spiritual distemper and as it were with a drunkennesse and lethargick stupidity whereby he is sensible of nothing rightly and spiritually Reas 3 Because we are so borne in sin that in a manner it becomes natural to us nor ever have had we experience of any other condition As those that are borne with deformed and crooked limbs and never saw aright and well proportioned disposition of all the members do not know that their own limbs are deformed and ill proportioned but esteem their distortion and disproportion to be the right proportion it self even so is it in this case of sin and corruption of nature Use 1. Of Admonition that for this cause we might more and more humble our selves before God seeing that we are so miserable that of our selves we can never know our own misery Use 2. Is of Direction to deny all our natural wisdome that so we may flie to God and seek wisdome from him that we may know our selves and him aright Doctr. 2. The onely way to know sin aright and the cause of our mysery is by the law of God It is gathered from these words For unlesse the law had said c. Reas. 1. Because the law of God doth in some way enlinghten the eyes of our minde Psal. 19. Reas. 2. Because the law of God is the rule of our life and is therefore the touchstone not onely of the straightness but also of all the obliquity and crookedness of it Reas. 3. Because the law of God is set before us as a glasse wherein we may clearly see our faces and quality Iames 1. 23. Now it performs this use of a glass to us by a comparison made between the perfection which the Law requires of us and the manifold defects and deformities that are found in our life Questions hence arising Quest. 1. Whether did not some wise men at least among the Heathen know sin without this Law of God I answer 1. That they were not altogether without this law of God because in part they had it written and ingraven in their hearts But yet 2. They knew not many sins which by the Law might easily have been known 3. They knew not sin under the first and most proper reason of it to wit as it was an offence against God but onely as it was repugnant to reason in man himself 4. They knew not those spiritual miseries which accompanie sin 5. They did not know sin practically and efficaciously so as to be by that knowledge driven to a spiritual humbling of themselves before God Quest. 2. In what manner doth this Law of God shew us our sin I answer 1. It sheweth us our duty or the will of God that we should do 2. It shews us our fault in transgressing of this will 3. It shewes us our guilt whereby for this guiltiness we are bound over unto punishment 4. It shewes also the punishment it self for the threatenings of the Law wherein the punishments are contained and denounced are parts of the Law and belong unto its sanctification or ratification Use 1. Of Direction that in passing judgement upon our lives we follow not either our own fancies nor the tenets and opinions of the vulgar but the law of God alone Use 2. Of Admonition that we often make trial of our life according to that law and that as well for time past for our greater humiliation as for the time to come for our caution and better direction in every part of our conversation The Third Lords Day Rom. 5. vers 12. Wherefore as by one man sin entered into the world and death by sin and so death passed upon all men in whom all have sinned THe Apostles purpose in this place is to illustrate that Doctrine which he had before taught concerning justification by Iesus Christ for which end he makes a comparison of the likeness between this grace of our Lord Iesus Christ and the sin of Adam our first Father after the flesh And the comparison runs upon the efficacy and effects of each of them The Proposition of the Comparison is in â—… 12. and the Reddition to that is after explicated by way of Parenthesis In the Proposition Adam is set forth as the cause of a twofold effect to wit of the bringing in of sin and of the bringing in of Death And the reason of the Connexion of these effects with that cause is given in the last words of this verse to wit from the conjunction that all had with Adam in that first sin in these words In whom all men c. Doct. 1. Sin entered into the world not by Gods creation but by mans defection This is manifest in the Text by man not by God c. Reas. 1. Because God made man upright and after his own image that is not onely free from all sin which may in some sort also be said of all other Creatures but also adorned him with all those endowments and faculties whereby Gods nature might as it were in a pourtrait be expressed and represented and by help whereof in keeping of the law he might have attained unto a certain sort of divine blessedness or felicity For as there is no fault in a pourtrait so it be well drawn or made by a perfect workman unless the fault be in the Original from whence the pourtait is taken so also no fault could be in man created according to Gods Image and that by God himself unlesse some fault be attributed to God himself whose Image man is Reas. 2. Is because God did not onely prescribe a law unto man in the Creation but also engraved it upon his heart by which means it was that man had in himself a most certain Testimony of his uprightness in which and to which he was created and withall a most sufficient and ready means of living well and unblameably to God For the law of God perfectly purely written in the heart of man is as it were a solemn Testimony registred in a Table or Book that man was made fit and able to keep that Law It is as it were the voice of God sent down from Heaven whereby man was called and stirred up to observe that way of living which is taught thereby Reas. 3. Because God added thereunto a pledge and Sacrament in the Tree of Life whereby he would have that Covenant of the Law written in the heart more clearly confirmed also outwardly to wit that he would by the observation of his Law first perpetuate mans life in this world unto the solemn justification of him at his appointed time and then advance him to a further and heavenly Felicity And on the other side he threatens Death unto him in case he should depart from that Will and Law of God all which had been done to no purpose if man had been at first made by God himself in any measure or manner sinfull and perverse Reas. 4. So far was God from being the cause of sin in the first creation of
man that by no means it can be conceived how God at any time can be the cause of any sin because seeing sin is a defect it can have no other cause but a deficient one and God seeing he is perfection it self can no ways nor ever be deficient Use Of Direction that in all our speeches and thoughts we may keep Gods glory untouched and unspotted and confesse that all the good we have comes alwayes from him but that all the evill that either we doe or suffer ariseth not from him but from our selves Doct. 2. Through Adams first disobedience sin passed upon all his Posterity Nor did this happen onely by way of imitation as the Pelagians teach but also by way of propagation or natural descent This is proved by this Argument If this had onely come to pass by imitation then the Apostle might as properly have said that Adam with all his Posterity sinned in the Angels who first fell from God as to have said that all men sinned in Adam because they as much follow the example of the Angels as of Adam For it is expressely said vers 14. That death and so also sin reigned over them that sinned not after the similitude of Adam that is by the imitation of Adam therefore vers 19. men are said to be made sinners by Adams disobedience it self The manner of this propagation is taken up and understood 1. To stand in imputation because that first transgression was held as the transgression of the whole nature of mankinde For as in the receiving of the benefits and endowments that belonged to all mankinde Adam bore the place and person of all men so also it was but right and reason that he should maintain their place either in their conservation by obedience or losse by disobedience untill they were capable of standing to or falling from their primitive condition in their own persons Herein he was as it were the Surety of all mankinde so that what he did in this businesse was to be held valid by all as done in their names 2. The second degree of this Propagation stands in the derivation or traduction of that corruption which by our first transgression seised upon the person of Adam himself This corruption is usually called the languishing of nature the seed or tinder of sin the law of our members the law of the flesh lust and sin that dwels in us but most usually originall sin because it cleaves unto us even from our first original and is some way natural unto us to wit as in our nature corrupted also it is the original of all other sins for all actuall sins flow from this as from their fountain This corruption first and principally consists in the privation of original righteousness the absence whereof so far as it is penall is inflicted by God but as it is a privation having the nature of a fault to wit the losse of that rectitude or right constitution which we should have kept and preserved entire it depends upon that relation that all men have to Adam and to his first sin Now that such corruption naturally is found in all men is not onely proved from Scriptures but seems also to be confirmed by experience it self Reas. 1. For in all men there appears a manifest perversion of our wils and inward appetite as much as spirituall and truly good things are of no good relish to all animall and naturall men but the contrary evils which of their own nature have no good rellish seem to them most sweet Now as the perversion of the sensitive appetite doth denotate bodily sicknesse so the perversion of the inmost most spiritual appetite doth point forth unto us sicknesse that is inward and in the spirit The same also may be observed of the perversion of the judgement and understanding from whence come so many and shamefull errours whereby good is esteemed evill and evill good Reas. 2. It is manifest that there is in all men a certain rebellion of the inferiour and animall faculties and appetites against the superiour and most spiritual faculties of the soul which shews the ficknesse of the upper part as not having strength enough to govern the lower and again a disorder and confusion of the inferiour faculties whereby they will not be subject to their Superiour For as as every infirmity debility and perturbation in the body so also in the soul hath its cause of sicknesse disease or certain corruption from the depravation of other parts Reas. 3. There may be observed in all a certain natural crouching of our selves to things that are below us and a certain aversion and turning away from those that are above us and for which we were made so that there are few amongst men that live not more like beasts stooping naturally to their belly-food and bowing towards the ground than according to the nature of man whose body was erected to look up to heaven and seek after God Now as a crouching in the constitution and fashioning of the body is a sign of a bodily sicknesse so also this soul crouching of the spirit doth manifestly declare some foul sickness of the spirit Reas. 4. There appears manifestly in all men a certain insensibleness from nature it self in discerning of things truly good and truly evill howbeit there is a far greater sweetness in true spiritual good things than in corporall and a far greater bitterness and sowreness in spiritual than in carnall evils Now this insensibleness and spiritual blockishnes is a manifest defect and vice cleaving to us from our very original even as the want of any outward sense is a great defect and fault of the body Reas. 5. Experience teatheth with how great difficulty and slowness men are stirred up to things that are truly good therefore as it is the definition of a good habit that makes a man ready and quick unto good works so must it be an evill and corrupt habit whereby the contrary comes to passe because slowly and with difficulty men set themselves to any good endeavours Reas. 6. It is well enough known to all that man hath not the power to do so much good as he knows should be done and as he desires to doe Wherefore when one hath not the power to move the members of his body it is a manifest disease that hinders its motion so where one hath not the power to move himself spiritually it is a manifest spiritual disease as when there is difficulty of corporal motion and one moves his body with great pains it discovers a great weaknesse of his body even as this other doth a weaknesse of the spirit Use 1. For Humiliation by reason of this misery 2. Of Exhortation that we rest not till we perceive that by the grace of God we are freed from this misery 3. For Direction that in our Prayers before God and in all parts of our care for amendment of our life we may chiefly go about this that not onely in
that there is no joy nor gladness in the practice of godliness and so they shun godliness and the care of it as that which is full of sadness and melancholy But the Scriptures teach otherwayes that the godly are called to this that they may alwayes rejoyce Phil. 4. 4. and that they alwayes are as it were feasting with all gladness according to that of Solomon Prov. 15. 15. The proper cause of this errour is ignorance a depraved sense of their sins 〈◊〉 in this like unto an herd of swine who make it their greatest pleasure and delight to wallow in the 〈◊〉 Use 3. Of Consolation for the godly in that 〈◊〉 their outward condition is yet they have 〈◊〉 of more true joy than can be either felt or understood by worldly men Use 4. Of Exhortation that striving with our utmost indeavour we must labour more and more to receive and be sensible of this joy Now the meanâ—… which we ought chiefly to use for attaining and 〈◊〉 thereof are these 1. We must in good 〈◊〉 remove all hinderances of this joy that is that by repentance a real amendment of life we 〈◊〉 cleanse and disburthen our selves of our sins 〈◊〉 We ought to have a true care that we daily make more sure and constant to our selves our union and communion with God by diligent examination and confirmation of our faith and hope 3. That we 〈◊〉 much and often exercised in the religious meditation of Gods Promises which promise all good things to such as have God for their God 4. Iâ—…â—…duceth much to this purpose if in our selves we exercise and excite this joy in and by the daily praise of Gods name that is as well in private as publick thanksgiving coming from the bottom of our heart for all those blessings with which God hath blessed us in Christ Jesus Doct. 5. That this joyâ—… and this comfort brings a certain holy security to the consciences of believers This is gathered from the last verse of the Psalm And this is that security wherein the Apostle â—…oasts and glories Rom. 8. If God be for 〈◊〉 who 〈◊〉 be against us c. For I am perswaded that nothing can separate me c. And David every where in the 〈◊〉 Why do I fear God is my rock c. This security differs much from carnall security wherein men of this world lye and sleep 1. Because true and prais-worthy security is grounded upon true faith and not upon vain imagination 2. Because it is bred in us by the Word and Promises and by the preaching and knowledge of the word of God It doth not proceed from traditions or mens dreams and customes in sin as that doth 3. Because this security relies alwayes upon Gods protection as it is in the Text Thou onely makest me c. it doth not rely on outward means or on our own strength and wisdome 4. Because this security is fed cherished and advanced by diligent use of calling upon Gods name and of all other means that God hath prescribed and appointed us Reas 1. Because Gods protection secureth believers from all evill at least from the sting of it by reason whereof it is onely truly evill for God hath all things both evill and good in his own power Reas 2. Because Gods presence brings all other good things with it for God is so good in himself that in himself virtually and eminently he contains all things that can be called good Reas. 3. Because Gods goodness towards believers is unchangeable so that there can be no danger of the changing of this happiness into misery Use The use of this Doctrine is for consolation to the faithfull to wit that from this ground they 〈◊〉 and ought to depend upon God and lay aside all those anxieties whereby they may be discouraged from adhering to God with joy and gladness The second Lords day Rom. 7. vers 7. What shall we say then Is the Law sin God forbid Yea I had not known sin but by the Law For I had not 〈◊〉 that concupiscence or lust was a sin unless the Law had said Thou shalt not covet THe Apostle that he might stir up the faithfull to a new obedience had proposed to them the difference of their condition that are under the Law and of them that are under Grace to wit that such as are under the law of the flesh and sin bring forth fruits unto death but such as are under the grace of the Spirit bring forth fruits in a new obedience unto life eternall But because of this opposition between the Law and Grace some might gather that there was then a very great agreement between the Law and sin therefore in this seventh verse this objection is preoccupated by the Apostle 1. Then the Objection is proposed What shall we say Is the Law sin 2. It is rejected with a certain kinde of detestation God forbid 3. The case is plainly set down and resolved in these words I had not known sin c. Where the singular effect and use of the Law is declared to wit that by forbidding and reproving is begotten in man a sense and acknowledgement of sin as of that which is contrary to its self and therefore it cannot be the cause of sin The Explication By the Law is understood in common a way and rule of walking Now this way and rule is imposed upon reasonable creatures by divine authority and the greatest obligations that can be And this is the Law to wit of God which the Apostle heer understands especially the moral Law By sin here is not onely understood the transgression of Gods will but also all those things that follow upon such a transgression which in this Chapter is defined by the name of Death and is called sometimes misery Sin is either known confusedly and speculatively onely or more exactly and practically Now the accurate and practicall knowledge of sin is here understood whereby it is efficaciously concluded in our consciences that sin is a detestable thing and by all means to be avoided Doct. 1. Men of their own nature are so blinded that although they be altogether drowned in sin and death yet of themselves they cannot know it This is gathered from these words I had not known sin Reas. 1. Because the very mind and conscience of man which is his eye and light is corrupted after a twofold manner 1. Privitively In that it is deprived of that light whereby it might rightly judge of it self and of such things as belong unto its spiritual life a. Positively In as much as it is possessed with a certain perverse disposition whence it often calls evill good and good evill For as the eye being put quite out feeleth nothing and as the eye infected with humours and depraved by the indispositions of the organe sees all things otherwise than they are presented so is it with the eye of the soul. Reas. 2. Because the whole man is possessed with a certain
manner infinite without end so also the punishment which taketh away its measure from the nature of the transgression will be without end infinite and that as wel in the privation of an infinite good as in the endles duration of this privation or losse Neither ought it to seem strange that for a sin which is committed in a short time an endlesse punishment should be inflicted because equity its â—…elf requires this that every one should be deprived of that good of which by his own fault he hath turned from But every â—…inner hath turn'd himself away from an endless good by a fault he can never come out of by himself and make an end of and therefore it is but reason that he be endlesly deprived of that good And moreover because he hath disturbed that order that God set appointed it is but juâ—…tice if he never be freed from the punishment of this fault untill he have repaired God his honor which an unrepenting sinner can never do unto eternity It ought not therefore to move any that sin which is but momentary should be punished eternally Reas. 1. The committing of it is as it were a spiritual wounding and yet a wounding in what â—…ort time soever done doth often leave behinde it a wound of long duration and often endlesse and eternal death Reas. 2. The committing of sin is as it were a spiritual fall or sliding and yet the fall in short time passed may be such that thereby for a very long time or without end the party may remain in the depth or pit whereinto he fell Reas. 3. The committing of sin is as it were a â—…ying with bands or thongs whose nature is that it may quickly be done and yet for ever keep the party bound as long as the bands themselves remain unloosed or unbroken Reas. 4. T is as it were a bargain in which the sinner for the enjoyment or use of some short pleasure out of a madnesse sells himself into slavery Now from a bargain of buying and selling though passed in a short time the right is conveyed to the buyer for ever and the alienation is eternal or endlesse in its own way Reason 1. It is as it were the putting out of a lamp for a sinner once drowning himself in the â—…ilth of sin puts out as it were the whole light of his mind and a lamp once put out though it be done in a moment yet by vertue of that putting out remains of its self endlesly extinct and put out Use 1. Of Condemnation against such as remain in their carnal security and please themselves in this condition over which perpetually hangs the so horrible wrath and anger of God Use 2. Is of Admonition that with all care above all things else we go about this to shew this wrath of God Matt. 3. 7. where also the way to shun it is shewed to be by repentance verse 8. And yet this is not so to be taken as if this shunning lay in our repentance as it is our action and as if that had some vircue of freeing from the wrath of God for Christ alone is our enfranchizer from the wrath to come 1 Thess. 1. 10. We therefore truly flee from the wrath of God when we flie to this mercy in Christ Jesus by true faith in him and repentance unfained Doct. 3. All such speeches as promise impunity of sin and indempnity from the wrath of God are but vain and seducing This is also cleare in the Text. Now that they are vain hence it appeareth because they are against his decree and his will clearly revealed and therefore can have no solid truth in them And that they are seducing is apparent enough also from the first author of such speeches For the devill when he would seduce our first Parents promised them this impunity in these words Ye shall not dye The Fifth Lords-day Rom. 8. 3. For what the Law could not doe in that it was weak through the flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh THe Apostle in this place expounds why the faithfull may be freed from sin and death by Christ The reason is given as it were from the cause moving God to this giving of Christ. And this moving cause was the needinesse of our want which appears in the defect of power in any other means to produce such an effect as if the Apostle had said because it was needfull for us to be delivered from sin and death and yet this could be effected by no other means therefore God performed it by Christ. The strength and necessity of this consequence depends upon the will of God which tacitly supposeth that God would not have mankinde fall utterly to perish but to be restored again The whole syllogism or reason is this If by no other means faln men could be restored but by Christ then that way was to be taken because God would that some way it should be done but the first is true and therefore also the latter The assumption is proved to wit that man could be restored by no other means by the most likely instance of the law which once had been of great power and of force sufficient to bring man to happinesse For except Christ and the Gospel never any thing was given of God to man that was more perfect and divine than the Law That therefore which the Apostle says here of the law hath the force of such an argument as this If by vertue of the Law man could not be restored than by no other means could he be but by Christ but the first is true and therefore the latter also The Apostle both proves and expounds the Assumption at once from the reason or cause of this defect or weakness of the law to restore man that it is not properly inherent in the law it self but in our flesh or corruption whereby it is that we cannot fulfill the law that so it might save us much lesse by the Law rise up again from Death to life Doct. 1. It is the will of God that miserable men may be delivered from their misery and restored to life eternal This is here presupposed by the Apostle as granted and is used by him as the ground of his reasoning Reas. 1. Is taken partly from Gods mercy partly from his wisdome partly from his power and partly from the stability of his decrees from his mercy God would relieve miserable men therein to shew the glory of his grace and free mercy as it is called Ephes. 1. 6. the riches of his mercy his great love and the supereminent riches or treasures of his grace and bounty Ephes. 4. 7. for unlesse God had helped miserable men that were all drown'd in sin and death he had not accomplished above the half of his goodness and bounty towards mankind For that bounty that was manifested in the creating of us was neither fully
compleated in its last perfection and end because no man by it arrived to eternal happiness neither was it in its self the greatest the highest the fullest goodness of God because an higher fuller and more surpassing sort of goodness appeared in the preservation of the elect Angells and that also is far greater which is now revealed in the Gospell and brings perfect salvation to mankind that is fallen Now this was most sitting that the goodness and mercy of God should as well be perfected towards men as his justice From his wisdome God knew the best way whereby he could conveniently help miserable man and therefore it was meet that his wisdome should be made manifest in its effect And this is it which the Apostle every where teacheth that in this mystery of the Gospell there was a wisdome of God which was kept up and hidden from all the Heathen which therefore by way of excellencie he calls that wisdome of God into which the Angells themselves with desire and wonder are said to look 1 Pet. 1. 12. For such was our misery that not onely we could not rise out of it ourselves by our own power but could not so much as think upon or devise a way or means whereby we might be delivered But this was the proper work of the wisedome of God himself conjoyned with his own mercy From his power also he had the ability of helping and bringing to perfection therein what he would For so our redemption in Scripture is not onely usually adscribed to Gods grace and mercy but also to his power For the highest power and soveraignty was required to dissolve the works of the Devill and the bonds of death and the grave for raising of dead men to life again for guiding and protecting them so as they might be brought to life eternal maugre all opposition of their enemy and most of all for laying that ground-stone of the whole and uniting the second person of the Deity his own Son and the nature of man into one Person From the immutability also of his decree it was in some sort necessary for God to procure their deliverance from death whom from eternity he had chosen and appointed unto life Hence a twofold necessity of the restauration and liberation of mankind is rightly by some determined on our part the necessity of want on Gods part the necessity of his immutability Use Of Exhortation that with all admiration we behold and look into this good will of God and with all thankfulness as well in our thoughts as in our speeches all our life time we publish and praise it Doct. 2. The Law cannot deliver miserable men from their misery It is clear enough in the Text and is grounded moreover on the following reasons Reas 1. Because the Law promiseth no good to miserable sinners but onely to just persons and such as keep it Reason 2. Because in it self it hath no force of taking away sin but onely of punishing it Reas 3. Because by no sinner can it be fulfilled and that because of the weakness of the flesh or the impotency of carnall and fallen mankind as it is in the Text. Reas. 4. Because though it might be fulfilled for time to come yet by-past sins would take away all hope of receiving the reward of Life from the Law Hence is it that the Law is called a killing lâ—…tter and the minister of death and of condemnation Use Of Reâ—…utation against such as put their trust in their own workes and look for salvation from their good intentions and endeavours which is the errour of Papists Remonstrants or Arminians and Anabaptists who cry up alwayes an honest life and good works Doct. 3. No sinner can deliver himself from this misery This is thus gathered because none go above the Law For if the Law cannot for the weakness of our flesh then neither can we our selves for the same weakness of our flesh Reason 1. No debt can duly be blotted out by the debtor till payed Reas. 2. Because though any one never augmented his first debt by sinning yet should he in all this do no more but pay what he owes in so doing and so could not by that means make satisfaction for his former transgression Reas. 3. Because if man could not preserve himself nor did not do it in that integrity wherein he was created it cannot reasonably be thought that now he can recover it again Reas. 4. If he could recover his first integrity he would be as subject and easy to lose it again as our first Father was at first Use Of Direction that we put no confidence in our selves nor in our own strength but denying our selves we depend altogether on Gods grace and mercy in Jesus Christ. Doct. 4. No meer creature in heaven or in earth can deliver miserable men from sin and death It followeth from the Text because no such creature is above the Law Reason 1. Because no external thing that is a meer creature hath in it self that worth that it can be a compensation for sin to Gods justice and truth and so a price of redemption from death Mat. 16. 26. Yea not all the world For that is it that iâ—… hinted 1 Pet. 1. 18. where all corruptible things amongst the best whereof are gold and silver and the like are determined to be below the redeeming of man Reas. 2. Because whatsoever any meer creature whether man or Angell can do ows all that for its self and on its own behalf Reas. 3 Because if we were redeemed by a meer creature for this very cause we should become the servants of that meer creature and that of justice and gratitude as we are the servants of Christ our Redeemer because our Redeemer as is already taught But this would be an unworthy thing and would infer a kind of contradiction to it self For seeing man before his fall was not the servant of any creature but of God alone if by redemption he should become the servant of any creature he should not be redeemed and restored into that perfect liberty from which he fell and so though redeemed as we suppose yet he should not be properly redeemed that is by redemption made free Reas. 4. The evills that are to be removed from us are greater than can be taken away by any meer creature as the wrath of God infinite and eternal the guilt of sin confirmed by the force of an eternal law the command that sin and death hath over us Of these that is true which we have Luke 10. 21 22. Reas. 5. The good things to be imparted and before that to be purchased are of greater worth than that they can be communicated to us from any meer creature as namely a righteousness going beyond the righteousness of the Law and the resurrection as well corporal as spiritual the communication of the divine nature life eternal and a happiness that surmounts that of Adam in his innocency that is a Kingdome that
suffering was the perfecting of all his obedience Reas. 2. Because Christ by his suffering made satisfaction to divine justice and repayed God as much of his honour in our name as he had suffered in it by our sins Therefore Gods justice is now appeased the grace of God hath had its free course that it may derive all good upon us Reas. 3. Because that Christ now by virtue of his passion and consummate obedience as it were of his own right that he acquired makes intercession with the Father for us that we may be and live with him Ioh. 17. 24. Use 1. Of Consolation to the faithfull against the guilt of their sin and terrors of their conscience that arise from sin For in Christ and his sufferings we have a remedy against these wounds that are otherwayes deadly Use 2. Of Admonition that we would detest all sinnes as things that brought our Saviour to death and would wave brought a thousand deaths upon us unless he had turned them away from us The sixteenth Lords day Joh. 10. 17 18. Therefore the Father loveth me because I lay down my life that I may take it up again None taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again This commandment received I from my Father CHrist in these words expounds what he had said before of the duty effect and signe of a good Shepherd to wit that he layes down his life for his sheep This he had applied to himself verse 15. where two things were propounded 1. The Object to which this laying down of the life is referred or which be those sheep of Christ 2. The manner of this laying down the life This is explained in the 16 and these two following verses The death of Christ or laying down of his soul or life is explicated from the efficient cause which is Christ himself I lay down my life 2. From the manner of doing of it that Christ is a cause voluntary and doing it from a counsell and deliberation not of coaction None taketh it from me but I lay it down 3. From the adjunct of this efficiency that he did it not of weakness but from power I have authority to lay it down This is shewn from another effect that followes this to wit from his resuming it again or his resurrection I have authority to take it up again as if he would say he that so layes down his life that with power he takes it up again he layes it not down out of coaction with weakness but voluntarily of his own accord he doth it But I so lay downmy life ergo Which is illustrated here from the impulsive cause the Fathers commandment This commandment I received of my Father 4. From the end and effect to wit the Fathers love and delight or complacency in this Therefore my Father loveth me because c. Doct. 1. Christ so far humbled himself for us that he underwent death it self for us I lay down my life c. Now he underwent a double death for us a spiritual and a corporal death The spiritual is about Christ's descent into Hell This consisted in the separation of God's favour from the soul of Christ for a time not really but as to sense and feeling and that influence from which comfort useth to be felt as also in impressions of divine wrath which with horror did strike all the faculties of the soul so that for the time the soul was at so low an ebbe and concussion of all its happiness as any creature could be that was without sin formally inherent in it self The death of the body is that which consists in the separation of the soul from the body the confirmation and continuance was in the burial of Christ. Now such was the separation of the soul from the body in Christs death that the conjunction and union of both of them with the divine person remained the same that it was before as if one drawing a sword held the scabberd in the one hand and the sword in the other there would be there a separation between the scabberd and the sword but of neither of them from the man that so held them So also in this mystery there is a separation of the soul from the body but neither of them was separated from the divine nature nor person but the person still sustained both in the unity of it self as one person with him The reason is because if there had been any such separation from the di vine person then the second person had ceased to be God-man and so could not for that time have been our Priest or Mediator Also a new incarnation or assumption had been made again in the resurrection of Christ. It is most true therefore which is in the mouthes of many Divines and used proverbially almost That what the Son of God assumed he never laid aside again Reas. 1. Because the perfection and consummation of humiliation is in undergoing death Phil. 2 8. And this also was the first reason why he did not onely undergo death but the most vise contemptible and contumelious death that is the death of the Cross as in that place is more especially set down Reas. 2. Because his charge of redeeming us required this to wit that he should pay that price to divine justice which we did ow and so be subject to the same punishment that we were liable to And this was also the reason why he chose the death of the Cross that he might shew that he did not barely sustain death but that cursed death that was due to us and that in our place or for us Gal. 3. 12. Reas. 3. That by the most convenient way he might procure the death of sin in us by assimiliation and making us conform to himself Rom. 6. from verse 1. to the 8. Use 1. Is of Information for directing of our faith â—…o wit that while we seek remission of our sins and reconciliation and salvation in God we so have our faith in Christ that we may be specially united to him in his sufferings blood-shedding and death Rom. 3. 25. Use 2. Is of Consolation to all those as have such true faith because they are out of all hazard of death or condemnation according to that of the Apostle Rom 8. 34. Use 3. Is of Direction 1. In the study of Sanctification that with Christ we may dy to sin 2. In the study of all obedience love and humility according to the example of Christ in whom all the perfections of these vertues we have marvelously shining to us in a most eminent and excellent way Doct. 2. Christ ordained his own death from certain wise deliberation and power to dispose of it as he pleased I have power to lay down my liâ—…e From which words it appears first that the death of Christ was voluntary For though it was violent also as it came from external
agents and was against Christs internal natural inclinations and in some sort natural also as it was wrought by external causes naturally producing such an effect Yet it was voluntary not onely as to the willing disposition and choice of it whereby Christ set himself to suffer it but also as he suspended his own power of hindering it and averting death and so gave way and power to the enemies inflicting it in which respect also his death may be called miraculous or wonderful because he himself who was dying ordered his owne death and willingly admitted the same So that by doing he suffered and by suffering he acted and had his owne action in it all without which he could not have suffered by any creature whatsoever Reas. 1. Because it became him to dy so that was God For since the humane nature subsisted in the f◅me person with the divine nothing could befall the humane nature either in doing or suffering but as the divine willed and ordained it Reas. 2. Because otherwise Christ in his death had not been together both Priest Sacrifice and Altar For though it be the part of a Sacrifice to be passive and to be offered up to the Father yet it is the part of the Priest by being active about it and ordering the whole to offer up the Sacrifice Use 1. Is of Information for arming our faith against tentations and scandals which use to arise hence in that Christ in whom we believe as our God was subject to death For Christ died not of weakness and coaction but by certain resolution and of his own proper will and power so that the divine nature and power of Christ appeared not onely in his resurrection but if the thing be rightly considered had as great a hand and was as evident in his death also Use 2. Is of Direction for our preparation to undergo death in whatsoever way God would have it come to pass For from these two things that were in Christ that he both willingly underwent death and then also ordered it himself the first of these lies upon us all out of duty that we be ready at such time and such manner to dy as God is pleased we should The other though it cannot be performed by us because we have not the power of laying down our lives and ordering our deaths yet by faith and holy desire to our comfort we ought to seek this of God and look for it that in Christ who ordered his own death for us he would order our death unto our salvation and unto his own glory Doct. 3. Christ underwent this death by his Fathers command It is in the Text This command I received of my Father And this command was neither any of the law of nature nor of the moral ceremonial or judicial but it was a peculiar condition of the mediatory office that was laid upon Christ by the Father and of his own free consent It was therefore a command to the Messias alone as he was our Mediator Reas. 1. Because as by disobedience of the first Adam sin and death entered into the world so by the obedience of the second Adam righteousnesse and salvation shoud be brought us and as the disobedience of Adam was the breach of the command given to him so also the obedience of Christ was to be in the keeping of that command that was given him with his office of mediatorship or whereby the office it self was also imposed upon him Reas. 2. Because in Christ we were to have such an example of obedience as was most perfect in keeping the commandments of God Use 1. Of Resutation against the superstition presumption of popish Monks who have devised a kind of perfection in obedience of councells beside and beyond that which stands in keeping of the commandments of God when yet Christ himself that hath given us the whole pourtraict and pattern of perfect obedience confesses that he went no further than to obey that which the Father cōmanded him Use 2. Of Admonition that we may set our selves to follow Christ in this point that we may even unto death it self cleave fast unto the commandements of God Doct. 4. God the Father loveth Christ for this obedience This is in the Text Therefore the Father loveth me that is is delighted with this obedience and so delighted that he commends it to be looked upon by every Christian and all such as are Christ's Reas. 1. Because by Christ's death God was most glorified by Christ Ioh. 12. 18. and 17. 4. Reas. 2. Because by that death of Christ the counsell of God was fulfilled whereby he had from eternity appointed in himself to communicate his grace and glorious good will unto men Ephes. 1. 5 6 7 9. Use 1. Of Resutation against such as use to conclude from such phrases whereby God is said to love men for this and not for that that such mens works were the first causes of Gods love For Christ was the Son of God beloved of him from all eternity and yet the Father is said to have loved him also for his obedience Use 2. Of Consolation to all such as are in Christ by Faith For as the Father loveth Christ so will he also love them that are in Christ. Use 3. Of Exhortation that with all chearfulness we stir up our selves to obey God because God loveth such as obey him The seventeenth Lords day Joh. 10. 17 18. 17 I lay down my life that I may take it up again 18. None taketh it from me but I lay it down of my self I have authority to lay it down and I have authority or power to take it up again This commandment received I of my Father SEeing the Text is the same that it was before the same analysis that was there may here also serve and be made use of Doct. 5. Christ rose again from the dead For this is it that is understood in the Text by taking up his life again For this taking up again is a reunion of things that were separated before And in this reunion of the soul and body there was a change or motion from an inferior condition to a superior of that which was before in a better also or superior to this from which the change is now And therefore it is properly called a reassumption or taking again and not barely a resurrection The forme then from which this change was made was from his state of humiliation and the forme to which was the state of exaltation and glory the subject of this transmutation or motion was Christs humane nature which had fallen unto the lowest and abjectest condition of his humiliation Christ's own body arose again from true death and from the grave And his soul also is said to have risen again as it was now restored and reunited unto the body and so delivered from the state and dominion of death or as delivered from the privation of its act in the body wherein there was some
diminution in its ralative perfection There were two parts of this resurrection revivification or a quickening again of the humane nature by the renewed union of soul and body and its going out of the grave to make it manifest that it was restored This resurrection was confirmed moreover by Angells by the Scriptures by Christ himself and by the assent and eye-witness or experience of many witnesses in divers apparitions reiterated from time to time during the space of forty dayes Reas. 1. Because it was unbeseeming and impossible that the Son of God and author of life could be long detained by the power of death Acts 2. 24. Reas. 2. That by this means Christ himself might be justified in the spirit or according to the spirit of holiness that is by the power of his God-head justified to be God as well as man in one person justly and fully declared and proved to be God by his raising of himself again from the dead Rom. 1. 4. 1 Tim. 3. 16. and might shew that we were justified by him from our sins for which he died and rose also again to shew that he had overcome for us and delivered us from them Rom. 4. 25. Reas. 3. That being now alive he might powerfully apply to us what before he had purchased by his death Rom. 5 10. Reas 4. That he hereby might be the cause foundation and sign of assurance and earnest to us of our resurrection as well spiritual as bodily Rom. 1 Cor. 15. 12 13 14. Use Is of Information for the direction of our faith that believing in Christ unto justification and salvation we may so lay hold on Christ's death that we still also look upon his resurrection wherein his victory for us was shewn and his power over death and efficacy to work in us appeared and which renders his death full of comfort to us Rom. 5. 34. 1 Pet. 3 2. Doct. 6. Christ's resurrection came to pass by his own proper vertue and power It is clear in the Text I take it up again and I have power of taking it up again For this is the difference between Christ's resurrection and that of others that they rise again by the power of another to wit of Christ as many as are his But Christ by his own power as Lord of life and death and therefore hath the disposing of both as he sees good Neither doth it make any thing against this truth that it is often said that God raised him again from the dead and the Spirit of God For the works of the Trinity from without are undivided common to all the three Persons Reas. 1. Because what is thus attributed to God is therefore also attributed to the Son together with the Father and Holy Spirit and is not taken from him as is clear by our Text. Reas. 2. When Christ is said to be raised by God or the Spirit of God then properly his humane nature is considered as raised by Father Son and Holy Spirit though not alwayes all three expressed but now one now another But when he is said to have raised himself his divine nature and person is spoken of and considered as raising his assumed humane nature together with the Father and the Spirit Reas. 3. Because by the Spirit and glory of God whereby Christ is said to be raised no other vertue or power can be understood than that of the divine nature which was in Christ. Use 1. Of Information to confirm our faith about the person of Christ. For he that by his own power â—…rose from death can not be a bare man onely but must of necessity be acknowledged to have been God also For the raising of a dead body is no less divine a work than the creation of a live body He that raised himself from the dead at the same time while he was dead in one of his natures yet had life and the fountain of life in his other nature to wit the divine at his command whereby he did so great a work as to raise his other nature to life again As Christ therefore by his death proved himself to be true man so also in and by his resurrection he proved himself to be the eternal and natural Son of God and true God especially not by office onelie and that most manifestly Use 2. Of Consolation to all such as are in Christ. For they are in him who hath vertue and power to raise them again from the dead and to give them eternal life Iohn 6. 39 40 Doct. 7. Christ's resurrection was for us or to do us good This is hence gathered because in the Text the common end of laying down his life and taking it up again for all is mentioned For for such as he laid down his life for such also he took it up again Now the resurrection of Christ turnes to our good in another way than his death doth For his death hath the account of satisfying and deserving for us But his resurrection not so but it hath the place and account of a samplar and efficient cause and some way of an efficacious and powerfull applier and perfecter Reas. 1. Because Christ in his resurrection represented some way all the elect of God and by a virtuall containing had them all in himself and brought them all back from death Reas. 2. Because the same Spirit that raised Christ again from the dead by a certain sort of communicating the same resurrection quickened as well the soules as bodyes of the faithfull that they may be made conforme to the likenesse of his resurrection Rom 8. 11. Reas. 3. Because that same Spirit quickens us by the power and vertue of the resurrection of Christ. Reas. 4. Because the whole reparation of our nature will be after the image and pattern of the resurrection of Christ Rom. 6. 5. Use 1. Of Consolation because in the resurrection of Christ as brought to pass for us or for our good we have our victory over Death Devill Sin and Hell and all our Enemies ready purchased and prepared for us It is not therefore left to us to fight that we may overcome but onely in sincerity that we may mind this to lay hold on the victory already acquired by Christ for us and that in the same manner we may strive to keep it prosecute it and more and more put ourselves in perfect possession of it by faith in Christ. Use 2. Of Admonition that by no means we suffer sin to reigne in our mortal bodies but that we may spiritually imitate such as arise from the dead The eighteenth Lords day Mark 16. 19. So then after the Lord had spoken unto them he was received up into heaven and sat on the right hand of God HEre is explicated a singular act of Christ after his resurrection Where mark 1. The motion wherein the act is designed And 2. The thing brought to pass by that motion The motion is but the means The thing done by the motion was
rewards and punishments were more justly and equally to be distributed where it should be ill with evill men and not well at all and should go well with good men and not ill at all Which reason seems also to be confirmed by our Lord himself Luke 26. 15. and the Apostle Paus 1 Cor. 15. 19. Now after this life while the Soul remaines separate from the body the judgement of God is not compleat nor fully accomplished because it is not passed upon the whole man in his full being as he was in this life while he committed the things that were to be judged Therefore another and fuller â—…udgement than that on the souls departed onely followeth to be looked for which is this last judgement and shall be certainly in its own time Reas. 2. It is most convenient agreeable to Gods glory that God in by Christ in a most glorious manner should make manifest before all as well Angels as men as well his mercy as his justice that he might have the publick and solemne glory of both mercy and justice and this is the thing that at that time is topass come in that universal and last judgement Reas 3. This belongs also to the glory of God the joy of the faithfull and just confusion of the unfaithfull that before their faces they may see the promises and threatenings of God almost perfectly and accurately fulfilled not onely particularly on their own persons now in the body as before death but universally upon all others both men and Angells Which shall then onely be when this last and universal judgement shall be held Use 1. Of Information that we take care to have our faith and hope solidly confirmed and strongly rooted about this article least we be any wayes troubled with prophane blasphemies and mockings of Infidells and Heathens who first cast downe and trample upon the profession of this article by their life and manners and then also by words and speeches fight and dispute against it Concerning whom we are admonished by the Apostle St. Peter 2 Pet. 3. 3 4. c. Use 2. Of Admonition that with all fear and trembling we watch over our wayes as those that certainly mind and look for the day of this judgement 1 Pet. 1. 17. 2 Pet. 3. 11 12. Doct. 2. Our Lord Iesus Christ will be Iudge in this judgement Reas 1. Because it belongs to his Kingly office and power whereby he was made Lord and King and had all judgement committed to him Reas. 2. Because Christ is he from whom and by whom the faithfull have salvation adjudâ—…ed unto them even in this life and from whom also unbelievers have death adjudged unto them Now it is the same judgement that in this life both wayes is begun and in the last judgement shall be fully manifested and perfected Reas. 3. Because at that time it is that Christ should fully and actually triumph over all enemies and opposite power and crown all his own servants souldiers and adherents And this is most conveniently and gloriously done in forme of publick and solemne judgement Use Is of Consolation chiefly to the faithfull because they shall have him for their Judge whom they received for their Redeemer Justifier Sanctifier and Intercessor or Advocate from whom therefore they may with all confidence expect all good Doct. 3. Christ's glory at that time shall be incomparable It hence appears from the Text that if the Angells so glorious shall then be his Ministers of State and attendants and his Throne with all the rest of that procedure shall be so glorious it mmst needs be that Christ himself be excellent in glory above all that we can think of Reas. 1. Because the exercise of this judgement belongs to the manifestation of Christ's highest exaltation Reas. 2. Because the very end of his coming was to give glory to such as sought God in him It is fit then that Christ appear in greatest glory Reas. 3. The majesty of the supreme Judge of the world and the terror and confusion of his enemies that they must be put to require that he should come clothed in the greatest glory Use Of Consolation to the faithfull against the crosses and contempts they are liable to in this world together with Christ because as now they are partakers of the cross of Christ so then they shall be partakers of his glory Doct. 4. In this judgement the condition of the godly and ungodly shall be quite unlike and opposite one to another This is taught in the Text by the separation of the sheep from the goats by the right hand and the left by â—…ome ye blessed and go ye cursed Reas. 1. Because there is a great unlikeness and opposition in the lives and wayes of the godly and ungodly while they are in this world Reas. 2. Because there is a great dissimilitude or opposition between the promises that belong to the godly and the threatenings that belong to the ungodly Reas. 3. Because there is great disparity and opposition between the manifestation of greatest mercy and of greatest execution of justice Use Of Admonition that we separate our selves from ungodly men as much and in such manner as we can that is if we cannot separate in places yet in internal affections as well as external conversation we should be as unlike unto them as can be in that wherein they are ungodly Doct. 5. The cause of any blessing to the godly is the mercy of God but the cause of any caâ—…se to the ungodly is their own sault This is clear in the Text when the godly are called blessed of the Father But the ungodly barely are called ye cursed not of the Father nor from the Father nor from God because though it is God that curseth them yet the first cause of this curse is in their sins Reas. 1. Because all good is from God who is the greatest good and chiefly good in himself But all evill of punishment ariseth from evill of fault and this evill of fault is from the creature it self breaking the Law and Order that God hath set to it Reas. 2. Because the blessing of life is the meer free gift of God but the curse of death is the reward or wages of sin Rom. 6. 23. Reas. 3. Preservation from the curse which is by Gods favour is necessary for our blessing but to incur the curse there is nothing more needfull but onely to neglect or contemne that way that leads unto the blessing Use Of Direction that we may alway give God the glory in every good thing that we either have or seek or look for and alwayes blame our selves for any evill that befalls us Doct. 6. The blessing of the godly consists in the communion that they shall have with God in Christ and the curse of the ungodly in the separation of them from such communion This is plaine in the words come ye blessed and go ye cursed Reas. 1. Because this is the end whereunto all
neither as to their worth nor as to their durance nor by any love-worthy quality Reas. 3. Because to this we are called that denying our selves and leaving the world we may seek the Kingdome of God and his righteousnesse and glory Reas. 4. Because while we believe and hope in Christ and have the eyes of our mind set upon him as our Captain and patterne of our salvation we must be changed into his likenesse and image 1 Ioh. 3. 3. 2 Cor. 3. 18. Use 1. Of Direction for discerning of our condition whether we have any such faith and hope or no. Use 2. Of Exhortation to stirre up and rouse our mindes to a more earnest and diligent study and care of all godlinesse The three and twentieth Lords day Rom. 3. 24 25. Verse 24 Beiâ—…g justified freely by his grace through the râ—…demption that is in Iesus Christ. 25 Whom God â—…ath â—…et forth to be a propitiation through faith in his blood to declare his rightâ—…ousnesse for the râ—…mission of sinnes that are past through the 〈◊〉 of God THe Apostle had before proved that all mankind was undeâ—… most grievous guilt of sin aâ—…d therefore had need of justification that they might be saved which justification also he had shâ—…wn that it could not be had from any 〈◊〉 noâ—… from the Law which he had set down as the conclusion of his discourseâ—… in the 20 verse of this Chapter From thenâ—…e he also 〈◊〉 〈◊〉 further 〈◊〉 justification is of necessity to be 〈◊〉 in that way of the Gospell which is proposed in Christ Jesus The whole dispute may be summed up in this Syllogisme Men are either justified by Nature or by Law or by the Gospell But neither by Nature nor by the Law and therefore of necessity by the Gospell The Proposition is presupposed and tacitly understood as manifest in it self The Assumption is provâ—…d in the first part of the Epistle unto the 21. verse of this Chapter The Conclusion is proposed and illustrated in that 21. verse to the end of that Chapter and afterwards The words in our Text set down contain a description of this Gospell-justification And it is described 1. From its principal and highest cause God Whom God appointed 2. From the manner of this cause which consists not in commâ—…tative justice that gives like for like or so much for so much nor yet from distributive justice which looks at the worth of men and deales with them in a proportionable manner but in meer and pure grace or free favour in these words we are iustified freely of his free grace or free favour where a singular emphasis or force of speech is laid on this part of the description by this doubling or repetion freely and of his frâ—…e favour 3. It is is described from its impulsive or meritorious cause which becomes also in some sort the formal cause of our â—…ustification to wit our redemption maâ—…e by Iesus Christ. 4. From its instrumental cause which is faith by faith in his blood 5. From its final cause which is the manifestation of the justice and mercy of God for shewing of his justice c. Doct. 1. It is God that justifieth us He is said to justify us not in that he inâ—…useth righteousness unto us or makes us fit to do things that are just which is the errour of Papists placing justification first in the infusion of the habits of faith hope and charity and next in the good works that comes from those habits with which they mix a certain sort of remission of sinnes But therefore he is said to justify us because by his judicial sentence he absolves us from the guilt of all sin and accepts or accounts of us as fully just and righteous for eternal life by the righteousness of Christ which he giveth us This appears from hence that this justification is used in Scripture to be opposed unto a charging with crimes and unto condemnation Rom. 8. 33. And this is done of God as it were by these degrees 1. In his eternal counsell and decree because from eternity he intended to justify us 2. In our head Christ rising again from the dead we were virtually justified in some sort actually as in Adam sinning all his posterity were virtually condemned to death by the Law and in some sort actually because in some sort actual sinners 3. He justifies us fullier actually and formally in our selves and not onely in our head when by his Spirit and our faith the work of his Spirit he applies Christ unto us to our justification 4. And further yet he justifies us actually and formally to our sense and feeling when by our own reflex knowledge and examination of our estate he gives us to perceive this application of Christ made and so to have peace and â—…oy in him Reas. 1. Because ouâ—… sins from which we ought to be justified are done against the majesty of God 1 Sam 2. 25. And none can forgive an offence done against another or an injury done to another in a proper way of speaking Reas. 2. Because the guiit of sin depends on the obligation of the Law and of divine justice and truth And therefore cannot be taken away but by him that is above the Law and knowes what is agreeable to his own truth and meaning in the first making of it Reas. 3. Because by justification we are received into the favour of God and life eternal and God himself in some sort is given unto us all which can no otherwise be done but by God himself alone Use 1. Of Refutation against Papists who set down manners and means of justification from humane tradition and their owne authority unto â—…retched men as if it were in their power to justiâ—…ie men after what way they please when it is God â—…lone that justifieth and that therefore prescribes â—…he manner and means of justification onely Use 2. Of Consolation as it is set down Rom. 8. 33. Who shall lay any thing to our charge it is God that justifiâ—…th And verse 31. If God be for us who can be against â—…s Doct. 2. This justification is meer pure and infinite grace or favour So in the Text freely his free favour The grace of God in justification appears as it were by these degrees 1. In that God pursues not his right against us and our sins according to that rigour that his Law might have been taken in and his revenging justice might have extended its self to but left place for some reconciliation 2. In that being himself the party offended yet he himself of his own good-will both invented appointed or ordered and revealed both the manner and means of this reconciliation 3. In that he spared not his onely begotten Son for procuring of this reconciliation 4. That without any merits or worth of ours he ingrafts us into his Son and our Lord Jesus Christ and so makes us partakers of that reconciliation which is in him This was altogether necessary that
our justification might be of free favour Reas. 1. Because it was impossible for the laws and the righteousnes thereof to justifie sinners Rom. 8. vers 1 Reas. 2. Because in the justification of a sinner is remission or pardon of â—…in and all pardon is of free â—…avour Reas. 3. Because in justification is a free Donation of righteousness and of life eternal which to sinners cannot be done but with especial grace and favour The satisfaction made by Christ for us withstands not the freenesse of this favour of justification because it was of free favour and grace that Christ himself was given us and by calling appointed to this satisfaction for us and of his own free-grace also accepted of that calling Use 1. Is of Refutation against Papists and many others who will have our justification to depend upon our Works which yet every where by the Apostle are opposed to this free grace in our justification Use 2. Is of Consolation to believers and repenters against all these shakings of minde which they feel or can feel from the unworthinesse of themselves that their own consciences tell them of because our whole justification hangs on the free favour or grace of God and not upon our worth or merits Use 3. Is of Exhortation 1. That we alwayes flee to the Free-grace of God as to the onely garrison of our souls 2. That from admiration of this grace of God we alwayes study to be thankfull to God Doct. 3. The obedience of Iesus Christ imputed unto us or given us and so accounted ours justifies or makes us righteâ—… and is the foundation of all our righteousnesse It is in the Text By the Redemption made by Iesus Christ. 1. For he that is justified by the Redemption 〈◊〉 other as by paying a ransom that price is conceived as it were to be paid for him who is redeemed â—… If Christ be the pacification in our justification when we please God as it is in the Text then we please him for something which Christ hath performed for our good 3. If Faith justifies as it hath relation to Christ and the shedding of his blood then there is something in his blood thus shed or in his obedience unto death by vertue whereof we are justified Now the obedience of Christ in respect of our justification hath 1. the place of a meriting cause which obtains it for us because it was the means that Gods justice required to be performed to him before his grace could justify us 2 It hath the place of the formal cause in as much as it is so accepted and taken for ours being given us by free-gift and so made ours indeed as that we are lookt on by God as truly clothed with it when he pronounces the sentence of our justification whence that phrase of the Apostle is Not having mine own righteousnesse but that which is Christs Phil. 3. 9. Reas. 1. Is because this is most agreeable both to the justice and mercy of God joyntly For if our justification had stood in the bare remission of sin without the imputation of a sufficient righteousness or obedience for satisfaction to justice then onely Gods mercy and favour had had place in this businesse no regard being had of the justice of God that satisfaction might be made Reas. 2. Because if we had been pronounced just without any imputation of a satisfying righteousness or obedience performed then there could have been no just ground of such a sentence to wit that he should be pronounced just which was no way just neither by his own inherent justice or righteousness nor yet by anothers justification freely given him Rea. 3. Because by this means we have in some manner a divine righteousnesse or the righteousnesse of God himself to wit that which Christ who is God performed for us not the essential righteousnes of God as Soliander dream'd as God-man in one person on which therefore we may rely and with the greater confidence appear before God and for it hope for all divine and good things at the hands of God Reas. 4. Because in this manner we the more own our salvation as wrought by Christ. Use 1. Is of Refutation against Papists Anabaptists Remonstrants or Arminians and almost all Sects and Sectarians who all agree in this errour that our justification depends upon our works and is not to be sought by the imputation of Christs righteousnesse to us or accounting his obedience ours Use 2. Is of Exhortation unto due thankfulness towards Christ by whose Redemption or ransoming of us we are justified and set free from sin and death the wages of sin and adjudged unto life and glory above what any meer creatures righteousness could ever have deserved Doct. 4. The obedience of Iesus Christ is powerful for justifying of us by being accepted and laid hold on by our Faith It is in the Text. Through Faith in his Blood Reas 1. The very nature and duty of Faith is to rely on Christ or on the favour and mercy of God in Christ for pardon of sins Reas. 2. Because by Faith we are united unto Christ and ingrafted into him that so we may be partakers of all the blessings that in him are prepared for men Reas. 3. Because Faith receives layes hold on and embraces all the promises of God and the things in them contained offered or proposed amongst which pardon of sins and justification in Christ hath a chief place The Use is of Direction that it may be our onely care in the business of our justification to direct our Faith and confidence towards Christ and to stir up and confirm it more and more that we may thence have firm and aboundant comfort The twenty fourth Lords day James 2. 22. Seeft thou how faith wrought with his works and by works was faith made perfect IN these words is contain'd the conclusion of that disputation which Iames had against such as vant of Faith that is destitute of good-works For the Apostle concludes that such Faith is of no worth unto justification And this conclusion is often repeated as vers 14 17. and 20. 22. and 24. under sundry formes of words but to one and the same sense Now this Conclusion which the Apostle proves is not that good-works are any part or cause of our justification before God as Papists take it nor yet as many of our own think that our works justifie us before men however that contain a truth in it but this is the conclusion that justifying faith is such that it worketh and puts forth its operation by good-works And it is proved 1. from a comparison of likes from vers 15. to the 18. 2. By another comparison of likes to wit of such a fruitlesse faith in men and devils vers 19. 3. from the example and pattern of that faith that was in Abraham vers 21. of all which the conclusion is set down in this 22. vers In which two things are determined 1. That true and
we are both baptized into Christ and have communion with him in his body and blood in his Supper And wâ—…en Christ is exhibited there all the blessings that are prepared for us in Christ are together with him exhibited to us Reas. 3. Because the blessings of life and salvation cannot be separated from one another as for example effectual Vocation Justification Adoption Sanctification Consolation and eternal Glorification When therefore one of these blessings is directly represented indirectly also and by consequence all the rest are signified and sealed Use 1. Of Information 1. That we may learn rightly to distinguish between compleat Sacraments and other Sacramental signes For other signes and ceremonies that do not signify and seal the blessings of the New Covenant as they are such though they are sacred signes yet are they not presently Sacraments to speak properly that is they are not of that nature and rank with Baptisme and the Supper That we have in great esteem Christs most holy Sacraments because in them we go about no less than all that belongs to our eternal happiness Use 2. Of Admonition that we never separate what God hath joyned together in the use of the Sacraments which useth to be done by such as seek onely for remission of sins but not for sanctification and preservation from sin and that because they have not determined with themselves to amend their lives Doct. 4. By the Sacraments these blessings are not onely signed generally but also particularly to all that partake of them with true faith This is hence gathered in that Aâ—…raham particular ly is said to have received the seal of his own righteousnesse in particular Reas. 1. Because the Sacraments are not so proposed to us that they may seal on this condiâ—…ion tâ—…at we have faith but they alwaves presuppose faith alâ—…eady to be in us and so then they are offered to confirm and do singularly confirm it Reas. 2. Because to every one in particular and by name they are exhibited for their confirmation and not in common onely as the Word is preached publickly Reas. 3. Because the manner of administration and the Sacramentall actions that belong unto them as washing in Baptisme taking eating drinking in the Lord's Supper consist in a particular application of the signes and therefore also they signify a particular sealing of the things signified unto particular persons Use 1. Is of Comfort against scruples and doubts wherewith our minds are sometimes troubled Because in the Sacraments duly administred to such as have right God as it were from Heaven stretcheth out his owne hand and holds forth in it his grace and all the spiritual blessings of the Covenant alike unto every one of us thus participating in our own proper and singular persons particularly Use 2. Of Admonition that we neglect not the Sacraments but diligently both prepare and fit our selves for them and then seek after them receive them because to neglect them were to neglect our owne proper and singular consolation in particular Use 3. Of Direction how we may rightly use the Sacraments to wit â—…o as in a singular manner we seek our edification and advancement in this that we see Christ there offering and giving his grace to us by name and in particular and accordingly thus sealing to us in particular our salvation The six and seven and twentieth Lords day Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy Ghost HEre is expounded the command of Christ which being now about to ascend into Heaven he left unto his Apostles It contains two principal duties 1. The preaching and publishing of that Doctrine taught by Christ. 2. The administration of the Sacraments by him appointed For in this place by Baptisme according to that usual borrowing of speech called Synecdoche that puts sometimes one sort for the whole kind and sometimes contrarily the other Sacrament of the Supper is understood but here Baptisme is rather named than the other 1. Because it is the first Sacrament and that of initiation and receiving solemnly into the Church on which the other for this cause doth depend 2. Because it chiefly belonged unto the Apostles office by themselves or by others to see this Sacrament rightly administred who were rather sent to plant and gather or build Churches from their first beginnings than to feed govern and further build or advance them after they were first planted And Baptisme belongs particularly to the first ingrafting into Christ and to planâ—…ation and the Supper unto feeding and growth after planting Now Baptisme is expounded in this placeâ—… 1. From its object or parties to be baptized Baptizing them that is such as are already trained up in Christ's Doctrine or â—…ade his 〈◊〉 or â—…lars as the Greek word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make them my â—…chollars or Disciples 2. From the â—…orme or manner of doing it to wit in the name of the Father Son and Holy Ghost By which forme or modell are designed 1. The efficient causes by whose authority Baptisme is exercised and made effectual and that is by the name or authority and power of Father Son and Holy Ghost â—… The union of the baptized that they are to have with the Father Sonne and Holy Spirit in the participation of all their graces of justification sanctification adoption c. that from the Father in the Son and by the Spirit are derived unto all the heirs of eternal salvation and in the profession and practice of all the outward Ordinances and meanes that Christ taught them whereby to attain to those inward graâ—…es and to keep and advance them by the same Spirit in the Son and from the Father Doct. 1. Baptisme is the Sacrament of our ingrafting and initiation or first reception into Christ. This is hence gathered in that all that are already taught Christ's Doctrine and made his Schollars professedly are theâ—… presently to be haptized that so they may be registred as it were amongst the domesticks or housholders of Christ. Reas. 1. This appears in that baptisme came in the place of Circumcision and Circumcision was the Sacrament of first admition amongst the people of God Reas. 2. In Baptisme is represented the death of fin and mortifying of the old man a washing and cleansing from sin and bringing of a man from death to life All which do most properly denote our first vocation and therefore also Baptism is called by Scripture it self the Sacrament of regeneration or washing of regeneration Reas. 3. Because by our Baptisme our first solemâ—… reception into Christ's Family and Kingdome is represented and therefore also we are said to be baptised into Christ by this therefore Baptisme is distinguished from the Lord's Supper because however it seal the same blessings as to the main businesse that the other doth yet it doth it not after the same manner but Baptisme denotates their beginning and the
the new man that is renovation of the whole man each part is illustrated by its description which are from their effects The effects of the old man are corruptions and errours verse 22. Of the new man righteousness and holiness v. 23 24. Doct. 1. There is a great unlikenesse of condition and life between men regenerated and unregenerated This is gathered from the scope of the Text and these words the old man and the new man as if a man were not the same man after regeneration that he was before Hither belong all these comparisons which through most of the Proverbs of Solomon are made between the godly and ungodly It is pointed at also every where in the New Testament and also in the Old by the difference between light and darknesse and between a quick man and a dead and between one that being defiled with all sort of uncleannesse like the Sow that wallowes in the mire and one that is washed and cleansed Reas. 1. Because they have a diverse nature believers being made partakers of the divine nature 2 Pet. 1. 4. and unbelievers are scarcely to be said to have a mans nature in a moral consideration Hither belongs it that the Apostle every where teacheth that believers are led and governed by the Spirit of God to walk thereafter and that unbelievers are led by their own flesh Reas. 2. Because as the internal principle of operations is quite unlike so also the outward rule of all their conversation is quite contrary the regenerate ordering his whole life after the will of God revealed in his Word the unregenerate after his owne suggestions and corrupt imaginations or worldly opinions Reas. 3. Because the end to which they tend is unlike and contrary the regenerate breathing after God and Heaven as he is called to the hope of eternal life the unregenerate seeking himself and this present world Hither belongs it that the unregenerate are said to be of this world but the regenerate Citizens of Heaven it self Phil. 3. 20. and often elswhere Use 1. Of Reproof of such as will be thought and think themselves perhaps true believers and regenerate when yet in their whole conversation scarce any thing can be marked which is not common to them and unregenerate persons Use 2. Of Comfort for the godly that lead a life worthy of Christian profession but are sometimes from infirmity troubled because most with whom they live or have to do become strange to them and make it plain that they are offended some way with the strictnesse of their conversation which offence ariseth properly from this unlikenesse of conversation whereby the corrupt walking of others according to the fashions of the world are tacitly reproved Ephes. 5. Now this unlikenesse ought to be our greatest comfort as it is a sign of our regeration Use 3. Of Exhortation that by change of our life and conversation we may more and more study to shew unto others and confirme unto our selves this grace of our regeneration whereunto we are called in Christ. Doct. 2. Thâ—… cause of this unlikenesse of regenerate from unregenâ—…rate is the Doctrine of the Gospell It is in the Text clear enough Reas. 1. Because the Doctrine of the Gospell teacheth us to deny all ungodlinesse and worldlinesse and to live holily 〈◊〉 2. 12. Reas. 2. Because the mighty and powerfull operation of the Holy Spirit is present with the preaching of the Gospell for producing this change in man for which cause it is called the Ministry of the Spirit and the Law of the Spirit of life and the Arme of God Reas. 3. Because the proper power of faith is to cleanse the hearts of those that it is in Actâ—… 5. 9. and to make us from our hearts to harken to the Doctrine unto which we were delivered Râ—…m 6. 17. Use Of Admonition that we beware least by hearing in vain the preaching of the Gospell without this fruit of conversion and change of life we perniciously deceive our selves Doct. 3. One part of this conversion made by the Gospell is mortification of all our corrupt dispositions and customes It is gathered from verse 22. where by the old man all the corrupt dispositions are understood because they possessing all the parts and faculties of the man from our birth and that with dominion and power over us to keep us still under them do therefore carry the name of the old man iustly and that for these reasons 1. Because they thus possessed us from the beginning of our conception 2. Because they ought by Christians to be esteemed as things old and useless and to be put off and laid away And that Reas. 1. Because the end of Christ's death and the Gospell it self is to dissolve the workes of the Devill â—…oh 3. 8. And these inordinate dispositions and customes are amongst the first and chief works of the Devill Reas. 2 Because by these we were separated from God and the Gospell calls us and drawes us to God again and therefore to lay these aside Reas. 3. Because life and obedience cannot have place in such as these lusts and customes have power in and the Gospell calls us to a spiritual life and a new obedience Use 1. Of Râ—…proof of such as would have themselves thought regenerate when yet they are the servants of such carnal lusts Use 2. Of Exhortation that we manfully set our selves not onely to repress such lusts but quite also to root them out Now the old man is mortified 1. By that firme and constant purpose of changing our life which is effectually begun in our first repentance and dayly ought to be renewed and extended to all new emergencies 2. By the vertue of Christ's death applied to us by faith whence our old man is said to be crucified with Christ and it may be rightly added with the same nailes that Christ was crucified with For Christ was fastned unto the Cross partly because of the guilt of our sins partly out of the love of the Father to us that we might be saved partly out of Christ's owne love to us whereby he was willing to lay down his life for us And by the earnest meditation of these things the power of sin is most diminished in us 3. By the power of the Holy Spirit to whom we oughâ—… to give up our selves in the use of all the meanes ordained of God whereby he useth to put forth his powerfull working Doct. 4. The other part of this conversion is vivification or renewing of the inward man By the inward new or renewed man are understood the new dispositions that are agreeable unto the will of God They are called the man as these other dispositions were because they should be diffused over the whole man as they were And they are called the new man partly in respect to order because they follow the other partly in respect of their excellency because they are so much better than the other as new things are to old out-worn and
away of the guilt of sins Rom. 4. 6. 7. So also mans misery is declared by prosecution of the same guilt Doct. 1 We ought with all religion or devotion to be conversant about such things as belong unto Gods worship both as to the things themselves and as to the manner of handling them It is clear enough in the words themselves Take not the name of the Lord thy God in vain Reas. 1. Because this manner of handling things belongs some way to the form of the action and of our duty and it more inwardly belongs to our duties that we rightly direct our actions as to the point of their form than of their matter and object though a care must be had of both and that with a devotion of the same kinde Reas. 2. Because in such things the name of God is as it were committed and recommended to our trust that it may appear with what devotion and respect we will use the same Reas. 3. Because that name of God hath so much worth and excellency in it that it is with little or no lesse wickednesse used with contempt or sight than when it is altogether neglected Now the religious manner of using Gods name consists chiefly in these things First in the sincerity of our intentions whereby we are to look at the very end in the use of it and worship of God unto which of â—…s own nature and by Gods appointment it tends and was ordained 2. In the reverence wherewith we use it which is to be such as thereby we may shew that we are careful to preserve keep up the honour of God and of his worship in good esteem and save it from all contempt slight dishonour and reproach 3. In our zeal whereby we endeavour with all earnestnesse of minde to glorifie God in the use of these things and so advance our own salvation These and the like wayes are pointed out to us in the very forbidding the using of them vainly Reas. 1. Because that is used rashly and vainly which is not used to its own end therefore to exclude this vanity sincerity about our intention must first be used Reas. 2. Because that is counted but vain and empty which is but light and slightly handled as if it were a thing of no weight or importance therefore the forbidding to use vainly commands us by the same means to use it with reverence earnestnesse and gravity Reas. 3. Because a thing is used in vaine when it attains not to its end uses and fruit it was ordained for therefore for the taking away of this vanity also a diligent endeavour is required of reaping and receiving the just fruits of such ordinances thus is done by zeale Use 1. Is of Reformation against Papists who in many things look onely to the worke done and neglect the manner of doing and disposition of the dâ—…er Use 2. Is of reproof of all carnall and irreligious manners of men in the use of Gods worship and sacred things when as they go about them either after a wonted fashion of their owne or out of custome rather than from conscience and a knowing and feeling resentment of duties and have in them for the most part other ends set down and proposed to themselves than such as God appointed and they ought onely to intend or they are lightly touched with them and therefore but slightly busied in them as if they were matters of sport or high-way pastimes or lastly these are so old in the good duties they do though they look not like men in sport that yet they look as such that never either looked for nor had any great care of reaping any great benefit from the things they did Use 3. Is of Exhortation that we may more and more stir up in our selves and in our minds and consciences this religious care Doct. 2. This religious care ought singularly to be had in the use of Oathes and such things as are of the like nature thereto It is gathered from hence because the name of God in a special manner is taken up into our mouths in Oaths Vows Promises Covenants and the like and a reverence of Gods dreadfull name is especially here commended unto us Reas. 1. Because in every Oath there is a certain calling upon the name of God in a speciall sort Reas. 2. Because God is not barely and onely called upon as in other businesses to help us but as a witnesse judge and an avenger if we speak not and think not truth and do not right Reas. 3. Because in an Oath we binde our selves not onely to man or our party on earth but also unto God and for the most part of our own accord and where otherwaies we needed not put our souls under the wrath and curse of God and his fearful â—…engeance if we should deceive Reas. 4 Because as it were we here interpose God and his name for our Surety all which respects require a singular religious care of the use of Gods name in such a behalf Use Of Condemnation against such as are given to â—…ash Oathes or to superstitious blasphemous and prophane ones Doct. 3. It is a most grievous sin and such as God will â—…n a singular manâ—…er avenge to abuse Gods name in this manner This is gathered from the sanction adjoyn'd to the precept God will not leave him unpunished c. And this sanction is grounded on two Reasons Reas. 1. Because this sin amongst men is accounted venial and is daily committed without any punishment Reas 2. Because it is our natural corruption little or nothing to regard the dispositions of our minds in worshipping God which yet God chiefly looks at Now the grievousnesse of the sin appeareth in this 1. That God is in this as it were mocked 2. That Gods worship is turned as it were into a stage-play 3. That an occasion hereby is given of contemning and blaspheming of Gods name And amongst the punishments wherewith God follows this sin that spiritual revenge is most horrid whereby he so deserts such men that things which of their own nature are a savour of life unto life become unto them a savour of death unto death which also by the very order of nature follows upon this kinde of sin Use Of Admonition is that we take heed of such sort of sins and these are not to play and make a sport with passages of holy Scripture or to make use of them to charms or inchantments and witchcraft without any reverence or gravity to tosse them to and fro like Tennis-bals in common discourse and purposes lastly to be exercised in any part of Gods worship meerly for a shift and for the fashion and for the custome that is in use Doct. 4. That for the fear or horrour of such a sin we ought not altogether to abstain from Oathes as things in themselves and absolutely unlawfull For in some cases times and matters we are bound unto them by the affirmative or commanding part of this
the godly look desiring nothing more than still to apprach nearer and nearer unto God The ungodly on the contrary shunne nothing more than God and such things wherein God hath appointed to shew and impart his gracious and singular presence Reas. 2. Because man's happiness not coming of man himself is therefore to be sought from without himself and that from his union or conjunction with the greatest good and that is the cause and fountain of all good Therefore of necessity it consists in communion with God and from deprivation of this communion greatest misery must needs follow Reas. 3. Because the perfectest act of our life is that which is most closely and intimately carried towards God as all that we do well consists in this that therein we live unto God and the privation of such acting its want and absence all misery must accompany Use Of Direction that even in this life we may wholly be taken up with this to seek communion with God and shun and take heed of all separation from him Doct. 7. The certaine signes and tokens of this blessing are good workes and of this curse are evill workes This is largely and clearly laid open in the Text. Reas. 1. Because good works came from the same grace or favour of God from which the blessing it self comes upon them and evill workes joyned with obstinacy and impenitency comes from that same malice and malignancy which God hath cursed and adjudged Reas. 2. Because God of his free grace hath promised the blessing unto good workes and of his unspotted justice hath appointed the curse unto evill workes Reas. 3. Because in good works there is a certain disposal and preparation of the way to obtain the blessing and in evill workes there is not onely the proportion of a way but of deserving or a mertitorious cause even unto the curse Use Of Admonition that we have great care of our actions through every part of our life because according to them men are either condemned or saved For such as the life is such is the end The twentieth Lords day 1 Cor. 6. 19. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own IN the words of the Text are contained a most powerfull argument against Fornication and the like sinnes and it is taken from the contrary end because the end of Christian's bodies is quite opposite to this sin And that end is declared from the subject possessed and possessor and indweller of it the Holy Ghost The subject is again explained by a Metaphor of a Temple because namely our bodies are as it were houses consecrated to him And that this argument may be made the clearer and stronger the Apostle ads that so the holy Ghost is the possessor of this Temple or house that he himself also is the indweller of it And both these relations that we have to the Holy Ghost are illustrated from their efficient cause to wit that they are of God and from their consequent effect and adjunct to wit faith and certain knowledge of these relations between our bodies and the Holy Spirit in these words Know ye not brethren c. Doct 1. The Holy Ghost is true and coeternal God with the Father and eternal Son The Text doth give many reasons for this Doctrine Reas. 1. Because to have one and the same spirit with God is all one as to be glewed or joyned to God vers 17. Reas. 2. Because a Temple is not lawfully consecrated to any but to God much less could it be lawfull that a man in stead of or for a Temple should be consecrated to that which is not God But here such a Temple which is most sacred is said to be consecrated to the Holy Ghost Reas. 3. Because the Holy Ghost is so said to be in us as that we become his of right and of duty that is God's rightfull possession as the scope of the words clearly demonstrate Use 1. Of Information for directing our faith arightly not onely unto the Father and Son but also unto the Holy Ghost as the same one and true God Use 2. Of Admonition that we diligently take heed to our selves that we neither contemne nor neglect any holy thing that comes or is breathed from the Holy Spirit as the whole Scripture is said to have come from the inbreathing or inspiration of the Holy Spirit and all the motions of godliness are onely attributed to the Holy Spirit as to their Author Likewise all the gifts of grace are bred in us from and by this Spirit of grace In these all therefore we must take heed that in no wise we resist the Holy Ghost or wittingly and willingly sin against him Doct 2. The Holy Ghost himself is given unto the faithfull This appears in the Text. Reas. 1. In that our bodyes are called the Temples of the Holy Ghost Reas. 2. In that he is said to be in us Reas. 3. In that we are said to have him or to get him from God Now the Holy Ghost is said to be given unto us when he hath a singular relation unto us and that for our good that is for our sanctification salvation of our soules moreover because he powerfully works these things in us that are agreable to his most holy nature and which can no way be derived to us from flesh and blood And hence it is also that the gifts of the Holy Ghost are called the Holy Ghost also by that trope or borrowed kinde of speech whereby the cause is put for the effect which Schollers call a Metonymie Use 1. Of Exhortation as well to thanksgiving to God that gives so divine a gift as to religious prayers and calling upon God's name that he would keep unto us and more and more communicate to us this divine gift Luk 11. 13. Use 2 Of Admonition to take heed of all such things whereby the Holy Spirit is said either to be grieved or extinguished that is from the grievousness of all such sin as fights against the holiness of this divine Spirit so that he cannot delight to dwell in us but wholly or in great measure withdrawes himself from us Doct. 3. The Holy Spirit is not communicated to our soules onely but to our bodies also It is in the Text when our bodies are also called the Temples of the Spirit Reas. 1. Because as Christ redeemed not our soules onely but the whole man so also the Holy Spirit ought to bring into subjection and possession the whole man to God and to Christ. Reas. 2. Because many duties of a spiritual life must be performed by the body also and therefore the body ought to be subject to the Holy Spirit and as a vessell or instrument be wholly in his power Reas. 3. Because our bodies are made liable to sin and by sin to death from which we must be freed by the Holy Spirit dwelling
in us Rom. 8. 11. Use 1. Of Admonition that we suffer not sin to reigne in our natural bodies that we offer not our members weapons of unrighteousnesse to sin but weapons of righteousnesse to God Rom. 6. 12 13. Use 2. Of Exhortation that we glorify God in our body as it followes in the Text verse 20. For we ought to have that care of our body in order to things spiritual that is due to the Temple of God as in the Text and to an offering to be offered up in the Temple of God Rom. 12. 1. Doct. 4. The indwelling of this Spirit is a flat enemy to the 〈◊〉 of sin in us This is the consequence of the argument in the Text to wit that the Temple of God cannot be prostituted to whoredome and other such sinnes without Sacriledge Reas. 1. Because there should be an agreement between the Temple and him whose temple it is or to whom it is dedicated as it is 2 Cor. 6. 16. what agreement hath the Temple of God with Idolls For by a like reason we may say What agreement hath the temple of God with reigning sin Reas. 2. Because therefore the Holy Spirit dwels in believers that he might impart holiness to them and as his nature and name so also his indwelling and operation is an enemy to all ungodliness Reas. 3. Because if the Kingdome of sin should prevail in the Temple and dwelling of the Holy Spirit this would turn to the disgrace and dishoâ—… of the Holy Spirit himself And this is indeed the thing that is done when some prophane men blaspheme and mock at the name of God of the Holy Ghost because of the unworthy carriage of those that make profession to be led by this Holy Spirit Use 1. Of Reproof against such as turn the Temple of the Holy Ghost into 〈◊〉 Den of Thieves or into a Cage of unclean birds Use 2. Of Admonition that we give no place to sin either in our soules or bodies but as farre as is possible that we imitate Christ who as it is written Mat. 25. did cast out of the Temple of God even buyers and sellers and the tables of money changers and Iohn 2 15. with a wlâ—…ip drave out of the Temple sheep and beeves Doct. 5. All the faithfull ought to have both faith and experience about this indwelling of the Holy Spirit in them This is intimated in these words Do ye not know brethren that is ye ought not to be ignorant of this but to believe this and 〈◊〉 know it from your own proper experience or feâ—…ling Reas. 1. Because this is amongst the greatest benefits that belong to our salvation Reas. 2. Because from this benefit depends the knowledge of all the rest that God hath freely given to us 1 Cor. 2. 12. So that the same may here â—…e said that is said of Christ 2 Cor. 13. 5. Know ye not that Christ is in you c. So here Know ye not what the Holy Ghost is in you c. Use 1. Of Direction that we try our selves in this point and never rest as if it were well with us untill unto our comfort we can perceive that the Holy Spirit dwelleth in us Use 2. Of Exhortation that we study to have this knowledge lively and powerfully according to the intent of the Apostle here who intimates to us that this knowledge if it be such as it should be cannot consist with whoredome or any such like impurity of life The one and twentieth Lords day Eph. 5. 25 26 27. Vers. 25 Husbands love your wives even as Christ also loved the Church and gave himself for it 26 That he might sanctify and cleanse it with the washing of water by the Word 27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing But that it should be holy and without blemish IT is the Apostle's purpose in this place to stir up men to the duty of love to their wives And he illustrates this duty and perswades it from the example of Christ's love to his Church and in the example the love of Christ towards his Church is declared from its effects whereof the first is that he laid down his life for her The second is the end and effect of the former to wit that by vertue of his death he sanctified and purified the Church unto himself The third is the effect and end of both the former that he namely makes her glorious The fourth is the conjunction and union that the Church hath with Christ to wit that she is his body and of his flesh and bones verse 30. The manner of which union and its nature is shewn to consist in a mystery and not in any carnal or bodily way but in a most spiritual and hidden way Doct. 1. The Church is the whole company and community of the elect This is hence gathered because she is here described and designed by Christ's spiritual love to her as ought the love of an husband to be to his wife Now this love includes alwayes in it self a differenceing of her beloved separating of her from all other and so it is nothing else but an election or choice made of her before others This is to be understood of a company chosen unto eternall life Now this company is considered of two manner of wayes First as election lies in the absolute and internal counsell of God Secondly as it is described and manifested by its effect of calling and the blessing that followes on it They that are chosen the first way they are members of the Church onely virtually and potentially to be such in time but such a power as is determinate and certainly to be brought forth into act in due time by the decrees of God Therefore the elect not yet called are not yet actually and in themselves formal members of the Church The second way as the act of vocation and effect of election is there it makes men actual and formal members of the Church Now that first effect of election internal which is proper to the elect is effectual calling which 〈◊〉 a kinde of external election as it were made in time Therefore the Church hath her name rather from this calling than from justification sanctification or glorification unto which this accrues moreover that by this meanes the company or community of actual believers is fitly designed seeing that none are ordinarily called effectually but such as by actual faith answer that call Use Is of Direction how we may obtaine to our selves the certainty of our election to wit if we can be certain of our effectual calling that is be sure by inward feeling and experience of our true faith and unfaigned repentance of their operations on and in our hearts and by the effects that thence follow Doct. 2. This Church is the body of Christ. Reas. 1. It is called his body by way of proportion or similitude not unto a body