THE
FIRST
PART
OF
DIVINE
DIrection
,
declaring
the
variable
state
of
man
,
from
the
time
of
his
Creation
,
to
the
time
of
his
Regeneration
.
Of
GOD
.
Chap.
1.
WHen
I
first
beganne
to
vnderstand
of
GOD
,
I
had
this
imagination
:
that
God
was
a
general
power
,
This
learning
was
taught
mee
by
the
wisedome
of
my
Naturall
soule
,
and
by
the
common
example
of
Christians
:
for
all
men
acknowledge
a
God
,
and
all
Christians
this
dutie
.
This
is
the
common
knowledge
,
but
not
the
profitable
;
more
commendable
in
Philosophers
then
Christians
:
being
without
vse
,
It
is
further
necessary
to
know
the
Trinitie
in
their
seuerall
offices
;
for
though
the
Godhead
be
so
vndeuided
,
The
worke
of
Redemption
is
properlie
ascribed
to
Christ
,
the
second
Person
,
who
descended
his
Maiestie
,
and
in
his
owne
person
came
to
make
a
conquest
,
of
Sinne
,
Thus
to
know
God
is
needfull
for
euery
soule
that
desireth
happinesse
,
or
that
coueteth
to
haue
part
in
the
righteousnes
of
IESVS
CHRIST
,
without
whom
there
is
no
Saluation
.
The
Vse
.
GOD
beeing
then
of
a
Nature
infinitely
good
,
Againe
,
Speciall
Application
.
When
I
had
thus
considered
the
nature
of
God
,
Thus
a
reformed
iudgement
can
teach
to
knowe
and
loue
,
know
and
hate
:
let
me
loue
,
¶
Of
the
Creation
of
the
World.
Chap.
2.
THe
creation
In
the
story
of
the
Creation
,
is
principally
considered
the
Creator
,
GOD
;
and
the
Creatures
,
the
worke
of
Gods
creation
.
In
the
Creator
is
considered
his
power
,
The
generall
Vse
.
The
Knowledge
of
the
power
of
God
,
in
Creating
the
World
doth
admonish
and
remember
all
men
:
The
purpose
of
the
Creation
of
the
world
by
God
,
Secondly
,
Thirdly
,
Speciall
application
.
The
meditation
of
this
power
,
of
this
loue
of
God
,
in
crauing
a
World
of
creatures
for
the
seruice
of
man
,
¶
Of
the
Angels
,
their
Nature
,
their
fall
.
Chap.
3.
THat
the
angels
were
created
is
most
certaine
:
That
which
is
needfull
to
be
known
of
Angels
,
There
is
this
difference
also
in
the
executions
of
their
seuerall
offices
;
God
made
the
spirits
,
(
that
is
,
the
Angels
)
Messengers
,
and
a
flaming
fire
his
Ministers
.
This
verse
is
againe
alledged
by
the
author
to
the
Hebrewes
:
who
to
proue
the
preheminence
of
the
Sonne
of
God
,
all
the
Angels
worship
him
,
and
proueth
by
the
testimonie
of
the
Prophet
Dauid
,
Are
they
not
all
Ministring
Spirites
,
sent
forth
to
minister
for
their
sakes
,
which
shall
be
heires
of
saluation
;
by
which
is
declared
the
purpose
of
their
ministration
&
seruice
:
that
is
,
for
the
benefite
of
Gods
Elect
,
both
to
preuent
the
enemie
,
and
to
further
them
in
their
holie
exercise
.
To
prooue
the
power
of
Angells
,
wee
may
remember
what
God
by
an
Angell
did
for
the
Israelites
in
Egipt
;
To
omit
all
other
particulars
,
that
most
worthie
,
most
meritorious
and
happie
:
the
Redemption
of
mankinde
,
by
the
birth
,
and
by
the
death
of
Iesus
Christ
;
were
not
the
Angells
continuall
workers
in
that
ministration
?
God
sent
his
Angell
Gabriell
to
bring
the
first
newes
thereof
,
they
haue
ioy
and
consolation
in
Heauen
among
themselues
at
the
Conuersion
of
a
sinner
.
It
is
by
many
doubted
,
ministring
Spirites
,
for
their
sakes
which
shall
bee
heyres
of
saluation
,
that
therefore
they
implore
their
gracious
protection
,
giue
some
acknowledgement
of
thanks
to
the
holy
Angels
,
by
whom
they
haue
helpe
&
supportation
,
in
the
passage
of
their
Christian
pilgrimage
.
The
Angell
which
hath
deliuered
me
from
all
euill
,
blesse
the
children
,
&c.
It
is
answered
,
that
by
Angell
,
Iacob
here
vnderstandeth
God
.
Againe
,
if
the
words
will
not
beare
that
construction
,
but
that
it
must
bee
graunted
to
bee
an
Angel
,
the
messenger
or
Minister
of
almighty
God
;
This
is
one
extremity
;
there
is
another
,
Saint
Paul
,
who
would
haue
men
and
women
vse
decency
and
respect
,
euen
because
of
the
angels
.
ought
a
woman
to
haue
power
on
her
head
(
that
is
to
bee
couered
)
because
of
the
Angels
:
for
if
there
be
a
duety
of
reuerence
to
men
,
with
whom
wee
conuerse
,
there
is
doubtlesse
a
reuerence
also
due
to
the
holy
angels
that
conuerse
with
vs
.
The
generall
Vse
.
This
doctrine
of
the
Creation
,
the
nature
,
the
power
,
and
the
office
of
angels
,
doth
admonish
and
remember
al
men
to
make
these
and
such
like
profitable
vses
.
First
,
If
God
spared
not
the
Angels
that
had
sinned
,
but
cast
them
downe
into
hell
,
and
deliuered
them
into
chaines
of
darknesse
,
to
bee
kept
vnto
damnation
:
to
minister
for
their
sakes
that
shall
bee
heyres
of
saluation
:
It
doth
remember
vs
first
,
the
wonderfull
loue
of
God
to
mankind
,
in
being
content
that
his
choyse
seruants
the
Angells
,
that
wayte
in
his
presence
,
neare
the
person
of
his
Maiestie
,
should
be
imployed
about
men
,
in
the
seruice
of
their
saluation
.
Secondly
,
Speciall
application
.
This
knowledge
of
the
mercy
,
¶
Of
Man
his
first
beginning
,
and
the
state
of
his
Innocency
.
Chap
4
WHen
God
had
created
the
world
,
&
had
giuen
being
and
proportion
to
al
creatures
saue
man
;
that
he
mightconclude
his
labor
with
a
work
of
extraordinary
admiration
,
Let
vs
make
man
,
&c.
Secondly
,
The
Lord
also
made
Man
of
the
dust
of
the
ground
,
Gen.
1.
26.
Let
vs
make
man
in
our
image
,
and
according
to
our
likenesse
.
Fourthly
,
And
let
them
rule
ouer
the
fish
of
the
sea
,
&
ouer
the
sowle
of
the
heauen
,
&
ouer
the
beasts
,
and
ouer
al
the
earth
,
and
ouer
euery
thing
that
creepeth
and
moueth
on
the
earth
,
vers
.
26
Fiftly
,
Euery
one
shall
be
called
by
my
name
,
for
I
created
him
for
my
glory
,
formed
him
&
made
him
.
These
particulars
are
most
materiall
,
and
of
nearest
consideration
in
the
creation
of
man
,
and
because
of
their
importance
,
I
will
somewhat
dilate
vpon
euery
particular
.
First
of
the
aduise
and
deliberation
God
vsed
when
hee
formed
man
:
God
sayd
,
Let
vs
make
man
.
Let
there
be
,
and
there
were
;
but
when
hee
commeth
to
make
man
,
he
sayth
,
Let
vs
make
by
whom
he
putteth
a
difference
betwixt
man
and
euery
other
creatur
,
Let
vs
,
that
is
,
the
three
persons
in
the
Trinity
,
the
Father
,
Son
,
and
holy
Ghost
;
the
which
at
the
making
of
man
,
are
personally
vnderstood
:
at
the
creating
of
the
world
,
they
are
not
personally
,
but
generally
vnderstood
,
in
the
vnity
of
their
Godhead
,
Let
there
bee
,
to
be
meant
by
the
Godhead
indiuisible
;
the
words
,
Let
vs
make
,
to
bee
meant
by
the
persons
distinguished
.
And
though
no
man
can
bee
able
to
giue
a
reason
of
the
secret
will
of
God
:
yet
this
may
bee
imagined
,
The
second
consideration
,
is
the
matter
of
mans
creation
.
And
this
in
a
double
respect
is
considerable
,
in
the
person
of
God
;
first
,
God
when
he
formed
other
creatures
,
hee
required
no
matter
,
but
gaue
them
beeing
by
his
word
.
But
when
hee
formed
man
,
hee
first
prepared
his
matter
,
then
gaue
the
forme
,
and
created
man
.
Wherin
God
doth
vse
a
double
care
,
a
double
diligence
;
not
that
hee
could
not
create
man
of
nothing
as
he
had
the
rest
of
his
creatures
,
but
he
did
it
in
the
wisedome
of
his
diuinity
,
The
third
consideration
is
the
distinguishing
forme
of
man
,
Gen.
2.
7.
The
Lord
God
also
made
man
of
the
dust
of
the
ground
,
there
is
the
matter
of
his
body
.
And
breathed
in
his
face
the
breath
of
life
:
there
was
the
nature
and
excellence
of
his
soule
;
being
the
breath
of
almighty
God
,
diuine
,
spirituall
&
eternall
.
And
the
man
was
(
then
)
a
liuing
soule
:
Let
vs
make
man
in
our
own
image
,
according
to
our
likenes
.
Mans
soule
,
being
(
in
respect
of
reason
&
eternity
,
a
resemblance
of
Gods
diuinity
.
The
fourth
consideration
,
And
let
them
rule
ouer
the
fish
of
the
seas
&c.
First
,
it
is
considered
,
that
God
by
giuing
man
this
authority
,
The
earth
(
sayth
holy
Dauid
)
is
the
Lords
,
and
all
that
is
therin
,
the
round
world
,
and
they
that
dwell
therein
.
Secondly
,
God
gaue
them
rule
,
&c.
there
is
a
double
consideration
.
First
,
that
God
communicateth
his
power
to
mankind
in
generall
,
not
to
this
or
that
particular
.
Hee
gaue
them
,
and
not
him
power
,
&c.
So
that
the
power
is
deriued
vpon
all
,
and
not
vpon
one
,
or
any
number
of
certaine
particulars
.
Againe
,
these
words
,
hee
gaue
them
,
haue
relation
to
the
words
,
he
created
them
.
Gen.
1.
27.
God
created
the
man
in
his
image
,
in
the
image
of
God
created
hee
him
,
he
created
them
male
and
female
.
So
when
he
gaue
man
the
gouernment
of
the
world
,
hee
sayth
,
He
gaue
them
that
is
,
Lastly
,
I
say
,
43.
7.
I
created
him
for
my
glory
,
formed
him
and
made
him
.
God
is
glorified
or
honoured
in
a
double
respect
.
The
Lord
is
my
strength
and
prayse
,
and
hee
is
become
my
saluation
:
he
is
my
God
,
and
I
will
prepare
him
a
tabernacle
:
hee
is
my
Fathers
God
,
and
I
will
exalt
(
or
honor
)
him
.
And
the
Prophet
Dauid
hath
it
common
in
his
holy
meditations
,
that
he
will
honour
God
in
his
acknowledgements
;
and
condemneth
the
hypocrisie
of
euill
men
,
that
honour
God
with
their
lips
,
and
haue
their
hearts
farre
from
him
.
And
Saint
Paul
in
the
heate
of
his
zealous
affection
,
calleth
this
glory
his
reioycing
,
and
disclameth
euery
other
obiect
of
glory
,
If
you
loue
mee
keepe
my
commandements
.
For
if
we
neyther
keep
nor
endeuour
to
keepe
his
commandements
,
we
loue
not
;
and
whom
we
loue
not
,
we
cannot
honour
.
And
as
Christ
sayth
of
himselfe
.
The
works
which
I
doe
,
be
are
witnesse
of
mee
,
&c.
So
the
endeuours
of
our
liues
,
Let
vs
:
in
the
Creation
,
the
matter
and
the
forme
;
the
matter
earth
,
Gods
breath
.
In
the
creature
,
his
rule
,
his
end
:
his
rule
,
he
was
Steward
,
and
superintendent
Lord
ouer
all
:
his
end
,
the
glory
and
seruice
of
his
creator
God
.
The
generall
Vse
.
The
generall
vse
of
this
doctrine
,
Speciall
application
.
This
knowledge
of
my
creation
,
Of
the
State
of
mans
Innocence
before
his
fall
.
Chap.
5.
THat
man
was
created
good
,
●ee
viewed
all
that
hee
had
made
,
and
loe
〈◊〉
was
very
good
.
For
God
being
the
fa●her
and
fountain
of
goodnesse
,
Adam
in
the
state
of
his
innocence
,
planted
a
Garden
in
Eden
,
For
out
of
the
ground
made
the
Lord
God
●o
grow
euery
tree
pleasant
to
the
sight
(
that
●as
for
ornament
,
and
good
for
meate
(
that
was
for
vse
)
the
tree
of
life
also
in
the
●iddest
of
the
garden
,
&
the
tree
of
know●edge
of
good
and
euill
.
These
were
there
both
for
the
beau●y
of
the
place
,
and
for
the
tryall
of
●ans
obedience
.
And
God
gaue
Adam
●berty
to
eate
thereof
(
freely
)
of
eue●e
tree
in
the
Garden
,
It
is
not
good
for
man
to
bee
alone
:
As
if
God
did
labour
his
inuention
to
deuise
for
the
good
,
and
for
the
helpe
of
man
.
hee
caused
all
the
creatures
to
come
before
Adam
,
but
among
them
all
hee
found
not
an
help
meet
for
him
.
Then
God
made
woman
,
and
gaue
her
for
the
consolation
of
man
.
Thus
did
God
deriue
his
blessings
by
degrees
vpon
man
,
The
generall
Vse
.
This
(
as
doth
the
former
)
doth
remember
all
men
,
Speciall
application
.
Seeing
God
hath
thus
honored
my
father
Adam
,
Adam
.
Adam
could
bee
no
cause
of
his
owne
honour
,
Of
Originall
sinne
,
the
fall
and
apostacy
of
Man.
Chap
6.
WHen
man
was
in
the
height
of
his
prosperity
,
hauing
all
things
requisite
to
make
him
both
happy
and
great
,
and
wanting
nothing
that
might
administer
the
fulnes
of
content
to
his
desire
:
he
is
then
suddenly
(
by
himselfe
)
cast
from
these
pleasures
into
a
state
most
miserable
,
In
the
fall
and
Apostacy
of
man
,
Rom.
5.
12.
Wherefore
as
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
and
so
death
went
ouer
all
men
:
for
as
much
as
all
men
haue
sinned
.
As
Adam
was
,
so
are
wee
:
such
a
father
,
such
children
.
To
know
him
,
wee
must
view
our selues
,
and
to
know
our selues
we
must
view
him
.
The
●est
way
to
vnderstand
our
nature
,
is
●o
consider
it
in
Adam
;
but
to
vnderstand
his
fall
and
the
miserie
thereof
,
If
I
should
vndertake
to
ranke
the
calamities
of
our
sinnefull
life
,
and
report
them
in
order
as
they
are
inflicted
on
man
for
the
sinne
of
Adam
,
I
should
both
ouercharge
my selfe
with
much
businesse
,
and
but
write
that
which
is
nayly
taught
in
the
fortunes
of
euery
mans
life
.
I
will
therefore
omitte
the
great
number
,
and
insist
somewhat
vppon
that
which
is
the
greatest
in
the
number
:
and
that
is
the
displeasure
of
God
,
This
is
the
plaine
and
necessary
knowledge
of
the
fall
of
man
from
the
state
of
innocence
,
in
which
argument
the
ouer-curious
wittes
of
men
haue
trauelled
in
the
search
of
many
intricate
questions
;
Who
art
thou
that
pleadest
against
God
?
shall
the
thing
formed
,
say
to
him
that
formed
it
:
Why
hast
thou
made
me
thus
?
verse
21.
Hath
not
the
Potter
power
of
the
clay
?
&c.
and
shall
not
God
bee
as
powerfull
as
the
Potter
?
Abraham
:
Shall
not
the
Iudge
of
all
the
World
doe
right
?
The
generall
Vse
.
This
Doctrine
of
the
fall
of
Man
,
from
his
first
state
of
innocence
,
Lastly
,
Speciall
application
.
Seeing
that
Adam
,
who
had
such
extraordinary
induments
of
grace
,
and
whose
nature
God
had
so
adorned
with
excellence
,
as
that
hee
delighted
his
company
,
and
seeing
that
hee
was
innocent
,
&
his
nature
vnstained
with
corruption
or
infirmity
;
did
notwithstanding
runne
in
contempt
of
Gods
commandement
,
and
thereby
did
purchase
Gods
indignation
:
I
will
therefore
be
extraordinary
carefull
to
withstand
all
prouocations
that
may
tempt
me
to
any
sin
.
For
my
nature
is
much
more
easie
to
be
tempted
then
his
,
his
being
in
innocency
holy
,
mi●e
in
corruption
stayned
:
Againe
,
seeing
God
hath
not
spared
Adam
nor
the
Angels
that
sinned
,
the
soule
that
sinneth
must
dye
the
death
;
and
no
soule
dyeth
but
the
sinnefull
.
Therefore
(
O
my
God
)
I
will
resort
in
my
prayers
to
thy
holy
presence
,
Of
the
Morall
Law
of
God
,
the
ten
Commandements
.
Chap.
7.
THe
law
of
God
,
Thou
shalt
haue
none
other
Gods
but
mee
:
Adams
sinne
doth
contradict
Gods
commandement
,
and
sayth
:
nay
,
but
my
wife
and
I
will
both
be
Gods
for
with
this
perswasion
the
Diuell
tempted
them
,
that
the
Law
was
giuen
to
Moses
by
the
ordinance
of
angels
.
The
old
world
(
then
)
from
Adam
to
Moses
,
Now
when
iniquity
beganne
to
be
strong
in
the
hearts
of
men
,
A
second
reason
why
God
ordayned
the
law
,
was
that
men
might
rightly
vnderstand
themselues
,
&
therby
know
in
what
degree
of
holines
they
were
,
because
that
men
are
often
partial
in
their
own
iudgment
,
&
willingly
blind
them
selus
in
the
view
of
their
own
calamity
.
Wherfore
then
serueth
the
law
?
it
was
added
because
of
the
transgressions
,
that
by
the
law
men
may
know
wherein
they
haue
transgressed
.
A
third
reason
of
the
ordination
of
the
law
,
Esd.
9
,
31.
For
behold
I
sow
my
law
in
you
,
that
it
may
bring
forth
fruit
in
you
,
&
that
ye
may
be
honored
by
it
for
euer
A
fourth
reason
of
the
Law
,
is
,
that
by
the
seuerity
thereof
,
wee
might
bee
disciplined
,
and
made
fitte
for
the
mercy
of
the
Gospell
;
Wherefore
the
law
was
our
schoolmaster
to
bring
vs
to
Christ
that
we
might
be
made
righteous
by
faith
.
Lastly
,
Moreouer
the
Law
entered
thereupen
that
the
offence
should
abound
,
neuerthelesse
where
sinne
abounded
,
there
grace
abounded
much
more
,
Verse
the
21.
That
as
sinne
had
raigned
vnto
death
,
so
might
grace
also
raigne
by
righteousnesse
vnto
eternall
life
,
through
Iesus
Christ
our
Lord.
And
this
is
an
admirable
degree
of
loue
in
the
person
of
God
,
In
the
law
of
the
ten
commaundements
,
is
to
be
considered
the
substance
which
is
the
matter
of
the
law
;
and
the
circumstance
,
which
is
the
manner
of
deliuering
it
.
The
matter
is
contained
in
ten
commandements
,
the
first
foure
directly
instruct
vs
in
our
duty
to
God
;
Hauing
ioy
amongst
themselues
in
heauen
,
at
the
conuersion
of
a
sinner
.
They
were
there
also
to
bee
witnesses
betweene
God
&
his
people
,
that
the
couenants
might
remayne
established
for
euer
.
And
therefore
sayeth
Saint
Paul
,
The
law
was
ordained
by
Angels
in
the
hand
of
a
Mediator
:
not
that
the
Angells
did
principally
giue
the
Law
,
and
appoint
the
couenant
,
but
that
the
seruice
was
onely
attended
by
their
holy
Ministration
.
Thirdly
,
For
the
Law
was
giuen
by
Moses
,
but
grace
and
Truth
came
by
Iesus
Christ.
Iohn
.
1.
7.
Lastly
,
Peter
,
Acts.
15.
10.
Now
therefore
why
tempt
yee
God
,
to
lay
a
yoke
(
that
is
the
performance
of
the
law
)
on
the
Disciples
necks
,
which
neither
our
father
nor
wee
are
able
to
beare
?
Saint
Paul
also
to
the
Galath
.
By
the
workes
of
the
Law
(
saith
he
)
no
flesh
shall
be
iustified
.
So
that
no
man
ought
to
repose
his
iustification
in
the
law
,
yet
euery
man
ought
to
endeauour
his
vtmost
performance
.
Secondly
,
Men
are
iudged
by
the
law
to
bee
guilty
,
and
deseruers
of
eternall
damnation
.
This
generall
iudgement
of
the
Law
against
all
flesh
,
The
generall
Vse
.
This
doctrine
of
the
seuerity
of
the
law
of
God
,
O
that
there
were
such
an
heart
in
them
.
to
feare
mee
,
and
to
keepe
all
my
commandements
,
that
it
might
goe
well
with
them
and
with
their
children
for
euer
.
And
this
doth
preuent
and
obiection
,
which
all
men
might
make
that
are
dis-obedient
against
God
and
his
law
:
for
else
they
might
thus
obiect
;
Speciall
application
.
This
knowledge
presents
my
soule
with
matter
of
serious
Meditation
:
Of
the
acousation
of
Conscience
.
Chap
8.
EVery
man
that
would
preuent
the
dreadfull
danger
of
Gods
generall
iudgement
,
must
in
this
life
while
hee
hath
time
,
arrest
his
own
soule
,
examine
his
particular
actions
;
Gods
iudgement
doth
begin
at
his
house
,
Cor.
11.
32.
When
we
are
iudged
we
are
chastned
of
the
Lord
,
because
we
should
not
bee
condemned
with
the
world
:
so
likewise
wee
must
iudge
our selues
,
lest
we
be
condemned
with
the
world
For
as
the
Israelites
,
And
this
necessary
iudging
of
our selues
,
is
well
knowne
to
our
reasonable
soules
;
who
,
when
wee
haue
committed
sinne
)
prouoke
our
consciences
to
accuse
and
iudge
vs
,
Now
that
which
hath
most
busie
care
in
this
spiritual
&
most
serious
examination
and
iudgment
of
our
selus
,
is
the
conscience
,
by
which
the
soule
hath
true
vnderstanding
in
what
condition
it
is
;
and
by
whose
authority
the
iudgement
of
that
spirituall
Court
is
swayed
:
the
conscience
giuing
testimony
of
all
our
actions
,
good
and
euill
,
whereby
our
iudging
part
is
directed
(
without
error
)
to
make
a
iust
proceeding
without
all
partiality
.
And
therefore
saith
the
Wise-man
.
Blessed
is
he
that
is
not
condemned
in
his
own
conscience
:
Let
●im
that
is
without
sinne
,
cast
the
first
stone
at
her
.
So
that
they
that
were
so
busie
in
the
condemnation
of
another
,
were
condemned
themselues
by
the
testimonie
of
their
owne
consciences
:
their
consciences
making
them
apply
their
accusations
to
themselues
,
which
but
then
they
had
vrged
against
another
.
Their
conscience
bearing
witnesse
,
and
their
thoughts
accusing
one
another
,
or
excusing
,
Rom.
2.
15.
And
Almighty
God
when
hee
shall
gather
together
all
flesh
to
iudgement
,
and
expose
before
the
Angels
and
Saints
the
seuerall
actions
of
euery
mans
life
,
whereby
they
may
bee
iudged
(
accordingly
)
eyther
to
mercy
or
iustice
,
he
hath
deuised
(
in
his
wisedome
,
)
that
euery
one
shall
haue
a
witnesse
in
himselfe
,
Reuel.
20.
12.
And
I
saw
the
dead
both
great
and
small
stand
before
God
,
and
the
bookes
were
opened
,
that
is
,
all
mens
consciences
,
wherein
was
writ
the
report
of
al
their
actions
.
Thus
wee
see
what
the
office
of
our
conscience
is
,
both
in
respect
of
our
owne
spirituall
iudginges
,
which
is
our
reformation
;
and
in
respect
of
the
generall
iudgement
of
GOD
,
which
must
be
to
euery
one
,
eyther
eternall
saluation
or
damnation
.
when
the
booke
of
euerie
mans
conscience
shall
bee
opened
,
then
wil
their
consciences
that
in
this
life
haue
beene
most
silent
,
bee
most
lowd
and
terrible
in
their
accusations
,
denouncing
iudgement
,
and
inflicting
a
greater
torment
on
the
soule
,
then
the
damned
can
haue
patience
to
beare
:
This
is
the
office
and
end
of
an
euill
conscience
.
Now
the
conscience
of
the
childe
of
grace
is
in
full
opposition
to
the
conscience
of
a
reprobate
:
Thus
(
and
but
thus
)
is
it
possible
to
quiet
the
trouble
of
a
grieued
conscience
,
the
conscience
being
neuer
satisfied
for
sinne
,
before
the
Iustice
of
God
be
satisfied
,
by
the
apprehensiue
righteousnesse
of
Iesus
Christ.
And
therefore
saith
Saint
Paul
;
Beeing
then
iustified
by
Faith
,
)
wee
haue
peace
towards
GOD
,
through
our
Lord
IESVS
CHRIST
.
Rom.
5.
1.
The
generall
Vse
.
This
doth
admonish
al
men
carefully
to
watch
the
behauiour
of
their
liues
;
Speciall
application
.
I
will
therefore
constantly
endeuour
to
reduce
to
memory
the
seuerall
actions
of
my
life
past
:
THE
SECOND
PART
OF
THE
HOly
Pilgrime
,
leading
the
way
to
new
Ierusalem
.
OR
A
Diuine
direction
in
the
Way
of
life
,
declaring
the
order
and
causes
of
mans
happinesse
,
attained
by
the
imputation
of
the
righteousnesse
of
Iesus
Christ.
LONDON
,
Imprinted
by
B.
A.
for
William
Barrenger
.
1617.
Of
the
Gospell
,
the
new
Couenant
,
or
the
Couenant
of
Grace
.
Chap.
1.
THE
story
of
the
Bible
,
from
the
first
beginning
to
the
birth
of
our
Sauiour
Iesus
,
This
is
a
blessed
alteration
in
the
state
of
the
world
:
And
as
when
Darius
tooke
Daniell
from
the
denne
,
The
purpose
of
the
Gospell
is
the
saluation
of
men
.
And
therefore
the
Angel
that
was
the
first
preacher
of
the
Gospell
,
tolde
the
Sheepheards
that
hee
brought
them
tidings
of
great
ioy
:
God
so
loued
the
world
that
hee
gaue
his
onely
begotten
son
,
that
whosoeuer
beleeued
in
him
should
not
perish
,
but
haue
euerlasting
life
.
Whereby
it
is
euident
that
the
loue
of
God
was
the
onely
cause
that
moued
him
to
this
effect
:
for
God
can
glorifie
himself
aswel
in
the
damnation
,
as
in
the
saluation
of
men
:
for
hee
needeth
no
addition
of
honour
,
that
is
infinite
both
in
greatnesse
and
goodnesse
;
but
as
his
mercy
is
most
eminent
ouer
all
his
attributes
,
so
in
this
new
Couenant
of
the
Gospell
hee
doth
giue
vs
the
greatest
demonstration
of
his
mercy
that
can
be
,
in
giuing
his
onely
begotten
Son
to
dye
on
the
crosse
for
the
redemption
of
mankind
:
in
euery
word
whereof
there
is
an
emphasis
or
a
passion
of
loue
(
infinitely
)
beyond
al
comparison
:
Before
Abrabam
was
,
I
am
,
not
knowing
that
he
was
God
equall
and
coeternall
with
his
Father
,
and
was
begotten
before
all
beginnings
.
It
is
therefore
most
wonderfull
in
the
person
of
Christ
,
that
hee
being
God
,
and
the
Lord
of
all
the
World
:
that
he
would
leaue
the
bosome
of
his
Father
,
Dauid
:
Lord
what
is
man
that
thou
hast
such
respect
vnto
him
,
or
the
sonne
of
man
;
that
thou
so
regardest
him
?
Psal.
144.
v.
3.
Thirdly
,
is
considerable
the
officers
in
the
holy
ministration
of
the
Gospell
,
Lastly
,
is
to
be
considered
,
to
whom
the
benefites
of
the
Gospel
appertaine
;
and
that
is
to
the
elect
,
namely
such
as
are
most
industrious
in
the
faithfull
execution
of
the
law
;
for
as
I
haue
sayd
God
hath
not
giuen
the
Gospell
to
destroy
the
Law
,
but
to
preserue
and
reuiue
it
,
that
men
may
be
allured
by
the
sweet
promises
of
the
Gospell
to
endeuour
with
alacritie
and
hope
in
the
exercise
of
the
law
.
And
therefore
Christ
himselfe
sayth
:
If
yee
loue
mee
,
keepe
my
commandements
:
that
is
,
endeuour
to
keepe
them
with
all
diligence
:
for
he
that
is
carelesse
in
the
seruice
of
God
,
is
not
to
hope
that
God
will
bee
carefull
of
his
saluation
.
This
is
also
approued
in
the
parable
of
the
Labourers
in
the
Vineyard
.
These
considerations
are
most
weighty
in
the
generall
vnderstanding
of
the
Gospell
,
to
which
I
will
adde
this
admonition
:
That
all
men
esteeme
worthilie
and
reuerently
of
the
Gospell
of
Iesus
Christ
,
to
sell
all
that
we
haue
,
that
we
may
purchase
it
.
For
he
that
hath
that
iewel
,
hath
sufficient
wealth
;
&
he
that
hath
al
thinges
but
that
,
he
hath
nothing
,
if
he
hath
not
that
.
For
what
will
it
aduantage
vs
to
win
the
whole
world
,
if
wee
leese
our
soules
?
and
what
inlargement
can
hee
desire
,
that
hath
the
treasure
of
the
gospell
in
his
heart
,
whereby
he
hath
continuall
comfort
;
and
is
led
in
the
path
of
his
saluation
.
The
generall
Vse
.
First
,
this
doth
generally
remember
all
men
the
admirable
degree
of
Gods
fauour
to
mankind
;
that
notwithstanding
our
apostacy
from
the
seruice
of
God
,
&
our
continual
trade
of
sinning
which
might
incence
the
iustice
of
God
to
destroy
vs
at
once
,
and
for
euer
;
yet
doth
he
continue
himselfe
in
his
owne
kind
,
a
God
&
a
father
most
compassionat
;
Thirdly
,
seeing
the
Gospell
doth
not
destroy
the
substance
of
the
Law
,
Schoolmaster
to
bring
vs
vnto
Christ
,
because
it
doth
humble
vs
in
the
knowledge
of
our
own
infirmities
.
Fourthly
,
Fiftly
,
Sixtly
,
Seuenthly
,
Speciall
application
.
Therefore
the
Gospell
beeing
a
couenant
betweene
God
and
my
soule
,
I
haue
enough
,
and
desire
no
inlargement
.
Againe
,
when
I
meditate
the
matter
of
the
Gospell
,
that
is
,
the
wordes
and
workes
of
our
Sauiour
,
Lastly
,
Of
Christ
Iesus
,
the
summe
of
the
Gospell
.
Chap.
2.
IEsus
Christ
is
the
sum
or
compendium
of
the
gospell
,
Saint
Paul
,
Other
foundation
can
no
man
lay
,
then
that
which
is
laid
,
which
is
Iesus
Christ
:
-
1.
The
birth
.
-
2.
The
life
.
-
3.
The
death
of
Christ.
to
his
life
,
and
to
his
death
:
what
he
did
by
assuming
our
nature
,
what
he
did
&
suffered
by
liuing
in
our
nature
,
and
what
he
did
by
suffering
,
when
hee
dyed
in
our
nature
.
A
little
inferiour
to
the
Angels
,
his
owne
creatures
.
Secondly
,
it
was
an
act
of
wonderfull
goodnesse
,
because
the
end
thereof
had
not
respect
to
any
meanes
that
might
enlarge
the
honour
and
felicitie
of
Christ
himselfe
,
in
whome
there
is
(
naturally
)
an
infinite
measure
of
all
happinesse
,
Secondly
,
Thirdly
,
is
to
bee
considered
what
Christ
did
by
suffering
,
when
he
dyed
in
our
nature
.
Christ
when
he
dyed
in
our
nature
,
did
by
death
,
ouerthrowe
death
,
The
generall
Vse
.
The
doctrine
,
Secondly
,
Thirdly
,
Away
from
mee
,
for
I
know
ye
not
:
because
yee
haue
not
the
marke
and
Image
of
my
Sonne
.
Fourthly
,
Speciall
application
.
The
meditation
of
this
doctrine
and
those
duties
,
Of
Repentance
,
the
sorrow
of
the
Soule
for
sinne
.
Chap.
3.
WHen
Christian
men
haue
vnderstanding
by
the
Law
of
God
,
of
their
miserable
estate
(
in
respect
of
sinne
)
what
they
were
in
innocency
,
what
they
are
in
sin
,
&
what
they
shall
be
in
iudgement
,
it
bringeth
a
general
sadnesse
on
the
soules
of
men
,
Pharaoh
,
Saul
,
Ahab
,
&
Iudas
repent
them
,
and
so
do
all
false
and
fained
repenters
,
that
respect
God
for
themselues
,
and
not
themselues
for
God
.
A
true
and
godly
repentance
sorroweth
for
sin
,
Because
he
shall
thereby
proue
if
God
at
any
time
will
giue
them
repentance
,
that
they
may
know
the
truth
:
Here
repentance
is
called
the
gift
of
God
,
which
doth
vtterly
barre
man
from
all
cause
of
boasting
his
ability
in
this
necessatie
dutie
.
Also
in
the
5.
of
the
Act.
31.
the
Apostles
(
prouing
Iesus
to
be
Christ
&
God
coequall
to
his
Father
)
vseth
this
argument
before
the
councell
of
the
Iewes
:
That
God
had
made
him
a
Prince
&
a
Sautour
,
to
giue
repentance
to
Israel
,
and
forgiuenesse
of
sin
,
where
the
power
of
giuing
repentance
,
is
made
a
proofe
of
his
diuinity
,
and
interposed
betweene
his
office
of
Sauiour
,
and
his
power
of
forgiuing
sins
.
These
places
(
out
of
many
)
sufficiently
proue
,
that
God
is
the
first
&
principall
mouing
cause
of
fruitfull
repentance
.
When
they
heard
it
,
they
were
pricked
in
their
hearts
,
and
sayd
:
What
shall
wee
doe
?
As
if
the
present
sorrow
did
so
astonish
them
,
as
they
knew
not
what
to
do
,
nor
what
to
aduise
themselues
.
The
next
preparatiue
is
humble
acknowledgement
,
that
is
,
an
acknowledgment
of
the
soule
of
the
misery
it
is
in
,
Dauid
:
I
sayd
I
would
confesse
my
sinne
,
and
thou
forgauest
,
&c.
Dauid
did
but
say
he
would
confesse
,
God
taketh
his
word
,
and
forgaue
him
his
sinne
.
And
certainely
,
humble
and
vnfained
acknowledgement
in
our
repentance
,
is
an
vndoubted
testimony
that
God
doth
giue
vs
grace
,
&
that
hee
will
giue
vs
fauour
.
Here
is
offered
occasion
to
dispute
a
large
controuersie
touching
auricular
confession
,
the
which
being
conten●iously
disputed
,
Beholde
Lord
(
sayth
he
)
the
half
of
my
goods
I
giue
to
the
poore
,
and
if
I
haue
taken
from
any
man
by
forged
cauillation
,
I
restore
him
foure
folde
.
And
the
Text
sayth
in
the
next
verse
,
that
then
saluation
was
come
into
his
house
.
And
so
Zacheus
by
indeauouring
that
hee
could
not
,
did
at
one
time
entertaine
both
his
Sauiour
and
his
saluation
.
Therefore
though
no
man
can
satisfie
,
yet
euery
man
must
endeauour
,
otherwise
his
repentance
is
idle
and
but
vaine
,
neyther
can
he
haue
part
in
the
righteousnesse
and
redemption
of
Iesus
Christ.
The
last
preparatiue
is
praier
,
that
is
a
lifting
vp
of
the
heart
to
God
,
with
faith
and
hopeful
confidence
.
Peter
,
1.
Pet.
2.
24.
Who
his
owne
selfe
bare
our
sinnes
in
his
body
on
the
tree
,
that
●ee
being
deliuered
from
sinne
should
liue
in
righteousnesse
,
by
whose
stripes
we
were
healed
.
Our
sinnes
are
taken
from
vs
,
by
his
bearing
them
:
our
woundes
are
cured
by
his
wo●ndes
:
our
eternall
death
preuented
by
his
temporall
death
:
for
but
the
Sonne
of
GOD
(
Christ
Iesus
,
)
there
is
no
Empiricke
,
The
generall
vse
.
This
doctrine
of
Repentance
,
Fourthly
,
seeing
Christ
Iesus
is
that
Empericke
,
and
that
onely
salue
which
is
able
to
cure
a
wounded
sinfull
soule
,
and
that
without
him
there
is
no
working
,
no
cause
,
no
meanes
of
spirituall
deliuerance
from
sinne
,
and
from
a
wounded
Conscience
:
therefore
it
most
nearely
concerneth
all
men
to
indeauour
all
meanes
,
And
that
seeing
wee
haue
Iesus
Christ
the
Sonne
of
God
proposed
vs
to
be
our
saluation
,
who
is
alwaies
ready
,
and
alwayes
willing
to
bee
apprehended
,
Lastly
,
Speciall
application
.
I
will
often
meditate
this
Doctrine
of
true
Repentance
,
When
I
haue
the
assurance
of
this
faith
,
I
will
then
with
confidence
looke
vp
to
Heauen
.
I
will
seeke
him
whome
my
Soule
loueth
,
and
when
I
haue
found
him
,
I
will
expose
before
him
the
calamity
of
my
soule
,
and
my
present
condition
.
I
will
open
my
woundes
,
discouer
my
sinnes
,
declare
my
endeauour
,
and
report
my
faith
.
When
I
haue
thus
done
,
I
knowe
what
my
Sauiour
will
doe
:
he
will
reioyce
at
my
recouery
,
and
be
glad
of
my
returne
:
hee
will
shew
mee
his
righteousnesse
,
shew
me
his
woundes
,
and
shew
me
his
death
vpon
the
crosse
:
hee
will
also
willingly
yeeld
himselfe
vnto
my
faith
,
Thus
in
an
instant
shall
I
finde
the
happy
alteration
of
my
soule
:
Of
Mortification
.
Chap.
4.
HE
that
is
resolued
to
indeuour
his
godly
repentance
,
Come
not
hither
(
saith
God
,
)
put
off
thy
shoes
of
thy
feet
.
That
is
before
thou
presume
to
approch
my
presence
,
thou
must
first
put
off
thy
shooes
,
that
is
,
thy
sinnefull
and
corrupt
affections
for
hee
that
hath
base
and
vile
affections
is
not
worthy
,
is
not
fitte
for
the
presence
of
GOD
.
It
was
also
in
the
order
of
the
Ceremoniall
Law
,
that
they
who
were
polluted
(
were
it
but
with
the
touch
of
any
vncleane
thing
)
were
for
a
time
Prohibited
the
Sanctuary
,
and
the
presence
of
God
:
Saint
Paul
admonishing
the
Colossians
to
an
imitation
of
Christ
,
Mortifie
therefore
(
sayth
hee
)
your
Members
which
are
on
the
earth
,
Fornication
,
vncleannesse
,
&c.
And
hee
giueth
a
reason
of
this
direction
,
in
the
Epistle
to
the
Romanes
,
For
if
yee
liue
after
the
flesh
,
yee
shall
die
:
but
if
yee
mortifie
the
deedes
of
the
body
by
the
spirit
,
yee
shall
liue
.
By
which
place
wee
are
taught
,
what
mortification
is
,
and
of
what
necessity
it
is
.
Mortification
is
a
decay
or
perishing
the
deedes
of
our
flesh
,
members
on
the
earth
.
Mortifie
therefore
your
members
which
are
on
the
earth
,
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
,
which
is
idolatry
.
In
which
hee
comprehendeth
(
not
onely
)
our
actions
,
but
affections
;
nay
,
the
very
naturall
concupiscence
,
and
deprauednesse
of
our
Nature
.
Not
that
any
man
is
able
to
performe
these
dueties
exactly
;
but
exactly
to
endeuour
them
,
and
that
our
defectes
may
bee
in
our
power
,
Secondly
,
Thirdly
,
there
is
a
necessary
of
mortification
imposed
vpon
euery
man
,
Rom.
8.
13.
For
if
ye
liue
after
the
Flesh
,
ye
shall
die
,
but
if
ye
mortifie
the
deeds
of
the
body
by
the
spirit
,
ye
shall
liue
.
Where
the
Apostle
proposeth
life
and
death
before
the
Romanes
,
admonishing
that
of
a
necessity
they
must
chuse
one
,
O
foole
(
saith
he
)
that
which
thou
sowest
is
not
quickned
except
it
die
:
For
as
the
blade
of
seede
corne
cannot
appeare
before
the
graine
bee
first
rotten
in
the
Earth
:
and
as
there
cannot
bee
a
Resurrection
to
Life
,
before
there
bee
first
a
separation
and
rottennesse
by
Death
:
So
there
cannot
bee
a
Regeneration
by
Grace
,
beefore
there
bee
a
Mortification
to
sinne
.
These
thinges
are
most
materiall
in
the
doctrine
of
Mortification
.
First
,
it
is
generally
necessary
,
al
men
beeing
bound
to
that
duty
vpon
necessity
.
Secondly
,
The
generall
vse
.
The
necessity
of
Mortification
,
O
foule
,
that
which
thou
sowest
is
not
quickned
,
except
it
die
.
And
let
him
bee
sure
,
that
if
he
fayle
,
or
faint
in
his
indeuour
,
there
is
no
indeuour
can
purchase
him
the
fauour
of
God
,
Lastly
,
seeing
the
holy
Ghost
doth
moue
this
grace
in
our
hearts
and
doth
giue
vs
spirituall
power
in
the
office
of
mortification
,
it
behooueth
all
men
to
addresse
theyr
prayers
to
GOD
,
that
hee
will
giue
them
the
direction
of
his
grace
,
in
so
needfull
a
performance
,
and
that
when
they
finde
in
themselues
a
desire
to
mortifie
their
sinnes
,
and
sinnefull
affections
,
that
they
yeeld
their
endeauour
with
all
diligence
to
doe
as
the
holy
Ghost
doth
direct
them
,
Speciall
application
.
Mortification
beeing
of
such
necessity
by
him
,
I
shall
bee
able
to
ouerthrow
an
host
of
sinne
;
and
by
the
strength
of
my
God
,
I
shall
auoide
all
extremities
.
Hee
is
the
maine
battell
of
my
power
,
I
am
but
the
reare
.
He
is
my
General
,
I
am
his
Souldier
,
his
holy
Crosse
my
colours
,
his
holy
Word
my
weapons
.
And
being
thus
appointed
,
I
dare
confront
all
the
enemies
of
my
soule
,
all
my
sinnes
:
and
the
Diuell
to
helpe
them
.
Of
Regeneration
,
or
new
Birth
.
Chap.
5.
WHen
all
thinges
were
first
created
,
the
heauens
shal
passe
away
with
noyse
,
&
the
elements
shal
melt
with
heat
,
&
the
earth
with
the
works
that
are
therein
shall
be
burnt
vp
:
and
that
there
shal
be
a
new
heauen
,
and
a
new
earth
according
to
Gods
promise
,
wherin
dwels
righteousnesse
.
So
that
nothing
shall
bee
able
to
abide
the
glory
of
Gods
presence
,
but
that
which
is
reformed
,
and
regenerate
,
not
the
elements
,
not
heauen
it selfe
,
For
in
Christ
Iesus
(
saith
he
)
neyther
circumcision
auayleth
any
thing
,
nor
vncircumcision
,
but
a
new
creature
:
that
is
,
a
regeneration
by
an
effectual
faith
,
is
only
necessary
:
all
ceremony
being
insufficient
and
not
effectuall
.
And
our
Sauiour
Christ
to
Nicodemus
preached
the
necessity
of
regeneration
,
and
affirmeth
his
doctrine
with
a
double
asseueration
.
Verily
,
verily
I
say
vnto
thee
,
except
a
man
be
born
again
,
hee
cannot
see
the
kingdome
of
God
.
If
not
see
the
kingdom
of
God
,
then
not
inheri●e
it
,
And
this
may
suffice
to
perswade
the
necessary
knowledge
,
Regeneration
is
an
act
of
the
holy
Ghost
in
Gods
elect
,
be
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
,
which
according
to
his
aboundant
mercy
hath
begotten
vs
againe
vnto
a
liuely
hope
,
by
the
resurrection
of
Iesus
Christ
from
the
dead
:
So
that
we
are
regenerate
or
new
begotten
by
God
in
Iesus
Christ
at
the
motion
&
instance
of
his
aboundant
mercy
.
Secondly
,
this
act
of
Regeneration
by
the
holy
Ghost
,
The
Lord
hath
done
whatsoeuer
pleased
him
.
And
therefore
this
grace
is
moued
in
the
Elect
onely
,
because
the
elect
onely
haue
the
benefite
of
all
grace
.
And
S.
Paul
chargeth
all
men
that
challenge
any
part
in
Christ
,
that
they
become
new
and
regenerate
.
Therefore
(
sayth
hee
,
)
If
any
man
bee
in
Christ
,
let
him
bee
a
new
creature
,
2.
Cor.
5.
17.
As
if
to
be
in
Christ
,
and
to
bee
a
new
creature
,
were
reciprocall
,
all
that
were
in
Christ
to
bee
regenerate
,
and
all
that
were
regenerate
,
to
be
in
Christ
:
the
elect
beeing
onely
in
Christ
,
and
regenerate
onely
.
Thirdly
,
Of
his
owne
will
begat
he
vs
with
the
worde
of
truth
,
that
we
should
bee
as
the
first
fruites
of
his
creatures
,
Iam.
1.
18.
That
is
,
when
we
are
regenerate
,
and
made
the
sons
of
God
,
we
are
then
fruitfull
,
&
not
before
;
we
are
Gods
first
fruites
,
because
we
are
then
first
fruitfull
.
Fourthly
,
Whatsoeuer
is
not
of
faith
is
sin
.
Rom:
14.
It
must
be
constant
because
of
this
:
That
not
those
that
saint
in
the
race
of
godlines
,
but
those
that
run
on
with
hope
&
alacrity
shall
obtaine
the
garland
:
for
so
sayth
the
holy
Ghost
by
S.
Iohn
:
He
that
ouer
commeth
&
keepeth
my
works
vnto
the
end
,
to
him
will
I
giue
power
ouer
nations
.
Not
he
that
endeuoreth
the
beginning
,
the
middle
,
or
a
part
of
his
life
,
but
he
that
endureth
to
the
end
,
hee
shall
bee
saued
.
And
the
Authour
to
the
Hebrewes
,
admoninisheth
all
men
,
that
they
run
with
patience
the
race
that
is
set
before
them
,
looking
vnto
Iesus
the
Author
and
finisher
of
their
faith
&c.
Paul
:
So
run
that
yee
moy
obtaine
.
That
is
endeuour
your
strength
with
your
time
to
the
vttermost
,
for
though
yee
begin
well
,
it
is
nothing
vnlesse
yee
also
end
well
.
How
can
these
thinges
be
?
Can
a
man
bee
borne
which
is
olde
?
Can
he
enter
into
his
mothers
wombe
again
,
and
bee
borne
?
The
answer
that
Christ
made
to
Nicodemus
,
may
auswere
such
questions
.
First
.
he
sayth
,
that
except
a
man
be
borne
of
water
&
the
Spiri
,
he
cannot
enter
into
the
Kingdome
of
God
.
The
generall
vse
.
Regeneration
being
of
such
absolute
necessity
to
saluation
,
beeing
not
regenerate
,
and
borne
a
new
of
water
,
and
the
Spirit
,
we
cannot
be
the
sonnes
,
nay
the
seruants
of
almighty
God
,
though
wee
neuer-so
much
endeauour
in
the
seruice
of
other
Christian
duties
,
this
doth
admonish
all
men
to
haue
principall
care
,
Iohn
)
is
borne
of
God
sinneth
not
,
for
his
seede
remayneth
in
him
,
neyther
can
he
sin
because
he
is
borne
of
God
.
1.
Iohn
.
3
▪
9.
Al
vnrighteousnesse
is
sin
,
but
there
is
a
sinne
not
vnto
death
:
and
that
is
the
sinne
of
them
that
are
regenerate
,
who
though
they
sinne
,
yet
they
sinne
not
vnto
death
,
theyr
sinne
being
onely
a
sinne
in
nature
,
and
not
a
sinne
to
condemne
them
.
This
may
prouoke
all
men
to
haue
a
zealous
care
to
bee
regenerate
:
for
by
being
regenerate
,
Secondly
,
giue
diligence
to
make
our
Calling
and
Election
sure
,
Lastly
,
Speciall
application
.
Regeneration
then
being
of
excellent
worth
and
of
absolute
necessitie
,
Of
●ustification
.
Chap.
6.
IVstification
is
a
gracious
forgiuing
of
sins
,
This
onely
(
sayth
he
)
would
I
learne
of
you
,
receyued
ye
the
spirit
by
the
works
of
the
law
,
or
by
the
hearing
of
faith
preached
?
And
in
the
next
verse
.
Are
ye
so
foolish
,
that
after
ye
haue
begun
in
the
Spirit
,
ye
would
now
be
made
perfect
by
the
flesh
?
Where
he
admireth
their
simplicity
that
seek
righteousnes
in
the
flesh
,
or
in
the
law
,
For
(
saith
he
)
wee
are
all
the
sonnes
of
God
by
faith
in
Christ
Iesus
.
And
if
faith
be
able
to
make
vs
sonnes
,
it
must
also
bee
able
to
make
vs
seruants
;
for
that
which
is
able
in
the
greater
performance
,
Bee
it
knowne
(
sayth
he
)
vnto
you
men
and
brethren
,
that
through
this
man
(
that
is
Christ
)
is
preached
vnto
you
the
forgiuenesse
of
sinnes
,
Verse
.
39.
And
from
all
thinges
,
from
which
yee
could
not
be
iustified
by
the
law
of
Moses
,
by
him
euery
one
that
beleeueth
is
iustified
.
So
that
he
absolutely
denyeth
the
power
of
iustification
to
the
Workes
of
the
Law
,
and
doth
absolutely
ascribe
it
to
the
power
of
faith
.
Galatians
:
For
if
righteousnesse
bee
by
the
Law
,
then
Christ
dyed
without
a
cause
:
So
that
the
very
cause
why
CHRIST
dyed
,
was
,
that
righteousnesse
might
bee
imputed
and
apprehended
by
Faith
;
seeing
by
workes
it
was
impossible
.
Dauid
:
Blessed
is
hee
whose
vnrighteousnesse
is
forgiuen
,
and
whose
sinne
is
couered
.
And
blessed
is
the
Man
,
to
whome
the
Lord
imputeth
no
sinne
.
So
that
hee
thinketh
them
most
righteous
,
that
haue
theyr
vnrighteousnesse
forgiuing
them
;
and
them
most
holy
that
haue
their
sinnes
not
imputed
.
The
fourth
to
the
Romanes
,
the
whole
Chapter
,
In
which
Chapter
he
maketh
Abraham
his
instance
;
in
whome
there
was
as
much
righteousnesse
,
and
as
much
cause
of
boasting
it
,
as
in
any
other
particular
(
saue
Christ
Iesus
onely
,
)
yet
hee
there
prooueth
,
Abraham
beleeued
the
Lord
,
and
hee
counted
that
to
him
for
righteousnesse
:
The
word
That
,
hauing
a
direct
relation
to
the
Word●
beleeued
.
And
this
righteousnes
by
faith
,
hee
ascribeth
not
onely
to
Abrahams
particular
:
But
to
vs
also
,
to
whome
it
shall
be
imputed
for
righteousnes
,
which
belieue
in
him
,
that
raysed
vp
Iesus
our
Lord
from
the
dead
.
Verse
25.
Who
was
deliuered
to
death
for
our
sinnes
,
and
is
risen
againe
for
our
iustification
.
So
that
the
matter
of
our
iustification
is
the
righteousnesse
of
Iesus
Christ
onelie
:
and
the
meanes
of
apprehending
it
,
is
faith
onely
.
This
doctrine
,
howsoeuer
it
is
made
strong
and
vnresistable
by
many
testimonies
of
holy
Scripture
,
For
as
the
body
without
the
Spirit
is
dead
,
euen
so
faith
without
workes
is
dead
.
Therefore
(
say
they
)
that
Apostle
concludeth
in
the
24
verse
,
That
of
works
a
man
is
iustifyed
,
&
not
of
faith
onely
.
To
this
I
answere
,
It
is
most
true
that
a
fruitlesse
faith
is
dead
,
neyther
can
iustifie
,
and
that
works
are
the
spirit
and
soule
of
a
liuing
faith
,
that
as
the
body
without
the
soule
is
not
a
liuing
man
,
but
a
dead
carcasse
,
so
faith
without
workes
is
not
liuing
,
is
not
sauing
,
as
wisedome
is
iustified
of
her
children
,
and
as
by
our
words
we
shall
bee
iustified
,
and
by
our
words
we
shall
bee
condemned
:
But
by
faith
onelie
wee
are
iustified
,
and
made
righteous
in
the
sight
of
God
.
Secondly
,
Paul
,
Rom.
8.
30.
Whom
he
predestinated
,
them
also
he
called
and
whom
hee
called
,
them
also
he
iustified
.
Thirdly
,
It
is
God
that
iustifieth
,
who
shal
condemne
?
Rom.
8.
The
generall
vse
.
Seeing
that
none
can
bee
saued
,
but
they
that
are
first
iustified
;
and
seeing
none
can
be
iustified
,
Secondly
,
Thirdly
,
Secondly
,
we
are
taught
the
powerfull
operation
of
true
faith
,
Speciall
application
.
I
will
therefore
carefully
endeuour
my selfe
in
a
constant
exercise
of
all
godly
action
;
This
is
that
vse
,
that
comfort
,
and
consolation
,
which
I
will
vnderstand
in
the
nature
of
my
best
deseruing
works
.
Thus
I
will
esteeme
them
,
Of
the
temporary
death
,
and
of
the
seuerall
Estates
of
saluation
,
and
damnation
.
Chap.
7.
DEath
is
a
separation
,
or
absence
of
the
Soule
from
the
Body
,
whensoeuer
hee
did
eate
,
he
should
dye
;
and
from
this
badde
beginning
was
Death
first
deriued
.
Death
the
wages
of
sinne
:
Now
the
cause
of
this
cause
of
death
,
Through
enuy
of
the
Diuell
came
de●th
into
the
world
,
and
they
that
hold
of
his
side
,
proue
it
.
And
from
these
two
Parentes
,
Secondly
,
the
way
of
all
the
Worlde
,
and
the
way
to
our
Fathers
,
The
ende
,
Death
is
swallowed
vp
in
victory
.
Christ
Iesus
must
raigne
till
hee
hath
put
all
his
enemies
vnder
his
feet
,
and
that
the
last
enemy
that
shall
bee
destroyed
is
death
.
O
death
(
sayth
he
)
where
is
thy
sting
?
O
graue
,
where
is
thy
victory
?
Vers.
55.
The
sting
of
death
is
sin
,
and
the
strength
of
sin
is
the
law
.
Vers.
56.
But
thankes
bee
vnto
God
who
hath
giuen
vs
victory
through
our
Lord
Iesus
Christ.
The
remembrance
of
death
is
very
bitter
to
some
,
and
acceptable
to
other
.
For
so
the
godly
make
it
their
day
of
hope
,
but
the
wicked
their
day
of
feare
.
The
generall
vse
.
First
,
seeing
death
was
begotten
by
our
sinnes
,
Secondly
,
Againe
,
seeing
all
must
die
,
and
bee
reduced
to
earth
,
Thirdly
,
Lastly
,
seeing
death
is
a
repose
,
and
rest
from
earthly
labours
,
Speciall
Application
.
Therefore
I
will
not
(
as
the
wicked
do
)
feare
to
die
;
but
hope
to
die
,
To
these
men
I
will
frame
my
imitation
,
I
will
care
for
my
life
as
they
cared
,
This
hath
he
done
,
that
is
able
to
do
all
thinges
,
he
hath
done
it
also
for
me
,
my
faith
so
perswades
mee
;
I
will
therefore
acknowledge
my selfe
in
dutifull
thankes
to
my
God
my
Sauiour
,
and
in
euery
time
of
distresse
,
I
will
looke
at
Death
,
Of
Gods
glory
.
Chap.
8.
GOd
created
all
things
,
by
his
power
,
God
,
that
hee
might
declare
the
riches
of
his
glory
vpon
the
vessels
of
mercy
,
which
hee
hath
prepared
vnto
glory
.
that
the
consultations
&
determinations
of
the
wicked
turn
to
Gods
glory
.
For
God
wil
be
glorified
in
all
,
and
those
that
wil
not
giue
him
glory
for
mercie
,
hee
will
compel
them
to
giue
him
glory
for
iudgement
:
Glory
be
to
God
,
in
the
high
Heauens
,
and
peace
in
Earth
,
and
towards
men
good
wil.
Whether
yee
eate
or
drinke
(
saith
he
)
or
whatsoeuer
yee
do
,
do
all
to
the
glory
of
God
.
1.
Cor.
10.
31.
And
God
by
the
Prophet
Ieremie
forbiddeth
al
men
to
glory
in
anything
saue
God
;
as
if
God
were
the
only
obiect
of
al
glory
:
Let
not
(
saith
he
)
the
wise
man
glory
in
his
wisedome
,
nor
the
strong
man
glory
in
his
strength
,
nor
the
rich
man
glory
in
his
ricbes
;
but
let
him
that
glorieth
glory
in
this
,
that
he
vnderstandeth
&
knoweth
me
,
&c.
Thus
ought
we
both
to
glorifie
God
,
and
to
glory
in
God
:
for
if
we
glory
in
any
thing
but
God
,
we
are
condemned
,
&
if
wee
glorifie
any
but
God
,
The
generall
vse
.
The
generall
vse
is
this
,
That
we
may
(
as
he
saith
)
be
filled
with
the
fruits
of
righteousnes
,
which
are
by
Iesus
Christ
,
vnto
the
glorie
&
praise
of
God
.
For
in
all
insensible
things
there
is
a
special
nature
,
to
which
they
are
obedient
,
These
that
will
not
doe
it
of
choyce
,
must
doe
it
by
force
:
For
the
time
will
come
when
God
will
whip
these
slaues
with
the
rods
of
his
iudgements
,
&
make
them
(
in
despite
of
their
vngodlines
)
to
glorifie
God
,
This
may
also
remember
the
children
of
God
,
Therfore
let
all
men
loue
God
for
his
owne
sake
;
loue
him
for
his
truth
,
loue
him
for
his
mercie
,
loue
him
for
his
ius●●ce
;
Speciall
application
.
I
will
therfore
discharge
the
shame
of
all
my
actions
,
And
therefore
I
will
despise
and
pittie
their
damnable
mis-conceiuing
,
Amen
.
Amen
.
FINIS
.