Abridgment of the Whole Body of Divinity, Part 2 · Subpart 5 – Subpart 11
Of Sin.
Sin is threefold.Of sin by participation. 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. 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,The remnant of Gods image in the minde after the fall. 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 onelyonly that which is evil, Genes. 6. 5. Jer. 4. 22.
The increase of sin in the understanding is either a reprobate sense.Increase of sin what it is. 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,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;The effects of the impureness of the Cōscience by Adams fall. 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 imageThe remnant of Gods image in the will. 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 onelyonly 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. 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,Examples of Actual sin of the minde. 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,Actual sin of the Will and affections. 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,Outward Actual sin. 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,Degrees of sins of Commission. Jam. 1. 14. 15.
1. Temptation when as the Devil offereth to the minde that which is evil to allure a man to sin, John 13. 2. Act. 5. 3. 1 Chron. 21. 1.
And this is also effected by occasion of external objects, which the senses perceive, Job 31. 1.
Of Tentation.
Tentation hath two parts. 1. Abstraction.Tentation. 2. Inescation.
Abstraction is the first thought of committing sin;Abstraction. by it the minde is withdrawn from Gods service, for which it should be always ready prest, Luke 10. 27.
*Inescation. (i. e. To take by a bait.Inescation is an evil thought conceived, and for a time retained in the minde, and it being thus kept in the minde, it doth by delighting the Will and Affections, lay a bait for a Man to draw him to consent.
2. The second degree of sin of Commission is Conception.Conception.
Conception of sin is, when the heart consents and resolves to commit sin, Psal. 7. 14.
3. The third degree of it is the birth of sin.The birth of sin. That is the very acting and committing of sin; As when the faculties of the Soul, and the powers of the body joyn together to act sin.
The fourth degree of the CommissionPerfection of sin. of sin is the perfection of sin; That is when sin by custom is made perfect, and ripe; And then it bringeth forth death and damnation; and this is all that the sinner reapeth by his sin, an example of this we have in Pharo.
The differences of sins of CommissionDifferences of sin of Commission. are these:
1. To consent with an offendour and not actually to commit sin, Eph. 5. 11.
This a man doth.Consent, 1. When he doth in judgement allow the sin of another, Num. 20. 10. 12. 2. When the heart approveth in affection and consent; as do Ministers and Magistrates, when they do conceal and winck at offences, 1 Sam. 2. 23. 29. 3. When sin is done indeed by Counsel, presence, or inticement, as Rom. 1. 13. Mark 6. 25. 26. Act. 22. 20.
2. The second difference of sin of Commission is.
Sinning ignorantly,Sin of ignorance. that is, when a man doth not expresly and distinctly know, whither that which he doth be a sin, or not, or if he do know it, he doth not acknowledge and mark it, 1 Tim. 1. 13. Numb. 35. 24. 1 Cor. 4. 4. Ps. 10. 13.
3. The third difference of sin of Commission;
Is,Sin of knowledge. when any Man sinneth upon knowledge, but yet of infirmity, as when a Man fearing some eminent danger, or when a Man amazed at the horrour of death, doth against his knowledge deny that truth, which otherwise he would acknowledge and embrace: Such was the fall of Peter, arising from the rashness of his minde, mingled with some fear.
Thus do men offend by the strength of the corruptions of their flesh, provoking them to that which their heart doth detest, Rom. 7. 19.
The fourth difference of it is, Presumptuous sinning upon knowledge;Presumptuous sin. as Psal. 19. 13. of this kinde is. 1. Every sin committed with an high hand, or in contempt of God, Numb. 15. 30. Secondly, presumption of Gods mercy, though we do evil, and run on in it, Eccles. 8. 11. Rom. 2. 4.
5. The fifth difference of sin of Commission is,
Sinning upon knowledge,Sin of knowledge with malice. and out of self malice against God. Of this kinde is the sin against the holy Ghost.
The punishment of sin.
Man is punisht for sin,Punishment of sin in this life. first in this life, either
1. In body. As 1. by care for the provision for his body, and by trouble for the things of this life, Genes. 3. 17. Secondly, by proneness to diseases, Matth. 9. 2. Joh. 5. 14. Deut. 28. 21. 22. Thirdly, by shame of nakedness, Genes. 3. 7. Fourthly, by pains as are in Women in Travail, and Child-birth, Genes. 3. 16.
2. In Soul. As 1. By a trembling of Conscience. Secondly, by care. Thirdly, by trouble. Fourthly, by hardness of heart. Fifthly, by madness, Deut. 28. 28.
3. In both body and Soul. As first, by a fearfull subjection to the Regiment of Sathan, Colos. 1. 13. Heb. 2. 14. Secondly, by a seperation from the fellowship of God, and a trembling at his presence, Eph. 4. 18. Gen. 3. 10.
4. By divers calamities and damages in his goods, Deut. 28. 29.
5. By the loss of dignity, and Lordly Authority, which he had over all the Creatures; and by the vanity, weakning, corrupting, and abating of the excellencie, virtues, and powers of the Creatures, as Rom. 8. 20. 21.
6. Or in his name; By infamy and ignominy before, and after his death, Jer. 24. 6. All these things come alike to all, yet doubtless it is by reason of sin, by Adams fall, and since that, by our improvement of our Original and Actual corruptions.
Secondly,Punishment of sin at the last gasp. Man is punisht for sin at the last gasp. First, by death, or 2. by a change, like unto death, Rom 6. 23.
Thirdly, Man is punisht for sin after this life, by an eternal separation from the presence of God, and from his exceeding excellent glory, 2 Thes. 1. 9.
Of Election and his foundation of it.
Predestination hath two parts.Election. 1. Election. 2. Reprobation, 1 Thes. 5. 9.
Election is the decree of God, concerning the salvation of some men, to the praise of the glory of his grace, Eph. 1. 4. 5. 6.
This decree of God is the book of life wherein the names of the Elect are written, Rev. 20. 12. 2 Tim. 2. 19.
The execution of this decree isThe execution of the decree of Election. Gods effectual working of all those things which he purposed for the salvation of the Elect, by the same means with which he purposed to do it, Rom. 18. 29. 30.
The foundation of this decree is Christ Jesus, Heb. 5. 5. Isai 42. 1. Eph. 1. 4.
The means of accomplishing this decree is Gods Covenant, and the seal thereof.
Gods Covenant is either theGods Covenant. Covenant of works, or of grace.
Gods Covenant of works is the moral Law, or ten Commandments.
Gods Covenant of grace is his free promise of Christ and all his benefits to man, if man will repent him of his sins, and by faith receive Christ.
The Seals of the Covenant are the Sacraments.The Seals of the Covenant.
Gods Covenant of works,Covenant of works. which is called the moral Law, Decalogue, or ten Commandments, is devided into two Tables.
The first Table containeth four Commandments.
The second Table containeth six Commandments.
Every Commandment is both affirmative and negative. That is, it doth both command and forbid.
As it is Affirmative it bindeth at all times, but not to all times.
As it is Negative it bindeth at all times, and to all times.
Under one Vice expresly forbidden are comprehended all of that kinde; yea, the least cause, occasion, or inticement thereto are forbidden, Joh. 3. 15. Matth. 5. 21.
The first Commandment.
Thou shalt have no other Gods before me.First Commandment.
In this first Commandment are these affirmatives. First that we must acknowledge God.
Secondly,Affirmative part of it. that we must acknowledge no other God but him.
The marks of the true love of God are these.
1. To hear his word willingly.
2. To speak often off him.
3. To think often off him.
4. To do his will without irksomness.
5. To give body, and all for his cause.
6. To desire his presence above all, and to bewail his absence.
7. To embrace all such things as appertain to him.
8. To love and hate that which he loveth and hateth.
9. To seek to please him in all things.
10. To draw others unto the love of him.
11. To esteem highly of such gifts and graces as he bestoweth.
12. To stay our selves upon his Connsels revealed in his word.
13. To call upon his Name with affiance.
The Negative part of this Commandment is this.Negative part.
We must not account that God which is not God.
In this Negative part of this Commandment we are forbidden these things.
1. Ignorance of the true God and of his will.
2. Atheism, which is a denying of God, or of his Attributes; as off his justice, wisdom, providence, presence, Ps. 14. 1.
3. Errours concerning God, or concerning the Persons of the Diety, or concerning Gods Attributes.
Here Helenism, or the adoring of a multiplicity of Gods is forbidden.
4. The setting of our hearts and affections upon any thing else but one God.
The heart is drawn from God by these means.
1. By distrusting of God, Heb. 10. 38. From this distrust ariseth.
First, impatiency in suffering afflictions, Jer. 20. 14. 13. 18.
Secondly, a tempting of God, and this is when the man that distrusteth and contemneth God, seeks an experiment of Gods truth and power, Matth. 4. 7. 1 Cor. 10. 9. 10.
3. A desperation, Genes. 4. 13.
4. A doubting concerning the truth of God, or concerning his benefits, either present, or to come, Ps. 116. 11.
2. By confidence of Creatures, as 1. when a man putteth trust in the strength of the Creatures, as Jer. 17. 5. or 2. In riches, Matth. 6. 24. Eph. 5. 5. or 3. In defenced places, Jer. 40. 16. or 4. In pleasures, or dainties, and who so trusteth in these doth make his belly his God, Phil. 3. 19. or 5. In Physicians, 2 Chron. 16. 12. or 6. In the Devil and his works. Thus Magicians trust in the Devil: and Witches, and all such as seek help at their hands, Levit. 20. 6.
3. The heart is drawn away from God, by loving the Creature too much, and more than God, Matth. 10. 37. Joh. 12▪ 43.
And by self Love, 2 Tim. 3. 2.
4. By hatred and contempt of God, as when a man declining from God, doth fly from God, and is angry with God when he punisheth sin, Rom. 8. 7. and 1. 30.
5. By want of the fear of God, Ps. 36. 1.
6. By fearing the Creature more than the Creatour.
7. By hardness of heart and carnal security, as when a man will neither acknowledge Gods judgements nor his own sins, Rom. 2. 5. Luke 21. 34.
8. By pride, and presumption, as when a man ascribeth that to his own industry and merit, which is onelyonly due to God, 1 Cor. 4. 6. 7. Genes. 3. 5.
The highest stair of prides ladler, is that fearfull presumption of men, of climbing rashly into Gods seat of Majesty, as if they were Gods, Act. 12. 22. 23. 2 Thes. 2. 4.