule , and so the will is alway free in earth , and in hell : the divils will is free so , free to evill , there is the naturall freedome , for freedome it is a dowrie upon the will , invested upon the will , that God never takes from it , to doe it freely , that is upon reason that it sees , be it good or evill ; so I meane not freedome , but I take freedome for ability and strength to that that is good : for any liberty , and ability to that that is good , is onely from the spirit ; and the defence of Luthers , and others that wrote of this freedome is sound , and good , that the will of man is slavish altogether , without the Spirit of God , Where the Spirit is there is liberty . Liberty as it is taken for power and ability to doe good . In a word , there is alway a liberty of the subject , of the person , a liberty of the understanding , but not of the object , to this or that thing , a liberty to supernaturall objects comes from supernaturall principles , nothing moves above its owne spheare , nothing is acted above its owne activity , that God hath put into it : now a naturall man can doe nothing but naturally , for nothing can worke above it selfe , by its owne strength , no more than a beast can worke according to the principles of a man , therefore the soule of man hath no liberty at all to that which is spiritually good , without a supernaturall principle , that rayseth it above it selfe , and put it into the ranke of supernaturall things . First the Spirit of God puts a new life into the soule of a man , and then when hee hath done that , it preserves that life against all opposition , and together with preserving that life , it applyes that inward life and power it hath put into it , to particular workes , for when wee have a new life , yet wee cannot doe particular actions without the exciting power , of the Spirit of God , the Spirit stirres up to every particular thing , when the soule would be quiet of it selfe , the moving comes from the Spirit of God , as every particular moving in the body , comes from the soule , so the Spirit it puts a new life , it applyes that life , it applyes the soule to every action . Where the Spirit of God therefore is not , there is no liberty to any supernaturall action , but where the Spirit of God is , there is liberty , It followes both the negatively , and affirmatively ; there is a liberty of will to that that is good , so then this riseth from hence , againe that where the Spirit of God is efficatious , and effectuall in his working , there it robbes not the soule of liberty but perfects that liberty . You have some Divines ( too many indeede ) that hold that the holy Ghost , onely workes by way of perswasion upon the soule , and by way of mooving as it were without , but he doth not enter into the soule nor alter and change the soule , hee doth not worke upon the soule as an inward worker , but onely as an outward intreater , and perswader , and allurer , propounding objects , and with objects perswasions , and allurements ; this is too shallow a conceite for so deepe a businesse as this , for the Spirit works more deepely than so , it puts a new life into the soule , it takes away the stony heart , and gives a fleshly heart ; those phrases of Scripture are too weighty , to fasten such a shallow sence upon them , onely as to intreate them to be converted , as a man would intreate a stone to be warme , and to come out of its place , he might intreate long enough , but the Spirit with that speech , it puts a new life and power , and then acts and stirres that power to all that is good . Object . Oh say they , ( which is their maine objection ) here is a prejudice to the liberty of the will , this is to overthrow the nature of man ? Answ. Oh by no meanes , this is no prejudice to the liberty of the will ; for the Spirit of God is so wise an agent that he workes upon the soule , preserving the principles of a man , it alters the judgement by presenting greater reasons , and further light than it saw before , and then it alters the will , that we Will contrary to that wee did before , by presenting to the will greater reasons to be good , than ever it had to be ill before : then the soule chooseth freely of its owne will any thing when it doth it upon discovery of light , and reason , with advisement and reason , then the soule doth things freely , when i● doth them upon the designment of reason , when judgement tells me this is good . Now when the Spirit changeth the soule , it presents such strong reasons to come out of that cursed estate I am in , and to come to the blessed estate in Christ , that the will presently followes that that the understanding presents as the chiefe good of all , here the freedome is preserved , because the will is so stirred by the holy Ghost , as that it stirres it selfe , being stirred by the holy Ghost , and upon this ground , it sees a better good . So that grace takes not away liberty no ; it stablisheth liberty : though we hold that in effectuall grace the Spiri● of God workes upon the soule throughly , yet notwithstanding wee preserve liberty , because we say that the soule works of its owne principles , notwi●hstanding grace , because the Spirit of God acts , and leades the soule according to the nature of the soule , the Spirit of God preserves things in the manner of doing of things , it is the manner of doing of the reasonable creature , to doe things freely , therefore the Spirit working upon the soule it preserves that Modus , though it worke effectually upon the soule , and the more effectually it workes upon the soule , the more free the soule is , because it seeth reason to doe good ; therefore the more we give to the Spirit in the question of grace , and nature , the more we stablish liberty and prejudice it not : Where these three or foure rules are observed , there liberty is preserved , though there be a mighty working of the holy Spirit , As. First , where the will chooseth , and makes choise , and inclines to a thing with the advisement of reason , alway that must be , or else it is not a humane action , now when the Spirit of God sets the will at liberty , a man doth that he doth with full advisement of reason , for though God worke upon the will it is with inlightning of the understanding at the same time , and all grace in the will comes through the understanding as all heate upon inferiour things it comes with light , so that though heate ch●rish the earth , it comes with light , so all the worke upon the soule , is by the heate of the Spirit , but it comes from the light of the understanding so the freedome of the soule is preserved , because it is with light . Againe , where freedome is , there is a power to apprehend other things , as well as that it doth , to reason on both sides , I may doe this or that , for that power to reason on both sides , is proper to the soule alway : now grace takes not alway that power to reason on both sides , for when a man is set at liberty from the base slavery of ill , to doe good , he can reason with himselfe , I might have done this , and that if I would be damned , so that the judgement is not bound to one thing onely but the judgement tells him , hee might have done otherwise , if he would , but he sees hee must doe this if hee will not bee damned . Againe , where there is liberty , and freedome there is an enla●gement to understand more things then one , or else there were no freedome , and though the soule bee determined to chuse one thing , and not many , yet of it selfe it hath power to choose many things : to make this cleere a little , some creatures are confined to one thing , out of the narrownesse of the parts they have , some are confined to one thing out of the largenesse of parts , these seeme contrary , but thus , I will give this instance to make it cleere ; the creature that is unreasonable , is alway confined to one manner of working , because they want understanding to worke in a diverse manner ; birds make their nests , and Bees make their hives alwayes after one manner , because of their narrownesse , that they have not choyse . Now when the Spirit sets a man at liberty to holy things , he is confined to good , especiall this is in heaven , this is out of largenesse of understanding , apprehending many goods , and many ills , and that good that hee conceives to be the best good out of a large understanding he is determined , to that one , so that though the Spirit of God take away as it were that present liberty that a man cannot doe ill , it will not suffer him to be so bad as he was , yet it leaves him in a state of good to doe a multitude of good things . And then though it confine him to a state of happinesse , that he cannot will the contrary , yet here is no liberty taken a way , because it is done out of strength of knowledge , not out of narrownesse , because there is no more things for him to judge , but out of largenesse , telling him this is the best of all , and carries all the soule after it , the glory of heaven robbes not a man of is power . What is the reason , they are determined eternally to that that is good ? Is it for want of understanding that the Angels choose not ill ? No , they know what ill is by speculation , but there is a strength of understanding to know that that is good , and the understanding where it hath a full light , it carries the will to choose , therefore where the Spirit of the Lord is , there is liberty , notwithstanding all objections to the contrary , the Spirit takes not away , nay it strengthneth , the liberty of the soule : it is an idle objection and a great stay of many that are willing to be deceived : oh if grace confine a man , determine him , as the word is , sway him one way perpetually , that hee holds on to the end , and leaves him not at liberty to his will , this confining and swaying one way , it is an abridging him of his liberty , &c. No , for it comes not from weakenesse of understanding , but from strength of understanding , and it is perfect liberty to doe well : therefore on the contrary , it is so farre from abridgeing the liberty of the soule that it cannot doe ill , or that it cannot but persevere , to doe good , that ●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 con●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 spirit●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 justifica●ion , and though it be the foundation of all , I will not speake of that , but of that that alwayes accompanies i● , 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 f●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 na●urally , and sweetely , Where the Spirit of God is , there is freedome , that is , a kinde of naturall freedome not forced , nor moved by any sorraigne extrinsicall motive . Againe where the freedome of Spirit is , there is a kinde of courage against all opposition whatsoever joyned with a kinde of light , and strength of faith breaking through all opposi●ions , a consideration of the excellent state I am in , of the vilenesse of the state we are mooved to by opposition , when the Spirit discovers these things with a kinde of conviction , what is all opposition , to a Spirituall man ? it addes but courage , and strength to him to resist , the more opposition the more courage he hath , in Acts , 4. When they had the Spirit of God , they opposed opposition , and the more they were opposed , the more they grew , they were cast in prison , and rejoyced , and the more they were imprisoned the more couragious they were still , there is no setting against this winde , nor no quenching of this fire , by any humane power , where it is true ; for the Spirit of God where it sets a man at liberty indeed , it gathers strength by opposition . See how the Spirit triumphed in the Martyres over all opposition , fire , and imprisonment and all , the Spirit in them set them at liberty , from such base feares , that it prevailes in them over all . The Spirit of God where it is , is a victorious Spirit , it frees the soule from base feares of any creature , If God be on our side who shall bee against us ? It is sayd of Saint Stephen , that they could not withstand the Spirit by which he spake , and Christ promiseth a Spirit , that all the enemies shall not bee able to withstand , so those that are Gods children , in the time of opposition , when they understand themselves , and that to which they stand , God gives them a Spirit , against which all their enemies cannot stand , the Spirit of Christ in Stephen put such a glory upon him , that he looked as if he had beene an Angell , so the Spirit of liberty where it is , it is with boldnes , and strength and courage , against opposition : Those therefore that are awed with every petty thing for standing in a good cause , they have not the Spirit of Christ , for where that is , if frees men from these base feares , especially if the cause be Gods. Againe , where the Spirit of liberty is , it gives boldnesse with God himselfe , and thus it is knowne especially where it is , where the Spirit is , there is liberty , what to doe ? even to goe to God himselfe , that otherwise is a consuming fire ; for the Spirit of Christ goes through the mediation of Christ to God , Christ by his Spirit leades us to God , he that hath not the Spirit of God cannot goe to God with a spirit of boldnesse , therefore when a man is in affliction , in the time of temptation , or great affliction , especially when there is opposition , hee may best judge what hee is in truth , when a man is in temptation , or opposition from the world , within or without , and can goe boldly to God and powre out his soule to God freely , and boldly as to a father , this comes from the Spirit of liberty : where the Spirit of Christ is not though the parts be never so strong , or never so great , it will never doe thus , take another man in the time of extremity , he sinkes , but take a child of God in extremity , yet he hath a Spirit to goe to God , and to cry Abba Father , to goe in a familiar manner to God , Saul was a mighty man , when he was in anguish ; hee could not goe to God ; Caine could not goe to God ; Iudas a man of great knowledge , hee could not goe to God , his heart was naught , hee had not the Spirit of Christ , but the spirit of the devill , and the spirit of bondage , bound him over for his treason , to hell , and destruction , because he had not the Spirit to go to God , but accounted him his enemy , he had betrayed Christ , if he had said as much to God , as he did to the Scribes , and Pharisees . he might have had mercy , in the force of the thing . I speake not of the decree of God , but in the nature of the thing it selfe , if hee had said so much to Christ and to God , he might have found mercy , so let a man be never so great a sinner , if he can goe to God , and spread his soule , and lay open his sinnes , with any remorse , if hee can come , and open his soule in confession , and in petition , and begge mercy of God , in Christ , to shine as a Father upon his soule , this Spirit of liberty to goe to God , it argues that the Spirit of Christ is there , because there is liberty to goe to God ; in Rom. 8. speaking there of comfort in afflictions , this is one among the rest , that the children of God have the Spirit of God , to stirre up sighes , and groanes . Now where the Spirit of God stirres up sighes , and groanes , God understands the meaning of his owne Spirit , there is the spirit of liberty , and there is the Spirit of Sons , for a spirit of liberty is the Spirit of a Sonne , a man may know that hee is the Sonne of God , and a member of Christ , and that he hath the spirit of Liberty in him , if he can in affliction , and trouble , sigh and groane to God in the name and mediation of Christ , for the Spirit stirres up groanes , and sighes , they come from the Spirit . That familiar boldnesse whereby wee cry , Abba , Father , it comes from Sonnes , they onely can cry so , this comes from the Spirit , if we be Sonnes , then wee have the Spirit , whereby we cry Abba Father , so if wee can goe to God with a sweete familiarity , Father have mercy upon mee , forgive mee , looke in the bowels of pitty upon mee , this sweete boldnesse , and familiarity , it comes from the Spirit of Liberty , and shewes that wee are Sonnes , and not bastards . Your strong , rebellious , sturdy hearted persons , that thinke to worke out their misery , out of the strength of parts , and friends , &c. they dye in despaire , their sorrowes are too good for them , but when a broken Soule goes to God in Christ with bo●●nesse , this opening of the Soule to God , it is a signe of Liberty , and of the Liberty of Sonnes , for this liberty here , is the liberty of Sonnes , of a Spouse , of Kings , of members of Christ , the sweetest liberty that can be imagined , it is the liberty that those sweete relations breede of a wife to the husband , and of loving Subjects to their Prince , and of Children to their Father , here is a sweet liberty , and where the Spirit of God is , there is all this sweete Liberty . There are three degrees that a man is in , that is in the way to Heaven . The state of nature , when he cares neith●● for heaven nor hell , in a manner , so he may have sensuall nature pleased , and goe on without feare or wit , without grace , nay without the principles of nature , so hee may satisfie himselfe in a course of sin , that is the worst state , the state of nature . But God , if hee belong to him , will not suffer him to bee in this sottish , and bruitish condition long , but brings him under the Law , that is , hee sets his owne corrupt nature before him , he shewes him the course of his life , and then hee is afraid of God , Depart from me , I am a sinner , as Adam , hee ranne from God when hee had sinned , that was sweete to him before , so a bruite man , when he is awakened with conscience of sinne , considering that there is but a step betweene him & hel , & considering what a God hee hath to deale with , and that after death , there is eternall damnation , when the Spirit of God hath convinced him of this , then hee is in a state of feare , and when hee is in this state , hee is unfit to have liberty to runne to God , he useth all his power , to shift from God all he can , and hates God , and wisheth there were no God , and trembles at the very thought of God , and of death , &c. Oh , but if a man belong to God , God wil not leave him in this condition , ( and though this be better then the first , it is better that a man were out of his wits almost , then to bee senselesse as a blocke ) there is another condition spoken of here , that is , of liberty when God by his Spirit discover● to him in Christ , 〈◊〉 of sinnes , the gracious face of God , ready to receive him , Come unto me all ye that are weary , and heavy laden , faith Christ , and where sinne hath abounded , grace more abounds , when a man heares this still sweet voyce of the Gospell , hee begins then to take comfort to himselfe , then hee goes to God freely : Now all in this state of freedome , take them at the worst , they have boldnes to goe to God ; David in his extremity , hee runnes to God , David trusted in the Lord his God , when he was at his wits end , what doth Saul in his extremity ? he runs to his swords point , take a man under nature , or under the Law , in extremity , the greater wit he hath , the more hee intangleth himselfe , his wit serves to intangle him , to weave a web of his owne despaire ; but take a gracious man , that is acquainted with God in Christ , in such a man there is a liberty to goe to God , at the lowest , for hee hath the Spirit of Christ in him , what did the Spirit in Christ himselfe direct him to doe , at the lowest ? Oh my God , my God , In the deepest discertion , yet my God , there was a liberty to goe to God , so take a Christian that hath the same spirit in him , as indeed he hath My God still , he ownes God , and knows him in all extremity . Many are discovered hence , to have no spirit of God in them , In trouble , whether goe they ? to their purse , to their friends to any thing , they labour to overcome their troubles one way or other , by Phisicke and the like , but never to goe with boldnesse and comfort , and a kind of familiarity to God , they have no familiarity with God , therefore they have not a Spirit of liberty . Againe , where this spirit of liberty is , as there is a freedome to goe to God , so in regard of the creature , and the things here below , there is a freedome from popular , vulgar conceites , from the errors of the times , and the slavish courses of the times . There are alway two sorts of wicked persons in the world ; The one who accounts it their heaven , and happinesse , to domineere over others , to bring them into subjection , and to rule over their consciences if they can , and sell all to please them , conscience , and all : Another sort againe , so they may gaine , they will sell their liberty , their reason , and all , if it be but for a poore thing , so they may get any thing that they value in the world , to make them beasts , as if they had no reasonable understanding soules , much lesse grace , betweene those two , some domineering , and others beastly serving ; A few that goe upon tearmes of Christianity , are of sound judgement , now where the Spirit of God is , there is liberty , that is , a freedome not to inthrall our judgements to any man , much lesse conscience . The judgement of man enlightned by reason , is above any creature , for reason is a beame of God , and al the persons in the world ought not to think to have power over a man , to say any thing against his knowledge , it is to say against God , if it be but in civill matters , be it what it will , judgement is the sparke of God , nature is but Gods candle , it is a light of the same light that grace is of , but inferiour , for a man to speake against his conscience to please men , where is liberty ? for a man to inthrall his conscience to please another man , no man that hath the spirit of a man will be so pharisaicall , to say as another man saith , and to judge as another man judgeth , and to doe all , as an other man doth , without seeing some reason himselfe , going upon the principles of a man himselfe . It is true of a man , as a man unlesse he will unman himselfe . It is much more true of a Christian man , he will not for base feares , and ingagements , inthrall his conscience , and sell heaven and happinesse , and his comfort , for this and that , and those that doe it though they talke of liberty , they are slaves , though they domineere in the world , the curse of Caine is upon them , they are slaves of slaves . Therefore , where the Spirit of Christ is , there is an independant liberty , a man is independant upon any other man , further then he sees it agrees wi●h the rules of Religion , and he is dependant onely upon God ▪ and upon divine principles and grounds . The Apostle saith , The Spirituall man judgeth all things , and is judged of none : so farre as a man is led with the Spirit , he discernes things in the light of the Spirit , hee judgeth all things to be as they are , in the light of the Spirit , and is judged of none , his meaning is not , that none will usurpe judgement of him , for that they will do , the emptyest men are most rash , and censorious , but he is judged of none aright , it is a fooles bolt , but the Spirituall man indeed , passeth a right verdict , upon persons , and things , as farre as he is spirituall ; And that is the reason that carnall men , especially hate spirituall men above all things ; they hate men that have a naturall conscience , that judge according to the light of reason , for that is above any creature , when a man will not say white is blacke , that good is evill , to please any man in the world , a man that hath a naturall conscience will not doe this , and this is very distastefull , where men Idolize themselves they love not such , but such as are slaves to them , but much more when a man is spirituall he j●dgeth all things , and censureth them , and their courses , for 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 i●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 spo●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 of●en re●isted the holy Ghost , we● 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 ? he is shackled in his performances , he cannot goe so naturally to prayer , and to hearing , conscience layes a clogge upon him , hee is shackled , in prayer especially he hath not liberty to the throne of grace , how dares hee looke to heaven , when hee hath grieved the Spirit of God and broken the peace of his conscience ? what communion hath he with God , so it hinders peace with God , a man cannot looke Christ in the face , as a man when hee hath wronged another man , he is ashamed to looke on him , so the soule when it hath runne into sinnes against conscience it is ashamed to looke on Christ , and to goe to God againe , therefore any sinne against conscience grieves the Spirit , and hinders all sweete liberty that was before , it takes away the degree of it . It hinders boldnesse with men : for what makes a man couragious in his dealings with men ? a cleere conscience ; let it be the stoutest man in the world , let him maintaine any lust against conscience it will make him so farre a slave , for when it comes to the crossing of that lust once , then you shall see he will even betray all his former stoutnesse , and strength , if a man be covetous , and ambitious , he may be stout for a time , but when he comes to bee crossed it will take away all liberty , that a man hath to cherish any sinne . In a word , to preserve this liberty , let us goe to Christ , from whom wee have this liberty , complaine to him , when wee finde any corruption stirring , goe to the Lord in the words of S. Austine and say , Now Lord free me from my necessities , I cannot serve thee as I should doe , nor as I would doe , I am inthralled to sinne , but I would doe better , I cannot doe so well as I would , free mee from my necessities : complaine of our corruptions to God ; as the woman in the Law , when ●he complayned , if she were assaulted , she saved her life by complaying , so let us complaine to Christ , if we finde violence offered to us by our corruptions , I cannot by my owne strength set my selfe at liberty from this corruption , Lord give mee thy Spirit to doe it , set me more and more at liberty , from my former bondage , and from this that hath inthralled me , so complaine to Christ , and desire him to doe his office ; Lord thy office is To dissolve the workes of the devill : And goe to the Spirit , it is the office of the holy Ghost to free us , to be a Spirit of liberty : now desire Christ and the holy Ghost to doe their office of setting us at Spirituall liberty : and this we must doe in the use of meanes , and avoyding of occasions , and then it will be efficatious to preserve that Spirituall liberty , as will tell our consciences that wee are no hypocrites , and that will end in a glorious liberty in the life to come . And let this be a comfort to all poore strugling , and striving Christians , that are not yet set at perfect liberty from their lusts and corruptions ; that it is the office of the Spir●t of Christ , as the King of the Church , it is his office by his Spirit to purge the Church perfectly , to make it a glorious spouse ; at last he will doe his owne office , and besides this liberty of grace joyned with conflict in this world there is another liberty of glory , when I shall bee freed from all oppositions without , and from all conflict and corruption within ▪ It is called The liberty of the Sonnes of God , Rom. 8 and those that looke not more and more , for the gracious liberty to be free from passions , and corruptions here , they must not looke for the glorious liberty in heaven , but those that live a conflicting life , and pray to Christ more and more for the Spirit of liberty , to set up a liberty in us , these may looke for the liberty of the Sonne of God , 〈◊〉 will be ere long , when wee shall be out of reach , and free from corruption , when the Spirit of God shall be all in all . Now our lusts will not suffer the Spirit to bee all in all , but in heaven he shall , there shall be nothing to rise against him : This that hath beene spoken shall suffice for that 17. verse , The Lord is the Spirit , and where the Spirit of the Lord is there is 〈◊〉 : I proceede to the next verse , which I purpose to dwell more on . VERSE . XVIII . But we all as in a glass , with open face behold the glory of the Lord , and are changed into the same Image , from glory to glory , as by the Spirit of the Lord. AS the Sunne riseth by degrees , till he come to shine in glory , so it was with the Sonne of righteousnesse , hee discovered himselfe in the Church by little and little : the latter times now are more glorious than the former ▪ and because comparisons give lustre , the blessed ▪ Apostle to set forth the excellency of the administration of the covenant of grace under the Gospell , he compares it with the administration of the same covenant in the time of the law , and in the comparison prefers that administration under the Gospell , is more excellent . Now besides other differences in the Chapter , he insists upon three especially , they differ in Generality . Evidence . Efficacie . First in regard of the generalitie We all now with open face &c. Moses onely beheld the glory of the Lord in the Mount , but We all , not all men , but all sound Christians that have their eyes opened , all sorts of beleevers , behold this glory : In Spirituall things there is no envie , every one may be partaker in solidum , intirely of all . Envie is in the things of this life , where the more one hath , the lesse another hath , it is a matter of glory , and excellencie , the more are partakers of Spirituall things : the Iewes rejoyced that the Gentiles should be called , and wee now rejoyce in hope , and should rejoyce mervelously , if we could see it effected , that the Iewes should be taken in againe ; the more the better , Wee all . And then for evidence , We behold with open face , that is , with freedome , and boldnesse , which was not in the time of the law , for they were affraid to looke upon Moyses , when hee came downe from the Mount , his cou●●enance was so majesticall and ●●●rible , but We all with open face , freely , boldly , and cheer●fully , looke , upon the glory of God in the Gospell ; the light of the Gospell is an alluring com●●rting light , the light of the law was dazelling and terrifying . As in , a Glasse , they beheld God in a glasse , but it was not so cleere a glasse , they beheld him as it were in the water , wee behold him , in Christ●ll , we see God in the glasse of the Word , and Sacraments , but they in a wor●● of Ceremonies , Chris● was to them swadled , and wrapped up in a great many types . And then for the power and efficacie , the Gospell is beyond the law , the law had not power to convert , to change into its owne likenesse , but now the Gospell , which is the ministry of the Spirit ; it hath a transforming , changing power , into the likenesse of Christ , whom it preacheth , we are changed From glory to glory ▪ it is a graduall change , not all at once , but from glory to glory , from one degree of grace to another , for grace is here called glory , we are changed from the state of grace , till he come to heaven the state of glory . And then the cause of all , It is by the Spirit of the Lord ; The Spirit runnes through all , it is by the Spirit of the Lord , that we behold , it is the Spirit of the Lord that takes away the vayle , it is by the Spirit , that we are changed from glory to glory . Thus you see how many wayes the administration of the covenant of grace now , is more excellent than the administration of the Covenant of grace was then : In a word i● hath foure excellencies especially as , First , liberty and freedome , from the bondage of ceremonies , and of the law , in a great part they had little Gospell , and a great deale of Law mingled with it , we have much Gospell , and little Law , wee have more freedome , and liberty . And thereupon we have more clearenesse , wee see Christ more clearely , with open face wee behold the glory of the Lord. And thirdly , there is more intenti●n of grace , the spirit workes more strongly now , even to a change , the ministery of the Gospell hath the Spirit with it , whereby wee are changed from the hear●roote inwardly , and thorowly . And l●stly , in the extension , it is more large , Wee all , Gentiles , as well as Iewes , Behold , &c. Hence , let us seriously and fruitfully consider , in what excellent times the Lord hath cast us , that we may answer it with thankfullnesse , and obedience , God hath reserved us to these glorious times , better then ever our forefathers saw . There are three m●ine parts of the Text , our communion and fellowship with God in Christ , wee all now in a glasse , Behold the glory of the Lord. And then our conformity thereupon , by beholding , we are changed into the same Image . The third is the cause of both , the cause why wee b●hold the glory of God , and why by beholding we are changed from glory to glory , it is the Spirit of God. This Text hath many theames of glory , all is glorious in it ; there is the glorious mercy of God in Christ , who is the Lord of glory , the Gospel in which wee see the grace of God , and of Christ , The glorious Gospell , the change by which wee are changed ▪ a glorious change , from glory to glory , and by a glorious power , by the Spirit of 〈◊〉 , Lord , all here is glorious . Therefore blessed be God , and blessed be Christ , and blessed be the Spirit , and blessed be the Gospell , and wee blessed that live in these blessed and glorious times , but to come to the words . But we all as in a glasse , &c. The happinesse of man consists especially in two things , In Communion with In Conformity to God. The meanes how to attaine them , both , are laid downe in this Verse . I shall speake of them in order . First , of our communion with the chiefe good : And then of the conformity wr●ught upon that communion . And in the Communion first of Gods discovering of himselfe by his Spirit . And then of our apprehension of him , by beholding . We all with open face , behold the glory of the Lord , &c. In the glasse of the Gospell , we see Christ , and in Christ the glory of God shining , especially of his mercy . The point then here is , that , The grace and free mercy of God is his glory , Now in our falne estate , the glory of God is especially his mercy shining in Iesus Christ. What is glory ? Glory implyeth these things . First excellency , nothing is glorious but that that is excellent . Secondly , evidence and manifestation , for nothing is glorious , ( though it be excellent ) if it appeare not so , therefore Light is said to bee glorious , because the rayes of it appeare , and runne into the eyes of all as it were , and therefore we call things that are glorious by the name of Light , illustrissimus , and Clarissimus , tearmes taken from light , because where glory is , there must be manifestation , thus light , it is a creature of God that manifests it selfe and other things . Thirdly , victoriousnesse , in glory there is such a degree of excellency , as is victorious , and convincing that it is so indeed : conquering the contrary , that opposeth it , Light causeth darkenesse to vanish presently , when the Sunne which is a glorious creature appeares , where are the Starres ? And where are meaner men in the appearance of a glorious Prince ? they are hid , the meaner things are shaddowed by glory . Againe , usually glory hath with it the suffrage , and approbation of others or else it hath not its right end , that is , why doth God create such glory in nature as Light , and such like ? but that men may behold the Light ? and why are Kings , and great men glorious at certaine times , but that there bee beholders ? if there were no beholders there would bee no glory Now to apply this to the point in hand , The glory of the Lord , That is , his attributes , especially that of grace , mercy , and love in Christ , that especially is his excellency . And there is an evidence and manifestation of it , it appeares to us in Christ , The grace of God hath appeared , Christ is called grace , hee is the grace of God invested , and cloathed with mans nature , when Christ appeared , the grace , and mercy , and love of God appeared . Then againe it is victorious , shining to victory , over all that is contrary : For alasse beloved , what would become of us ? if there were not grace above sinne , and mercy above misery , and power in Christ Iesus , above all the power in Sathan , and death . And then they have a testimony of all that belong to God , for they have their eyes opened to behold this glory , and by beholding are transformed from glory to glory , as we shall see after . So that whatsoever may be said of glory , may bee said of this glory , whence all other glory indeed is derived . The glory of the Lord. By the glory of the Lord then is meant especially the glory of his mercy , and love , in Iesus Christ. The severall attributes of God shine upon severall occasions , they have as it were severall theaters whereon to discover their glory . In Creation there was power most of all , in governing the world , wise providence ; In hell , justice in punishing sinners . But now to man in a lapsed estate , what attribute shines most , and is most glorious ? Oh it is mercy , and free grace . If grace and mercy were hid , our state being as it is , since the fall , what were all other attributes but matter of terrour ? to thinke of the wisedome , and power , and justice of God , would adde aggravations , hee is the more wise , and powerfull to take revenge on us , &c. grace is the glorious attribute , whereby God doth as it were set himselfe to triumph over the greatest ill that can be over sinne , that that is worse than the devill himselfe , cannot prevaile over his grace : There is a greater height , and depth , and breadth , there are greater dimensions , in love and mercy in Christ , then there is in our sinnes , and miseries , and all this is gloriously discovered in the gospell . Doe you wonder then why the grace of God hath found such enemies as it hath done alway : Especially in Popery , where they mingle their workes with grace ; For the opposite heart of man being in a frame of enmity to God , sets it selfe most against that that God will be glorified in , therefore we should labour to vindicate nothing so much as grace . We have a dangerous incroaching Sect risen up , enemies to the grace of God , that palliate , and cover their plot cunningly and closely , but they set nature against grace , let us vindicate that upon all occasions ; for we live by grace , and we must dye by grace , and stand at the day of judgement by grace ; not in our owne righteousnesse , but in the righteousnesse of Christ , being found in him ; but because it is a sweete point and may serve us all in steed , to consider that God will honour himselfe gloriously in this sweete attribute , let us see a little how the glory of God shines in Christ more then otherwise , parallell it with other things a little . The glory of God was in Adam , for Adam had the Image of God upon him , and had communion and fellowship with God , but there is greater glory now shining in the Gospell , in Iesus Christ to poore sinners ; for when man stood in innocency , God did good to a good man , and God was amiable and friendly to a friend ; Adam was the friend of God then . Now to doe good to him that is good , and to maintaine sweete communion with a friend , this is good indeede , and it was a great glory of Gods mercy that he would raise such a creature as man hereto . But now in Iesus Christ there is a further glory of mercy , for here God doth good to ill men , and the goodnesse of God is victorious , and triumphant over the greatest misery , and the greatest ill of man. Now in the Gospell God doth good to his greatest enemies , herein as it is Rom. 5. God set forth , and commended gloriously his love , that When we were enemies , he gave his Sonne for us , therefore here is greater glory of mercy , and love , shining forth to fallen man in Christ , than to Adam in innocency . The glory of God shines in the heavens , The heavens declare the glory of God , and the firmament sheweth his handy Worke : Every creature hath a beame of Gods glory in it , the whole world is a Theater of the glory of God , but what is the glory of Creation , of preservation , and governing of the world , to the glory of his mercy , and compassion that shines in Christ ? The glory of the creature is nothing to this , for all the Creatures were made of nothing , but here the glory of mercy is such in Christ , that God became a Creature himselfe . Nay to goe higher to the Angels themselves , it is not Philangelia , but Philanthropia that out-shines all , God is not called the lover of Angels , he tooke not upon him , the nature of Angels , but the nature of man , and man is the spouse of Christ , the member of Christ , Angels are not so , they are but ministring Spirits for the good of them that shall be saved , Christ as it is Eph. 1. when he rose againe , he was advanced above all principalities , and powers , therefore above the Angelicall nature : now Christ and the Church are all one , they make but one misticall body , the Church is the Queene , and Christ is the King , therefore Christ misticall the Church , is above all Angelicall nature whatsoever , the Angells are not the Queene and Spouse of Christ , so the glory of Gods goodnesse is more to man , to sinfull man , after he beleeves and is made one with Christ , than to any creature whatsoever , thus God hath dignified and advanced our nature in Iesus Christ , comparisons give lustre , therefore this shewes plainely unto us Christians that the glory of the mercy , and love , and kindnesse , of God to man in Christ , shines more than his glory , and mercy , and kindnesse , to all the creatures in the world besides , therefore here is a glory with an excell●ncie . On the other side nothing more terrible than to consider of God , out of Christ , what is he but a consuming fire , but to consider of his mercy , his glorious mercy in Iesus Christ , nothing is more sweete : for in Iesus Christ God hath taken upon him , that sweete relation of a Father , The Father of mercy , and God of all Comfort , so that the nature of God is lovely in Christ , and our nature in Christ is lovely to him ; and this made the Angels , who though they have not increase of grace by Christ , yet having increase of comfort and glory , when Christ was borne to sing from heaven , Glory to God on high , &c. what glory ? why the glory of his mercy , of his love , of his grace to sinfull men . Indeede there is a glory of wisedome to reconcile justice , and mercy together , and a glory of truth to fulfill the promise , but that that sets all attributes for our Salvation on work , was mercy and grace , therefore that is the glory of God especially here meant , for as wee say in morallity , that is the greatest vertue , that other vertues serve , so in Divinity , that attribute which others serve , is the greatest of all ; in our salvation wisedome , yea and justice it selfe , serves mercy : for God by his wisedome devised away to content justice , by sending his Sonne to take our nature , and in that nature , to give satisfaction to justice , that there might be a harmonie among the a●tributes : to make some use of this . Vse . 1 Doth God manifest his glory ? ( I will not speake at large of glory being an endlesse argument , but confine it to the glory of grace , and mercy in the Gospell , which therefore is called the glory of the Gospell ) I say doth God shew such glorious mercy in Christ ? then I beseech you let us justifie God , and justifie this course that God hath taken to glorifie his mercy in Iesus Christ , by imbracing Christ : It is sayd of the proud Pharisees , they despised the counsell of God ; God hath powred out mercy bowels of mercy , in Christ crucified , therefore in embracing Christ we justifie the counsell of God concerning our salvation . Doe but consider what a loving God wee have , who would not bee so farre in love with his onely Sonne , as to keepe him to himselfe , when we had neede of him ; a God that accounts himselfe most glorious in those attributes that are most for our comfort , he accounts not himselfe so glorious for his wisedome , for his power , or for his justice , as for his mercy and grace , for his Philanthropia , his love of man ; shall not we therefore even be in flamed with a desire of gratifying him , who hath j●yned his glory with our salvation , that accounts himselfe glorious in his mercy , above all other attributes ? shall the Angels that have not that benefit by Christ as wee have , shall they in our behalfe , out of love to us , and zeale to Gods glory , sing from heaven , Glory to God on high , and shall wee be so dead , and frozen hearted that reape the crope , as not to acknowledge this glory of God , breaking out in the Gospell ? the glory of his mercy and rich grace ; the Apostle is so full when he falls upon this Theame , that hee cannot speake without words of amplification , and enlargement , one while he calls it rich grace , another while hee stands in admiration , Oh the depth of the Love of God , What deserves admiration but glorious things , the best testimony that can be given of glorious things , is when wee admire them ; now if wee would admire , is there any thing so admirable that wee can say , oh the height , and depth , as we may of the love of God in Christ ? there are all the dimensions of unparalleld glory , height , and breadth , and depth : therefore I beseech you let us often even stand in admiration of the love of God to us in Christ ; So God loved the world , the Scripture leads to this admiration , by phrases that cannot have a podesis , a redition backe againe , So , how ? we cannot tell how , so as is beyond all expression , the Scripture it selfe is at a stand for words , Oh base nature , that wee are dazled with any thing , but that that wee should most admire . How few of us spend our thoughts this way to consider Gods wonderfull and admirable mercy , and grace in Christ , when yet there is no object in the world so sweete and comfortable as this is , that the very Angels pry into , they desire to pry into the mystery of our Salvation by Christ , they are students therein , the Cherubins , they were set upon the mercy seate , having a counterview , one upon another , implying a kinde of admiration , they pry into the secrets of Gods love in governing his people , and bringing them to Heaven , shall they doe it , and shal not we study , and admire these things that God may have the glory , God made all for his glory beloved , and the wicked for the day of wrath , as Solomon saith , and hath he not new made all for his glory ? is not the new creature more for his glory then the old creature ? therefore if we will make it good , that wee are new creatures , let us seeke to glorifie God every way , not in word alone , but in heart , admiring him , and in life , conversing with him . And that we may glorifie God in deed , let us glory in Gods love , for wee must glory in this glory , nature beloved is glorious of it selfe , and vaine-glorious , but would you glory without vanity ? go out of your selves , and see what you are in Christ , in the grace , and mercy , and free love of God , culling us out from the rest of mankinde , and there you may glory safely over sin , and death , and hell , for being justified freely from our sinnes , you can thinke of death , of the damnation of others , of hell without feare , God forbid saith Saint Paul , that I should glory in any thing , but in the crosse of Christ , that is , in the mercy of God appointing such a meanes for satisfaction . Let not the wise man glory in his wisedome , nor the strong man glory in his strength , &c. There is danger in such glorying , it is subject to a curse , but if a man will glory , let him glory in the Lord. Vse . 2 Againe , if God account his mercy , and love in Christ , especially his glory , shall wee thinke that God will admit of any partner with Christ , in the matter of salvation , If as the Psalmist saith , He made us , and not wee our selves . shall wee thinke that wee have a hand in making our selves againe . Will God suffer his glory to be touched upon , by intercessions of Saints merits , and satisfactions , and free will , grace is not glorious , if we adde the least thing of our owne to it , cannot wee make a haire of our head , or the grasse that we trample upon , but there must be a glory and power of God in it ? and can wee bring our selves to Heaven , therefore , away with that , Hayle Mary full of grace . Hayle Mary freely beloved , is the right interpretation , and they that attribute matter of power and grace , and favour to her , as in that , Oh beseech thy Sonne , &c. they take away that wherein God , and Christ will bee glorified , and attribute it to his Mother , and other creatur●s . I doe but touch this to bring us into loathing , and abomination of that Religion , that sets somewhat of the creature , against that wherein God will bee glorifyed above all . Againe , let us stay our selves when wee walke in darkenesse , with the consideration of the gloriousnesse of Gods mercy in Iesus Christ , here called , The glory of the Lord. It is no lesse mercy , then glorious mercy , that will satisfie us , when wee are in distresse of conscience , and if this will not , what will , let Sathan aggravate our sinnes as much as may be , and joyne with conscience in this businesse , y● set this glorious mercy against all our sinnes , make the most of them , they are the sinnes of a finite creature , but here is infinite mercy triumphing , and rejoycing over justice , having gotten the victory over it , Oh beloved , when the time of temptation comes , and the houre of death , and conflict with conscience , and a confluence , and concurrence of all that may discourage , Sathan will bestirre himselfe , and he is a cunning Rethoritian to set all the colours upon sinne , especially in the time of despaire , bee as cunning to set all colours upon mercy , glorious mercy . If God were glorious in all other attributes , and not it mercy , what would become of us ? The glory of other attributes without mercy , tends to despaire , glorious in wisedome to find us out , glorious in justice , to deale with us in rigour , these affright , but that that sweetneth all other attributes , is his mercy . What a comfort is this to sinfull man , that in casting himself upon Christ , and upon Gods mercy in Christ , hee yeelds glory to God ? that God hath joyned his glory with our speciall good , that here is a sweete concurrence , betweene the Summus finis , and the Summum Bonum of man. The last end of man of all , is the glory of God , for that is as it were the point of the circle from which all came : ( for he made all for his glory ) and in which all ends , so is the chiefe good , therefore by the way , it is a vaine conceite for some to thinke , Oh wee must not looke to our owne Salvation so much , this is selfe-love . It is true to severe the consideration of the glory of Gods mercy , and goodnesse 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 cen●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 frō 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 i●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 what apprehensions we shall have of God there , but sure it is more excellent than that that is here , therefore this implyes imperfection . We consist of body and soule in this world , and our soules , are much confined and tyed to our sences , imagination propounds to the soule greater things than the sences , so God helpes the soule by outward things that worke upon the sences , sence upon the imagination , and so things passe into the soule . God frames his manner of dealing sutable to the nature he hath created us in , therefore he useth the Word , and Sacraments and such things whereby hee makes impressions , upon the very soule it selfe . And this indeed ( by the way ) makes Spirituall things so difficult as they are oft times , because wee are too much inthralled to imagination and sence , and cannot abstract and raise our minds from outward sensible things to spirituall things : therefore you have some , all the dayes of their life spend their time in the barke of the Scriptures , and they are better than some others that are all for notion , and out side , such things as frame to the imagination , and never come to know the Spirit of the Scriptures , but rest in outward things in languages and tongues , and such like , whereas these things leade further , or else they come not to their perfection , the Scripture is but a glasse , to see some other excellencies in it , We see as in a glasse . Now the use of a glasse among us , especially is two fold : It is either to helpe weakenesse of sight , against the excellencie of the object , when there is a weake sight , and an over excellent object , then a glasse is used , or some polite and cleare body , as we cannot see the sunne in it selfe , the eye is weake , and the sunne is glorious , these two meeting ; therefore together we helpe it by seeing the Sunne in water as in an eclipse , if a man would judge of an eclipse , he must not looke on the sunne , but see it in water , and there behold and discerne these things , so to see the glory of God in himselfe , it is too glorious an object , our eyes are too weake , how doth God helpe it , he helpes it by a glasse , by God manifest in the flesh , and by the Word , and Sacraments whereby we come to have Communion with Christ : to apply this more particularly . Now that we are to receive the Sacrament , conceive the Sacraments are glasses , wherein wee see the glory of the love , and mercy of God in Christ : for take the bread alone , as it doth not represent , and figure better things , and what is it ? and take the wine alone , as it doth not represent better things , and what is the wine ? but an ordinary poore creature ; Oh but take them as they are galsses , as things that convey to the soule , and represent things more excellent than themselves , so they are glorious ordinances , take a glasse , as a glasse it is a poore thing , but take the glasse as it represents a more excellent thing than it selfe , so they are of excellent use , so bread and wine must not be taken as naked elements , but as they represent and convey a more excellent thing than themselves , that is Christ and all his benefits , the love , and mercy , and grace of God in Christ , and so they are excellent glasses : therefore I beseech you now when you are to receive the Sacrament let your mindes be more occupied than your sences , when you take the bread thinke of the body of Christ broken , and when you thinke of uniting the bread into one substance , thinke of Christ and you made one , when the wine is powred out , thinke of the blood of Christ powred out for sinne , when you thinke of the refreshing by the wine , thinke of the refreshing of your spirits , and soules by the love of God in Christ , and of the love of Christ , that did not spare his blood for your soules good , how doth Christ crucified , and shedding his blood , refresh the guilty soule , as wine refresheth the weake Spirits , thus consider them as glasses , where better things are presented , and let your mindes bee occupied as well as your sences , and then you shall be fit receivers , as in a glasse . We behold , &c. God when he made the World , this glorious frame of the creatures , and all their excellencies , he created light , to discover it selfe , and all other excellencies : for light is a glorious creature , it discovers it selfe , it goes with a majesty , and discovers all other things , good and bad whatsoever ; and together with light God created sight in man , and other sences , to apprehend the excellencie of the creation , what were all this goodly frame of creatures , the sunne , and moone , and starres , and glory of the earth , if there were not light to discover , and sight to apprehend it by ? Is it so in this outward creation of the old heavens , and old earth that must be consumed with fire , and is it not much more in the new creation ? there is excellent glory , mervailous glory , wondrous grace , and Christ , &c. must there be light , and must there not be an eye to discover this ? surely there must , therefore it is sayd here We behold . God puts a Spirituall eye by his Spirit into all true beleevers , whereby they behold this excellent glory , this glorious grace , that God may have the glory , and wee the comfort , those are the two maine ends , God intends his owne glory , and our Salvation , there must be a beholding , how should he have glory , and wee comfort , unlesse all were conveyed by spirituall sight ? Well then the Spirit creates , and workes in us Spirituall sences ; with Spirituall life there are Spirituall sences , sight , and taste , and feeling , sight is here put for all ; We behold . There are many degrees of sight , it is good to know them , therefore I will name some of them . We see God in his creatures , for The heavens declare the glory of God , they are a booke in folio , there God is layd open in his creatures , that is a goodly sight , but what is this to the knowledge of him in his will to us , what he meanes to us ? the creatures discover not what he meanes to us . Besides therefore the sight of God in the creatures , there is a sight of God in his will , in his Word and promises , there we see what he is , his grace is revealed in Christ and what his good will to us is , and his will from us , what he will doe to us , and what he will have from us againe , there wee see him as a spouse sees her husband in a loving letter , which concernes her selfe , we see him as the heire sees a deed made to him with an inheritance , he sees with application , it is not a bare sight , but a sight with seeling , and discovery of a favour , so the sight in the Word and Sacraments , it is a higher sight , there was a sight of Christ when he was in the flesh , when hee was covered with the vaile of our flesh upon earth , it was a swee●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 ●ay faith , I include knowledge , We behold . The knowledge of the minde is compared to the eye of the body , knowledge and faith is compa●ed to seeing , and beholding , for many reasons . First , because sight is the most g●orious , and noble sence , it is the highest in situation , and the quickest in apprehension , for in a moment , presently sight apprehends its obj●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 in● 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 of faith , that is the best picture , and representation that can bee , it is skarce worth spending so much time , as to con fute that foolery , to have any grace wrought in the heart , by such abominable meanes as that is , as they use it , take it at the best , it is but a bastardly helpe , and bastardly meanes breed a bastardly devotion , for will God worke grace in the heart , by meanes of mans devising ? If pictures bee any teachers , they are teachers of lyes saith the Prophet , and in the Church of God , till Pastors , and Teachers became Idols , Idols never became Teachers , then came the Doctrine of Idols teaching of simple people , when Idols became teachers a thousand yeares after Christ. So that the best picture to see Christ in , is the Word , and Sacraments , and the best eye to see him with , is the eye of Faith , in the Word and Sacraments , keepe that cleare , and we need no crucifixes , no such bastardly helpes , of bastard● ly devotion , devised by proud men , that would not be beholding to God for his Ordinances : But a touch is almost too much , for such things that are so cleare to men that have spirituall eyes , in Gal. 3. See what Saint Paul saith , what his judgement was : Oh foolish Galathians , before whom Christ hath been painted and cruci●ied , how was he painted ? nothing but by the preaching of Christ crucified in the Gospell , and the riches of Christ in the Gospell , and in the Sacraments laid open , doe you thinke there were any other crucifixes in the world then ? With open face . The manner of this beholding is with open face , there must be a double vayle taken away before we can behold the glory of God ; the vayle of obscurity , and the vayle of slavery , the vayle of ignorance , and infidelity within ▪ and the vayle of the things themselves , these two vayles are both taken a way before we can with open face behold the glory of the Lord : the inward vayle is taken away by the Spirit of God illuminating our understandings , and giving us a Spirit of faith ; the outward vayle of the obscurity , of the things is taken away by the teaching , and ministery of the Gospell , having that helpe to know the meaning of the Scriptures , so that now in these glorious times of the Gospell , both the vayles are taken away , that we may behold without hinderance the glory of God shining in the Gospell , for now we enjoy the ministery of the Spirit , the Spirit is effectuall to shine in our hearts , and then we have the gifts of men , outward gifts , whereby the vayle of ignorance is ●aken away in regard of the things themselves , the things are unfolded . If the things of themselves be darke , or if they be lightsome , and there be no sight within , or if there be sight , and that sight be vayled , there can be no seeing , but now to Gods elect he takes away all these vayles , he shines in wardly , and gives outward light in the helpe of meanes , and yet not withstanding while we live here , there is alwayes some obscurity , and darknesse , for the vayle of the Scriptures is not quite tooke away , there is some darkenesse of the Scriptures , and likewise the vayle of ignorance , and infidelity is not altogether taken away , there are some remainders of ignorance , of infidelity , and hardnesse of heart , but yet in a great measure it is taken away here , and shall by little and little tooke away till wee come to see God face to face in heaven . With open face . Coverings had two uses in the Iewish state . They had a use of subjection , therefore the Women had their vayles in token of subjection . And they had a use likewise of obscurity to hinder the offensive lustre of that that is glorious , therefore Moses put a vayle on his face , when he came downe from the mount ; now in Christ Iesus in the Gospell , both these vayles are taken away in some respects , the vayle of subjection and slavery , so farre as it is a slavery is taken away , the Spirit of Christ workes liberty , as I sayd before , now wee serve God as Sonnes , and not as servants any longer , the vayle of subjection is taken away , onely there is a spouse like filiall subjection , the servile subjection we are freed from . And then the vayle that hid the things is taken away too , so now with open face , we behold the glory of the Lord ; now the things themselves , Christ and the gracious promises of grace and glory and comfort , they are clearely layd open without any vayle ; how comes it then that we see them not ? there is a vayle over our hearts , the more shame for us , that when the things are unvayled wee should have a vayle upon our hearts , of ignorance and unbeleefe , therefore if any beleeve not , it is because The god of this world hath blinded their eyes ; where the meanes of Salvation are , and Christ layd open in the meanes , if men doe not beleeve , the fault is not in the things , for they are unvayled , they are discovered and layd open , the fault is in us , there is a vayle over the hea●t , there is a cloud of ignorance and unbeleefe , that keepes the heart from beholding the glory of the mercy of God in Christ. With open face . We see the glory of God with boldnesse in the Gospell , we goe boldly to God , Christ takes us by the hand , and leades us to his Father , we have boldnesse and accesse to God through Christ by the Spirit , as S. Paul teacheth in diverse places , God is not terrible to us , now in Christ Gods nature is Fatherly and sweete to us , Christ in the Gospell is our head , therefore wee goe boldly to God in Christ , and Christ by his Spirit brings us to his Father , we may boldly lay open our soules in prayer , and all our complaints before him as to a Father , we come not as malefactors to a judge , as slaves to a Lord , but as children to a father , as a wife to her spouse , with open face in the Gospell , wee behold God , that is , with boldnesse we goe to him : the Gospell by shining upon us takes away a Spirit of feare , and bondage , the more we see Christ the lesse feare , the more love the lesse feare , the more we see the grace of God in Christ , it diminisheth a Spirit of feare , and puts into us a Spirit of love and boldnesse , for it presents to us in Christ , full satisfaction to divine justice , that when we offer Christ to the Father whom he hath sent and sealed for us , God cannot refuse a Saviour of his owne sending , and sealing and appointing to satisfie his justice , therefore wee goe boldly to the throne of grace , it is a mervailous priviledge , that wee see God clearely in the Gospell , with open face , with a Spirit of boldnesse , the vayle of ignorance being taken away , for the sight of God to a conscience that is naturall , and is not convinced of the mercy of God by the Spirit , it is a terrible sight , a guilty conscience cannot see a man but it trembles , it cannot see a judge without trembling , and will not the trembling conscience , the guilty soule , flee from the face of God a pace , that trembles at the sig●t of a man ? What is so contrary , as the nature of God , to the nature of man out of Christ ? the unholy , impure , and uncleane nature of man to the pure , holy nature of God , if Christ had not taken our nature , and sanctified it in himselfe , and satisfied justice in it , what boldnesse could this uncleane nature of ours have had to goe to the holy God● let us I beseech you be wrapped up in admiration of the singular love of God to us , especially in the dayes of the Gospell , that now we see in a glasse , in a cleare glasse the love of God in Christ , and with open face boldly we may goe to God. Sometimes when the soule is bold in sinne , it weakeneth boldnesse and faith , and makes us looke upon that object that our sinnes hath deserved , upon a wise God : for howsoever we may behold his glorious face in Christ , yet if we behold sinne against conscience , God will hide himselfe , Christ will hide his face , and hide the promises , and leave us to terrours of conscience , and the soule shall not apprehend his gracious face in Christ , but that correction that our sinne hath deserved , God hath power over the soule , and makes the soule appreh●nd what obj●ct he will , and he presents to a bold soule that runnes into sinne what it deserves , hell for the present ; there is no terrours to the terrour of a Christian that is bold in sinne , till God shine upon him in his grace againe , sinnes against conscience especially wasting sinnes , weaken fai●h , that wee cannot goe so boldly to God , therefore those that say when they sinne against conscience , that all the cause of their griefe is because they doe not conceive the free mercy of God , they are ignorant of Gods wayes , God is wise , and though hee pardon sinne , ( as sinne is pardoned in heaven , before it be pardoned in the conscience ) they shall never be pardoned in thy conscience , till God have made thy conscience smart for it , and God will let wrath into thy conscience , and thy faith shall stagger , it is a sinne for faith to stagger , it should not doe so , but it will ●remble , and quake , till wee have humbled our selves before God. What is the way , after wee have had boldnesse and sweete familiarity with God , and it hath beene interrupted by sin , how shall we recover our selves ? Surely , to apprehend our sinnes to be pardonable in Christ , and that God is an everlasting Father , and that the covenant of grace is everlasting , and that there is mercy in Isra●ll , for this thing , and the conceite of mercy , must worke our hearts to griefe and shame that is certaine : for marke in the Gospell , Come unto me all ye that are weary , and heavy laden , hee cals us when we find our consciences afflicted , and tormented , Hee came to save that which was lost : by the blessed power of the Spirit , & the blood of Christ is as a fountaine for Iudah , and Ierusalem to wash in , and the blood of Christ purgeth us from sinne , and Christ bids us for daily trespasses aske pardon , daily therefore conceive goodnesse in God still , an everlasting current of mercy , and this must work upon us griefe , and shame , and recover and strengthen our faith againe , for Gods children after breaches arise the stronger , rather then ever they were before , but this onely by ●he way , we see here how Gods glorious grace is conveyed to us , and what is wrought in us to apprehend it , a spirituall eye to see it , in the glasse of the Gospell , and with open face wee behold it , wee may goe boldly to the throne of grace . I beseech you let not this priviledge be forgotten , this priviledge of the Gospell , what is the glory of the times we live in , but Gods face discovered in Christ ? in the Gospel faith is wrought in us , to apprehend this , to see Gods face openly , and that we may come boldly with Benjamin our elder brother , come with Esaus garments , come with Christ , and wee cannot be too bold , remember alway there must be a reverent familiarity , because hee hath Majesty mixed with his bowels of mercy , both are mixed together , beames and bowels , so our carriage to him must bee loving and familiar , as he is full of bowels of mercy , but then he hath Majesty , a reverent familiarity is fit for a father , and for so gracious , and so sweete a God , therfore that phrase wee see in the Scriptures , We goe boldly , and cry Ab. ba Father ; Father is a word of reverence , that is , we goe boldly to God in Christ , & open our wants as to a Father , with love , and reverence , as it is said here , with open face , let us not forget this priviledge . We all . Here is the generality , Wee all , before , in Moses time , hee alone went into the Mount and saw God , but now , We all , ●ewes , and Gentiles , where the Gospell is Preached , Wee all . Therefore , you see here the Church is enlarged by the comming of Christ. And it was a comfort to Saint Paul , and to all good Christians , to thinke of the inlargement of the Church , by taking in the Gentiles , as it will be a comfort hereafter to thinke of the inlargeing of the Church , by taking in the lewes againe . The more the better in religion . Why is it a priviledge for many , that we all ? because in matters of grace and glory there is no envy at all , all may share without prejudice , all cannot be Kings here upon earth , nor all cannot bee great men , because the more one hath , the lesse another hath , but in Christ and in Religion , all may be gracious , God respects every one , as if there were none but them , hee respects all as one , and one , as if there were none but he , every man in solidum ( as Civillians expresse it ) entirely enjoyeth Christ , as if there were none but he , he is to all as one , and to one , as if there were none but hee , there is no envy as I said , in grace and glory , where all may share alike , and that is the reason why it is alway comfortable , to thinke of community in Religion it is joyned with comfort . And indeed so it is matter of comfort to see a communion of many in one : for what is the misticall body of Christ Iesus , but many members joyned in one body , under one gracious and glorious head ? and therefore it is a deformed sight to see fraction ; and disunion it is that the divell rules in , divide & rule , it is fit for the devill , God and Christ rule in union , the same Spirit of God that knits the members to the head by faith , knits the members one to another in love , and all grace is derived from the head to the members , as they are united to the body , if there be therefore disunion , there is no grace conveyed so farre as there is disunion , there is no grace conveyed from the head : for the body growes up as compact under one head . Therefore let us labour to cherish union , and as we hate distraction it self , so hate distraction and division , for dissipation causeth distraction , therefore by all meanes labour for union , especially now wee are to take the Communion , that is a seale of our Communion with Christ by faith , and one with another ; by love let us labor to bring our hearts to a holy Communion , none gaines by disunion , but the devill himselfe , alway his pollicy is to make the breach greater where any is , therefore let us labour by all meanes to bee united , the more joyne together in the blessed mysteries of the Gospell ; the more comfort , and the more glory when all live , and joyne together in holy things , of God , and in sweete love one to another , it is the glory of that place , and society , and state , so much for that , We all . And are changed . I shewed before , how mans happinesse stands partly in commnnion with God , and partly in his conformity , and likenesse to God. And surely whersoever there is communion , there will be conformity . This conformity is here set downe springing from communion . We all behold the glory of God , now reconciled in Iesus Christ , what doth that beholding worke ? a conformity , we are Changed into the same Image , from glory to glory . In these words we see , First , a necessity of a change , changed we must be : Then in this change , there must bee a patterne of conformity , wee are changed into the Image of Christ , who is the pretotipe , the first type , and Idea of all perfection , we are changed into the same Image . And then , how this change is wrought to the Image of Christ , it is by beholding the glory of Christ in the Gospel , there is a transforming power , in beholding the glory of Gods mercy in Christ , it is not a delighting object , onely to see the mercy of God in Christ , but it is a powerfull object that hath an influence upon the soule . And then the state of man after this change , it is a glorious condition , Wee are changed from glory . And then it is a growing condition , wee are changed from glory to glory , still till wee come to that pitch , where there can be no growth , when the soule shall bee filled with the fulnesse of God , as the Apostle speakes , when the soule shal have ( all the powers that it hath to receive , and retaine , & comprehend ) al the corners of it filled , so we grow from glory to glory till then , these things follow one another : To begin with the first . There is a necessity of a change . In the state we are , wee must bee changed , as Christ tels Nichodemus , there must bee a change , and such a change as is a new birth , it must bee all new , as a bell , if there be but a cracke in it , it must be new molded , and cast againe , it is good for nothing else , so the soule of man , if there be but a flaw , but a cracke all is naught , it must be cast , and molded againe anew , we must be set in tune againe , all is out of tune , before the soule can make any sweete harmonie in the eares of God , there must bee a change , there is no comming to Heaven without a change , what neede I presse this , it is so easie a point in religion ? except wee be borne anew , wee cannot enter into heaven . But to cleare from evidence of reason the necessity of a change in the whole man. First , because we are in a contrary state to grace , and to God , we are dead , there must be life in us before wee come to heaven , we are enemies , and of enemies wee must be made friends ; how shall we be sit for communion else with God , wherein our happinesse stands , without conformity ? communion is between friends , before those that are in an opposite condition can bee friends , there must be an alteration , and this alteration it must be on Gods part , or on our part : Now who must change , God that is unchangeable , or wee that are corrupt , and changeable ? God will not change , there is no reason hee should , hee is goodnesse it selfe , alway unchangeable , his perfection stands in an indivisible point , he cannot alter a whit , there is not a shaddow of change in God , therefore , when there is difference betweene God and us , the change must be on our part , we must be changed , as it is Rom. 12. and other places , In the Spirit of our mindes , wee must bee wholly molded anew , where there is a condition so opposite , as the frame of our hearts is to God , he being holinesse , and we a masse and lumpe of sinne , of necessity there must bee a change , God intends in the Gospell to bring us neere himself , and Christs end is to bring us to God , as it is 1 Pet. 3. 18. all the Gospell is to bring us back to God from whom wee fell , now our nature as I sayd is defiled , and unholy , and we cannot bee friends with God , till there be a likenesse in disposition to God , therefore our natures must be sutable to the sweete , and holy , and pure nature of God in some measure . We enter into a covenant with God , in the covenant of grace , and how can we maintaine the covenant of grace , without some likenesse to God and Christ ? in that regard of necessity there must be a change , and this change must be on our part , as we see in an instrument , those strings that are out of tune , are brought to them that are in , so it is we that must change and alter and not God , God is alway unchangeable like himselfe in his love , and it is our comfort that he is so unchangeable in his mercy , and holinesse , and justice , therefore I say the chang must be on our part . Flesh and blood ( as it is ) cannot enter into heaven , that is , the nature of man , as it is corrupted , we must have new judgements of things , and new desires , and new esteeme , new affections new joyes , new delights , new conversation , new company , all the frame of the soule must be new , there must be a new bent of soule , it must be turned another way , the face of the soule must looke cleane another way , whereas before it looked to the world-ward and to things below , now it must looke to God-ward and heaven ward : therefore those that are in their pure naturalls , that feele no change in themselves , what shall we thinke of them ? they are not in the state of grace , for of necessity there must be a change : There is a double change , reall , and graduall . First a reall change , from ill to good . And then a graduall change , from better to better , from glory to glory . The first change is from the state of nature to grace , at our first conversion , when God puts the first forme , and stampe upon us . And then a change in grace , from glory to glory , wee must bee changed . Then againe we all expect glory in heaven , and how can wee doe that except we befitted for it ? the Church is the fitting place for glory , we enter into heaven in the Church here , we are hewed and squared here , if we bee not holy here , wee shall never enter into heaven , there must be a change begun here if ever it bee perfected in heaven , no uncleane thing shall come there , as soone as ever Sathan an Angell of light sinned , he was tumbled out of heaven , it will brooke no uncleane thing , no uncleane thing shall ever come there againe , therefore our nature must be altered sutable to that place , and glorious condition , before we come to heaven , except we be new borne , we cannot enter into the Kingdome of God , there is direct Scripture for it : Beloved this is forgot , men trust to the grace and mercy of God , and looke not after a ch●nge , and this holds many from imbracing the Gospell in the truth of it , from knowing Christ as the truth is in him , they heare they must be changed , which they are unwilling to , they beleeve that God is mercifull , and that Christ dyed , &c. they snatch so much of the Gospell , as may serve to build them up in selfe-love , so farre they thinke all is well , but when they see such grace as must teach them to deny ungodlinesse , and worldly lusts and such grace as must change and alter them , this they cannot brooke , they are content to goe to heaven if they may have it in a way to hell , in maintaining their corruptions , being proud and covetous , and worldly , as they are , this must not be of necessity , there must be a change . Nay I say more , beside the former reasons , the soule that truely desires mercy and favour , desires alwayes power against finne , pardon and power goe together , in Gods gift and in the desire of a Christians soule , there is no Christian soule but hee desires the grace of sanctification to change him , as much as the grace of pardon , for he lookes upon corruption and sinne , as the vilest thing in the world , and upon grace , and the new creature , as the best thi●g in the world , there is no man changed but he hath those apprehensions of sanctification . Remember this against some weake conceites likewise , that would have ▪ all the change in justification , they rent Christs Offices , as if he were all Priest , and not a King to governe , as if he were righteousnesse , and not sanctification , as if he had merit to dye for us , and to give us his righteousnesse and no efficacy to change our natures , as if in the covenant of grace God did not write his law in our hearts , but onely forgive our sinnes , hee doth both in the covenant of grace , and where God makes a combination , we must not breake it , efficacy and merit , justification , and sanctification , water and blood goe together , there must bee a change : but to follow the point a little further . There must be change , because no holy action can come from an unchanged power and faculty , actions spring from powers and faculties , they are sutable to them , therefore there must bee a change in the powers , and faculties of the soule , before there be a change in the life and conversation , these three follow in nature . The forme , and living , and being of things , and powers , And action issuing from the power ; so in the life of grace and sanctification there is a power , and ability to beleeve in God , and to be holy , and to love God , and then the actions of love Spring from that power , we live and then we have a power to move in nature , being , and life , and moving goe together , so if wee have a being in grace , we have a power to move ; I beseech you therefore consider the necessity of a change , of the inward man , of the powers , & faculties of the soule , can the eye see without a power of seeing , or the eare heare without a faculty of hearing ? can the soule performe sanctified actions without a sanctified power ? it is impossible . And especially the alteration and change is in the will , which some would have untouched they would have it free , those that would have no more given to grace than needes must , but grace workes upon the will most of all , divinity rules the will especially : for the bent of the will makes a good , or a bad man , and the desires of the will carry the whole man with it , we are as the bent is of our will , we are as the choyse of our will is , if the choyse and bent , and by as be the right way , by the Spirit it is good ; if the will bee not inclined , and wrought to goe the best way , there is no worke of grace at all , though all grace come in through the understanding enlightned , that is the first , yet it goeth into the will , it passeth through the understanding into the will , and it puts a new taste , and rellish upon the will , and affections . Well you see therefore that the grace wrought in the Gospell , it is not a meere perswasion , and intreaty , &c. but a powerfull worke of the Spirit entring into the soule , and changing it , and altering and turning the bent , and inclination of the will heaven-ward , whereas by corruption of nature , turnes the soule downeward to things below , when the Spirit of God entreth into the soule , it is not onely by meere outward perswasion , to leave it to the liberty of will , but it altereth the taste of the will , the soule is carried up ▪ and is shut to things below , it useth the world as though it used it not , we must have great conceites to the worke of grace , the Scripture hath great words of it , it is an alteration , a change , a new man , a new creature , new birth , &c. we see the necessity of a change . Againe another reason is this , God where he cals and dignifies he also qualifies , Princes cannot qualifie those they rayse , but God whom he advanceth to glory he fits and qualifies for glory , where he bestowes his mercies and favours to life everlasting , he calls to great matters , and hee also changeth them . If Saul were changed when he came to bee a King , in regard of a new quality , shall wee thinke that God will call any to the participation of his glorious mercy in Christ , in pardoning their sinne , and accepting them to life eternall , but he will change them ? No , whosoever he calls to glory he changeth , and altereth their dispositions , to bee fit for so glorious a condition as a Christian is called to , there must bee a change . Proud men love not to heare of this , it is a prejudice to their former authority , what , I that was accounted ▪ a wise man , now to be a foole , I that was accounted so and so , to alter all my frame and course , and to turne the streame another way , the world will say I grow madde ? I say because grace altereth and changeth all , Old things are past away , and all things are become new , those that are carnall and proud , cannot indure a change ; because it is some prejudice to their reputation , but it must be so if they looke for salvation , thus you see that point prooved enough . Into the same Image . The patterne to which wee are changed , is the image of Christ. It is a rule , and a true rule , the first in every kinde is the measure of all the rest , it is the Idea , the patterne , and platforme of all the rest ; now Christ is the first , for hee is the first borne , the first fruites , the first beloved , therefore he is the patterne of all the rest , and the measure of all other , the nearer we come to Christ the better we are , for that that is the measure of a thing , the nearer it answereth to that the better : Now Christ is the best , and our nature in Christ is joyned to the God-head in one person , therefore we are changed to the likenesse of Christ , the second Adam , for as before we are changed we are corrupted , and depraved according to the likenesse of the first Adam after his fall , and as before his fall , if he had not fallen we had beene borne according to his likenesse that is good and righteous , so now being fallen , as soone as by faith wee are planted , and grafted into the second Adam we are changed into his likenesse : Christ as it were it Gods master-peece , that is , the excellentest worke and devise , and frame of heaven that ever was , to set up such a Mediator , to reconcile justice and mercy , in bringing God and man into one person , now Christ being Gods Master-peece the best and : most excellent frame of all , he is fit to be the patterne of all excellency whatsoever , therefore hee is the Image , the Idea , the patterne , and platforme of all our sanctification . Christ the second Adam is the Image into which we are changed , we are not changed to the Image of the first Adam by grace , but to the Image of the second Adam : There is from him a derivation of all good , opposite to all the ill wee drew from the first Adam , wee drew from the first Adam the displeasure of God ; by the second , we obtaine the favour of God by his death , and satisfafaction ; with the wrath of God , we drew corruption from the first Adam , in the second wee have grace , from the first Adam wee have death , and all the miseries that attend death , and follow it . In the second Ada● we have life and all happinesse , till it end in glory ; In a word , whatsoever ill we have in the first Adam , it is repaired abundantly in the second , when we are changed into his Image , therefore , when you read of the Image of God in the New Testament , it must be understood , of the Image of God in Iesus Christ , the second Adam . Now this Image confists in knowledge , in holinesse and righteousnesse , if we compare Col , 3. with Ephes. 4. this was perfect in Christ , who was the Image of his Father , and wee must bee like Christ , the second Adam in sanctification . Now the grounds why wee must bee conformable to the Image of the second Adam , and not to the first , are these ; Because the second Adam is farre excelling the first Adam , and as I said , we must be conformed to the best Image , as wee have borne the Image of the first , so we must beare the Image of the second , as it is in 1 Cor. 15. And then the Image of God in the second Adam , is more durable : for all excellencies , and grace is more firmely set on Christ then ever they were upon Adam , it is set upon him with such a character and stampe , as shall never bee altred , when God set his Image on the first Adam , it was raced , and decayed , and lost by the malice of the devill , because it was not set on so firmly , Adam being a man , and a good man , yet hee was a man changeable ; But Christ is God man , in one nature , God hath set such a stamp of grace on the humane nature , being eternally united to the God-head , that shall never be altred , therefore we are renewed according to the Image of God , as it is stamped on Christ , not as it was stamped on the first Adam . And that is the reason , why the state of Gods children is unalterable , why , being once gracious they are so for ever , if God set the stampe of the Spirit of Christ on them , it is firme , as it is upon Christ , it never alters in Christ , nor in those that are members of Christ , the alteration is in growth from better to better : Gods children sometimes a little deface that image by sinne , security , and the like , but as a peece of coyne that is a little defaced , yet it hath the old stampe still , and is acknowledged for good coyne , so a Christian in all desertions , in the worst state , he hath the stampe still , though it be darkened by his carelessenesse , yet after it receives a fresh stampe , it is an everlasting stampe , when once wee are Gods coyne , wee are never reprobate silver , and all is , because we are renewed according to the Image of Christ , and grace is firmely set in our nature in Christ , so sure that all the devils in hell cannot race it out , and hee is the quickening Spirit , and therefore able to transforme us to his likenesse , better then the first Adam was , therefore the Image of God is the likenesse of the second Adam , and wee are changed into that . Now the reasons why the second Adam changeth us into his owne Image are many ; First , because hee is a powerfull head that changeth all his members , a powerful roote that changeth all his branches into his owne nature , a powerful husband that changeth his owne Spouse , I say , he is a quickning Spirit , a publicke person , and the roote of all beleevers as the first Adam , was of us all , as wee are naturall men . Againe , it is meete that brethren should bee all a alike , therefore , as it is in Romanes 8. Wee are predestinate to bee conformed to Christ , hee is the first among many brethren , the chiefe brethren must bee all alike , therefore wee being predestinate to salvation , it was fit we should be predestinate to be conformable to our elder brother , that brethren might bee of one nature and disposition , it is fit that the husband and wife should be of one disposition , Christ is the husband , and wee are the Spouse , therfore by grace he alters , and cleanseth , and purgeth his Spouse , as it is , Ephe. 5. He loved his Spouse , and gave himselfe for it , that he might purge it , and make it a glorious Spouse . It is meete the wife should be the glory of the husband , as S. Paul saith , that is , that she should reflect the excellencies of her husband ; therefore that the Church might be the glory of Christ , and reflect the excellencies of Christ , she is changed to bee like Christ more and more daily , there is a kind of congruity that brethren should be like , and that the Spouse and the Husband should be alike , therefore God hath ordained that we should be like him in a threefold degree , in suffering , in grace , and in glory , whosoever will bee like him in glory , must be like him in grace , first Gods election , and ordaining must have its issue , that is , the representation of the likenesse of Christ in our natures . Againe , the end of Christs comming was to destroy the workes of the devill , to deface all Sathans workes , especially his worke in us , the image of Sathan in our dispositions , for every man by nature , carries the image of the devill on him , till the Image of Christ be stamped on , and the image of Sathan raced out : for in man there is naturally an opposition to the truth , a hatred of God , and of good things , now Christ comming to dissolve the workes of the devill , puts out this image , and sets his owne stampe and Image upon the Soule , therefore unlesse Christ change us to his owne Image , hee should misse of the end of his comming , these , and many such reasons there are to prove , that wee are restored , according to the Image of Christ Iesus , and why Christ will change us to his owne likenesse , to adde one more ; The end of Christ is , that wee should enter into a sweete communion with him , therefore he will set such a stampe upon us , as he may delight in us , and bee friends , now if hee should not change our natures , what correspondence could there be betweene Christ and us , now when he hath altred , and changed us , he lookes on us as carrying his stampe and image . Vse . 1 If this be so , that we are changed into the image of the second Adam , lesus Christ ; Then I beseech you , let us labour every day more and more to study Christ , that so by beholding Christ , wee may be transformed into his likenesse ; for the looking upon Christ is a transforming sight , therfore let us looke into his disposition , as it is set forth in the Gospell , and to his carriage , and looke to his priviledges that so wee may receive grace for grace , grace sutable to his grace , disposition sutable to his disposition , conversation sutable to his conversation , and priviledge , and prerogative sutable to his pre rogative , that wee may bee like him every way . What was his disposition , and carriage ? it were too large to unfold it to you as it is in the Gospell , but because we must be changed into the Image of Christ , it is good to looke to that picture , that wee may resemble that Image as much as may be , you see in the Gospell how he carryed himselfe To his Friends . Enemies . the Devill . Himselfe . You see how full of love he was , what drew him from heaven to earth ? and so to his crosse , and to his grave , but love to mankinde , you see how full of goodnesse he was , he went about doing all the good he could , how much good doth that speech savour of that Paul speakes of him , It is a more blessed thing to give than to receive , see how full of zeale he was , he whipped the buyers and sellers out of the Temple , he was full of goodnesse , it was his meate and drinke to doe good , it was as naturall to him as for a fountaine to streame out . And as I sayd for his carriage toward his friends to those that were good , how sweete and indulgent was he , where there was any beginnings of goodnesse he did incourage it , he never sent any backe againe , but those that went backe againe of their owne head , as the young man , Christ sent him not backe , he was so full of sweetenesse to weake Christians , nay he discovered himselfe most to the weakest , hee was never more familiar with any than with the woman of Samaria that was an adultresse , and Mary that had beene a sinner , how sweetely did hee appeare to her first ? how sweete was he to sinners when they repented , how ready to forgive and pardon ? see it in Peter , hee never cast him in the teeth with his Apostacy , he never upbrayded him with it , he never so much as tells him of it , onely he lookes upon him , and afterward Lovest thou me , &c. hee would not quench the smoaking flaxe , nor breake the bruised reede , so gentle and sweete a Saviour have we , hee was sweete to those that were good in the lowest degree of goodnesse , nay where there was but a representation of goodnesse , as in the young man , he kissed , and imbraced him , when he came and sayd , What good thing shall I do● to inherit eternall life , hee imbraced him , and made much of him ; and so to the Pharisee , Thou art not farre from the kingdome of God , he laboured to pull him further , he was of a winning , gaining disposition , those that were good he loved them , and carried himselfe so to all as much as might be , shall we not labour to be of his disposition ? not to set people further off , but to be of a gayning , winning nature . See how obedient hee was to his father , Not my Will but thine be done , both in active , and passive obedience in all things he looked to his fathers will , being ●ubordinate to him , wheresoever there is subordination there ought to be obedience ; now there is a subordination to God as our Father in Christ , therefore wee should labour to be obedient even to death as Christ was , our happinesse stands in subordination , the happinesse of the inferiour is in subjection to the superiour that may doe him good , therefore we must be obedient to God as Christ was , wee see hee prayed whole nights . For his owne particular how holy , and heavenly was he , he takes occasion of vines , of stones , of water , of sheepe , and all things to be heavenly minded , to rayse his soule upon all occasions , and when hee rose from the dead , and conversed with his disciples what was his talke ? he discoursed all of matters , of the kingdome of heaven , so his whole disposition was heavenly , and holy in himselfe ; and patient in wrongs done to him , he did not returne injury for injury , you see how meeke he was ; I give you but a touch of every particular , you may by proportion apply the rest , he was in his owne particular holy , and heavenly , and full of purity , and holinesse , and heavenlinesse . What was he to his enemies ? did he call for fire from heaven , when they wronged him , was he all on a heate ? when his poore Disciples being more flesh than Spirit , would have fire from heaven ; You know not what spirit you are of , saith he , he shed teares for those that shed his blood , Oh lerusalem , Ierusalem , &c. that afterward crucified him , and upon the crosse you see there to his very enemies , Father forgive them , they know not what they doe , so then if we will be like to Christ , consider how he carryed himselfe to God in devotion , and obedience , and how in himselfe hee was full of purity and holinesse , unspotted every way , how to his friends , to all that had any goodnesse in them , and how to his enemies , he prayed for his very enemies . And for the Devill himselfe , deale with him as Christ did , that is , have no termes with him , although he come to us in our nearest friends , hee came to Christ in Peter , Sathan avoyd , saith he , if the devill come to us in our wives , in our children , in our friends , avoyd Sathan , Sathan comes to us sometime in our friends , to give corrupt judgement to maintaine false causes , to doe this or that that may cracke our conscience , discerne the devill in our best friends , for sometime they may be the trunkes of the devill , the devill may conveigh his Spirit through Peter , let us immitate Christ , discerne betweene our friends love , and the subtilty of the devill in them , and be able to give them an avant , avoyd Sathan : wee see Christ when hee encountred Sathan , he fights not with Sathans weapons , and when he was to deale with his instruments , but with the Word of God , he gives not reproach for reproach , nor sophistrie for sophistrie , but It is written , shewing that we must encounter Sathan with Gods armorie , with weapons out of the booke of God. And then when Sathan would confesse him , and make much of him , Oh thou art the Sonne of God , he would have nothing to doe with him , so those that are manifestly led with the Spirit of Sathan , and would presse kindnesses on us , have nothing to doe with them so farre : as we say of the devill , he is not alway a lyer , but he alway cozeneth , so take those that are lead by the Spirit of the devill , that are Iesuited Papists , they lye not in all , but there is cozening in all , for all is but snaring kindnesse and gifts that will hurt more , all offers from Sathan , and those that are led with the Spirit of Sathan , wee ought to suspect , as Christ we see when Sathan offered him a kindnesse , hee saw he was to bee tooke heed of , therefore saith he away , you and your kindnesse ; so have nothing to doe with devillish men , those are best at ease , and prosper most that have least to doe with them , those that see they are alway deceivers though they be not alway lyers , those that are nearest hostility prosper best , thus you see a taste of Christs carriage to his friends , to his enemies , to Sathan : and for hypocrites hee speakes Woe to them , he hated them above all the proud Pharisees . I might spend much time in going over particulars in the Gospell , to see what expressions there are of Iesus Christ. Vse 2 I beseech you make this use of it , when in the Gospell you reade of any expression , of his love and gentlenesse , of his obedience and humility , in washing his Disciples feete ; and Learne of me for I am meeke , &c. and Come unto me all ye that are weary , and heavie laden , then thinke this is the expression of my blessed Saviour , the socond Adam , to whose Image I must bee conformed , and transformed , and changed , and therefore when you are moved and tempted to sinne , from your owne corruption , or from Sathan , reason thus with your selves , would our blessed Saviour if he were upon earth doe thus , would hee speake thus , would he not doe thus if he were here now , would he not be ready to doe this good turne ? surely he would , and I must bee changed into his Image and likenesse , therefore let me consider what my blessed Saviour would doe in the like case , surely our blessed Saviour would not staine , and defile his body , he would not make his tongue an instrument of untruth to deceive others , he would not bee covetous and injurious : Art thou a Christian or no ? If thou be a Christian thou hast the anoynting of Iesus Christ , that annoynting that was poured on him as the head , it runnes downe to thee as a member , as Arons oyntment ranne downe to his skirts , if thou be the skirt of Christ , the meanest Christian , thou hast the same grace if thou be a Christian , and therefore thou must expresse Christ , that as thou art partaker of his name , so thou must be partaker of his anoynting if thou be a Christian why doest thou thus ? doth this suite with thy profession ? dost thou carry the Image of Sathan , and dost thou thinke to bee a Christian , except it be in tytle and profession onely ? No , there is no Christian , but if he be a true Christian , he is changed into the likenesse of Christ , into his Image , therefore it is a good thought upon all occasions , every day to thinke what would my blessed Saviour say , if he were here ? and what did he in the like case , when he was upon earth ? I must be led by the Spirit of Christ , or else I am none of his , therefore let us shame our selves when we are moved by our corruptions , and temptations to doe any thing contrary to this blessed Image . And consider the more we grow into the likenesse of Christ , the more wee grow in the love of God , who delights in us as hee doth in his owne Sonne , This is my beloved Sonne , in whom I am well pleased ; now the more like we are to Christ , the more hee is pleased with us . And the more we shall grow in love one to another , for the liker pictures are to the first patterne , the liker they are one to another , so the liker wee grow to Christ , the liker we are one to another , and the more like , the more love . Who keepes Christ a live in the world , but a company of Christians that carry his resemblance , as wee say of a childe that is like his father , this man cannot dye as long as his sonne is alive , because he resembleth his father , so as long as Christians are in the world that have the Spirit of Christ , Christ cannot dye , he lives in them , and Christ is alive no otherwise in the world , than in the hearts of gracious ' Christians , that carry the picture and resemblance of Christ in them . But how are we changed into the likenesse of Christ ? how come wee to be like him ? When once we beleeve in Christ , we are graft into the similitude of his death , and into the likenesse of his resurrection ; it is a point somewhat misticall , yet it is stood upon in the Scriptures , in Rom. 6. especially at large . How come we to dye to sinne , by vertue of Christs death ? and to live to righteousnesse by the fellowship of Christs resurrection ? it is sayd we are transformed into the likenesse of Christ , the phrases of Scripture shew it , but to stand upon these phrases a little . Beloved as it was in Christs owne person , when Christ dyed , whole Christ dyed , and was crucified , but yet the death it selfe , the crucifying was terminate , in the humane nature , the humane nature dyed , and not the Godhead , yet by reason of the union , whole Christ dyed , and was Crucified , the Lord of glory was crucified , as the Scripture speaks , and as it was in Christ naturall , so it is in Christ misticall , whole Christ misticall was crucified , whole Christ misticall is risen againe , notwithstanding the crucifying was terminate in Christ the head , not in the members as his death was terminate in his humane nature it ended , and was confined in that , so this crucifying belonged to the head , and the head rose , yet whole Christ , all beleevers as soone as they are one with Christ , by reason of the misticall union , they are dead and crucified in Christ their head , and risen and sit in heavenly places , in Christ their head , so then a true beleever , when he is made one with Christ , he reasons thus , my corruption of nature , this pride of heart that naturally I have , this enmity of goodnesse , this is crucified , for I am one with Christ , when he dyed I in my head did dye , and this pride and covetousnesse , and worldlinesse , this base and filthy carnall disposition , was crucified in Christ my head , I in my head was crucified , and I in my head now am risen , and sit in heaven , therefore now I am in some sort glorious , therefore I minde things above in my head , and therefore because of the necessary conformity of the members to the head , therefore I must more and more dye to sinne , be crucified to sinne , and rise by the Spirit of Christ , and ascend with him , the more I know , and consider , and meditate of this , the more I am transformed into the likenesse of his death and resurrection ; but to goe a little further . Quest. What things in Christs death did especially discover themselves to us , ( when we once beleeve ) to our comfort ? Ans. Three things . In regard of us , wonderfull love that he dyed for for us . In regard of sinne , wonderfull hatred that hee would dye for sinne . And wonderfull holinesse and love of grace , he shewed his hatred of sinne , that hee would shed his heart blood for it , and wanting the glory of God as it were , by feeling the wrath of God for a time , even in hatred to sinne . There were these two affections pregnant in Christ upon the crosse , wondrous love for us to dye for us , and wondrous hatred of sinne to purge it , for which he dyed , and wondrous holinesse from whence hatred of sinne came ; whence doth hatred of sinne come but from wonderfull purity , and holiness , that cannot indure sinne . Thus when the soule considers it is one with Christ , it hath the same affections that Christ had , Christ in love to us dyed , can I apprehend that love of Christ when hee dyed , and was crucified , and tormented for my sinne , but out of love , I must hate sinne againe ? And when I consider how Christ stood affected to sinne upon the crosse , when hee dyed to purge it , and to satisfie for i● , c●n I have other affections , being one with him , then hee had upon the crosse ? I cannot , so whether I consider his love to me , or the hatred he bore to sinne , considering my selfe one with him , by a mysticall union , I shall have the same affection of love to him , and bee like him every way , to love what hee loves , and to hate what hee hates . I cannot but hate sinne , and hating sinne , I must act his part anew , that is , as he dyed for sinne , so I dye to sinne , as hee was crucified for it , so it is crucified in me , as he was peirced , so hee gives corruption a stabbe in me , as hee was buryed , so my corruption is buryed , and as he dyed once never to dye againe , so I follow my sinnes to the grave , to death , and consumption of old Adam , that hee never riseth againe , so I say , the consideration of my union with Christ , that I in Christ did dye , and was crucified , because my head dyed , and was crucified . And then it puts that affection into mee that was in Christ , and makes me act Christs part , to dye to sin daily more and more , these , & the like thoughts are stirred up in a christian , which Saint Paul aimes at , in Rom. 6. and other places . So by the vertue of his resurrection , I am conformable more and more , to the graces in him , for as the power of Gods Spirit raised him up , when hee was at the lowest , when he had beene three dayes in the grave , so the Spirit in every Christian , ray seth them up at the lowest to comfort , to a further degree of grace , more and more , nay , when they are fallen into any sinne , or any affliction for sinne , the same power that raised Christ when hee was in the grave ; for our sinnes in the lowest humiliation that could bee , it raiseth them from their sinnes daily , that they gather strength from their sinnes , the power that raised Christ at the lowest , raiseth a Christian at the lowest in sinne , and in affliction for sinne , for when he is tripped , and undermined by his corruptions , God by that power that raised Christ at the lowest , recovers and strengthens him , and makes him afresh revenge himselfe upon his sinne , and when hee is at the lowest , in the grave , the same power will raise him like Christ every way , so you see how we are changed to the liknesse of Christ. How shall wee know then whether we have the Image of Christ stamped upon us , or no ? If wee be changed into the likenesse of Christ , we shall be changed in our understandings , to judge of things as he did , his ayme was to please his father in all things , if we have the same ends , and the same opinion , and esteeme of things , he judged matters of grace , and of the kingdome of God above all other , for the soule is more worth then the whole world , see the judgement that he passed upon things : Seeke ye first the Kingdome of God , and all other things shall be cast upon you . We must bee changed in our judgement , if we will have his Image upon us . Wee must bee like him in our will , in our choyce , in the cleaving , and purpose , and resolution of our will , wee must have the bent of our soule , as his was , our soules must be edged , and pointed as his was , wholly for heaven , and the Kingdome of God : And so for our affections there must bee a change in them , in our love , and joy , and delight , we must love , and joy , and delight , in whatsoever he did . Now the way to stirre us up to this , is to see what Image wee naturally carry , and to see our selves in the glasse of the Law , if a man consider thus , if Christs Image be not upon me , I carry the image of the devill , this would make him labour to get another Image upon him : For beloved at the day of judgement , Christ will not owne us , if he see not his Image upon us , Caesar will owne Caesars coyne , if hee see his image upon it . Whose image and superscription is this ? Give unto Caesar , that which is Caesars . If Christ see his stampe on us , he will owne us at the day of judgment , or else not . Naturally we are all opposite to Christ , naturally wee are full of pride and mallice , of the spirit of the world , and the devill , get out this by all meanes , or else Christ will not owne us at the day of judgement , hee will not looke upon us , he cannot abide to see us , if we have not his image , wee must beare the image of the second Adam , as wee did the image of the first . Againe , the law of God that was written in Adams heart , it is expressed , and coppyed out , there see our selves , there see all the curses , there see our selves guilty of the breach of every commandement , if wee understand the law spiritually , that desire of women , and revengefull thoughts , are murther , and adultery , understand the law spiritually , and see our selves in that glasse , see our selves utterly condemned , this will make us flye to the glasse of the Gospell , that we may be changed into the Image of Christ. There is another image that we more desire to be changed into , we are transformed into the likenesse of the world , cast into the mould of the times , we labour to have those opinions that the times have , and those wayes of getting , and rising to preferment that the world hath , and to have that carriage and disposition every way that the world hath , and so frame to the spirit of the world in al things , that so wee may not be observed by others , and crossed in our pleasures , and preferments , and profits , wel , this desire to be transformed into the likenesse of the world , to have the spirit of the world , what will it come to in the end ? The world shall bee condemned , if wee will bee condemned with the world , let us labour to bee transformed into the opinion of the world , and to goe with the streame , and the errours of the time , if we desire to be damned . The world must bee condemned , it is the kingdome of Sathan wherein hee rules , therefore , there is no image or likenesse for us to be transformed into , if we will bee saved , and have comfort , but the Image of Christ , and can wee have a better likenesse to be transformed into , then the image of him , by whom wee hope to be saved ? then to be like him from whom wee hope for so great a matter as Salvation is . Againe , that wee may be changed into the likenesse of Christ , let us fix our meditations upon him , and we shall find a change we know not how , insensible , as those that stand in the Sunne , for other purposes , they find themselves lightned , and heate , so let us set our selves about holy meditations , and we shall finde a secret insensible change , our soules will be altered and changed , wee know not how , there is a vertue goes with holy meditation , a changing , transforming vertue , and indeed we can think of nothing in Christ , but it wil alter and change us to the likenesse of it selfe , because we have all from Christ , can wee thinke of his humility , and not be humble ? can wee thinke , was God humble , and shall base wo●●es be proud , shall I bee fierce , when my Saviour was meeke , can a proud fierce heart , apprehend a sweete meeke Saviour ? No ; the heart must bee sutable to the thing apprehended , it is impossible that a heart that is not meeke , and sweetened , and brought low , should apprehend a loving , and humble Saviour , there must be a sutablenesse betweene the heart and Christ : As hee was borne of a humble Virgin , so he is borne and conceived in a humble heart , Christ is borne , and conceived , and lives , and growes in every Christian , and in a humble , and lowl● heart , made like him by his Spirit , that is the wombe . The heart that is sutable , that is the heart that hee is formed in . Againe , to be changed into this image , when we are once in the state of grace , let us looke to the remainder of our corruptions , the best of us shall see , that that will make us looke after Christ , look to our world limindednes , to our passions , to our rebellions , to our darkenesse and deadnesse of spirit , and then goe to Christ ; Lord thou hast appointed Christ , to be a head , to be a full vessell , that of his grace , wee might have grace for grace , hee was annoynted with the oyle of gladnesse above his fellowes , but for his fellows , I am earthly minded , hee is heavenly , I am full of rebellions , of lusts , all is at peace in him , the Image of God is perfect in him , and hee is a head to infuse grace , a head of influence as well as of eminence , he is not onely above me , but he hath all grace for me , therefore goe to Christ , I need thy heavenly mindednesse , and some portion of thy meekenesse , of thy spirituall strength , I am weake , and darke , and dead , shine on me , thou haste fulnesse for mee , so goe to Christ , and draw upon every occasion , vertue , and life , from Christ our head , this is to know what is meant by being transformed to Christ our head . There are two conformities beloved exceeding comfortable to us , and wee must meditate on both . First , Christs conformity to us , he was transfigured into our likenesse , he became man in love to us , not onely man , but in the forme of a servant , base man , he tooke mans nature , and mans base condition , Phil. 2 , here is the ground of our comfort , that Christ tooke our forme , hee transfigured himselfe to our basenesse , and shall not we labour to be transformed , to be like him , that out of love stooped so low to bee like us ? let us but thinke of this beloved , our blessed Saviour tooke our nature on him , pure and holy by his Spirit , he followed sinne to death , he was conceived , and lived , and dyed without sinne , to satisfie for sinne , and now by his Spirit , hee cleanseth out sinne , he pursued , and chased out sinne from his conception , in all the passages of his life , so we should be like him , drive away sin , get the Spirit , that our nature in us , may be as it was in him , holy , and pure , and spirituall , shall he be conformed to us , and shall not we conforme to him , many such reasons , and considerations there bee , to moove us to be changed into the Image of Christ. Christ in this worke of changing is all in all , for first of al by Christs death and satisfaction to divine justice , we have the Spirit of God that doth all , for the Spirit is the gift of Gods love , next to Christ , the greatest : Now Christ having reconciled God , God being reconciled gives the Spirit , our sinnes being forgiven , the fruite of Gods love is the Spirit , so wee have the Spirit by the merit of Christ. Againe , we have it from Christ , as a head derived unto us , we have the Spirit for Christ , and from Christ , Christ receives the Spirit first , and then he sendsit into our hearts , so for Christs sake , and from Christ as a head , we have the Spirit . Againe , from Christ we have the patterne of all grace whatsoever , to which wee are changed , the patterne of all grace is from Christ , he begins to us in every grace . 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 b●● 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 , to be tractable , sweete , and familiar , so that the knowledge of God in Iesus Christ , you see it is a transforming knowledge , and changeth us into the Image of Christ to the likenesse of Christ. Especially upon this ground , that when wee looke upon Christ , and God in Christ , we see our selves there , in the love of Christ , and in the love of God , and thereupon wee are moved to be changed to Christ , not by seeing Christ alone , or by seeing God in Christ alone , but by seeing Gods love in Christ to us , and Christs love to us , for the Spirit of faith which is given together with the Gospell , it sees Christ giving himselfe for me , and sees God the Fathers love in me in Christ , and giving me to Christ , when the Spirit of faith with this appropriation seeth God mine in Christ , and seeth Christ mine , and sees my selfe in the love of God , and in the love of Christ , hereupon the soule is stirred up from a holy desire , to bee like Christ Iesus , that loved me so much , and to be conformable to God all I can : For if the person be great and glorious , and our friend too , there is a naturall desire to be like such to imitate them , and expresse them all we can . Now when wee see our selves in the love of God and Christ , out of the nature of the thing it selfe , it will stirre us up to be like so sweete , and gracious , and loving a Saviour . There are three sights that hath a wondrous efficasie , and they goe together . God sees us in Christ , and therefore loves us , as we are in Christ. Christ sees us in the love of his father , and therefore loves us as hee sees us in his fathers love . Wee see our selves in Christ , and see the love of God to us in Christ , these three sights are the foundation of all comfort , God gives us to Christ , and sees us as given to him , in his election , Christ sees us as given of the Father , as you have it Iohn 17. And loves us as wee are loved of the Father , and then sees us as his owne members , and wee by a Spirit of Faith see Christ , and see our selves in Christ , and given to Christ by the Father , hereupon comes a desire of imitation and expression of Iesus Christ , when we see our selves in Christ God lookes upon us in Christ , and we looke upon our selves in Christ , and when we looke upon the mercy of God in Christ , it kindleth love , and love kindleth love , as fire kindleth fire : Fire hath that quality , that it turnes all to it selfe . Now the meditation of the glorious love of God in Christ it workes love , and love is an affection of changing , love transformes as fire doth , the love of God warmes us , and wee are fit for all impressions , as things that are warme , Iron is a dull and heavy thing , yet when it is warmed it is bright , and plyable , and hath as much as may be , of the nature of fire imprinted upon it , so our dead , and dull , and unflexible , and unyeelding soules become mallyable , and flexible by the love of Christ shining upon them , his love transformes them , and kindles them , so here is the way , how the glory of Gods love in Christ transformes us , because the discovery of the bowels of mercy in God towards us , kindles love to him , and that being kindled it workes likenesse , for love to greatnesse transformes us , it workes a desire to be like those that are great , where there is dependance , there is a desire to be like , even among men , much more considering that God so loves our nature in Christ , and that our nature is so full of grace in Christ as it is , the love of God in Christ , that hath done so much for us , it breedes a desire to be like Christ in our disposition , all wee can . By looking to the glory of God in Christ , wee see Christ , as our husband , and that breedes a disposition in us , to have the affections of a Spouse , wee see Christ as our head , and that breedes a disposition in us , to be members like him . Quest. How shall wee know then that wee see God in Christ , and the glory of God in the Gospell comfortably ? Answ. Hath this sight a transforming power in thee , to the Image of Christ ? to make thee like him ; if it have not a transforming power , it is a barren empty contemplation , that hath no efficacy or comfort at all , so farre as the sight of Gods love in Christ , breedes conformity to Christ , so farre it is graciour and comfortable , see therefore whether thou art transformed to the Image of Christ , if there be not a change , there is no beholding of Christ to speake off , no man ever sees the mercy of God in Christ by the eye of faith , but he is changed . For beloved , as there must be a change , so it is in this order , from beholding the mercy of God in Christ , for can you imagine that any soule can see it selfe in the glasse of Gods love in Iesus Christ , that it should see in the Gospell Christ , and in him , God reconciled unto him in particular , but that soule out of the apprehension of Gods love in Christ , will love God againe , and be altered and changed ? It is impossible such a sight therefore , whereby we see our selves in this glasse , as when we looke in a glasse and see our owne Image , we see our owne selves in Christ , and the love of God , such a sight altereth and changeth alway , it works love , and love is the worker of imitaiton : for what doth make one labour to expresse another , in their disposition , carriage , and conversation ? Oh it is love , as children imitate their Parents , love is full of invention , and of this kinde of invention , that it studdies to please the person loved , as much as it can every way , hereupon we come to be desirous to be like Christ , because we see the glory of Gods mercy shining in Christ. The adversaries of the grace of God , they fall foule upon us , because we preach justification by the free mercy , and love of God in Christ ; Oh say they , this is to dead the spirits of men , that they have no care of good workes . Beloved , can there bee any greater insentive , and motive in the world , to sanctification , to expresse Christ , and to studdy Christ , then to consider what favour and mercy wee have in Christ ? how we are justified , and freed by him , by the glorious mercy of God in Christ ? there cannot be a greater , therfore we see here , they depend one upon another , by seeing in the glasse of the Gospell , the glory of God , we are transformed from glory to glory : An excellent glasse the Gospell is , by seeing Gods love in it , wee are changed : The Law is a glasse too , but such a glasse as Saint Iames speakes of , that when a man lookes into it , and sees his duty , he goes away , and forgets all , the Law discovers our sinne and misery . Indeed it is a true glasse , if wee looke there , wee shall see the true picture of old Adam , and of corruption , but it is such a glasse as workes nothing upon us , but when this glasse is held out by the Ministers of the word , whose office it is to hold the glasse to people , when they see the love of God in Christ , this is a changing transforming glasse , to make them that were deformed , and disfigured before , that bore upon them the image of Sathan before , now to be transformed to be like Christ , by whom they must bee saved . Is there any studdy in the world , therefore more excellent then that of the Gospell , and of the mercy of God in Christ , that transformes & changes men from one degree of grace to another , as it followes in the Text. Therefore , those that finde themselves to be the old men still that have lived in corrupt courses , and doe so still , let them not thinke to have any benefit by the Gospell , they deceive themselves , they never knew God : for hee that saith he hath communion with God , and walkes in darkenesse , hee is a lyer , Saint Iohn gives him the lye , for God is light , how can a man see himselfe in the love of God , and remaine in a darke state opposite to love , will it not alter a man ? It will not suffer him to live in sinnes against conscience , let no man that doth so , thinke he hath benefit by Christ , that knowledge is but a notionall knowledge , a speculation , a swimming knowledge , it is not a spirituall knowledge , because wheresoever the knowledge of God in Christ is to purpose , there is a change , and conversion of the whole man , there is a new judgement , and new affections , the bent and byas of them is another way then they were before , there is a change which is called a turning in the Scripture , those things that were before them before , are now behind them , and those things that were behind them , are now before them , whereas they turned their backe upon God and good things , now they turne their faces , they looke God-ward , and Heaven-ward , and to a better condition ; for this change is nothing else but a conversion : therefore a man may say as hee said , I am not I , those that have seene Christ , it makes them differ from themselves , this sight workes a change . If there were not a change it would make God forsworne , as it is Luke 1. in Zacharies song , He hath sworne that being delivered out of the hands of our enemies , wee should serve him without feare in holinesse and righteousnesse all the dayes of our lives : If any man therefore say he is delivered from his enemies , that he thinkes hee shall not be damned and goe to hell ; and yet doth not live in holinesse and righteousnesse , he makes Gods oath frustrate , for Gods oath joynes both together , He hath sworne that being delivered out of the hands of our enemies , we should serve him without feare , without slavish feare , but with a feare of reverence , in holinesse and righteousnesse , all the dayes of our life : Whosoever therefore are in a state of deliverance , have grace granted them whereby they may serve God in holinesse , and righteousnesse all the dayes of their life , they are changed into the same Image . From Glory to Glory . By glory is meant especially grace here , and that which accompanies the grace of God , the favour of God , when wee are perswaded of it by the Spirit , by which grace is wrought in us , upon grace in us there followes peace , and joy , and comfort , and many such things which the Scripture accounts to be glory . We say there are foure degrees of the glory of a Christian. First initiall glory , in his first conversion , and thereupon the knowledge of his deliverance from that cursed and damnable state that he is in , the knowledge likewise of his title to life everlasting , he comes to have friendship with God , he comes to have his nature renewed that he may be friends with God , there must be an assimulation by the Spirit like God in a holy disposition : Now upon the favour of God wee come to be friends with God , and to have our natures altred , and hereupon comes those glorious qualifications , as peace , and joy , and consolation in all conditions , and liberty , and boldnesse to the throne of grace , this is glory beloved . Is it not a glory to be friends with God , and to have God deale with us as friends , to reveale his secrets to us of his love , and grace in Christ , to discover the hidden mysteries of his love to us , that was hid from the beginning of the world ? we never know it till our effectuall calling , till our first conversion , for God to be friends with us all our life , Abraham was the friend of God , and then to have our nature renewed , to have our shame layd aside : indeed sin makes us shamefull , it is the dishonour , and abasement of the soule : The very change of our nature to bee such as God may delight in , this is glory , the Image of God is glory , therefore in Rom. 3. it is sayd we are stripped , and deprived of the glory of God since the fall , that is , of the Image of God by Adams sinne , whereby we resembled God in holinesse , so grace whereby we resemble God is the Image and likenesse of God , and that is the glory of man ; If one should aske what is the best glory of a man ? that intrinsicall glory , that charactarizeth a man indeede , it is the stampe of Christ upon him , the Image of the second Adam , in his soule to be like him . And hereupon those glorious qualifications that follow upon it , glorious peace , and glorious joy , glorious and unspeakeable comfort , above all discomforts whatsoever , as indeede the comforts of religion , are comforts triumphing , and prevayling above all discomforts , there are no comforts but those in religion ; that are above the discomforts we meete with in this world , for what can bee set against the wrath of God , against hell and damnation , but the comforts of the Gospell , now when a man is in the state of grace , and hath these glorious things following him , sweete and glorious peace that passeth understanding , that all the world , and all the devills in hell cannot shake , and joy in the holy Ghost , and comforts above all discomforts whatsoever . And then glorious liberty he hath to come into the presence of God upon all occasions , being a friend of God , are not these things glorious beloved ? and these belong to every Christian. Now as a Christian growes in assurance of his Salvation , and further friendship with God , and further peace , and joy , and comfort , there is a further degree of glory , the growth of grace is glory , therefore in 2 Pet. 1. hee followes the point at large when we adde grace to grace , he saith it gives a further entrance , into the kingdome of God : for the Kingdome of God is begun in grace here , and the further we grow in grace , the more we enter into the kingdome of grace , and the further we enter into that , the nearer we are to the Kingdome of glory . The next degree of glory is when the soule enjoyes the presence of God in heaven , then the upshot and conclusion , the closure , and consummation of all , at the day of judgement , when body and soule shall bee united againe , then is perfect glory , here it is insinuated , when hee saith we are changed from glory to glory , that is , from grace to grace , till all end in glory , which is the perfection of all in heaven , when body and soule shall bee both glorious , From glory to glory . In this is considerable , first that grace is glory ; And then that grace being glory , is growing in a continuall course till it come to perfection , wee grow from glory to glory , from one degree of grace to another . Grace whereby wee resemble Christ is glory , and indeed so it is , for the Image and likenesse of God is our glory , what was Adams glory ; but his likenesse to God ? he was created in Gods Image , and what is our glory ? to be like Christ , therefore grace is our glory . Mans perfection is his glory , but the renewing of Gods Image in grace is mans perfection , therefore it is his glory . That which makes a man terrible to all opposites whatsoever is glory , but grace makes a man terrible to the Devill , and to wicked men , both grace in one man , and grace in the Church , for the Church is Terrible like an army with banners , when the Ordinances of God are set up in glory , and there is glorious obedience to them in the Church , it is terrible to the enemies as an army with banners , for there is a luster and glory in all that is Gods , both in the persons of beleevers , and likewise in the Ordinances of God ; grace is glorious as the wise man saith , Wisedome makes a mans face to shine . Is not wisedome a glorious thing , to see a wise understanding man able to guide himselfe and others ? it puts a beauty upon a man , to be a wise , and understanding man : humility makes a man glorious , for it makes God put glory upon a man when a man is glorious , and understands it not , as Moses when his face shined , he knew not that it shined himselfe , many humble men are glorious and thinke not so , they are glorious , and they shine , though they see it not . It is not a glorious thing to be taken out of our selves , to deny our selves , to offer a holy violence to our selves , and to our corruptions , is not this a glorious thing , when others lye grovelling like slaves under their corruptions , to stand vnmoveable in all the changes of the world , and in all entercourse of troubles to stand as a rock in the middest of all unmoveable , founded upon the love of God in Christ , and the hope of glory after , not to be shaken with the winde of temptations from his standing , at least not to be shooke off his standing , this is glorious to have a constant Spirit . Is it not glorious to have admittance boldly by grace , to goe into the presence of God at all times , to be prevailer with God , faith overcomes , not onely the world but God himselfe , it bindes him with him owne promise ? is not faith a glorious grace that triumphs over the great God himselfe , binding him with his owne Word and promise ? Is not love a glorious grace , that melts one into the likenesse of Christ ? beloved get love , it is the onely artificiall worker of imitation , it melts us into the likenesse of Christ it constraines , it hath a kinde of holy violence in it , no water can quench it , wee shall glory in sufferings , for that we love , nothing can quench that holy fire that is kindled frō heaven , it is a glorious grace . Hope , what doth it ? when it casts anchor in heaven , it keepes us in all the waves , it purgeth our natures to bee like the thing hoped for , there is no grace but it is glorious , so that grace is glory , the Image of God is glory , it makes a man glorious , it makes him shine . Beloved doe but represent to your thoughts , such a one as Ioseph , of a sweete , wise , and loving Spirit , it is an excellent state , to see a man in his place , in the common wealth , what a glorious sight is it to see a Ioseph , a Nehemiah , to see a man like Paul , all on fire for the glory of God , and the good of the Church , the care of all the Churches lay upon him , the conceite of a man shining in grace , what a glorious representation in our thoughts is it . And so in men now living , when we see wisedome , and love tending to the common good , when wee see a spirit of mortification , when wee see a Spirit of love , that is not for it selfe but for other men , a Spirit of love above selfe-love , all for the good of others , as Christ went about doing good , It makes them so lovely and glorious , as that no object in the world is so glorious , as to see a man in whom the Image of Christ is , it puts a glory upon him . Besides it puts an inward glory upon a man , when it makes him rejoyce , The Spirit of glory rests upon him ; nay in imprisonments and abasements , take a good man in any condition he is glorious , his carriage is glorious , you shall not see flesh and blood , no revengefull humor , when flesh and blood is subdued , and nothing appeares in a man , but the Image of Christ , he is a glorious creature , in the greatest abasement that can be , when Paul was in the stockes , what a glorious condition was he in , when he sung at midnight when the Spirit of glory was upon him , to see the Martyres suffer without revenge , to pray for their enemies , that they had a Spirit that conquered all wrongs , and feare of death , and displeasure of men , a triumphant Spirit above all things below , to r●yse them above incouragements , and discouragements , what a glorious thing was this , to see a man in his right principles , with the Image of God upon him , he sees all things below beneath him , this is glorious to see a man that overcomes the world , that cares no more for the offers of preferment on the right hand , or for threatnings on the other hand , all is nothing to him , he breakes it as Sampson did his cords , to see such a victorions spirit , is not this glorious ? to see a glorious soule , that is above all earthly things whatsoever , that tramples the world under foote , as the Woman cloathed with the Sunne , treades the moone under her foote ; the Church cloathed with Christ , who is the glory of the Church , tramples all earthly things under feete , grace is victorious and conquering , prevayling over those corruptions that prevayle over ordinary men . A Christian as David , when he had Saul in the Cave , overcomes himselfe , it is an argument of a great deale of strength of grace . Christ overcame himselfe on the crosse , he prayed for his enemies , so when the nature of man is so subject to the power of grace , that though there be rebellions in us ( as there will be , while we are in this world ) yet they cannot overpower the principle of grace , all this while a man is a glorious Christian , because he is not subject to the common humors , and infirmities , and weakenesses of men , therefore that makes a Christian glorious , when he brings every thought , and affection , and every corruption as much as may be , to the subjection of the Spirit of glory , to the Spirit of Christ in him , though old Adam stirre in him , yet he brings him downe that hee doth not discover himselfe to the scandall of the Gospell , and profession , and to the weakening of the love of good things , in the hearts of others it shall not break out , he subjects these rising thoughts , here grace is glorious . Another man cannot doe this , he cannot love God , he cannot deny himselfe , hee cannot resist temptations not inwardly , he may forbeare an action out of feare , but a Christian can love , and feare , and delight in good things , and he can resist , and hee can enjoy the things of this life , in a subordinate manner to better things , a worldling cannot doe it , there is a glory upon a Christian , a derivative glory from Christ , for we shine in his beames , wee are changed according to his Image from glory to glory . Object . The thing is not much questionable that grace is glorious , but it may bee objected doth grace make one glorious , then how comes the world to despise such as have grace ? such as are like Christ ? I answere it is from blindnesse , Answ. from Spirituall drunkennesse , and madnesse , they cannot discerne of things , they are besotted , they see no difference ; therefore they cannot discerne things that are excellent , but take a man in his right principles , take a sober man , and he will see an excellency in a Christian above himselfe . Againe grace is not made so much of oft times in the world , because it is joyned with so many infirmities , our life is hid with Christ , it is hid under infirmities , and under afflictions oft times , and being hidden it doth not appeare so much in this world . And then againe however men force upon themselves a contempt of grace , and of the best things , yet notwithstanding it is but forced , for their conscience stoopes at it , witnesse conscience when it gives evidence on their death bed , take a man when he is himselfe , when he is sober , when he is best able to judge , when those things are taken from him , that obscured and darkened his judgement , and then you shall have him justifie all things that are good , both grac● and the meanes of grace . Againe it must be so , that we may bee conformable to Christ , the world misguideth the state of a Christian , they thinke them vile and base persons , so they did Christ the head of the Church , you see how Christ was esteemed , his glory was vayled with our nature , and with misery a while , but it sparkled out oft times in his miracles : Now this was that hee might suffer , and performe the worke of Salvation , for the devill nor the wicked world would never have done that they did to him , if his glory had broken forth to the full luster of it . So it is with the body misticall of Christ , the world misjudgeth of them , it appeares not now what they shal be hereafter , nor what they are now indeed , because God will have them conformable to Christ : If so bee that the glory of Christians were discovered in the true lustre , who would wrong a Christian if they did see him indeede to be a member of Christ , and an heire of heaven , the care of Angels , and the price of Christs death , if they did see him in his excellency , all the world would admire him , and make another man of him , then of Potentates , and Monarches ; but how then should he be conformable to his head in afflictions ? the head was to save us by death , hee must be abased , the world must take him as a strange man , and we that must be conformed to him , wee must passe as unknowne men in the world , but not so unknowne , but that grace breakes out sometimes to admiration , and imitation , and when it hath not imitation , it stirres up envy , and mallice in others , in the children of the devill , therfore , notwithstanding all objections , grace is glory , it makes us like Christ , who is glorious , who is the Lord of glory . And then it drawes glory with it glorious peace , and glorious comfort , and joy in the Holy Ghost , the attendants of grace in the hearts of Gods people , is it not as I said a glorious thing , for a man to have that peace in him that passeth all understanding , that shall settle , and quiet his soule in all tumults in the world , when all things are turned upside downe , for a Christian to stand unmooveably built upon the Rocke : Whence comes this glorious pitch , but from grace , grace , and peace , one follow another , then for a man to have inward joy and comfort in the midst of afflictions , and disconsolations in the world , it is a wonderfull and a gloriousthing , it in called joy unspeakeable , and glorious grace , therefore in regard of that that followes it , in this world it is glory . Hence it is , that the wise man saith , that the Righteous is more excellent then his neighbour , hee is more glorious then another man , as pearles are above pebbles , he is more excellent in life , in death , and after death especially , for there is a growing from glory to glory , he is glorious in life , more glorious in death , when his soule shall be put into glory in heaven , and most of all glorious , when Christ shall come to be glorious in his Saints , as it is in ● Thess. so he is excellent in life , and in death , and for ever , for another man , that is but a man , a man , said I , nay , if a man be but a man , hee is either like a devill in subtilety , or a beast in sensuallity , hee carries the image either of a beast , or of the devill , besides a man , a righteous man therefore that hath the Image of God stamped upon him , hee is better then another man every way , for hee is in a higher ranke of creatures , grace sets a man as farre above other men , as other men are above other creatures . At the first the creatures reverenced God in Adam , they came and tooke their names from him , they were subject to him , so grace is a glorious majesticall thing , wicked men , even Herod reverenced grace in Iohn Baptist , and evill men reverence it in their hearts , in Gods people , though their mouthes speake against it , a Christian is a Spirituall man , as reason lifts a man above other creatures , so the Image of God set upon a man , it lifts , & raiseth him above other men . Vse . 1 If grace , and the Image of God , and Christ , in us be glory , and make us excellent , let us all labour for grace above all things , we all as I said before , desire liberty , and as we desire liberty , so wee desire glory , but we know not the way how to come to it , in seeking liberty , wee seeke licensiousnesse , in seeking glory , we seeke it from men , that cannot give it , we seeke glory in outward things that are nothing , what is the glory of all outward things , but the shining of a rotten peece of wood , in the night time ? or as a glow-worme ? what is all this glory , but a flash ? it is nothing , if we would seek true glory indeed , as naturally all doe , let us seeke grace , thereby we resemble Christ , the Lord of glory , thereby wee are glorious in the eyes of Christ , thereby wee are glorious both without and within , though this glory for the present bee hid , thereby we are terrible to the devill , and all enemies : For ever since his head was crushed by Christ , that broke the Serpents head , he is afraid of mans nature in Christ , he is afraid of Christians , as knowing that they be better then himselfe , and hee shall bee judged by them ere long , the devill shall be judged by Christians , therefore let us studdy for this glory , a man is never glorious till he be a Christian. It is said of Antiochus that he was a vile person , what , though hee was a King ? yes ; let a man be never so great in the world , if he be a wicked man , a man that dishonoureth his tongue , that shold be his glory , that hath not the language of Canaan , that dishonors , and defiles his body , that should be the Temple of the Holy Ghost , a man that carries a malicious , and malignant Spirit , that hath the image of the devill in his soule , if hee bee never so great a person , he will be vile ere long , when all relations shall end in death , all excellencies must bee layd downe in death , therefore seeing all other excellencies cannot keepe a man from being a vile person , let us labour for that that will put a glory upon us , labour for the Image of Christ to be stamped upon our soule . There is a great humour in this age in looking to peeces of workemanship , if a man have skill to discerne a peece as they call it , it is more then ordinary : Beloved , what a vanity is this ( though these pictures be lawfull , they are a kind of mute poetry ) but what is this to the having of the glorious Image of Christ stamped upon us , to bee glorious in the eye of God and in the very judgement of carnall men ? There is nothing so excellent as grace , and nothing so base as sinne , indeed there is nothing base but sinne , and nothing excellent but grace , so that Gods children , not onely in their glorious riches , and prerogatives to be the Sonnes of God and heires of Heaven , are glorious , but they have an inward glory : The Spouse of Christ is glorious within : Insomuch that Christ is in love with his owne graces , he wonders at his owne graces in his children . Vse 2 Againe , oppose this to the scorne and hatred of the world , base minded persons that disgrace goodnesse , that their illnesse may bee the lesse discerned , they labour to make all alike , all they can by slaunders , at least that their illnesse may not appeare , oppose the judgment of Gods Spirit that esteemes grace glory a gainst all the judgement of the base world : Beloved , they shall know one day , that those that they despise shall judge them , and their hearts secretly tell them so , what makes them maligne men better then themselves ? they have a secret conceit , he is above me , The spirituall man judgeth all things , he is a man that discernes by a spirituall eye , he judgeeth and condemneth my wayes , and hereafter he will judge mee , a secret conscience in him , makes him feare a good man , though hee deprave and maligne him , yet his heart stoupes . Vse . 3 Againe , is grace glory , when God sets it on us , shall wee cast our crowne in the dirt ? shall wee defile , and blemish our glory by sinniug against conscience ? wee forget our excellency , that grace is glory , it teacheth us how to carry our selves to our selves : If there be grace is us , let us be honorable to our selves . It is a good caveat that wee should be venerable to our selves , that is , Christians should take a holy state to themselves . What ? I that am an Heire of Heaven , I that am a King , I that am a Conquerour , I that am the Sonne of God , I that am a Freeman , should I tangle my selfe with these things , shall I goe and staine my selfe ? Is it not an unsightly thing to see a golden pillar daubed with dirt ? or to see a crowne cast in the dirt ? God hath put a crowne upon me , he hath made me a King , he hath made me an Heire of Heaven , hee hath made me his Sonne , he hath put a glory upon mee , shall I abase my selfe to devillish base courses ? No , I will be more honorable in my owne eyes . Let us thinke our selves too good for the base services of Sathan , these thoughts we should take to our selves , these are not proud thoughts , but befitting our condition , when wee are tempted to any base course whatsoever it is , it is contrary to my calling . Vse 4 And let us comfort our selves in the worke of grace , though it bee wrought in never so poore a measure , in all the disparagements of the world , for those that are besotted with false vaine-glory , they have the eyes of their soules put out , and dimmed , and dazled with false glory , they cannot judge of the glory of a Christian , they want eyes , therefore let us bee content to passe in the world as hidden , Christ passed concealed in the world , onely now and then , the beames of his glory brake forth in his miracles , so wee must be content , for our glory is hid in Christ , for the most part , and it is clouded with the imputations and malice of men , and sometimes with infirmities , as it will in this world , let us comfort our selves with this , that wee are glorious howsoever , and glorious within , and this glory will breake out in a holy conversation , and it is better to be glorious in the eyes of God , and Angels , and good men , and in the consciences of ill men , then to have glory from their mouthes , mallice will not suffer them to glorify them with their mouthes , but their consciences must needes stoope to goodnesse , for God hath put a majesty into goodnesse , that any man that is a man , that is not a beast , that hath naturall principles , will reverence it , and the consciences of such men wil make them speake the truth one day , and they shall say We fooles thought these men mad , but , N●w wee see our selves fooles : therefore in the disparagements of worldly men , that know not where true glory lies , let us be content with this , that God hath made us truely glorious , by working a change in a comfortable measure , let us comfort our selves in this . Vse 5 Againe , by this wee may know whether wee have grace in us or no ; If we thinke grace to be glory , let us have tha● judgement and conceit of grace of the change of our natures , ( by the Spirit of God , and the truth of God ) as the Holy Ghost hath here , calling it glory , that very judgement shewes that there is an alteration in our affections , that we are changed , in the spirit of our minds , that we have a right conceite of heavenly things : for none but a Christian indeed can judge grace to be glory , that can truely thinke so : for if a man thinke grace to be glory truely , if hee be convinced by the power of the spirit , he will be gracious : for there is an instinct in all men by nature , to glory in something you have the gulls of the world , they glory in somthing , in swaggering , beastly courses , you have devillish men glory that they can circumvent others , rather then men will have no glory , they will glory in that that is shame indeed , man having a disposition alway to glory in something , if hee be convinced that grace is glory he will be gracious : Therefore , I beseech you enter into your owne soules , and see what conceites you have of the Image of God , of the graces of Christianity , and then certainely it will raise a holy ambition , to have that stampe set upon you . Againe , this is another evidence that a man is gracious , if he can looke upon the life of another that is better then he , with a conceite that it is glory , and loving of it as glory , many men see grace in other men , but with a maligning eye , they see it to disgrace it , for naturally this is in men , they are so vaineglorious , and ambitions , that when they see the lives of other men outshew theirs , instead of imitation , they goe to base courses , they obscure and darken that light with slanders , that they will not imitate in their courses . This is in the better sort of men , the prouder , and greater sort of men , what grace they will not imitate , they will defame , they will not be outshined by any thing ; therefore , those that can see so farre into the life of another man , as they love it , and honour the grace of God in another man , it is a signe there is some worke of glory begunne in them , men can indure good things in bookes , and by reports , and good things of men that are dead , &c. but they cannot indure good things running in their eies , especially when it comes in a kind of competition , and comparison , they love not to bee out-shined . From glory to glory . Wee see the state of Gods children here , and the state in Heaven , come both under one name , both are glory . The children of God are Kings here , they shall be Kings in Heaven , they are Saints here , as they be Saints in Heaven , there is an adoption of grace , as well as an adoption of glory , Rom. 8. There is a regeneration here , of our soules , there is a regeneration of soule and body then . We are new creatures here , and we shall be new creatures there . Quest. Why doe all come under one name , the state of glory in Heaven , and the state of grace here , is there no difference ? Answ. Yes , but the difference is in degrees , and not otherwise : for Heaven must be begunne here , if ever wee meane to enter into Heaven hereafter , we enter into the subburbs here , we must be new creatures here , we are kings here , we are Heires apparant here , we are adopted here , we are regenerate here , we are glorious here , before we be glorious hereafter , therfore beloved , we may read our future state in our present , wee must not thinke to come de scelo in celum , ( as he saith ) out of the filth of sinne to Heaven , but Heaven must be begunne here , you see both have the same name , grace and glory . Therefore , wouldst thou know , what thy condition shall be afterwards ? read it in thy present disposition , if there be not a change , and a glorious change here , never looke for a glorious change hereafter , what is not begunne in grace , shall never be accomplished in glory , both grace here , and glory hereafter , comming under the same name it forceth this . And likewise it is a ground of comfort , for why have we the same terme here , when we are in the state of grace , why are we decked and adorned with the same title , as wee shall bee in heaven ? It is partly for certainety , grace is glory as well as the perfection of it is glory , to shew that where grace is truely begun , it will end in glory ; all the powers in the world cannot interrupt Gods gracious progresse and way ; what is begun in grace , will end in glory , where the foundation is layd , God will be sure to put up the roofe , he never repents of his beginnings , Salomon saith that the righteous is like to the Sun , that growes brighter , and brighter , till hee come to his full strength , so the state of the godly growes more and more , from light to light , till hee come to full strength . The state of the wicked is cleane contrary ; the state of the wicked is like the declining day , the Sunne growes downe and downe till it bee twilight , and thence to darkenesse , and then to utter darkenesse , so they being darke in themselves , they grow from the darkenesse of misery , and terrour of conscience to eternall darkenesse , blacke dismall darkenesse in hell , but the state of the godly it is like the course of the Sunne after midnight , that is growing up , up still till it come to mid day , so the state of the godly it is alway on the mending hand , it is alwayes a growing state , it is a hopefull condition , they goe from glory to glory , and therefore let us be assured of eternall glory for the time to come , as sure as we are of the beginnings of grace here wrought , you see then a maine difference betweene the godly and others , other men grow backeward proficere in pejus as we say , they take degrees backe from worse to worse , till they end in utter desolation and destruction for ever , but the other riseth by degrees , till they come to that happinesse that can admit no further degrees , all the glory of the world ends in vanity and in nothing , but the glory of a Christian that begins in grace , you see it proceedes from glory to glory , alway growing and amending : If men were not spiritually mad , would they not rather be in a condition alway amending and growing more and more hopefull still , than to bee in a condition alway declining , and most subject to decline when it is at the toppe . There is no consistence in any humane felicity , but it is in precipite neere a downefall when it is at the highest , Gods children are neere rising when they are at the lowest , there is a Spirit of glory lights , and not onely so , but rests on them , it doth not light upon them , and then goe away , it is not as a flash or blaze of flaxe , or so , but the Spirit rests , and growes still upon them , from glory to glory ; the state of a Christian it is comfortable that is soundly converted , when he shall thinke every day brings me nearer my glory , every day I rise , I am somewhat happier than I was the day before , because I am somewhat more glorious , and nearer to eternall glory , when another wretch that lives in sinnes against conscience , may say I am somewhat nearer hell , nearer eclipsing and ebbing , and declining than before , so every day brings terrour to the one , and matter of comfort to the other . From glory to glory . Grace we see is glory , especially when it is in strength , and the more grace growes , the more glory , the more it shines the more glory : we say of fire , the more it burnes the lesse it smoakes , the lesse infirmity appeares that may disgrace it , the more grace , the more light and luster , and the lesse infirmity : glory belongs to the growth of grace in this world ; for is not a Christian , a glorious Christan , when he is a growne Christian , when he sends a luster as a pearle , when as a glorious light , he shines to the example of others ; when he is able , as Paul saith gloriously of himselfe , I can doe all in Christ that strengthneth me , to want , and to abound , cast him into any condition what you will , he is like himselfe ; cast Ioseph into prison he is Ioseph still , cast Paul in the dungeon he is Paul still , and is never more glorious , than in the middest of afflictions , so grace growing to some perfection is glorious ; Wisedome makes a mans face to shine saith Salomon , so it is true of all other graces in some perfection , they make a man shine , there is nothing in the world so glorious as a Christian that is growne to some perfection , indeed he is so glorious that the eye of the world when it is cast upon him , it stirres up envie , as carnall persons when they see a Christian man unmoveable in the middest of all motions , and unchangeable in all changes , when nothing can alter him , but he goes on , they wonder at the condition of this man , when as indeede his grounds , and resolutions are above all discouragements , or incouragements that the world can afford : David was a King , and a Prophet , and David was a holy man , and David for constitution of body was ruddy , and of a sweete complection , and David for the manner of his Kingdome , was a King of a great people , there were many excellencies of David , oh but what doth David account the prerogative of a man ? Blessed is the man whose sinnes are forgiven , in whose spirit there is no guile , that is , that is truely sanctified in Spirit , that is in the state of justification , and as a witnesse of that , of the forgivenesse of his sinnes , hath a spirit without guile , happy is that man , not that is a King or a Prophet , or a strong man , or a beautifull man , or hath this indowment or that , but happy is the man whose sinnes are forgiven , and whose spirit is sanctified . From glory to glory . We see then that there must be an increase , a growing from glory to glory , there is no stoppe nor stay to be made in religion , there must be of necessity a desire to grow better and better , for glory will grow still to glory , grace will never cease till it end in glory . Both in our dispositions that have it wrought in us , we shall desire it may increase in us the Image of God and Christ , more and more : And in Gods purpose where he beginnes hee makes an end , whether we looke to him , that will not have us , in a state of imperfection , he hath not chosen us to imperfection , but to perfection ; and he hath called us not to imperfection , but to perfection , he hath elected us to perfection , he hath chosen us to be spotlesse , not to be conflicting with our corruptions , and to bee halting alway as Iacob , we shal have perfect strength , we are called and elected to perfection , therefore there is no standing at a stay in religion , there must be a perpetuall growth , it is our disposition to desire and endeavour it still . For beloved it is that that is inbred to all things that are imperfect , to hasten to perfection , till they come to their ubi , to their pitch , we see it in graine , weake graine , till it come to the full growth , it breakes through clods , through harder things than it selfe , there is a nature in corne and seedes , that have a beginning of life in their kinde in them , till those seedes come to growth , they put out themselves with a great deale of strength against opposition , so grace is of such a strong nature , being intended by God to perfection , it will not rest in meane beginnings , but puts it selfe forward still , and breakes through opposition : I will not stand upon the common place of growth in grace , it is a large discourse , and I touched it upon many occasions , you see the necessity of it , there must be a growth from glory to glory . A growth not in parts as we say , for at the first regeneration , in the first beginning , when we are gracious , there is the beginning of a new life , and there is the seedes of all graces , but especially this growth is in intention , and extention , grace growes more and more in strength and extends , and reacheth it selfe further and further to the use of many ; grace growes I say in the intention of it selfe , and extends , and reacheth it selfe to the use of more , the more a Christian lives , when he is in a right state , and frame as a Christian should be , he is of more strength in all particular graces , and doth the more good , and shines more in his life and conversation to others . And likewise as there is a growth in intention , and extention , so there is a growth in the quality and purity of grace : for the longer a man lives , those graces that he hath grow more refined ; when a Christian is but a new Christian , he tasts much of the old stocke , as all fruite at the first will taste of the stocke , so there is no fruite of righteousnesse that comes from a man , at his first conversion , but it tasts a great deale of old Adam , it savours of the old stock , the more hee live , and growes spirituall , the more that that comes from him relisheth of the Spirit , the more refined is his wisedome , the more refined is his love , the more refined from selfelove , his joy and delight is more refined . Object . Hence we may answere an objection by the way , an old man seemes not to grow in grace , he seemes not to be so good a man , not to be so zealous , as when he was young , not so forward . Answ. Beloved , in those that are young , there is a great deale of nature joyned with a little grace , and that grace in them makes a greater expression , 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 fa●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 i● 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 little stone grew to a mountaine , Dan. 2. so we must bee content to grow from grace to grace , there is a graduall proceeding in the new creature , wee must not be presently in Canaan , God will lead us through the wildernesse , through temptations , and crosses , before wee come to Heaven , many because they see they are farre short of others , that are stronger Christians , therefore they thinke they have no grace at all . Therefore let those that are on the growing hand , though they bee short of many that are before them , let them not be discouraged with their over-little beginnings , for it is Gods Ordinance & course in this world , to bring his children by little and little through many stations , as they were led in the wildernesse from standing to standing , and from place to place , so God brings his children by many standings to Heaven , and it is one part of a Christians meekenesse , to subject to Gods wisedome in this kinde , and not to murmure , that they are not so perfect as they would be , or as they shall be , but rather to magnifie the mercy of God that there is any change , in such defiled and polluted soules , that hee hath vouchsafed any spirituall light of understanding , any love of good things , that the bent of their affections are turned to a contrary course , then they were before , that God hath vouchsafed any beginnings , rather magnifie his mercy , then quarrell with his dispensation , that he doth not this all at once , and indeed , if we enter into our owne hearts , it is our fault that wee are not more perfect , but let us labour to be meeke , and say , Lord since thou hast ordained that I shall grow from glory to glory , from one degree of grace to another , let me have grace to magnifie thy mercy , that thou hast given me any goodnesse , rather then to murmure that I have no more , and bee content in the use of meanes , and indeavour to grow further , though wee have not so much as others have : Nay wee may not be discouraged , because of the weaknesse of grace , but we may not be discouraged with a seeming interruption in our spirituall growth ; God sometimes works by contraries , hee makes men grow by their puttings backe , and to stand by their falls : sometimes , when God wil have a man grow , hee will suffer him to fall , that by his fall he may grow in a deeper hatred of sinne , and in jealousie over his owne heart , and a nearer watchfulnesse over his owne wayes , that he may grow more in love with God for pardoning of him , and grow more strong in his resolution for the time to come , that he may grow more in humility , none growes so much as those that have their growth stopped for a time : Let none be discouraged when they find a stop ; but consider that God is working grace in another kind , the Spirit appeares in one grace , when it doth not in another , it grows in one grace , when it doth not in another ; sometime the Spirit will have us grow in humility , as the juyce of the herbes runnes to the roote in the Winter , it is in the leaves in the Spring , it is in the seede in Autumne , as the life , sometime appeares in the plant in one part , and sometime in another , so the Spirit of God appeares sometime in humility , sometime in joy , sometime in spiri●uall strength and courage : Let none bee discouraged over much when they finde a stoppe , for there is no interruption of spirit altogether , and this little interruption is like a sickenesse that will make them grow and shoote up more , afterwards it spends the humours that hinders growth , there is such a mystery in the carrying of men from glory to glory , that it makes men more glorious sometimes by base sinnes , I would have no man discouraged , therfore , indeed God will worke so , that hee shall wish he had not given him occasion to shew his strength in his weakenes , his glory in his shame , but God , where hee hath begunne , he will go through with the worke , and will turne all to good . And to incourage us , here grace begunne hath the same name as grace perfect , both are glory , why doth God call them by one name ? To incourage Christians , he tels them that if it be begunne it is glory , not that it is so properly , but if it be begunne , it shall never end , till it come in Heaven , therefore God stiles grace in all the latitude from the highest , to the very beginnings , by the same name , to incourage Christians , if they be within the doore of the Temple , though they be not so farre as those that are in high and glorious places , yet they are going thither to incourage Christians to know that unavoydably , and undefesably , they shall come to perfection of glory , if it be begunne , and God lookes not on Christians , as they are in their imperfections , and beginnings , but that that in time hee meanes to bring them to , he intends to bring them to glory , therfore he gives grace the stile of glory : As in the creatures , God looked not on the seedes of trees as such , but he looked on them as seedes that he meant to make trees of , and when God lookes upon his children , he lookes not on them as they are children , but as they shall be perfect men . Doth the wisedome of God looke on the seedes of trees , as he intends to make them trees , and doth he not looke upon Christians , that are babes in grace , as he intends to make them men , to come to the perfect stature of Christ , he viewes us at once in our beginnings and perfections , all is presented at once to him , therefore he gives one name to the whole state of grace , grace and glory , all is glory , I beseech you therefore , if there be any goodnesse , any blessed change in us , let us be comforted ; for he that hath brought us to the beginnings of glory , will never faile , till hee hath brought us to perfect glory in heaven , and there our change shall rest , there is no further change there , when we are once in our element . For even as God , when he made man , he rested from all his worke upon the Sabboth , man was his excellent peece ; so the Spirit of God will rest sanctifying and altering of us , when we are once in Heaven , in that eternall Sabboth , then wee shall neede no changes from glory to glory , wee shall for ever be filled with the fulnesse of God , till which time there is no creature , in the world so changable as a Christian. For , first you see hee was made in Gods Image , and likenesse in his state of standing : After he fell there was a change , to his second state of sinne . After the state of fall , there is a change to the state of grace . After that , from one degree of grace to another in this world till hee dye , and Then the soule is more perfect and glorious , but at the last , when body and soule shall be united , there shall bee no more change , there shall bee an end of all alteration . So we see that God intends by his spirit to bring us to perfection , though by little and little , to perfection of glory as farre as our nature is capable , and this shall be at the latter day . Quest. Why not before ? why not in this world ? Ans. Beloved ; wee are not capable here of that fullnesse of glory , Saint Peter on the Mount had but a glimpse of the glory of Heaven , and he was spiritually drunke as it were , he knew not what he said , we are not capable , therefore wee must grow here from glory to glory , till we come to that perfection of glory . God that gives us the earnest , could make up the bargain here , if we were capable of it , but we are not . God will have a differ●nce betweene the millitant , and the tryumphant Church , and will traine us up here , to live the life of faith , till we come to live the life of sight , the life of vision for ever in Heaven . Doth God by his Spirit , change us by his Spirit to the liken●sse of Christ , from glory to glory , till he have brought us to perfection of glory in Heaven ; Oh let us comfort our selves in our imperfections here , we are here lame Mephibosheths , hee was a Kings Sonne , but he was lame , we are spiritually lame and defective , though we be Kings Sons , Oh but we shal grow from glory to glory , till all end in perfection in Heaven , what a comfort is this in our imperfections ? that as every day we live in this world , cuts off a day of our life : for we live so much the shorter , so every day we live , brings us nearer to Heaven , that as we decay in the life of nature every day , so we grow up another way , from glory to glory , till we come to perfect glory in Heaven , is not this a sweete comfort ? Let us comfort our selves with these things . Vse . 3 Againe , if the state of Gods people bee thus sweet and comfortable , and full of well grounded hopes , that glory shall goe further on to glory , and end in glory . Then why should we be afraid of death ? for grace will but end in glory , a meane glorious estate will but even be swallowed up of a truely glorious estate , indeed grace is swallowed up of glory , even as the Rivers are swallowed up of the Ocean , glory takes away nothing but perfects all better by death : why should wee bee afraid of death , we are afraid of our glory , and of the per●ection of our glory . There be degrees of glory , there is glory begunne here in grace , and there is the glory of the soule after death , and the glory , both of soule and body , for ever in heaven , and these make way one to another . A Christian is glorious while he lives , and hee growes in glory while he lives , he is more glorious when he dyes , for then his soule hath perfectly the image of Christ stamped upon it ; but he is most glorious at the day of resurrection , when body and soule shall be glorious , when he shall put downe the very Sunne it selfe , all glory shall be nothing to the glory of the Saints , They shall shine as the Sun in the firmament . And indeed there will be no glory but the glory of Christ , and of his Spouse , all other glory shall vanish and come to nothing , but the glory of the King of Heaven , and his Queene that hee hath chosen to himselfe , to sollace himselfe eternally with , when the spirituall marriage shal be accomplished they shall be for ever glorious together , why then should we be afraid of death ? for then there shall be a further degree of glory of the soule , and after that a further degree of body and soule , when our bodies shall be conformable to the glorious body of Christ , when they shall be spirituall , as it is in 1 Cor. 15. I beseech you therefore let us learne this to comfort our selves , against those darker times of dissolution , when we shall see an end of all other glory , all wordly glory shall end in the dust , and lie downe in the grave , when we must say that rottennesse is our Father , and the worme our Mother , we can claime no other kinne in regard of our body , yet then we shall be more glorious in regard of our soules , Christ shall put a robe of glory upon us , and then afterward wee shall be more glorious still . Therefore it is base infidelity to be afraid of our dissolution , when indeed it is not a dissolution , but a way to glory , we should rather consider the conjunction , then the dissolution , death takes in peeces body and soule , but it joynes the soule to Christ , it makes the soule more glorious then it was before , we goe from glory to glory , our Saviour Christ saith , Hee that beleeveth in mee shall never dye , What doth he meane by that ? Indeed , he shall never dye , for grace shall bee swallowed up of glory , as soone as ever the life of nature it gone , he lives the life of glory presently , so he never dies , there is but a change of the life of grace , and of nature , for the life of glory . VVhat that glory shall be at that day , it is a part of that glory to know : for indeede it is beyond expression , and beyond the comprehension of our mindes ; they cannot conceive it , nor our tongues expresse it , Peter as I sayd seeing but a glimpse of it sayd , It is good for us to be here ; he forgot all his former troubles , and afflictions : If such a little glimpse of glory could so possesse the soule of that blessed man Peter , as that it made him forget all his former miseries , and all his afflictions whatsoever , to be in love with that condition above all others , what shall the glory of heaven be then ? shall we thinke then of our former misery and basenesse , and trouble , and persecution ? oh no. Vse . 4 Againe let us be exhorted by this , to try the truth of grace in us , by our care to grow , and proceed further from glory to glory , still to be more glorious in Christianity : beloved of necessity it must be so , let us not deceive our selves in our naturall condition , doe we content our selves that we live a sicke mans life ? no , we desire health , when we have health , is that all ? no ; when we have health wee desire strength too , that we may encounter oppositions : Is it so in nature that life is not enough but health , and that is not enough but strength too , and is it not so much more in the new creature , in the new nature , in the divine nature , if there be life there will be a desire to have health , that our sicke soules may be more , and more healed , that our actions that come from our facul ies sanctified , be not sicke actions , that they be not weake languishing actions , that we may have healed soules , that God together with pardoning grace , may joyne healing grace to cure our soules dayly more and more , that we may be more able to performances , and then when we have got spirituall health , let us desire spirituall strength to encounter oppositions , and temptations to goe through afflictions , to make way through all things that stand in our way to heaven ; let us not deceive our selves , this will be so , if there be truth of grace , still a further and further desire of grace , carrying us to a further and further endeavour . The more wee grow in grace , the more God smells a sweete sacrifice from us , that that comes from us is more refined , and lesse corrupt , it yeelds better acceptance to God. And then for others , the more wee grow in grace , the more we grow in ability , in nimblenesse and cheerefulnesse to doe them good , and that that comes from us findes more acceptance with others ▪ being carryed with a strong Spirit of love , and delight , which alway is accepted in the eyes of men . The more we grow in grace , the more cheerefull we shall be in regard of our selves ; the better we are , the better we may be ; the more we doe , the more we may doe , for God further instills the oyle of grace to give us strength and cheerefulnesse in good actions , so that they come off with delight , our owne cheerefulnesse increaseth as our growth increaseth : In a word you see glory tends to glory , and that is enough to stirre us up to grow in it , seeing glory here which is grace , tends to glory in heaven , wee should never rest till wee come to that perfection , till the glory of grace , end in glory indeede ; for what is the glory of heaven but the perfection of grace , and what is the beginnings of grace here , but the beginnings of glory , grace is glory begun , and glory is grace perfected , therefore if wee would be in heaven as much as may be , and enter further and further into the Kingdome of God , as Peter saith , 2 Pet. 1. Let us be alway adding grace to grace , and one degree to another , put somewhat to the heape still , that so wee may goe from glory to glory , from knowledge to knowledge , from faith to faith , from one degree to another . Object . But it will be objected that Christians sometimes stand at a stay , sometimes they seeme to goe backe . Answ. In a word to answere that , some because they cannot see themselves in growing , they thinke they grow not at all ; it is but ignorance , for we see the Sunne mooves , though we see him not in mooving : wee know things grow , though we see them not in growing ; therefore it followes not , that because we perceive not our growth from grace to grace , that therefore wee grow not . But put the case indeed that Christians decay in their first love , and in some grace , there is a suspension of growth , it is that they may grow in some other graee ; God sees it needefull they should grow in the roote , and therefore abaseth them , in the sense of some infirmity , and then they spring out a maine againe , as after a hard winter comes a glorious spring : upon a checke , grace breakes out more gloriously ; and there is a mystery in Gods government in that kinde , that God often increaseth grace by the sight , and sense of our infirmities : God shewes his powerfull govenment in our weakenesse , for Gods children never hate their corruption more than when they have beene overcome by it , then they begin to be sensible of it , that there is some hidden corruption that they discerned not , before that it is fit they should take notice off , the best man living knowes not himselfe till he comes to temptation , that discovers himselfe to himselfe , temptation discovers corruption , and makes it knowne , and then stirres up hatred for it , as love stirres up indeavour , so hatred aversation , and loathing : It is profitable for Gods children to fall sometimes , they would never be so good as they are else , they would not wash for spots , but when they see they are foule indeede , then they goe to wash , but this is a mystery God will have it so for good ends . It checkes the disposition of some good people they thinke they have not grace , because they have but a little , this phrase shewes that we have not all at once , God carries us by degrees , from glory to glory , from one degree of grace to another , Gods children when they have truth of grace wrought in them , their desires goe beyond their endeavour and strength , their desires are wondrous large , and their prayers are answerable to their desires , therefore in the Lords prayer , what say we ? Thy Kingdome come , thy will be done in earth as it is in heaven ; can it be so in this world ? No , but we must pray till we come to it , we must pray till we come to heaven , where prayer shall cease , so the prayers , and desires of Gods people transcend their indeavours their prayers are infinite : hereupon the chiefe thing in conversion being the desire , the turning of the streame of the will , when they finde their will and desire good , and their indeavour to fall short of their purposes , they say surely I have no good , because I have not that I would have , as if they should have heaven upon earth , we must grow from glory to glory ; and thanke God for that beginning , it is Gods mercy that he would worke the least degree of grace in such rebellious hearts as all of us have , that hee would worke any goodnesse , any change , though never so little , God lookes not to the measure , so much as to truth : for he will bring truth to perfection , though it be never so little , let us be comforted in it : and it is Gods government , to bring his children to glory by little , and little that so there may bee a dependance of one Christian upon another , the weaker on the stronger , and that there may be pitty , and sweet● affections of one Christian to another , and that there may be perpetuall experience of Gods mercy in helping weake Christians , and a perpet●all experience of that which is the true ground of comfort , justification that we● must needes be justified , and stand righteous before God , by Christs absolute righteousnesse , having experience of our imperfect righteousnesse ; so a little measure of grace in us is for great purpose , therefore let none bee discouraged especially considering that God whom we desire to please , vallues us by that little good we have , and esteemes us by that condition he meanes to bring us to ere long , to perfection , so long as we take not part with our corruptions , but with the Spirit of God , and give way to him , and let him have his worke in us , so long be of good comfort in any measure of grace whatsoever . Vse 5 Againe in that grace is of a growing nature in all changes , and alterations , whatsoever we decay in let us not decay in grace , beg of God ; Lord whatsoever thou takest from me , take not thy Spirit from me , take not thy stampe from me , let mee grow in the inward man although I grow not in the world , let us labour to grow from glory to glory though wee lose otherwise , that is well lost , and parted with in the world , that is with the gaine of any grace , because grace is glory : It is a good sickenesse that gets more patience , and more humility , it is a good lo●se that makes us grow lesse worldly minded , and more humble by it , all other things , are vanity in comparison , and that grace that we get by the losse of them is well gayned , grace is glory , and the more we grow in grace , the more we grow in glory . Therefore I bese●ch you labour to thrive that way , to grow up heaven-ward , dayly more and more , in our disposition . Beloved , the more grace we get , the more glory , and the more like we are to Christ , and to God , the more we adorne our profession , and the more wee shame Sathan , and his instruments , and stop their mouthes ; the more duties come off naturally and sweetely from us , without constraint , it is good for us to be growne Christians , that we neede not be cumbred with corruptions , the more wee grow , the more nimble and cheerefull , and voluntary we shall be in duty , wee shall partake more of that annoynting that ma●es us nimble in Gods service : There is nothing in the world so glorious as a growne Christian ; therefore let us be in love with the state of Christianity , especially with growne Christians , of all things , he is compared with the best ; if he be a house , he is a temple ; if he be a plant , he is a Cedar growing up ; if hee be a flower , he is a Lilly rising , and growing fresher ; if he be a stone , he is a pearle he growes in estimation , and use more and more . Beloved if we had spirituall eyes to see the state of a Christian , of a growne Christian especially wee would labour above all things to thrive in this way , have we not many workes to doe ? have we not many enemies to resist ? have we not many graces to perfect ? are we not to dye , and to appeare before God ? are we not to enjoy the blessings of God purely , and doe not these things require a great deale of strength of grace ? oh they doe ; therefore labour above all things in the world to behold Gods love in Christ , and to behold Christ , that by this sight we may grow from glory to glory . And this will make us willing to dye , what makes a man willing to dye , but when he knowes he shall goe from glory to greater glory , after death is the perfection of glory , then we are glorious indeed , when we are in heaven , a weake sight here by faith changeth us , but a strong sight when we shall see face to face perfectly changeth us , then we shall be like him , when we shall see him face to face . A wicked man cannot desire death , he cannot desire heaven it selfe , why ? because heaven is the perfection of grace , glory is , but grace he loves not . Therefore it is a certaine evidence of future glory , for a man to love grace , and to grow , I say such a man is willing to dye , a wicked man that hates grace , that loves not Christ in his Image , in his children , or in his truth , he hates glory that is the perfection of grace , for peace , and joy , and comfort , they are but those things that issue from grace , and spring from grace , grace is the ●hiefe part of heaven , the perfection of the Image of God the perfection of all the powers , to be like Christ , but for peace , and comfort that springs from it , a wicked man loves peace and quiet , but to have his nature altered he loves not that , and if he love not grace how can hee love glory , there is no man but a Christian , that loves heaven . We are ready to drop away dayly , now to be in a state unchanged , it is a fearefull thing , unlesse we be changed by the Spirit of God , we shall be afrayd to dye , we cannot desire to be in heaven : the v●ry heaven of heavens is the perfection of grace , to see God to be all in all , and by the sight of God to be transformed into his likenesse , it is the chiefe thing in heaven , therefore I beseech you let us labour more and more , to grow in grace , set Christ before us . Let me adde this one ●hing , make use of our patternes among us , Christ is now in heaven , but there will be the Spirit of Christ in his children to the end of the world , and grace is sweetely convayed from those that we live amongst we grow up in grace by growing in a holy communion one with another , Christ will kindle lights in every generation , therefore let us labour to have the spirit of those wee live with given to us , in conversing , to be like Christ in his m●mbers , to love the Image of Christ in his children , and to converse with them , to be altred into their likenesse , this will change us to the glorious likenesse of Christ more and more . Those that care not what company they keepe those that despise the Image of Christ in those among whom they live , can they grow in grace ? We shall give account of all the good examples we have had , doth God kindle lights for nothing ? we should glorifie God for the Sunne and Moone , and Stars , and other creatures , is not a Christian more glorious than all the creatures in the world ? we should glorifie God for grace in Christians , and labour to be transformed to them that we may grow the liker to Christ , that we may grow more and more glorious , I speake this to advance the Communion of Saints more and more , as wee desire to partake more and more of this grace , and to grow from glory to glory . Vse 6 Againe , considering that God meanes to bring us by little and little , by degrees to perfect glory of body and soule , and condition in Heaven to be like Christ , let this make us be content to bee vile for Christ in this world as David said , when he was scorned , I will be yet ●ore vile , doe you thinke , I thinke much to shew my selfe thus , for the honour of God , when Michall scoffed , I will be more vile . Let us bee content to goe out of the campe , and beare the reproach of Christ , beare the reproach of Religion , let the world scorne us , for the profession of Religion , God is bringing us from glory to glory , till hee bring us to perfect glory , and shall we suffer nothing for him ? let us bee content to bee more vile , and to beare the reproach of Religion , the very worst thing in Religion , the reproach of Christ , as Moses made a wise choyse , it is better then the treasures of Egypt , the most excellent things in the world , are not so good as the worst thing in Religion , because reproach ends with assurance of comfort , that God will take away that , and give us glory after : Therefore let us not bee discouraged from a Christian course but goe through good report , and bad report , break through al , 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 be●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 fai●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 ●eter saith , the spirit of glory resteth on you , that is , the Spirit of peace , of love , of comfort , of joy , &c. The Spirit in regard of this blessed attribute , working all these , he is called the Spirit of glory ; the Spirit hath diverse names , according to the diverse operations hee workes in the Saints , and People of God , as here the Spirit of Illumination , of Revelation , of love , of sanctification , of glory , all is by the Spirit ; whatsoever is wrought in man , it is by the Spirit ; all comes from the Father as the Fountaine , and through the Sonne as Mediator , but whatsoever is wrought it is by the Holy Ghost in us , which is the substantiall vigour in the Trinity ; all the vigour , and operation in the Trinity upon the creature , it is by the Holy Ghost , the third person . As in the creation , the Spirit mooved upon the waters , and mooving there , and brooding on them , framed the whole module of the creatures , all were framed by the Holy Ghost , so the Holy Ghost upon the water of our soules frames the new creature , frames all this change , from glory to glory , all is by the Holy Spirit : Therefore it is here in the passive tearme , We are changed from glory to glory , as by the Spirit of the Lord , so in the chayne of Salvation , you have passive words in them all : Whom God foreknew he chose , and whom hee chose , hee justified , and whom he justified , he glorified , all because they come from God , and the Spirit of God , so here we are transformed from glory to glory , all is by the Spirit of God , the third person , for beloved even as from God toward us all things come through the Sonne by the Spirit , so backe againe , all things from us to God , must come by the Spirit , and through Christ , wee doe all by the Spirit , as all things are wrought in us by the Spirit . God gives us the Spirit of Prayer , and supplication , and the Spirit of Sanctification ; and we pray in the Spirit , and worke in the Spirit , and walke in the Spirit , wee doe all in the Spirit , to shew that the Spirit doth all in all , in this new creature , and worke of Sanctification , it is by no lesse then the Spirit of the Lord For beloved , as it was God that redeemed us , so it is God that must change us : as it was God that wrought our Salvation , and reconciled us , no l●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 shut●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 ● 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 they● 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 s●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 p●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 ●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 ●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 h●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 S●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 Sp●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 pow●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 , effectu●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 ●illumination . Againē , 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 thing● 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 glory of Gods mercy in Christ , pardoning our sinnes , for the righteousneffe , and obedience of Christ , and then that love warmes our hearts , so that it changeth our hearts by the Spirit , from one degree of grace to another there is a changing power that goes with the love of Christ , and with the mercy of God in Christ , this 〈◊〉 Doctrine , the same Spirit that justifieth us by applying to us the obedience of Christ , the same Spirit sanctifyeth us , therefore their allegations , and objections are to no purpose , wee see here the Spirit of the Lord changeth us . And so for your common Atheisticall professors , that professe themselves Christians , they partake of the name , but not of the annoynting of Christ , true Christians that are annoynted with the Spirit of Christ , it will inforce a change . Beloved , we cannot behold the Sunne , but wee must be enlightned , we cannot behold the Sunne of righteousnesse but we shall be changed , and enlightned . The eye of faith , though we thinke not of it , though it looke upon Christ for justification , and forgivenesse of sinnes , yet notwithstanding at the same time incensibly there is an alteration of the soule , if a man looke up for other ends , yet at the same time there is an enlightning by the Sunne , so at the same time that wee looke upon the mercy of God in Christ , at the same time there is a glory shines upon us , and wee are altred and changed , though we thinke not of it , at the very instant that we apprehend justification and forgivenesse of sinnes , in the mercy of God in Christ , at the same instant there is a glory put upon the soule , we cannot have commerse with the God of glory , but we shall be glorious : Therefore , there is no man that hath any thing to doe with God , that hath not some glory put into his soule , whatsoever he is . Therefore , let no man thinke hee hath any thing to doe in Religion , till he finde the worke of the Spirit altering and changing him : He hath the title of Holy Spirit , from the blessed worke of sanct●●ying an● changing , he 〈…〉 And when hehath changed us , he governes and guides us from glory to glory , where the Holy Ghost is , therfore he promotes the worke of grace begunne , he doth not onely move us but promove , he promotes the worke begunne , therefore those that have the Spirit of God , they rest in no degree of grace , but grow from grace to grace , from knowledge to knowledge from faith to faith , till they come to that measure of perfection that God hath appointed them in Christ , those therefore that set up their staffe , and will goe no further , that thinke all is well , they have not the Spirit of God for the Spirit stirres up to grow from one degree of grace to another , to adde grace to grace , and to enter further and further into the Kingdome of grace , and to come nearer to glory still . For this end the holy Spirit dwels in us , and guides us , as it is Rom. 8. he is a Tutor to us , where the holy Ghost is in any body , it is as a counseller , Guide mee by thy counsell , till thou bring me to glory : It is a Tutor , as Noblemens children , they have their Tutors , so Gods children are nobly borne , they have their Tutor , and Counsellor , as well as Angels to attend them , they have the Spirit of God to tell them , this doe , and that doe , and here you have done ill , they have a voyce behind them , to teach them in particular wherein they have done amisse , they that have the Spirit , finde such a sweete operation of the Spirit , the Spirit is a teacher , and a counsellour to them , they that are acquainted wi●h the government of Gods Spirit , they find i checking them presently when they doe ill , 〈◊〉 grieves them when they grieve the Spirit , so it teach●th them in particular ●usinesses , doe this , doe not that . Thus wee may know if we have the Spirit , if it guide and governe us from glory to glory , till wee come to per●ection , where the Spirit is all in all in heaven . Another evidence is this , the Spirit where it is it rests and abides , because it doth not onely change us at the first , but it leads us from glory to glory , as Saint Augustine saith , wicked men have the Spirit of God knocking , and he would saine enter , as the wickedest man , when he heares holy truthes discovered , the Spirit of God knockes at his heart , and he findes sweete motions in his poysonfull rebellious nature , but this is but the spirit knocking , that would have entrance , but Gods children have the spirit entering , and dwelling , and resting there . The spirit of God resteth on Christ , and it rests on Christs members , how can it change them , and having done so , guide and governe them from glory to glory , but hee must rest there , hee must take up his lodging and residence , a Christian is not an ordinary house , but a Temple , he is not an ordinary man , but a King , he is not an ordinary stone , but a Pearle , he is not an ordinary tree , but a Cedar , hee is an excellent person , and therefore the Spirit of God delights to dwell in him : As the excellency of the body is from the soule , so the excellency of the soule is from the spirit dwelling in him . However in particular operations , the spirit suspends his acts of comfor●ing and guiding , to humble them for their presumption , alway the Holy Ghost is in the heart though he be hid in a corner of the heart , I will send you the Comforter , and hee shall abide with you for ever , saith Christ , thus we see how we may try ourselves , whether we have the Spirit of the Lord o● no : If wee have not the Spirit , we are none of his , wee are none of Christs , Rom. 8. 13. And then whose are we , if wee bee none of Christs ? Doe but thinke of that , therefore if wee would not be men , not having the Spirit , that is , men dead , lead with a worse spirit then our own , let us labor to know whether we have the Spirit of Christ or no ? Let us see what change there is to the likenesse of Christ : for the Spirit , as it comes from the Lord ▪ so it makes us like the Lord , and wee are changed by reasons from the Lord , by reasons and considerations from Christ , and from the love of God in Christ , because the spirit takes from Christ whatsoever he hath ; Hee shall take of mine , &c. that is the comfort , hee comforts the soule with , hee fetches them from his death and blood-shed , and the love of God in him , that he takes of Christ , so there is a change wrought is us , by reasons fetched from the love of God in Christ , those conforming reasons , God hath given his Sonne , and Christ hath given himselfe , and wee feele the love of God by the Spirit , if the Spirit worke any grace , or comfort by considerations fetched from Christ , this is the true Spirit , the change and alteration that it workes in 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 inf●seth al grace in communion , as we are members of the body mysticall : those that have ●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 mee●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 mor● 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 the illumination of the Spirit . And then the change according to the Image of Christ , this is altoge●her by the Spirit of Christ , it is altogether from the holy Ghost . Christ baptiseth With the Holy Ghost , and with fi●e , and Christ came By blood , and by water ; by blood , to dye for us , and by water , by his Spirit to change us , and purge and cleanse us : all is by the Spirit , Christ came as well by the Spirit as by blood . This change and the graduall change from glory to glory , all is by the Spirit ; therefore wee should not thinke altogether of Christ , or God the Father , when we goe to God in prayer , but thinke of the worke of the Spirit , that the holy Ghost may have his due . Lord without thy Spirit my body is as a thing without a soule , a dead , loathsome , stiffe , unapt , carkasse , that cannot stirre a whit ; and so my soule without the operation of thy holy Spirit , it is a stiffe , dead , unmoveable thing , and therefore by thy Spirit breath upon me , as thy holy Spirit in the creation did lye upon the waters , and brood as it were all things there , lying upon the waters it fashioned this goodly creature , heaven , and earth , this Mundus , so the Spirit of God lying upon the waters of the soule , it fashions all graces , and comforts whatsoever they are , all is wrought by the Spirit in the new creature , as all in this glorious fabricke of the world was by the Spirit of God. Let the Spirit of God therefore have due acknowledgement , in all things whatsoever . And what are we to looke to mainely now ? the knowledge of God the Father , and his love to us shining in Christ , all is in Christ , and if we would have any thing wrought in us , any alteration of our natures , let us begge the Spirit that we may have the discovery of the love of God in Christ , & the Spirit attending upon the Gospell . And because we have all these aboundantly in these latter times , of the Church , in the second spring of the Gospell , in the reformation of religion , after our recovery out of Popery , there is a second spring of the Gospell , oh belovd , how much are we beholding to God ? never since the beginning of the world was there such glorious times as we enjoy . Wee see how the holy Apostle doth preferre these times , before former times , when the vayle was upon their eyes , and when all was hid in ceremonies , and types , and such things among the lewes , Now saith he , we behold the glory of God , and are changed by the Spirit from glory to glory . To conclude all , therefore consider that the glory of the times , and the glory of places , and persons , all is from the revelation of Christ by the Spirit , which hath the Spirit accompanying it : the more God in Christ is layd open , the more the times and places , and persons , are excellent . What made the second temple beyond the former ? Christ came at the second temple , therefore though it were baser in it selfe , yet the second Temple was more glorious than the first : what made Bethelem that little City glorious ? Christ was borne there : what makes the heart where Christ is borne , more glorious than other folke ? Christ is borne there , Christ makes persons and places glorious . What makes the times now more glorious than they were before Christ ? what made the least in the Kingdome of heaven , greater than Iohn Baptist ? he was greater than all that were before him , and all that are after him , are greater than he , because his head was cut off , he saw not the death and resurrection of Christ , and the giving of the holy Ghost , he saw not so much of Christ , so that the revelation of Christ , and the love of God in Christ , it is that that makes times , and persons , and places glorious , all glorious , because the vayle is taken away from our eyes , we see Christ the King of glory in the Gospell flourishing , and the love of God manifested , and by the Spirit of God the vayle is taken away inwardly as well as outwardly , now for a fuller discovery of Christ than in former times , comes the glory of the times , now there are more converted than in former times , because the Spirit goes together with the manifestation of Christ : what is the reason that this Kingdome is more glorious than any place beyond the Seas ? because Christ is here revealed more fully than there , the vayle is taken off , and here we see the glory of God with open face , which changeth many thousands from glory to glory , by the Spirit of God , that accompanies the revelation of the Gospell ; Is there any outward thing that advanceth our Kingdome , before Turkey , or Spaine ? &c. No ▪ thing , their government , and riches , and outward things , are as much as ours if not more : the glory of places and times are from the revelation of Christ , that hath the Spirit accompanying of it , that Spirit changeth us from glory to glory , our times are more glorious than they were a hundred yeeres or two before , why ? because we have a double revelation of Christ , and of Antichrist ; we see Christ revealed , and the Gospell opened , and the vayle taken off , we see Antichrist revealed that hath masked under the name of head of the Church , and hath seduced the world . Now this double revelation , challengeth acknowledgement of these blessed times : what should all this doe , but stirre us up to know the time of our visitation , & to thankfulnesse , to blesse God that hath reserved us for these places , and Countries that we live in , to cast our times to be in this glorious light of the Gospell to be borne in ; what if we had beene borne in those darke Egyptian times of Popery ? our lives had not beene so comfortable , Now we live under the Gospell , wherein with open face , we see the glory of the mercy of God in Christ , the unsearchable riches of Christ opened , and discovered to us . And together with the Gospell the ministery of the Spirit , goeth the Spirit , and those that belong to God , thousands by the blessing of God are changed from glory to glory . Certainely if we share in the good of the times we will have hearts to thanke God , and to walke answerably , that as wee have the glorious Gospell so we will walke gloriously , that we doe not by a base and fruitlesse life , dishonour so glorious a Gospell : I beseech you let us thinke of the times , else if we be not the better for the glorious times , if the vayle be not taken away , we are under a fearefull judgement , The god of this world hath blinded our eyes , doe wee live under the glorious light , and yet are darke , that wee see no glory in Christ , we see nothing in religion , but are as ready to entertaine Popery as true religion ; is this the fruite of the long preaching of the Gospell , and the vayle being taken off so long ? certainely the God of this world hath cast the dust of the world into our eyes , that we can see nothing but earthly things : wee are under the seale of Gods judgement , he hath sealed us up to a darke state , from darkenesse of judgement , to the darkenesse of hell without repentance : therefore let us take heed how we live in a dull , and dead condition , under the glorious Gospell , or else how cursed shall we be ? the more wee are exalted and lifted up above other people , in the blessings of God this way , the more we shall bee cast downe ; Woe be to Ch●razin , &c. and Heb. 2. How shall wee escape of we ●●glect● so great Salvation . I beseech you let us take heed how we tri●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 ●n hearing wee shall not heare , and seeing we shall not see , and he will secret●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 . Notes, typically marginal, from the original text Notes for div A12183-e1950 A comparison 〈…〉 the Law and the Gospell . The Explication of the words . 1. Christ hath the Spirit in himselfe Christ hath the Spiri● 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 u● 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 ●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 spi●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 ●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 fu●l of fear●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 l●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 . ●●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 tyran●● 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 ●ccasion● . 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 ●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 ●ecov●r boldnesse with God. Comfort in community in Religion To labour for union . Necessity of a chang . Simil. Reasons why our nature m●st be changed . Because naturally we are opposite to God. Simile . Change double . We cannot ●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 un●lt●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 stu●●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 c●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 denia●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 per●●ction here . Not to ●●are death Degrees in the glory of a Christian. A part of heaven to know the glory of it . To tr● 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 ●icked man cannot desire heaven . Account must be giv●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 work● 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 arterie● . 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 s●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 d●e . Whence the glory of times and places is . Why more are converted now than formerly . The danger of unprofitablenesse under meanes . Spirituall judgements ●errable .