For the first , the holy Ghost saith ; Search your selues . The wordes are commonly read thus . Gather your selues ; which though it bee good , for that in Repentance a man gathereth himselfe , & all his wits together , which afore were dispersed , & wandred vp and downe in vanitie : yet I rather allowe their translation who reade thus . Search or fanne your selues : but either of them may stand , because the word in the originall doth comprehend both significations ; yet it seemeth that to search , or sift , fits this place better , considering the same manner of speech is afterwardes continued in the word Chaffe : so that the meaning of the holy Ghost seemeth to be this : Search , try , and fanne your selues , least you bee found light chaffe , and so flie away and be consumed before the Iustice of God .

Concerning this dutie of searching , let vs obserue first , that the holy Ghost vrging the Iewes to repent , vseth not the word Repentance , but bids them search themselues : yet meaning , he wold haue them to repent : giuing vs to vnderstand , that no man can haue true & sound repentance , but he who hath first of all searched and examined him selfe : and this stands with good reason , for no man can repent , who first of all doeth not knowe himselfe , and his owne wretchednes . But no man can see into himselfe , nor know himselfe , but hee that doeth diligentlie search himselfe : so that the beginning of all grace , is for a man to search , & trie , and fan himselfe , that therby he may knowe what is in himselfe : that so vpon the searche , seeing his fearefull and damnable estate , hee may forsake himselfe and his owne wayes , and turne to the Lord . Thus speaketh the holie Ghost in the heartes of holie men ; Lam 3. Let vs searche and trye our wayes : and marke what followeth ; and turne againe to the Lord : as though there were no turning againe vnto the Lord , but after a searching of our selues . With this testimony of the holy Ghost , agreeth the testimonie of all holy mens consciences , who all know , that the first beginning of their turning vnto the Lorde , was a searching of themselues . Let any repentant sinner aske his conscience , & call to minde his first calling and conuersion , and hee will remember that the first thing in his Repentance was this ; that he searched into himselfe , and looked narrowly into his wayes , and finding his wayes dangerous , & his case fearful , did thervpon resoule to take a new course , & turn to the Lord for pardon & mercy , and for grace to enter into more holie , and more comfortable courses .

The man that passeth vpon ridges of mountaines , and sides of hills , or that goeth ouer a narrow bridge , or some dangerous and steepe rocks , at midnight , feareth not because he seeth no danger : but bring the same man , in the morning , and let him see the narrowe bridge , hee went ouer in the night , vnder which runnes a violent streame , and a bottomlesse gulfe , and the daungerous Mountaines and Rockes hee passed ouer , and hee will woonder at his owne boldenesse , and shrincke for feare to thinke of it , and will by no meanes venture the same way againe : for now he seeth the height of the Mountaines ; the steepenesse of the hils , the cragginesse of the Rocks , the fearefull downfall , and the furious violence of the streame vnderneath , and thereby seeth the extreame danger , which afore he saw not : therefore he wondreth , and reioyceth , that hee hath escaped so great a daunger ; and will by no meanes bee drawne to goe that waye in the day , which he went most carelesly in the darknesse of the night , but seeketh another way ( though it should bee far about : ) So a sinner in his first estate , which is naturall and corrupt ( as wee are bred and borne ) hath a vaile before his face ; so that he seeth nothing : the wrath of God , and the curse due for sin , hell , & damnation , seeking to deuoure him , hee seeth them not , although ( liuing alwaies in sin ) he walketh in the very iawes of hell it selfe , and because he seeth not this fearefull daunger , therefore he refuseth no sin at all , but rusheth securely into all manner of sinne : the night of impenitencie , and the myst of ignoraunce , so blinding his eyes , that hee seeth not the narrow bridge of this life , from which if hee slyde , hee falles immediately into the bottomlesse pitte of hell .

But when as Gods Spirit hath by the Light of Gods word opened his eyes , and touched his heart to consider his estate , then hee seeth the fraile bridge of this narrowe life , and howe little a steppe there is betweene him and damnation ; then hee seeth hell open due for his sinnes , and himselfe in the high-way to it : sinne beeing the craggy rocke , and hell the gaping gulfe vnder it ; this life beeing the narrowe bridge , and damnation the streame that runneth vnder it .

Then he wondereth at his miserable estate , admireth the mercie of GOD in keeping him from falling into the bottome of hell , wondereth at the presumptuous boldnesse of his corruption , which so securely plodded on towards destruction , and being ashamed of himselfe , and these his wayes , he turnes his heart to the God that saued him from these dangers ; and sets himselfe into more holie wayes , and more comfortable courses , and confesseth that ignorance made him bold , and blindnes made him so presumptuous ; but nowe he seeth the danger , & will by no meanes goe the same way againe : & thus the searching and seeing into the foulenes of sinne , and the danger therof , is the first beginning of repentance , and the first step into grace .

This doctrine teacheth vs what faith and repentance is generally in the world . All men say , they belieue , and haue repented long ago ; but trie it well , and wee shall finde in the bodie of our Nation , but a lippe Faith , and a lippe Repentance : for euen when they say so , they are blind and ignorant of their own estate , and knowe not themselues , that because they are baptized and liue in the Church , therefore they are in Gods fauour , & in verie good estate , when as they neuer yet were reconciled to God : and are so farre from it , that they neuer yet sawe anie sinnes in themselues , whereof they should repent : as a man trauelling in the night , seeth no daunger , but plods on without feare : So the most part of our common people , in the night of their ignorance , thinke and presume they loue and feare God , and loue their Neighbour ; and that they haue euer done so : Nay , it is the common opinion that a man may doe so by nature , and that he is not worthy to liue , who doth not loue God with all his heart : and beleeue in Iesus Christ . But alas poore simple soules , they neuer knewe what sinne was , neuer searched nor sawe into their owne hearts , with the light of Gods law , for if they had , they should haue seene such a Sea of corruption , that then they woulde confesse it to be the hardest thing in the world , to loue God , & to beleeue in Christ , and forsake sinne : it is therefore manifest , that they haue not yet begunne to Beleeue or Repent , nor haue entered into the first step of grace , which leadeth to Repentance , for that they haue not learned this Lesson , which the Prophet teacheth : that is , to search themselues .

Furthermore , let vs in the second place , obserue better the signification of the word : it signifieth to searche narrowely , as a man would doe for a peece of Gold , or a precious Iewell , which is lost in a great house : Or as a man may searche for Golde in a Mine of the earth , where is much earth , and but very little golde Oare .

Heere wee may learne , that in true Repentance , and conuersion , wee must not search so onely , as to find the grosse and palpable sinnes of our liues : but so as wee may finde those sinnes which the world accounts lesser sinnes , and espie our secret faults & priuie corruptions . Some corruptions seeme more neere a kin of our nature , & therein men hope to bee excused , when they forsake many other greater sinnes . But a true penitent sinner must search for such , so as a good Magistrate searcheth for a lurking traitor which is conueied into some close and secret corner , and he must ransacke his heart for such corruptions , as wherin his heart takes speciall delight , and must thinke that no sinne can be so small , but it is too great to bee spared , and that euery sin great or litle , must be searched for , as beeing all traitors to Gods Maiestie .

But alas , the practise of the world is far otherwise , great sinnes are little sinnes , little sinnes are no sinnes : Nay , after a little custome , great sins are so little or nothing , and so at last men make no bones of grosse and grieuous sinnes : and for the most parte men search so superficiallie , that they scarce finde any thing to be sinnes : such excuses are made , such distinctions are deuised , such mittigations , such qualifications , such colours are cast vpon all sins ; as now vp & downe the world , grosse sinnes are called into question , whether they bee sins or no : & the great trangressions of the Law are counted small matters , necessarie euils , or inconueniences , tollerated to auoyd other euils : and what is hee counted , but a curious and precise foole , which stands vpon them : Ignorance after fiue and thirtie yeares preaching , is counted no sinne , blinde deuotion in Gods seruice , no sinne , lippe labour in praying , vaine and customable swearing , mocking of religion , and the professours thereof , no sinne : prophaning of the Sabbaoth , contemning of preachers , abusing of parentes no sinne : pride in apparell , superfluitie in meates , beastly & ordinarie drunkennes , fornication , no sinnes . Nay , deceits , cosonages , oppressing , vsurie , notorious briberie , and couetousnesse , that mother sinne ; these are counted no sinnes : these beames are made but moates by prophane men , & they are so minced and carued , or there is some such necessitie of them , or some such other flourish or varnish must bee cast vpon them , as that they are little or none at all . Alas , alas , is not that a simple and a silly searche where such blockes as these are , lye vnespyed ? what are moul-hilles , when such mountains are not seene ? Moates wil be little regarded , where such beames are not discerned : but it is cleere , that therefore there is no true tryall , nor diligent search made : for a true conuert wil search his hart for all , and will spare none : He deales in searching his own heart , as a good Iustice of peace in searching for Traitors or Seminarie Priests . Hee seekes not superficially , but most exactly , & leaueth neuer a corner vnsought , and he thinkes great sinnes to be infinit , and little sinnes great , and iudgeth no sin so small , but that it deserueth the anger of God , and therefore he wonders at the mercy of God , which throwes vs not all downe to hell in a moment : and hee crieth out with holy Ieremie : It is the Lords mercie that wee are not consumed . Away then with this superficiall and hypocriticall search , where so many sins are spared and not found out . It is Pharisaicall , for euen so the Pharisie , when he came into the Temple to recken with God , and to tell what Traytors hee hadde found , that is , what sins vpon good search he had espied , he returnes his precept , all is well , hee hath found neuer a one , but begins to thank God that he was so good , & so good , and not so ill , and so ill , nor yet like the Publicane . The world is full of Pharisies , not onely the Popish Churche , but euen our Church swarmes with these superficiall searches , who cannot ( because they wil not , ) finde any sinne to present vnto God . Men thinke in the countrey , a Church Officer hazards his Oath , if he present all well , and findeth no faulte in his parish , to present as punishable to the Ordinary : for men think it vnpossible , that there should bee none in a whole parish : then how doth that man hazard his owne soule , who being made ouerseer & searcher of his heart , findes nothing in it to present to the Lord . For it is no more easie to espye outward and actuall transgressions in a whole parish , then it is to find a heape of corruptions in a mans heart , if a man will search into the bottome of it with the light of Gods lawe . Therefore when the Lord comes and keepes his visitation , what shall become of such a man , but to vndergoe the strict & seuere search of the Almightie , because hee would not search himselfe ?

Our bodies & liues are free from Spanish Inquisition ( which is one of the last proppes , which Sathan hath lent the Pope , wherewith to vpholde his declining kingdome ) and the Lord grant we may be euer free from it . But in the meane time , that might put vs in mind how to deale with our corrupt heartes , and vnmortified affections , euen to erect an Inquisition ouer them , to lay in wayte for them , to search them narrowly , and to vse them roughly : yea , to set our hearts vpon the racke of Gods Lawe , that so it may confesse the secrete wickednesse of it : for the Papistes dooe not thincke vs Protestants , greater enemies to their superstition , then the inwarde corruptions of our hearts , are to our saluation : therefore it may bee a godly pollicie for euery man , euen to erect an Inquisition ouer his owne heart and conscience , and not to spare his most secret & dearest sins , and such as are neerest allyed to his owne nature : for that is the true search heere commaunded by the Prophet , & practised by all godlie and holie men : when a man purposeth to finde all that are , & to espie euen all his sinnes : for a godly man is neuer satisfied in his searche , but still , the more he findes , hee suspects the more are still behinde : and therefore he continueth in his owne heart all his life long : Therefore let euerie professor looke to it betwixt God and his conscience , that he dallie not with himselfe in this case : for it hee doe , then when God comes with his priuie searche , his hypocrisie shall bee discouered , and his nakednes shal be laid open in the view of men , and Angels : to his eternall confusion .

Thirdly , Search , saith the Prophet , but not so content : hee forceth it againe , Euen search you . In thus repeating and vrging this exhortation , the holie Ghost giues them and vs to vnderstand , that the true searching of a mans heart , and life , is a dutie of a great moment , and speciall necessity : therefore he leaues it not after once naming it , but inforceth it the seconde time , as beeing no matter of indifferencie , but of great necessitie : thereby shewing , that it is a principall dutie in Repentance , euen the beginning and foundation of all true grace .

And further , it is a meanes also to preuent Gods iudgements : for when men search not themselues , then God sendes the fire of afflictions , and crosses to trie and search them : but when they search themselues , then God spareth to searche them by his iust iudgements .

Nowe in that this dutie of searching , is both the beginning of all true grace , and the meanes to staye Gods iudgements , and therefore is so pithelie , and forceablie , vrged by the holie Ghost , it must teach vs all a necessarie lesson : namely , to make great conscience of searching our selues . First , because God hath so commanded , and we are to make conscience of obedience to euerie commandement . Secondly , because thereby we shall reape two so great commodities , as first , therby we shal lay a sure foundation for the good worke of grace in vs , and secondly , shal stay the hand of God , and his iudgements , from beeing executed vpon vs . Let vs therfore hearken to this counsaile of the holie Ghost , let vs take the fanne of the Law , and there with searche and winnow our hearts and liues . Our hearts for secret and hidden corruptions . Our liues , for committing of euill , and omitting of good . Doe with your hearts as men doe with their wheate : they will not suffer their corne to lye long in the chaffe , least the chaffe hurt it , but commits it to the fanne , that the winde may separate them : So the graces of God in our hearts are but corne , our sinnes and corruptions are chaffe : looke well , and thou shalt finde in thy selfe much chaffe , and but little corne : let not then the chaffe lye too long mingled with the corne , lest it corrupt the corne . Let not thy sinnes lye mingled with the grace of God in thee , if thou doe , they will choke it in the ende , and so depriue thee of all grace ; therefore rippe vp thy heart , and looke into thy life , and when thou hast sinned , enter into thy selfe , aske thy conscience what thou hast done , and bee not quiet till thou hast founde out thy sinne , and the foulenesse of it : and neuer thinke that thou knowest anie thing in Religion , till thou knowest what is in thine owne heart . And what are in thy speciall and priuiest corruptions , and looke into thine owne faults , not with a partiall eye , but with a censorious , and a straite iudgement , spare sinne in no man , but especiallie condemne it in thy selfe .

But alas , these times of ours , crie out of an other state , for euen Ieremies case is ours : We may complaine as hee did , No man repents him of his wickednes , saying , what haue I done ? the same is the force of our people , and the sickenesse of all Nations : that euerie man runnes on in his sinnes , from sin to sinne carelesly : euen as the barde horse into the battaile . But how rare a thing is it , to finde a man , that daylie searcheth himselfe , and examines how he liues , and how the case standeth betwixte God and himselfe : and that when hee hath done amisse , entereth into the closet of his heart , and strikes himselfe vpon the breast , and disputes the case with himselfe , saying ; What haue I done ? O what is this , that I gaue done against GOD , against his Church , and against my own soule ?

The want of this , is that which the Prophete complaines of in that place : not as though it was sufficient thus to doe , in a mans owne conscience : but because it is a good beginning , and a step to further grace . For if a man did seriously thus deale with his conscience after his sinne , his conscience woulde shape him such an aunswere , and woulde tell him so roundlie , what hee had done , that hee woulde take heede , howe he did the same againe , and looke more narrowely , and warilie to himselfe all the dayes of his life . Seeing therefore it is so necessarie a dutie , let euery one of vs enduour the practise of it , namely , to rippe and ransacke our heartes , and to searche our wayes vnto the bottome .

Now for our better instruction , and furtherance in the performance heereof : you must knowe that this Search is to bee made by the Law of God , for nothing else but Gods lawe can helpe vs , and let vs see that which we must search for : for if we search by anie meanes , wee may seeke and search long enough , ere wee finde anie thing that will bee matter of Repentance . Aske the Diuell , hee will tell thee all is well , and that thou art in an excellent estate : and God loues thee , and thou art sure of heauen : this song the diuell alwayes singes for the most part , til a man comes to die , for then hee appeares in his colours , but till then , hee laboures to sing , and lull all men a sleepe in the cradle of securite . Aske your owne flesh , and your owne heartes and natures , and they will aunswere and say , that all is well and safe , and that wee haue beleeued , and loued , and feared GOD all our dayes . Aske the worlde , and men in the world : and they will answere , all is well ; and they will say further , that thou art a right good-fellowe , and art worthe twentie of these curious fooles that sticke vpon points , and stand vpon circumstances , as swearing , and drinking , and good fellowship , and gaming , and such other nice and circumstantiall points : thus wil worldly men aunswere : for thy prophane course is acceptable to them , because thereby thou approuest the same in them .

Nay , goe further , and aske all humaine Learning in the world , and it cannot tell thee what one sinne is , nor what it is to offende God : so that there remaines onely the law of God , the light whereof will disclose the darkenesse of our heartes ; and the iustice whereof will reueale the righteousnesse and the peruersenesse of our Natures : therefore to the Lawe of GOD must wee flye to helpe vs in this search .

And yet for our better helpe in this dutie , and that there may bee nothing wanting to that soule , that seeketh God , therefore wee are further to knowe , that if wee will searche our selues by the Lawe profitablie , wee must marke three rules , the truth whereof vnlesse wee knowe , acknowledge , and feele : wee shall neuer see our owne estate , nor profit by this search , but plod on from sin to sin , vntill we plunge into hell .

The first Rule is , that euerie man that came from Adam , sinned in the sinne of Adam : thou must therefore knowe , that his sinne in eating the forbidden fruit , was thy sinne : and thou sinnedst therein , as well as hee ( though thou wast then vnborne ) and that thou art guiltie of it before God , and must aunswere for it to Gods iustice , vnlesse Christ doe it for thee .

The reason heereof is , because wee are his seede and posteritie , wee were then in his loynes , he was the Father of vs all : and was not a priuate man as wee are now , but a publike person , the pledge of all mankinde , and bare the person of vs all at that time : therefore what hee did then , he did it for himselfe , and for vs : what couenant God made with him , was made for himself & vs : what God promised him , and hee to God , he promised for himselfe , & for vs : what he receiued for himselfe , and for vs : and what hee gained or lost by his fall ▪ he gained & lost for vs , as for himselfe . Hee lost the fauour of God , and originall puritie : therefore he lost it for all his posteritie : guiltinesse , and Gods anger , and corruption of nature which hee gained , he got for vs all , as well as for himselfe . If we doubt of this pointe , it is prooued by the Apostle : where the holie Ghost saith ; Sinne entred by one man , Rom. 5. 14. and death by sinne : and that sinne went ouer all , and that it went ouer all them , which sinned not in the like transgression with Adam , ( that is , euen our children ) who as they are borne , are borne not onely tainted with original corruption : but guilty also of Adams sinne . This is a most certaine truth , thogh it seeme strange , for few men thinke of it , that euer they shall answere for Adams sinne : and therefore if anie obiect , what reason is there that I answere for another mans sinne ? I answere , true , if it had beene Adams sinne alone : but it was his and thine also : for hee was thy Father , and stood in thy roome : and thou also since thou wast borne , hast confirmed what hee did .

Now therefore , though not one of many thinkes seriouslie thereof : namely , that hee shoulde stand guiltie of a sinne committed fiue thousand yeares before hee was borne , yet seeing it is most true , both in Scripture and good reason : let euerie man subscribe in his conscience to this Truth . And let this bee thy first Resolution in this searche , that thou standest guiltie of Ad●ms transgression .

The second rule to bee knowne is , that in euery man is all sinnes : more plainely , that in euerie man by nature are the seedes of all sinnes : and that not in the worste , but in the best natured men : make choyse of the best man , and the greatest sinne , and that worst sinne is to bee founde in that best man . If anie doubte of this , let him consider what originall sinne is , namely , a corruption of the powers of our soules ; and that not of some , or in part , but of all , & wholly . This corruption hath two partes . First , a want , not of some , but of all good inclination , a want of all goodnes . Secondly , a depriuation and pronenesse , not to some , but to all euil : & not a pronenes onely , but originall sinne infuseth into euery mans heart the seede of all corruption .

Manie man stand much vpon their good meaning , and vpright heart , and bragge of a good nature : but they are foulely deceiued ; for take the ciuilest man vpon the earth , and the seedes of all sinnes in the worlde are in him by nature . But to explain this point fully , obserue these 2. clauses .

First , I say not , the practise of all sinnes , but the seedes ; for all men practise not all sinne : the seedes are in their nature : but the practise is restrained , sometime by education , sometime by good and wholsome lawes : somtime the constitution of mens bodies , deny the practise of som sins , somtime the countrie a man dwelles in , or calling a man liues in , keepes him from the practise of some sinnes : and alwayes a generall and limitting grace of GOD , restrains the nature of all men , from running into manie sinnes : which hand of God , if God should take away , and leaue euerie man to his nature , wee should see that euerie man would practise anie sinne in the world : yea , euen the greatest sinnes that euer wee heard to bee done in the world . All men which knowe themselues , knowe this to be true , and the more a man knowes his owne heart , the more hee seeth that his heart is a Sea of all wickednesse : and that it is the mercie and grace of God , that hee hath not fallen into the mightiest and most monstrous sinnes in the world .

Secondly , I say , by nature . For I knowe by good education , and by grace , it is otherwise : Grace rectifieth Nature , but that is no thankes to nature : for it is as euill and corrupt still , beeing seuered from grace : and therefore Nature must bee fullie abolished , afore man come to heauen . And yet ( though all this be true ) I say not that sin breakes out in all natures alike , though all natures bee alike corrupt : for the course of nature is restrained in some more then others , by the meanes aforesaide ; but this is the truth , that whereas some are not so angrie , some not so wanton , some not so cruell , some not so couetous , some not so ambitious , &c. as others ; that comes not from anie goodnesse of nature in them , aboue the other originallie , but from Gods hand , which tempereth , restraineth , and moderateth euerie mans nature as he seeth good .

And if God did not thus moderate & restraine the natures of men , but suffer them to break out to the full : there would then bee no order , but all confusion in the worlde ; therefore , ( as especiallie for his Churches quietnes , so also for the preseruation of publike peace , and the vpholding of societie in the worlde , betweene man and man , ) the Lord holds a hand ouer euerie mans nature , and keepes euery one in a certaine compasse limited by the wisdome of his power , which restraining hand of his , if the Lord should take away , all societies and Common-wealthes , woulde bee turned vp-side downe , because euerie man by the vniuersall corruption of his Nature , would breake out into euery sinne : I ende this point with appealing to the testimonie of the consciences of all men , and especiallie of the best and holyest men , of whom I would aske this question : whether they finde not in their natures an inclination , euen to the fowlest sinnes in the worlde ; if shame , or feare , or else the grace of God restrained them not ? so that the best men doe know well enough , what adooe they haue with their corrupt natures , to keep them within the compasse of obedience .

Nay , I yet adde further , the nature of men , & of all men , is so corrupt , since Adam : that euen the seede of the sinne against the holy Ghost , & a pronenesse to it , is in the nature of euery man ( though not one man amongst manie thousandes doe commit that sin , ) for seeing in that sinne there is a heape or Sea of all sinnes gathered together , he therefore that hath in his nature the seede of all sinnes , hath also the seede of it .

And againe , seeing that all euills tendes to a perfection , as well as Grace doeth ; what reason therefore is there , but wee may safely thinke , that the Diuell would hale euery one to that height of sinne , if it were not that the powerfull hande of God preuented him , who will neyther suffer wicked men , nor the Diuell himselfe to bee so wicked as they coulde , and would be .

The vse of this second rule , is notable . For in this searching of our selues , it sheweth vs what wee are , without all colour or deceit , and fully discouers vnto vs , the vglines of our natures : & it may teach vs all how to think and esteeme of our selues , Gen. 4. when we heare of Caines vnnaturall murther , Exod. 1. Pharaohs vnnaturall crueltie , Gen. 8. the Sodomites vnnatural lust , 2. Sam. 15 ▪ & 16. Achitophels diuellish pollicie , Esay . 38. Senacharibs horrible blasphemie , Iudas monstrous treason , Iulians fearefull Apostasie . When wee heare of the fearefull murthers , treasons , periuries , sinnes against nature , blasphemies , Apostasies , witchcrafts , crafts , and other the horrible sinnes of the worlde : let vs then returne into our selues , and looke homewardes , euen into our owne heartes , and confesse euerie one that these should haue beene euen thy sinnes also , if Gods grace had not preuented thee .

This will humble thee , and make thee thinke vilely and basely of thy selfe , and so consequently bring thee to repentance and true amendement : and the verie reason , why men repent not , nor amend their wayes , is because they are Pharisies by nature , and thinke highly of themselues , and of their owne natures , and their naturall inclinations : this will be a harshe & a strange doctrine to them ; Oh , they haue excellent narures , and they canot endure such , & such sinnes , and they thanke God , they are not as ill as others : but let all such men knowe , they must cease magnifying nature , & learne to magnifie Gods grace : Let them knowe , that nature in them , is in the roote , as much corrupt , as in the worst man in the world , and euerie mans heart is a bottomlesse fountaine of all sinne ; therefore praise not thy nature , but Gods grace and mercie , in giuing thee so good a nature ; or rather , so well restraining , and rectifying thy nature ; & stay not there , but desire of the Lord , that as hee hath giuen thee a better tempered nature , then to other men : so also hee woulde bestowe on thee his espeiiall and sauing grace : and as hee hath kept thee from the fearefull sinnes of others ( thou beeing as ill naturally as they ) so he would also leade thee into the way of saluation , which else the best nature in the worlde can neuer attaine vnto .

The third rule to be knowne and practised of him , who will truely searche himselfe , is , that euerie man borne of Adam , is by nature the children of wrath , and Gods enemie : this is true of all without exception ; high or lowe , rich or poore , Noble or simple , borne in the visible church , or without . And further , by beeing enemie of God , hee is therefore borne subiect to hell , to damnation , and to all other curses : so that looke as a Traitor conuicted , stands thereby in his Princes high displeasure , and is sure of death without speciall pardon ; so standes euerie man when hee is borne , conuicted of high treason against God , in his high disfauour ; and is in danger of Hell , which is the fulfilling of the wrath of God .

Thus Dauid confesseth of himselfe ; I was borne in iniquitie , and in sinne hath my mother conceiued mee : If in sinne , then in Gods wrath , and vnder the daunger of damnation . If anie aske , howe , or why this is so ? I answere , the trueth , as also the equitie of this third rule dependeth on the two former : for , because euery man is borne guiltie of Adams great sinne , and also tainted originally with al corruption , and a pronenesse of all sinne : therefore it followeth in equitie and iustice , that euery man is borne vnder the wrath and curse of God .

This point is a plaine and euident trueth : yet men in the world thinke not so , and it is the cause , why men repent not of their sinnes : for most men thinke that by nature , they are in Gods fauour ; and therefore they neede not so sue for it in humiliation & repentance ; but only liue ciuillie , and do no open wrong , and all is well : whereas ( alas ) there is no condemned traitour , more out of his Princes fauour , nor more sure of death without a pardon , then all wee are out of Gods fauour , and sure of damnation , vnlesse wee procure Gods fauour againe , by Faith and Repentance .

For the better opening of this third rule , and the manifesting of the Truth : let vs knowe further , that the curse of God , vnder the which wee all are borne , is three-fold .

The first , is a bondage vnder Sathan : It is a certaine truth , that euerie man as hee is borne of his Parents , and till he repent , is a slaue of Sathan : man or woman , high or lowe , Sathan is his Lord and Maister . Hee sits as Iudge in his heart ; and in his sense Sathan is the king of the nations , and god of the world . Men wil in words defie Sathan , and not name him without defiance : and spit at him ; and yet ( alas ) hee is in their heartes : they spitte him out of their mouthes , but hee is lower ; they should also spit him out of their heartes , and that is true defiance indeede : for alas , he lodgeth in thy heart , and there hee maketh his Throne , and reignes vntil the spirit of regeneration dispossesse him : and till then , no seruant is subiect to his maister , no slaue to his Lorde , as is the heart of man by nature vnto Sathan , the Prince of darkenesse . Nay , our bondage , is more fearefull , then the slauerie of anie poore Christian , in the Spaniards , or in the Turkes Gallies : for their bodies are but in bondage , and at commaund , and vnder punishment , but our best part , our heart , our conscience , our soule it selfe is captiuated vnto him , and vnder his commaunde , who is the king of crueltie , and confusion , and lord of hell , whose commandements are iniustice , whose seruice is sinne , and whose hyre is damnation .

The second part of the curse of the first death , or the death of the bodie : that is , a separation of the soule and bodie asunder for a time , namely , til the last iudgement . This death is duely and iustly the punishment of anie one , or the least sinne : therefore , howe due and iust a punishment , vppon that horrible heape of sinfulnesse , which is in euery mans nature ? and it is a most terrible curse . For it is the very gate of hell , and the downefall of damnation vnto all men , but such as by faith and repentance doe get their death sanctified by the death of Christ : vnto such men indeed it is no curse , but a gratious and glorious blessing , for it is altered by Christ his death . But vnto all men by nature , and which repent not , it is the heauie curse of Gods wrath , and the verie downe-fall into the gulfe of hell .

The third part of the curse vnder which euerie man is borne , is , the second death : the death of soule and bodie ; which is the eternall want of Gods presence , and the accomplishment of his wrath : and an apprehension and feeling of that wrath , seazing on bodie , soule , and conscience . The first curse was a spirituall death ; the death of the soule . The second , a temporall death , the death of the bodie . The third , is an eternall death , a death both of soule and bodie together ; and for euer . This eternall death is the curse of all curses , the miserie of all miseries , and torment of all tormentes : and I shewe it thus . Often when thy toothe acheth , and sometime when thy headacheth , or in the paine of the stone or collicke , thou wouldest giue all that thou hast in the worlde to bee eased of that paine : Nay , in the extreamitie of some fittes , manie will wish themselues euen out of the world : Now , if the paine of one toothe , can so farre distemper minde and bodie , that it cannot bee releeued with all the pleasures of this life ; Oh then , what a torment shall that bee , when not one kinde of paine , but the whole viole of GODS wrath shall bee powred , not on one member , but on the whole soule , bodie , and conscience , and that not for a time , vnder hope of better : but eternallie without hope of release ; and that not in this world , where there are comforts , helpes , and remedies : but in that vglie and darksome place of torrments : and that not amongst liuing men , which might mittigate thy paine , or else bemone thee , and bewaile it with thee : but with the diuells , & damned spirits , which will now laugh at thy destruction , and solace themselues in this thy miserie , and will reioyce , as thou diddest serue them in earth , so now in hell , to bee thy tormenters . It may bee therefore ( by the way ) a good warning and wisedome to vs all , when wee feele the extremitie of some bodilie paine , to consider with our selues , and say ; Oh then , what shall bee my miserie and torment , if I repent not ? when not one member , but soule , bodie , and conscience , shall bee racked and tormented in the feeling and apprehension of the anger of the Lorde of Hostes.

In these three points stands that curse and wrath of God , vnder which euerie man is borne . And these doe answere to the three degrees of sinne , which are in vs : for as the two first rules taught vs , there is in euery man by nature , till hee repent , a threefolde guiltinesse . First , a guiltinesse of Adams sinne . Secondly , the taint of originall & vniuersall corruption . Thirdly , a pollution by manie outragious actuall sinnes . In the first of these euerie man is equallie guiltie . In the second , euerie man is equallie corrupt . But in the third , euerie one keepes that compasse , within which the Lorde will keepe them by his limiting power .

Now as in our guiltinesse of Adams sinne , sinne hath his beginning : in original sinne , his continuance : in actuall sinne , his perfect on : So answerable herevnto , the wrath of God ( which alwayes standeth opposite to sinne ) is begunne in leauing vs by nature to the slauerie of Sathan , is continued by death , and is accomplished in damnation .

And nowe these three rules , I commend to the carefull and Christian consideration of you all : certifying you from God , that as you can neuer bee saued , vnlesse you repent : nor repent , vnlesse you searche your selues , ( as heere the Prophet biddeth . ) So , that you can neuer search your selues aright , till you be perswaded , and resolued of these three rules , & of the truth of them all , euen in your hearts and consciences : Namely ; First , that thou art guiltie of Adams sinne . Secondly , that thou art prone by nature to all euil in the world . Thirdly , that for these thou art subiect to the wrath of God , and to all the curses of his wrath : but when thou art in heart & conscience resolued , that these are true ; then thou art a fit scholler , for this Lesson of the Prophet , Search thy selfe . For when thou goest , thus prepared vnto this Search , and esteemest of thy selfe , as the three Rules haue described thee : then if thou Search into thy selfe , thou wilt finde thy selfe , and thy estate to bee such , as will cause thee to repent , returne and take a newe course : therefore what the Prophet saide to those Iewes , I say vnto you also , My brethren of this Realme of England , who are now heere gathered together , out of so manie countryes , and quarters of this Realme : yea , in the name of the same God , I cry vnto you ; Search . O Search your selues : and thinke it not a matter indifferent to doe , or not to doe it ? but knowe it , that God commands you , as euer you wil come to saluation : Search your selues . And the rather , because by these three Rules you see howe much chaffe of corruption is in your nature , and what neede therefore it hath to be searched into , and fanned by Repentance . Bee well assured thou man , whatsoeuer thou art : there is so much chaffe in thee , that if thou search not , and fanne it not out , thou wilt prooue nothing but Chaffe at the last day , and so be blowne away with the winde of Gods iustice into Hell . Take holde therfore of this exhortation , and deferre it not .

Thou wilt not suffer thy Wheate to lye too long in the chaffe , for feare of hurting it : Is it then safe to suffer the Chaffe of thy sinnes and corruptions to lye cankering and rotting in thy heart ? Be sure that that little portion of grace , which thou attainest vnto , by liuing in the Church , and vnder the ministery of the word of God , will bee putryfied , and cleane corrupted with the Chaffe of thy sinnes : therefore againe , and againe , I exhorte you to make conscience of this dutie : Search into your selues , fanne out this chaffe , this presumption of ours , and high esteeming of our owne nature , and conceites of Gods fauour before we haue it : that so this Chaffe beeing blowne away , the Lord may then bestowe vpon vs soundnesse of grace , and the foundation of all goodnesse , which is a holy and humbled heart .

Saluation is such a building , as the foundation thereof had neede to bee sure and strong : Ignorance , blindenesse , and presumption , are not sufficient foundations for such a building : therefore as no man wil build a strong house vpon anie earth , but hee will first search it , least it prooue sandie , and so ouerthrowe all : So a wise Christian will not build his saluation , vpon fancies and conceits , and naturall presumptions : but will Search , and looke into his heart : and finding these to be sandie , and rotten , and therefore too weake for the foundation of so glorious a building , will refuse them all , and labour to furnish his heart with such sounde grace , as wherevpon hee may trust so weightie a worke , as is the saluation of his soule . Againe , if thou wilt stande in the day of triall , then search thy heart betime , and discerne betwixt chaffe and wheate : thou seest , that chaffe flyeth away before the winde ; but good corne indures the Fanne , and the furie of the winde : so in the day of triall , temptation , sickenesse , or open persecution , the chaffe of naturall presumption , and outward formalitie in Religion , will flye away : and it must be the penitent , humbled , and beleeuing heart , which must then abide it out , and endure the Fan of temptations and persecutions .

And to conclude , Let not the Diuell deceiue thee , in making thee imagine or hope to please God , and yet to let thy corruptions lie vnseene , and thy sinnes vnsearched out , least thereby thou marre all : for thou vsest not to laye vp wheate in thy garners , vntill it be purged from the chaffe : so thinke not to store vp anie sauing knoweledge , or anie other grace of God in thy heart , vntill the Chaffe of vanitie bee first blowne away , that so , the holie graces of God may be laid vp in the garners of thy soule .

And therefore questionlesse , ( to speake one worde to touche our common professors , in the verie sore of their soules ) all knowledge that is stored vp in these vnpure and vnsearched hearts : is euen as wheate layd vp in the chaffe , which is , ( a thousand to one ) sure to bee eaten vp by the chaffe , so that , when the winnowing time of triall and persecution comes : I feare , that such men will ( for all their knowledge ) shrinke aside , and betraye the Trueth : their knowledge then prouing no better then chaffe , because it was layde vp in an vnholie heart . If therefore thou wouldest stande and endure , when Poperie , or persecution , or temptations come , if thou wouldest abide the furie of the fanne of temptations : nowe then exercise thy heart with the fanne of Gods lawe , Search and ransacke it , purge out the chaffe of corruption , and store vp knowledge in an holie heart , and a good conscience , and that will abide the violence of all temptations : yea , when God suffers the Diuell to doe with vs , as hee did with Peter , to winnowe vs like wheate , to sifte and trie vs , as he did Iob , with the furious winde of all his malice : then knowledge will prooue Wheate , that will abide the winde , and gold that will abide the fire : thus glorious will it bee in the ende , if wee followe this holie Prophets counsell , and Search our hearts .

¶ And thus much for the first pointe ( namely ) the dutie of searching heere commaunded , in which we haue stayed the longer , because it is the foundation of all the rest : and this beeing well layde , the whole building will goe vp the faster .