CAP.
I.
WHAT
REPENtance
is
.
REpentance
is
a
worke
of
grace
arising
of
a
godly
sorow
:
wherby
a
man
turnes
from
all
his
sinnes
unto
God
,
and
brings
foorth
fruites
worthie
amendement
of
life
.
I
call
repentance
a
work
:
because
it
seemes
not
to
be
a
qualitie
,
or
vertue
,
or
habit
:
but
an
action
of
a
repentant
sinner
.
which
appeares
by
the
sermons
of
the
Prophets
and
Apostles
,
which
runne
in
this
tenor
,
Repent
,
turne
to
God
,
amend
your
lives
,
&c.
Whereby
they
intimate
,
that
repentance
is
a
worke
to
be
done
.
Againe
,
Repentance
is
not
every
kinde
of
worke
,
but
a
worke
of
grace
.
because
it
can
not
be
practised
of
any
,
but
of
such
as
be
in
the
estate
of
grace
.
Reasons
are
these
.
I.
No
man
can
repent
,
unlesse
he
first
hate
sinne
,
and
loue
righteousnes
;
and
none
can
hate
sinne
,
unlesse
he
be
sanctified
;
and
he
that
is
sanctified
is
iustified
:
and
hee
that
is
iustified
must
needes
haue
that
faith
which
unites
him
to
Christ
,
and
makes
him
bone
of
his
bone
,
and
flesh
of
his
flesh
.
Wherefore
he
that
repentes
is
iustified
and
sanctified
,
and
made
a
member
of
Christ
by
faith
.
II.
Hee
that
turnes
to
God
must
first
of
all
be
turned
of
God
:
and
after
that
we
are
turned
,
then
we
repent
.
Surely
after
I
was
converted
I
repented
:
and
after
that
I
was
instructed
I
smote
upon
my
thigh
:
I
was
ashamed
,
yea
,
even
confounded
,
because
I
did
beare
the
reproch
of
my
youth
.
Some
may
obiect
,
that
repentance
goes
before
all
grace
,
because
it
is
first
preached
.
The
first
sermon
that
ever
was
made
was
of
repentance
preached
by
God
himselfe
in
paradise
to
our
first
parents
.
And
ever
since
the
sermons
of
al
the
prophets
and
Apostles
and
of
all
faithful
ministers
haue
had
repentance
for
their
beginning
and
scope
.
The
answere
hereto
may
be
this
.
If
we
respect
the
order
of
nature
,
there
be
other
graces
of
God
which
goe
before
repentance
▪
because
a
mans
conscience
must
in
some
part
be
setled
touching
his
reconciliation
with
God
jn
Christ
,
before
he
can
begin
to
repent
.
wherfore
iustification
&
sanctification
in
order
of
nature
go
before
repentance
.
But
if
we
respect
time
,
grace
&
repentance
are
both
togi
ther.
So
soone
as
there
is
fire
so
soone
it
is
hot
:
&
so
soone
as
a
man
is
regenerate
,
so
soone
he
repents
.
If
we
respect
the
outward
manifestation
of
these
twaine
,
repentance
goes
before
all
other
graces
:
because
it
first
of
all
appeares
outwardly
.
Regeneration
is
like
the
sap
of
the
tree
that
lies
hid
within
the
barke
:
repentance
is
like
the
bud
that
speedily
shews
itself
,
before
either
blossom
,
leaf
,
or
fruit
appeare
:
yea
,
all
other
graces
of
the
heart
which
are
needfull
to
salvation
,
are
made
manifest
by
repentance
.
And
for
this
cause
Repentance
(
as
I
take
it
)
is
first
preached
.
I
adde
further
,
that
repentance
riseth
of
a
godly
sorow
in
the
heart
,
as
Paul
teacheth
.
Godly
sorow
causeth
repentance
unto
salvation
never
to
be
repented
of
.
It
is
called
a
godly
sorow
,
or
a
sorrow
according
to
God
,
that
it
may
be
distinguished
from
worldly
sorrow
:
which
is
a
griefe
arising
of
the
apprehension
of
the
wrath
of
God
and
other
miseries
;
as
feare
of
men
,
losse
of
good
name
,
calamities
in
goods
and
other
things
,
which
in
this
life
follow
as
punishments
of
sinne
:
whereas
the
godly
sorrowe
causeth
griefe
for
sinne
,
because
it
is
sinne
.
And
it
makes
any
man
,
in
whome
it
is
,
to
be
of
this
disposition
and
minde
,
that
if
there
were
no
conscience
to
accuse
,
no
devill
to
terrifie
,
no
iudge
to
arraigne
and
condemne
,
no
hell
to
torment
,
yet
he
would
be
humbled
&
brought
on
his
knees
for
his
sinnes
,
because
he
hath
offended
a
loving
,
mercifull
,
and
long
suffering
God
.
Further
I
say
,
that
repentance
standes
in
turning
againe
to
God
.
Man
at
the
first
was
made
a
goodly
creature
in
the
image
of
God
having
fellowshippe
with
him
,
whereby
hee
dwelt
in
God
and
God
in
him
.
By
sinne
there
is
a
partition
made
betweene
God
and
man
:
who
is
alienated
That
he
shewed
both
to
Iewe
and
Gentile
,
that
they
should
repent
and
turne
to
God
,
and
doe
workes
worthy
amendment
of
life
.
In
which
wordes
he
sets
downe
unto
us
a
full
description
of
repentance
.
Againe
I
say
,
that
repentance
is
a
turning
from
sinne
,
because
it
doeth
not
abolish
or
change
the
substance
of
body
or
soule
,
or
any
of
the
faculties
thereof
either
in
whole
or
parte
:
but
onely
rectifie
and
amend
them
by
remooving
the
corruption
.
It
turnes
the
sadnesse
of
melancholy
to
godly
sorow
,
choller
to
good
zeale
,
softnesse
of
nature
to
meekenesse
of
spirit
,
madnesse
and
lightnesse
to
christian
mirth
:
it
reformes
every
man
according
to
his
naturall
constitution
,
not
abolishing
it
but
redressing
the
faultes
of
it
.
Further
I
put
downe
,
that
repentance
is
a
turning
from
all
sinne
to
God
,
that
I
may
exclude
many
false
turnings
.
The
first
,
when
a
man
turnes
from
God
to
sinne
▪
as
when
one
of
a
protestant
becomes
a
papist
,
an
Arrian
,
a
Familist
.
The
second
,
when
a
man
turnes
from
one
sinne
to
another
.
As
when
the
riotous
person
leaves
his
prodigalitie
,
and
gives
himselfe
to
the
practise
of
covetousnesse
:
this
can
be
no
repentance
:
because
it
is
a
going
from
one
extreame
to
another
,
whereas
repentance
is
to
leave
the
extreames
and
keepe
the
mean
.
The
thirde
is
,
not
when
a
man
turnes
from
sinne
,
but
sinne
turnes
from
him
and
leaves
him
.
As
when
the
drunkard
leaves
drunkennesse
because
his
stomacke
is
decayed
:
the
fornicatour
his
uncleannesse
,
because
the
strength
of
nature
failes
him
:
the
quareller
his
fighting
,
because
he
is
maimed
on
legge
or
arme
.
The
last
is
,
when
men
turne
from
many
sinnes
,
but
will
not
turne
from
all
.
As
Herod
did
many
things
at
the
advertisement
of
Iohn
baptist
,
but
coulde
not
be
brought
to
leave
incest
,
in
having
his
brother
Philips
wife
.
This
repentance
is
nothing
.
For
as
he
which
is
truly
regenerate
,
is
wholly
in
body
,
soule
,
&
spirit
regenerate
:
so
he
which
truly
repents
,
turnes
from
all
sinne
,
and
turnes
wholly
to
God
.
Neither
is
this
to
trouble
any
,
that
they
can
not
know
all
their
sinnes
:
for
sound
repentance
for
one
speciall
sinne
brings
with
it
repentance
of
all
sinne
.
And
as
God
requires
particular
repentance
for
knowen
sinnes
,
so
he
accepts
a
generall
repentance
for
such
as
be
unknown
.
To
proceed
further
,
the
conversion
of
a
sinner
in
repentance
,
hath
three
partes
.
The
first
,
a
purpose
and
resolution
in
the
mind
:
the
second
,
an
inclination
in
the
will
and
affections
:
the
third
,
an
indeavour
in
life
and
conversation
,
to
abandon
and
leave
all
his
former
sinnes
,
and
to
imploy
himselfe
in
obedience
to
Gods
commandements
.
Lastly
,
this
repentance
must
bring
foorth
fruites
worthy
amendement
of
life
:
because
it
can
not
be
knowen
to
be
sincere
,
vnlesse
it
bring
forth
fruit
.
Repentant
sinners
are
trees
of
righteousnesse
of
Gods
owne
planting
:
and
they
grow
by
the
waters
that
flow
out
of
the
sanctuarie
,
and
therefore
they
must
beare
fruite
that
may
serve
for
meate
,
and
leafe
for
medecine
:
otherwise
the
axe
of
Gods
iudgement
is
laid
to
there
rootes
to
stocke
them
vp
.
CAP.
II.
Of
the
causes
of
Repentance
.
THe
principall
cause
of
Repentance
is
the
Spirite
of
God
,
as
Paul
saith
,
Instructing
them
with
meekenesse
that
are
contrarie
minded
,
prooving
if
God
at
any
time
wil
give
them
repentance
.
And
Ieremie
,
Convert
thou
me
,
and
I
shal
be
converted
.
The
instrument
of
the
holy
ghost
in
working
repentance
,
is
the
ministerie
of
the
Gospell
onely
,
and
not
the
Law
.
Reasons
hereof
are
these
.
I.
Faith
is
ingendred
by
the
preaching
not
of
the
Law
,
but
of
the
Gospell
,
as
Paul
saith
,
The
gospell
is
the
power
of
God
to
salvation
to
all
that
beleeve
from
faith
to
faith
:
therefore
repentance
which
followes
faith
as
a
fruite
thereof
,
must
needes
come
by
the
preaching
of
the
gospell
only
.
II.
The
Lawe
is
the
ministerie
of
death
and
damnation
:
[
a
](A09473-e1260-b)
vrgendo
non
alliciendo
.
not
by
teaching
the
way
,
or
by
alluring
them
:
but
by
forcing
and
urging
them
.
Neither
do
we
abolish
the
law
,
in
ascribing
the
worke
of
repentance
to
the
gospell
only
:
for
though
it
be
no
cause
,
yet
is
it
an
occasion
of
true
repentance
.
Because
it
represents
unto
the
eye
of
the
soule
our
damnable
estate
,
and
smites
the
conscience
with
dolefull
terrours
and
feares
,
which
though
they
be
no
tokens
of
grace
(
for
they
are
in
their
owne
nature
the
very
gates
and
the
downe-fall
to
the
pit
of
hell
)
yet
they
are
certen
occasions
of
receiving
grace
.
The
Phisition
is
otherwhiles
constrained
to
recover
the
health
of
his
patient
by
casting
him
into
some
fits
of
an
ague
.
So
man
,
because
hee
is
deadly
sicke
of
the
disease
of
sinne
,
he
must
be
cast
into
some
fittes
of
Legall
terrours
by
the
ministerie
of
the
law
,
that
he
may
recover
his
former
estate
,
and
come
to
life
everlasting
.
Repentance
also
is
furthered
by
calamities
.
Iosephs
brethren
,
when
they
were
in
distresse
in
Egypt
said
one
to
another
,
We
have
verily
sinned
against
our
brother
in
that
we
sawe
the
anguish
of
his
soule
when
hee
be
sought
vs
and
we
would
not
heare
him
,
therefore
is
this
trouble
come
upon
vs
.
And
the
Lorde
saith
in
Oseah
,
I
will
goe
and
returne
to
my
place
till
they
acknowledge
their
fault
&
seeke
me
;
in
their
affliction
will
they
seeke
me
diligently
.
And
,
The
Israelites
say
,
my
soule
had
them
in
remembrance
,
&
is
humbled
in
me
.
Example
of
Manasses
.
And
when
hee
was
in
tribulation
hee
prayed
to
the
Lord
his
God
,
and
humbled
himselfe
greatly
.
And
David
saith
,
It
is
good
for
me
that
I
have
ben
afflicted
,
that
I
might
learne
thy
statutes
.
CAP.
III.
Of
the
partes
of
Repentance
.
REpentance
hath
two
parts
:
Mortification
,
and
Rising
to
newnesse
of
life
.
Mortification
is
the
first
part
of
repentance
which
concernes
turning
from
sinne
.
Men
turn
from
sinne
,
when
they
do
not
only
abstaine
from
actuall
sinne
,
but
also
use
all
means
whereby
they
may
both
weaken
&
suppresse
the
corruption
of
nature
.
Surgeons
,
when
they
must
cut
of
any
part
of
the
body
,
use
to
lay
plai
sters
to
it
,
to
mortifie
it
,
that
beeing
without
sense
and
feeling
,
it
may
be
cut
off
with
lesse
paine
.
In
the
same
maner
,
wee
are
to
use
all
helpes
&
remedies
prescribed
in
the
worde
,
which
serue
to
weaken
or
kill
sinne
,
that
in
death
it
may
be
abolished
.
And
it
must
not
seeme
strange
that
I
say
we
must
use
meanes
to
mortifie
our
owne
sinnes
.
For
,
howsoever
by
nature
we
can
not
doe
ane
thing
acceptable
to
God
,
yet
'
being
I
be
at
down
my
body
and
bring
it
in
subiection
.
And
,
They
which
are
Christes
haue
crucified
the
flesh
with
the
affections
and
the
lustes
thereof
.
And
,
Mortifie
therefore
your
earthly
members
,
fornication
,
uncleannesse
,
the
inordinate
affection
,
evill
concupiscence
and
covetousnesse
.
And
,
If
any
man
purge
himselfe
from
these
,
he
shall
be
a
vessell
unto
honour
.
And
S.
Iohn
saith
,
Everyone
which
hath
this
hope
in
him
,
purgeth
him-selfe
,
even
as
hee
is
pure
.
And
,
He
which
is
begotten
of
God
preserveth
himselfe
,
and
the
wicked
one
toucheth
him
not
.
Mortification
hath
three
partes
.
A
purpose
in
minde
,
an
inclination
in
will
,
and
an
indeavour
in
life
and
conversation
to
leave
all
sinne
.
Rising
to
newnesse
of
life
,
is
the
second
part
of
repentance
concerning
sincere
obedience
to
God
.
And
it
hath
also
three
partes
.
The
two
first
are
a
resolution
in
the
minde
,
and
an
inclination
or
lust
in
the
will
to
obey
God
in
all
things
.
Barnabas
exhorts
them
of
Antiochia
,
That
with
purpose
of
heart
they
would
cleave
vnto
the
Lord
.
Examples
of
both
these
are
many
in
scriptures
.
Of
Ioshua
.
If
it
seeme
evill
vnto
you
to
serve
the
Lord
,
chuse
you
this
day
whome
yee
will
serve
,
whether
the
gods
which
your
fathers
served
,
or
the
gods
of
the
Amorites
,
&c.
but
I
and
my
housholde
will
serve
the
Lorde
.
Of
David
,
O
Lorde
thou
art
my
portion
,
I
have
determined
to
keepe
thy
commandements
.
And
,
I
have
sworne
,
and
will
perfourme
it
,
that
I
will
keepe
thy
righteous
iudgements
.
And
,
When
thou
saidst
,
Seeke
ye
my
face
,
mine
heart
answered
unto
thee
,
O
Lord
I
will
seeke
thy
face
.
And
,
I
have
applyedmine
heart
to
fulfill
thy
statutes
alwayes
even
to
the
end
.
The
third
parte
,
is
an
indeavour
in
life
and
conversation
to
obey
God
.
Example
of
Paul
.
And
herein
I
take
paines
to
have
alwayes
a
cleare
conscience
towardes
God
&
towardes
men
.
Of
David
,
I
have
respect
vnto
all
thy
commandements
.
And
,
I
haue
chosen
the
way
of
truth
,
&
thy
iudgements
have
I
laid
before
me
.
And
,
I
have
cleaved
to
thy
testimonies
.
Direct
me
in
the
path
of
thy
commandements
:
for
therein
is
my
delight
.
No
man
must
here
thinke
,
that
a
repentant
sinner
fulfilles
the
lawe
in
his
obedience
:
for
their
best
workes
are
faultie
before
God
.
And
whereas
the
faithfull
in
scriptures
are
said
to
be
perfect
:
we
must
know
that
there
be
two
degrees
of
perfection
:
perfection
in
substance
,
and
perfection
in
the
highest
degree
.
Perfection
in
substance
is
,
when
a
man
doth
sincerely
indeavour
to
perfourme
perfect
obedience
to
God
not
in
some
but
in
all
his
commandements
.
And
this
is
the
only
perfection
that
any
man
can
have
in
this
life
.
A
Christian
mans
perfection
is
to
bewaile
his
imperfection
:
his
obedience
more
consistes
in
the
goodwill
then
in
the
worke
,
and
is
more
to
be
measured
by
the
affection
,
then
by
the
effect
.
CAP.
IIII.
Of
the
degrees
of
repentance
.
REpentance
hath
two
degrees
.
It
is
either
ordinarie
or
extraordinary
.
Ordinary
repentance
is
that
which
every
christian
is
to
per
forme
every
day
:
for
as
men
fall
daily
either
more
or
lesse
:
so
the
graces
of
God
are
proportionally
weakened
day
by
day
.
wherefore
the
continuall
reparation
therof
must
be
made
by
a
daily
renuing
of
repentance
.
A
christian
man
is
the
temple
&
house
of
Gods
spirit
:
hee
must
therfore
once
a
day
sweepe
it
,
that
it
may
be
sit
to
entertaine
so
worthy
a
ghest
.
Extraordinary
repentance
is
the
same
in
nature
with
the
former
:
it
differs
onely
from
it
in
degree
and
measure
of
grace
.
And
this
is
to
be
put
in
practise
,
when
men
fall
into
any
enormous
,
capitall
,
or
grievous
offences
,
whereby
they
doe
very
grievously
wound
thir
owne
consciences
,
&
giue
great
offence
to
the
Church
.
Of
this
sort
was
the
repentance
of
Peter
when
he
went
forth
&
wept
bitterly
:
&
Davids
repentance
,
after
that
he
had
committed
adultery
&
murdered
Vriah
.
CAP.
V.
Of
the
persons
which
must
repent
.
MEn
be
of
two
sortes
:
the
naturall
man
,
and
the
regenerate
.
Repentance
is
needefull
for
both
.
For
the
naturall
man
,
that
hee
may
be
brought
from
his
sinnes
,
and
the
Image
of
God
renewed
in
him
.
Some
may
say
,
that
many
naturall
men
live
civilly
,
absteining
from
all
outragious
behaviour
,
and
therefore
neede
no
repentance
.
I
graunt
indeede
,
they
doe
so
:
yet
repentance
must
goe
withall
.
For
civil
life
without
grace
in
Christ
,
is
nothing
else
in
Gods
sight
,
but
a
beautifull
abomination
.
The
Pharises
were
civill
,
yet
Christ
saith
of
them
,
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
and
Pharises
,
yee
shall
not
see
the
kingdome
of
heaven
.
Repentance
is
also
required
in
the
regenerate
:
because
they
have
many
knowen
and
privie
corruptions
in
them
,
which
must
be
mortified
:
and
otherwhiles
they
fall
greevously
:
and
therefore
that
they
may
rise
againe
,
they
must
be
daily
practised
in
the
spirituall
exercises
of
repentance
.
CAP.
VI.
Of
the
practise
of
Repentance
IN
the
practise
of
Repentance
foure
speciall
duties
are
required
.
The
first
is
a
diligent
and
serious
examination
of
the
conscience
by
the
Lawes
&
commandementes
of
God
,
for
all
manner
of
sinnes
both
originall
and
actuall
.
Example
of
the
Wherefore
is
the
living
man
sorowfull
?
man
suffereth
for
his
sinne
:
let
vs
search
&
trie
our
wayes
,
&
turne
againe
to
the
Lorde
.
Of
David
.
I
considered
my
wayes
,
&
turned
my
feete
to
thy
testimonies
.
Touching
Originall
sinne
,
this
must
be
well
remembred
,
that
one
man
hath
not
one
part
onely
of
originall
sinne
,
and
another
man
an
other
:
one
man
this
corruption
,
another
that
:
but
every
man
as
he
received
from
Adam
the
whole
nature
of
man
:
so
also
he
received
originall
sinne
wholly
.
And
therefore
every
man
,
(
not
one
excepted
,
saving
Christ
who
was
extraordinarily
sanctified
by
the
holy
ghost
in
the
womb
of
the
virgin
)
hath
in
him
from
his
parents
the
corruption
and
seede
of
all
sinne
,
which
is
a
naturall
disposition
&
pronesse
to
commit
any
sinne
whatsoeuer
.
Take
a
view
and
consider
all
the
horrible
sinnes
that
be
practised
in
any
part
of
the
world
,
either
against
the
first
or
second
table
:
whatsoeuer
they
are
,
the
spawne
and
seede
of
them
all
is
euen
in
that
man
that
is
thought
to
be
best
disposed
by
nature
.
Some
may
say
,
that
experience
shewes
the
contrary
;
because
among
men
that
want
all
maner
of
religion
some
are
more
civill
&
orderly
:
some
againe
more
lewdly
disposed
.
I
answere
,
that
this
comes
to
passe
,
not
because
some
men
are
by
nature
lesse
wicked
then
others
:
but
because
God
,
by
his
providence
doth
limit
and
restraine
mens
corruption
more
or
lesse
,
which
he
doth
for
the
good
of
mankind
.
For
if
men
might
be
wholly
left
to
themselves
,
corruption
woulde
so
exceedingly
breake
out
into
all
maner
of
sinnes
,
that
there
should
be
no
living
in
the
world
.
Touching
actuall
sinnes
,
they
shal
be
found
by
examination
to
be
innumerable
as
the
haires
of
a
mans
head
,
&
as
the
sands
by
the
sea
shore
:
if
any
will
but
search
themselves
a
litle
by
the
ten
commandements
of
the
Decalogue
,
for
all
their
sinful
thoughts
,
words
,
and
deeds
against
God
and
man
.
A
DIRECTION
FOR
EXAmination
of
the
conscience
.
I.
COM.
Thou
shalt
have
none
other
gods
,
&c.
He
breakes
this
commandement
,
-
THat
knowes
not
the
true
God
,
Ier.
4.
22.
-
That
denies
God
in
his
hart
,
by
denying
his
presence
,
iustice
,
mercy
,
&c.
Ps.
14.
1.
-
That
hates
God
,
and
shewes
it
by
disobedience
.
Exod.
20.
5.
Rom.
1.
30.
-
That
doe
not
feare
God
and
stand
in
awe
of
him
.
-
That
feare
men
or
other
creatures
more
then
God
.
Matth.
10.
31.
Apoc.
21.
8.
-
That
liue
in
open
sinnes
securely
,
not
fearing
Gods
worde
or
iudgements
.
1.
Thess.
5
,
6
,
7.
-
That
is
sorrowfull
for
his
sinnes
onely
in
respect
of
the
punishment
.
2.
Cor.
7.
10.
-
That
feares
God
by
mens
traditions
.
Isa.
29.
13.
-
That
doe
not
beleeue
Gods
word
but
call
the
Canonicall
scripture
in
question
.
-
That
despaires
of
Gods
mercie
.
-
That
hath
a
dead
faith
without
works
.
Iam.
2.
-
That
puts
faith
in
the
devill
and
his
workes
,
as
seekers
to
wisardes
doe
.
-
That
loues
the
creatures
,
as
riches
&
honour
,
and
his
owne
filthy
pleasures
more
then
God
.
Ephes.
5.
5.
-
That
puts
confidence
in
his
strength
,
wisdom
,
riches
,
phisitions
.
2.
Chron.
16.
9
,
11.
-
That
is
impatient
under
the
crosse
.
Mat.
10.
38.
-
That
temptes
God
.
Matth.
4.
7.
-
That
seekes
for
the
things
of
this
life
,
more
then
for
Gods
kingdome
.
Matth.
6.
33.
-
That
murmures
against
God
.
1.
Cor.
10.
10.
-
That
disputes
and
holdes
there
is
no
God
.
-
That
holdes
and
maintaines
opinions
against
the
auncient
faith
set
downe
in
the
writings
of
the
Prophets
and
Apostles
.
As
did
the
Maniches
,
Donatistes
,
Arrians
,
Anabaptists
,
&c.
-
That
so
holdes
one
religion
,
as
he
is
ready
to
follow
another
.
1.
King
.
18.
21.
-
That
is
full
of
presumption
of
Gods
mercy
.
Isa.
7.
12.
-
That
falles
away
from
the
knowen
trueth
.
2.
Pet.
2.
20.
-
That
addes
to
Canonicall
scripture
.
Deut.
12.
last
ver.
II.
COM.
Thou
shalt
make
to
thy selfe
no
graven
Image
.
&c.
He
breakes
this
commandement
,
-
THat
represents
God
in
an
image
.
Exod.
32.
6
,
8.
-
That
worships
God
in
or
at
images
,
as
crucifixes
,
and
such
like
,
2.
King
.
18.
4.
-
That
kneles
downe
before
an
image
.
-
That
is
bodily
present
at
Masse
keeping
his
heart
to
God
,
1.
Cor.
8.
9.
-
That
reteines
the
monuments
of
idolatrie
.
Exod.
23.
13.
-
That
marrieth
with
infidels
or
such
like
.
Gen.
6.
2.
-
That
makes
leagues
of
amitie
with
such
.
2.
Chron.
19.
1.
-
That
worships
God
according
to
his
owne
fantasie
.
Col.
2.
23.
-
That
worships
God
with
lip-service
.
Isa.
29.
13
-
That
hath
the
power
of
godlinesse
but
denies
the
force
of
it
,
2.
Tim.
3.
5.
-
That
gives
Gods
worshippe
to
creatures
,
as
Saintes
and
Angels
.
Psal.
115.
8.
-
That
refuseth
to
heare
the
preaching
of
the
Gospell
.
Luk.
14.
19.
-
That
negligently
worships
God
.
Rev.
3.
16.
-
That
omits
invocation
of
Gods
name
.
Isai.
64.
7.
-
That
heares
sermons
but
when
he
is
reprooved
,
railes
,
and
rages
,
and
profits
nothing
,
Amos.
5.
10.
-
That
changes
the
worship
of
God
in
whole
or
in
part
.
Deut.
12.
32.
-
That
makes
either
open
or
secret
league
with
the
devill
,
Psal.
58
-
That
useth
witchcraft
,
sorcery
,
or
inchantments
,
Deut.
18.
11.
Lev.
19.
26.
-
That
consults
with
wisards
.
Lev.
20.
6.
-
That
weares
Amulets
or
Characters
about
his
necke
,
and
puts
confidence
in
them
.
-
That
hinders
schooles
of
religion
and
good
learning
.
-
That
seekes
not
(
within
the
compasse
of
his
calling
)
the
good
estate
of
Gods
Church
:
but
seekes
his
owne
things
.
Psal.
132.
3
,
4.
III.
COM.
Thou
shalt
not
take
the
name
of
the
Lord
,
&c.
He
breakes
this
commandement
,
-
THat
doth
unreuerently
use
Gods
titles
in
his
talke
.
Phil.
2.
10.
-
That
sweares
to
doe
a
thing
lawfull
&
good
,
and
yet
doth
it
not
.
Mat.
5.
23.
-
That
sweares
rashly
.
Ierem.
4.
2.
-
That
useth
customable
swearing
in
his
common
talke
.
Matt.
5.
37.
-
That
blasphemes
the
name
of
God
.
Levit.
24.
16.
-
That
sweares
falsly
.
Ioh.
8.
44.
-
That
sweares
against
pietie
and
honestie
.
-
That
useth
cursing
and
banning
.
-
That
findes
fault
with
the
creatures
of
God
,
1.
Cor.
10.
3.
-
That
sweares
by
the
creatures
.
Mat.
5.
34
,
35.
-
That
useth
lots
in
sporting
.
Pro.
16.
33.
&
18.
18.
-
That
makes
and
useth
charmes
of
hearbes
and
other
things
.
Deut
,
18.
11.
-
That
makes
iestes
of
the
sentences
and
phrases
of
scripture
.
Isa.
66.
2.
-
That
useth
figure
casting
.
Isa.
47.
13.
-
That
doth
lightly
regard
Gods
iudgements
.
Heb.
3.
16.
-
That
living
dissolutely
in
religion
,
makes
Gods
name
evill
spoken
of
.
2.
Sam.
12.
13.
1.
Pet.
3.
15.
-
That
makes
a
vowe
of
continencie
or
of
any
thing
not
in
his
power
.
-
That
makes
a
lawfull
vowe
and
keepes
it
not
.
Deut.
23.
21.
-
That
receives
blessings
from
God
,
and
is
not
thankfull
.
Luc.
17.
8.
-
That
teacheth
the
truth
but
doth
not
practise
it
.
Mat.
23.
2.
IIII.
COM.
Remember
the
Sabbath
day
to
&c.
He
breakes
this
commandement
,
-
THat
labours
in
the
servile
workes
of
his
ordinarie
calling
.
Nehem.
13.
15.
-
That
travels
abroad
on
his
ordinary
busines
,
Exod.
16.
24.
-
That
keepes
faires
and
markets
on
this
day
.
Nehe.
13.
15.
-
That
workes
harvest
worke
on
this
day
.
Exod.
34.
21.
-
That
useth
sportes
and
recreations
causing
distraction
.
1.
Cor.
10.
7.
-
That
spendes
the
day
in
idlenesse
.
Isa.
58.
13.
-
That
keepes
the
Sabbath
only
in
outward
fashion
.
Isa.
1.
13.
-
That
prophanes
it
by
gluttonie
and
drunkennesse
.
-
That
gives
servants
libertie
to
doe
what
they
list
.
-
That
brings
not
his
family
to
the
congregation
to
heare
Gods
word
,
and
to
receiue
the
sacraments
.
-
That
sanctifies
not
the
Sabbath
in
his
family
privately
.
V.
COM.
Honour
thy
fathtr
,
&c.
He
breakes
this
commandement
,
-
THat
mockes
or
reviles
,
or
beates
his
superiours
,
Gen.
9.
22.
-
That
disobeyes
their
lawfull
commaundements
,
Rom.
●
▪
30
▪
-
That
is
unthankefull
to
parents
,
and
will
not
●elieve
them
if
need
be
.
2.
Tim.
3.
3.
-
That
disobeyes
God
to
obey
them
.
Act.
4.
19.
-
That
exaltes
him selfe
aboue
the
magistrate
.
2.
Thess.
2.
9.
-
That
serves
his
master
with
eye-service
.
Coloss.
3
,
22.
-
That
governes
his
family
and
those
which
are
under
him
negligently
.
1.
Tim.
3.
4.
-
That
is
slacke
in
punishing
faults
.
1.
Sam.
2.
22.
-
That
is
too
rigorous
in
speeches
and
punishments
.
Eph.
6.
9.
-
That
marieth
without
parents
consent
.
-
That
chooseth
his
calling
without
parents
consent
.
Num.
30.
-
That
thinkes
better
of
himself
then
of
others
,
Rom.
12.
10.
-
That
despiseth
aged
persons
.
Lev.
19.
23.
VI.
COM.
Thou
shalt
not
kill
.
He
breakes
this
commandement
,
-
THat
beares
malice
to
another
.
1.
Ioh.
3.
15.
-
That
is
given
to
hastinesse
.
Mat.
5.
22.
-
That
useth
inwarde
fretting
and
grudging
.
Iam.
3.
14.
-
That
is
frowarde
of
nature
,
harde
to
please
,
Rom.
1.
31.
-
That
is
full
of
rancour
and
bitternesse
.
Ephes.
4.
31
-
That
derides
and
scornes
others
,
Genes.
21.
9.
Gal.
4.
29.
-
That
useth
bitter
words
and
railings
,
Prover.
12.
18.
-
That
useth
contending
by
wordes
or
deedes
,
Gal.
5.
20.
-
That
useth
chiding
and
crying
out
.
Ephes.
4.
31.
-
That
is
given
to
make
complaintes
of
his
neighbour
in
all
places
,
Iam.
5.
9.
-
That
is
a
fighter
.
Iam.
4.
1.
-
That
hurtes
or
maines
his
neighbours
bodie
.
Exod.
21.
24.
-
That
will
not
forgive
an
offence
.
Matth.
5.
23.
-
That
will
forgiue
but
not
forget
.
-
That
doeth
fare
well
him selfe
,
but
giues
not
almes
to
relieve
the
poore
.
Luc.
16.
19.
-
That
useth
cruelty
in
punishing
malefactours
.
Deut.
22.
6.
-
That
denies
the
servants
or
labourers
wages
,
Iam.
5.
24.
-
That
holdes
backe
the
pledge
.
Ezech.
18.
7.
-
That
sels
by
divers
weights
and
measures
.
-
That
remooves
the
land
marke
.
Prov.
22.
18.
-
That
gives
his
goods
vpon
usurie
:
which
is
simply
to
binde
a
man
to
returne
both
the
principall
and
the
increase
.
Ezech.
18.
8.
-
That
by
his
loosenesse
of
life
is
an
occasion
why
other
sinne
.
-
That
mooves
contention
and
debate
.
Rom.
1.
29.
-
That
being
a
minister
teacheth
erroneously
.
-
That
teacheth
slackly
.
Ierem.
48.
10.
-
That
teacheth
not
at
all
.
1.
Tim.
3.
2.
-
That
hinders
mens
salvation
any
way
.
Matt.
23.
13.
-
That
seekes
private
revenge
.
VII
.
COM.
Thou
shalt
not
commit
,
&c.
He
breakes
this
commandement
,
-
THat
lookes
on
a
woman
to
lust
after
her
.
Mat.
5.
28.
-
That
commits
incest
.
Levit.
18.
22.
-
That
commits
Sodomie
.
1.
Cor.
6.
9.
-
That
commits
fornication
with
married
or
single
,
or
contracted
folkes
.
Deut.
22.
22.
-
That
useth
mariage
bed
intemperately
.
-
That
lyeth
with
a
menstruous
woman
,
Ezech.
18.
6.
-
That
useth
wantonnes
.
1.
Cor.
6.
9.
-
That
useth
occasions
and
provocations
to
lust
.
Gal.
5.
9.
-
That
is
given
to
idlenesse
.
-
That
weares
wanton
and
light
attire
.
1.
Tim.
2.
9.
1.
Pet.
3.
3.
-
That
useth
light
talke
and
reading
of
loue-bookes
.
1.
Cor.
15.
35.
-
That
frequents
lascivious
places
.
Eph.
5.
3.
-
That
delightes
in
wanton
pictures
.
1.
Thess.
5.
23.
-
That
useth
the
mixt
dansing
of
men
and
women
,
Mar.
6.
22.
-
That
keepes
company
with
light
and
suspected
persons
.
Pro.
7.
22.
-
That
neglectes
to
dispose
his
children
in
marriage
in
convenient
time
.
1.
Cor.
7.
37.
-
That
makes
mariages
of
young
children
.
-
That
punisheth
adultery
with
small
punishments
.
-
That
marieth
more
wiues
then
one
at
once
.
Gen.
2.
24.
-
That
loues
his
pleasures
more
then
God
.
2.
Tim.
3.
4.
-
That
takes
care
to
fulfill
the
lustes
of
the
flesh
.
Rom.
t3
.
14.
-
That
maintaines
and
frequents
stewes
.
Deut.
23.
17.
-
That
is
giuen
to
drunkennesse
and
surfetting
,
Eph.
5.
18.
-
That
gives
himselfe
to
wine
,
sleepe
,
and
ease
.
Prov.
20.
13.
-
That
for
the
avoiding
of
fornications
maries
not
.
1.
Cor.
7.
2.
-
That
puts
away
his
wife
for
other
causes
then
for
fornication
,
Mat.
19.
9.
VIII
.
COM.
Thou
shalt
not
steale
.
He
breakes
this
commandement
,
-
THat
liues
in
no
calling
.
1.
Thess
3.
11.
-
That
neglects
his
calling
.
Ierem.
48.
10.
-
That
spends
his
wealth
in
riot
,
and
provides
not
for
his
familie
.
1.
Tim.
5.
8.
-
That
is
not
content
with
his
estate
,
but
seekes
to
be
rich
.
1.
Tim.
6.
10.
-
That
selles
the
goods
of
the
Church
,
or
buyes
them
.
Mal.
3.
8.
-
That
selles
such
things
as
are
meanes
to
further
idolatrie
,
or
any
other
sinne
.
-
That
useth
powdering
,
starching
,
blowing
,
darke
shops
to
set
a
glosse
on
his
wares
and
make
them
more
saleable
.
-
That
conceales
the
fault
of
his
wares
.
-
That
useth
false
weightes
and
measures
.
Levit.
19.
35.
-
That
useth
wordes
of
deceit
,
Prov.
20.
14
,
-
That
takes
more
for
his
wares
then
the
iust
price
.
Matth.
7.
12.
-
That
oppresseth
his
tenants
by
racking
his
rents
.
Habac.
2.
11.
-
That
useth
ingrossing
of
wares
.
-
That
raiseth
the
price
,
onely
in
consideration
of
a
day
of
payment
.
-
That
either
giues
or
takes
bribes
.
Isa.
1.
33.
Psal.
82.
-
That
writes
letters
of
affection
in
wrong
sutes
.
-
That
holdes
backe
things
borrowed
.
Ezech.
18.
7.
-
That
holdes
backe
things
found
or
pawned
.
Levit.
6.
3.
-
That
being
lustie
liues
by
begging
.
-
That
releeveth
such
.
2.
Thess.
3.
10.
-
That
for
gaine
defendes
bad
causes
.
-
That
layes
burden
on
the
people
without
measure
.
Isa.
1.
23.
Ezech.
22.
27.
-
That
spends
the
Church
goods
in
riot
.
1.
Tim.
6.
9.
-
That
makes
marchandise
of
Gods
word
and
sacrament
.
Mich.
3.
11.
2.
Cor.
2.
last
.
-
That
gets
goods
by
gaming
.
-
That
gets
his
living
by
casting
of
figures
and
by
playes
,
Eph.
4.
28.
-
That
is
rash
in
surety-ship
.
Prov.
11.
15.
&
17.
18.
-
That
steales
mens
children
to
dispose
them
in
mariage
.
1.
Tim.
1.
10.
-
That
takes
by
stealth
the
least
pin
,
though
it
be
for
the
best
end
.
-
That
is
a
receiver
of
things
stolne
,
and
gives
consent
to
the
fact
any
way
.
Rom.
1.
29.
-
That
useth
deceit
in
bargaining
.
1.
Thess.
4.
6.
-
That
restores
not
things
evill
gotten
.
Ezech.
33.
15.
-
That
keeps
back
goods
given
to
the
Church
.
Acts
5.
3.
-
That
waites
for
a
dearth
,
to
sell
his
things
dearer
.
Amos.
8.
5.
IX
.
COM.
Thou
shalt
not
beare
,
&c.
He
breakes
this
commandement
,
-
THat
envies
at
the
prosperity
of
his
neighbour
.
1.
Tim.
6.
4.
-
That
seekes
only
his
own
good
report
.
-
That
is
suspicious
.
1.
Cor.
13.
5.
-
That
gives
rash
or
harde
sentence
against
others
.
Matth.
7.
1.
-
That
takes
mens
sayings
&
doings
in
worse
part
.
Matth.
26.
60.
-
That
accuseth
one
salsly
.
1.
King
.
21.
-
That
maketh
or
reporteth
tales
openly
or
in
a
whispering
manner
.
Levit.
19.
16.
-
That
receiveth
tales
,
Exod.
23.
1.
-
That
speakes
the
truth
of
malice
.
Psal.
52.
1
,
2.
-
That
blazeth
abroad
mens
infirmities
.
Matth.
18.
17.
-
That
useth
quipping
and
taunting
.
Eph.
5.
4.
-
That
useth
flattery
,
Prov.
26.
19.
-
That
lyeth
though
it
be
for
neuer
so
good
an
end
Zach.
13.
3.
-
That
defends
an
euill
cause
and
impugnes
the
contrary
.
-
That
writes
or
spreds
libels
.
X.
COM.
Thou
shalt
not
lust
.
He
breakes
this
commandement
,
-
That
thinkes
an
euill
thought
against
his
neighbour
though
he
meane
not
to
doe
it
.
-
That
conceives
some
inward
delight
in
some
euill
motion
,
though
he
give
not
consent
to
practise
it
.
SINNES
DIRECTLY
Against
the
Gospell
.
He
sinnes
against
the
Gospell
,
-
That
denies
either
directly
or
by
consequent
that
Christ
is
come
in
the
flesh
.
1.
Ioh.
4.
3
,
8
-
That
treads
under
foote
the
blood
of
Christ
.
Hebr.
10.
29.
-
That
beleeves
not
the
remission
of
his
owne
sinnes
and
acceptation
to
life
everlasting
.
1.
Ioh.
3.
23.
-
That
repents
not
but
hardens
himselfe
in
all
his
bad
wayes
.
Rom.
2.
4.
5.
Ierem.
8.
6.
Thus
much
of
examination
:
now
followes
the
second
duty
,
which
is
confession
of
sinne
unto
God
,
which
is
very
necessary
.
For
the
right
way
to
haue
our
sinnes
covered
before
God
is
,
to
uncover
and
acknowledge
them
unto
him
.
For
hee
will
iustifie
vs
if
we
condemne
our selues
,
he
will
pardon
us
,
if
we
,
as
being
our
owne
enemies
,
accuse
our selues
:
he
forgets
our
sinnes
if
wee
remember
them
:
when
we
are
vile
in
our
owne
eyes
,
wee
are
pretious
in
his
:
and
when
we
are
lost
to
our selues
,
we
are
found
of
him
.
That
confession
may
be
rightly
performed
,
a
notable
duety
is
to
be
put
in
practise
in
it
:
namely
,
the
arraignment
of
a
repentant
sinner
,
whereby
he
iudges
himselfe
that
he
may
not
be
iudged
of
the
Lord
.
This
arraignment
hath
three
speciall
pointes
in
it
.
For
first
of
all
,
hee
must
bring
himselfe
forth
to
the
barre
of
Gods
iudgement
.
which
thing
hee
doeth
when
he
sets
himselfe
in
the
presence
of
God
,
as
though
even
now
the
day
of
iudgement
were
.
As
Saint
Hierome
did
,
who
alwayes
thought
with
himselfe
that
hee
heard
this
voice
sounding
in
his
eares
,
Rise
yee
dead
and
come
to
iudgement
.
Secondly
,
he
must
put
up
an
inditement
against
himselfe
:
by
accusing
him-selfe
before
God
,
by
acknowledging
his
knowne
sinnes
particularly
and
his
unknowen
generally
,
without
any
excuse
,
or
extenuation
,
or
defence
,
or
hiding
of
the
least
of
them
.
Example
of
David
.
I
know
mine
iniquitie
and
my
sinne
is
ever
before
me
:
against
thee
,
against
thee
only
have
I
sinned
,
and
done
this
evill
in
thy
sight
,
&c.
behold
,
I
was
borne
in
iniquitie
,
and
in
sinne
hath
my
mother
conceived
me
.
And
,
I
have
sinned
greatly
,
because
I
have
done
this
thing
:
but
now
,
I
beseech
thee
,
remoove
the
iniquitie
of
thy
servant
:
for
I
have
done
very
foolishly
.
Of
Ezra
,
O
my
God
,
I
am
ashamed
&
confounded
to
lift
up
mine
eyes
vnto
thee
,
my
God
:
for
our
iniquities
are
increased
over
our
heads
,
&
our
trespasse
is
growen
vp
vnto
heaven
.
Thirdly
,
he
must
with
heavinesse
of
heart
give
sentence
against
himselfe
,
acknowledging
that
hee
is
worthy
of
everlasting
hell
,
death
,
and
damnation
.
As
the
prodigall
child
,
Father
,
I
have
sinned
against
heaven
,
&
against
thee
,
&
am
not
worthy
to
be
called
thy
child
,
And
Daniel
,
Wee
haue
sinned
and
committed
iniquitie
,
&
have
done
wickedly
:
yea
,
wee
have
rebelled
&
have
departed
from
thy
precepts
,
&
from
thy
iudgements
,
&c.
O
Lord
,
righteousnesse
belongeth
vnto
thee
,
&
vnto
vs
open
shame
.
Of
Iob
,
Beholde
,
I
am
vile
,
what
shall
I
answere
thee
.
I
will
lay
my
hande
upon
my
mouth
.
And
,
I
abhorre
my selfe
,
&
I
repent
in
dust
&
ashes
.
Of
the
Publicane
,
Who
standing
a
farre
off
,
woulde
not
lift
up
so
much
as
his
eyes
to
heaven
,
but
smote
his
brest
saying
,
Lord
be
mercifull
to
me
a
sinner
.
As
for
confession
of
sinne
to
men
,
it
is
not
to
be
used
but
in
two
cases
.
First
,
when
some
The
third
dutie
in
the
practise
of
repentance
is
Deprecation
,
whereby
we
pray
to
God
for
the
pardon
of
the
sinnes
which
haue
bene
confessed
with
contrition
of
heart
,
with
earnestnesse
and
constancie
,
as
for
the
weightiest
matter
in
the
world
.
And
here
we
must
remember
to
behaue
our selues
to
God
as
the
poore
prisoner
doth
at
the
barre
,
who
when
the
iudge
is
about
to
giue
sentence
,
cries
unto
him
for
favour
as
for
life
and
death
.
And
we
must
doe
as
the
cripple
or
lazar
man
in
the
way
:
sit
downe
,
vnlappe
our
legges
and
armes
and
shew
the
sores
of
our
sinnes
;
crying
to
God
continually
as
they
doe
,
(
Looke
with
your
eye
,
and
pity
with
your
heart
:
)
that
wee
may
finde
mercy
at
Gods
handes
,
as
they
get
almes
at
the
hands
of
passengers
.
Thus
Oseah
O
Israel
,
returne
unto
the
Lord
thy
God
:
for
thou
hast
fallen
by
thine
iniquitie
:
take
unto
you
words
,
and
turne
vnto
the
Lord
,
and
say
unto
him
,
Take
away
all
iniquitie
and
receive
vs
graciously
:
so
wee
will
render
thee
the
calves
of
our
lips
.
Of
Daniel
,
Wee
doe
not
present
our
supplications
before
thee
for
our
own
righteousnes
,
but
for
thy
great
tender
mercies
.
O
Lord
heare
,
O
Lord
forgive
,
O
Lord
consider
and
doe
it
:
defer
not
for
thine
owne
names
sake
,
O
my
God
.
Of
David
,
Have
mercy
upon
me
,
O
God
,
according
to
thy
loving
kindnesse
:
according
to
the
multitude
of
thy
compassions
put
away
mine
iniquities
.
The
last
duty
is
to
pray
to
God
for
grace
&
strength
,
whereby
wee
may
be
inabled
to
walke
in
newnesse
of
life
.
Of
David
,
Behold
,
I
desire
thy
commandements
,
quicken
me
in
thy
righteousnesse
.
And
,
Teach
me
to
doe
thy
will
,
for
thou
art
my
God
:
let
thy
good
spirit
lead
me
into
the
land
of
righteousnes
.
CAP.
VII
.
Of
legall
motives
to
repentance
.
MOtives
to
repentance
are
either
Legall
or
Evangelicall
.
Legall
are
such
as
are
borrowed
from
the
law
:
&
they
are
3.
especially
.
The
first
is
,
the
misery
and
cursed
estate
of
euery
impenitent
sinner
in
this
life
by
reason
of
his
sinnes
.
His
miserie
(
that
I
may
expresse
it
to
the
conceit
of
the
simplest
)
is
seven-fold
.
-
1.
within
him
.
-
2.
before
him
.
-
3.
behind
him
.
-
4.
on
his
right
hand
.
-
5.
on
his
left
hand
.
-
6.
over
his
head
.
-
7.
vnder
his
feete
.
His
miserie
within
him
is
twofold
.
The
first
is
a
guiltie
conscience
:
which
is
a
very
hell
vnto
the
ungodly
man
.
For
hee
is
like
a
silly
prisoner
,
and
the
conscience
like
a
Iayler
which
followes
him
at
the
heeles
,
and
dogges
him
whither
soever
he
goes
,
to
the
end
he
may
see
and
observe
all
his
sayings
and
doings
.
It
is
like
a
register
,
that
sits
alwaies
with
the
pen
in
his
hand
,
to
record
and
inrole
all
his
wickednesse
for
everlasting
memory
.
It
is
a
litle
iudge
,
that
sittes
in
the
middle
of
a
man
even
in
his
very
heart
,
to
arraigne
him
in
this
life
for
his
sinnes
as
he
shall
be
arraigned
at
the
last
iudgement
.
Therfore
the
pangs
,
terrors
,
and
feares
of
all
impenitent
persons
,
are
as
it
were
,
certaine
flashings
of
the
flames
of
hell
fire
.
The
guiltie
conscience
makes
a
man
like
him
,
which
lies
on
a
bedde
that
is
too
strait
and
the
The
second
evill
within
man
,
is
,
the
fearefull
slaverie
and
bondage
vnder
the
power
of
Satan
the
Prince
of
darkenesse
:
in
that
his
mind
,
will
,
and
affections
are
so
knit
and
glued
to
the
will
of
the
devill
,
that
he
can
doe
nothing
but
obey
him
,
&
rebell
against
God
.
And
hence
Satan
is
called
the
prince
of
this
The
misery
before
man
,
is
a
daungerous
snare
which
the
devill
layes
for
the
destruction
of
the
soule
.
I
say
it
is
dangerous
:
because
he
The
miserie
behinde
him
,
is
the
sinnes
past
.
The
Lord
saith
to
Cain
,
If
thou
doest
not
well
,
sinne
lyeth
at
the
doore
.
Where
sinne
is
compared
to
a
wilde
beast
,
which
followes
a
man
whither
soever
he
goeth
,
and
lyeth
lurking
at
his
heels
.
And
though
for
a
time
it
may
seeme
to
be
hurtlesse
,
because
it
lyeth
asleepe
:
yet
at
length
,
unlesse
men
repent
,
it
will
rise
up
,
sease
on
them
,
and
rent
out
the
very
throtes
of
their
soules
.
Iob
in
his
afffliction
saith
,
Thou
writest
bitter
things
against
me
,
and
makest
me
possesse
the
sinnes
of
my
youth
.
And
David
prayeth
,
Forgive
me
the
sinnes
of
my
youth
.
If
the
memorie
of
sinnes
past
be
a
trouble
to
the
godly
man
,
oh
what
a
racke
?
what
a
gibbet
wil
it
be
to
the
heart
of
him
that
wants
grace
?
The
miserie
on
the
right
hand
is
prosperitie
and
ease
:
which
by
reason
of
mans
sinne
is
an
occasion
of
many
iudgements
.
In
it
men
I
spake
unto
thee
when
thou
wast
in
prosperitie
:
but
thou
saydest
,
I
will
not
heare
:
this
hath
bene
thy
manner
from
thy
youth
.
It
is
like
the
Ivie
that
embraces
the
tree
and
windes
rounde
about
it
,
but
yet
drawes
out
the
iuice
and
life
of
it
.
Hence
is
it
that
many
turne
it
to
an
occasion
of
their
destruction
.
Salomon
saith
,
Prosperitie
of
fooles
destroyeth
them
.
When
the
milt
swelles
,
the
The
misery
on
the
left
hand
is
Adversitie
,
which
stands
in
all
manner
of
losses
and
calamities
,
in
goods
,
friends
,
good
name
,
and
such
like
.
Of
this
read
at
large
.
Deut.
28.
The
miserie
over
his
head
is
,
the
wrath
of
God
,
which
he
testifies
in
all
maner
of
iudgements
from
heaven
,
in
danger
of
which
every
impenitent
sinner
is
every
houre
.
And
the
danger
is
very
great
.
The
scripture
saith
.
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
living
God
.
He
hath
store-houses
full
of
all
maner
of
iudgements
:
and
they
watch
for
secure
sinners
that
they
can
not
scape
.
Gods
wrath
is
●s
a
fire
making
havocke
and
bringing
to
nought
whatsoeuer
it
lights
on
:
yea
,
because
he
is
slow
to
anger
,
therefore
more
terrible
:
as
a
man
therefore
stayes
his
hand
for
a
time
,
that
he
may
lift
it
higher
and
fetch
a
deeper
blowe
.
When
the
dumb
creatures
melt
as
wax
and
vanish
away
at
his
presence
,
when
he
The
misery
under
his
feete
is
,
Hell
fire
:
for
every
man
till
he
repent
,
is
in
as
great
danger
of
damnation
as
the
traitour
apprehended
,
of
hanging
,
drawing
,
and
quartering
.
A
man
walking
in
his
way
falles
into
a
deepe
dungeon
that
is
full
of
vggely
serpents
and
noisome
beastes
:
in
his
fall
he
catches
hold
of
a
twigge
of
a
tree
that
growes
at
the
mouth
of
the
dungeon
,
and
hangs
by
it
:
afterward
there
comes
a
beast
both
leane
and
hungerbitten
,
which
having
cropt
the
whole
tree
,
is
ever
and
anon
knapping
at
the
twigge
on
which
he
hanges
.
Nowe
,
what
is
the
daunger
of
this
man
?
surely
he
is
like
to
fall
into
the
pit
,
over
which
he
hangeth
.
well
,
this
man
is
every
impenitent
sinner
:
the
pit
is
hell
,
prepared
for
the
devill
and
his
angels
:
the
twig
is
the
brickle
and
fraile
life
of
man
:
the
hungerbitten
beast
is
death
,
that
is
ready
every
houre
to
knap
our
life
asunder
:
the
danger
is
fearful
:
for
man
hanging
as
it
were
over
the
mouth
of
hel
,
when
life
is
ended
,
unlesse
he
use
good
meanes
before
he
die
,
he
then
falleth
to
the
very
bottome
of
it
.
If
this
be
the
miserie
wherewith
the
careles
man
is
sieged
&
compassed
about
every
way
,
&
that
for
his
sinnes
,
why
do
men
lie
in
the
dead
sleepe
of
security
?
ô
!
it
stands
them
in
hand
to
take
up
the
voice
of
bitter
lamentation
,
&
for
their
offences
to
howle
after
the
manner
of
dragons
.
If
men
could
weepe
nothing
but
teares
of
blood
for
their
sins
,
if
they
could
dye
a
1000
times
in
one
day
for
very
griefe
,
they
could
never
be
grieved
ynough
for
their
sins
.
The
second
motive
to
draw
men
to
repentance
,
is
the
consideration
of
the
wretched
estate
of
an
impenitent
sinner
in
his
death
,
a
sting
in
his
taile
,
which
is
sinne
.
Now
then
when
impenitent
The
third
motive
,
is
the
consideration
of
his
estate
after
death
.
When
the
day
of
the
last
judgement
shal
be
,
he
must
be
brought
and
set
before
the
tribunal
seat
of
christ
:
he
shal
not
be
able
to
escape
or
hide
himself
:
then
the
bookes
shal
be
brought
out
,
&
all
his
sins
shal
be
discovered
before
Gods
saints
&
angels
:
the
devil
&
his
own
conscience
shal
accuse
him
:
none
shall
be
aduocate
to
plead
his
cause
:
hee
himselfe
shall
be
speechlesse
;
hee
shall
at
length
heare
the
dreadfull
sentence
of
damnation
,
Goe
ye
cursed
into
hell
prepared
for
the
divell
&
his
augels
.
This
thing
might
moove
the
vilest
Athiest
in
the
world
to
leaue
his
wicked
wayes
and
come
to
amendement
of
life
.
Wee
see
the
strongest
theefe
that
is
,
when
he
is
ledde
in
the
way
from
the
prison
to
the
barre
,
leaves
his
theeving
and
behaues
himselfe
orderly
.
And
indeed
if
hee
woulde
then
cut
a
purse
,
it
were
high
time
that
he
were
hanged
.
All
men
by
nature
are
traitours
and
malefactours
against
God
:
whiles
we
live
in
this
worlde
,
wee
are
in
the
way
going
to
the
barre
of
Gods
iudgement
.
The
wheele
of
the
heavens
turnes
one
bout
every
day
,
and
winds
up
somwhat
of
the
threed
of
our
life
:
whether
wee
sleepe
or
wake
we
are
alwayes
comming
neerer
our
end
:
wherfore
let
all
men
daily
humble
themselues
for
their
sinnes
,
and
pray
vnto
God
that
he
would
be
reconciled
unto
them
in
Christ
:
and
let
them
indeavour
themselves
in
obedience
to
all
Gods
commandements
,
both
in
their
lives
and
callings
.
Againe
,
after
the
last
iudgement
there
remains
death
eternal
appointed
for
him
:
which
standes
in
these
three
things
.
I.
A
separation
from
all
ioy
and
comfort
of
the
presence
of
God
.
II.
Eternall
fellowship
with
the
divell
and
all
his
angels
.
III.
The
feeling
of
the
horrible
wrath
of
God
,
which
shall
seaze
upon
bodie
,
soule
,
and
conscience
,
&
shall
feed
on
them
as
fire
doth
on
pitch
and
brimstone
:
and
torment
them
as
a
worme
crawling
in
the
bodie
and
gnawing
on
the
heart
:
they
shall
alwaies
be
dying
,
and
never
deade
:
alwayes
in
woe
,
and
neuer
in
ease
.
And
this
death
is
the
more
grievous
,
because
it
is
euerlasting
.
Suppose
the
whole
worlde
to
be
a
mountaine
of
sande
,
and
that
a
birde
must
carrie
from
it
a
mouthfull
of
sand
euerie
thousande
yeeres
:
many
innumerable
thousands
of
yeres
will
be
expired
before
she
will
haue
caried
away
the
whole
mountaine
:
well
,
if
a
man
should
stay
●n
torment
so
long
and
then
haue
an
ende
of
his
woe
,
it
were
some
comfort
:
but
when
the
bird
shall
haue
caried
away
the
mountaine
a
thousand
times
:
alas
,
alas
,
a
man
shall
be
as
far
from
the
ende
of
his
anguish
and
torment
as
ever
he
was
.
This
consideration
may
serve
as
an
yron
scourge
to
drive
men
from
their
wicked
lives
.
Chrysostome
would
have
men
in
their
meetings
in
tavernes
and
feastes
,
to
talke
of
hel
,
that
by
often
thinking
on
it
,
they
might
avoyde
it
.
A
grave
and
chaste
matrone
,
being
mooved
to
commit
folly
with
a
lewd
ruffian
;
after
long
discourse
,
she
called
for
a
panne
of
burning
coales
,
requesting
him
for
her
sake
to
holde
his
finger
in
them
but
one
houre
;
he
answered
,
that
it
was
an
unkinde
request
:
to
whome
she
replyed
,
that
seeing
he
would
not
holde
so
much
as
one
finger
in
a
fewe
coales
for
one
small
houre
,
she
could
not
yeeld
to
do
the
thing
,
for
which
she
should
be
tormented
body
&
soule
in
hell
fire
for
ever
.
And
so
shold
all
men
reason
against
themselves
.
None
will
be
brought
to
doe
a
thing
,
that
may
make
so
much
as
their
finger
or
tooth
to
ake
:
therefore
we
ought
to
have
great
care
to
leave
our
sinnes
,
whereby
we
bring
endlesse
torment
to
bodie
and
soule
in
hell
.
CAP.
VIII
.
Of
motives
Evangelicall
.
EVangelicall
Motives
are
two
especially
.
The
first
is
taken
from
the
consideration
of
mans
redemption
.
He
that
redeemed
mankind
is
God
him selfe
.
As
Paul
saith
,
that
God
was
in
Christ
,
reconciling
the
world
to
him selfe
.
Mans
sinne
is
so
vile
and
hainous
in
the
eyes
of
God
,
that
no
Angell
nor
creature
was
able
to
appease
the
wrath
of
God
for
the
least
offence
.
But
the
Sonne
of
God
himselfe
must
come
downe
from
heaven
,
and
take
mans
nature
on
him
:
and
not
onely
that
,
but
he
must
also
suffer
the
most
accursed
death
of
the
crosse
,
and
shed
his
most
pretious
heart
blood
to
satisfie
the
justice
of
his
Father
in
our
behalfe
.
If
a
Father
should
be
sicke
of
such
a
disease
,
that
nothing
would
heale
but
the
heart
blood
of
his
owne
childe
,
he
would
presently
judge
his
owne
case
to
be
dangerous
;
and
would
also
vowe
if
ever
he
recovered
,
to
use
all
meanes
whereby
he
might
avoid
that
disease
.
So
likewise
,
seeing
nothing
could
cure
the
deadly
wound
of
our
sinne
but
a
plaister
made
of
the
heart
blood
of
Christ
:
it
must
make
us
acknowledge
our
pitifull
case
,
and
the
hainousnesse
of
the
least
of
our
sinnes
,
and
stirre
us
up
to
newnesse
of
life
.
Againe
,
considering
the
end
of
the
redemption
wrought
by
Christ
,
was
to
deliuer
us
from
our
euill
conuersation
in
sinne
and
unrighteousnesse
,
we
are
not
to
continue
and
as
it
were
lie
bathing
our selues
in
sinne
;
for
that
were
,
as
if
a
prisoner
,
after
that
he
had
bin
ransomed
and
had
his
boltes
taken
of
,
and
were
put
out
of
the
prison
to
go
whither
he
would
,
should
returne
againe
,
and
desire
to
lie
in
the
dungeon
still
.
The
second
motive
is
,
that
God
hath
made
a
promise
to
such
as
truly
repent
.
I.
Of
remission
of
sinnes
.
Wash
you
,
make
you
cleane
,
take
away
the
evill
of
your
workes
from
before
mine
eyes
:
cease
to
doe
evill
,
&c.
though
your
sinnes
were
as
crimsin
,
they
shall
be
made
a●
white
as
snow
:
though
they
were
red
like
scarlet
,
they
shal
be
as
wooll
.
And
,
Seeke
the
Lorde
while
he
may
be
found
,
call
upon
him
while
he
is
neere
.
Let
the
wicked
for
sake
his
wayes
,
&
the
vnrighteous
his
own
imaginations
,
&
returne
vnto
the
Lord
,
and
he
will
have
mercie
on
him
,
for
hee
is
very
plentifull
in
forgiving
.
II.
Of
life
everlasting
.
I
will
not
the
death
of
a
sinner
,
but
rather
that
hee
repent
and
live
.
And
,
Thus
saith
the
Lord
vnto
the
house
of
Israel
,
Seeke
yee
me
,
&
ye
shall
live
.
III.
Of
mitigating
or
remooving
temporall
calamities
.
Stand
in
the
courte
of
the
Lordes
house
&
speake
vnto
all
the
cities
of
Iudah
,
&c.
If
so
be
they
will
hearken
and
turne
every
man
from
his
evill
way
,
that
▪
I
may
repent
me
of
the
plague
which
I
have
determined
to
bring
upon
them
,
because
of
the
wickednesse
of
their
workes
.
As
God
hath
made
these
mercifull
promises
to
penitent
sinners
,
so
he
hath
faithfully
perfourmed
them
,
so
soone
as
they
have
but
begun
to
repent
.
Example
of
David
,
Then
David
said
to
Nathan
,
I
have
sinned
against
the
Lord
.
And
Nathan
said
to
David
,
thy
sinne
is
forgiven
thee
.
Of
Manasses
.
When
he
was
in
tribulation
he
prayed
vnto
the
Lord
his
God
,
&
humbled
him selfe
greatly
before
the
Lord
God
of
his
fathers
,
and
prayed
unto
him
:
an●
God
was
intreated
of
him
,
&
heard
his
prayer
Of
the
Publicane
.
The
Publicane
&c.
smot●
his
breast
,
saying
,
O
God
be
mercifull
to
me
sinner
:
I
tell
you
,
this
man
departed
iustified
t●
his
house
,
rather
then
the
other
.
Of
the
thiefe
▪
He
said
unto
Iesus
,
Lord
,
remember
me
,
when
thou
commest
to
thy
kingdome
.
Then
Iesus
sai●
unto
him
,
verely
I
say
unto
thee
,
to
day
shall
thou
be
with
me
in
paradise
.
Having
such
notable
promises
made
to
Repentance
,
no
man
is
to
drawe
backe
from
the
practise
of
it
,
because
of
the
multitude
o●
his
sinnes
:
but
rather
to
doe
it
.
The
Pharise●
said
to
Christs
disciples
,
why
eates
your
master
with
Publicanes
and
sinners
.
When
Iesu●
heard
it
,
he
said
unto
them
,
the
whole
need
no●
the
Phisition
,
but
they
that
are
sicke
.
And
I
am
come
not
to
call
the
righteous
,
but
sinners
to
repentance
.
Verely
I
say
unto
you
,
that
Publicanes
and
harlots
shall
goe
before
you
into
the
kingdome
of
God
.
CAP.
IX
.
Of
the
time
of
Repentance
.
THe
time
of
repentance
is
the
time
present
,
without
any
delay
at
all
:
as
the
holy
Ghost
saith
,
To
day
if
ye
will
heare
his
voyce
.
And
,
Exhort
one
another
daily
,
while
it
is
called
to
day
;
lest
any
of
you
be
hardened
through
the
deceitfullnesse
of
sinne
.
Reasons
hereof
are
these
.
I.
Life
is
uncerten
:
for
no
man
knowes
at
what
houre
or
moment
,
&
after
what
manner
he
shall
goe
forth
of
this
world
.
Be
ye
also
prepared
therefore
,
for
the
sonne
of
man
wil
come
at
an
houre
when
ye
thinke
not
.
This
one
thing
should
make
a
man
to
hasten
his
repentance
;
and
the
rather
,
because
many
are
dead
,
who
purposed
with
them selves
to
repent
in
time
to
come
;
but
were
prevented
by
death
,
and
shall
never
repent
.
II.
The
longer
a
man
lives
in
any
sin
,
the
greater
danger
:
because
by
practise
sin
gets
heart
&
strength
.
Custome
is
of
such
force
,
that
that
which
men
use
to
do
in
their
life
time
,
the
same
they
doe
and
speake
when
they
are
dying
.
One
had
three
pounds
owing
to
him
to
be
paid
three
seuerall
yeres
:
when
he
was
dying
,
nothing
could
be
got
of
him
,
but
three
yeres
,
three
pounds
.
Againe
,
by
deferring
repentance
,
men
treasure
up
wrath
against
the
day
of
wrath
.
As
if
a
malefactour
for
his
punishment
,
should
be
appointed
to
cary
every
day
a
sticke
of
wood
to
an
heape
,
to
burne
him
twentie
yeeres
after
.
III.
The
more
the
time
is
prolonged
,
the
harder
it
is
to
repent
:
the
longer
a
man
goes
in
his
sicknesse
without
phisicke
,
the
harder
is
the
recoverie
.
And
where
the
devill
dwells
long
,
hee
will
hardly
be
remooved
.
The
best
way
to
kill
a
serpent
,
is
,
to
cruse
it
in
the
heade
when
it
is
young
.
IIII.
It
is
as
meat
and
drinke
to
the
devill
to
see
men
liue
in
their
sinnes
deferring
repentance
:
as
on
the
contrary
,
there
is
great
ioy
among
the
angels
of
god
in
heaven
,
when
a
sinner
doth
repent
.
V.
Late
repentance
is
seldome
or
never
true
repentance
.
For
if
a
man
repent
when
he
cannot
sinne
as
in
former
time
,
as
namely
in
death
:
then
hee
leaves
not
sinne
but
sinne
leaves
him
:
wherefore
the
repentance
which
men
frame
to
them selues
when
they
are
dying
,
it
is
to
be
feared
least
it
die
with
them
.
And
it
is
very
iust
,
that
hee
should
be
contemned
of
God
in
his
death
,
who
contemned
God
in
his
life
.
Chrysostome
sayeth
,
that
the
wicked
man
hath
this
punishment
on
him
,
that
in
dying
hee
shoulde
forget
himselfe
,
who
when
hee
was
living
did
forget
God
.
VI.
We
are
with
Abel
to
giue
unto
God
in
sacrifice
even
the
fatte
of
our
flocke
:
now
they
which
deferre
repentance
to
the
end
do
the
contrary
.
Late
repenters
offer
the
flower
of
their
youth
to
the
deuill
:
and
they
bring
the
lame
and
broken
sacrifice
of
their
old
age
to
God
.
CAP.
X.
OF
CERTAINE
CASES
in
Repentance
.
I.
Case
of
a
revolt
.
WHether
a
man
that
hath
professed
Christ
and
his
religion
,
yet
afterwarde
in
persecution
denies
Christ
,
and
forsweares
the
religion
,
may
repent
and
be
saved
.
Answere
.
It
is
a
grievous
estate
:
yet
a
man
may
come
to
repentance
afterward
.
Manasses
fell
away
to
idolatry
and
witchcraft
:
and
yet
was
received
to
mercie
.
So
did
wise
Salomon
:
holy
men
of
God
.
Peter
denyed
Christ
of
knowledge
against
his
I
have
prayed
for
thee
that
thy
faith
faile
not
;
therefore
when
thou
art
converted
strengthen
thy
brethren
.
Obiect
.
I.
Matth
,
10.
33.
Whosoever
shall
denie
me
before
men
,
him
will
I
denie
before
my
father
which
is
in
heaven
.
Answere
.
The
place
is
only
to
be
understood
of
such
a
deniall
of
Christ
which
is
finall
.
Obiect
.
II.
Hebr.
6.
4.
It
is
impossible
that
they
which
were
once
lightened
:
and
haue
tasted
of
the
heavenly
gift
&c.
if
they
fall
away
should
be
renewed
by
repentance
.
And
Heb.
10.
26.
If
we
sinne
willingly
after
that
we
have
received
the
knowledge
of
the
truth
,
there
remaines
no
more
sacrifice
for
sinne
.
Answere
.
These
places
must
be
understood
of
the
sinne
which
is
to
death
:
in
which
men
of
desperate
mallice
against
Christ
,
vniuersally
and
wholly
fall
away
from
religion
.
For
the
holy
ghost
saith
not
,
if
they
fall
,
but
[
a
](A09473-e6700-b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
if
they
fall
away
.
and
it
is
added
,
that
they
crucifie
the
sonne
of
God
,
and
make
a
mocke
of
him
,
that
they
trample
vnder
foote
the
sonne
of
God
,
that
they
accompt
the
blood
of
the
new
testament
an
unholy
thing
;
that
they
despise
the
spirit
of
God
.
And
the
word
translated
[
a
](A09473-e6810-b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Willingly
,
imports
somewhat
more
,
namely
,
to
sinne
because
a
man
will
,
that
is
,
wilfully
.
II.
Case
of
Recidivation
.
WHether
the
child
of
God
,
after
repentance
for
some
grievous
sin
,
do
fall
into
the
same
again
,
&
come
to
repentance
the
second
time
.
Answere
.
The
case
is
daungerous
as
we
may
see
by
comparison
in
the
body
.
If
one
fall
into
the
relapse
of
an
ague
or
any
other
stronge
disease
,
it
may
cost
him
his
life
:
and
the
recovery
will
be
very
hard
.
Christ
said
to
the
man
that
had
bene
sicke
38
yeeres
,
after
that
he
had
healed
him
.
Beholde
,
thou
art
whole
,
sinne
no
more
,
lest
a
worse
thing
befall
thee
.
And
the
unclean
spirit
returning
takes
to
him
other
seven
spirits
worse
then
himselfe
.
Indeed
we
finde
no
particular
example
of
recovery
after
a
relapse
,
in
the
scriptures
:
yet
no
doubt
a
recovery
may
be
.
Reasons
are
these
.
I.
Promise
is
made
of
remission
of
sinnes
in
Christ
without
any
tearme
of
time
:
without
any
limitation
to
any
number
or
kindes
of
sinne
:
saue
only
the
blasphemie
against
the
holy
Ghost
.
Therfore
seventy
seven
times
,
and
that
in
one
day
,
plentifull
redemption
,
and
he
is
much
in
sparing
.
III.
Case
Of
Restitution
.
WHether
he
that
repents
is
to
make
restitution
if
hee
haue
taken
any
thing
wrongfully
from
his
neighbour
.
Answere
.
Yea
:
Zacheus
,
when
he
repented
and
received
Christ
,
gaue
halfe
of
his
goods
to
the
poore
,
and
if
he
had
taken
any
thing
by
forged
cavillation
,
he
restored
it
foure
fold
.
It
is
but
a
badde
practise
when
a
man
on
his
death-bedde
will
very
devoutly
bequeath
his
soule
to
God
,
and
his
goods
euill
gotten
(
as
his
conscience
will
often
cry
in
his
eare
)
to
his
children
and
friends
,
without
either
restitution
or
amends
making
.
Question
.
But
what
if
a
man
be
not
able
to
restore
.
Answere
.
Let
him
acknowledge
the
fault
,
and
God
will
accept
the
will
for
the
deed
.
As
Paul
saith
in
the
like
case
If
there
be
a
willing
minde
,
it
is
accepted
according
to
that
which
a
man
hath
&
not
according
to
that
he
hath
not
.
Question
.
When
a
man
by
restoring
shall
discredit
him selfe
:
how
shall
he
both
restore
and
keepe
his
credite
.
Answere
.
Let
him
(
if
the
thing
to
be
restored
be
of
small
moment
)
make
choise
of
some
faithfull
and
honest
frend
:
who
may
deliver
the
thing
in
the
behalfe
of
the
partie
,
concealing
his
name
.
IIII.
Case
of
Teares
.
WHether
doeth
repentance
alwayes
go
with
teares
or
not
.
Answer
.
No
:
For
very
pride
and
hypocrisie
will
draw
foorth
teares
,
for
some
there
are
,
that
can
weepe
for
their
sinnes
in
the
presence
of
others
:
whereas
being
alone
,
they
neither
will
nor
can
.
Some
againe
are
of
that
constitution
of
body
,
that
they
haue
teares
at
commaund
.
And
a
godly
man
with
drie
cheekes
may
mourne
to
God
for
his
sinnes
,
and
intreat
for
pardon
,
and
receive
it
.
Yet
in
all
occasions
of
deeper
griefe
for
sinne
,
teares
will
follow
:
unlesse
men
haue
stony
and
flinty
hearts
.
And
yet
againe
,
though
the
greatest
cause
of
sorow
be
offered
,
the
softest
heart
that
is
,
sheds
not
teares
at
the
first
:
but
afterward
it
will
.
When
the
body
receiues
a
deepe
wound
,
at
the
first
yee
shall
see
nothing
but
a
white
line
or
dint
made
in
the
flesh
,
without
any
blood
:
stay
but
a
while
,
then
comes
blood
from
the
wound
in
great
aboundance
.
So
at
the
first
the
mind
is
astonished
and
gives
no
teares
:
but
after
some
respit
and
consideration
,
teares
follow
.
V.
Case
of
death
.
WHether
the
repentant
sinner
can
alwayes
shewe
him-selfe
comfortable
,
on
his
death
bedde
.
Answere
.
Though
the
comfort
of
Gods
spirite
shall
never
be
abolished
from
his
heart
:
yet
hee
can
not
alwayes
testifie
it
.
For
he
may
die
of
a
burning
ague
:
and
by
reason
of
the
extremitie
of
his
fits
,
be
troubled
with
idlenesse
of
head
,
and
breake
out
into
raving
speeches
&
blasphemies
.
Likewise
hee
may
die
of
sicknesse
in
the
braine
,
and
be
troubled
with
grievous
convulsions
:
so
as
his
mouth
shall
be
writhen
to
his
eares
,
his
necke
turned
behind
him
:
and
the
very
place
where
he
lyes
shall
shake
through
his
trembling
,
as
daily
experience
will
testifie
.
Neither
is
any
to
thinke
this
strange
.
For
Salomon
saith
,
All
things
(
in
outward
matters
)
come
alike
to
all
&
the
same
condition
is
to
the
iust
&
to
the
wicked
:
to
the
good
and
to
the
pure
,
and
to
the
polluted
,
and
to
him
that
sacrificeth
,
and
to
him
that
sacrificeth
not
.
CAP.
XI
.
Of
the
contraries
to
Repentance
.
COntrarie
to
Repentance
is
Impenitencie
:
whereby
men
continue
in
one
estate
,
neither
sorowing
for
sinne
,
nor
turning
from
it
.
It
is
one
of
the
most
grievous
iudgements
that
is
if
it
be
finall
.
For
as
a
sick
man
,
then
is
most
sicke
,
when
he
feeles
the
least
sicknesse
,
&
saith
he
is
well
:
so
miserable
man
is
in
most
misery
when
he
feeles
no
misery
,
and
thinks
himselfe
in
good
estate
.
This
sin
befalls
them
that
iudge
themselves
righteous
,
needing
no
repentance
.
As
the
Pharises
in
the
daies
of
Christ
,
the
Catharists
in
the
Primative
Church
,
&
the
Anabaptistes
in
our
age
.
Adde
unto
these
,
such
as
haue
hardened
their
hearts
:
so
as
they
can
not
discerne
between
good
and
euill
;
nor
tremble
at
Gods
iudgements
,
but
rather
fret
and
rage
against
them
:
till
God
in
his
wrath
either
destroy
them
or
cast
them
to
finall
despaire
.
As
it
befell
Iulian
the
Apostata
,
who
died
blaspheming
,
and
casting
his
own
blood
into
the
aire
.
Between
the
two
extremes
Repentance
&
Impenitencie
,
is
placed
counterfeit
repentance
.
For
the
wicked
nature
of
man
can
dissemble
&
counterfeit
Gods
grace
.
As
the
Lord
complains
of
the
Iewes
.
Her
rebellious
sister
Iudah
,
hath
not
returned
vnto
me
with
her
whole
heart
,
but
fainedly
saith
the
Lord
.
Ierem.
3.
10.
Counterfeit
repentance
is
either
Ceremoniall
or
Desperate
.
Ceremonial
,
when
men
repent
in
outward
shew
,
but
not
in
the
truth
of
heart
.
As
Saul
.
Then
said
Saul
to
Samuel
,
I
haue
sinned
:
for
I
haue
transgressed
the
commandements
of
the
Lord
,
&
thy
words
:
because
I
feared
the
people
&
obeyed
their
voice
.
Now
therfore
I
pray
thee
take
away
my
sin
,
&
turn
again
with
me
,
that
I
may
worship
the
Lord
&c.
Again
,
I
haue
sinned
,
but
honour
me
I
pray
thee
before
the
el●ers
of
my
people
.
Of
Ahab
.
When
Ahab
heard
these
words
●e
rent
his
clothes
and
put
on
sackcloath
,
&
fasted
,
&
went
softly
.
And
the
word
of
the
Lord
came
to
Elijah
saying
,
seest
thou
how
Ahab
is
humbled
before
me
.
Dissembled
repentance
may
be
discerned
because
men
after
a
time
returne
to
their
old
byas
againe
.
Pharao
king
of
Egypt
said
unto
Moses
&
Aaron
,
Pray
unto
the
Lord
that
he
may
take
away
the
frogges
from
me
&
from
my
people
.
And
,
when
Egipt
was
smitten
with
haile
he
saide
:
I
have
now
sinned
:
and
the
Lorde
is
righteous
:
but
I
and
my
people
are
wicked
:
pray
ye
unto
the
Lord
,
that
there
be
no
more
mighty
thunders
and
baile
.
Againe
,
troubled
with
grashoppers
,
he
said
,
I
have
sinned
against
the
Lord
your
God
,
and
against
you
,
and
now
forgive
me
my
sinne
onely
this
once
,
&c.
Now
marke
the
issue
of
all
:
when
Pharao
saw
that
he
had
rest
given
him
,
he
hardened
his
heart
.
and
harkened
not
unto
them
,
as
the
Lorde
had
said
.
This
is
the
ordinary
&
common
repentance
that
most
men
practise
in
the
world
.
Desperate
repentance
is
,
when
a
man
hauing
only
gods
iudgements
before
his
eyes
,
is
smitten
with
horrour
of
conscience
:
&
wanting
assurance
of
Gods
mercy
despaires
finally
.
This
was
Iudas
Repentance
,
who
when
he
had
brought
again
the
30.
peeces
of
silver
confessed
his
fault
,
&
went
and
hanged
himselfe
.
CAP.
XII
.
Of
corruptions
in
the
doctrine
of
Repentance
.
THe
Church
of
Rome
at
this
day
hath
corrupted
the
ancient
doctrine
of
repentance
being
one
of
the
speciall
points
of
religion
.
The
corruptions
are
specially
sixe
.
The
first
,
that
they
make
repentance
or
penance
to
be
a
sacrament
,
which
can
not
be
:
because
it
wants
an
outward
signe
.
And
though
some
say
,
that
the
words
,
which
the
priest
rehearseth
in
absolution
,
are
the
signe
:
yet
that
can
not
be
:
because
the
signe
must
be
not
only
audible
,
but
also
visible
.
The
second
,
that
a
sinner
hath
in
him
a
naturall
disposition
,
which
being
stirred-up
by
Gods
preventing
grace
,
he
may
and
can
work
togither
with
Gods
spirit
in
his
owne
repentance
.
But
indeed
all
our
repentance
is
to
be
ascribed
to
Gods
grace
wholly
.
The
soule
of
man
is
not
weak
but
starke
dead
in
sinne
:
&
The
third
corruption
,
that
contrition
in
repentance
must
be
sufficient
.
A
thing
impossible
.
For
sinne
doth
so
greatly
offend
Gods
maiesty
,
that
no
man
can
ever
mourne
enough
for
it
.
The
fourth
,
that
contrition
doth
merit
remission
of
sinne
.
An
opinion
that
doth
derogate
much
from
the
all-sufficient
merites
of
Christ
.
The
fift
that
he
that
repents
must
confesse
all
the
sinnes
,
that
he
can
remember
with
all
their
circumstances
to
his
owne
priest
,
or
one
in
his
stead
,
if
he
will
receive
pardon
.
This
kind
of
confession
is
a
mere
forgery
of
mans
brain
.
I.
There
is
neither
precept
nor
example
of
it
in
the
Scriptures
.
II.
David
and
others
haue
repented
The
last
,
that
the
sinner
by
his
workes
and
sufferings
must
make
satisfaction
to
God
for
the
temporall
punishment
of
his
sinnes
.
A
flat
blasphemie
.
The
scriptures
mention
no
other
To
conclude
,
the
Romish
doctrine
of
repentance
,
is
the
right
way
to
hell
.
For
when
a
sinner
shall
be
taught
that
he
must
haue
sufficient
sorow
for
his
sinne
:
and
withall
that
he
must
not
beleeue
the
remission
of
his
owne
sinnes
particularly
:
when
sorow
comes
upon
him
and
he
wants
sound
comfort
in
Gods
mercy
,
he
must
needs
fall
into
desperation
without
recovery
.
Therfore
the
papists
in
the
houre
of
death
,
(
as
we
haue
experience
)
are
glad
to
leaue
the
trumpery
of
humane
satisfactions
,
and
to
rest
only
,
for
their
iustification
,
on
the
obedience
of
Christ
.
LAVS
DEO
.
THE
COMBAT
OF
THE
FLESH
AND
SPIRIT
.
Gal.
5.
17.
For
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
;
&
these
are
contrary
one
to
another
,
so
that
ye
can
not
doe
the
things
which
ye
would
.
THe
Apostle
Paul
from
the
beginning
of
this
chapter
to
the
13.
verse
exhorts
the
Galatians
to
maintaine
their
christian
liberty
:
&
from
thence
to
the
end
of
the
chapter
he
perswades
them
to
other
speciall
duties
of
godlines
.
In
the
13.
verse
he
stirs
them
up
to
be
serviceable
one
to
another
by
loue
:
in
the
15.
verse
he
disswades
them
from
contentions
&
doing
of
iniuries
.
In
the
16.
verse
he
shewes
the
remedy
of
the
former
sinnes
,
which
is
to
walk
according
to
the
spirit
.
In
this
seventeenth
verse
he
renders
a
reason
of
the
remedie
,
the
force
whereof
is
this
.
The
flesh
and
the
spirit
are
contrary
:
wherfore
if
ye
walke
according
to
the
spirit
,
it
will
hinder
the
flesh
,
that
it
shall
not
carry
you
forward
to
do
iniuries
&
liue
in
contentions
,
as
otherwise
it
would
.
In
this
verse
we
haue
to
obserue
5.
points
.
The
first
that
there
is
a
combat
betwene
the
flesh
&
the
spirit
in
these
words
,
The
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
.
The
second
is
the
maner
of
this
combat
,
which
stands
in
the
contrary
lusting
of
the
flesh
and
the
spirit
.
The
third
is
the
cause
of
the
combat
in
these
words
,
and
these
are
contrary
.
The
fourth
is
the
subiect
or
person
in
whom
this
:
combat
is
,
noted
in
these
words
,
So
that
yee
,
the
Galatians
.
The
last
is
the
effect
of
the
combat
,
in
the
last
words
,
that
they
cannot
do
,
&c.
Touching
the
combat
it selfe
,
diuers
points
are
to
be
considered
.
The
first
,
what
these
two
,
which
make
combat
,
namely
,
the
flesh
and
the
spirit
,
are
.
They
haue
diuers
significations
.
First
of
all
,
the
spirit
is
taken
for
the
soule
,
and
the
flesh
for
the
body
.
But
so
they
are
not
taken
in
this
place
.
For
there
is
no
such
combat
betwene
the
body
&
the
soule
:
both
which
agree
togither
to
make
the
person
of
one
man
.
Secondly
,
the
spirit
signifies
naturall
reason
,
&
the
flesh
the
natural
appetite
or
concupiscence
.
But
they
cannot
be
so
understood
in
this
place
.
For
the
spirit
here
mentioned
doth
fight
euen
against
naturall
reason
:
which
though
it
serue
to
make
a
man
without
excuse
,
yet
is
it
an
enemy
to
the
spirit
.
Thirdly
,
the
spirit
signifies
the
godhead
of
Christ
,
and
the
flesh
the
manhood
:
but
it
must
not
be
so
taken
here
.
For
then
euery
man
regenerate
should
be
deified
.
Lastly
,
the
spirit
signifies
a
created
quality
of
holines
,
which
by
the
holy
ghost
is
wrought
in
the
mind
,
will
,
&
affections
of
man
:
&
the
flesh
,
the
naturall
corruption
or
inclination
of
the
mind
,
will
,
and
affections
to
that
which
is
against
the
law
.
In
this
first
these
twain
are
taken
in
this
place
.
Secondly
it
is
to
be
considered
how
these
twain
,
the
flesh
&
the
spirit
can
fight
togither
,
being
but
mere
qualities
.
And
we
must
know
,
that
they
are
not
severed
asunder
,
as
though
the
flesh
were
placed
in
one
part
of
the
soule
,
&
the
spirit
in
another
:
but
they
are
ioyned
&
mingled
togither
in
al
the
faculties
of
the
soul.
The
mind
or
understanding
part
,
is
not
one
part
flesh
,
and
an
other
spirit
,
but
the
whole
mind
is
flesh
and
the
whol
mind
is
spirit
;
partly
one
and
partly
the
other
.
The
whole
will
is
partly
flesh
and
partly
spirit
:
the
flesh
and
the
spirit
that
is
grace
and
corruption
,
not
seuered
in
place
but
distinguished
.
As
the
aire
in
the
dawning
of
the
day
is
not
wholly
light
or
wholly
darke
as
at
midnight
and
at
nooneday
:
neither
is
it
in
one
part
light
,
in
another
part
darke
:
but
the
whole
aire
is
partly
light
,
and
partly
dark
throughout
.
In
a
vessell
of
luke-warme
water
,
the
water
it selfe
is
not
onely
hot
or
only
cold
;
or
in
one
part
hot
&
in
another
part
cold
:
but
heat
and
cold
are
mixt
togither
in
every
part
of
the
water
.
So
is
the
flesh
and
the
spirit
mingled
togither
in
the
soule
of
man
:
and
this
is
the
cause
why
these
two
contrary
qualities
fight
togither
.
Thirdly
in
this
combate
we
are
to
consider
what
equality
there
is
betweene
these
two
combaters
,
the
flesh
and
the
spirit
.
And
we
must
know
,
that
the
flesh
usually
,
is
more
in
measure
then
the
spirit
.
The
flesh
is
like
the
mighty
gyant
Goliah
:
and
the
spirit
is
litle
and
small
like
young
David
.
Hence
it
is
,
that
Paul
calls
the
Corinthians
which
were
men
iustified
and
sanctified
,
carnall
.
I
could
not
(
saith
he
)
breethren
spkake
unto
you
as
unto
spirituall
,
but
as
unto
carnall
,
as
unto
babes
in
Christ
.
And
none
can
come
to
be
tall
men
in
Christ
according
hath
but
the
reliques
of
sin
in
him
,
must
be
understood
warily
,
els
it
may
admit
an
untruth
.
As
for
the
measure
of
grace
,
it
can
be
but
smal
in
respect
,
whereas
we
do
receiue
but
the
first
fruites
of
the
spirit
in
this
life
;
&
must
wait
for
the
accomplishment
of
our
redemption
till
the
life
to
come
.
For
all
this
,
the
power
&
efficacy
of
the
spirit
is
such
,
that
it
is
able
to
prevaile
ordinarily
against
the
flesh
.
For
the
flesh
receiues
his
deadly
wound
at
the
first
instant
of
a
mans
conuersion
,
and
continually
dyeth
after
by
litle
&
litle
:
&
therfore
it
fights
but
as
a
maimed
soldier
.
And
the
spirit
is
continually
confirmed
&
increased
by
the
holy
ghost
:
also
it
is
liuely
&
stirring
&
the
vertue
of
it
is
like
musk
;
one
graine
wherof
wil
giue
a
stronger
smell
,
them
many
unces
of
other
perfumes
.
Some
may
say
,
that
the
godly
man
doth
more
feele
the
flesh
then
the
spirit
:
&
therfore
that
the
flesh
is
euery
way
more
then
the
spirit
.
I
answer
,
that
we
must
not
measure
our
estate
by
feeling
which
may
easily
deceiue
us
.
A
man
shall
feele
a
paine
which
is
but
in
the
top
of
his
finger
more
sensibly
then
the
health
of
his
whol
body
:
yet
the
health
of
the
body
is
more
than
the
pain
of
a
fingar
.
Secondly
we
feele
corruption
not
by
corruption
but
by
grace
:
&
therfore
men
,
the
more
they
feele
their
inward
corruptions
,
the
more
grace
they
haue
.
Thus
much
of
the
combat
it selfe
:
now
let
us
come
to
the
maner
of
this
fight
.
It
is
fought
by
Lusting
.
To
lust
in
this
place
signifies
to
bring
forth
&
to
stir
up
motions
&
inclinations
in
the
hart
,
either
to
good
or
euil
.
Lusting
is
twofold
:
the
lusting
of
the
flesh
,
&
the
lusting
of
the
spirit
.
The
lusting
of
the
flesh
hath
two
actions
:
the
first
is
,
to
ingender
euill
motions
&
passions
of
selfe-loue
,
envy
,
pride
,
unbeliefe
,
anger
,
&c.
S.
Iames
saith
,
that
men
are
enticed
and
drawen
away
by
their
own
concupiscence
.
Now
this
inticing
is
only
by
the
suggestion
of
bad
cogitations
&
desires
.
This
action
of
the
flesh
made
Paul
say
that
he
was
carnall
solde
under
sinne
.
The
second
action
of
the
flesh
is
to
hinder
,
&
quench
,
&
overwhelm
all
the
good
motions
of
the
spirit
.
Paul
found
this
in
himselfe
,
when
he
said
,
I
see
another
law
in
my
members
rebelling
against
the
law
of
the
mind
,
&
leading
me
captive
to
the
law
of
sinne
.
By
reason
of
this
action
of
the
flesh
,
the
man
regenerate
is
like
to
one
in
a
slumber
troubled
with
the
disease
called
Ephialtes
or
the
mare
:
who
thinks
that
he
feeles
something
lying
on
his
breast
as
heavy
as
a
mountaine
:
&
would
faine
haue
it
away
,
wherupon
he
striues
&
labours
by
hands
and
voice
to
remoue
it
,
but
for
his
life
can
not
doe
it
.
On
the
contrary
,
the
lusting
of
the
spirit
containes
two
other
actions
.
The
first
is
to
beget
good
motions
,
inclinations
,
&
desires
in
the
mind
,
will
,
&
affections
.
Of
this
David
speaketh
,
Myreines
teach
me
in
the
night
season
.
That
is
,
my
mind
,
affection
,
and
will
,
and
my
whole
soule
being
sanctified
and
guided
by
the
spirit
of
God
,
do
minister
unto
me
considerations
of
the
way
in
which
I
ought
towalk
.
Isaias
prophecying
of
the
Church
of
the
new
testament
,
saith
,
When
a
man
goeth
to
the
right
hand
or
to
the
left
,
he
shal
he
are
a
voice
,
saying
,
here
is
the
way
walke
ye
in
it
.
Which
voice
is
not
only
the
outward
preaching
of
the
ministers
,
but
also
the
inward
voice
of
the
spirit
.
The
second
action
of
the
spirit
is
to
hinder
and
suppresse
the
bad
motions
and
suggestions
of
the
flesh
.
S.
Iohn
saith
,
he
that
is
borne
of
God
sinneth
not
,
because
his
seed
remaineth
in
him
,
that
is
,
grace
wrought
in
the
heart
by
the
holy
ghost
,
which
resisteth
the
rebellious
desires
of
the
flesh
.
That
the
manner
of
this
fight
may
more
clearely
appeare
,
we
must
examine
it
more
particularly
.
In
the
soule
of
man
there
be
two
speciall
parts
,
the
mind
and
the
will
.
In
the
mind
there
is
a
double
combat
.
The
first
is
betweene
knowledge
of
the
word
of
God
,
and
naturall
ignorance
or
blindnes
.
For
seeing
we
doe
in
this
life
knowe
but
in
part
:
therefore
knowledge
of
the
truth
must
needs
be
ioyned
with
ignorance
in
all
that
are
inlightned
:
&
one
of
these
being
contrary
to
an
other
,
they
striue
to
ouershadow
and
ouercast
ech
other
.
Hence
we
may
learn
the
cause
why
excellent
divines
do
vary
in
divers
points
of
religion
:
and
it
is
,
because
in
this
combat
,
naturall
blindnes
yet
remaining
,
prevailes
more
or
lesse
.
Men
that
are
dim
sighted
&
cannot
discerne
without
spectacles
,
if
they
should
be
set
to
discry
a
thing
a
far
off
,
the
most
of
them
would
be
of
divers
opinions
of
it
.
And
men
inlightened
&
regenerate
in
this
life
do
but
see
as
in
a
glasse
darkly
.
but
in
the
forme
of
trees
.
Also
this
must
teach
all
that
read
the
scriptures
to
invocate
&
cal
upon
the
name
of
God
,
that
he
wold
inlighten
them
by
his
spirit
,
&
abolish
the
mist
of
natural
blindnes
.
The
prophet
David
was
worthily
inlightned
with
the
knowledge
of
Gods
word
,
so
as
he
excelled
the
ancient
and
his
owne
teachers
in
wisdom
:
yet
being
privy
to
himselfe
touching
his
owne
blindnes
,
often
prayeth
in
the
Psalms
,
Inlighten
my
eyes
that
I
may
vnderstand
the
wonders
of
thy
law
.
By
reason
of
this
fight
,
when
naturall
blindnes
prevailes
,
the
child
of
God
truly
inlightened
with
knowledge
to
life
everlasting
,
may
erre
not
only
in
lighter
points
,
but
euen
in
the
very
foundation
of
religion
,
as
the
Corinthians
&
the
Galathians
did
.
And
as
one
man
may
erre
,
so
an
hundred
men
may
also
:
yea
a
whole
particular
Church
:
and
as
one
Church
may
erre
,
so
an
100.
more
may
.
For
in
respect
of
this
combat
,
the
estate
and
condition
of
all
men
is
alike
.
Whence
it
appeares
that
the
Church
militant
upon
earth
is
subiect
to
error
.
But
yet
as
the
diseases
of
the
body
be
of
two
sorts
:
some
curable
,
and
some
incurable
which
are
to
death
;
so
likewise
errours
are
.
And
the
Church
though
it
be
subiect
to
sundry
fals
,
yet
it
can
not
erre
in
foundation
to
death
:
the
errours
of
Gods
children
be
curable
.
Some
may
here
say
,
If
all
men
&
Churches
be
subiect
to
errour
,
then
it
shall
not
be
good
to
ioyne
with
any
of
them
,
but
to
separate
from
them
all
.
I
answer
,
though
they
may
and
do
erre
,
yet
we
must
not
separate
from
them
,
so
long
as
they
do
not
separate
from
Christ
.
The
second
combat
in
the
mind
is
,
between
faith
&
unbeliefe
.
For
faith
is
imperfect
,
and
mixt
with
the
contrary
unbeliefe
,
presuming
,
doubting
,
&c.
As
the
man
in
the
Gospell
saith
,
Lord
I
beleeve
,
help
mine
unbeliefe
.
By
reason
of
this
fight
,
when
unbeliefe
preuailes
,
the
very
child
of
God
may
fal
into
fits
&
pangs
of
dispaire
:
as
Iob
&
David
in
their
temptations
did
.
For
David
once
considering
the
prosperity
of
the
wicked
,
brake
out
into
this
speech
,
Certenly
I
have
clensed
mine
heart
in
vaine
,
&
washed
mine
hands
in
innocencie
.
yea
,
this
dispaire
may
be
so
extreme
,
that
it
shal
weaken
the
body
&
consume
it
,
more
then
any
sicknes
.
No
man
is
to
think
this
strange
in
the
child
of
God
.
For
though
he
dispaire
of
his
election
&
saluation
in
Christ
,
yet
his
desperation
is
neither
total
nor
final
.
It
is
not
totall
,
because
he
doth
not
dispaire
with
his
whol
heart
,
faith
euen
at
that
instant
lusting
against
dispaire
.
It
is
not
finall
,
because
he
shall
recouer
before
the
last
end
of
his
life
.
To
proceed
,
the
combat
in
the
will
is
this
.
The
will
partly
willeth
and
partly
nilleth
that
which
is
good
at
the
same
instant
:
&
so
likewise
it
willeth
&
nilleth
that
which
is
evill
:
because
it
is
partly
regenerate
&
partly
unregenerate
.
The
affections
likewise
,
which
are
placed
in
the
wil
,
partly
imbrace
&
partly
eschew
their
obiects
:
as
loue
partly
loueth
and
partly
doth
not
loue
God
and
things
to
be
loued
:
feare
is
mixed
&
not
pure
(
as
schoolemen
haue
dremed
)
but
partly
fili●l
partly
servil
,
causing
the
child
of
God
to
stand
in
awe
of
god
not
only
for
his
mercies
,
but
also
for
his
iudgements
&
punishments
.
The
will
of
a
man
regenerate
is
like
him
that
hath
one
leg
sound
,
the
other
lame
:
who
in
every
step
which
he
makes
,
doth
not
wholly
halt
or
wholly
go
upright
,
but
partly
go
upright
&
partly
halt
.
Or
like
a
man
in
a
boate
on
the
water
:
who
goeth
upward
because
he
is
caried
upward
by
the
vessell
:
&
at
the
same
time
goes
downward
,
because
hee
walkes
downward
in
the
same
vessell
at
the
same
instant
.
If
any
shall
say
that
contraries
can
not
be
in
the
same
subiect
.
The
answer
is
,
that
they
can
not
,
if
one
of
them
be
in
his
full
strength
in
the
highest
degree
:
but
if
the
force
of
them
By
reason
of
this
combat
,
when
corruption
prevails
against
grace
in
the
wil
&
affections
,
there
ariseth
in
the
godly
a
certain
deadnes
or
hardnes
of
heart
,
which
is
nothing
els
but
a
want
of
sense
or
feeling
.
Some
may
say
,
that
this
is
a
fearfull
iudgement
:
but
the
answer
is
,
that
there
be
2.
kinds
of
hardnes
of
heart
:
one
which
possesseth
the
heart
,
&
is
never
felt
:
this
is
in
them
,
who
haue
their
consciences
seared
with
an
hot
Why
hast
thou
hardned
our
harts
from
thy
waies
.
Thus
much
of
the
maner
of
the
c●mbate
in
particular
:
before
we
proceed
any
further
,
let
us
mark
the
issue
of
it
,
which
is
this
.
The
spirit
prevailes
against
the
flesh
at
two
times
:
in
the
course
of
a
mans
life
,
and
at
his
end
;
but
yet
with
some
foiles
receiued
.
I
say
the
spirit
prevails
not
in
one
instant
,
but
in
the
whol
course
of
a
mans
life
.
So
S.
Iohn
saith
,
He
which
is
begotten
of
God
sinneth
not
:
for
he
preserveth
himselfe
:
the
grace
of
God
in
his
heart
ordinarily
prevailing
in
him
.
And
Paul
makes
it
the
property
of
the
regenerate
man
to
walk
according
to
the
spirit
,
which
is
Again
,
the
spirit
prevails
in
the
end
of
a
mans
life
.
For
then
the
flesh
is
utterly
abolished
&
sanctification
accomplished
:
because
no
uncleane
thing
can
enter
into
the
kingdom
of
heaven
.
This
further
must
be
conceived
,
that
when
the
spirit
prevailes
,
it
is
not
without
resistance
&
striving
.
As
Paul
testifieth
,
I
do
not
the
good
which
I
would
,
but
the
evill
which
I
would
not
that
do
I.
which
place
is
not
to
be
understood
only
of
thoughts
&
inward
motions
(
as
some
would
haue
it
)
nor
of
particular
offences
:
but
of
the
generall
practise
of
his
duty
or
calling
,
through
the
whol
course
of
his
life
.
And
it
is
like
the
practise
of
a
sickman
,
who
having
recovered
of
some
grieuous
disease
,
walkes
a
turn
or
twain
about
his
chamber
,
saying
,
ah
,
I
would
fain
walk
up
and
down
but
I
cannot
:
meaning
not
that
he
can
not
walke
at
all
,
but
signifying
that
he
cannot
walke
as
he
would
,
being
soone
wearied
through
faintnesse
.
I
added
further
,
that
this
prevailing
is
with
foyles
.
A
foile
is
,
when
the
flesh
for
the
time
vanquisheth
&
subdueth
the
spirit
.
In
this
case
,
the
man
regenerate
is
like
a
soldier
,
that
with
a
blow
hath
his
brain-pan
cracked
,
so
as
he
lyes
groueling
astonished
not
able
to
fight
:
or
like
him
that
hath
a
fit
of
the
falling
sicknes
,
who
for
a
time
lies
like
a
dead
man
.
Hence
the
question
may
be
mooued
,
whether
the
flesh
preuailing
doth
not
extinguish
the
spirit
,
&
so
cut
off
a
man
from
Christ
,
till
such
time
as
he
be
ingrafted
again
.
The
answer
is
this
.
There
be
two
sorts
of
christians
:
one
who
doth
only
in
shew
&
name
professe
Christ
:
&
such
an
one
is
no
otherwise
a
member
of
Christs
mystical
body
,
then
a
wooden
leg
set
to
the
body
is
a
member
of
the
body
.
The
second
is
he
that
in
name
&
deed
is
a
liuely
part
&
member
of
Christ
.
If
the
first
fall
,
he
cannot
be
said
to
be
cut
off
,
because
he
was
never
ingrafted
.
If
the
second
fall
,
he
may
be
&
is
cut
off
from
Christ
.
But
marke
how
:
he
is
not
wholly
cut
of
but
in
some
part
,
namely
in
respect
of
the
inward
fellowship
&
communion
with
Christ
,
but
not
in
respect
of
coniunction
with
him
.
A
mans
arme
taken
with
the
dead
palsie
,
hangs
by
&
receives
no
heate
,
life
,
or
sense
from
the
rest
of
the
members
,
or
from
the
head
,
yet
for
all
this
,
it
remains
still
united
&
coupled
to
the
body
,
&
may
again
be
recovered
by
plaisters
&
phisicke
:
so
after
agrievous
fall
the
childe
of
God
feeles
no
inward
peace
and
comfort
but
is
smitten
in
conscience
with
the
trembling
of
a
spirituall
palsie
for
his
offence
:
and
yet
indeed
remaines
before
God
a
member
of
Christ
which
shall
be
restored
to
his
former
estate
after
serious
repentance
.
And
God
permits
these
foiles
for
weighty
causes
:
first
that
men
might
be
abashed
&
confounded
in
themselves
with
the
consideration
of
their
vile
natures
&
learne
not
to
swell
with
pride
,
because
of
Gods
grace
.
Paul
saith
that
after
he
had
bin
rapt
into
the
third
heaven
,
the
angell
Satan
was
sent
to
buffet
him
,
and
(
as
we
said
)
to
beat
him
black
&
blew
,
that
he
might
not
be
exalted
out
of
measure
.
The
second
,
that
we
may
learn
to
deny
our selues
&
cleaue
unto
the
Lord
from
the
bottom
of
our
hearts
.
Paul
saith
that
he
was
sick
to
death
,
that
he
might
not
trust
in
him selfe
,
but
in
God
who
raiseth
the
dead
.
Thus
much
of
the
maner
of
the
combate
:
now
followes
the
cause
of
it
.
The
cause
is
the
contrariety
that
is
between
the
flesh
and
the
spirit
.
As
Paul
saith
,
The
wisdome
of
the
flesh
is
enmitie
to
God
.
Hence
we
are
taught
,
that
since
the
fall
,
there
is
no
free
wil
in
man
,
in
spiritual
matters
concerning
either
the
worship
of
God
or
life
everlasting
.
For
flesh
is
nothing
els
but
our
naturall
disposition
:
&
man
is
nothing
els
but
flesh
by
nature
:
for
the
spirit
comes
afterward
by
grace
:
&
yet
flesh
is
flat
contrary
to
the
spirit
which
makes
us
do
that
which
is
pleasing
unto
God
.
wherfore
the
wil
naturally
is
a
flat
bondslaue
unto
sin
.
Again
,
hence
we
may
learne
:
that
it
is
not
an
easie
matter
to
practise
religion
:
which
is
to
liue
according
to
the
spirit
,
to
which
our
naturall
disposition
is
as
contrary
as
fire
to
water
▪
wherfore
if
we
will
obey
God
,
we
must
learne
to
force
our
natures
to
the
duties
of
godlines
:
yea
,
even
sweat
and
take
paines
therein
.
Lastly
here
we
may
learne
the
nature
of
sin
.
The
spirit
is
not
a
substance
but
a
quality
:
and
therfore
the
flesh
which
is
nothing
els
but
originall
sinne
,
and
is
contrary
to
the
spirit
,
must
also
be
a
quality
:
for
such
as
the
nature
of
one
contrary
is
,
such
is
the
other
.
There
is
in
euery
man
the
substance
of
body
and
soule
,
this
cannot
be
sin
,
for
then
the
spirit
also
should
be
the
substance
of
man
.
There
is
also
in
the
substance
the
faculties
of
body
&
soule
:
&
they
can
not
be
sinne
,
for
then
euery
man
should
haue
lost
the
faculties
of
his
soule
by
Adams
fall
.
Lastly
in
the
faculties
there
is
a
contagion
or
corruption
which
carieth
them
against
the
law
:
and
that
is
properly
sinne
and
the
flesh
,
which
is
contrary
to
the
spirit
.
The
fourth
point
is
touching
the
persons
in
whom
this
combat
is
.
Paul
shewes
who
they
are
,
when
he
saith
,
So
that
ye
can
not
,
&c.
where
it
appeares
that
such
as
haue
this
combat
in
them
must
be
as
the
Galatians
,
men
iustified
&
sanctified
:
And
yet
not
all
such
,
but
only
they
that
be
of
yeres
:
for
the
infants
of
the
faithfull
,
how
soeuer
we
must
repute
them
to
belong
to
the
kingdom
of
heauen
,
&
therfore
to
be
iustified
&
sanctified
:
yet
because
they
do
not
commit
actuall
sin
,
they
want
this
combat
of
the
flesh
and
spirit
,
which
stands
in
action
.
As
for
those
which
be
unregenerate
,
they
neuer
felt
this
fight
.
If
any
say
that
the
worst
man
in
the
world
,
when
he
is
about
to
commit
any
sinne
,
hath
a
strife
&
fight
in
him
.
It
is
true
indeed
:
but
that
is
another
kind
of
combat
,
which
is
between
the
conscienceand
the
heart
.
The
conscience
on
the
one
part
terrifying
the
man
from
sinne
:
the
will
and
the
affections
haling
&
pulling
him
therunto
:
the
will
&
the
affections
wishing
&
desiring
that
sin
were
no
sin
,
&
Gods
commandement
abolished
:
wheras
contrariwise
the
conscience
with
a
shril
voice
proclaimes
sin
to
be
sin
.
This
fight
was
in
Pilat
,
who
by
the
force
of
his
conscience
feared
to
condemne
Christ
:
&
yet
was
willing
,
and
yeelded
to
condemne
him
that
he
might
please
the
people
.
Furthermore
,
this
combat
is
in
the
regenerate
but
during
the
time
of
this
life
▪
for
they
which
are
perfitly
sanctified
feele
no
strifte
.
If
any
shal
say
,
that
this
combat
was
in
Christ
when
he
said
,
Father
,
if
it
be
thy
will
let
this
cup
passe
from
me
,
yet
not
my
will
but
thine
be
done
.
Indeed
here
is
a
combat
,
but
of
another
sort
:
namely
the
fight
of
two
divers
desires
:
the
one
was
a
desire
to
do
his
fathers
will
in
suffering
the
death
of
the
crosse
:
the
other
a
natural
desire
(
which
was
no
sinne
but
a
meere
infirmity
of
humane
nature
)
whereby
he
in
his
manhood
desires
(
as
the
maner
of
nature
is
to
seek
the
preseruation
of
it selfe
)
to
haue
the
cursed
death
of
the
crosse
remooued
from
him
.
The
fift
point
is
the
effect
of
this
combat
,
which
is
to
make
the
man
regenerate
,
that
he
can
not
doe
the
things
which
he
would
:
and
this
must
be
understood
in
things
both
good
&
ill
.
And
first
he
can
not
do
the
evill
which
he
would
for
two
causes
.
First
because
he
cannot
commit
sin
at
what
time
soeuer
he
would
.
S.
Iohn
saith
,
He
that
is
borne
of
God
sinneth
not
,
neither
can
he
sin
,
because
he
is
borne
of
God
,
that
is
,
he
can
not
sin
at
his
pleasure
or
when
he
will
.
Ioseph
when
he
was
assaulted
by
Putiphars
wife
to
adultery
;
because
the
grace
of
God
abounded
in
him
,
wherby
he
answered
her
,
saying
,
Shall
I
doe
this
,
&
sin
against
God
,
he
could
not
then
sin
.
Lot
,
because
his
righteous
heart
was
grieved
in
seeing
and
hearing
the
abominations
of
Sodom
,
could
not
then
sin
as
they
of
Sodom
did
.
Hence
it
appeares
,
that
such
persons
as
liue
in
the
daily
practise
of
sin
against
their
own
consciences
,
(
though
they
be
professours
of
the
true
religion
of
Christ
)
haue
no
soundnes
of
grace
in
them
.
Secondly
,
the
man
regenerate
can
not
sin
in
what
manner
he
would
:
And
there
be
two
reasons
therof
.
First
,
he
can
not
sinne
with
full
consent
,
of
will
or
with
all
his
heart
:
because
the
will
so
far
forth
as
it
is
regenerate
,
resisteth
and
draweth
back
:
yea
,
even
then
when
a
man
is
caried
headlong
by
the
passions
of
the
flesh
,
he
feeles
some
contrary
motions
of
a
regenerate
conscience
.
It
is
a
true
rule
that
sin
doth
not
reigne
in
the
regenerate
.
For
so
much
grace
as
is
wrought
in
the
mind
,
will
,
affections
:
so
much
is
abated
proportionally
of
the
strength
of
the
flesh
,
wherfore
when
he
commits
any
sin
,
he
doth
it
partly
willingly
,
&
partly
against
his
wil.
As
the
mariners
in
the
tempest
,
cast
Ionas
into
the
sea
willingly
:
for
otherwise
they
had
not
done
it
:
&
yet
against
their
willes
too
:
which
appeares
because
they
prayed
,
and
cast
their
goods
out
of
the
ship
,
&
laboured
in
rowing
against
the
tempest
,
&
that
very
long
before
they
cast
him
out
.
And
herein
lies
the
difference
betweene
two
men
committing
one
&
the
same
sinne
,
the
one
of
them
being
regenerate
,
the
other
unregenerate
.
For
the
latter
sins
with
all
his
heart
&
with
full
consent
,
&
so
doth
not
the
first
.
Secondly
,
though
he
fall
into
any
sin
,
yet
he
doth
not
lie
long
in
it
,
but
speedily
recouers
himself
,
by
reason
of
grace
in
his
hart
.
Hence
it
is
manifest
,
that
sinnes
of
infirmitie
are
committed
only
of
such
as
are
regenerate
.
As
for
the
man
unregenerate
he
cannot
sin
of
infirmity
whatsoeuer
some
falsly
think
.
For
he
is
not
weak
but
stark
dead
in
sinne
.
And
sinnes
of
infirmity
are
such
only
as
rise
of
constraint
,
feare
,
hastines
,
&
such
like
sudden
passions
in
the
regenerate
.
Aed
though
they
sin
of
weaknes
often
by
reason
of
this
spirituall
combat
,
yet
they
do
not
alwaies
:
for
they
may
sinne
against
knowledge
&
conscience
of
presumption
.
To
come
to
the
second
point
:
the
regenerate
man
cannot
do
the
good
which
he
would
:
because
he
cannot
do
it
perfitly
&
soundly
according
to
Gods
will
as
he
would
.
Paul
saith
,
To
will
is
present
with
me
,
but
I
find
no
means
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
perfitly
to
do
that
which
I
would
.
In
this
point
the
godly
man
is
like
a
prisoner
that
is
gotten
forth
of
the
gayle
,
&
that
he
might
escape
the
hand
of
the
keeper
,
desires
&
striues
with
all
his
heart
to
run
an
100
miles
in
a
day
:
but
because
he
hath
strait
and
weighty
boults
on
his
legs
,
cannot
for
his
life
creep
past
a
mile
or
twain
,
&
that
with
chafing
his
flesh
&
tormenting
himselfe
.
So
the
servants
of
God
do
hartily
desire
,
&
indeavour
to
obey
God
in
all
his
commandements
:
as
it
is
said
of
king
Iosias
,
That
he
turned
to
God
with
all
his
heart
,
with
all
his
soule
,
with
all
his
might
,
according
to
all
the
lawes
of
Moses
,
&c.
yet
because
they
are
clogged
with
the
boltes
of
the
flesh
,
they
perfourme
obedience
both
slowly
and
weakely
,
with
divers
slips
&
falles
.
Thus
much
of
the
combat
:
now
let
vs
see
what
use
may
be
made
of
it
.
First
of
all
by
it
we
learn
what
is
the
estate
of
a
christian
man
in
this
life
.
A
christian
is
not
one
that
is
free
from
al
evil
cogitations
,
from
rebellious
inclinations
&
motions
of
will
&
affections
,
from
all
maner
of
slips
in
his
life
&
conversation
:
for
such
an
one
is
a
mere
deuise
of
mans
brain
&
not
to
be
found
upon
earth
.
But
indeed
he
is
the
sound
christian
that
feeling
himselfe
laden
with
the
corruptions
of
his
vile
&
rebellious
nature
,
bewailes
them
from
his
hart
,
&
with
might
and
main
fights
against
them
by
the
grace
of
gods
spirit
.
Againe
here
is
ouerthrown
the
popish
opinion
of
merit
&
iustification
by
workes
of
grace
,
on
this
manner
.
Such
as
the
cause
of
works
is
,
such
are
works
themselves
.
The
cause
of
works
in
man
,
is
the
mind
,
will
,
&
affections
sanctified
:
in
which
,
the
flesh
&
the
spirit
are
mixt
togither
,
as
hath
bin
shewed
before
.
Therfore
works
of
grace
,
euen
the
best
of
them
are
mixt
works
,
partly
holy
&
partly
sinfull
.
wherby
it
is
euident
to
a
man
that
hath
but
common
sense
,
that
they
are
not
answerable
to
the
righteousnes
of
the
law
:
&
that
therfore
,
they
can
neither
merit
life
,
or
any
way
iustify
a
man
before
God
.
If
any
reply
,
that
good
works
are
the
works
of
Gods
spirit
,
&
for
that
cause
perfitly
righteous
:
I
answer
,
it
is
true
indeed
,
they
come
from
the
holy
ghost
that
can
not
sin
,
but
not
only
or
immediatly
.
For
they
come
also
from
the
corrupt
mind
and
will
of
man
,
and
in
that
respect
become
sinfull
,
as
sweete
water
issuing
out
of
a
pure
fountaine
,
is
by
a
filthy
channell
made
corrupt
.
Thirdly
,
we
do
hence
learn
that
concupiscence
or
originall
sin
is
properly
&
indeed
sin
after
baptism
,
though
it
please
the
councel
of
Trent
to
decree
otherwise
.
For
after
baptism
it
is
flat
contrary
to
the
spirit
,
&
rebels
against
it
.
Papists
obiect
that
it
is
taken
away
by
baptism
.
Ans.
Original
sin
or
the
flesh
is
taken
away
in
the
regenerate
thus
.
In
it
there
be
3.
things
,
the
guilt
,
the
punishment
,
the
corruption
:
the
first
2.
are
quite
abolished
by
the
merit
of
Christs
death
in
baptisme
:
the
third
that
is
the
corruption
remaines
still
:
but
mark
in
what
manner
:
it
remains
weakened
,
it
remaines
not
imputed
to
the
person
of
the
beleeuer
.
Lastly
hereby
we
are
taught
to
be
watchfull
in
prayer
.
Watch
&
pray
(
saith
Christ
,
&c.
for
the
spirit
is
ready
but
the
flesh
is
weak
.
Rebecca
,
when
2.
twins
stroue
in
her
wombe
was
troubled
&
said
,
why
am
I
so
?
wherefore
she
went
to
ask
the
Lord
,
namely
by
some
prophet
.
So
when
we
feele
this
inward
fight
,
the
best
thing
is
to
haue
recourse
to
God
by
prayer
,
and
to
his
word
,
that
the
spirit
may
be
strengthened
against
the
flesh
.
As
the
children
of
Israel
by
compassing
the
city
of
Ierico
7.
daies
,
and
by
sounding
rammes
hornes
overturned
the
walles
thereof
:
so
by
serious
invocation
of
Gods
name
the
spirite
is
confirmed
,
and
the
turrets
and
towres
of
the
rebellious
flesh
battered
.
The
voice
of
a
man
-
1.
Carnall
of
-
Evill
.
I
doe
that
which
is
evill
and
I
will
doe
it
.
-
Good
.
I
doe
not
that
which
is
good
and
I
will
not
doe
it
.
-
2.
Regenerate
of
-
Evill
.
I
doe
the
evill
,
which
I
would
not
.
-
Good
.
I
doe
not
doe
the
good
which
I
would
.
-
3.
Glorified
of
-
Evill
.
I
doe
not
that
which
is
evill
,
and
I
will
not
doe
it
.
-
Good
.
I
doe
that
which
is
good
and
I
will
doe
it
.
LAVS
DEO
.