The
Examination
and
tryall
of
our
Christian
estate
:
whereby
we
may
easily
discerne
whether
wee
abide
in
the
state
of
Nature
,
or
the
state
of
Grace
;
whether
slaues
to
Sinne
and
Sathan
,
or
seruants
and
heyres
to
Christ
and
his
Kingdome
.
YOu
who
haue
walked
in
this
little
Garden
,
and
gathered
such
flowers
as
may
make
a
Nosegay
smelling
sweet
vnto
your
soules
,
&
to
expell
such
stinking
weeds
of
sinne
as
might
bring
poyson
to
the
same
;
be
not
lesse
mindfull
to
apply
the
soueraigne
salue
of
these
sacred
comforts
to
the
vpholding
of
your
soules
,
then
men
are
vsed
to
be
for
the
preseruing
and
curing
of
their
weake
and
decayed
bodyes
:
and
for
this
purpose
,
behold
the
carking
care
of
worldly
men
,
who
to
aduance
themselues
in
these
outward
things
,
neuer
cease
to
afflict
both
soule
and
body
,
so
they
may
effect
what
themselues
so
much
desire
.
And
that
they
may
the
better
perceiue
the
increase
of
their
laborious
toyle
,
who
doeth
not
often
with
a
serious
eye
behold
and
see
into
his
present
estate
,
whereby
they
may
discerne
in
what
estate
they
stand
?
If
therefore
men
be
thus
carefull
and
prouident
for
those
things
which
concerne
this
present
life
,
both
which
(
euen
life
and
estate
)
in
a
moment
may
be
taken
from
them
,
and
the
inioying
of
them
bringeth
no
true
comfort
,
but
manifold
griefes
and
sorrowes
to
the
soule
:
how
carefull
then
should
wee
bee
to
take
an
account
of
our
spirituall
estate
(
by
considering
how
much
more
precious
the
soule
is
then
the
body
,
the
estate
of
Grace
then
the
state
of
Nature
)
how
we
haue
growne
rich
in
the
graces
of
Gods
spirit
,
which
bring
not
onely
true
comfort
to
vs
for
this
present
life
,
but
giue
assured
testimonie
of
eternall
happines
in
the
life
to
come
?
And
as
no
man
can
truely
know
his
profit
or
losse
in
temporary
things
,
but
by
knowing
his
first
and
present
estate
,
so
no
man
can
well
discerne
his
progresse
and
gaines
in
spirituall
things
,
till
he
truely
know
his
first
and
naturall
estate
.
For
the
better
examination
and
triall
of
our
spirituall
estate
,
let
vs
consider
,
what
wee
are
by
Nature
.
The
Apostle
Ephes.
2.
3.
telleth
vs
,
that
all
men
by
nature
are
in
the
state
of
condemnation
:
euery
man
by
nature
is
dead
in
sinne
,
Ephes.
2.
1.
he
is
as
a
loathsome
carraine
,
Adam
,
Rom.
5.
1.
we
being
then
in
him
,
and
now
of
him
,
that
is
,
wee
are
so
descended
out
of
his
loynes
,
that
of
him
we
haue
not
onely
receiued
our
naturall
and
corrupt
bodyes
,
but
also
by
propagation
haue
inherited
his
foule
corruptions
,
as
it
were
,
by
hereditary
right
.
This
infection
extendeth
it selfe
vniuersally
through
the
whole
man
,
both
soule
and
body
,
both
reason
,
vnderstanding
,
will
,
and
affections
,
Ephes.
2.
1.
For
,
First
,
In
this
estate
no
man
can
please
God
in
whatsoeuer
he
doth
:
Iob
14.
4.
Who
can
bring
a
cleane
thing
out
of
that
which
is
vncleane
?
A
man
in
the
state
of
Nature
may
doe
those
things
which
are
of
themselues
good
,
So
long
as
men
be
meerely
naturall
they
haue
no
sight
of
their
owne
miserable
estate
,
In
the
soule
of
man
there
are
but
two
faculties
,
Hereby
we
may
perceiue
the
miserable
estate
of
those
who
are
strangers
from
God
;
In
this
state
he
is
not
onely
an
enemy
to
God
,
And
in
this
estate
he
continueth
,
neither
seeing
nor
feeling
his
misery
,
nor
desirous
to
come
out
of
it
,
neither
can
he
be
perswaded
that
hee
is
in
such
a
wofull
case
;
as
appeareth
in
the
example
of
the
Ruler
,
Luke
18.
21.
and
by
the
Church
of
Laodicia
,
which
being
poore
,
wretched
,
miserable
,
blinde
and
naked
,
yet
she
thought
hir selfe
rich
,
and
wanting
nothing
.
Seeing
then
that
the
estate
of
a
Naturall
man
is
most
miserable
,
and
none
growne
to
yeeres
of
discretion
can
be
saued
(
for
any
thing
we
know
)
but
the
regenerte
,
and
such
as
are
in
the
state
of
grace
,
I
will
therefore
)
for
the
better
tryall
of
our
present
estate
)
shew
what
regeneration
is
,
and
the
properties
of
those
in
whomsoeuer
this
new
birth
is
wrought
,
&
such
quallities
as
doe
vsually
shew
forth
themselues
in
those
in
whom
soeuer
the
spirit
of
Christ
dwelleth
.
Regeneration
is
renewing
&
repayring
of
the
decayed
estate
of
our
soules
,
As
there
is
a
Naturall
birth
of
the
whole
man
,
so
there
is
a
spirituall
birth
of
the
whole
man
,
which
is
,
where
as
the
Naturall
faculties
of
the
soule
,
as
Reason
,
Vnderstanding
,
Will
,
Affection
,
and
the
members
of
the
body
also
,
are
so
sanctified
and
purged
by
grace
,
The
signes
of
regeneration
are
.
First
,
a
true
touch
of
conscience
for
our
sinnes
,
both
originall
and
actuall
:
Secondly
,
a
godly
sorrow
and
griefe
of
heart
for
offending
GOD
by
our
transgressions
:
Further
there
are
eight
signes
and
tokens
whereby
all
men
may
certainly
know
that
they
are
sanctified
,
regenerated
,
In
whomsoeuer
this
worke
of
regeneration
is
wrought
,
Mortification
is
a
decay
and
perishing
of
the
deeds
of
the
flesh
by
the
grace
and
operation
of
Gods
Spirit
,
Seeing
that
Mortification
is
the
forerunner
of
Sanctification
,
By
which
Sanctification
trie
thy selfe
,
Our
Sanctification
must
be
both
in
Soule
and
Body
:
We
must
consider
in
this
worke
of
sanctification
,
If
our
Sanctification
be
effectually
wrought
in
vs
,
There
are
many
professors
which
would
needes
be
men
sanctified
,
but
they
are
loath
to
be
cleansed
.
Others
when
they
cannot
away
with
this
strictnesse
to
continue
say
on
this
manner
;
Let
vs
prepare
riuers
of
sinne
,
for
Christ
shed
streames
of
bloud
,
the
more
we
sinne
,
the
greater
glory
will
come
to
Christ
.
And
thus
they
stand
at
a
stay
,
their
holinesse
is
a
standing
holinesse
,
it
fils
not
▪
they
still
lye
in
their
pollutions
:
their
motion
is
but
from
the
house
to
the
Church
,
and
from
the
Church
home
againe
;
and
at
the
yeeres
end
they
are
as
at
the
beginning
,
like
a
horse
in
a
mill
,
that
makes
many
circuits
,
from
Morning
till
Night
,
and
then
is
but
where
he
was
at
first
.
From
Sanctification
ariseth
repentance
;
Repentance
is
a
constant
returning
from
all
sinne
vnto
God
,
Esau
,
Iudas
,
and
Caine
,
repent
:
euery
little
humbling
of
our
soules
is
not
repentance
,
for
so
should
Ahab
repent
:
all
good
wordes
and
good
purposes
is
not
repentance
,
for
so
should
euery
sicke
man
repent
:
euery
cry
to
God
for
mercy
is
not
repentance
,
for
so
should
euery
foole
repent
.
Hereby
it
may
appeare
what
repentance
is
,
This
turning
to
God
hath
two
parts
;
the
first
is
a
purpose
of
heart
and
resolution
neuer
to
sinne
any
more
,
but
to
leade
a
new
life
:
the
second
is
an
holy
endeauour
and
labour
in
mans
life
and
conuersation
to
purifie
and
cleanse
himselfe
from
sinne
:
for
a
man
must
be
renewed
,
and
come
to
an
vtter
disliking
of
his
owne
sinne
,
before
he
will
turne
from
them
and
leaue
them
.
By
this
it
may
appeare
that
there
is
one
manner
of
sinning
in
the
godly
,
and
another
in
the
vngodly
,
though
they
fall
both
into
one
sinne
.
A
wicked
man
when
hee
sinneth
,
Paul
,
Rom.
7.
22.
And
that
the
Godly
man
neuer
giueth
full
consent
to
sinne
,
it
is
euident
by
three
tokens
.
First
,
A
manifest
example
hereof
wee
haue
in
Peter
and
Iudas
:
Peter
before
the
denying
of
his
Maister
had
no
purpose
so
to
doe
,
but
rather
to
dye
in
his
cause
:
in
the
act
,
he
had
a
striuing
with
himselfe
,
as
appeares
,
by
this
,
that
first
hee
answered
faintly
,
I
know
not
what
thou
sayest
,
and
yet
after
,
when
the
assault
of
Sathan
more
preuayled
,
he
fell
to
swearing
,
cursing
,
and
banning
;
after
his
fall
,
he
repented
and
wept
bitterly
for
it
:
all
was
contrary
in
Iudas
,
who
went
with
a
full
intent
to
betray
his
Maister
,
for
the
Diuell
made
him
yeeld
&
fully
consent
to
doe
it
,
hauing
long
tempted
him
vnto
it
,
and
entred
into
him
:
afterwards
when
Christ
was
betrayed
,
Iudas
was
not
sorrowfull
for
his
sin
with
godly
sorrow
,
but
in
a
dispayre
of
mercy
hung
himselfe
.
Although
this
which
hath
beene
said
may
be
sufficient
to
proue
our
repentance
,
The
second
is
,
The
third
is
Indignation
,
The
fourth
is
Feare
,
The
fift
is
a
Desire
,
What
shall
I
doe
to
be
saued
?
The
sixt
is
Zeale
,
The
seauenth
is
Reuenge
,
In
whomsoeuer
true
Repentance
is
thus
found
,
it
euer
proceedeth
from
a
true
and
iustifying
Faith
:
for
none
can
repent
or
practise
this
duety
of
Repentance
,
but
those
who
haue
Faith
and
Grace
:
without
Faith
it
is
impossible
to
please
God
.
I
will
therefore
first
declare
what
Faith
is
:
Secondly
,
the
tryall
of
Faith
:
Thirdly
,
the
fruits
of
Faith
:
and
lastly
,
how
Faith
is
kept
.
Faith
is
a
wonderfull
grace
of
Gods
Spirit
,
To
make
tryall
in
our selues
whether
our
Faith
be
true
and
sound
or
not
:
Secondly
,
faith
wil
appeare
by
the
work
of
loue
;
for
in
loue
will
saith
bring
forth
all
the
duties
of
the
Morall
Law
,
both
to
God
and
man
:
for
faith
worketh
by
loue
,
and
loue
is
the
fulfilling
of
the
Law.
Further
,
This
tryall
is
not
made
in
prosperitie
,
Thus
much
of
faith
,
The
elect
being
thus
ioyned
to
Christ
,
Iustificationn
is
,
From
true
Iustification
proceedeth
many
other
benefits
:
the
first
is
Reconciliation
,
Inward
benefits
proceeding
from
Iustification
are
those
which
are
inwardly
felt
in
the
heart
,
and
serue
for
the
better
assurance
of
Iustification
,
and
they
are
cheifly
foure
.
The
first
is
,
peace
of
conscience
,
arising
from
this
perswasion
,
The
second
is
,
enterance
into
Gods
fauour
,
The
third
is
,
a
spirituall
Ioy
in
their
hearts
,
The
fourth
is
,
that
the
loue
of
God
is
shed
in
the
hearts
of
the
faithfull
by
the
holy
Ghost
,
In
whomsoeuer
these
singular
benefits
are
thus
to
be
found
,
The
first
is
taken
from
the
Nature
of
God
:
The
second
argument
is
taken
from
the
nature
of
that
life
which
Christ
communicateth
to
his
members
,
The
third
is
taken
from
the
nature
of
that
seed
whereof
wee
are
begotten
:
Wee
are
borne
anew
,
not
of
mortall
seed
,
but
immortall
;
our
life
therefore
is
immortall
.
As
the
first
greatest
question
in
religion
is
concerning
the
Sauiour
of
the
world
,
If
any
man
haue
not
the
Spirit
of
Christ
,
the
same
is
not
his
.
Hereby
euery
Christian
may
haue
a
notable
rule
how
to
try
his
owne
estate
:
Rom.
8.
9.
If
any
man
,
he
speakes
without
exception
,
be
what
thou
wilt
beside
,
neuer
so
noble
,
neuer
so
rich
,
neuer
so
learned
,
if
thou
hast
not
the
spirit
of
Christ
,
thou
art
none
of
his
.
Againe
,
we
see
that
Christ
and
his
spirit
cannot
be
sundred
:
let
no
man
say
hee
hath
Christ
,
except
he
haue
the
spirit
of
Christ
:
hee
is
not
a
man
who
hath
not
a
soule
,
so
hee
is
not
a
Christian
who
hath
not
the
spirit
of
Christ
,
Iohn
4.
13.
And
as
CHRIST
and
his
spirit
cannot
be
sundred
,
so
cannot
the
spirit
be
sundred
from
the
fruits
of
the
spirit
.
Now
the
fruits
of
the
spirit
,
are
Loue
,
Ioy
,
Peace
,
long
suffering
,
gentlenesse
,
goodnesse
,
faith
,
meekenesse
,
temperance
:
if
the
spirit
of
Christ
dwell
in
vs
,
and
if
we
liue
in
the
spirit
,
let
vs
walke
in
the
spirit
:
and
this
may
be
a
conuiction
to
carnall
professors
,
that
while
they
say
the
spirit
of
Christ
is
in
them
,
they
declare
none
of
his
fruits
in
their
liues
and
conuersations
.
We
are
to
know
that
the
operations
of
the
spirit
are
two-fold
;
First
,
From
this
he
leades
them
to
a
sight
of
Gods
mercy
in
Christ
,
he
inflames
their
hearts
with
an
hunger
and
thirst
for
that
mercy
,
and
workes
in
their
hearts
such
a
loue
of
righteousnesse
,
and
hatred
of
sinne
,
that
now
they
become
more
affrayd
of
the
occasions
of
sinne
,
then
they
were
before
of
sinne
it selfe
:
This
resistance
of
sinne
,
and
care
to
auoid
the
occasions
of
sin
,
are
vndoubted
testimonies
that
Christ
dwels
in
vs
.
This
is
the
first
operation
of
the
spirit
,
but
it
is
not
all
,
he
proceedes
further
by
degrees
:
for
the
kingdome
of
God
is
as
if
a
man
should
cast
seed
into
the
earth
,
which
growes
vp
hee
cannot
tell
how
:
first
,
it
sends
forth
the
blade
;
secondly
,
the
eares
,
&
then
the
corne
:
so
proceeds
the
kingdom
of
God
in
man
by
degrees
.
In
the
second
place
,
the
holy
spirit
becomes
a
spirit
of
Intercession
:
And
thirdly
,
he
becomes
vnto
them
the
Spirit
of
Consolation
:
By
this
it
is
euident
,
that
he
that
hath
the
spirit
of
Iesus
knowes
that
hee
hath
him
:
and
herein
consisteth
the
chiefe
glory
of
a
Christian
,
First
,
where
this
holy
spirit
comes
to
dwell
,
We
may
further
consider
those
excellent
benefits
that
wee
haue
by
the
spirit
of
Christ
dwelling
in
vs
:
Surely
there
was
neuer
a
house
so
well
paid
for
in
the
world
:
O
how
happy
is
he
who
hath
such
a
guest
to
dwell
with
him
:
what
recompence
hast
thou
to
looke
for
?
he
dwells
with
thee
on
earth
,
thou
shalt
dwell
with
him
in
heauen
;
he
a
few
yeeres
with
thee
,
thou
with
him
for
euer
.
The
second
maine
benefit
arising
from
our
vnion
with
CHRIST
,
From
Adoption
proceeds
many
other
benefits
:
The
inward
assurance
of
Adoption
is
by
two
witnesses
:
The
first
is
,
The
second
is
,
The
third
maine
benefit
is
,
Now
this
Sanctification
is
through
the
whole
man
,
in
the
spirit
,
soule
,
and
mind
.
Spirituall
vnderstanding
is
a
generall
conceiuing
of
euery
thing
that
is
to
be
done
,
Spirituall
wisedome
is
a
speciall
grace
of
Gods
spirit
,
peculiar
only
to
the
elect
,
whereby
a
man
is
able
to
vnderstand
out
of
Gods
word
,
what
is
to
be
done
,
or
not
to
be
done
in
any
particular
things
or
action
,
according
to
the
circumstances
of
the
person
,
time
,
and
place
:
the
principall
point
of
this
wisedome
is
to
determine
of
true
happinesse
,
whereunto
the
whole
life
of
man
ought
to
be
directed
:
which
happinesse
is
the
loue
and
fauour
of
God
in
Christ.
To
obtaine
this
heauenly
wisedome
we
must
be
carefull
of
these
two
things
:
To
walke
in
the
course
of
our
liues
by
this
heauenly
wisedome
,
The
sanctification
of
the
Memory
is
,
Sanctification
of
the
Conscience
may
be
discerned
by
this
,
Sanctification
of
the
Will
is
descerned
hereby
,
Sanctification
of
the
affections
are
knowne
by
this
,
Amongst
these
sanctified
affections
,
foure
especially
are
to
be
marked
:
Moses
,
Exod.
32.
12.
and
also
Paul.
The
second
is
,
the
feare
of
God
:
without
it
a
man
cannot
be
wise
:
it
is
the
first
step
to
wisedome
.
In
this
feare
of
God
their
be
two
parts
:
The
third
is
,
the
hatred
of
sinne
,
because
it
is
sinne
,
The
fourth
is
,
Ioy
of
heart
,
in
consideration
of
the
neerenesse
of
the
terrible
day
of
Iudgement
and
second
comming
of
Christ
:
The
sanctification
of
the
body
is
,
To
maintaine
and
keepe
a
true
and
iustifying
faith
(
by
which
wee
are
vnited
to
Christ
,
First
,
we
must
haue
in
our
hearts
sincere
loue
to
God
in
Christ
,
to
his
Church
and
true
religion
:
secondly
,
we
must
not
onely
know
and
beleeue
that
Christ
died
for
our
sinnes
,
and
rose
againe
for
our
iustification
,
but
we
must
labour
to
feele
the
power
and
efficacie
of
his
death
killing
sin
in
vs
,
and
the
vertue
of
his
resurrection
,
raising
vs
vp
to
newnesse
of
life
:
thirdly
,
wee
must
not
content
our selues
to
know
and
professe
that
God
is
mercifull
,
but
withall
we
must
take
obseruation
of
his
louing
fauour
towards
vs
particularly
,
adding
one
obseruation
to
another
,
so
our
hearts
may
be
grounded
in
the
loue
of
God
.
Because
there
is
nothing
that
doth
more
euidently
distinguish
between
the
regenerate
and
vnregenerate
man
,
then
such
fruits
as
each
of
them
doe
vsually
bring
forth
in
their
liues
and
conuersations
,
I
will
therefore
shew
the
vertues
of
the
one
,
and
the
vices
of
the
other
,
with
their
seuerall
discriptions
:
whereby
euery
man
may
perceiue
in
what
estate
hee
stands
,
whether
the
childe
of
God
,
or
the
childe
of
the
Diuell
,
whether
in
the
state
of
grace
,
or
in
the
state
of
Nature
.
The
graces
of
GODS
spirit
euer
in
some
measure
appearing
in
the
childe
of
God
effectually
called
,
iustified
,
and
sanctified
,
are
:
Loue
,
Mercy
,
Meekenesse
,
Patience
,
Humilitie
,
long-suffering
,
Peace
.
Loue
,
First
,
The
affection
which
Christ
hath
sanctified
will
follow
vpward
,
seeking
to
be
there
where
he
is
:
so
carnall
loue
will
carry
miserable
man
captiued
to
the
bottomles
pit
of
hell
:
but
holy
loue
being
as
a
sparkle
of
heauenly
fire
kindled
in
our
harts
by
the
holy
Ghost
,
ascends
continually
towards
God
from
whom
it
came
not
suffering
vs
to
rest
till
we
inioy
it
.
The
second
tryall
of
our
loue
is
Obedience
,
The
third
tryall
of
loue
is
Bountifulnes
:
The
fourth
tryall
of
loue
is
readinesse
to
suffer
affliction
for
the
cause
of
God
.
For
the
farther
tryall
of
our
loue
,
let
vs
consider
what
our
Sauiour
Christ
saith
,
Math.
5.
44.
I
say
vnto
you
,
loue
your
enemies
;
blesse
them
that
curse
you
;
doe
good
to
them
that
hate
you
,
and
pray
for
them
that
hurt
and
persecute
you
.
The
loue
here
commanded
,
blesse
them
that
curse
you
:
where
is
commended
all
good
speach
,
both
vnto
,
and
of
our
enemies
:
secondly
,
doe
good
to
them
that
hate
you
:
where
is
prescribed
all
louing
vsage
in
action
,
by
affording
all
the
helpe
and
comfort
wee
can
:
thirdly
,
pray
for
them
that
persecute
you
:
that
is
,
for
their
good
estate
in
this
life
,
so
farre
forth
as
it
serueth
for
Gods
glory
,
and
for
their
conuersion
,
and
saluation
,
in
the
world
to
come
.
For
the
affection
of
the
heart
,
Exod.
23.
4.
5.
If
thou
meete
thine
enemies
Oxe
or
his
Asse
going
astray
,
thou
shalt
bring
him
home
againe
:
and
Pro.
25.
21.
If
thy
enemy
be
hungry
giue
him
bread
to
eate
,
if
he
be
thirsty
,
giue
him
drinke
:
see
the
practise
hereof
in
Elisha
,
Mercy
,
The
duties
of
Mercy
are
answerable
to
mans
misery
:
Hereby
it
may
appeare
who
is
a
mercifull
man
:
To
moue
vs
to
this
duty
,
For
the
furtherance
of
vs
in
this
so
excellent
a
duty
,
Deut.
15.
9.
we
must
be
very
wary
it
grieue
vs
not
to
looke
vpon
our
poore
brother
,
Nehemiah
:
Nehem.
1.
3.
4.
and
Ch.
2.
5.
Thirdly
,
for
Feeling
,
if
the
Lord
shall
afflict
our
bodies
with
sicknes
,
or
our
soules
with
temptations
,
wee
must
be
willing
to
suffer
the
same
patiently
,
that
thereby
wee
may
be
fitted
to
take
more
compassion
vpon
others
in
like
case
,
and
to
comfort
them
the
better
,
this
did
Paul
and
Timothie
.
Secondly
,
Thirdly
,
Meekenesse
is
a
gift
of
Gods
spirit
,
Meekenesse
is
not
to
be
shewed
in
the
matters
of
God
,
Dauid
,
Psal.
119.
139.
and
in
our
Sauiour
Christ
,
Math.
21.
12.
The
ground
or
cause
of
meekenesse
is
affliction
and
pouerty
of
spirit
:
To
induce
vs
vnto
this
vertue
,
Patience
,
Amongst
all
the
graces
of
Gods
spirit
,
It
is
the
will
of
God
that
through
manifold
afflictions
wee
should
enter
into
the
kingdome
of
heauen
:
Thy
will
be
done
:
and
therefore
in
the
most
bitter
Crosses
that
can
befall
vs
we
must
labour
to
say
with
Iob
:
the
Lord
giueth
,
and
the
Lord
taketh
,
blessed
be
the
name
of
the
Lord.
The
practise
whereof
we
see
in
Dauid
,
2
Sam.
16.
10.
11.
touching
Shimei
.
Long-suffering
is
a
vertue
,
Humilitie
is
a
vertue
,
Peace
is
a
vertue
,
First
peace
betweene
man
and
God
,
The
way
to
get
and
keepe
true
peace
for
euer
is
this
:
There
are
many
other
vertues
propounded
in
the
Scriptures
,
which
might
here
be
discribed
:
but
these
may
be
sufficient
to
declare
in
whom
the
spirit
of
Christ
dwelleth
:
for
where
Christ
dwelleth
by
his
spirit
,
there
are
euer
the
fruits
of
the
spirit
perceiued
;
for
the
spirit
and
the
effects
thereof
cannot
be
sundred
:
for
euery
thing
bringeth
forth
that
which
is
of
his
owne
nature
:
fire
sendeth
forth
nothing
but
heate
,
the
fountaine
nothing
but
cleere
water
,
and
the
like
.
Now
that
these
vertues
may
the
more
apparently
shew
themselues
to
bee
the
fruits
and
effects
of
the
spirit
in
the
regenerate
man
:
I
will
therefore
set
downe
and
discribe
such
vices
as
commonly
shew
forth
themselues
in
the
wicked
,
and
are
the
fruits
and
effects
of
the
vnregenerate
:
for
hereby
the
childe
of
GOD
renewed
by
grace
,
and
the
vnregenerate
remayning
in
the
state
of
nature
,
may
as
easily
be
distinguished
,
as
white
from
blacke
being
layd
together
.
I
will
first
begin
with
Pride
,
because
,
as
one
saith
,
it
may
well
stand
in
the
forefront
,
sith
it
is
a
Maister
Diuell
,
and
the
very
bane
of
the
soule
.
Pride
is
said
to
be
the
timpany
of
the
soule
,
His
companions
are
Enuie
,
This
sinne
of
Pride
of
all
other
is
the
most
dangerous
,
Of
Pride
their
are
nine
branches
:
Pride
,
The
onely
and
chiefe
remedy
against
Pride
is
Humilitie
:
The
second
maine
and
capitall
sinne
is
Couetousnesse
,
which
we
may
call
the
dropsie
of
the
soule
,
Of
this
sinne
there
are
foure
sorts
:
the
first
is
,
to
desire
that
which
is
another
mans
,
not
caring
how
we
get
it
,
by
right
or
wrong
:
the
second
is
,
when
we
study
to
get
mony
,
wealth
or
fauour
by
wicked
means
:
the
third
is
,
when
we
will
not
restore
that
which
we
know
to
be
another
mans
:
the
fourth
is
,
when
we
treasure
vp
much
wealth
and
neither
vse
it
our selues
,
nor
imploy
it
to
the
benefit
and
reliefe
of
others
.
This
viper
hath
nine
heads
,
by
which
it
snatcheth
at
the
trash
of
the
world
:
Fraud
,
Vnquietnes
,
Periury
,
Bribes
,
Sacriledge
,
Theft
,
Vsury
,
Rapine
,
and
Simony
.
Consider
that
the
matter
thereof
(
which
is
riches
)
is
most
vild
and
abiect
,
The
onely
remedy
against
couetousnesse
,
The
third
Capitall
sinne
is
Luxurie
,
There
are
sixe
kindes
of
this
sinne
:
There
are
nine
fore-runners
of
this
sin
:
Consider
that
the
obiect
whereto
it
tendeth
,
That
the
pleasure
thereof
is
momentany
,
the
punishment
eternall
,
that
it
defileth
the
temple
of
the
holy
ghost
,
which
is
mans
body
,
consecrated
vnto
Christ
by
his
precious
bloud
:
that
it
is
no
sooner
inioyed
,
but
it
breeds
annoy
:
that
it
weakens
the
powers
of
the
soule
,
and
fils
the
body
with
many
diseases
:
that
it
shorteneth
the
life
;
and
shadoweth
good
report
:
that
it
is
a
fire
whose
substance
is
Gluttony
,
whose
flame
is
Pride
,
whose
sparkles
are
corrupt
speeches
,
whose
ashes
filthines
,
and
whose
end
is
Hell.
The
best
remedy
against
Luxury
is
chastity
,
Enuy
,
the
fourth
capitall
sinne
,
may
be
said
to
be
the
canker
of
the
soule
,
It
is
of
two
sorts
,
Bad
Enuy
is
,
when
we
grieue
that
the
like
good
qualities
are
not
in
vs
,
Consider
that
Enuy
is
the
bagge
and
cognisance
of
the
Diuell
,
Of
all
other
sinnes
it
is
accounted
the
iustest
,
for
that
it
taketh
vengeance
vpon
it selfe
,
for
although
it
euer
leuels
the
dart
of
mischiefe
against
others
,
yet
it
wounds
it selfe
,
and
is
to
the
heart
of
man
as
the
worme
bred
in
the
tree
,
to
the
wood
thereof
,
by
whom
at
last
it
is
deuoured
:
but
say
it
were
pleasing
and
plausible
in
it selfe
,
yet
consider
God
will
be
reuenged
vpon
it
,
as
by
the
example
of
Caine
his
enuie
towards
Abel
,
Saul
towards
Dauid
,
Haman
towards
Mordechay
▪
it
is
to
be
loathed
and
abhorred
,
but
being
so
that
it
consumeth
the
heart
,
dryeth
vp
the
body
,
vexeth
the
minde
,
and
indangereth
the
soule
,
what
can
be
thought
more
detestable
?
The
remedy
against
Enuie
is
Charity
,
Gluttony
,
Of
this
sinne
there
are
eleuen
dangerous
effects
:
the
first
,
is
dulnesse
of
wit
,
whereby
we
are
made
vnfit
for
any
duty
of
good
Christians
:
the
second
,
is
Impotencie
,
when
through
gluttony
our
bodies
are
infected
with
many
diseases
:
The
third
,
is
Scurrility
,
which
is
an
impudent
behauiour
of
the
Body
,
whereby
we
prouoke
men
to
laugh
vs
to
scorne
:
The
fourth
,
is
fury
,
when
through
this
ill
disposition
of
excesse
we
spurne
at
reason
&
good
counsell
:
The
fift
,
is
superfluous
talke
,
when
through
the
force
of
Wine
,
we
vomit
out
detractions
,
cursings
,
and
horrible
oathes
,
and
blasphemies
,
filthy
,
idle
,
&
vnchast
words
:
The
sixt
,
is
drousinesse
,
when
we
are
fit
for
nothing
but
sleepe
:
The
seuenth
,
is
Beastly
nastines
,
when
our
surcharging
stomackes
bewrayes
our
intemperance
,
by
vomiting
,
belching
,
&
stinking
of
the
breath
:
The
eight
,
is
lust
;
for
belly-cheere
,
and
drunkennesse
,
are
the
bellowes
to
concupiscence
:
The
ninth
,
is
pouerty
,
when
for
abusing
of
plenty
,
we
are
plagued
and
pinched
with
penury
:
The
tenth
,
is
the
losse
of
credit
&
estimation
in
the
world
:
The
eleuenth
and
last
,
is
the
wrath
and
indignation
of
God
,
whom
of
a
mercifull
and
louing
Father
,
we
make
a
rigorous
and
punishing
Iudge
.
Besides
the
reasons
before
mentioned
,
To
auoyd
Gluttony
,
The
sixt
capitall
sinne
is
Wrath
,
which
may
be
called
the
frensie
of
the
Soule
,
Of
this
sin
there
are
eleauen
branches
:
The
meanes
whereby
wee
are
taught
to
detest
Wrath
and
Anger
are
these
:
Anger
,
or
wrath
,
is
to
be
auoyded
two
manner
of
wayes
.
The
best
way
to
auoid
Anger
in
our selues
,
is
patience
,
in
suffering
of
euill
with
a
quiet
minde
:
thinking
whatsoeuer
is
laid
vpon
vs
in
this
life
,
whether
affliction
,
persecution
,
or
the
like
,
yet
nothing
can
touch
our
Soule
,
and
therefore
not
to
be
regarded
of
vs
.
Besides
,
to
bridle
anger
,
consider
the
party
with
whom
we
are
displeased
:
if
it
be
a
stranger
impute
it
to
his
ignorance
:
if
a
childe
,
to
his
folly
:
if
a
Master
or
Father
,
to
his
authoritie
:
if
a
Wife
,
to
her
loue
:
if
a
friend
,
to
his
care
:
if
a
brother
,
to
his
boldnesse
:
if
a
seruant
,
to
his
negligence
:
if
a
neighbour
,
to
his
rashnesse
;
no
doubt
vpon
better
consideration
they
will
repent
them
of
their
ouer-sight
.
Idlenesse
,
or
sloth
,
the
seauenth
Capitall
sinne
,
Of
this
sinne
there
are
eleauen
branches
:
Remember
that
Sloth
is
a
vice
which
impouerisheth
both
soule
and
body
:
Consider
that
we
enter
into
this
world
,
as
it
were
to
runne
a
race
:
if
therefore
wee
runne
not
so
as
wee
may
get
the
Goale
,
wee
lose
the
reward
.
The
best
remedy
therefore
against
sloath
and
idlenesse
,
is
Deuotion
;
which
is
a
ready
and
willing
performance
of
the
seruice
of
God
,
and
of
all
other
duties
required
of
vs
in
this
life
.
The
off-spring
or
branches
proceeding
from
these
seauen
master-sinnes
,
Two
guides
of
a
good
life
:
wherein
you
may
see
and
learne
how
to
auoid
sinne
,
and
follow
vertue
,
to
delight
in
the
one
and
to
detest
the
other
.
If
you
should
not
aske
me
,
(
hauing
shewed
how
to
detest
and
auoid
some
sinnes
in
particular
)
what
sinne
is
,
and
the
reward
thereof
:
as
also
,
how
to
auoid
sin
in
generall
:
I
le
tell
you
briefly
,
what
I
haue
learned
from
the
mouth
of
a
right
worthy
instrument
in
the
Church
of
God
.
Sinne
is
euery
breach
of
the
Law
of
God
;
S.
Iames
,
resist
the
diuell
,
and
hee
will
flye
from
thee
:
in
which
wordes
is
both
a
precept
and
a
promise
:
in
the
precept
is
two
things
to
be
considered
,
the
action
and
the
obiect
:
the
action
is
,
to
resist
:
the
obiect
is
,
the
Diuell
.
For
the
performance
of
this
action
,
three
things
are
requisite
:
first
,
a
preparation
before
the
combat
:
First
,
for
the
preparation
,
obserue
these
rules
set
downe
in
the
sixt
Chapter
of
the
Ephesians
,
The
second
thing
to
be
obserued
,
is
the
manner
how
we
must
behaue
our selues
in
this
combat
;
Secondly
,
be
sure
to
put
no
confidence
in
thy
owne
strength
,
for
thereby
Peter
fell
grieuously
.
Thirdly
,
beleeue
not
the
Diuell
,
although
hee
bring
truth
in
his
mouth
:
our
Sauiour
Christ
could
not
abide
the
Diuell
to
speake
the
truth
in
the
mayd
,
hauing
a
spirit
of
diuination
.
Fourthly
,
First
,
Secondly
,
shall
I
commit
this
euill
and
sinne
against
God
?
Fiftly
,
that
thou
be
carefull
neuer
to
compare
the
paine
of
resistance
with
the
pleasure
of
the
sin
,
for
sin
is
sweet
in
committing
;
Sixtly
,
be
assured
,
that
if
once
thou
giue
the
Diuell
the
foyle
,
he
will
be
afterwards
lesse
able
to
assault
thee
,
&
thou
more
able
to
resist
him
,
and
that
with
more
courage
.
Seuenthly
,
&
lastly
,
thou
must
be
carefull
and
diligent
to
finde
out
the
subtiltie
,
The
third
and
last
thing
to
be
considered
,
shall
I
commit
this
euill
,
and
sinne
against
my
God
?
By
this
that
hath
beene
said
we
may
learne
how
to
auoid
sinne
;
as
also
to
repell
the
Diuell
,
which
if
(
through
the
blessing
of
God
vpon
our
carefull
endeuour
,
through
the
vse
of
the
meanes
)
we
shall
in
some
measure
attaine
vnto
;
yet
wee
are
not
to
thinke
wee
haue
done
enough
,
and
there
to
rest
,
but
wee
must
labour
and
endeuour
to
doe
good
,
and
to
bring
forth
fruits
worthy
amendement
of
life
:
Now
,
because
wee
may
bring
forth
such
fruit
as
in
themselues
may
seeme
to
be
good
,
yet
for
want
of
knowledge
fayling
in
the
manner
of
doing
of
them
,
they
are
displeasing
and
dishonourable
to
the
Lord
:
know
,
that
in
euery
action
pleasing
and
acceptable
to
the
Lord
,
in
the
doing
thereof
these
fiue
rules
are
to
be
obserued
:
This
is
my
beloued
Sonne
,
in
whom
I
am
well
pleased
.
Looke
how
CHRIST
is
vnto
God
,
so
is
euery
one
being
in
Christ
:
If
then
thou
would
know
whether
thou
be
in
Christ
,
looke
to
thy
Faith
,
whether
it
be
a
iustifying
faith
.
Secondly
,
thou
must
haue
the
word
of
God
for
thy
warrant
,
being
sure
that
the
action
thou
doest
be
such
as
his
word
alloweth
.
Thirdly
,
the
end
of
the
action
must
be
intended
to
the
glory
of
God
.
Fourthly
,
it
must
be
done
in
loue
,
which
respecteth
the
good
of
others
:
&
lastly
,
it
must
be
done
within
the
compasse
of
our
callings
.
It
is
not
lawfull
for
one
to
doe
that
which
another
may
;
euery
man
may
not
preach
,
nor
euery
man
may
not
gouerne
:
therefore
content
thy selfe
with
thy
calling
,
and
know
what
the
duties
are
that
God
requireth
of
thee
within
the
limits
and
bounds
thereof
:
if
these
be
wanting
,
either
Faith
,
the
Word
,
the
end
,
or
Loue
,
or
out
of
our
calling
,
the
action
,
though
neuer
so
seeming
good
,
cannot
please
God
.
If
any
shall
looke
backe
to
that
which
hath
beene
sayd
(
and
considereth
the
estate
of
the
regenerate
,
and
vnregenerate
man
,
as
also
thereby
beholdeth
his
owne
present
estate
)
and
cannot
finde
in
himselfe
faith
and
the
graces
of
Gods
Spirit
so
apparant
as
hath
beene
shewed
,
and
so
doubteth
whether
he
be
the
child
of
God
or
not
,
So
be
it
.