Communion of the Persons or rather the Union of the Persons is that by which one of them is in the rest and with the rest by reason of the Unity of the God-head and therefore every each one doth possess Love and glorifie another and work the same thing Joh. 14. 10. and 1. 1. and 5. 19. Prov. 8. 22. 30. The Persons of the God-head are three Matth. 3. 16. 17. The Father is a Person without beginning from all Eternity begetting the Son Joh. 1. 3. 10. In the generation of the Son we must note these properties 1. That he that begetteth and he that is begotten are together and not one before another in time 2. He that begetteth doth communicate with him that is begotten not some one part of his essence but his whole essence so that this Communion is not a Communion but a Union 3. The Father begot the Son not out of himself but in himself The incommunicable property of the father is to be unbegotten to be a Father and to beget The Father is the beginning of Actions and beginneth every Action of himself And effecteth every Action by the Son and by the Holy spirit 1 Cor. 8. 6. Rom. 11. 36. The Son is the second Person begotten of the Father from all Eternity Joh. 1. 3. 10. 1 Joh. 1. 1. 2. The Son in regard of his essence is of and by himself * very God But in regard of his filiation and Sonship as he is a Person and the Son of the Father he is not of himself but from another for he is the Eternal Son of his Father And thus is he truely said to be very God of very God For this cause he is said to be sent from the Father Joh. 8. 42. And this sending taketh not away the equality of Essence and power but declareth the order of the Persons Joh. 5. 18. Phil. 2. 6. The property of the Son is to be begotten His proper manner of working is to execute actions from the Father by the Holy Ghost Joh. 5. 19. 1 Cor. 8. 6. The Holy Ghost is the third Person proceeding from the Father and the Son Joh. 15. 26. Rom. 8. 9. Job 16. 13 14. The incommunicable property of the Holy Ghost is to proceed The Holy Ghosts proper manner of working is to finish an action Effecting it as from the Father and the Son The second part of THEOLOGIE Of Gods works and his Decree THe works of God are all the World and all the things contained therein The end for which all things are created is the manifestation of the glorie of God Rom. 11. 36. The Decree of God is that by which God hath freely from all eternity determined all things Eph. 1. 11. 4. Matth. 10. 29. Rom. 9. 21. The execution of Gods Decree is that by which all things in their time are accomplisht according as he foreknew them and Decreed them The Decree of God is the first and principal working cause of all things and it is also in order and time before all other causes This first and principal cause doth not take away freedom of will in Election Nor the Nature and property of second causes but it bringeth them into a certain order and it directeth them to their determinate ends and hereupon the effects or events of things are either contingent or Necessary Even as the Nature of the second cause is And thus Christ according to his Fathers Decree died necessarily as Act. 17. 3. But yet willingly Joh. 10. 18. And if we respect the temperature of Christs body he might have prolonged his life and therefore in this regard he may be said to have died contingently Gods foreknowledge is conjoyned with his Decree and in regard of us it is before his Decree but not in regard of God The branches of the execution of Gods Decree are his Operation and his operative permission His operation is his effectual producing of all good things which either have being or moving or which are done Gods operative permission is that whereby he onely permitteth one and the same work to be done of others as it is evil but as it is good he doth effectually work it Gen. 56. 20. 45. 7. Isai 10. 5. 6. 7. God permitteth evil by a certain voluntary permission in that he forsaketh the second cause in working evil And he doth also forsake his creature either by detracting the grace it had Or by not bestowing that which it wanteth Rom. 1. 26. 2 Tim. 2. 25. 26. And in this we must not think God unjust for he is indebted to none Rom. 9. 15. It is in Gods pleasure to bestow how much grace and upon whom he will Matth. 10. 15. That evil which God permitteth in respect of God is good whither it be as a punishment or as a chastisement because he can and doth produce good out of it Gods Decree as it concerneth man is called predestination Predestination is a Decree of God by which all men are ordained to an everlasting estate either of Salvation or Condemnation 1 Thess. 5. 9. The means of accomplishing Gods predestination was the Creation and the fall The Creation is the World and the inhabitants in the World The parts of the World are the Heaven and the Earth The Heavens are three fold 1. The Air 2. Sky 3. The invisible Heaven Heaven in a large acceptation is all that is above the Earth All which is distinguisht into three Heavens The first Heaven is the space betwixt the Earth and Starry Firmament The second Heaven containeth the Sun Moon Stars The third Heaven is the invisible Heaven this is the place in which the blessed do behold the Majesty and glorie of the Almighty The inhabitants of the World are Angels Men and all other Creatures In Angels there are these things to be considered 1. Their Nature they are spiritual and incorporeal essences Heb. 2. 16. and 1. 7. 2. Their qualities * First they are wise Secondly they are of great might 2 Thes. 1. 7. 2 Sam. 24. 17. 2 Kings 19. 35. Another quality of them is Thirdly that they are swift and of great agility Isa. 6. 6. Dan. 9. 21. 3. Their Number they are innumerable Dan. 7. 10. Hebr 12. 22 4. The place in which these good Angels are and that is in the highest Heaven for there they do ever attend upon God and have society with him Matth. 18. 10. Mark 12. 25. Psal. 68. 17. 5. Their orders or degrees which what they be no man can certainly say but there are Arch-Angels spoken of in Scripture 1 Thes. 4. 16. And Angels Matth. 18. 10. And Cherubims Seraphims Esai 6. 6. But it concerneth us not to search this neither may we curiously enquire after it 6. There office which is to magnify God and perform his Commandments Psal. 103. 20. 21. The Angels were created within the six days as appeareth Gen. 2. 1. The knowledge that the Angels have is either 1. Natural 2
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
will make use of one vice of a man to obscure his good name upon all occasions Eccles. 10. 1. Yea and they will openly and secretly labour to bring him into sin that they may have occasion of doing this 4. By seeking onely the glory of God in all things and not our own glory Matth. 6. 5 6. Joh. 17. 18. When we thus seek the glory of God and have the praise of good men for the doing of it we must not despise nor contemne their Testimony and commendation And if we thus seek the glory of God and they praise us not nor commend us yet we must take this in good part and rejoyce that God is glorified For to him 〈◊〉 indeed doth belong all the praise and glory of all our actions 2 Cor. ◠12. and 10. 13. 1 Cor. 1. 31. Psal 16. 5. 6. The Negative part of this Commandment is this Here we are forbidden envy disdain of others or desire of a mans own glory Deutr. 19. 17. 1 Pet. 2. 1. Matth. 12. 15. And evil suspitions 1 Sam. 17. 28. Act. 28. 4. And hard censures and sinister judgement against our Neighbour Matth. 7. 1 2. We must not interpret indifferent things in the worst part We must not out of evil will make a small offence great In judging others we may use three ways and not sin 1. By the word of God when we see a sin we may judge it sin and reprove it 2. The Magistrate may judge 3. A friend may judge and admonish by wishing to abstain from evil company and by giving warning to beware of sin iniquity and vice Here we are forbidden to give the bare words spoken for the full intention of our Neighbour when as we neither know the sense of them nor the meaning of our Neighbour Matt. 26. 59. to the 61. Joh. 2. 19. And to ly And unjust sentence in judgement An to suborn or rest in a witness to accuse another wrongfully And to betray a mans cause by collusion or winking at it 1 Kings 21. 12. Deut. 17. 6. And openly to raise hurtfull tales and reports of our Neighbour or privily to devise the same Levit. 19. 16. 1 Tim. 5. 13. And to spread abroad flying tales or to feign and add any thing to them Prov. 26. 20 22. And to believe the reports of others Exod. 23. 1. 1 Sam. 24. 10 And to accuse a man out of malice to his enemy as Doeg did Abimelech and David to Saul Ps. 52. 1 2 3 4. 1 Sam. 22. 9. And to declare the secrets of our Neighbour or his sins of infirmity Prov. 11. 13. Matth. 18. 15. And all babling talk and bitter words Eph. 5. 3 4. Joh. 9. 34. And jestings and all scurrility And that For these causes 1. Because quips or jests are like the stings of Scorpions Serpents and Locusts For by this means the Devil stingeth those that are jested upon girding them with these offences and netleth or tickleth those with pleasure which take delight in the hearing of them And this is his way by which he doth charm and insensibly sting them also even as he doth the other to their trouble 2. Because a Christians Godliness and Gravity can not stand or agree with such behaviour And if any object here that Salt and Tart speeches have been used in Scripture as when Eliah mockt the Priests of Baal 1 Kings 18. 27. And when Isaiah mockt the King of Babylon Isai. 14. 4 9. Yet such must be thus answered that these speeches were not to please any withall But they were reproofs sharply denounced against Gods enemies for his glory Here we are forbidden flattery that is to praise our Neighbour above that we know in him Prov. 27. 6 14. Act. 12. 22. This is a grievous sin in Ministers 1 Thess. 2. 5. Jer. 6. 13 14. Rom. 16. 18. Here we are forbidden foolish over-confident boasting Pro. 27. 1. And to accuse or witness against any falsly 1 Kings 21. 13. Deutr. 19. 17. The tenth Commandment Thou shalt not covet thy Neighbours house thou shalt not covet thy Neighbours wife nor his man servant nor his maid servant nor his Ox nor his Ass nor any thing that is thy Neighbours The Affirmative part of this Commandment is this We are commanded here to labour to keep our hearts pure towards our Neighbour 1 Tim. 1. 5. And to endeavour that the cogitations thoughts and motions of our hearts may be holy and our spirits free from such vanity To this purpose was Pauls prayer for the Thessaloniaus 1 Thes. 5. 23. Eph. 4. 23. And to fight against the evil affections and lusts of the flesh Rom. 7. 12 24. 2 Cor. 12. 7. to the 9. Cogitations thoughts or motions of the heart are of three kindes 1. A glancing or suddain thought suggested to the minde by Sathan This doth suddenly vanish away and is not received of the minde This is no sin It was in Christ himself when as he was tempted by the Devil Matth. 4. 1 3. 2 A more remaining and abiding thought or motion which doth as it were tickle and mingle the minde with some inward joy A thought or motion which draweth from the will and affection a full assent to sin To covet is to think inwardly and to desire any thing whereby our Neighbour may be hindred although there doth ensue no assent of the will to commit that evil There is a concupiscence or coveting which is evil as when any man doth desire that which is anothers with his loss damage and injury And there is a concupiscence or a coveting or a desire which is good as when a man doth desire meat and drink for the body And the desire of the spirit when it lusteth fighteth striveth and strugleth against the flesh Gal. 5. 17. The Negative part of this Commandment is this Here is forbidden concupiscence it self that is original corruption because it is hurtfull to our Neighbour Jam. 1. 14. And all sudden corrupt cogitations of the heart which spring out of the bitter root of concupiscence Gal. 5 17. Luke 10. 27. And all suggestions of Sathan which after the first offer are entertained and received into the closet of the heart And the entertaining of all tickling cogitations and motions of the heart that do thus delight it as to say with prejudice to any I would such a house was mine or such a living or such a thing And all unchaste dreams which do arise from the force of concupiscence or from the strength of any lustfull desires which man doth suffer his heart to be possest withall The use of the Law is this 1. In un-regenerate men it layeth sin open and makes it known to them Rom. 3. 20. 2. In unregenerate men it doth encrease sin and that because of the flesh and this is the cause that men do decline from the Commandment and encline to that which is forbidden them Rom 7. 8 9 10. 3. It is to denounce
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
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
is need Psal. 16. 7. 119. 11. Luke 2. 51. 3. Sanctification of conscience This is a grace of God by which a mans conscience excuseth him for all sins after they are once pardoned in Christ and also of his upright walking in the whole course of his life 1 Tim. 1. 19. 1 Cor. 4. 4. Act. 23. 1. and 24. 16. Ps. 26. 1 2 3. 1 Joh. 3. 21. The inward peace of God doth arise from this sanctity of conscience in all godly men yea and the outward alacrity and chearfulness of countenance also Phil. 4. 7. Prov. 28. 1. Job 33. 24 25. 4. Sanctification of will by which through the renewing of the affections by the holy Spirit a man doth begin to will that which is good and to refuse evil This is such a state as that the will is partly freed from bondage and partly in bondage to sin Phil. 2. 13. Rom. 7. 18. to the 22. 5. Sanctification of affections by this in the power of the holy Spirit the affections move well and rightly 1 Thes. 5. 23. Rom. 7. 24. The chief affections are these 1. Hope by this with sighings we look and wait for the accomplishment of redemption Rom. 8. 23. This Hope when it is grown strong and lively hath its {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is It s full assurance even as Faith hath Heb. 6. 11. 1 Pet. 1. 3. 2. Fear of offending God because of his mercy 1 Pet. 1. 17. Psal. 130. 4. 3. A contempt or a base account of all worldly things in respect of Christ Jesus Phil. 3. 7 8. 4. A love of God in Christ which is as strong as death and as a fire that cannot be quench'd Cant. 8. 6. 5. An fervent zeal to Gods glorie Rom. 9. 3. 6. An anguish of minde for our own sins and also for the sins of others Psal. 119. 136. 2 Pet. 2. 7 8. 7. An exceeding great joy in the holy Ghost Rom. 14. 17. The sixth part of inherent holiness is sanctity of body By this in the power of the holy spirit the body is made a fit instrument for the Soul to accomplish that which is good by it Rom. 6. 19. Of Repentance and fruits thereof Repentance doth follow Faith and sanctification and yet in such as are converted it doth first manifest it self Repentance is when a sinner turneth to the Lord Act. 26. 20. Ezek. 33. 11 19. 1 Joh. 3. 3. Repentance is then true when as any one by the motion and instinct of the holy Ghost doth purpose will desire and endeavour to forsake his sins and to turn unto the Lord and to become a new man Psal. 119. 112. Act. 11. 23. The fruits of repentance is Christian conversation in which we bring forth fruits worthy amendment of life Matth. 3. 8. A Christian conversation is such a course of life as in which we do follow Christs example through the power of his spirit dwelling in us perform new obedience to God Matth. 11. 29. 1 Pet. 4. and 2. 21. and 3. 10 11. Of new obedience The parts of new obedience are these 1. The denial of our selves Matth. 16. 24. 2. The profession of Christ The denial of our selves consisteth 1. In Christian warfar 2. In the patient bearing of the Cross The parts of Christian warfar are 1. The preparation to the battel 2. The combat The preparation to the battel consisteth in the use of the compleat armour of God Eph. 6. 13. The pieces or parts of the compleat armour of God are these 1. Truth Eph. 6. 14. 2. Justice and righteousness Eph. 6. 14. 3. Evangelical obedience which is the shoeing of the feet with the shooes of the preparation of the Gospel of peace Eph 6. 15. 4. Faith Eph. 6. 16. as the shield whereby we must quench all the fiery darts of the wicked 5. The sword of the spirit which is the word of God Eph. 6. 17. 6. The Helmet of salvation Eph. 6. 17. 7. Continual and fervent prayer with watching and fasting Eph. 6. 18. 1 Pet 5. 8. The Combat is a mutual conflict of them that fight spiritually The Combatants or Warriours are the Tempter and the Christian Souldier Eph. 6. 12. The tempter is the Prince of the power of the air that is the Devil and his Angels which are spiritual wickedness in high places Their helpers are the flesh and the world The conflict of all these enemies is temptation by this they do provoke a man to commit such wickedness as is hurtfull to the salvation of his Soul 1 Pet. 2. 11. In the Souldier we must consider his resisting and his fall Resisting is an action whereby the Souldier through grace working inwardly in him doth withstand temptation 1 John 2. 14. 1 Pet. 5. 8. Eph. 6. 16. Psal. 91. 13. The Souldier must strengthen and confirm himself with these preservatives 1. When a man is tempted to sin he must not onely abstain from it but also earnestly love and follow after the contrary viz. righteousness and holiness 1 Pet. 5. 9. Eph. 4. 27. Jam. 4. 7. 2. He must never consent to Sathans words whether he speak truth Mark 1. 24. or accuse falsly Joh. 8. 44. or flatter dissemblingly Act. 16. 17. 3. He must look for one temptation after another and then especially when his enemy seemeth to be at rest with him as though he had made a truce with him For Sathan is such an enemy as will never make an end of his malice 1 Pet 5. 8. The fall of the Souldier is then when he fainteth through infirmity and as being subdued by the power and violence of his enemy Gal. 6. 1. The remedy for the restoring a man thus fallen must be by instructing him in the spirit of meekness Gal. 6. 1. Here for encouragement every man may remember this for his comfort 1. That in whomsoever there is a willing heart That man shall be accepted for that grace which he hath and is manifested in the willingness of his heart not for that which he hath not 2 Cor. 8. 12. 2. He that will live godly in Christ must always remember in all these things that the power of God is made perfect through our infirmity 2 Cor. 12. 9 10. Of the assaults in this Combat 1. The Devil assaults a man about his effectual calling The temptation here is this The Devil striveth to blinde a mans minde and to harden his heart least the word of God should work in him to salvation Matth. 13. 4. to the 19. This temptation must be resisted by giving ear and endeavouring to receive the word that so through the spirit of God it may be grafted in our hearts and spring in us Luke 8. 15. Heb. 4. 2. Jam. 1. 21. Preservatives for the resisting of this temptation are these 1. Meditate on the power and use of the word Eccles. 1. 17. and 5. 1. 2. Attend diligently unto
it with thy minde Acts 16. 14. 3. Hunger after it with the longing desires of the heart Joh. 7. 37. 4. Labour to be pure in life Psal. 26. 6. 5. Cast away evil affections Jam. 1. 21. 6. Be doers of the word Jam. 1. 22. 7. Consent always to the truth of the word preached Act. 2. 37. 8. With David hide or treasure up the word of God in your hearts that you sin not Psal. 119. 11. 9. Reverence and tremble at the presence of God in the assembly of the Church Isai 66. 2. Act. 10. 33. In the hearing of the word the fall is coldness in hearing or receiving of it or else a falling into errours The remedy here is to restore by the spirit of meekness and that because we our selves are also subject to be tempted and thus doing is to bear one anothers burthens and to fulfill the Law of Christ Gal. 6. 1. 2. The second Assault The second assault is concerning Faith The temptation here is this the Devil putteth it into the heart of a godly man that he is not elect that he is not justified that he hath no Faith and that therefore he will be condemned for his sins Matt. 4. 3. To weaken a mans Faith the Devil will take occasion to tempt him 1. From his adversities dangers losses persecutions and grievous offences Thus he dealeth with David Psal. 73. 12. and Job 13. 23 24 25. 2. From the remembrance of sin past Job 13. 26. 3. From a feeling of death even already at hand Here resistance must be thus made In the power of true Faith we must apply Christ and all his benefits to our selves Thus I assuredly believe that I shall not be condemned that I am elected and justified in Christ and I am out of all doubt that all my sins are pardoned Isai 53. 11. Rom. 8. 38 39. In this temptation the preservative from the fall is stedfastly to look unto and rely upon Christ the object of our Faith Phil. 3. 12. to the 14. Joh. 3. 14. The fall upon this temptation is doubtfulness and distrust of Gods mercy and of our own elections as in David Ps. 76. 6 7 8. and 21. 1. The remedies to recover this fall are 1. The powerfull operation of the holy spirit in encreasing Faith and stirring of it up Phil. 1. 6. Luk 17. 5. 2. Holy Meditations as 1. That it is the commandment of God that we should believe in Christ 1 Joh. 3. 23. 2 That the promises of the Gospel exclude none but those that exclude themselves Isai 55. 1. Matth. 11. 28. Joh. 3. 15. 3. That doubtfulness and despair are most grievous sins 4. That with Abraham we must under hope believe against hope Rom. 4. 18. 5. That the mercies of God and the merits of Christs obedience do belong unto all those that believe Isai 54. 10. Ps. 103. 11. 1 Joh. 2 1. 2. Ps. 130. 7. 6. That God measureth the obedience due unto him more by the affection and true desire of the heart to obey than by the external act and outward performance of obedience Rom. 8. 5 7. and the 7. 20 21 22. Malach. 3. 17. 7. That when one sin is forgiven all the rest also are forgiven For forgiveness being once given without any limit of time is given for ever Rom. 11. 29. Act. 10. 43. 8. That Grace and Faith are not taken away by sins of infirmity but they are hereby declared and made manifest Rom. 5. 20. 2 Cor. 12. 7 8 9 9. That God works by contrary means and his power is made perfect through weakness 2. 12. 9. The third Assault The third assault is concerning sanctification Here the temptation is a provoking to sin The Devil provoketh to sin according as he findeth a mans disposition Secondly as occasion offereth it self thus he provoked David to number the people 1 Chron. 21. 1. And Judas to betray Christ John 13. 2. Here the Devil to further his temptation will diminish the sin that he would have a man commit and that 1. Either by closely objecting to us Gods mercie Or 2. by covering and hiding from us the punishment due to sin Helps by which the Devil furthereth himself in his temptations are 1. The flesh The flesh lusteth against the spirit 1. by getting evil motions and affections 2. by overwhelming and oppressing good intents and motions Gal. 5. 17. to the 21. Jam. 1. 14. 2. The World The World helpeth the Devil by its pleasure profit honour evil examples by which the Devil laboureth to bring men into disobedience and sin Ephes. 2. 3. 1 John 2. 16. These temptations may be resisted by desire of the holy spirit for it worketh good motions and affections in the faithfull And it doth drive forth evil motions Gal. 5. 22. 26. We may strengthen our selves in resisting thus 1. If we count no sin light or small Gal. 5. 9. Rom. 6. 23. 2. If we do avoid all occasions of sin 1 Thes. 5. 22. Judge 23. 3. We must accustom our selves to subdue the less sins that so we may the more easily overcome the greater Rom. 13. 4. 4. We must ever employ our selves in employments good and warrantable by the word of God 5. We must oppose against the rebellion and loosness of our flesh 1. The Law 2. The judgements of God 3. The last judgement 4. The glorious presence of God and the like Prov. 28. 14. Gen. 39. 9. Remedies against unjust anger and against private desire of revenge are these 1. If we do consider that injuries happen unto us by the appointment of the Lord for our good as David speaketh of Shemei cursing him 2 Sam. 16. 10. 2. If we consider that God of his goodness forgiveth us more sins than it is possible for us to forgive men 3. If we consider that it is the duty of Christian love to forgive others 4. If we consider that they are the redeemed of Christ as well as we and that therefore we must not desire to destroy them 5. If we consider that we are in danger of the wrath of God if we suffer our anger to burn against our brother Matth. 6. 14. 6. If we consider that we do not rightly understand the circumstances of the facts or what the minde or purpose was of those against whom we swell Remedies or bridles against wrath are these 1. If we do imitate the Lord in mercy who doth bear long with the wicked Matth. 11. 29. 2 Pet. 3. 9. 2. If we make a pause or a delay betwixt our anger and the execution of it 3. If we go out of the place where those are with whom we are angry 4. If we endeavour to avoid contention both in word and deed 5. If we will but oft meditate on this that he shall have judgement without mercy that sheweth no mercy and that mercy rejoyceth against judgement Jam. 2. 13. Remedies against desires of riches and honour are these 1. If we consider that
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
be spiritual immortal glorious and free from all infirmity 1 Cor. 15. 43 44. 4. They being all thus gathered together before the Tribunal seat of Christ he will forthwith place the elect at his right hand and the reprobate at his left hand Then will he say come ye blessed to the elect and they shall be taken into Heaven and he will say go ye cursed to the reprobate and they shall be cast into Hell Matth. 25. 33. 1 Thes. 4. 17. Rev. 20. 15. The state of the Elect after the last judgement The last judgement being finish'd the elect shall immediatly enjoy an everlasting blessedness in the Kingdom of Heaven Blessedness is that whereby God himself is all in all his elect 1 Cor. 15. 28. This is the reward of the good works of the faithfull their works being accepted of God for the merit of Christs righteousness imputed to them Rom. 6. 23. 2 Tim. 4. 8. Rev. 22. 12. Blessedness doth consist in eternal life and perfect glory Eternal life is that fellowship with God by which himself is life unto the elect through the Lamb Christ Jesus John 14. 23. 1 John 4. 15. Rev. 2â— 3 23. and 22. 2 5. For in the Kingdom of Heaven they shall neither need meat drink sleep air heat cold physick apparel or the light of the Sun Moon or Stars But in the stead of all these they shall have in them Gods holy spirit by which they shall immediatly most gloriously be quickned for ever Revel. 21. 3 23. and 22. 2 5. 1 Cor. 15. 45. Rom. 8. 11. Perfect glory Is that wonderfull excellency of the elect by which they shall be in a far better state than any tongue can utter or any heart can here wish or think This glory consisteth in these things 1. We shall see God face to face we shall ever behold his face which is his glory and his Majesty Rev. 22. 4. Psal. 17. 15. 2. We shall be most like to Christ that is we shall be just holy incorruptible glorious honourable beautifull strong mighty nimble 1 Joh. 3. 2. Phil. 3. 21. 3. We shall ever inherit the Kingdom of Heaven for the new Heavens and the new Earth shall be our inheritance 1 Pet. 1. 4. Matth. 25. 34. Revel. 5. 10. and 2â— 7. The fruits of this blessedness are 1. Eternall joy 2. The perfect service of God Ps. 16. 11 36 8 9. The parts of this service are 1. Praise 2. Thanksgiving Rev. 5. 12 and 19. 5 and 11. 17. The manner of performing this service is this We shall immediately worship God by God himself For in Heaven there is neither Temple Ceremony nor Sacrament For God and the Lamb is the Temple thereof and God himself together with the Lamb shall supply all Rev. 21. 22. And this service shall be dayly for ever and without intermission Rev. 7. 15. A Corolary or the advantage over-plus or last conclusion GOd in thus saving the elect doth clearly set forth his Justice and his mercy His Justice appeareth in that he punisheth the sins of the elect in his Sons own person His mercie appeareth in that he pardoneth their sins for the merits of his Son Ephes. 1. 18 19 20. and 3. 18. 19. These things the Lord hath thus decreed and in his good time he will accomplish them to the glorious praise of his name Pro. 16. 4. The Lord hath made all things for himself yea even the wicked for the day of evil Of the Decree of Reprobation The decree of Reprobation is that part of predestination by which God according to the most free and just purpose of his will hath determined to reject some to eternal destruction and misery and that for the praise of his Justice Rom. 9. 21. 1 Pet. 2. 8. Jude 4. 1 Thes. 5. 9. In the Scriptures Cain and Abel Ishmael and Isaac Esau and Jacob are propounded to us as Types of mankinde partly elected partly rejected The decree of damnation is not here absolutely set down as that we should think that any man is condemned by the meer and alone will of God without any causes inherent in themselves The decree of God is secret it doth arise onely from the good pleasure of God It is unsearchable and adored by the Angels It is not known but by that which followeth it namely by the effects therof Of the execution of the Decree of Reprobation The beginning and the foundation of the execution of this decree of reprobation is the fall of Adam He by his fall made himself and his posterity subject both to sin and damnation Rom. 5. 12 13. Rom. 6. 23. and 11. 32. God so hath decreed to condemn some as that notwithstanding all the fault and desert of condemnation remaineth in themselves for they fall into sin and God hateth them for their sins This hatred which God hath to man cometh by Adams fall And it is neither an antecedent nor a cause of Gods decree but it follows the decree as a consequent Reprobates are some of them called by an uneffectual calling and some of them are not called at all In those that are called by an uneffectual calling Gods decree of reprobation hath three degrees in its execution 1. An acknowledgement of Gods calling 2. A falling away again 3. Condemnation 1. The acknowledgment of Gods calling is when Reprobates do for a time subject themselves to the calling of God which calling is workt by the preaching of the word Matth. 22. 14. There are of the acknowledgement of Gods calling five degrees 1. An enlightning of their mindes whereby they are instructed of the holy Ghost that they may understand and know the word Heb 6. 4. 2 Pet 2. 20. 2. The second degree of the acknowledgement of Gods calling is a certain kinde of penitency by this penitency the reprobate do acknowledge their sins as did the Children of Israel Deut. 1. 41. And are pricked with a feeling of Gods wrath for sin as was Cain Gen. 4. 13. And they are grieved for the punishment of sin as was Ahab 1 Kings 21. 27. And do confess their sin as did Judas Matth. 27. 3. And do acknowledge God to be just in punishing of sin Num. 23 10 And do desire to be saved as Baalam Numb. 23. 10. And do in their misery and afflictions promise repentance saying we will sin no more Psal. 78. 32 33 34 35. 3. Degree of the acknowledgement of Gods calling is 1. A Temporary Faith for a reprobate is content with a general Faith he doth confusedly believe the promises made in Christ but he doth never apply the promises of God to himself Nay he hath no purpose to desire or endeavour to apply the same he hath no wrestling or striving against security carelesness or distrust he believeth that some shall be saved but not particularly that he himself shall be saved Jam. 2. 29. Matt. 13. 20 21. Joh. 2. 23 24. 4. The fourth Degree of
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
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