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
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
our outward words and works as being but the rivulets and branches of our sin we be reformed but that in the fountain and root of this sin dwelling in us we may be cleansed and renewed The Fourth Lords Day Ephes. 5. 6. Let no man deceive you with vain words for because of these things the wrath of God comes upon the children of disobedience IN these words is contained an argument whereby the Apostle labours to perswade all the faithfull that they may keep themselves from those sinnes whereof he had made mention a little before The Argument is drawn from an adjunct that follows upon sin to wit the wrath of God of which sinnes are not onely the antecedents but also meritory causes certainly procuring it as is intimated in these words For these things The connexion of this effect with its cause is limited and confirmed 1. It is limited by a description of the subject wherein Gods wrath doth alway pursue sin in these words upon the children of disobedience 2. It is confirmed by rejecting of all vain shifts in these words Let no man deceive you The Explication by the wrath of God 1. Is understood Gods vindicative justice 2. His will to inflict punishment according to that justice 3. The punishment it self that is so inflicted And in this place most properly the punishment is understood which in other places is often called death distress severities hot anger and the like This wrath of God is said to come against or upon men because as it were coming down from Heaven it suddenly fals upon and overwhelms and holds as intangled in a net the sinners so that by no means they can escape it In the same sense that not unlike phrase is used Rom. 1. 18. by the expression of the children of contumacie or stubbornness upon whom this wrath comes those sinners are understood which can by no means be perswaded to leave their sins and seek God by true faith and repentance where this is to be marked that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be turned both children of incredulity and children of disobedience but it agrees better to this place to be turned children of disobedience and of rebellion because we read not this phrase the children of saith but of obedience 1 Pet. 1. 14. Doct. 1. Such mens condition is most desperate because they are not onely sinners but also stubborn in their sins It s gathered out of these words Upon the children of disobedience or stubbornnesse So they are named here as men whose condition is much to be abhorred and whose example and company is most to be shunned as appears from vers 7. be not therefore partakers c. Reas. 1. Because such men serve a most miserable servitude to a very base Master that is to sin for sin exercises a spiritual Kingly power and dominion over them because they do all that the lusts of sin commands them and can by no means be perswaded to shake off that slavish yoke and so much the lesse as they perceive that slavery by so much are they the more fully under its command because by this means it comes to passe that their very will it selfe and the spirit of their minde is possessed by this slavery and oppressed For as a brute or a man that comes neer to a brute serving some cruell Master takes no thought for that his condition because of his stupidity neither cares nor wishes for a better is a more full and perfect slave than some free-born and free-minded man who is by force constrained to serve one but yet under such servitude and force keeps a free minde even so it fares in this matter Reas. 2. Because such men are furthest off from repentance and so from the kingdome of God and from salvation For repentance doth most consist in the turning of the heart from sin to God by perswasion of the Word and holy Spirit And to this temper the obstinacy and unperswasibleness of such men is flat opposite who are not onely not perswaded to turn to God but are perswaded to the contrary that such perswasion of converting is not to be embraced or regarded for such are properly called the children of rebellion or disobedience As therefore those diseases are most mortal which admit of no cure and are but the more exasperated the more they are dealt with even so also is it with such kinde of men Reas. 3. Because these men do most grievously encrease their guilt in this that they withstand the means that God hath sanctified for procuring their salvation For while they will not suffer themselves to be perswaded to that conversion unto Faith and Repentance they directly fight against God and not onely so but in this very thing that he would and is some way striving as it were to save them Use Of Admâ—…nition That most of all we be carefull of this stubbornnesse or rebellion which is not onely to be understood in common of that conâ—…umacy whereby men refuse altogether to be converted but also specially and in every part of obedience For if we perceive that God calls us to this or that special duty t is then our part mainly to take care that even in that we present our hearts to God flexible and perswasible whereunto we are invited Doct. 2. Upon the children of disobedience certainly and unevitably the horrible wrath of God comes This is clear in the Text without any collection made from it That this wrath is horrible and altogether intolerable the Scripture every were testifies as Heb. 10. 27. Apoc. 6. 16 17. and elswhere And the thing it self doth sufficiently shew it if we consider Gods anger as to its intensness extensness and duration as to its intensnesse it is called in Scripture a consuming fire Heb. 12. 29. Now this fire of the wrath of God consumes not lightly or light things onely as in the superficies but as it is said Deutro 32. 22. Gods wrath set on fire will burn down to the grave c. Nahâ—…m 1. 6. Where there is a most likely pithy description By all which descriptions is signified that the wrath of God doth throughly peirce not onely into the body but into the soul and inward part of the spirit for which reason in many places of Scripture it is compared unto sharpe arrows peircing into the heart its self and consuming the spirit and life As to the extension this wrath of God contains in it all sort of evils whether corporal or spiritual whether in this life or at the end of it and in death or at death â—…ither belong those catalogues or inventories of curses that are found Deutr. 28. and Levit. 26. 3. As to the duration it remaineth upon impeâ—…ient sinners Iohn 3. 36. not for some short space but unto all eternity and without end For as that obligation whereby we are bound to render God all obedienees without end so consequently the transgression whereby sinners break that obligation is in a
at in Isa 1. 14. Reas. 2. That the prophesies going before of this thing might be fulfilled Reas. 3. That Gods omnipotency in this so divine a mystery and principal a work of God might be evidently shewn Now it was not difficult to the power of God that a son should be born of a virgin For seeing all second causes act by their vertue which they received from God it is not to be doubted but that God can produce all these effects without this oâ—… that cause co-operating which otherwayes use to exist by them Yet not onely the power of God appeared in that work but also his wisdome to which it was most agreeable that so singular a substance of humane nature should in as singular a manner be brought to pass that differed from all others For in three manners all men were made before 1. Without the concurrence of either man or woman as in the creation of Adom 2. Without the concurrence of woman as in the production of Eve 3. By the concurrence of man and woman as in all ordinary generation afterwards And this onely is the proper and peculiar one of Christ by and of a woman without concurrence of a man Reas. 4. That it might easily appear how the contagion of sin might be removed from the humane nature of Christ. Use Is of Confirmation for strengthening of our Faith about the person of Christ to wit that he was both the Messias of old promised and the promised seed of the woman in that peculiar manner as that promise seems to have intended to wit the son of man that is of a woman descending of Adam and other men in ordinary way but made mother of a son not vulgarly or after the common manner but miraculously and without the company of a man begotten and born so that from his first conception all things were in him supernatural about which our mindes being busied ought alwayes to be lifted up to supernatural contemplations laying aside carnal and worldly thoughts Doct. 4. The Holy Ghost was the principal efficient cause of this generation It is from these words in the Text is of the holy Ghost the particle of denotes not any material cause but the efficient so that of the Holy Ghost signifies as much as if it had been said by the power of the Holy Ghost and his operation Now this is attributed to the Holy Spirit for these reasons Reas. 1. Because it was a miracle and all miracles by appropriation are attributed to the Holy Spirit Reas. 2. Because the principal work here was of Sanctification forasmuch as the lump of the humane nature which was to be assumed by Christ was in a singular manner sanctified and cleansed from all spot of sin and all Sanctification peculiarly attributed to the Holy Spirit Reas 3. Because the Holy Spirit was without measure to rest on to dwell in Christ. It 〈◊〉 but reason therefore that the Holy Spirit should prepare and make such a dwelling for himself as he also prepares his dwelling in the sons of God by adoption Quest. It may be thâ—…n questioned whether Christ may be called the Son of the Holy Ghost Ans It cannot be said 1. Because it would bring some confusion of relations and proprieties personal in God and in the persons 2. Because the Holy Spirit neither produced a new person when he made Christ to be begotten or generated neither produced the nature which he produced after his own nature or of the same essence with his own Use 1. Is of Direction in our Faith and in all our thoughts that we have of Christ that we admit of all that is in him to be spiritual holy and full of mystery nor that we ever doubt of any part of this mystery because all this as it is above common order so is it above the reach of common nature Yet we may always receive and conceive this that none of all these things are above the divine power of the Holy Spirit nor any thing impertinent or unfitting in that thing which is wholly mannaged by the Holy Ghost Use 2. Is of Direction in our practice as to the certainty of our salvation which depends upon this if we be sure that we are conformable to Christ in his nativity life death and resurrection And from thence is the beginning of this conformity to be taken if we be spiritually regenerated by the Holy Spirit as Christ was borne of Mary through the efficiencie and operation of the holy Ghost And this is the self same thing which the Apostle Peter admonisheth us to that we study to make our vocation and election sure The fifteenth Lords day 1 Pet. 3. 18. For Christ also hath once suffered for sinners the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit AN argument is brought in these words whereby all Christians may be perswaded that undeserved afflictions are patiently to be born The argument is taken from the greater to the less in which also is contained the force and nature of a simily or example and also of some dissimilitude For such Logical assertions are oft joyned together in the same thing as they make to the same purpose The argumeat is this If Christ that was just hath suffered for sinnes and for unjust men then much more ought we to suffer afflictions imposed upon us but the first is true and therefore the latter also Christ considered in himself is the greater and his sufferings are the greater and so the argument is from the greater But considered as our head and Saviour he hath the place and nature of a simily or example to be imitated by us in tolerating afflictions so it is an argument from a like or from an example Lastly considered as just suffering for the sinnes of others that are uniust he is altogether unlike unto us and so also some force and emphaticalness of this argument is from the unlikeness They are ordered in this enunciation in which as the assumption of the Syllogism the cause is contained with the effect to wit Christ with his suffering For though suffering of its own nature be an adjunct of the sufferer yet as it 's voluntarily admitted and undertaken it is an effect Yet these arguments are so ordered that they have mixed with them the affection or property of the argument so called from diversit For Christ and his passions of their own nature are dissentaneous When therefore it is said Christ suffered it is as if he had said Though Christ were the Son of God yet was he not frâ—…e from 〈◊〉 That this may be the better understood it is to be known that suffering in this place and in such others is attributed to Christ by the 〈◊〉 of Synecdoche of the more general for the special and that it signifies the special suffering of a grievous evill Then are these two very dissentaneous between themselves that Christ should
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
the soule cannot come to its perfect and compleat glory by its reunion with the body because it would be as it were maimed as to such faculties the operations whereof it exerciseth by the body and so in some sort it should remain as it were blind deaf dumb c. Reas. 3. Because the equity of divine dispensation requireth this that those bodies which had their own share in the labours and workes that belong unto this life should also have their share in such rewards as belong unto the end of this life Use Is to establish our faith about this truth which is one of the principal articles of the Christian faith Doct. 2. The same bodies that we had as to their essences and natures shall arise again though not the same as to their dispositions and qualities This is hence gather'd that in the Text our bodies are not onely said that they shall be transfigured by which phrase we are to understand that the substance of our bodies shall remain the same and that the outward figure or fashion or manner of its disposition and complexion shall onely be changed But also that they are said that they shall be transfigured after the manner of Christs body For Christ had the same flesh and bones which he had before and this he made manifest unto his Disciples Reas 1. Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men whereof they made use here upon earth before either for doing evill or doing good Reas. 2. Because otherwayes after the resurrection the party should not remain the same man determinately this man that man or that he was before Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before as any other Use Of Resutation against such Hereticks who having almost blended their own dogmatical fictions and phancies with the true Doctrine would also have our bodies after the resurrection not to be the same but new ones even as to their substance Doct. 3. Perfection glory and eternal happinesse shall be given to believers after that in the resurrection they shall be clothed with their bodies again It is in the Text. This glory is partly in the soul and partly in the body but in both there shall be a removal of all imperfection and a communication of all perfection which shall be thought fit for every one to receive In the soul shall be the fruition of God whereby all desire of desirable things shall be in a certain eminent way satisfied There shall be also an abundantly heaped perfection of all gifts and virtues as is in the blessed Angells This glory shall also so stream forth unto the bodies that they shall be like unto heavenly bodies which is the point chiefly expounded in the Text Our body shall be made conformable c. Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us Reas. 2. Because Christ already glorified is not onely the efficient cause but the pattern of our glory We shall not therefore have onely such a likenesse to Christ as is between any effect and its cause according to that maxime as the cause is such is the effect But also that proportion which is between the pattern and its pourtraict Reas. 3. In order of dignity by the bountiful appointment of God believers shall next after Christ have their place together with the blessed Angells Use Of Direction that we may often set before our eyes in our meditation the greatnesse of this glory unto which we are called that so we may both stirre up thankfulnesse in our selves to God and a certaine holy contempt and neglect of all things in this world Doct. 4. This resurrection of our bodies from the dead and the glorification of them shall be by the most powerfull operation of Christ. From these words According to that mighty power of working he should transforme c. And this agrees to Christ as he is one and the self same God with the Father Reas. 1. Because it is the work of that supereminent greatnesse of power that is proper unto God 〈◊〉 1. 19. Reas. 2. Because that most wonderfull quickening of our bodies should come from the living and alive-making God who is the fountain and source of all life Therefore in the same manner it is not attributed onely to the Father but also to the Son and Holy Spirit Rom. 8. 11. This agreeth also to Christ as he is Mediator but still as united unto God essentially also as he submits himself together with the humane nature in one person to be mediator Ioh. 5. 26. and 6. 40. Reas. 1. Because it belongs to the Mediatory office of Christ not onely that by his merit he should procure life eternal to us but also by his powerfull working actually bring the same to pass Reas. 2. Because Christ as Mediator is the head of his Church from whom is derived and communicated to us the Spirit of life whereby as well our soules as our bodies are quickened our soules especially in this life and our bodies in the day of the resurrection Reas. 3. Because Christ as Mediator and as the Son of man but as united pesonally in the Godhead in the Son of God shall judge the world Ioh. 5. 27. Now this belongs to the power of the Judge that he can bring before himself and make the parties to be judged to appear Use Of Direction that by all meanes we do this as in our prayers so in our meditations and other our spiritual exercises to wit that we may behold this supereminent power and greatnesse of Christ's might as the Apostle wisheth to the Ephesians and to us as one of the greatest gifts of God Ephes. 1. 17 18 19 20. For by this meanes 1. Our faith and confidence in Christ is established 2. We will be forearmed against all terrours of this world and of Hell it self 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing because he is able to performe all that he hath promised all that we seek of him and above all that can come into our thoughts Doct. 5. We should so look for this glory to come in this present life as that we lead in some sort an heavenly life â—…ven here upon earth This is it which is said in the beginning of the Text We behave our selves as Burgesses or Citizens of Heaven Reas. 1. Because where our treasure or chief good is there will our hearts be also and where the â—…cart is there will the whole man be if therefore we have our treasure and chief good in Heaven our heart will be in Heaven also and our conversation will be heavenly Reas. 2. Because all these worldly things whereabout men are busied and most are drowned in can never come in competition with the blisse of Heaven
of the life and livelihood of each one in particular Reas. 2. Because sins that are committed against parents by whom we received this life are most sutably punished by the losse of this life and of the comforts thereof and there is a like reason sinnes against such as are placed in stead of parents Use. Is of Exhortation That by this and the like considerations we stir up our selves to a generall care of the performance of this duty The fortieth Lords day Exod. 20. 13. Thou shalt not kill IN this sixth command of the Decalogue Moses treats of the person and life of man and this is the reason why this command is placed before the other two following in which onely are â—…andled only the adjuncts of these For the person and life are of greater importance than the things that belongs to the person Therefore care was first â—…o be had of this and then of these The command is proposed negatively without the rest that follow when yet the praecedent were proposed affirmatively The reason is because in things belonging to the fifth precept privation is more used than contrariety that is it is more commendable not to give the honour to such as it is due than to load them with manifest injuries and reproaches But in these commands nothing is more usuall than that unto the duties commanded we run into the quite contrary faults as to hurt our neighbours life or his livelihood in his goods or to beare a false testimony against him or to desire any thing inordinately that is his It was therefore very sutable that in the fifth commandement the perfect duty opposite unto the privation of honour should affirmatively be commanded us but in the rest it was more necessary that we should be recalled from the contrary faults and sinnes by a negative prohibition Now the life for which provision is made in this command is both bodily and spirituall and both these ought to be considered not onely in their esteem and existence but also in all their accessarie qualities that makes for their comfort and conveniency Doct. 1. Out of conscience to God and his law we ought to abstaine from all such things as tend to the hurt of our neighbours bodily life This is gathered from the words of this command because while murther or killing is forbidden all causes also and effectuall occasions thereof are forbidden Reas. 1. Because man is made after the image of God and so any unjust violence done to the peâ—…son or life of man makes against the honour of God Gen. 9. 6. c. Reas. 2. Because God alone is the father of spirits and the Lord of our life He doth therefore an injury to God who unjustly hurts his brothers life and arrogates to himself that power which belongs properly to no other but to God alone Reas. 3. Because this is the greatest wrong that can be done to a man as to this life to deprive him of life in which all other injuries are privatively contained Use 1. Is of Admonition That we diligently keep our selves not onely from effusion of blood in which consists the height of this injury but also from all cruelty and from all both words and deeds whereby mans life or the comforts and conveniencies of his life may be hurt or impaired Use. 2. Is of Admonition also that by like reason and conscience we keep our selves from all those inward dispositions and affections whereby men use to be led and provoked to hurt their neighbour unjustly as are 1. Anger 2. Hatred which is as it were a vehement anger now strengthned and rooted in the minde whence it is that men wish great evils to such as they hate and that constantly form which affection indeavour follow 's and from endeavour the act it self of hurting 3. Envy whereby men so repine at others good estates that they wish them worse or some evil 4 Desire of revenge whereby men use to render evil for evil and that as it is evil For although the desire of restitution of what is taken away or of satisfaction for wrong or of chastisement or punishment against such or such an one that hath offended be honest sometimes and laudable to wit because and when some evill in these and the like is wished to the party not as evil but as it tends to his good and so as it may be good for him Yet desire of revenge whereby we desire some evill to another as it is and may be evill to him onely without any reference to his good can never be either honest laudable nor lawfull Doct. 2. But most of all we ought to keep our selves from such things whereby the life of the soul of our brother is 〈◊〉 This is gathered from the words of the Text because of all other this is the deadlâ—…est sort of killing a man of which also the Scripture admonisheth us in the same phrase whereby bodily killing is forbidden I will require his blood at thy hands Ezek. 36. Yet this difference there is between bodily and spiritual killing that no man can be spiritually killed or murthered by violence and meer force as bodily many are Reas. 1. Because the spiritual life of a man is his preciousest possession farre surmounting his bodily life Reas 2. Because the hurting of this life belongs to the hurt of his eternal state and condition Reas. 3. Because the depriving of this life drawes with it the deprivation of all the true comfort of the bodily life also Reas. 4. Because in hurting this life Gods glory is directly wronged by reason that this life cannot be hurt but by the sin as well of him that hurts it as him that is hurt though bodily life may be taken away without the sin of him whose it is Use Of Admonition that with great care conscience we keep our selves from all things whereby this life of the soul is hurt as 1. From Heretical Doctrines â—… From evill and corrupt counsells â—… From scandalous and pernitious examples 4. From all neglect of such duties as we owe unto our Neighbour in order to this eternal salvation Doct. 3. It is our duty not onely â—…o abstain from all such things as the life of our Neighbour bodily or spiritual is hurt by but also carefully to do all such things whereby he may be fuâ—…red in either life and it may be made more lively and comfortable to him It is hence gathered that as no command is altogether negative but containes alwayes and commands the contrary duties to the sinnes forbidden so is it also in this sixt Commandment Reas. 1 Because there is a certaine communion of nature and life bodily amongst all the posterity of Adam as they do all come of one and the same blood There is likewise a like communion of spiritual life amongst many as to the act and exercise it self and amongst all as to the hope and possibility Reas 2. Because religion sets up a sort of society amongst
obedience For otherwise in all believers is found such a perfection or integrity and sincerity as is opposed unto fainednesse and dissimulation and such as is opposed unto halting or lamenesse by which some duties seem to be looked after but not all and such a perfection also as is opposed to lukewarmnesse For all believers both worship God sincerely and desire to keep all his Commandments and pant after a compleat obedience also Yet the Law is not for this proposed to us in vain though we be unable to keep it fully For hence we understand 1. What is our duty 2. What are the defects under which we lie 3. What we may require of God to wit that we may be freed from guilt renewed to a performance of duties 4. That we have a mark set us whereat we may aim in all our endeavours 5. That we may in part take notice of the perfection of that life which we shall enjoy in another world The forty fifth Lords day On Ephes. 6. 18. Praying alwayes with 〈◊〉 prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication fâ—…r all Saints THe Apostle after explication of our spiritual armour which every Christian ought to furnish himself with addes exhortations to prayers by which this spiritual armour is taken up put on strengthened made sure and of proof and is encreased In the Exhortation it self several things are expounded as the Duty of praying which duty is declared 1. By a distribution with all prayer and supplication 2. From the adjâ—…nct of time alway or at all times 3. From the obâ—…ect unto whose good these prayers are to serve to wit not onely for our selves but for all Saints 4. From the efficient cause by the Holy Ghost 5. From its singular manner that must accompany it which consists in watching and in perseverance Doct. 1. Prayer is amongst those pâ—…incipal duties which ought to be had a care of by us It is hence gathered from the Text because the Apostle so carefully urgeth it Reas 1 Because it gives very great glory to God for God in all our prayers is acknowledged the principle and fountain of all our good Reas. 2. It contains mans greatest subjection and homage to God 1. Because it seeks all things of free gift and grace 2. Because the soul and conscience themselves are prostrated before God and cast at his feet as it were when we pray Reas. 3. Because by prayer we receive all the spiritual gifts of God Reas. 4 Because by the same we sanctifie to our selves all the corporal gifts of God Reas. 5. Because by Prayer we flie unto God that in him we may be secured from all evill Reas. 6. Because we have most sweet communion and communication of the grace of God in the exercise of Prayer Reas. 7. Because in Prayer either expressely or implyed we give up our selves unto God so as after and from prayer we rise more obliged and bound to God than we were before because all Prayer hath alwayes adjoyn'd to it some promise of thankfulnes for hearing our prayer and granting our desires Use Is of of Exhortation that we may more and more give our selves to this holy exercise of Prayer as well in publick as in private Unto which care many considerations ought to stir us up As first That holy Prayer is so acceptable to God that in Scriptures it useth to be called Incense or Perfume and Sacrifice 2. In that it is so proper to the godly that in Scriptures godly men and such as call upon the name of God are without difference put for the same 3. In that it is so inseparable a fruit of the holy spirit dwelling in the heart of a believing man that from thence it is called the spirit of Prayer and Prayer is almost the same to spiritual life as breathing is to naturall or animal life Moreover that by prayers we best resist all sort of temptations whence also it is that we are bid resist the Devill by Praying and to pray and watch that we fall not into temptation Lastly in that all grace is stirred up and increased by the exercise of Prayer Doct. 2. In prayer we ought to exercise our selves in all the kindes and sorts of it This is hence gathered in that the Apostles exhorts us here to all prayer and supplication and thanksgiving Reas. 1. Because our manifold necessities as well in respect of evils wherewith we are pressed as in respect of good things that we want or for receiving whereof we ow thanks as also the necessities and occasions of others unto whom we ow this duty of Prayer do require manifold sorts of Prayer Reas. 2. Because by this means not one onely or another but all the graces of God are put forth and exercised in us according to their proper objects and natures Reas 3. Because God by this means is many ways glorified of us Use Is of Direction that we rest not on forms of Prayers as if the saying over of such were enough for the fulfilling of our duty in general because according to divers occasions we ought to betake ourselves to divers manners or wayes of Praying Doct. 3. In Godly prayers the holy spirit exercises a speciall power of his own From the words by the holy spirit Reas. 1. Because we of our selves know not neither how nor what to pray for And although we be taught about such things in the word of God yet for the practise it self a special direction of the holy spirit is requisite Reas. 2. Because our weaknesses are so many in the exercise of Prayer that they must be helped by the holy spirit Reas. 3. Because no prayers can be holy and acceptable to God unlesse they come from the holy Spirit Use Of Direction that in making our prayers we trust not to our own wit and volubility of gifts and to our own strength but that we rely alwayes on the grace and help of the Holy Spirit Doct. 4. In some sort or other we ought alwayes or at all times to be praying From the words Praying alwayes Reas. 1. Because we ought always to have a praying disposition of minde or a mind ready to pray For in this consists the right disposition and ordering of our minde Reas. 2. Because we ought to take all just occasion of this exercise of Prayer Reas. 3. Because we ought not to passe over our set and established times of prayer Use Is of Reproof against such as are so far from this exercise that they cannot onely passe over whole dayes but weeks also without any serious thoughts of Prayer Doct. 5. The manner of Praying is as much to be taken care of as prayer it self This is here gathered in that watching unto prayer is commanded in the same manner with prayer Now watching unto Prayer belongs unto the manner of Praying and in some sort it contains all things that belongs unto it For First We ought to watch before