Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	mortal_a	nature_n	venial_a	6,243	5	12.3225	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42920	The holy arbor, containing a body of divinity, or, The sum and substance of Christian religion collected from many orthodox laborers in the Lords vineyard, for the benefit and delight of such as thirst after righteousness / ... by John Godolphin ... vvherein also are fully resolved the questions of whatsoever points of moment have been, or are, now controverted in divinity : together with a large and full alphabetical table of such matters as are therein contained ...	Godolphin, John, 1617-1678.	1651 (1651)	Wing G943; ESTC R9148	471,915	454

Table 2. Against Man as those against the Second 1 Sam. 2.25 Matth. 28. Sin may admit of Aggravations seven ways viz. 1. By the object or person sinning 2. By the object or party which is offended 3. By the thing done in which the offence is committed 4. By the place where it is done 5. By the end in regard whereof it is done 6. By the maner how it is committed 7. By the time when it is committed One and the same Sin admits degrees four ways viz. 1. By Temptation when the Devil cast in the Motion 2. By Conception when the Will approves to act the Motion 3. By Birth when the Motion comes into Execution 4. By Perfection when men by Custom have got a habit in sin Three degrees of Lust in man viz. 1. When the Temptation is first received into the Minde 2. When the same Temptation prevaileth though with some resistance of the Minde 3. When the Temptation so far prevaileth that the Heart and Will are overcome and the Duties of Religion for the time utterly hindred Again in Sin consider two things 1. The Corruption of Sin or the matter of it which still remaineth in us 2. The Guilt of Sin which we are freed and Redeemed from by Christ The general nature of Sin is a Defect which Defect is an Absence 1. Of good Inclinations in our Minde 2. Of the Knowledge of God and his Will 3. Of Motions to obey the Law of God 4. Of Inward Actions which are required in the Law 5. Of Outward Actions which follow the Inward For Inclinations and Actions may in themselves be both good and bad 1. As they are things in Nature made and raised of God they are good of themselves 2. As they are in men corrupted or as they are done by men they are of themselves evil and vicious because they are committed against the Law of God The four Crying Sins which are so often passed by in the world yet cry to Heaven for Vengeance 1. The Crying of Blood 2. The Lust of the Sodomites 3. The Noise of the oppressed 4. The Hire of the Laborers There are five Principal Divisions of Sin viz. The First Original which is in all men not by Imitation but Propagation Isa 48.8 Actual which is every inward and outward Action repugnant to the Law of God The Second Reigning Sin which is all Sin not repented of nor resisted by the Grace of the Spirit Sin not reigning which is repented resisted and whereof we obtain Remission The Third Against the Conscience as in those who wittingly and willingly sin Not against the Conscience which we unwillingly commit yet acknowledge bewail but are not able to avoid The Fourth Pardonable whereof men truly repent and obtain Pardon Unpardonable which is a purposed Denial and oppugning of the known Truth of God and his Will and his Works Now they are excluded from Pardon who are from Repentance The Fifth Of it self Sin as all things forbidden of God in the Law Sin by Accident which is when things in themselves indifferent do by circumstances become sinful and are done with offence or without Faith All Sins either in our selves or others are all the works of Darkness viz. 1. Because they come from Satan the Prince of Darkness 2. Because they are practised in the Kingdom of Darkness 3. Because they are practised by them who are Darkness Prov. 4.19 4. Because they love Darkness 5. Because they end in Eternal Darkness Four maner of ways is Sin committed in the Heart 1. By Suggestion which cometh by the Devil The Serpent perswaded 2. By Delight Eve delighted 3. By Consent Adam consented 4. By Boldness of defending Sin by our elation and stubbornness when Adam was urged to confess his fault he defended it by an audacious Excuse The least breach of the Second Table even all sin whatsoever that is committed is committed against God himself Proved 1. Because Sin is nothing else but the Breach of the Law of God 1 Joh. 5.17 2. Every Sin is liable to Judgement against whomsoever it be committed it is punished of God he taketh the matter into his own hands Rom. 1.18 3. No one can forgive any Sin but God it followeth therefore that all Sin is committed against himself 4. Because the Love of our Brethren is made the fulfilling of the whole Law and the tryal of our selves whether we love God or not Rom. 13.8 9 10. No Sin in its own nature is venial yet may Sins be said to be not mortal or venial 3 ways viz. 1. In regard of the Event or Success so such are venial which do obtain Pardon and when forgiveness followeth them though they be in themselves most grievous 1 Joh. 5.16 Thus may we say of Davids Adultery and Murther 2 Sam. 12.13 though the least sin in its own nature is mortal and merits Damnation No sin is venial so long as we follow it and no sin is mortal when once we forsake it Prov. 28.13 All sins are made venial by Repentance no sin is venial without it 2. In regard of the Cause from whence they proceed whereupon they sooner obtain pardon if they are not done of malice and set purpose but of ignorance and infirmity This Paul sheweth to be the cause why his sin was venial unto him and why he obtained mercy and forgiveness 1 Tim. 1.13 yet sins of all sorts springing from this Fountain of Error and Ignorance in themselves considered are damnable 3. In regard of the nature of the Sins themselves so no Sin not the least sinful thought can any way be said to be venial but deserveth temporal and eternal Punishment whatever the Papists prattle who most damnably teach That some Sin in its own nature may truly and properly be called Venial The occasions of Provocation to Sin are many which may be reduced to these six Heads viz. 1. Bad Counsel hereby came the Fall of the First Adam and the Death of the Second Mat. 27.20 2. Consent or Approbation of Sin which is twofold 1. Secret when men see sin committed and are not grieved thereat 1 Cor. 5.12 2. Open when men countenance sinners and lewd persons which make profession of bad practices This is the horrible Sin of this Age. 3. Provocation unto Sin when either by word or deed men excite or draw on others to some evil This is the common fault of such as delight in drunken fellowship 4. Neglect of good Duties unto our Brethren as of Exhortation Admonition Instruction Edification by word or example Reproof or Rebuke 5. Evil Example in the practice of any Sin whatsoever This is like Wildefire 6. The private Slandering of Gods Ministers and the disgracing of their Ministery which causeth many to contemn the means of their own Salvation Communication with Sin may be sundry ways 1 Tim. 5.22 As thus viz. 1. By Counsel so Caiphas when he gave counsel to put Christ to death 2. By Commandment so David in the Murther of Vrias 3.

VVorking Grace whereby we are delivered from the Dominion of Sin and are renewed in Minde VVill and Affections having received power to obey God 4. Co-working Grace whereby God conferreth and perfecteth the Grace of Renewing being received And without this Grace following the first is unprofitable 5. Persevering Grace whereby after that we have received the Grace of Renovation we do also receive a will to persevere and continue constantly in that good which we can do even by this gift of Perseverance The Object of Conversion is 1. Sin or Disobedience from whence we are converted 2. Righteousness or New-Obedience whereunto we are converted The subject or matter of conversion viz. 1. In the Minde and Understanding a right judgement concerning God his VVill and VVorks 2. In the VVill an earnest and ready desire purposing to obey God in all his Commandments 3. A good and reformed Affection Mans Conversion consists of these two parts viz. 1. In mortifying the Old Man that is to be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them 2. By quickning the New Man that is to live to God through Christ and an earnest and ready desire to order thy life according to Gods will and to do all good works The Causes of Conversion viz. 1. The Principal Efficient Cause of Conversion is the Holy Ghost 2. The Instrumental Causes or Means are first the Law then the Gospel the next Instrumental Cause is Faith 3. The Furthering Causes are the Cross and Chastisements as also Punishments Benefits Acts of Providence and Examples of others 4. The Formal Cause is the Conversion it self and the Properties thereof 5. The chief Final Cause is Gods Glory the next and subordinate end is our own good and the Conversion of others When thou art converted confirm thy Brethren How the true Conversion of the godly differs from the false Repentance of the wicked 1. In their Grief the wicked are grieved onely for the punishment ensuing not for that they offend and displease God the godly are specially grieved that God is offended 2. In the Cause the wicked repent by reason of a despair and distrust so that they more and more offend God but the godly repent by reason of Faith and a confidence they have of the Grace of God and Reconciliation in the Mediator 3. In the Effect for in the wicked New-Obedience doth not follow Repentance which always accompanieth the Repentance of the godly so that the Repentance of the wicked is no true no sound no saving Repentance The former part of Conversion is called Mortification and that for these Reasons viz. 1. Because as dead men cannot shew forth the actions of one that is living so our Nature the Corruption thereof being abolished doth no more in such sort shew forth or exercise her evil actions For Mortification is by the grace and operation of the Spirit a decay and perishing of the deeds of the flesh which are evil Actions and carnal Affections 2. Because Mortification is not wrought without grief and lamenting and for this cause Mortification is called a Crucifying consisting in the subduing by a holy Discipline our inordinate lusts which rebel against God and in a patient bearing of the Cross of Christ The latter part of Conversion is called Quickning viz. 1. Because as a living man doth the actions of one that is living so Quickning is a kindling of new Faculties and Qualities in us 2. In respect of that joy which the converted have in God which indeed is such as words are not able to express nor any heart conceive but his who hath it Quickning comprehendeth those things which are contrary to Mortification 1. A Knowledge of Gods Mercy and the applying thereof in Christ 2. A Joyfulness thence arising for that God is pleased and New-Obedience is begun 3. An ardent or earnest endeavor or purpose to sin no more arising from Thankfulness and because we rejoyce that we have God appeased or pacified towards us a desire also of Righteousness and of retaining Gods love and favor being now converted from sin which next comes to be spoken of XI SIN in its proper nature is an Anomy that is a want of Conformity to the Law of God The nature of sin lies not in the action but in the maner of doing the action and sin properly is nothing formally subsisting or existing for then God should be the Author of it but it is an Ataxy or Absence of goodness in the thing that subsisteth whereupon it is truly said in Schools In peccato nihil positivum whatsoever a man doth whereof he is not certainly perswaded in judgement and conscience out of Gods Word that it may be done is sin Original Sin is the Corruption of the whole man and chiefly of the Soul of man and is not onely an absence of goodness but also a real presence of an evil property and disposition and this infection of Nature doth remain yea in them that are Regenerated For the Principle of Flesh that is in holy men may sometimes prevail mightily upon them yea so as to make them do as evil actions as the worst of men for this is a true Rule A man that excelleth in Grace may sometimes excel in ill-doing but he allows not himself therein nor is it properly he that does it but sin that dwelleth in him as the good that evil men do it cannot be said that they do it Gods Spirit may be there to help them to do much but the Spirit dwelleth not there so a man may do good and not be good On the other side things though commanded yet in the unregenerate become sins it is sin when a wicked man giveth Alms because it proceeds not from Faith and Love yet the Moral actions of the unregenerate are not to be omitted by us because in them they are sin but we must avoid the sin and perform the action avoid not the works of Hypocrites but the hypocrisie of their works Thus is sin the Corruption of a Nature created good of God but not any Creature made of God in man for it is onely an accidental Quality or natural Property of man corrupted but no substantial Property nor of the nature of man simply as he was first created Solomon hath drawn the picture of Sin to the life in the Description of an Harlot the Fawns Flatters Pleases Delights but in the end Destroys it speaks to us in Joabs language to Amasa 2 Sam. 20.10 and his kisses are as mortal or in Jaels language to Sisera Judg. 4.18 5.26 27. but the Butter in the lordly Dish will not balsum the wound it gives All sin is like the painted Harlot or the beautiful forbidden Fruit he that sucks the Honey-comb of sin sucks the Poison of Asps it is a golden Hook baited with all the Glory of the World All sin is foul filthy unclean infectious contagious and loathsom in the sight of

God Levit. 18.24 Ezek. 20.18 Matth 15.19 20. Jam. 1.21 Zeph. 3.1 Rev. 21.27 It is compared to an unclean cloth Isa 64.6 to the Blood of pollution Ezek. 16.6 Levit. 15.19 It polluteth and prophaneth the actions of greatest Devotion in the Service of God Hag. 2.13 It defileth the Land and places where sinners are conversant Lev. 18.24 25. And as the Dropsie man the more he drinks the dryer he is and the more he still desires to drink So a sinner the more he sins the apter he is to sin and the more desirous to keep still in a course of wickedness Custom in sinning breeds hardness of heart Hardness of heart brings Impenitency and Impenitency Condemnation that men of years living in the Church are not simply condemned for their particular sins but their continuance and residence in them and though every sin be mortal yet are not all equally mortal but some more some less nor do sins committed utterly take away Grace but rather sometimes do make it the more to shine and shew it self Thus can God turn every thing to the best to those that are his yea so as we may say we gained by Adams Fall whence descended unto us that Original Sin which the Papists say is not Sin properly so called but onely because this Original Corruption in all men at their conception is an occasion or cause of Sin but as for the Sin it self which was in this corruption of Nature they say it was taken away by Christ Rom. 5.18 And herein the Anabaptists agree with the Papists for they also hold that Original Sin was taken away by Christ yet David as righteous man as any Anabaptist or Papist confessed that he was conceived in sin and born in iniquity Psal 51.5 For Christ taketh not Sin away but as he saveth viz. from all such as truly believe in him to whom it is no more imputed Nor is God as some blasphemously imagine the Author of Adams Fall for the unchangeable Decree and Will of God takes not away the liberty of mans Will or of Second Causes but onely enclineth and ordereth the same as the first and highest Cause So that Gods Decree went before Adams Fall onely as an Antecedent not as a Cause thereof and though Adam fell not without Gods general permissive Will yet without his special approving Will and he having full power and liberty to stand God can no way be said to be the Author of his Fall nor consequently of Sin And now when man is punished for Sin other Creatures suffer with him though had not man faln it had been otherwise but now as Instruments of evil man oftentimes doth horribly abuse them to the dishonor of the Creator therefore do the Creatures groan as weary of wicked men and yet to this ungrateful Creature Man doth the Goodness and Mercy of God appear infinite like himself in that the Air doth still yield man breath and not poyson him in that the Water so variously accommodates him and not drowns him that the Fire comforts and not consumes him that the Earth bears and sustains him and not through drought prove barren parch up and cleave asunder to swallow him that his Food doth nourish and not choak him that Death doth spare and not strike yea that Hell is conquered for him O the depth the depth the depth of the Goodness of God to this faln restored yet ungrateful Creature Man yea there had not been any such thing at all as Death had not man disobeyed for God made not Death in the beginning nor should it have been except of our selves for it ensued on the voluntary Sin of man God forcibly inflicting it as a most just Punishment and the present Punishments of this life are but the beginning of Everlasting because they are not sufficient here to satisfie Gods Justice and though God doth not so punish the sins of the godly yet is not his Justice impeached thereby because he punished them in Christ with a punishment Temporal yet equivalent to Everlasting which equability doth the Gospel adde unto the rigor and severity of the Law Now the Judgements of God are not onely Punishments to the Sufferers and Offenders but also Documents and Instructions to all others that behold them know them and hear them they are as Sermons to Repentance for this very end and purpose he worketh them and therefore they must be Instructions to us to avoid the occasion of them which is Sin The Sin against the Holy Ghost is when any after that he hath by the Holy Ghost been lightned with the knowledge of the Truth of the Gospel doth stand against that Truth not for fear or through infirmity but on wilful Malice for this Sin is a spightful resistance of the Gospel against the knowledge and light of Conscience after the Spirit hath perswaded the heart of the Truth and Benefit thereof and when a man sinneth out of malice and spight against God himself and Christ Jesus which is not every sin of Presumption or against Knowledge and Conscience but such a kinde of presumptuous Offence in which true Religion is renounced and that of set purpose and resolved malice against the very Majesty of God himself and Christ Heb. 10.29 This Sin against the Holy Ghost is said to be unpardonable not that it exceedeth or surmounteth the greatness of the Merit of Christ but because he that commits it is punished with a final Blindeness and without Repentance there is granted no Remission of Sins neither is it unpardonable because it is greater then Gods Mercy or as Cain thought Greater then can be pardoned Gen. 4.13 but because the heart of him who committeth it is uncapable of Mercy As if a ventless Vessel be cast into the Sea it cannot take in one drop of water not because there is not water enough in the Sea to fill it but because it had never a vent to receive water In every Sin these four things are to be considered viz. 1. The Fault whereby God is offended in the Action which is the Root of all the rest 2. The Guilt whereby the Conscience is bound over unto Punishment 3. The Punishment it self which is eternal Death the wages of Sin 4. A certain Stain or Blot which it imprints and leaves in the offender The Seat of Sin in man is threefold viz. 1. Reason whereof Some are of Knowledge Others of Ignorance 2. The Will whereof Some are from the Will immediately Others are somewhat beside the Will Some are mixed partly with the Will partly against it 3. Affection whereof Some are of Infirmity Others of Presumption In respect of the Law Sin is twofold viz. 1. Of Commission but if we carry a constant purpose not to sin and endeavor to resist all Temptations our Concupiscence will not be imputed to us 2. Of Omission which obliges us to Punishment as much as Sin of Commission Again Sins are either 1. Immediately against God as all the Breaches of the First

he Rose again ibid. what chiefly is therein considerable ibid. c. why our Resurrection is the Fruit of his 141 b. The Duties of Faith in the Resurrection of Christ ibid. Rest on the Sabbath the several kindes thereof 260 b. Restitution twofold 239 c. why required ibid. Revenge Gods Prerogative 275 c. Motives in man to avoid it 278 a b. Reverence due to Superiors the several kindes of it 266 b. the over-reverencing of Parents sinful ibid. Righteousness of Christ how ours 325 b. Rome an Enemy to the Royal Priestly and Prophetick Office of Christ 129 c. S SAbbath what it signifies 258 b. the nature and Doctrine thereof 254 to 262. Why it is to be kept holy 256 b. 257 a. 258 a. in what maner ibid. 260 b. wherefore must Beasts rest that day 257 b. the degrees of the Sabbath 258 c. the Sanctification of the Sabbath twofold 250 a b. why it is perpetual ibid. c. why now called the Lords-Day 260 b. what chiefly observable in the Jewish Sabbath 261 a. why the Day was changed ibid. wherefore instituted at first ibid. c. how many ways it is broken and prophaned 262. Sacraments what ●7b their Institution 38 b. how the signs therein differ from the things signified 38 c. how Sacraments differ from the Word 39. how they agree ibid. c. how the Sacraments of the Old and New Testament differ ibid. how they agree 40 a. The ends and right use of Sacraments ibid. b. Sacramental Vnion wherein it consisteth ibid. c. Sacrifices under the Law why instituted 21 b. Salvation how wrought by God 329 c. 330 a. not to be doubted by Gods children and why 189 c. Sanctification what 326 b. the Doctrine thereof ibid. to 333. its parts 327 b. the kindes thereof ibid. c. 328 a. and signs 332 c. Scripture Holy Scripture what meant by it 6 a b. why called the Word of God 7 b. Proved to be the Word of God 7 c. 8. The matter thereof 8 a. End ibid. Effects 8 b. 14 a. Properties ibid. Testimonies 8 c. Majesty 9 a. Subject 12 b c. The Division of Scripture 9 c. wherein the Old and New Testament agree ibid. wherein they differ 10 a. why all sorts of men are bound to the knowledge of the Scripture 11a in what respects it is difficult ibid. and the Raeson thereof ibid. b. Means whereby to finde out the true sense of Scripture ibid. c. the Graces required for the right use thereof 12 a. how to profit by the Scriptures 13 a. The several kindes of Neglecters thereof 13 b. Observations for the right interpreting of the Scriptures 13 b. how to decide the doubtful places ibid. c. the Graces obtained by the Scriptures 14 a. the Papists Error touching the Authority thereof 9 b. their twofold Scripture ibid. Seal twofold 205 c. Sects of Jews under the Law 22 b. Sin what 343. why called a Debt 105 a. the seat of sin in man threefold 345 c. the kindes and degrees of sin 346 347. In what sense sin may be said to be venial ibid. c. 348 a. the occasions of sin ibid. b. the sundry kindes of communication with sin ibid. the heinousness of Adams sin 353 a. God not the Author of sin 352 c. why God permitted the first sin 353 a. Two main Disswasives from all sin 350 c. 351. Rules whereby to see our sins 354 a. how God doth punish sin ibid. b. the sad Effects of sin ibid. c. An Antidote against sin 355 a b. Rules to be observed in forsaking of sin ibid. c. Means sanctified by God himself against it 356 a. Sin Original Sin what 343. the nature of it 350 352. Sin against the Holy Ghost what 345 b. ' Degrees thereof 349 a. how this sin is differenced from all other sins ibid. b. why God leaves this sin unpardonable Sincerity the signs and tryals thereof 239 c. Son the second Person in the Trinity 1 to 5. Sprinkling in Baptism what it signifies 43 c. Subjection twofold 270 b c. Sufferings the Doctrine thereof 135 to 139. Supper of the Lord what 48 a. the Doctrine thereof 48 to 58. the signs and things signified 48 b c. the Sacramental Rites of this Supper 49 b. the Properties of a true Communicant ibid. a right disposition in the act of Receiving 53 b c. a true discerning of the Lords Body what 54 a. 55 a. what it is to shew forth the Lords Death 54 a. our Duty after Receiving 54 b c. Resemblance betwixt the Passover and the Lords Supper 56 c. 57 a. why Christ at the last Passover instituted the Lords Supper ibid. why the Bread and Wine is called the Body and Blood of Christ 58 b. Rules whereby to discern the Lords Body in the Sacrament ibid. c. how the Lords Supper differs from Baptism ibid. it is not necessary to come Fasting to the Lords Supper and the Reasons 59 a. the true and right ends of the Lords Supper ib. b. Swearing the Causes of common and prophane Swearing 243 c. when and wherein a man may lawfully swear 250 b c. Why we ought to swear onely by God and not by the Creatures 251 b c.. T TEmptation twofold 108 b. the kindes thereof ibid. c. and degrees thereof 109 a. how God is said to lead a man into Temptation 108 a. Testimony of the Spirit how wrought 330 b. of our own Consciences how discerned 332 a. Thanksgiving the subject matter thereof 68 c. 69. Directions for Thanksgiving ibid. c. Theft the several kindes thereof 291 292 293 a. the degrees thereof 296 b c. 297 299 c. 300 a. Remedies against it 293 b. Thoughts threefold 308 b. Vnclean Thoughts twofold 309 c. how to discern such Thoughts as the Devil injects into the heart ibid. an Antidote against evil Thoughts 316 b. Toleration of false Worship exceeding dangerous 217 c. Transubstantiation Reasons against it 57 b. Trespasses and Sins why called Debts 103 a. 109 b. Trinity what 1. the Doctrine thereof 1 to 5. Trinity and Triplicity how they differ 3 b. Trinity of Persons in Vnity of Godhead why necessary to be believed and maintained 4 b. Truth fourfold 305 c. Truth in speech twofold 301 b. Types are visible Promises 17 c. U UNion taken three ways 157 a. how united to Christ ibid. b. the Saints Priviledges by their Vnion with Christ 158 b c. 159 a. Motives to Spiritual Vnion with Christ ibid. c. the effects thereof 160 a. Vocation what 322 b. threefold 323 a. the Doctrine thereof 322 323 324. Vows how far they are to be kept 242. What is required in every Vow to make it lawful 252 c. 253 a. Considerations touching Vows 253. Usury conditions and qual fications touching it 295 a. Reasons why a man may sometimes take above the Principal ibid. W WAr lawful in the godly without the guilt of Murther 282 b. the Qualifications to be observed therein ibid. c. Will Liberty of Will what 338 b. the nature of the Will ibid. 339. Liberty of Will how constituted 340 a. why called Free ibid. b. Degrees of Free-will ibid. 341 b. the difference betwixt the Liberty of Gods Will and ours ibid. c. What things in the Will are common to Angels and Men with God 341 a. the degrees of the malice of the Will 350 a. Will of God what 93 c. Doing of Gods Will what it signifies 95 a. Rules how to obey it ibid. b. Wishing Conditions required therein 310 a. Witness the heinousness of bearing False Witness 301 c. Wives duty to their Husbands 269 b c. Word of God what 6 a. not alway the same with the letter of the Scripture b c. Why to be warily observed in Scripture 10 c. how falsified by Hereticks ibid. Works of God twofold 123 c. Works Good Works what 356 c. the Doctrine thereof ibid. to 363. kindes 358 a. and ends thereof ibid. 359 b. why Good Works required since they do not justifie 326 b. Rules to be observed in doing Good Works 357 b. how many ways God accepts of Good Works in us ibid. b. the diversity of Opinions touching the Necessity of Good Works ibid. c. how the wicked do things seemingly good ibid. c. why we are bound to Good Works 359 c. Good Works cannot merit 360. See Merit Why they cannot justifie us 361 b. how the Works of the Regenerate and Vnregenerate differ ibid. c. the fruit of Good Works 362 c. Worship the kindes thereof 171 a. wherein it consists 216 a. Rules touching it 217 a. Required in the Second Commandment 230. Doctrine of true Worship ibid. to 240. the kindes of false Worship 231 c. Rules for right Worship 232 a. FINIS