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
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
the presence of God as did David Psal. 32. 5. 2 Sam 12. 13. Luke 15. 19. 2. By a craving earnestly to God for pardon of our sins and by perseverance in fervent prayer for the same purpose Luke 15. 21. Act. 8. 22. Rom. 8. 26. Hosea 14. 2 3. 3. An especial perswasion imprinted in the heart by the holy Ghost by which every faithfull man doth apply all the promises of the Gospel to himself Matth. 9. 2 and 15. 28. Gal. 2. 20. This perswasion is and ought to be in every one before he have any experience of Gods mercie Matth. 15. 22 27. Joh. 20. 29. Heb. 11. 1. In natural Phylosophy we do first see things true by experience and afterwards assent unto them Thus we are perswaded that water is hot because we perceive the heat by putting our hand into it But in the practise of Faith we must first stedfastly believe and then the experience and feeling of comfort will follow 2 Chr. 20. 20. It is therefore very ill done of any that they should doubt of their salvation because they do not always feel the especial motions of Gods holy spirit in themselves The lowest degree of Faith is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is a weak Faith or a little Faith like to a grain of Mustard-seed or to smoaking flax which cannot flame nor give out heat but onely smoak Matth. 8. 25. 26 and 7. 20. Isai. 3. 4 2. Faith may be then said to be feeble when either the first of the five motions or the last of them is weak and feeble yea though the other three motions do remain strong Rom. 14. 2. 3. Rules to know this kinde of Faith by are these 1. A serious desire to believe and endeavour to obtain Gods favour is the seed of this Faith Matth. 5. 6. Rev 21. 6. Psal. 145. 19. 2. An earnest use of means to encrease the least spark of Faith that so it may get growth by little and little Luke 17. 5 6. Faith is stirred up by earnest prayer and meditation and by making progress and going on in the ways of perfection and in the exercise of godliness The highest degree of Faith is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or full assurance by this a man doth find in himself a certain perswasion and assurance that God doth love him will together with Christ and all his graces give him eternal life Rom. 4. 20. and 8. 38. 1 Sam. 17. 36. Ps. 23. 6. A man doth not come to high degree of Faith till after a sense and long experience of Gods love and favour 2. The second degree of the Declaration of Gods love is justification By this through the obedience of Christ true believers are accounted just in the presence of God 2 Cor. 5. 21. 1 Cor. 1. 30. Rom. 5 19. The parts of justification are 1. Remission of sins with a freeing from the guilt and punishment of them and that through the satisfaction made to God for them by Christ Collos. 1. 21 22. 1 Pet. 2. 24. 2. Imputation of Christs righteousness by this those that believe have the guilt of their sins covered and are accounted just in the sight of God Phil. 3. 8 9. Rom. 4 3 4 5 6. The obedience of Christ is called the righteousness of God and of Christ of God because it is of God Of Christ because it is out of us and in the humanity of Christ as in a subject To justification is joyned Adoption By Adoption we do receive power to be actually accounted the Sons of God by Christ Eph. 1. 5. Priviledges that come unto us by Adoption are these 1. By it we are made Heirs apparent to God Rom. 8. 17. 2. Fellow Heirs with Christ yea Kings and Priests Rom. 8. 17. Revel. 1. 6. 3. By it all our afflictions yea even our wants and offences are turned to trials or fatherly chastisements inflicted upon us for our good Rom. 8. 28 36 37. Psal. 89. 32 33. 2 Cor. 12. 7. 2 Sam. 7. 14. 4. By it we have dominion over all the Creatures yet so as that in this life we have onely right to the thing but after this life we shall have right in the same 1 Cor. 3. 22 23. Heb. 2. 7 8. 5. By it we have the Angels Ministring spirits for our good Heb. 1. 14. Psal. 34. 7. The faithfull alone have the true use of Creatures 1. Because their persons are made acceptable unto God in Christ and in him they have restitution made them of the right use of Creatures which was lost in Adam so that they may use them freely and with a good conscience The third degree of the Declaration of Gods love is sanctification By it we are delivered from the Tyranny of sin and by little and little renewed in holiness righteousness 1 Joh. 3. 9. Rom. 8. 1. The parts of sanctification are first mortification By this the power of sin is abated and sin is killed in the faithfull Rom. 6. 2 3. 4. Gal. 5. 24. Mortification is wrought in us by the power of the holy Spirit abolishing sin in us and regenerating or renewing our spirits 2. Vivification By this inherent holiness is begun in us and by little and little augmented and inlarged by the power of the holy spirit For first we do receive the first fruits of the spirit and then by degrees we have a continual encrease of them Eph. 2. 21. and 4 23 24. Gal. 2. 20. Rom. 8. 23. Vivification is a benefit that springeth unto us by the resurrection of Christ and is wrought in us by the holy spirit Phil. 3. 10. It is this that createth holiness in the heart of the adopted ones of God Rom. 8. 9 11. Job 33. 24 25. Inherent holiness is distinguish'd according to the several faculties of the body and Soul of man 1 Thes. 5. 23. The parts of inherent holiness are these 1. An illumination of the minde to know and understand the will of God which illumination is both the holiness of the minde and the renewing of it Colos 1. 9. 1 Cor. 12. 8. Illumination of the minde is 1. Either spiritual understanding by which it acknowledgeth the known truth of the word of God 2. Or spiritual wisdom by which the same truth is applied to the good ordering both of particular things and of particular actions as persons place and time require The effects of spiritual understanding and of spiritual wisdom are these 1. To discern betwixt good and evil Heb. 5. 14. Phil. 1. 10. 2. To discern spirits 1 Joh. 4. 1. 1 Thes. 5. 21. Act. 17. 11. 3. To meditate upon the words and works of God Ps. 1. 1. and 119. 33. 4. To know and acknowledge a mans own inward blindness Psal. 119. 18 33. 2. A sanctification of the memory by which it is inabled to receive a good thing offered to the minde and to keep it and remember it as there
Revealed 3. Experimental The Ministry of the Angels is three fold either to adore or to praise or to glorifie God continually To this purpose do they stand in the presence of God ever more ready to do his Commandments as Isai 6. 2. Luke 2. 14. Rev. 5. 11. 12. Ps. 103. 20. Dan. 7. 9. 10. Part of the Ministry of Angels respecteth the Church for they are Ministring Spirits sent forth of God to Minister for the good of those that shall be heirs of salvation Heb. 1. 14. For the good of all these they Minister first in this life 2. In the end of this life and 3. In the last judgement In this life they watch for the good of their bodies and for the good of their Souls and that from the beginning of their days to the end of them Psal. 34. 7. In the end of this life they carry the Souls to Heaven as they did the Soul of Lazarus Luke 16. 22. In the last judgement they do gather all the Elect together that they may come before Christ and so enter into Eternal fruition of glorie both in body and Soul Matth. 24. 31. Another part of their Ministery concerneth Gods Enemies and it is to execute judgements upon his Enemies at his command Of Man and his State Man was made after Gods image and resembling God in holiness In the excellent State of Mans innocency these things are to be considered 1. The place in which he was set in his innocency and that was the garden of Eden that pleasant place Gen. 2. 15. 2. The integrity of Mans Nature he was Created in righteousness and true holiness Eph. 4. 24. There are two parts of Mans first integrity 1. Wisdom for he had a true and perfect knowledge of God and his will as far as it was to be performed of him and of the counsel of God concerning all Creatures Genes 2. 19. 2. Secondly Justice which was a conformity in his will affections and powers of his body to the will of God 3. Man's dignity which consisted in these things 1. In Man's Communion with God God rejoyced in Man made in his own image and Man did fervently love God and this appeareth by God's familiar conference with Adam Genes 1. 29. Secondly in his Dominion over all the creatures of the Earth Gen. 2. 19. Psal. 8. 6. Thirdly in his Decency Comeliness and Dignity of body for though he was naked yet was he cloathed with the best and excellentest roabs even with innocency There was imprinted upon him by God a Princely Majesty so that there could not then be any thing in him unseemly Gen. 2. 25. Psal. 8. Fourthly in his labour of body which was without pain or grief Gen. 3. 17. 19. 4. Man's subjection to God for he was bound to perform obedience to these commandments of God He was not to eat of the two forbidden Trees The commandment concerning the Trees was as a proof and a trial of Man's obedience The Tree of life was a sign to Man to confirm to him his perpetual abode in the garden of Eden if he did continue in his obedience Rev. 2. 7. The Tree of the knowledge of good and evil was a sign of death to him if he did transgress Gods Commandment Gen. 2. 17. 5. Man's calling which was to obey God's Commandments and to dress the garden of Eden Gen. 2. 17. and 2. 15. 6. His diet which was the herbs of the earth and the fruit of all the Trees save of the Tree of life and of the Tree of knowledge of good and evil and all the other Creatures Gen. 1. 29. 30. and 9. 3. His free choice to perform or not perform these Commandments Thus were our first Parents Created in perfect innocency But mutable And thus it pleased God to prepare a way to the execution of his Decree Of the Fall The fall was of Man and Angels Angels fell by leaving that good state wherein God had placed them Jude 6. In their fall may be observed 1. Their corruption arising from their fall by reason of which they are full of malice and hatred and hatred and by reason of this they do set themselves against God and insatiablely desire to destroy all mankinde and that they may do this as much as in them layeth they do neglect neither force nor fraude to act it withall 1 Pet. 5. 8. Eph. 6. 12. Joh. 8. 44. Their degrees and diversity for one of them which is called Baalzebub is chief and Prince of the rest of the Devils and he is far above the rest in malice Matth. 25. 41. Rev. 12. 7. He is also called the Prince of this World and the God of this World 2 Cor. 4. 4. Eph. 22. 3. Their punishment God after their fall gave them over to perpetual torments without any hope of pardon Jude 6. 2 Pet. 2. 4. By this we may see what great punishment they deserved and that grievous sins will be grievously punished Their punishment was first their dejection from Heaven 2 Pet. 2. 4. And the shortning and limiting of their power Job 1. 12. Secondly a grievous pain and torment in the deep which is endless and infinite in time and measure Luke 8. 31. Matth. 25. 41. Rev. 20. 10. Of Mans fall The fall of Man was his revolting from his obedience to sin Sin was his transgression of Gods Commandment or Mans fall was his disobeying of Gods Commandment in eating the forbidden fruit wherein these things are to be considered 1. The manner of Mans fall The Devil having immediatly before fallen himself perswaded our first Parents that both the punishment for eating the forbidden fruit was uncertain and that also God was not true in his word unto them Having done this he blinds the eyes of their understanding and they being thus blinded straight began to distrust God and to doubt of Gods favour And when he had brought them to a doubting he moved them to behold the forbidden fruit which so soon as they saw in its beauty upon his motion of them to this purpose he then stirred them up to desire it and from the desire of it he moved them to satisfie their desires And so the Woman pluckt the fruit and did eat and gave it to her husband and he did eat Gen. 3. 1. to the 8. Thus did they willingly fall from their integrity God for just causes suffering it 2. The greatness of their transgression which appeareth by these trespasses that they committed in that action of disobedience 1. They doubted of Gods word 2. They being bewitched with the Devils promises cease to fear Gods punishment and thus become puffed up with presumption and enflamed with the desire of greater Dignity and will no longer believe Gods threatnings 3. They forsake Gods word and seek after other wisdom 4. They are proud and seek to magnify themselves and to become like God 5. They contemne God and against their
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