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
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
may be tamed by verses short prayers or other charms Or to think that the repetition of the Creed or Lords prayer can infuse into Herbs or other things a faculty of healing diseases Palmestry is a Superstitious thing of this kinde Such abominations as these are all detested of God and ought also to be detestable in the eyes of Gods people as appeareth Deut. 18. 10. 11. 11. Here is also forbidden Astrology whither in the calculating of Nativities or used in Prognostications For in these regards Astrology is nothing else but the abuse of the Heavens and off the Stars For the Imaginary twelve Houses are made oâ— the fained signs of a supposed Zodiak in the highest sphear which is commonly called the first moveable and truly because it is thus high therefore can no man certainly know their influence and vertues This Art can not arise from experience because the same position of all Stars never happen twice and if they did yet there could be no observation made of them because the influencies of the Stars are all confusedly mixt both in the Air and in the Earth even as if all herbs were mingled together in one Vessel By this Art Mens mindes are drawen from the contemplation of Gods Providence when as they shall hear that all things fall out by the motion and position of the Stars Stars were not ordained to foretell things to come but to distinguish dayes moneths and years Genes 1. 14. Isai 47. 13. Thou art wearied in the multitude of thy counsellours Let now the Astrologers the Star-gazers and Prognosticatours stand up and save thee from the things which shall come upon thee Dan. 2. 2. Books of this kinde they were that for zeal of Gods glory and love to the truth were burned by the faithfull in the days of the Apostles such as these were the curious Arts those books treated off Act. 19. 19. All Astrological predictions are conversant or busied about such things as do either simplely depend on the will or dispensation of God or about such things as do depend upon Mans free-will and so are altogether contingent and therefore can neither be foreseen nor foretold and not upon the Heavens It is impossible by the bare knowledge of such a cause as is both common to many and far distant from such things as it worketh in precisely and infalliblely to set down particular effects The Stars have indeed a great force but such as doth manifest it self onely in the operation which it hath in the four principal qualities of natural things as in heat cold moisture driness The Stars can not at all force the will or give the least inclination to it It is beyond the reach of man to define how great the force of the Stars is The effects of the Sun and of the Moon are apparent in the constitution of the four parts of the year But the effects of the Planets and of the fixt Stars though they be of great force and innumerable are not so manifest unto us And now because a man can know but some Stars onely and their operations and not all the Stars and all their operations and forces he can not certainly foretell future things or things to come yea though they did depend on the Stars For though the position of certain Stars do demonstrate such an effect to ensue yet the Aspects of such Stars as we know not may hinder those effects and produce the contrary for ought we know That part of Astrology which concerneth the alteration of the Air is for the most part of it false and frivolous and therefore all manner of predictions grounded upon the Doctrine of it are nothing else but toys and delusions And that part of Astrology which concerneth Nativities Revolutions Progressions Directions of Nativities Elections of times and the finding again of things lost is very wicked yea it is very probable that this Art is of the same brood with implicite Magick and that for these reasons 1. Because the word of God reckoneth Astrologers amongst Magicians and adjudgeth them both to the same punishment 2. Because the precepts of that part of this Art which concerneth predictions are rediculous And therefore such things can not be told by them but by a secret suggestion from the Devil or instinct of the Devil Augustine lib. 5. cap. 7. de Civitate Dei saith the same For saith he if we weigh well all those things we will not without cause believe that Astrologers when they do wonderfully declare many truths work by some secret instinct of evil Spirits which desire to fill mens brains with dangerous and erroneous opinions concerning starry destinies And not by any Art derived from any inspection and consideration of the Horoscope which indeed is none 12. Here is also forbidden Popish Consecration of Water and Salt to restore the minde to health and to chase away Devils 13. Here is also forbidden making jests of the Scripture Isa. 66. 2. 14. Also all setting-light of Gods Judgements which are seen in the World Matth. 26. 34. 35. Luke 13. 1. 2. 3. 15. Here is also forbidden all dissolute conversation Matth. 5. 16. 2 Sam. 12. 14. The fourth Commandment Remember the Sabbath day to keep it holy Six days shalt thou labour and do all thy work But the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy Son nor thy Daughter thy man servant nor thy maid servant nor thy Cattel nor thy stranger that is within thy gates For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it The Affirmative part of this Commandment is this We do keep it holy if we do cease from sin and from the works of ordinary callings and if this being done we do also perform spiritual duties which God doth require of us As a preparation to the sanctification of the Sabbath day we must rise in the morning and pray privately Thus did Christ the day before the Sabbath Mark 1. 31. 39. Thus they were want to do under the Law Exod. 32. 5. 6. Aaron proclaimed saying to morrow shall be the holy day of the Lord and the people rose up early the next morning The Sabbath must again be sanctified by frequenting the assemblies where we may hear the pure word of God Act. 13. 14. 15. And by Meditation upon Gods word and his Creatures Psal. 92. Act. 17. 11. By exercising of works of charity by visiting the sick by giving Alms to the needy by admonishing those that fall by reconciling those that are at difference Nehem. 11. 12. The Sabbath is either Ceremonial or Moral It is Ceremonial 1. In respect of its strict observation 2. As it is a Type of the inward rest of the people of God that is of their continual
eternal damnation for the least disobedience without offering any hope of pardon This sentence the Law doth pronounce against offendours and by it it doth reign and rule over a man partly by threatning him and partly by terrifying him Rom. 3. 19. Gal. 3. 10. 2 Cor. 3. 7 8. The end of the reigning of sin in men is to urge sinners to fly unto Christ Rom. 11. 32. Gal. 3. 22. 24. The continuance of the power of the Law is for ever unless a sinner doth repent The very first act of repentance doth so free a sinner as that immediatly upon it he is no more under the Law but under grace as we may see by David 1 Sam. 12. 13. Rom. 6. 14. If we mean to have eternal life we must examin the course of our lives by the square of Gods Law we must set the course due unto our sins before our eys and bewail our miseries and have a holy despair of our own powers and renounce our selves and sue unto Christ Jesus This is the use of the Law in unregenerate men and women The use of the Law in regenerate men is To guide them to new obedience in the whole course of their lives and this new obedience is acceptable to God through Christ Rom. 3. 31. Psal. 119. 24. 105. Of the Covenant of Grace The Covenant of grace is Gods free promise of Christ and his benefits to every repentant sinner that will receive him by Faith Hosea 2. 18 19 20. Ezek. 33. 11. to the 15. and 36. 25. to the 27. Malach. 3. 1. This Covenant is called a Testament because it is confirmed by the death of the Testatour Heb. 9. 16 17. This Covenant is like a man's last Will and Testament it is not for the profit of the Testatour but for the benefit of the Heir we do here receive from God and not promise or offer unto God In substance the Old and New Testament is the same The old Covenant or Testament prefigured Christ in Types shaddows who was then to come The New Testament declareth Christ already come in the flesh and sheweth him apparently in the Gospel The Gospel is that part of God's word which containeth the welcome message of Christ and of the benefits that do come to mankinde by him Joh. 3. 14. Act. 10. 43. The Gospel doth manifest that righteousness in Christ by which the whole Law is fully satisfied and salvation attained Rom. 1. 16. 17. The Gospel is that instrument or Conduit-pipe by which the holy Ghost doth convey Faith into the Soul 1 Cor. 1. 21. Act. 11. 19. to the 21. Joh. 4. 28. to the 42. And Faith is the hand by which we do apprehend Christ and his righteousness Joh. 6. 63. The Sacraments are appendants to the word A Sacrament is that whereby Christ and his saving graces are signified exhibited and sealed to a Christian by certain external rites Genes 17. 11. Rom. 4. 11. The parts of a Sacrament are the sign and the thing signified The sign is the visible and sensible matter The thing signified is Christ The matter or signs of the Sacrament have no inherent force or efficacie at all in them to make any that receiveth them holy this is the alone work of the holy spirit which indeed doth ever accompany the signs when at any time they are received by faithfull and believing Souls So that the sign doth onely signify grace either already received or to be received and doth not give it The thing signified is 1. Christ 2. His Graces The action about Christ is spiritual and it is 1. Either of God or 2. Of Faith The action of God is the offering and application of Christ and his graces to the Faithfull The action of Faith is the consideration desire apprehension or receiving of Christ in the Lawfull use of the Sacrament By a figure called a Metonymie one thing is put for another in the Sacrament As the sign for the thing signified Joh. 6. 51. 1 Cor. 5. 7. and 10. â—7 And the name of the thing signified is given to the sign 1 Cor. 11. 24. Matt. 26. 28. Exod. 12. 11. And the effect of the thing signified is given to the sign as circumcision is a Covenant Genes 17. 10. Act. 7. 8. Luke 22. 20. Tit. 3. 5. And that which is proper to the sign is attributed to the thing signified Deut. 10. 16. Joh. 6. 53. The ends of the Sacrament are 1. To confirm our Faith 2. To be a badge or note to distinguish the true Church of God from other Congregations 3. It is a means to spread abroad the Doctrine of the Gospel 4. It doth binde the faithfull to continue Loyal and gratefull to their Lord God 5. It is a bond of mutual amity betwixt the faithfull The Covenant of Grace is absolutely necessary to salvation for a man must be within the Covenant and receive Christ the substance thereof or he cannot be saved But a Sacrament is not absolutely necessary to salvation for it is onely a stay for Faith to lean on whilest that it doth assure to us that which God hath bestowed on us The want of the Sacrament condemneth not but the contempt of it doth For in the * neglect of a Sacrament true repentance will obtain pardon of God M. P. 72. Unbelievers receive onely the sign and not the thing signified and therefore it doth not profit them Rom. 2. 25. Onely true believers do receive the Sacraments with profit Sacraments and Sacrifices do thus differ In a Sacrament God doth bestow his Graces on us In a Sacrifice we return thanksgiving Faith and obedience unto God The Sacraments of the two Testaments thus differ The Sacraments of the Old Testament were many But the Sacraments of the New Testament are but few These pointed at Christ to come These shew him to be come They belonged properly to the posterity of Abraham These are common to all the Church called out of the Jews and Gentils The Sacraments are two Baptism and the supper of the Lord The Fathers had these Sacraments the first of the Corinth 10. 1. to the 4. Baptism belongeth to all the faithfull even to all the promised seed It belongeth to infants whose parents are believing or which have but one believing parent 1 Cor. 7. 14. Rom. 11. 16. Genes 17. 7 13. Act. 16. 31. It belongeth to all even young and old that believe Act. 8. 36 37 38. Matth. 3. 6. Exod. 12. 48. Baptism signifieth our regeneration by the holy spirit Titus 3. 5. And assureth or sealeth to us our engraffing and incorporating into Christ Gal. 3 27. 1 Cor. 12. 13. The parts of Baptism or of washing are three 1. A putting into the water to signifie that all our sins are washt away by the bloud of Christ and that his righteousness is imputed to us Act. 22. 16. 1 Cor. 6. 11. It doth also signify the mortification of sin by the power
10. 10. Psal. 22. 22. Christian Apology or profession of Christ in word is when with fear and meekness we are always ready to confess the truth of Christian Religion as often as need requireth and that in the presence of unbelievers that the name of God may be glorified 1 Pet. 3. 15 16. Act. 7. 1. to the end We are not bound to make this confession of our faith before unbelievers that are past all hope of repentance For holy things must not be given unto Dogs Matt. 7. 6. Profession of Christ in time of danger indeed is called Martyrdom Martyrdom is an undergoing of the punishment of death for the profession of Christ in the Doctrine of Faith and for Justice and for the salvation of the brethren For Justice John Baptist was beheaded of Herod Mark 6. 18. 27. 28. Christ laid down his life for us so ought we if need require for the brethren 1 John 3. 16. For maintaining the Doctrine of Faith Stephen was stoned Act. 7. 59. And yet this doth nothing let Christians the using of all holy security for the safety of their own lives For as Christ hath shewed in the Gospel It is lawfull for Christians in times of persecution if they finde themselves not sufficiently resolved and strengthened by the holy Spirit to stand to fly from place to place for the security of their lives Matt. 10. 23. Joh. 10. 39. This Christ did and advised his Disciples to do the like Upon such occasions as these Paul fled to Tarsus Act. 9. 30. And upon like occasions Eliah fled for his life from Jezabel 1 Kings 19. 3 4. Thus much for the profession of Christ which concerneth Christ himself The profession of Christ which concerneth his Members is either 1. Edification or 2. Alms. Edification is every particular duty of us towards our brethren which may further them in their growing up in Christ and Unite them more surely to him Rom. 14. 19. To edification belong these things 1. To give good example Matt. 5. 16. 1 Pet. 2. 12. 2. To exhort Heb. 3. 13. Rom. 1. 12. 3. To comfort 1 Thes. 5. 14. and 4. 18. Jam. 5. 16 20. 4. To admonish Rom. 15. 14. 1 Thes. 5. 14. They do observe a holy manner of admonishing who do ever admonish in the spirit of meekness and so as if they themselves were guilty of the like infirmities and of such faults as they do certainly know by them whom they admonish out of Gods word Gal 6. 1. Matt. 7. 5. 2 Tim. 4. 2. Matt. 18. 15. Rom. 15. 14. Levit. 19. 17. Alms or relief is that whereby the rich out of their abundance ought freely largely and with open hands to supply the wants of the poor and that to the utmost of their ability and sometimes beyond it 2 Cor 8. 3. Acts 2. 44 45. In the days of the Apostles all those that were converted to the Faith by the powerfull operation of the holy Spirit esteemed no worldly thing they had their own but held all their worldly store Treasures and inheritances in common yea they sold their possessions and goods and parted them to all men as every one had need So much for Edification Alms. The fourth degree of the Declaration of Gods love is Glorification Rom. 8. 30. Glorification is the perfect transforming of the Saints into the image of the Son of God Phil. 3. 21. 1 Cor. 15. 14 49. Psal. 17. 15. Glorification is begun in this life and exceedingly enlarged at the day of death and will be fully and throughly perfected at the general resurrection in the last day death of the faithfull is a sleep in Christ In this sleep the Soul is for a time severed from the body 1 Cor. 15 17. Act. 7. 60. The body lieth in the earth and seeth corruption and at length is raised to greater glory than at first it had 1 Cor. 15. 36. The Soul is severed from it that being fully sanctified it may immediatly upon its departure from the body be transported to Heaven Luke 13. 42. â—3 Rev. 14. 13. Remedies against death or the fear of it are these 1. If we consider that it is nothing else but a freeing of the faithfull from the Tyranny of the world flesh and Devil and a placing of them safe under the shadow of the wings of Christ 2. If we consider that death and the grave are sanctified to us through the death of Christ 3. If we do consider that Christ is gain unto us as well in death as in life Phil. 1. 21. 4. If we consider that the pains of death are nothing to the comforts after death 5. That we shall see God in the brightness of his glory and Majesty and be received into the company of glorified Spirits in Heaven 6. That our Souls shall be clad with glorie instead of our bodies 2 Cor. 11. 5. 7. That we are by it free from all the power of the Serpent and of the sting of death 1 Cor. 15. 55. Heb. 2. 15. 8. If we do not so much think of our death as exactly and diligently consider our life For he that liveth well cannot die ill and he that liveth ill doth seldom die well 9. That the Angels of God are ready to carry our Souls into Heaven so soon as they do depart from our bodies And our Souls being by them brought into Heaven shall there magnify the name of God And shall there wait for and pray for the consummation of the Kingdom of glorie and for the full and perfect felicity of body Soul Rev. 5. 8 9. and 14. 2 3. and 6. 10. The estate of the Elect at the last judgement The manner of the last day is this 1. Immediatly before the coming of Christ the powers of heaven shall be shaken the Sun and Moon shall be darkened the Stars shall fall from Heaven Matth. 24. 29 30. Then the elect and faithfull seing this shall lift up their heads and rejoyce But at this sight the Reprobate shall fear and tremble Luke 21. 26 28. 2 Tim. 4. 8. 2. The Heavens being on fire shall suddenly pass away with a great noise and the Elements shall melt with fervent heat and the earth and the works therein shall be burned up 2 Pet. 3. 12 13. At the same time when all these things shall come to pass the sound of the last Trumpet shall be heard sounded by the Arch-Angel Matt. 44 31. 1 Thes. 4. 16. Then shall Christ the Lord come suddenly in the Clouds with power and glory and great train of Angels Matt. 24. 30. 1 Thes. 4. 17. 3. At the sound of this Trumpet all the dead shall rise And those that are found alive shall be changed in the twinckling of an eye which change shall be in stead of death 1 Cor. 15. 51 52 53. Then shall all the bodies of the elect and faithfull be glorified and made glorious like the body of Christ Then their bodies shall
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