own consciences sin against his Commandment 6. They prefered the Devil before God 7. They are unthankfull and drive out the holy Spirit of God from dwelling in them and thus despised that everlasting blessed Union 8. They murthered both themselves and their progeny 3. The fruits and effects of it upon it there arose a state of unbelief and by it we are all included under sin Rom. 11. 32. Of Sin Sin is threefold 1. A participation of Adam's transgression and guiltiness by being in his loyns when he offended as Heb. 7. 9. 10. It is said of Levi that he paid Tythes in Abraham because he was in the loyns of Abraham when Abraham paid Tythes 2. Original sin which ariseth out of the former transgression Original sin is a corruption engendred in our first Conception by which the faculties of Soul and body are prone and disposed to evil Psal. 51. 5. The remnant of God's image which man retained after his fall were certain Notions concerning good and evil as that there is a God and that he doth punish sin and that there is an everlasting life and the like all which serve to make men without excuse in the sight of God Rom. 1. 20. From the fall our mindes receive ignorance by it we were deprived of knowledge in the things of God by it we were made ignorant of his sincere worship and eternal life 1 Cor. 1. 14. Rom. 8. 7. By it our mindes are disabled to understand spiritual things though they be taught us Luke 24. 45. 2 Cor. 3. 5. From the fall our mindes received vanity for we think falsehood truth and truth false-hood Eph. 4. 17. By it we have gotten a natural inclination to conceive and devise onely that which is evil Genes 6. 5. Jer. 4. 22. The increase of sin in the understanding is either a reprobate sense As when God withdraws the light of Nature Joh. 12. 40. Rom. 1. 28. Or 2. The spirit of slumber as Rom. 11. 8. Or 3. Spiritual drunkenness Isai 29. 9. Or 4. Strong illusions as 2 Thess. 2 11. The remnant of Gods image in the conscience is an observing and watchfull power like the eye of a Keeper reserved in Man partly to reprove And partly to repress the unbridled course of his affections Rom. 2. 15. From Adam's fall the Conscience hath received impureness Titus 1. 15. This impurity worketh these effects 1. It causeth Man to excuse sin or cloak it as when a Man by his outward service of God doth excuse his inward impiety Mark 10. 19. And it excuseth intents not waranted by Gods word 1 Chron. 13. 19. 2. It doth accuse and terrify us for doing good and this we may see in Idolaters and Superstitious persons who are grieved when they do omit to perform Idolatrous and counterfeit Worships to their Gods Col. 2. 21. 22. Isai 29. 13. 3. Effect which it worketh is when the Conscience doth accuse and terrify for sin as Genes 50. 15. Joh. 8. 9. Impureness encreased in the Conscience is such a sensless numdness as that it can hardly accuse a man of sin Eph. 4. 19. 1 Timoth. 4. 2. This senslesness springeth from a custom in sinning 1 Sam. 25. 37. or else from some grievous horrour and terrour of the Conscience as Gen. 4. 14. The Symptomes of this disease are blasphemies Trembling of body fearfull dreams Act. 24. 26. Dan. 5. 6. The remnant of God's image which remaineth in Man's will since the fall is a free choice either in Natural Actions as to Nourish to engender to move to perceive Or in humane actions that are common to all men whither they concern manners families or Common-wealths In all these outward actions Man hath free-will either to choose or to refuse them though it be but weak as Rom. 2. 14. By Adams fall the will received impotency insomuch as it can not will nor lust after that which is indeed good and which doth please God and is acceptable to him 1 Cor. 2. 14. Rom. 5. 6. Phil. 2. 13. And it received by Adams fall an inward Rebellion whereby it doth utterly abhor that which is good and will and desire onely that which is evil The will in the first Act of conversion to God is not an agent but a patient as it doth appear by this For The affections have by Adams fall received a disorder and by reason of this disorder they do eschew good and pursue that which is evil Rom. 1. 26. 1 Kings 21. 4. The body by Adam's fall hath received a fitness to begin sin for it bringeth in all objects and occasions of sin to the Soul Genes 3. 6. And the body hath received a fitness to execute sin even so soon as the heart thinketh it Rom. 6. 13. 16. Of Actual sin 3. Actual sin ariseth from Original sin Actual sin is either inward or outward Inward Actual sin is in the Minde Will and affections The Actual sin of the minde is the evil thought assented to or the evil resolves purposes and intents thereof Examples of these Actual sins are these As When a Man thinks that there is no God Ps. 10. 4. and 14. 1. Or That there is neither providence nor presence of God in this World Ps. 10. 11. An immagination of safeguard from peril and yet there is a course of sinning Ps. 10. 6. Rev. 18. 7. Better esteem of a Mans self then ought to be and worse esteem of others than ought to be Rev. 18. 7. Luke 18. 11. When a Man thinketh that the Gospel of God's Kingdom is meer foolishness 1 Cor. 2. 14. And when a Man thinketh uncharitablely and malitiously of such as serve God sincerly Matth. 12. 24. When a Man putteth the day of death far off Isai 28 15. When a Man thinketh to run on in sin and yet that he can eschew the pains of Hell Isai 28. 15. When also a Man thinketh that though he hold on his sins yet that God will defer both his perticular judgement and the last judgement Luke 12. 19. 45. When as God doth open our eys we do see these evil thoughts rebelliously rising in our mindes even as sparckles out of a Chimney yet in this will carnal Men pretend a good meaning These are the examples of the Actual sins of the minde The Actual sins of bothwill and affections are all wicked motions inclinations and desires Gal. 5. 17. Of outward Actual sin Outward Actual sins are all those in the committing of which the Members of the body do joyn with the faculties of the Soul to act them Such sins as these are infinite Psal. 40. 12. Outward Actual sins are either sins of Omission or of Commission both which are either in Word or Deed The degrees of the sin of Commission are these Jam. 1. 14. 15. 1. Temptation when as the Devil offereth to the minde that which is evil to allure a man to sin John 13. 2. Act. 5. 3. 1
Chron. 21. 1. And this is also effected by occasion of external objects which the senses perceive Job 31. 1. Of Tentation Tentation hath two parts 1. Abstraction 2. Inescation Abstraction is the first thought of committing sin by it the minde is withdrawn from Gods service for which it should be always ready prest Luke 10. 27. * Inescation is an evil thought conceived and for a time retained in the minde and it being thus kept in the minde it doth by delighting the Will and Affections lay a bait for a Man to draw him to consent 2. The second degree of sin of Commission is Conception Conception of sin is when the heart consents and resolves to commit sin Psal. 7. 14. 3. The third degree of it is the birth of sin That is the very acting and committing of sin As when the faculties of the Soul and the powers of the body joyn together to act sin The fourth degree of the Commission of sin is the perfection of sin That is when sin by custom is made perfect and ripe And then it bringeth forth death and damnation and this is all that the sinner reapeth by his sin an example of this we have in Pharo The differences of sins of Commission are these 1. To consent with an offendour and not actually to commit sin Eph. 5. 11. This a man doth 1. When he doth in judgement allow the sin of another Num. 20. 10. 12. 2. When the heart approveth in affection and consent as do Ministers and Magistrates when they do conceal and winck at offences 1 Sam. 2. 23. 29. 3. When sin is done indeed by Counsel presence or inticement as Rom. 1. 13. Mark 6. 25. 26. Act. 22. 20. 2. The second difference of sin of Commission is Sinning ignorantly that is when a man doth not expresly and distinctly know whither that which he doth be a sin or not or if he do know it he doth not acknowledge and mark it 1 Tim. 1. 13. Numb. 35. 24. 1 Cor. 4. 4. Ps. 10. 13. 3. The third difference of sin of Commission Is when any Man sinneth upon knowledge but yet of infirmity as when a Man fearing some eminent danger or when a Man amazed at the horrour of death doth against his knowledge deny that truth which otherwise he would acknowledge and embrace Such was the fall of Peter arising from the rashness of his minde mingled with some fear Thus do men offend by the strength of the corruptions of their flesh provoking them to that which their heart doth detest Rom. 7. 19. The fourth difference of it is Presumptuous sinning upon knowledge as Psal. 19. 13. of this kinde is 1. Every sin committed with an high hand or in contempt of God Numb. 15. 30. Secondly presumption of Gods mercy though we do evil and run on in it Eccles. 8. 11. Rom. 2. 4. 5. The fifth difference of sin of Commission is Sinning upon knowledge and out of self malice against God Of this kinde is the sin against the holy Ghost The punishment of sin Man is punisht for sin first in this life either 1. In body As 1. by care for the provision for his body and by trouble for the things of this life Genes 3. 17. Secondly by proneness to diseases Matth. 9. 2. Joh. 5. 14. Deut. 28. 21. 22. Thirdly by shame of nakedness Genes 3. 7. Fourthly by pains as are in Women in Travail and Child-birth Genes 3. 16. 2. In Soul As 1. By a trembling of Conscience Secondly by care Thirdly by trouble Fourthly by hardness of heart Fifthly by madness Deut. 28. 28. 3. In both body and Soul As first by a fearfull subjection to the Regiment of Sathan Colos. 1. 13. Heb. 2. 14. Secondly by a seperation from the fellowship of God and a trembling at his presence Eph. 4. 18. Gen. 3. 10. 4. By divers calamities and damages in his goods Deut. 28. 29. 5. By the loss of dignity and Lordly Authority which he had over all the Creatures and by the vanity weakning corrupting and abating of the excellencie virtues and powers of the Creatures as Rom. 8. 20. 21. 6. Or in his name By infamy and ignominy before and after his death Jer. 24. 6. All these things come alike to all yet doubtless it is by reason of sin by Adams fall and since that by our improvement of our Original and Actual corruptions Secondly Man is punisht for sin at the last gasp First by death or 2. by a change like unto death Rom 6. 23. Thirdly Man is punisht for sin after this life by an eternal separation from the presence of God and from his exceeding excellent glory 2 Thes. 1. 9. Of Election and his foundation of it Predestination hath two parts 1. Election 2. Reprobation 1 Thes. 5. 9. Election is the decree of God concerning the salvation of some men to the praise of the glory of his grace Eph. 1. 4. 5. 6. This decree of God is the book of life wherein the names of the Elect are written Rev. 20. 12. 2 Tim. 2. 19. The execution of this decree is Gods effectual working of all those things which he purposed for the salvation of the Elect by the same means with which he purposed to do it Rom. 18. 29. 30. The foundation of this decree is Christ Jesus Heb. 5. 5. Isai 42. 1. Eph. 1. 4. The means of accomplishing this decree is Gods Covenant and the seal thereof Gods Covenant is either the Covenant of works or of grace Gods Covenant of works is the moral Law or ten Commandments Gods Covenant of grace is his free promise of Christ and all his benefits to man if man will repent him of his sins and by faith receive Christ The Seals of the Covenant are the Sacraments Gods Covenant of works which is called the moral Law Decalogue or ten Commandments is devided into two Tables The first Table containeth four Commandments The second Table containeth six Commandments Every Commandment is both affirmative and negative That is it doth both command and forbid As it is Affirmative it bindeth at all times but not to all times As it is Negative it bindeth at all times and to all times Under one Vice expresly forbidden are comprehended all of that kinde yea the least cause occasion or inticement thereto are forbidden Joh. 3. 15. Matth. 5. 21. The first Commandment Thou shalt have no other Gods before me In this first Commandment are these affirmatives First that we must acknowledge God Secondly that we must acknowledge no other God but him The marks of the true love of God are these 1. To hear his word willingly 2. To speak often off him 3. To think often off him 4. To do his will without irksomness 5. To give body and all for his cause 6. To desire his presence above all and to bewail his absence 7. To embrace all such
will make use of one vice of a man to obscure his good name upon all occasions Eccles. 10. 1. Yea and they will openly and secretly labour to bring him into sin that they may have occasion of doing this 4. By seeking onely the glory of God in all things and not our own glory Matth. 6. 5 6. Joh. 17. 18. When we thus seek the glory of God and have the praise of good men for the doing of it we must not despise nor contemne their Testimony and commendation And if we thus seek the glory of God and they praise us not nor commend us yet we must take this in good part and rejoyce that God is glorified For to him 〈◊〉 indeed doth belong all the praise and glory of all our actions 2 Cor. ◠12. and 10. 13. 1 Cor. 1. 31. Psal 16. 5. 6. The Negative part of this Commandment is this Here we are forbidden envy disdain of others or desire of a mans own glory Deutr. 19. 17. 1 Pet. 2. 1. Matth. 12. 15. And evil suspitions 1 Sam. 17. 28. Act. 28. 4. And hard censures and sinister judgement against our Neighbour Matth. 7. 1 2. We must not interpret indifferent things in the worst part We must not out of evil will make a small offence great In judging others we may use three ways and not sin 1. By the word of God when we see a sin we may judge it sin and reprove it 2. The Magistrate may judge 3. A friend may judge and admonish by wishing to abstain from evil company and by giving warning to beware of sin iniquity and vice Here we are forbidden to give the bare words spoken for the full intention of our Neighbour when as we neither know the sense of them nor the meaning of our Neighbour Matt. 26. 59. to the 61. Joh. 2. 19. And to ly And unjust sentence in judgement An to suborn or rest in a witness to accuse another wrongfully And to betray a mans cause by collusion or winking at it 1 Kings 21. 12. Deut. 17. 6. And openly to raise hurtfull tales and reports of our Neighbour or privily to devise the same Levit. 19. 16. 1 Tim. 5. 13. And to spread abroad flying tales or to feign and add any thing to them Prov. 26. 20 22. And to believe the reports of others Exod. 23. 1. 1 Sam. 24. 10 And to accuse a man out of malice to his enemy as Doeg did Abimelech and David to Saul Ps. 52. 1 2 3 4. 1 Sam. 22. 9. And to declare the secrets of our Neighbour or his sins of infirmity Prov. 11. 13. Matth. 18. 15. And all babling talk and bitter words Eph. 5. 3 4. Joh. 9. 34. And jestings and all scurrility And that For these causes 1. Because quips or jests are like the stings of Scorpions Serpents and Locusts For by this means the Devil stingeth those that are jested upon girding them with these offences and netleth or tickleth those with pleasure which take delight in the hearing of them And this is his way by which he doth charm and insensibly sting them also even as he doth the other to their trouble 2. Because a Christians Godliness and Gravity can not stand or agree with such behaviour And if any object here that Salt and Tart speeches have been used in Scripture as when Eliah mockt the Priests of Baal 1 Kings 18. 27. And when Isaiah mockt the King of Babylon Isai. 14. 4 9. Yet such must be thus answered that these speeches were not to please any withall But they were reproofs sharply denounced against Gods enemies for his glory Here we are forbidden flattery that is to praise our Neighbour above that we know in him Prov. 27. 6 14. Act. 12. 22. This is a grievous sin in Ministers 1 Thess. 2. 5. Jer. 6. 13 14. Rom. 16. 18. Here we are forbidden foolish over-confident boasting Pro. 27. 1. And to accuse or witness against any falsly 1 Kings 21. 13. Deutr. 19. 17. The tenth Commandment Thou shalt not covet thy Neighbours house thou shalt not covet thy Neighbours wife nor his man servant nor his maid servant nor his Ox nor his Ass nor any thing that is thy Neighbours The Affirmative part of this Commandment is this We are commanded here to labour to keep our hearts pure towards our Neighbour 1 Tim. 1. 5. And to endeavour that the cogitations thoughts and motions of our hearts may be holy and our spirits free from such vanity To this purpose was Pauls prayer for the Thessaloniaus 1 Thes. 5. 23. Eph. 4. 23. And to fight against the evil affections and lusts of the flesh Rom. 7. 12 24. 2 Cor. 12. 7. to the 9. Cogitations thoughts or motions of the heart are of three kindes 1. A glancing or suddain thought suggested to the minde by Sathan This doth suddenly vanish away and is not received of the minde This is no sin It was in Christ himself when as he was tempted by the Devil Matth. 4. 1 3. 2 A more remaining and abiding thought or motion which doth as it were tickle and mingle the minde with some inward joy A thought or motion which draweth from the will and affection a full assent to sin To covet is to think inwardly and to desire any thing whereby our Neighbour may be hindred although there doth ensue no assent of the will to commit that evil There is a concupiscence or coveting which is evil as when any man doth desire that which is anothers with his loss damage and injury And there is a concupiscence or a coveting or a desire which is good as when a man doth desire meat and drink for the body And the desire of the spirit when it lusteth fighteth striveth and strugleth against the flesh Gal. 5. 17. The Negative part of this Commandment is this Here is forbidden concupiscence it self that is original corruption because it is hurtfull to our Neighbour Jam. 1. 14. And all sudden corrupt cogitations of the heart which spring out of the bitter root of concupiscence Gal. 5 17. Luke 10. 27. And all suggestions of Sathan which after the first offer are entertained and received into the closet of the heart And the entertaining of all tickling cogitations and motions of the heart that do thus delight it as to say with prejudice to any I would such a house was mine or such a living or such a thing And all unchaste dreams which do arise from the force of concupiscence or from the strength of any lustfull desires which man doth suffer his heart to be possest withall The use of the Law is this 1. In un-regenerate men it layeth sin open and makes it known to them Rom. 3. 20. 2. In unregenerate men it doth encrease sin and that because of the flesh and this is the cause that men do decline from the Commandment and encline to that which is forbidden them Rom 7. 8 9 10. 3. It is to denounce
the acknowledgement of Gods calling is A tasting of heavenly gifts as of 1. Justification 2. Of sanctification 3. Of the powers and virtues of the world to come This tasting of heavenly gifts is a sense in their hearts by which they do feel and perceive the excellency of Gods benefits but they do not enjoy the same For they do not feed on these banckets nor are they nourish'd by them but they do onely taste of them Heb. 6. 4 5. 5. The fifth Degree of the acknowledgement of Gods calling is 1. An outward holiness of life for a time under this is comprehended a zeal in the profession of Religion 2. A reverence and fear towards God 3. An amendment of life in many things as it was in Herod Mark 6. 20. and in Simon Magus Acts 3. 13. 2. Degree of the execution of the decree of reprobation in those that are called by an uneffectual calling is A falling away again after calling this cometh to pass after this manner 1. The reprobate is deceived by some sin 2. His heart is hardened by the same sin 3. His heart being hardened becometh wicked and perverse 4. Upon this followeth unbelief so that he will not consent unto Gods word though he heareth it knoweth it 5. There doth immediatly upon this unbelief follow an Apostasie or a falling away from Faith in Christ Heb. 3. 12. 13. 1 Tim. 1. 19. Apostasie is sometimes a sin against the holy Ghost The sin against the holy Ghost is so called because it is done contrary to the illumination of the holy Ghost It is a set and a stubborn obstinate malice done knowingly against God and against Christ and that after illumination or enlightning by the holy Spirit Heb. 10. 29. It is a general or totall defection and Apostasie from God after enlightning by the holy Spirit out of meer stubborness and malice of heart Heb. 10. 29. and 6. 5 6. It is hard to know when a man committeth this sin 1. because the root of it which is malice lurketh secretly in the heart and therefore it cannot be easily discerned This sin is not found in all the reprobates because many of them die before they are enlightned by the holy Spirit of God Those that commit this sin do never repent and therefore can never receive pardon The elect cannot commit this sin therefore those who do feel in themselves a sure Testimony of their election need never dispair After Apostasie followeth pollution which is the very fulness of all iniquity and it is altogether contrary to sanctification Gen. 15 16. He doth not Apostatise nor sin against the holy Ghost that in time of persecution doth either rashly or for fear deny Christ for Peter thus for fear did deny Christ Matth. 29. 73 74 75. He that doth ignorantly persecute the Church as did Paul doth not sin this sin 1 Tim 1 13. And as did the Jews Act. 3. 17. and 2. 37. 3. The third degree of the execution of the dâ—cree of reprobation in those that are called by an uneffectual calling is Damnation by which they are delivered up to eternal punishment The execution of damnation beginneth in death and is finish'd in the last judgement Luke 16. 22 23. The execution of the decree of reprobation in those which are not called is this 1. They have by nature ignorance and vanity of minde Eph. 4. 18. 2. Hardness of heart followeth this by which they do become void of all sorrow for their sins Ephes. 4. 18. 3. There doth follow this hardness of heart a reprobate sense that is an extinguishing of the natural light of reason or of the judgment of good evil And 4. when the heart doth cease to sorrow for sin there doth follow a committing of sin with greediness Eph. 4. 19. 5. Upon this followeth pollution which is the fulness of sin And then 6. a just reward is given to all these viz. fearfull condemnation Eph. 4. 18. Rom. 1. 28. The estate and condition of reprobates when they are dead is this 1. Their bodies being dead lie in the earth 2 Their Souls are tormented in hell Luk. 16. 25 1 Pet. 3 19. 2 Pet. 2. 4. And in the last judgement their bodies and Souls being united shall be cast into the most fearfull and terrible fire of Hell Matth 25. 41. Reprobates when they die do become sensless and astonish'd like unto a stone as did Nabal 1 Sam. 25. 37 38. Or else they are overwhelmed with a terrible horrour of conscience and with a despairing of their salvation as if they were overturn'd and swallowed up as with a gulf of the Sea as Judas Matth. 27. 5. Their condemnation is this At the sound of the last Trumpet they that are alive shall be smitten with horrour and with fear and they shall be changed in a moment and those of them that are dead shall rise again and their bodies shall then be made immortal and cast into eternal torments Matth. 25. 41. Joh. 5. 29. 1 Thes. 4. 16. 17. Christ will pass this sentence of go ye cursed upon them and this being by him pronounced against them immediatly everlasting death shall follow The manner of which is this 1. They shall be separated from the glory and presence of God 2 Thes. 1 9. 2. They shall be punish'd with eternal confusion and with bitter reproaches For all their secret wickedness and sins shall be revealed 2 Thes. 1. 9. Isai. 66. 24. 3. Their fellowship shall be with the Devil and his Angels for ever Matth. 25. 41. 4. Their bodies and Souls shall be tormented with horrour and exceeding great anguish through the sense and feeling of Gods wrath which shall be poured out upon them for ever Isai 66 24. And by reason of their great tortures their punishment is called Hell fire a worm weeping and gnashing of teeth and outer darkness Rev. 21. 8. Matth 13. 42. Isai 66. 24. A Corolary or the advantage over-plus or last Conclusion IN this which hath been spoken concerning reprobation the Justice of God in punishing sin doth appear And from it ariseth Gods glory which is the end of punishment For this cause also every good Christian must in all things propound Gods glory as the end of all his actions Rom. 9. 14 15 16 17. 1 Cor. 10. 31. The Application of Predestination How to discern and judge of our own predestination Rules 1. All the elect in Gods good time are assured and sure of their election in Christ to eternal life Rom. 9. 14 16. John 15. 5 18 19. 1 Cor. 2. 12. 2 Cor. 13. 5. 2. The elect do come to the knowledge of their election by the effects of their election 1. The effects of election are the Testimony of Gods Spirit Rom. 8. 10. 2 The works of sanctification 2 Pet. 1. 5. to the 10. 3. If any doubt of this Testimony it may be known whether it doth come from the Spirit of
things as appertain to him 8. To love and hate that which he loveth and hateth 9. To seek to please him in all things 10. To draw others unto the love of him 11. To esteem highly of such gifts and graces as he bestoweth 12. To stay our selves upon his Connsels revealed in his word 13. To call upon his Name with affiance The Negative part of this Commandment is this We must not account that God which is not God In this Negative part of this Commandment we are forbidden these things 1. Ignorance of the true God and of his will 2. Atheism which is a denying of God or of his Attributes as off his justice wisdom providence presence Ps. 14. 1. 3. Errours concerning God or concerning the Persons of the Diety or concerning Gods Attributes Here Helenism or the adoring of a multiplicity of Gods is forbidden 4. The setting of our hearts and affections upon any thing else but one God The heart is drawn from God by these means 1. By distrusting of God Heb. 10. 38. From this distrust ariseth First impatiency in suffering afflictions Jer. 20. 14. 13. 18. Secondly a tempting of God and this is when the man that distrusteth and contemneth God seeks an experiment of Gods truth and power Matth. 4. 7. 1 Cor. 10. 9. 10. 3. A desperation Genes 4. 13. 4. A doubting concerning the truth of God or concerning his benefits either present or to come Ps. 116. 11. 2. By confidence of Creatures as 1. when a man putteth trust in the strength of the Creatures as Jer. 17. 5. or 2. In riches Matth. 6. 24. Eph. 5. 5. or 3. In defenced places Jer. 40. 16. or 4. In pleasures or dainties and who so trusteth in these doth make his belly his God Phil. 3. 19. or 5. In Physicians 2 Chron. 16. 12. or 6. In the Devil and his works Thus Magicians trust in the Devil and Witches and all such as seek help at their hands Levit. 20. 6. 3. The heart is drawn away from God by loving the Creature too much and more than God Matth. 10. 37. Joh. 12 43. And by self Love 2 Tim. 3. 2. 4. By hatred and contempt of God as when a man declining from God doth fly from God and is angry with God when he punisheth sin Rom. 8. 7. and 1. 30. 5. By want of the fear of God Ps. 36. 1. 6. By fearing the Creature more than the Creatour 7. By hardness of heart and carnal security as when a man will neither acknowledge Gods judgements nor his own sins Rom. 2. 5. Luke 21. 34. 8. By pride and presumption as when a man ascribeth that to his own industry and merit which is onely due to God 1 Cor. 4. 6. 7. Genes 3. 5. The highest stair of prides ladler is that fearfull presumption of men of climbing rashly into Gods seat of Majesty as if they were Gods Act. 12. 22. 23. 2 Thes. 2. 4. The second Commandment Thou shalt not make unto thee any graven Image or any likeness of any thing that is in Heaven above or that is in the Earth beneath or that is in the water under the Earth Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God visiting the iniquity of the Fathers upon the children unto the third fourth generation of them that hate me And shewing mercie unto thousands of them that love me and keep my Commandments The Affirmative part of this Commandment is this Thou shalt worship God in Spirit and in truth Joh. 4. 24. Here we are first commanded to use the ordinary means of worshipping God As 1. The calling upon the name of the Lord First by humble supplication 1 Tim. 2. 1. 2. By harty thanksgiving 3. By reading hearing talking and continually meditating on the word of God 4. By the use of the Sacraments as Act. 2. 41. 42. and 20. 7. Secondly we are here commanded to use these means holily that is as God in his word hath commanded to use them Matth. 28. 20. 1 Cor. 14. 40. Eccles. 5. 1. Ps. 26. 6. Furtherance of Gods Worship Are leagues of amity with those that truely fear God and serve him according to his word 2 Chr. 19. 2. Malaeh 2. 11. And such Covenants as the Magistrates and people make together with God for the preservation of Christian Religion 2 Chron. 15. 12. 14. The Negative part of this Commandment is this Thou shalt neither worship false Gods nor the true God with false worship Here we are forbidden these things First to represent God by any image similitude likeness or figure whatsoever Deut. 4. 15. 20. For all idols are lies Habak. 2. 18. Zach. 10. 2. Jer. 10. 8. Secondly we are here forbidden the least approbation of idolatry Hosea 13. 2. Gen. 48. 10. And therefore all processions plays feasts that are consecrated to the memorial and honour of idols Exod. 32. 6. 1 Cor. 10. 7. Thirdly all relicks badges and monuments of idols Exod. 23. 13. Isai 30. 22. Fourthly we are here forbidden all society with infidels As 1. Marriage with them Genes 6. 2. Deut. 7. 3. 4. Malach. 2. 11. Ezra 9. 14. 2 Kings 8. 18. 2. All leagues and confederacy with them in war either to assist them or to receive assistance from them and that for these causes 1. Because it doth obscure Gods glory and maketh him in appearance either unwilling or unable to aid his Church 2. Because in so doing we shall without doubt infect our selves with their impieties and idolatries 3. Because we are thus endangered to be made partakers of their punishments 2 Chron. 19. 2. With idolaters we are also forbidden all traffick in such wares as we know may further the service of their idols We are also forbidden with idolaters all Trials in Law before Judges that are infidels when Christian Courts are open and may be frequented 1 Cor. 6. 6. But if Christian Courts be not open we may according to St. Pauls rule appeal from one Court of infidels to another so from Festus he himself appealed to Caesar Act. 25. 11. Such necessities as these do make traffick and other things to be frequently used which otherwise are unlawfull We are here also forbidden all worshipping of the Beast and receiving of his mark Revel. 14. 9. Fifthly we are here forbidden all Will worship or worship of God after our own fancies in wayes which are not waranted by the word of God though we do pretend good intention for the doing of it Collos. 2. 23. 1 Sam. 13. 9. 10. 13. whither it be by Superstitions Sacrifices Meats Apparel observing Ceremonies Gestures or by our Gate Conversations Pilgrimage or by building of Altars Pictures or Idols and the like or by Temples or by strange consorts of Musick or by Monastical vows of single life or of poverty 1 Cor. 14 15. 1 Cor. 7. 9. 1. Such vows as these are altogether repugnant to the Law of God
of Christ's death Rom. 6. 3 6 7. 2. Continuance in the water which signifieth to us the burial of our sins and a continual encrease of mortification in us by the power of Christs death and burial Rom. 6. 4. 3. A coming out of the water which signifieth unto us our regeneration or spiritual vivification or a newness of life or quickning in holiness and justice which we do obtain by the power of Christs resurrection Rom. 6. 4 5. The once administring of Baptism is a sign of the washing away of all sins both past present and to come 1 Pet. 3. 21. And this may be a good encouragement to all those that through infirmity fall into sin The Lord's supper is a Sacrament by which in the signs of bread and wine is signified the nourishment of our Souls through Christ by the holy spirit 1 Cor. 11. 23. to the 25. The receiving of the bread and wine signifieth the receiving of Christ Joh. 1. 12. The eating of the bread and drinking of the wine signifieth the applying of Christ to our selves by Faith that so we may finde our Communion with him dayly increased and perceive our Union with him 1 Cor. 10. 16. The whole Scope and intention of the Lord's supper as it was instituted by our Lord was for no other end but to be a remembrance of him 1 Cor. 11. 24. Luke 22. 19. Men must not because of infirmities abstain from the Lord's supper but they must use it to confirm them and to strengthen them So much for the outward means whereby the decree of Gods election is executed The degrees of the execution are two 1. The love of God whereby he doth freely love us in Christ Jesus who in our selves are corrupt 1 Joh. 4. 19. Rom. 5. 8 10. 2. The Declaration of God's love God doth declare his love either in a secret way by his holy spirit as to infants 1 Cor. 12. 13. Luke 1. 35. to the 80. Jer. 1. 5. Or to men of ripe years and that more manifestly as Rom. 8. 30. 1 Cor. 1. 30. As first By an effectual calling in which God separateth a man from the World and doth entertain him into his own family Eph. 2. 17 19. And for this cause it is that the World do hate the faithfull Joh. 15. 19. In this calling God doth give us to Christ Eph. 5. 21. 33. Joh 17. 2 6 7. and 10. 29. Isai 9 6. Rom. 8. 32. And hence ariseth the admirable Union betwixt Christ and his Members which is the engraffing of a man into him Joh. 15. 1 2. and 17. 20 21. Eph. 2. 20 21 22. and 5. 30. This Union or Communion Conjunction or engraffing is wrought by the operation of the spirit which is an infinite essence and therefore sufficiently able to conjoyn those things which of themselves are far distant even as the Soul of a man joyneth all his Members together and doth cause them all to grow and move and live together Eph 2 22. 2 Pet. 1. 4. Phil. 2. 1. By this Union it is that we are said to be Crucified with Christ to die with him to be buried with him and to be quickned raised and placed in heaven with him Rom. 6. 4 6. Eph. 2. 1 5. And by this Union as we all are said to sin in Adam so we may be all said in Christ to fulfill the whole Law of God Of the Members of Christ The Members of Christ are either Members outwardly and before men which are onely out of charity so called as externally professing the Faith Or Members in the sight of God Which are 1. Either decreed so to be as being elect from all eternity though not yet born or not yet called Joh. 10. 16. Or 2. Actually so already and these are first either actual living Members as being engraffed through Faith by the holy Spirit into Christ and therefore grow in the power of holiness Or 2. Actual dying Members or decaying Members that is such as have not the feeling of the power of the quickning spirit in them though they be truly engraffed into Christ of this sort are all those that are yet dead in their sins till such time as they be again quickned and regenerated God doth execute effectual calling by these means 1. By the preaching of the word and by hearing of it Ezek. 16. 6. Isai 55. 1. Joh. 1. 12. By the Law God doth shew a man his sin and the punishment thereof Rom. 7. 7. By the Gospel God doth shew salvation through Christ to such as do believe And whilest the word is preaching God doth inwardly enlighten the eys of the minde and open the heart and the ears that the word heard may be truely understood 1 Joh. 2. 27. Act. 16. 14. Psal. 40. 6. Joh. 6. 44. Isai 54. 6. 2. By mollifying the heart and making it fit to receive his saving grace into it when he offereth it Ezek. 11. 19. The hammers by which a stony heart is bruised and broken are these 1. The knowledge of the Law of God 2. The knowledge of sin Original and Actual and of the punishment due unto them 3. Compunction or a pricking of heart that is a sense or feeling of the wrath of God for sin Act. 2. 37. 4. An holy desperation of our own power in the obtaining of life Luke 15. 17 18 19. Mark 15. 24. Thirdly effectual calling is executed By Faith receiving Christ and by the operation of the holy spirit in applying him Joh 1. 12. 6. 35. Rom. 6. 38. 1 Cor. 2 12. Zach. 12. 10. Rom. 8. 16. Eph. 1. 13. 2 Cor. 1. 22. In the work of Faith there are five motions of the heart linked 1. Knowledge of the Gospel by the illumination of Gods spirit Isai 53. 11. Joh. 17. 3. To this knowledge in those that are truely humbled is joyned a serious meditation of the promises in the Gospel Which Meditation is stirred up by a sensible feeling of their own beggery And after this knowledge there doth arise a general Faith in all such as are enlightned whereby they subscribe to the truth of the Gospel Heb. 4. 2. 1 Tim. 1. 19. and 2. 4. Which knowledge so soon as it is full and perfect it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is the full assurance of understanding Col. 2. 2. Rom. 14. 14. Luk. 1. 1. 1 Thes. 1. 5. 2. Hope of pardon by which a sinner believeth that his sins are pardonable though he doth not yet feel them certainly pardoned Luke 15. 18. 3. Hungring and thirsting after grace which is offered to us in Christ Jesus Joh. 6. 35. and 7. 37. Revel. 21. 6. Matth. 5. 6. 4. An approching with boldness to the Throne of Grace that so we flying from the terrour of the Law may take hold on Christ and finde favour with God Heb. 4. 16. This approching of the Throne of Grace is done 1. by an humble confession of our sins in
is need Psal. 16. 7. 119. 11. Luke 2. 51. 3. Sanctification of conscience This is a grace of God by which a mans conscience excuseth him for all sins after they are once pardoned in Christ and also of his upright walking in the whole course of his life 1 Tim. 1. 19. 1 Cor. 4. 4. Act. 23. 1. and 24. 16. Ps. 26. 1 2 3. 1 Joh. 3. 21. The inward peace of God doth arise from this sanctity of conscience in all godly men yea and the outward alacrity and chearfulness of countenance also Phil. 4. 7. Prov. 28. 1. Job 33. 24 25. 4. Sanctification of will by which through the renewing of the affections by the holy Spirit a man doth begin to will that which is good and to refuse evil This is such a state as that the will is partly freed from bondage and partly in bondage to sin Phil. 2. 13. Rom. 7. 18. to the 22. 5. Sanctification of affections by this in the power of the holy Spirit the affections move well and rightly 1 Thes. 5. 23. Rom. 7. 24. The chief affections are these 1. Hope by this with sighings we look and wait for the accomplishment of redemption Rom. 8. 23. This Hope when it is grown strong and lively hath its {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is It s full assurance even as Faith hath Heb. 6. 11. 1 Pet. 1. 3. 2. Fear of offending God because of his mercy 1 Pet. 1. 17. Psal. 130. 4. 3. A contempt or a base account of all worldly things in respect of Christ Jesus Phil. 3. 7 8. 4. A love of God in Christ which is as strong as death and as a fire that cannot be quench'd Cant. 8. 6. 5. An fervent zeal to Gods glorie Rom. 9. 3. 6. An anguish of minde for our own sins and also for the sins of others Psal. 119. 136. 2 Pet. 2. 7 8. 7. An exceeding great joy in the holy Ghost Rom. 14. 17. The sixth part of inherent holiness is sanctity of body By this in the power of the holy spirit the body is made a fit instrument for the Soul to accomplish that which is good by it Rom. 6. 19. Of Repentance and fruits thereof Repentance doth follow Faith and sanctification and yet in such as are converted it doth first manifest it self Repentance is when a sinner turneth to the Lord Act. 26. 20. Ezek. 33. 11 19. 1 Joh. 3. 3. Repentance is then true when as any one by the motion and instinct of the holy Ghost doth purpose will desire and endeavour to forsake his sins and to turn unto the Lord and to become a new man Psal. 119. 112. Act. 11. 23. The fruits of repentance is Christian conversation in which we bring forth fruits worthy amendment of life Matth. 3. 8. A Christian conversation is such a course of life as in which we do follow Christs example through the power of his spirit dwelling in us perform new obedience to God Matth. 11. 29. 1 Pet. 4. and 2. 21. and 3. 10 11. Of new obedience The parts of new obedience are these 1. The denial of our selves Matth. 16. 24. 2. The profession of Christ The denial of our selves consisteth 1. In Christian warfar 2. In the patient bearing of the Cross The parts of Christian warfar are 1. The preparation to the battel 2. The combat The preparation to the battel consisteth in the use of the compleat armour of God Eph. 6. 13. The pieces or parts of the compleat armour of God are these 1. Truth Eph. 6. 14. 2. Justice and righteousness Eph. 6. 14. 3. Evangelical obedience which is the shoeing of the feet with the shooes of the preparation of the Gospel of peace Eph 6. 15. 4. Faith Eph. 6. 16. as the shield whereby we must quench all the fiery darts of the wicked 5. The sword of the spirit which is the word of God Eph. 6. 17. 6. The Helmet of salvation Eph. 6. 17. 7. Continual and fervent prayer with watching and fasting Eph. 6. 18. 1 Pet 5. 8. The Combat is a mutual conflict of them that fight spiritually The Combatants or Warriours are the Tempter and the Christian Souldier Eph. 6. 12. The tempter is the Prince of the power of the air that is the Devil and his Angels which are spiritual wickedness in high places Their helpers are the flesh and the world The conflict of all these enemies is temptation by this they do provoke a man to commit such wickedness as is hurtfull to the salvation of his Soul 1 Pet. 2. 11. In the Souldier we must consider his resisting and his fall Resisting is an action whereby the Souldier through grace working inwardly in him doth withstand temptation 1 John 2. 14. 1 Pet. 5. 8. Eph. 6. 16. Psal. 91. 13. The Souldier must strengthen and confirm himself with these preservatives 1. When a man is tempted to sin he must not onely abstain from it but also earnestly love and follow after the contrary viz. righteousness and holiness 1 Pet. 5. 9. Eph. 4. 27. Jam. 4. 7. 2. He must never consent to Sathans words whether he speak truth Mark 1. 24. or accuse falsly Joh. 8. 44. or flatter dissemblingly Act. 16. 17. 3. He must look for one temptation after another and then especially when his enemy seemeth to be at rest with him as though he had made a truce with him For Sathan is such an enemy as will never make an end of his malice 1 Pet 5. 8. The fall of the Souldier is then when he fainteth through infirmity and as being subdued by the power and violence of his enemy Gal. 6. 1. The remedy for the restoring a man thus fallen must be by instructing him in the spirit of meekness Gal. 6. 1. Here for encouragement every man may remember this for his comfort 1. That in whomsoever there is a willing heart That man shall be accepted for that grace which he hath and is manifested in the willingness of his heart not for that which he hath not 2 Cor. 8. 12. 2. He that will live godly in Christ must always remember in all these things that the power of God is made perfect through our infirmity 2 Cor. 12. 9 10. Of the assaults in this Combat 1. The Devil assaults a man about his effectual calling The temptation here is this The Devil striveth to blinde a mans minde and to harden his heart least the word of God should work in him to salvation Matth. 13. 4. to the 19. This temptation must be resisted by giving ear and endeavouring to receive the word that so through the spirit of God it may be grafted in our hearts and spring in us Luke 8. 15. Heb. 4. 2. Jam. 1. 21. Preservatives for the resisting of this temptation are these 1. Meditate on the power and use of the word Eccles. 1. 17. and 5. 1. 2. Attend diligently unto
it with thy minde Acts 16. 14. 3. Hunger after it with the longing desires of the heart Joh. 7. 37. 4. Labour to be pure in life Psal. 26. 6. 5. Cast away evil affections Jam. 1. 21. 6. Be doers of the word Jam. 1. 22. 7. Consent always to the truth of the word preached Act. 2. 37. 8. With David hide or treasure up the word of God in your hearts that you sin not Psal. 119. 11. 9. Reverence and tremble at the presence of God in the assembly of the Church Isai 66. 2. Act. 10. 33. In the hearing of the word the fall is coldness in hearing or receiving of it or else a falling into errours The remedy here is to restore by the spirit of meekness and that because we our selves are also subject to be tempted and thus doing is to bear one anothers burthens and to fulfill the Law of Christ Gal. 6. 1. 2. The second Assault The second assault is concerning Faith The temptation here is this the Devil putteth it into the heart of a godly man that he is not elect that he is not justified that he hath no Faith and that therefore he will be condemned for his sins Matt. 4. 3. To weaken a mans Faith the Devil will take occasion to tempt him 1. From his adversities dangers losses persecutions and grievous offences Thus he dealeth with David Psal. 73. 12. and Job 13. 23 24 25. 2. From the remembrance of sin past Job 13. 26. 3. From a feeling of death even already at hand Here resistance must be thus made In the power of true Faith we must apply Christ and all his benefits to our selves Thus I assuredly believe that I shall not be condemned that I am elected and justified in Christ and I am out of all doubt that all my sins are pardoned Isai 53. 11. Rom. 8. 38 39. In this temptation the preservative from the fall is stedfastly to look unto and rely upon Christ the object of our Faith Phil. 3. 12. to the 14. Joh. 3. 14. The fall upon this temptation is doubtfulness and distrust of Gods mercy and of our own elections as in David Ps. 76. 6 7 8. and 21. 1. The remedies to recover this fall are 1. The powerfull operation of the holy spirit in encreasing Faith and stirring of it up Phil. 1. 6. Luk 17. 5. 2. Holy Meditations as 1. That it is the commandment of God that we should believe in Christ 1 Joh. 3. 23. 2 That the promises of the Gospel exclude none but those that exclude themselves Isai 55. 1. Matth. 11. 28. Joh. 3. 15. 3. That doubtfulness and despair are most grievous sins 4. That with Abraham we must under hope believe against hope Rom. 4. 18. 5. That the mercies of God and the merits of Christs obedience do belong unto all those that believe Isai 54. 10. Ps. 103. 11. 1 Joh. 2 1. 2. Ps. 130. 7. 6. That God measureth the obedience due unto him more by the affection and true desire of the heart to obey than by the external act and outward performance of obedience Rom. 8. 5 7. and the 7. 20 21 22. Malach. 3. 17. 7. That when one sin is forgiven all the rest also are forgiven For forgiveness being once given without any limit of time is given for ever Rom. 11. 29. Act. 10. 43. 8. That Grace and Faith are not taken away by sins of infirmity but they are hereby declared and made manifest Rom. 5. 20. 2 Cor. 12. 7 8 9 9. That God works by contrary means and his power is made perfect through weakness 2. 12. 9. The third Assault The third assault is concerning sanctification Here the temptation is a provoking to sin The Devil provoketh to sin according as he findeth a mans disposition Secondly as occasion offereth it self thus he provoked David to number the people 1 Chron. 21. 1. And Judas to betray Christ John 13. 2. Here the Devil to further his temptation will diminish the sin that he would have a man commit and that 1. Either by closely objecting to us Gods mercie Or 2. by covering and hiding from us the punishment due to sin Helps by which the Devil furthereth himself in his temptations are 1. The flesh The flesh lusteth against the spirit 1. by getting evil motions and affections 2. by overwhelming and oppressing good intents and motions Gal. 5. 17. to the 21. Jam. 1. 14. 2. The World The World helpeth the Devil by its pleasure profit honour evil examples by which the Devil laboureth to bring men into disobedience and sin Ephes. 2. 3. 1 John 2. 16. These temptations may be resisted by desire of the holy spirit for it worketh good motions and affections in the faithfull And it doth drive forth evil motions Gal. 5. 22. 26. We may strengthen our selves in resisting thus 1. If we count no sin light or small Gal. 5. 9. Rom. 6. 23. 2. If we do avoid all occasions of sin 1 Thes. 5. 22. Judge 23. 3. We must accustom our selves to subdue the less sins that so we may the more easily overcome the greater Rom. 13. 4. 4. We must ever employ our selves in employments good and warrantable by the word of God 5. We must oppose against the rebellion and loosness of our flesh 1. The Law 2. The judgements of God 3. The last judgement 4. The glorious presence of God and the like Prov. 28. 14. Gen. 39. 9. Remedies against unjust anger and against private desire of revenge are these 1. If we do consider that injuries happen unto us by the appointment of the Lord for our good as David speaketh of Shemei cursing him 2 Sam. 16. 10. 2. If we consider that God of his goodness forgiveth us more sins than it is possible for us to forgive men 3. If we consider that it is the duty of Christian love to forgive others 4. If we consider that they are the redeemed of Christ as well as we and that therefore we must not desire to destroy them 5. If we consider that we are in danger of the wrath of God if we suffer our anger to burn against our brother Matth. 6. 14. 6. If we consider that we do not rightly understand the circumstances of the facts or what the minde or purpose was of those against whom we swell Remedies or bridles against wrath are these 1. If we do imitate the Lord in mercy who doth bear long with the wicked Matth. 11. 29. 2 Pet. 3. 9. 2. If we make a pause or a delay betwixt our anger and the execution of it 3. If we go out of the place where those are with whom we are angry 4. If we endeavour to avoid contention both in word and deed 5. If we will but oft meditate on this that he shall have judgement without mercy that sheweth no mercy and that mercy rejoyceth against judgement Jam. 2. 13. Remedies against desires of riches and honour are these 1. If we consider that
God or from her own carnal presumption thus 1. By a full perswasion which they shall finde in themselves for the holy Ghost will not onely say it but perswade them that they are Gods children And the flesh can in no wise do this 2 By the manner of this perswasion the holy Ghost doth not perswade men that they are elect by reasons drawn from their own works or worthiness but by reasons drawn from the free grace love and favour of God And this perswasion doth exceedingly differ from that which Satan useth 3. By the effects of this Testimony or perswasion For If this perswasion cometh from the holy Ghost it is lively and stirring But if it doth arise from carnal presumption it is a dead and liveless perswasion For all such as are truely perswaded that they are elected and adopted Children of God will love God and trust in God and call upon God with their whole heart 4. If the Testimony of Gods Spirit be not so powerfull in the elect then they may judge of their election by their sanctification which is an effect of the holy Ghost even as we may judge by heat that there is a fire though we see no flame 5. We may know whether we be predestinate or elect or no by these notable effects of sanctification 1. By feeling our wants and by bewailing in the bitterness of our hearts our offending of God by our sins 2. By our continual striving against the flesh by our resisting and hating the godly motions thereof and if with grief we do think them burthenous and troublesom 3. By an earnest and fervent desire of the grace of God and of the merit of Christ that thereby we may obtain eternal life 4. By a true esteem of it when we have obtained it even as a most precious Jewel Phil. 3. 8. 5. By our love to Christians to Ministers to Brethren and by our readiness to lay down our lives for them and with them if need so require Matth. 10. 42 1 Joh. 3 16. 6. By our earnest and fervent calling upon God and that with hearty tears in the sensible perceiving of those sins which we commit to his dishonour and therefore may have just cause to think he may be displeased with them 7. By a desire and love to the coming of Christ and to the day of judgement that there may be an end of the days of sin 1 Joh. 4. 17. 8. By our flying all occasions of sin and endeavour seriously to come to newness of life 9. By our perseverance in such good actions and endeavours and in such good thoughts as these even to the last gasp of our lives Luther saith he that will serve God must believe that which cannot be seen and hope for that which is deferred and love God even then when he sheweth himself an enemy and thus he must remain to the end 6. If so be that the godly finde all these notable effects of the spirit feeble in them and their Faith weak and faint yet they must not doubt of their election but they must know that God doth thus try them and therefore they must not be dismayed for a weak Faith is sufficient to engraf them into Christ 7. He that as yet feeleth none of these effects in his heart must not upon this conclude himself to be reprobate but he must endeavour by the reading of the word of God and by the use of the Sacraments and chiefly by fervent and earnest prayer to come to an inward sense of the power of Christ drawing him to himself by his Spirit and thus to come to an assurance of his redemption by Christs death and passion 8. No man can certainly say of himself or of any other that he is reprobate for God doth oftentimes prefer those to be in his Kingdom which in the sight of men seem to be most estranged from his favour and above them also which in outward appearance and in the judgement of men are the Children of the Kingdom Thus were the Publicanes and Harlots preferred before the Pharisees by Christ Matth. 21. 31. And many a man is called even at the eleventh hour Matth. 20. 6. A notable example of this we have in the Thief upon the Cross Luke 23. 40 43. The uses of this Doctrine for instruction be these 1. There is no justification by works nor any works of ours that are Meritorious For election is by the grace of God and therefore justification also In the work of Salvation grace challengeth all to it self Rom. 11. 5. 2 Tim. 1. 9. Phil. 1. 29. Rom. 3. 24. Tit. 3. 5. Ezek. 36. 27. Rom. 6. 23. 2. Hence we learn that judicial Astrology or the foretelling of what men will be by the casting of their Nativities is false For this doth determine such and such men shall be like in life and conversation whom God in his predestination hath made unlike As for example Jacob and Esau were born of the same parents and almost in the same moment of time and yet they were most unlike in disposition and had divers events The like we may see in all Twins born at the same time 3. Hence we learn that God is most wise omnipotent just and mercifull Rom. 11. 33. Eph. 1. 5. Here we are advised 1. to fight against all doubtings distrust of our Salvation because it doth not depend upon our works but upon Gods grace Luke 10. 20. Rom. 8. 33. 2. To humble our Souls under the mighty hand of God because we are in his hand even as clay in the hand of the Potter Rom. 9. 20. 21. 3. To give all the glorie to God as to whom alone it is due 2 Thes. 2. 13. 4. To bear crosses or afflictions patiently Rom. 8. 29. And that because by this means we are conformed to Christ and made like unto him Phil. 3. 10 5. To do good works and that because God hath created us in Christ Jesus unto this purpose Eph. 2. 10. To whom with the Son and holy Spirit be all glory honour praise now and ever Amen The end of the sum of Divinity FINIS Joh. 17. 3. Simplenes of the nature of God See Aug. l. 6. c. 4. de Trinitate Gods nature Its immutability Its infinitness Gods wisdom Gods will Quid vult fieri de nobis or in nobis Quid vult fieri a nobis M. P. pag. 295. * i. e. Vâ—lendo velle Nolendo nolle or penitus nolle Decretun Dei non tell it libertatem voluntatis sed ordinat So M. P. Gods omnipotencie Gods glorie Gods blessedness * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The creation 2 Cor. 12. 2. * 2 Sam. 14. 17. Their knowledge Ministery Of Man The place of his first habitation His integrity The fall of Angels Their corruption Degrees Punishment Mans fall The manner of it The greatness of it Fruits and effects of it Of sin by participation Original sin The remnant of