THE
PRACTISE
OF
REPENTANCE
,
Laid
downe
in
sundry
directions
,
together
with
the
Helpes
,
Le
ts
,
Signes
and
Motiues
.
In
an
easie
Method
,
according
to
the
Table
prefixed
.
As
it
was
preached
in
Aldermanbury
by
THOMAS
TAYLOR
.
LONDON
,
Printed
for
I.
Bartlet
at
the
gilt
Cup
in
Cheapeside
,
1628.
A
Table
of
the
chiefe
things
contained
in
the
seuerall
Chapters
of
the
TREATISE
.
-
Cap.
1.
-
THe
ground
and
occasion
of
the
Treatise
.
p.
1
-
The
occasion
and
meaning
of
the
words
.
p.
5
-
We
may
not
iudge
of
mens
persons
by
their
outward
condition
.
p.
9
-
In
all
our
conferences
,
we
must
take
occasion
to
edifie
one
another
.
p.
13
-
Euery
man
must
make
vse
to
himselfe
of
Gods
iudgements
on
others
.
p.
14
-
The
onely
way
to
preuent
perdition
,
is
Repentance
.
p.
15
-
Cap.
2.
-
What
Repentance
is
.
p.
17
-
The
onely
efficient
cause
of
it
is
the
Spirit
of
God
,
it
is
beyond
the
power
of
nature
.
p.
18
-
Why
we
haue
commands
from
God
to
repent
,
though
it
●ee
not
i●
our
power
.
p.
21
-
How
the
Spirit
workes
repentance
.
p.
22
-
Cap.
3.
-
The
subiect
of
Repentance
is
the
beleeuer
.
p.
25
-
Faith
goeth
before
Repentance
,
not
Repentance
before
faith
.
p.
26
-
C●●tio●s
to
be
taken
with
this
truth
.
p.
30
-
Th●se
places
answered
where
Repentance
is
set
before
faith
in
Scripture
.
p.
31
-
What
the
act
or
form●
of
Repentance
is
.
p.
32
-
Cap.
4.
-
The
●earmes
from
whence
,
and
whither
a
man
must
turne
:
first
,
from
all
sin
:
secondly
,
to
God
,
with
forcible
reasons
of
both
.
p.
34
-
It
is
not
enough
to
cease
to
doe
euill
,
vnlesse
we
learne
to
doe
well
.
p.
38
-
True
Repentance
hath
God
still
in
its
eye
.
p.
39
-
Cap.
5.
-
What
Repentance
is
not
.
p.
41
-
It
is
not
Ciuility
,
which
a
great
part
of
the
world
mistakes
for
it
.
p.
41
-
It
is
not
euery
sorrow
for
sin
,
though
deepe
.
p.
42
-
Signes
of
that
sorrow
,
that
is
a
part
of
true
Repentance
.
-
It
is
not
euery
leauing
of
sin
,
that
is
Repentance
,
vnlesse
there
bee
a
change
and
reformation
.
p.
45
-
Outward
abstinence
from
sinne
,
no
reformation
.
p.
46
-
Cutting
off
of
some
sinnes
,
without
a
rooting
of
them
vp
,
is
no
Repentance
.
p.
47
-
Conquering
of
sin
,
not
alwaies
reformation
.
p.
48
-
Euery
reformation
is
not
Repentance
,
vnlesse
the
whole
man
bee
changed
.
p.
48
-
Euery
change
of
the
whole
man
is
not
Repentance
,
vnlesse
it
be
from
all
sinne
.
p.
50
-
Turning
from
all
sinne
is
not
Repentance
,
vnlesse
there
be
a
turning
to
God
.
p.
51.
-
Cap.
6.
-
Rules
concerning
the
persons
that
must
Repent
.
p.
52
-
Euery
man
must
repent
for
sundry
reasons
.
p.
53
-
Naturall
and
vnregenerate
men
though
neuer
so
ciuill
.
p.
56
-
Godly
and
regenerate
men
,
euen
the
best
.
p.
59
-
Young
men
,
for
sundry
reasons
.
p.
61
-
Old
men
,
for
diuers
reasons
.
p.
63
-
Women
must
repent
as
well
as
men
.
p.
64
-
Cap.
7.
-
Rules
concerning
sins
to
be
repented
of
.
p.
66.
-
All
sins
must
be
repented
of
.
p.
67
-
Sins
both
known
and
vnknown
p.
69
-
How
vnknowne
sins
may
be
repented
of
.
p.
69
-
The
smallest
sins
must
be
repented
of
for
sundry
reasons
.
p.
71
-
Sins
of
knowledge
and
presumption
,
must
be
repented
of
▪
p.
73
-
Sins
also
of
aggrauating
and
scandalous
circumstance
,
as
p.
75
-
Customable
sins
.
p.
75
-
Sweet
and
pleasing
sins
.
p.
76
-
Sins
after
conuersion
,
especially
.
p.
77
-
Sins
against
meanes
.
p.
78
-
Sins
of
open
profanenesse
against
holy
times
,
places
,
exercises
,
persons
.
p.
79
-
Cap.
8.
-
Rules
concerning
the
manner
of
entrance
into
the
duty
of
repentance
.
p.
81
-
It
must
be
entred
vpon
with
preparation
.
ibid.
-
Meanes
to
helpe
forward
the
preparation
,
required
,
viz.
p.
82.
&c.
-
1
A
serious
consideration
of
the
blissefull
estate
lost
by
sin
.
p.
82
-
2
Of
the
miserable
estate
wee
are
now
in
,
and
shall
continue
in
,
till
we
repent
.
p.
83.
&c.
-
3
Serious
thoughts
of
the
God
with
whom
we
haue
to
deale
in
this
businesse
,
chiefly
of
his
Maiesty
,
Iustice
,
anger
at
sin
,
and
of
his
rich
mercy
in
Christ
.
p.
25.86
.
-
3
A
consideration
of
the
necessity
and
benefit
of
Repentance
.
p.
87
-
Cap.
9.
-
Rules
concerning
the
wise
proceeding
in
the
duty
of
Repentance
.
p.
88
-
1
The
worke
of
Repentance
must
be
begun
within
,
with
the
cleansing
of
the
heart
.
p.
89
-
2
Outwardly
,
begin
with
some
master
sin
,
to
root
out
that
.
p.
90
-
3
Cease
not
till
it
be
quite
rooted
vp
,
and
cast
out
.
p.
93
-
4
Rest
not
in
the
rooting
out
of
sin
,
till
there
is
rooting
and
growth
in
the
contrary
grace
.
p.
95
-
Trust
not
Repentance
as
sound
,
till
then
.
p.
97
-
Cap.
10.
-
Rules
concerning
the
time
of
Repentance
.
p.
99
-
The
time
wherein
alone
it
is
possible
a
man
can
repent
,
is
the
whole
time
of
his
life
,
and
onely
that
time
.
p.
99.
&c.
-
The
time
of
necessity
,
wherein
men
ought
to
Repent
,
is
all
the
time
of
their
life
.
p.
102
-
1
A
Christians
life
should
be
begun
with
repentance
,
for
sundry
weighty
reasons
.
p.
102
-
2
Continued
in
the
exercise
of
repentance
.
p.
109
-
3
Ended
with
repentance
.
p.
111
-
Cap.
12.
-
Of
the
Lets
of
repentance
from
the
world
.
p.
130
-
1
Feare
of
contempt
,
and
reproch
from
the
world
.
p
133
-
A
preseruatiue
against
it
.
p.
135
-
2
Feare
of
the
losse
of
friends
,
if
wee
repent
.
p
141
-
This
rub
remoued
.
p.
142
-
Cap.
13.
-
3
Of
another
Let
from
the
world
,
viz.
the
paucity
&
small
number
of
Penitents
in
the
world
.
p.
146
-
The
antidote
against
it
.
p.
147
-
Cap.
15.
-
Of
the
Lets
of
repentance
from
Sathan
.
p.
166
-
1
He
labours
to
perswade
vs
of
the
goodnesse
of
our
present
naturall
estate
by
sundry
arguments
.
p.
167.
&c.
-
Answers
to
such
Arguments
.
p.
168.
&c.
-
Cap.
16.
-
2
Of
a
second
rub
,
Satan
casts
in
our
way
to
hinder
repentance
,
viz.
If
he
cannot
bring
men
to
please
themselues
with
their
naturall
estates
,
he
labours
to
worke
men
to
so
great
a
dislike
of
their
conditions
,
as
to
drowne
them
in
the
gul●e
of
despaire
.
p.
176
-
1
Sathan
labours
to
worke
men
to
a
despaire
of
Gods
mercy
,
by
diuers
arguments
.
p.
177.
-
Helpes
against
them
.
p.
177.
&c.
-
Cap.
17.
-
2
Sathan
labours
to
hinder
repentance
by
bringing
men
to
a
despaire
of
themselues
,
and
their
owne
conditions
by
diuers
reasons
.
p.
185
-
Answers
to
such
temptations
▪
p.
186.
&c.
-
Cap.
18.
-
3
Sathan
labours
to
bring
men
to
despaire
of
their
repentance
.
-
1
He
would
perswade
men
it
is
impossible
,
by
diuers
arguments
.
p.
195
-
His
arguments
answered
.
p.
196.
&c.
-
Cap.
19.
-
2.
The
Deuill
labours·to
keepe
men
off
from
repentance
by
perswadi●g
them
,
t
is
vnprofitable
p.
207
-
Such
temptations
answered
ibid.
-
Cap.
20.
-
3.
The
Deuill
labours
to
hinder
mens
repentance
by
obiecting
their
relapses
and
fallings
after
repentance
.
p.
211
-
Comfortable
answers
to
such
temptations
ibid.
-
Cap
21.
-
3.
Of
the
third
rub
the
Deuil
layes
in
mens
way
to
hinder
their
repentance
,
viz.
Presumption
.
When
he
cannot
driue
them
to
despair
,
neither
of
Gods
mercy
,
nor
their
own
estate
,
nor
their
repentance
,
hee
assaies
to
make
them
presume
of
mercy
without
Repentance
,
p.
215
-
1.
Hee
perswades
a
sinner
his
sinnes
are
not
great
p.
216
-
Answer
to
this
Temptation
ibid.
&c.
-
Cap.
22.
-
2.
The
Diuell
labours
to
perswade
men
Christ
dyed
for
all
p.
220
-
That
obiection
answered
ibid.
&c.
-
Cap.
23.
-
3.
The
Deuill
perswades
men
that
God
is
mercifull
,
and
therefore
they
neede
not
so
trouble
themselues
with
repentance
p.
230
-
Answer
to
this
temptation
p.
231
,
&c.
-
Cap.
24.
-
Of
the
lets
of
Repentance
from
our selues
,
which
we
cast
in
our
owne
way
p.
239
-
1.
A
conceit
wee
haue
,
that
repentance
is
harsh
and
vnpleasing
to
nature
ibid.
-
Helps
against
this
let
240
-
Cap.
25
-
2.
Of
the
second
let
,
wee
hinder
our
repentance
withall
,
viz.
the
certaintie
of
Gods
decree
of
election
and
reprobation
p.
243.244
-
If
we
are
elected
,
say
men
,
wee
shall
be
saued
without
this
repentance
,
if
reprobated
,
all
our
repentance
will
not
saue
vs
.
-
This
dangerous
subtiltie
met
withall
p.
245.
&c.
-
Cap.
26.
-
3.
Of
the
third
rub
men
c●st
in
th●ir
own
way
to
h●ld
themselues
from
Repentance
,
viz.
the
comfortable
liues
and
deaths
of
many
impenitents
,
and
the
vncomfortable
liues
and
ends
of
godly
persons
,
and
such
as
haue
beene
most
penitent
p.
252
-
Answer
t●
this
obiection
p.
253
-
Cap.
27.
-
4.
Of
the
fourth
let
to
repentance
from
our selues
.
Men
conceiue
Repentance
very
easie
.
p
258
-
This
conceit
met
withall
.
ibid.
&c.
-
Cap.
28.
-
5.
Of
the
last
l●t
we
hinder
our
repentance
withall
-
Men
obiect
the
vnseasonablenesse
of
Repentance
p.
263
-
Some
thinke
it
too
soone
to
repent
ibid.
-
These
haue
their
answer
.
ibid.
&c.
-
Some
think
it
too
late
to
repent
p.
269
-
These
comforted
and
encouraged
p.
270.
-
Cap.
29.
-
Of
the
meanes
of
Repentance
in
respect
of
sin
-
Serious
humiliation
necessary
to
Repentance
,
proud
persons
vncapable
of
it
p.
273
-
Meanes
to
attaine
Repentance
-
1.
To
get
a
cleare
sight
of
sin
,
and
our
miserie
by
it
p.
274
-
2.
True
sorrow
for
it
p.
275
-
3.
A
holy
despaire
in
our selues
of
deliuerance
by
any
meanes
of
our
owne
p.
276
-
A
direction
to
get
acquaintance
with
the
morall
Law
,
very
vsefull
to
worke
our
hearts
to
a
sight
of
sin
,
&c.
277.
&c.
-
Cap.
30.
-
Of
the
meanes
of
Repentance
in
respect
of
God
-
1.
His
word
a
notable
meanes
to
worke
Repentance
p.
281
-
The
Law
:
see
how
p.
283
-
The
Gospell
:
see
how
ibid.
&c.
-
What
men
must
doe
,
that
the
Word
may
further
their
repentance
p.
284.
-
2.
Thoughts
of
Gods
eye
alwaies
vpon
vs
,
in
all
our
waies
p.
285
-
3.
A
consideration
of
Gods
hand
both
of
mercie
and
iustice
,
a
forcible
meanes
to
worke
repentance
-
Of
mercie
p.
286
-
Of
iustice
,
both
on
our selues
,
and
others
p.
288.
&c.
-
4.
A
serious
consideration
of
our
relation
to
God
,
a
means
to
work
Repentance
p.
291
-
Cap.
31.
-
Of
the
meanes
of
Repentance
in
respect
of
Christ
,
viz.
-
1.
Serious
thoughts
of
the
greatnes
of
his
person
,
and
nearnesse
to
his
Father
p.
295
-
2.
Of
the
heauy
things
hee
suffered
for
sin
p.
296
-
3.
Of
the
basenesse
of
the
persons
for
whom
he
suffred
such
things
ibid.
&c.
-
Cap.
32.
-
Of
the
meanes
of
repentance
in
regard
of
our selues
▪
-
1
,
T
is
a
profitable
means
to
further
our
repentance
,
to
consider
our
desires
and
affections
,
both
what
they
are
,
and
what
they
ought
to
be
p.
300
-
2.
To
recount
our
liues
and
actions
what
they
are
,
and
ought
to
be
p.
301
-
3.
To
consider
seriously
the
checks
of
our
consciences
.
p.
302
-
4.
To
remember
our
latter
end
p.
304
-
Cap.
33.
-
Of
the
meanes
of
repentance
,
in
respect
of
others
.
-
How
we
may
further
our
repentance
by
good
men
.
p.
305
-
How
repentance
may
be
furthered
by
bad
men
,
and
enemies
to
grace
.
p.
306
-
Cap.
34.
-
Of
the
markes
of
repentance
in
respect
of
sin
.
-
1
A
true
penitent
remembers
his
sin
,
though
remitted
,
with
shame
and
sorrow
.
p.
309
-
2
He
will
aggrauate
his
sin
when
he
beholds
it
.
p.
311
-
3
He
hates
all
sin
euery
where
.
p.
314
-
4
He
resists
and
holds
fight
against
all
sin
.
316
-
5
He
relinquisheth
his
sin
in
true
endeauours
,
and
neuer
turneth
to
it
any
more
.
318
-
6
In
his
strife
and
resistance
of
sin
,
he
differenceth
himselfe
from
the
hypocrites
,
in
that
he
sets
himselfe
against
sin
vniuersally
and
sincerely
.
p.
320.
&c.
-
Cap.
35.
-
Of
the
markes
of
repentance
in
respect
of
God
.
-
1
True
repentance
shewes
it selfe
by
a
sincere
loue
of
God
.
p.
327
-
2.
By
a
childish
feare
&
awe
of
God
p.
331.
-
3.
By
strong
cries
for
grace
against
corruption
p.
332
-
Cap.
36.
-
Of
markes
of
repentance
in
respect
of
others
.
-
1
▪
A
man
truly
humbled
by
repentance
,
will
esteeme
of
others
better
than
himselfe
p.
335
-
How
a
man
ought
to
esteeme
another
better
than
himselfe
,
though
hee
see
in
him
grosse
faults
p.
337.
&c.
-
2.
He
is
soft
and
gentle
vnto
others
p.
339
-
3.
The
faults
he
espieth
in
others
he
will
condemne
in
himselfe
,
if
not
in
the
act
and
habit
,
yet
in
the
seede
and
inclination
.
p.
340.
-
4.
Hee
will
doe
his
best
to
draw
others
out
of
sin
p.
341
-
Cap.
37.
-
Of
the
signes
of
Repentance
in
respect
of
ones
selfe
-
1.
A
true
penitent
iudgeth
himself
,
proceeds
against
himselfe
iudicially
and
impartially
.
p
344
-
The
fruit
and
vse
of
iudging
.
p.
345
-
The
manner
of
a
penitents
iudging
and
proceeding
against
himselfe
.
p.
345.
&c.
-
2
He
reneweth
himselfe
daily
.
p.
350
-
Wherein
a
true
penitent
reneweth
and
changeth
himselfe
.
p.
350.
&c.
-
3
He
strengthens
himselfe
against
lusts
and
the
assaults
of
sin
for
time
to
come
.
p.
354
-
How
he
armes
himself
,
see
.
ibid.
&c.
-
4
Hee
prepareth
himselfe
by
daily
exercise
of
repentance
,
for
Christs
appearing
.
p.
357.
&c.
-
Cap.
38.
-
Of
the
motiues
to
repentance
from
the
necessity
of
it
.
-
It
is
most
necessary
a
man
should
repent
.
p.
360
-
1
If
we
looke
at
the
nature
of
sin
.
ibid.
&c.
-
2
At
the
inseparable
companions
and
effects
of
it
.
p.
362.
&c.
-
Cap.
39.
-
Of
motiues
to
repentance
in
regard
of
God
.
-
1
Our
owne
vnfitnesse
to
haue
any
fellowship
with
God
,
without
repentance
.
p.
365
-
2
That
strict
iustice
that
is
in
God
.
p.
366
-
3
His
rich
mercy
.
p.
367
-
4
The
vnprofitablenesse
of
all
Gods
ordinances
without
repentance
.
p.
371
-
5
An
impossibility
of
enioying
God
in
glory
without
it
.
p.
373
-
Cap.
40.
-
Of
motiues
to
repentance
in
respect
of
Christ
.
-
1
His
surpassing
loue
.
p.
375
-
2
His
bitter
passion
,
with
the
end
of
it
.
ibid.
&c.
-
3
Consider
our
relation
to
him
.
p.
378
-
Cap.
41.
-
Of
motiues
to
repentance
from
ones
selfe
.
-
1
Both
the
whole
,
and
parts
of
man
,
call
for
repentance
.
p.
379
-
2
His
sins
shew
t
is
high
time
to
practise
repentance
.
p.
380
FINIS
.
A
TREATISE
,
Wherin
is
handled
the
PRACTICE
of
REPENTANCE
.
LVK.
13.3
.
Except
yee
Repent
,
&c.
CAP.
1.
The
ground
of
the
Treatise
.
FIrst
,
the
occasion
of
chusing
this
Text
and
argument
.
Vpon
occasion
of
Peters
repentance
,
which
I
haue
opened
vnto
you
,
I
entred
into
a
more
serious
consideration
of
the
duty
,
and
conceiued
,
1
That
Precepts
and
Examples
must
goe
together
,
&
therfore
I
would
giue
directions
,
as
well
as
incitations
,
how
to
imitate
so
worthy
a
patterne
.
2
As
at
all
times
,
so
at
this
time
especially
,
the
vrging
of
the
doctrine
of
repentance
,
is
not
onely
not
vnseasonable
,
but
very
necessary
:
For
,
1
A
great
Iudgement
,
neuer
to
be
forgotten
,
was
lately
vpon
vs
;
we
then
promised
,
and
vowed
repentance
and
amendment
,
if
God
would
bee
pleased
to
remember
his
own
name
of
Grace
and
Mercy
,
and
our
prayers
.
But
we
haue
forgotten
all
,
and
dealt
▪
vnfaithfully
with
the
Lord
:
for
where
is
the
reformation
of
any
one
thing
in
publike
or
priuate
;
in
Court
or
City
;
in
Churches
,
in
Houses
,
in
persons
or
behauiours
?
Are
not
former
sinnes
as
rife
,
as
vnrepented
,
vnreformed
,
as
euer
before
?
pride
,
prophanenesse
,
drunkennesse
,
swearing
,
ryot
,
excesse
,
vnmercifulnesse
,
while
your
bils
bring
you
in
some
starued
in
your
streetes
?
Nay
,
are
not
things
growne
farre
worse
than
before
,
since
we
dissembled
with
our
tongues
?
Had
it
not
beene
a
lesser
plague
for
numbers
to
haue
beene
buried
of
the
Plague
,
than
to
suruiue
,
to
heape
vp
so
many
sinnes
against
God
,
against
their
owne
vowes
,
and
promises
?
2
As
it
is
a
fearefull
present
Iudgement
to
forget
that
Iudgment
so
lately
past
;
so
,
many
are
the
signes
,
as
the
iust
causes
are
many
of
Iudgements
to
come
,
which
lye
in
ambush
against
vs
,
and
not
farre
remote
from
vs
.
We
had
need
generally
to
be
called
to
repent
,
if
we
will
not
all
perish
:
As
Pharaohs
counsellors
,
so
may
we
say
;
What
,
wilt
thou
see
all
Egypt
destroyed
,
before
thou
obey
Gods
commandement
in
letting
them
goe
?
shall
wee
still
stand
it
out
,
till
ineuitable
destruction
ouertake
vs
?
3
The
true
desire
of
euery
godly
Minister
,
and
man
of
God
,
must
be
to
preuent
Iudgements
from
a
people
:
for
which
purpose
wee
must
lead
them
in
the
exercise
of
Repentance
,
which
our
Text
will
teach
vs
to
be
the
onely
meanes
to
auoid
perdition
.
And
wee
want
not
examples
of
the
best
Euangelicall
Preachers
that
euer
were
,
to
presse
hard
this
point
;
especially
in
a
secure
age
,
as
ours
is
.
Iohn
Baptist
here
began
,
Mark
.
6.12
.
Repent
,
for
the
Kingdome
of
God
is
at
hand
.
Peter
to
them
that
were
pricked
in
their
hearts
,
here
began
,
Acts
2.
Be
Baptised
&
repent
▪
Nay
,
Christ
himself
did
it
,
Repent
,
for
the
kingdome
of
God
,
&c.
Many
condemne
pressing
of
Repentance
,
as
too
Legall
,
who
seeme
ignorant
,
that
the
Law
knoweth
no
repentance
.
Now
the
occasion
of
the
words
,
and
scope
of
our
Sauiour
in
them
:
Some
come
vnto
Christ
,
and
tell
him
of
heauy
newes
,
that
Herod
had
taken
the
Galileans
▪
and
slaine
them
,
mingling
their
bloud
with
their
sacrifices
.
Like
enough
they
came
to
intangle
him
;
for
if
Christ
shall
patronage
the
persons
,
they
haue
an
accusation
,
that
hee
were
a
friend
of
Rebels
and
seditious
persons
:
If
he
shall
speake
against
Pilates
cruelty
,
they
will
accuse
him
to
Pilate
as
an
enemy
of
authority
:
If
he
shall
approue
of
Pilats
fact
,
and
tyranny
,
then
will
they
accuse
him
to
the
people
as
one
that
abetteth
the
cruelty
of
the
Roman
President
,
against
the
liberty
of
the
Iewes
.
Thus
can
wicked
men
,
and
doe
,
lay
snares
and
traynes
euery
where
against
the
members
of
Christ
;
euen
from
Gods
iudgements
,
wherof
they
should
make
better
vse
,
they
can
feed
and
excite
their
owne
malice
against
the
Saints
:
As
the
Heathens
against
Christians
,
as
the
causes
of
all
plagues
,
famine
,
drought
,
&c.
But
our
Lord
,
being
the
wisedome
of
his
father
,
bewraieth
,
1
his
diuine
wisedome
,
who
seeing
that
hee
cannot
answer
without
danger
,
either
to
the
persons
or
the
fact
,
either
to
approue
,
or
reproue
it
;
he
passeth
that
,
&
bringeth
them
to
a
iudgment
at
home
in
Ierusalem
,
by
the
fall
of
the
Tower
of
Siloam
;
yea
,
and
leadeth
them
into
themselues
,
to
consider
not
so
much
what
sinners
others
be
,
as
themselues
,
who
if
they
repent
not
,
shall
perish
as
other
sinners
doe
.
2
His
loue
,
and
desire
to
doe
them
good
,
who
intend
euill
against
him
.
For
,
perceiuing
they
make
a
wrong
vse
of
this
iudgement
,
supposing
,
and
concluding
the
Galilaeans
were
greater
sinners
than
others
or
our selues
:
he
laboureth
to
reforme
the
Iudgement
,
&
earnestly
inuiteth
them
to
repent
,
repeating
the
same
words
,
both
in
the
third
and
fift
verses
.
Thus
must
his
ministers
and
seruants
doe
,
meekly
instruct
the
contrary
minded
,
vrging
,
and
waiting
when
God
will
giue
Repentance
.
In
the
words
are
three
parts
.
-
1
An
implication
of
his
Authority
:
I
tell
you
.
-
2
A
correction
of
their
wrong
censure
,
Nay
.
-
3
A
direction
to
preuent
iudgements
from
themselues
,
Vnlesse
ye
Repent
.
1
Gods
owne
Authority
:
I
tell
you
.
I
,
who
am
truth
it selfe
,
and
cannot
misleade
you
.
I
,
who
am
the
doctor
of
the
Church
,
and
speake
by
my
own
Authority
,
as
neuer
did
Prophet
,
Apostle
,
nor
any
Angell
of
heauen
.
I
,
who
being
true
God
,
&
omniscient
,
know
and
search
all
hearts
,
and
see
and
discerne
all
sinnes
,
neuer
so
secret
,
in
all
the
degrees
and
circumstances
of
them
.
I
,
who
am
the
Iudge
of
the
world
,
and
cannot
passe
a
wrong
sentence
,
I
tell
you
:
Vae
qui
non
audit
.
All
this
must
quicken
our
attention
,
and
settle
our
faith
in
the
truth
of
things
here
vttered
,
and
to
be
opened
in
this
Text.
If
the
greatnesse
of
the
person
moue
,
here
is
the
mighty
God
speaketh
:
If
the
wisedome
of
the
speaker
,
a
greater
than
Salomon
is
here
:
If
an
Angell
from
heauen
spake
,
we
would
beleeue
;
but
here
is
the
Lord
of
the
holy
Angels
:
Will
wee
heare
and
beleeue
a
seruant
,
and
not
the
master
,
not
the
Lord
himselfe
?
But
saith
Diues
in
hell
,
If
one
were
sent
from
the
dead
,
they
would
beleeue
:
here
is
one
sent
from
the
dead
,
raised
by
his
owne
power
.
2
The
correction
of
their
wrong
censure
vpon
this
iudgement
of
others
,
Nay
:
You
aske
if
they
were
greater
sinners
,
because
of
the
iudgement
which
befell
them
,
I
tell
you
nay
;
as
if
he
had
said
:
I
say
not
that
they
were
not
sinners
,
nor
not
great
sinners
,
nor
doe
I
deny
but
they
might
be
greatest
sinners
,
but
not
therfore
greater
sinners
,
because
they
were
thus
smitten
by
Pilate
.
Where
our
Sauiour
teacheth
vs
:
1
Not
to
iudge
of
mens
persons
by
their
outward
condition
;
for
,
first
,
all
things
fall
alike
vnto
all
of
outward
things
:
as
the
one
dyeth
,
so
dyeth
the
other
,
in
outward
appearance
,
by
sword
,
plague
,
casualty
:
and
no
man
knoweth
loue
or
hatred
,
by
any
thing
that
is
afore
him
,
Eccles.
9.1
.
and
1.
Pet.
4.17
.
Iudgement
must
begin
at
Gods
house
.
2
This
is
an
vncertaine
rule
to
iudge
by
;
Moses
and
Aaron
,
both
were
shut
out
of
Canaan
,
as
well
as
the
searchers
:
Ahab
destroyeth
religion
,
Iosiah
restoreth
it
,
both
shot
with
an
arrow
:
Zedekiah
a
wicked
man
,
had
his
eyes
put
out
,
so
had
Sampson
the
valiant
Iudge
of
Israel
,
a
type
of
Christ
;
If
wee
should
iudge
of
their
persons
by
their
condition
,
wee
must
needs
erre
.
3
We
must
frame
our
iudgements
of
mens
persons
,
as
God
doth
,
who
iudgeth
not
of
men
by
any
outward
&
perishing
thing
,
but
by
lasting
&
spiritual
things
:
he
looketh
not
on
Diues
as
rich
,
nor
on
Lazarus
as
poore
,
but
according
to
the
presence
,
or
absence
of
grace
and
spirituall
riches
:
He
iudgeth
not
by
accidents
,
but
substances
.
Vse
.
Mis-iudge
not
thy selfe
or
others
,
as
loued
of
GOD
,
because
rich
,
and
outwardly
prosperous
:
commonly
the
lighter
scale
is
higher
;
and
a
rich
man
,
if
wicked
,
an
enemy
to
goodnes
,
ought
to
haue
no
more
fauour
and
respect
among
men
,
than
hee
hath
with
GOD
,
and
that
is
little
enough
:
though
as
high
as
Nero
,
Pharaoh
,
alwaies
holding
offices
of
relation
in
diuine
and
ciuill
societies
:
but
else
greatnes
,
seuered
from
goodnesse
,
is
in
great
detestation
with
God
,
as
his
sinne
is
greater
.
2
Nor
iudge
thy selfe
hated
,
for
pouerty
,
sicknesse
,
temptations
:
GOD
neither
chuseth
nor
refuseth
for
this
.
3
Nor
haue
the
faith
of
God
in
respect
of
persons
,
to
embrace
rich
Professours
,
and
despise
the
poore
;
God
doth
not
so
:
Grace
in
the
poorest
man
is
as
acceptable
to
him
,
as
in
the
richest
.
3
The
direction
to
preuent
iudgement
from
themselues
:
Except
yee
repent
,
ye
shall
likewise
perish
:
that
is
,
as
miserably
and
cruelly
.
The
word
[
Perhaps
]
pointeth
not
out
the
same
kinde
of
death
,
but
a
destruction
not
lesse
seuere
,
and
a
perdition
as
miserable
of
body
and
soule
.
And
some
there
be
who
conceit
the
very
manner
of
perdition
to
bee
not
much
vnlike
,
and
that
the
Lord
had
respect
vnto
the
generall
perdition
of
the
Iewes
,
by
the
Romans
,
forty
yeares
after
.
For
as
Pilat
mingled
the
bloud
of
the
Galilaeans
with
their
sacrifices
,
so
did
the
Romans
mingle
the
bloud
of
the
Iewes
with
their
sacrifices
,
at
the
feast
of
the
Passeouer
;
for
then
they
destroyed
them
:
&
as
the
eighteen
men
were
slaine
with
the
fall
of
the
tower
of
Siloah
,
when
they
were
building
it
,
as
was
likely
;
so
the
Iewes
,
if
they
repented
not
,
were
to
bee
oppressed
,
and
suddenly
slaine
in
the
ruines
of
the
City
and
Temple
,
as
after
it
came
to
passe
.
Note
1.
Note
2.
2.
Why
else
doth
the
Lord
strike
others
,
and
spare
vs
,
but
that
we
might
be
wiser
by
other
mens
harmest
?
hat
whilst
he
expecteth
our
amendment
,
his
bountifulnesse
and
patience
should
lead
vs
to
repentance
.
3.
It
is
iust
with
God
,
that
those
that
will
not
take
example
,
should
make
examples
:
that
if
they
will
not
bee
bettered
by
other
mens
harmes
,
others
may
be
bettered
by
theirs
.
Note
3.
Returne
O
thou
disobedient
Israel
,
and
I
will
not
let
my
wrath
fall
,
for
I
am
mercifull
.
Nineueh
was
threatned
,
the
time
of
destruction
set
,
yet
Repentance
preuented
it
.
2.
Perswade
thy
heart
of
the
necessity
of
repentance
;
thy
sin
hath
kindled
the
fire
of
Gods
wrath
:
he
must
be
iust
,
and
only
repentance
is
as
water
to
quench
this
fire
.
3.
Take
timely
pitie
on
thy selfe
:
why
wilt
thou
treasure
wrath
still
?
Rom.
2.
If
thou
carest
little
for
thy selfe
,
pity
the
Church
and
Kingdome
,
Reuel.
2.
the
Church
is
threatned
,
Repent
,
or
I
will
come
against
thee
.
Beware
it
be
neuer
said
of
thee
as
of
Thiatyra
;
I
gaue
her
space
to
repent
,
and
shee
repented
not
:
lest
it
follow
,
And
I
cast
her
into
a
bed
of
sorrow
.
CAP.
2.
What
Repentance
is
.
IN
Repentance
consider
,
-
1.
The
Treatise
and
doctrine
.
-
2.
The
Practice
and
application
.
The
treatise
being
set
downe
to
our
hand
by
sundry
worthie
Writers
of
our
owne
Age
and
Country
,
I
will
not
further
prosecute
it
,
than
by
deliuering
and
opening
a
short
description
of
Repentance
,
that
we
may
know
what
we
are
exhorted
and
incited
vnto
.
Repentance
is
a
grace
of
God
,
wheroby
a
Beleeuer
turneth
from
all
sin
,
vnto
God
.
Where
is
1.
The
efficient
:
2.
the
subiect
:
3.
the
act
or
forme
of
it
:
4.
the
termes
whence
and
whither
it
turneth
from
all
sinne
to
God
.
1.
The
efficient
:
A
grace
of
God
;
both
for
beginning
,
progresse
,
and
consummation
:
for
1.
It
is
not
in
nature
neither
intire
;
for
Adam
in
innocencie
knew
it
not
:
besides
,
the
voice
of
the
Gospell
(
the
m●ans
of
Repentance
)
was
not
known
to
man
in
intire
nature
;
but
the
first
motion
of
it
is
supernaturall
.
And
much
lesse
is
it
in
corrupt
nature
,
without
the
reuelation
of
grace
:
for
1.
Neither
haue
we
it
in
our selues
,
being
dead
in
sins
,
and
sold
vnder
sinne
;
as
naturally
drinking
in
sin
,
as
the
fish
doth
water
.
2.
Neither
can
get
it
by
any
labour
or
industry
of
our
owne
,
who
cannot
so
much
as
thinke
one
good
thought
,
2.
Cor.
5.
much
lesse
reach
so
high
a
work
as
Repentance
.
How
can
earth
reach
heauen
?
How
can
a
man
melt
a
stone
or
Adamant
,
such
as
his
heart
is
?
How
can
he
change
a
flint
into
flesh
?
How
can
a
wandring
sheepe
returne
backe
to
the
fold
of
it selfe
;
such
as
we
are
?
Psal.
119.10
.
But
it
is
a
grace
of
the
Spirit
of
God
;
not
a
legall
grace
:
for
the
Law
knoweth
neither
repentance
for
sin
,
nor
remission
of
sin
.
But
an
Euangelicall
grace
,
wrought
not
by
the
Law
,
but
by
the
Gospell
.
That
it
is
a
supernaturall
grace
of
the
Spirit
,
is
proued
Zach.
12.10
.
it
is
a
pouring
out
of
the
spirit
of
grace
and
supplication
;
Acts
11.28
.
then
hath
God
giuen
the
Gentiles
repentance
unto
life
;
2.
Tim.
2.25
.
waiting
if
at
any
time
God
will
giue
repentance
.
2.
The
Church
goeth
to
God
for
it
.
Ierem.
31.18
.
Conuert
thou
mee
,
O
Lord
,
and
I
shall
bee
conuerted
.
Lament.
5.21
.
Turne
vs
,
O
Lord
,
vnto
thee
,
and
we
shall
be
turned
.
3.
Such
are
the
strong
resistances
and
enemies
of
grace
within
vs
,
and
without
vs
,
that
it
must
bee
onely
the
Spirit
of
power
and
fortitude
that
must
conquer
them
.
The
strong
man
hath
taken
the
hold
:
the
deuill
worketh
effectually
in
blinding
the
eyes
,
and
taking
captiue
the
wills
of
wicked
men
,
to
rule
them
at
his
pleasure
,
2.
Tim.
2.26
.
and
onely
a
stronger
man
can
cast
him
out
.
Such
is
the
strength
of
lusts
,
and
the
numberlesse
excuses
of
sin
and
sinners
,
as
only
the
Spirit
can
conuince
of
sin
.
Such
is
the
frowardnesse
and
peruersenesse
of
spirit
in
euill
men
,
yea
the
deadnesse
and
senselesnesse
of
heart
,
obfirmed
by
wicked
habits
,
and
customes
of
himselfe
,
and
the
world
without
,
that
all
the
power
of
the
means
shall
be
frustrate
,
and
bee
ineffectuall
to
turne
the
sinner
,
if
the
Spirit
of
God
quicken
them
not
with
life
,
and
power
to
this
purpose
.
Whence
it
will
follow
,
1.
That
wee
cannot
repent
when
wee
will
,
as
the
Atheist
thinketh
:
Repentance
is
no
flower
that
groweth
in
our
own
garden
.
If
the
Lord
by
his
Spirit
draw
vs
not
,
we
neuer
run
after
him
.
Object
.
But
why
haue
we
so
many
commandements
to
repent
,
if
it
bee
not
in
our
power
?
they
seem
to
be
very
idle
.
Answ.
1.
Deus
jubet
quae
non
possumus
,
vt
nouerimus
quid
ab
eo
petere
debeamus
,
saith
Augustine
.
2.
Exhortations
are
instruments
,
in
which
the
Spirit
putteth
forth
his
power
,
and
commeth
into
our
hearts
.
2.
We
must
beware
of
resisting
the
Spirit
in
this
worke
,
or
in
the
meanes
whereby
hee
worketh
repentance
in
vs
.
Quest.
Tell
vs
how
the
Spirit
bringeth
vs
to
Repentance
.
Answ.
1.
Docendo
:
Hee
must
teach
outwardly
.
The
teaching
of
the
Spirit
is
necessary
to
lead
vs
into
the
knowledge
of
our selues
,
and
of
God
.
The
former
he
doth
by
the
Law
,
letting
vs
see
our
misery
:
1.
by
sinne
,
2.
the
punishment
of
sin
.
The
latter
,
by
the
Gospell
;
shewing
vs
what
God
is
in
his
Son
,
and
vnto
vs
,
ready
to
receiue
vs
to
grace
and
mercie
.
Euery
one
must
therefore
heare
the
voice
of
the
Spirit
in
the
Ministery
,
seeing
the
Spirit
,
not
without
the
Word
,
but
by
the
Word
,
as
an
ordinary
instrument
,
worketh
Repentance
.
Heare
the
Word
-
Perswading
and
inuiting
to
Repentance
,
-
Promising
grace
and
mercy
to
the
p●nitent
,
-
Threatning
the
impenitent
.
Isay
55.7
.
By
this
meanes
the
Iewes
were
pricked
and
conuerted
,
Acts
2.37
.
By
the
Lydia's
heart
was
opened
,
Acts
16.
and
such
as
refuse
and
resist
the
Word
,
are
neuer
drawne
to
Repentance
.
Pro.
1.
Because
ye
would
not
heare
my
voice
,
I
will
not
heare
you
.
2.
Ducendo
:
by
inward
mouing
and
perswading
.
The
Spirit
must
bee
Doctor
,
and
Ducton
.
This
inward
motion
is
,
1.
In
changing
the
minde
,
to
see
both
sin
,
and
the
reward
of
sin
;
what
and
how
great
both
of
them
are
.
2.
In
framing
the
will
,
and
making
it
of
euill
good
;
and
bowing
it
from
it selfe
,
to
the
willing
of
grace
.
3.
In
kindling
the
affections
with
a
desire
of
good
,
and
hatred
of
euill
.
Now
therefore
if
thou
wouldest
truly
repent
,
thou
must
also
giue
thy selfe
to
bee
led
by
the
Spirit
;
cherish
his
motions
,
affect
his
graces
:
for
he
must
not
only
shew
vs
repentance
,
but
lead
vs
into
it
.
3.
If
the
Spirit
be
the
efficient
,
and
author
of
repentance
,
then
neuer
despaire
of
great
sinners
:
He
can
presently
make
of
Saul
a
persecutor
,
Paul
a
Preacher
:
hee
can
easily
raise
a
dead
man
from
the
graue
of
sin
,
let
him
be
neuer
so
rotten
.
Here
is
a
worke
of
power
,
and
a
powerfull
worker
.
Neither
be
out
of
heart
in
the
sense
of
strongest
corruption
,
and
resistance
against
grace
.
When
thou
seest
armies
of
lusts
rise
vp
in
thee
,
and
whole
hosts
of
rebels
vp
in
armes
against
the
worke
of
grace
;
hold
on
the
combate
,
and
this
Spirit
of
power
shall
chase
them
before
thee
:
Goe
forth
in
his
strength
,
and
feare
not
assured
victory
;
greater
is
the
spirit
in
thee
,
than
in
the
world
.
CAP.
3.
Of
the
subiect
of
Repentance
.
2.
THe
subiect
of
Repentance
is
the
beleeuer
;
the
generall
subiect
of
Repentance
is
a
sinner
for
Christ
came
to
call
sinners
.
But
because
euery
sinner
repenteth
not
;
I
say
only
the
beleeuer
turneth
.
Where
I
plainly
conclude
that
question
,
wherein
is
more
scruple
,
than
staid
wisedome
;
That
Faith
goeth
before
Repentance
,
&
not
Repentance
before
Faith
.
Here
are
-
1.
Reasons
,
-
2.
Cautions
.
Come
,
let
vs
turne
vnto
the
Lord
:
for
he
hath
smitten
,
and
he
will
heale
.
The
hope
of
Gods
healing
,
that
is
,
of
forgiuenesse
of
sins
,
is
the
ground
of
Repentance
.
Psal.
130.4
.
Mercy
is
with
thee
,
that
thou
maist
bee
feared
.
Which
showeth
,
that
no
man
can
lay
hold
vpon
God
,
to
feare
,
and
reuerence
him
,
but
hee
that
is
perswaded
of
his
fauour
.
Two
cannot
walke
together
vnlesse
they
be
friends
,
and
man
neuer
meeteth
God
in
Repentance
,
while
he
conceiueth
God
an
enemy
;
but
runneth
away
from
him
,
as
a
strict
Iudge
.
Slauish
feare
bringeth
not
a
man
to
God
;
but
loue
,
which
is
a
fruit
of
Faith
,
for
Faith
worketh
by
loue
:
therefore
Faith
is
before
Repentance
.
2.
True
Repentance
is
a
sauing
grace
,
and
euery
sauing
grace
is
from
Christ
.
Iohn
15.4
.
No
branch
can
beare
fruit
of
it selfe
,
vnlesse
it
abide
in
the
Vine
:
Euery
penitent
must
therefore
receiue
Christ
,
before
the
gift
of
Repentance
;
and
no
receiuing
of
Christ
,
but
by
the
hand
of
Faith
,
Iohn
11.12
.
therfore
Faith
must
necessarily
goe
before
Repentance
.
3.
Repentance
worketh
directly
vpon
the
heart
,
to
soften
it
,
to
cleanse
and
purifie
it
.
Now
in
Repentance
,
it
is
onely
the
bloud
of
Christ
,
that
can
soften
the
hard
heart
,
as
onely
Goates
bloud
softeneth
the
hard
Adamant
:
It
is
onely
the
bloud
of
Christ
that
can
purge
the
heart
and
conscience
from
defilements
,
Heb.
9
14.
Now
would
I
know
how
wee
can
haue
his
bloud
,
before
,
himselfe
;
or
himselfe
,
before
Faith
.
Nay
,
therfore
the
Scripture
applyeth
the
work
of
purging
the
heart
to
Faith
,
Acts
15.9
.
because
it
is
the
instrument
to
lay
hold
on
the
bloud
of
Christ
for
our
purging
;
therefore
Faith
must
be
before
Repentance
.
4.
Repentance
is
the
most
acceptable
of
all
good
workes
.
A
contrite
heart
is
aboue
all
Sacrifices
;
therefore
Faith
must
bee
before
it
:
for
1.
Whatsoeuer
is
before
Faith
,
is
the
issue
only
of
corrupt
nature
,
and
corrupt
conscience
,
and
cannot
please
God
.
2.
Without
Faith
it
is
impossible
to
please
God
,
Heb
11.6
.
for
nothing
is
acceptable
,
but
in
and
for
Christ
;
and
nothing
in
and
for
Christ
,
but
by
Faith
in
Christ
,
apprehending
him
.
Object
.
This
sheweth
,
that
Faith
must
goe
with
Repentance
,
but
not
that
Repentance
is
therefore
before
it
.
Answ.
The
Apostle
expresseth
the
same
thing
in
another
phrase
,
which
putteth
Faith
before
it
.
Rom.
14.10
.
Whatsoeuer
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ex
fide
,
is
sin
:
If
it
flow
not
from
Faith
,
as
the
streame
from
the
fountaine
,
which
in
order
of
nature
must
be
before
.
5.
Before
any
thing
can
please
God
in
a
man
,
the
man
himselfe
,
the
person
must
please
him
first
.
Gen.
4.
God
accepted
Abel
and
his
sacrifice
.
The
new
motion
pleaseth
God
,
because
it
is
from
a
new
creature
;
but
first
the
person
must
be
in
Christ
,
and
then
a
new
creature
,
2.
Cor.
5.17
.
And
first
hee
must
be
a
beleeuer
,
before
he
be
in
Christ
:
God
respecteth
not
opus
externum
,
but
spiritum
internum
;
He
looketh
on
no
worke
further
than
it
is
the
worke
of
his
spirit
:
but
the
spirit
is
no
where
,
but
in
the
sons
of
God
,
Gal.
4.6
.
and
no
sons
but
by
Faith
in
Christ
,
Gal.
3.26
.
If
therefore
Repentance
must
be
a
worke
and
fruit
of
the
spirit
of
God
,
and
that
spirit
bee
in
none
but
sons
,
and
none
of
them
sons
but
by
Faith
in
Christ
;
therefore
must
Faith
goe
before
Repentance
,
yea
before
the
Sonship
it selfe
.
1.
Both
of
them
are
wrought
at
one
moment
of
time
;
Secondly
the
Cautions
.
and
in
time
are
neither
first
nor
last
:
but
in
order
of
nature
,
Faith
,
as
the
cause
,
is
first
,
and
then
Repentance
.
2.
Faith
is
before
compleat
Repentance
;
for
some
beginnings
or
preparations
to
Repentance
,
goe
in
time
before
Faith
:
namely
,
legall
fit●
,
and
terrours
of
heart
for
sinne
;
and
these
are
sometimes
called
by
the
name
of
Repentance
,
as
a
part
by
the
name
of
the
whole
.
Math.
21.32
.
Yee
were
not
moued
with
Repentance
,
that
ye
might
beleeue
.
The
ignorance
of
the
meaning
of
the
word
Repentance
in
this
place
,
hath
occasioned
this
idle
scruple
:
But
the
distinction
of
Legall
and
Euangelicall
Repentance
will
fully
satisfie
it
:
Legall
,
which
is
a
sorrow
and
terrour
excited
by
the
law
,
and
onely
initiall
,
and
preparatory
,
is
before
faith
:
But
Euangelicall
,
which
is
sauing
and
compleat
,
must
haue
faith
before
it
,
for
the
former
reasons
.
Obiect
.
But
that
which
most
troubleth
,
is
the
setting
of
Repentance
before
faith
,
as
Mark.
1.15
.
Repent
&
beleeue
the
Gospel
.
Act.
20.21
.
Testifying
to
Iewes
and
Greekes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Answ.
But
they
forget
that
the
cause
is
set
sometimes
after
the
effect
,
as
1.
Tim.
1.5
.
Faith
is
set
after
a
pure
heart
,
and
yet
it
is
Faith
that
purifieth
the
heart
:
But
it
is
as
if
he
should
haue
said
,
If
you
would
get
a
pure
heart
,
get
Faith
;
so
in
these
places
:
Repent
,
and
that
ye
may
doe
so
,
ye
must
first
beleeue
;
and
so
this
transposition
plainely
ouerthroweth
the
conceit
they
build
vpon
it
.
3
The
forme
of
Repentance
is
in
turning
,
or
returning
:
for
by
the
sinne
of
our
nature
,
and
practise
,
wee
haue
turned
our selues
away
from
God
,
&
cannot
see
his
face
,
and
fauour
towards
vs
.
Now
Repentance
turneth
vs
backe
againe
the
way
that
wee
are
gone
from
him
.
And
in
this
returne
1
The
whole
man
must
turn
:
for
the
whole
man
is
turned
away
,
and
naturally
and
wholly
euill
.
Gen.
6.
The
imaginations
of
his
heart
are
euill
continually
:
yea
whole
euill
is
in
euery
man
:
euen
the
whole
roote
of
sin
,
and
further
than
the
restraint
of
speciall
or
common
grace
,
would
produce
all
bitter
and
poysonfull
fruits
.
2
He
still
turneth
:
Repentance
is
a
continued
act
of
turning
;
a
Repentance
neuer
to
bee
repented
of
,
a
turning
neuer
to
turne
againe
to
folly
:
For
,
1
He
hath
euer
something
with
him
to
turne
from
:
a
flesh
still
resisting
the
spirit
,
many
temptations
of
Sathan
,
many
wicked
fashions
of
the
world
.
2
He
can
neuer
get
neere
enough
to
God
in
this
life
,
nor
euer
turne
so
neare
him
,
as
once
he
was
,
and
therefore
hee
must
proceed
on
till
he
doe
attaine
.
Cap.
4.
The
tearmes
of
Repentance
:
-
1
Whence
,
-
2
Whither
.
4
THE
tearmes
from
whence
,
and
whither
a
man
must
turne
,
are
,
first
,
from
all
sinne
:
secondly
,
vnto
God
.
1
The
Scripture
noteth
Repentance
to
be
a
turning
from
wickednesse
.
Act.
8.22
.
Repent
if
so
be
the
wickednesse
of
thy
heart
may
be
forgiuen
;
and
from
dead
workes
,
Heb.
6.2
.
It
is
called
a
ceasing
to
doe
euill
,
Isa.
1.
The
obiect
of
Repentance
,
is
all
sinne
;
not
one
,
or
many
,
but
all
sins
.
The
reasons
are
these
:
1
God
calleth
for
repentance
of
all
sinnes
.
Colos.
3.8
.
Put
away
all
these
things
.
2
He
hath
shewed
his
readinesse
to
forgiue
all
sins
,
except
that
against
the
holy
Ghost
,
but
vpon
this
condition
.
3
We
desire
God
to
forgiue
all
iniquity
,
and
not
leaue
one
vnforgiuen
,
and
therefore
wee
must
leaue
none
vnforsaken
.
4
One
sinne
separateth
from
God
,
as
well
as
many
;
one
poyson
killeth
as
well
as
many
;
one
hole
sinketh
the
ship
.
5
Christ
suffered
for
all
sins
,
as
well
as
one
;
he
is
the
lambe
of
God
that
taketh
away
all
the
sinnes
of
the
world
:
if
hee
pay
not
the
vttermost
farthing
,
wee
neuer
get
out
of
prison
.
6
Mortification
killeth
all
sinne
,
and
the
vertue
of
Christs
death
in
vs
,
setteth
vs
against
all
sinne
,
as
well
as
any
sinne
:
and
sanctification
reduceth
euery
faculty
to
the
first
image
,
one
as
well
as
another
;
in
which
the
whole
man
must
be
blamelesse
,
for
whatsoeuer
is
old
must
bee
renewed
.
7
A
day
commeth
when
euery
sinne
shall
be
set
in
the
open
light
,
&
if
any
one
be
vnrepented
of
,
that
shall
bee
found
with
vs
,
and
laid
vpon
vs
eternally
.
Whence
it
must
follow
that
euery
true
penitent
,
1
Setteth
himselfe
against
great
sinnes
,
sinnes
as
red
as
scarlet
,
of
a
deepe
dye
,
which
euery
one
thinketh
to
repent
of
.
2
Small
sinnes
,
defects
,
and
omissions
,
common
frailties
,
secret
euils
:
Dauids
cutting
Sauls
garment
;
Iohn
Hus
his
playing
at
Chesse
for
losse
of
his
time
,
and
prouocation
vnto
anger
.
3
Sweet
and
friendly
sins
.
This
streame
of
repentance
is
as
the
floud
that
drowned
Noahs
neere
friends
and
seruants
;
so
it
drowneth
our
nearest
and
most
friendly
sinnes
.
And
hereby
thou
hast
a
good
note
of
sincerity
,
Psal.
119.3
.
the
vpright
in
the
way
doe
no
iniquity
;
sincerity
hateth
all
waies
of
falshood
:
An
hypocrite
will
strayne
at
comming
into
the
common
hall
vpon
the
Preparation
day
,
but
not
at
shedding
the
bloud
of
Christ
.
2
Euer
true
Repentance
carrieth
a
tender
conscience
,
which
is
as
a
tender
eye
,
that
will
water
,
and
finde
the
trouble
of
the
least
moate
;
as
a
strait
shooe
cannot
indure
the
least
stone
within
it
,
but
will
make
him
shrinke
.
The
second
tearme
,
[
to
God
:
]
for
this
we
haue
sundry
1
Commandements
.
Ioel
2.12
.
Turne
to
the
Lord
,
Ier.
3.12
.
turn
to
me
,
O
disobedient
Children
,
Ier.
4.1
.
if
thou
returne
,
then
returne
to
me
,
saith
the
Lord
.
2
Examples
,
Dauid
;
Against
thee
,
against
thee
,
&c.
Ps.
51.
The
Prodigall
will
returne
to
his
Father
.
3
Reasons
,
first
,
because
wee
haue
sinned
against
him
,
and
turned
not
onely
from
him
,
but
against
him
,
Hos.
6.1
.
Sinne
is
a
turning
away
from
the
chiefe
good
;
Repentance
is
a
returning
to
the
chiefe
good
.
2
He
will
onely
pardon
sinne
on
this
condition
:
sinne
is
a
running
from
God
,
and
into
the
hatred
of
God
,
only
Repentance
is
a
returning
into
fauour
,
and
friendship
with
him
.
3
He
is
our
first
husband
,
therefore
let
vs
returne
vnto
him
our
first
husband
;
for
at
that
time
it
was
better
than
now
,
Hos.
2.7
.
It
is
the
aduancement
of
our
estate
,
and
a
returning
to
our
first
innocency
.
From
hence
it
followeth
,
1
That
it
is
not
enough
to
cease
to
doe
euill
,
vnlesse
wee
learne
to
doe
well
.
Esa.
the
first
.
It
is
not
enough
to
put
off
the
old
man
,
vnlesse
we
put
on
the
new
man
,
Ephes.
4.22
.
Not
onely
we
must
turn
from
the
power
of
Sathan
,
but
to
God
,
not
onely
returne
from
our
wandring
,
but
to
the
Shepheard
of
our
soules
,
1.
Pet.
2.10
.
True
Repentance
is
not
only
a
ceasing
from
vnrighteousnesse
,
but
an
exercise
of
righteousnesse
.
Hee
that
doth
righteousnesse
,
is
righteous
:
both
are
required
fugere
prohibita
,
&
praecepta
face●e
.
2
That
true
repentance
carrieth
God
all
along
in
his
eye
;
and
it
is
the
consecrating
of
a
mans
selfe
wholly
to
God
:
so
the
Apostle
describeth
it
,
1.
Thes.
19.
A
turning
from
Idols
,
to
serue
the
liuing
God
.
1
The
scope
and
ayme
of
it
is
not
the
sauing
of
himselfe
,
but
the
seruice
of
God
;
it
bringeth
not
onely
from
the
ignorance
of
God
,
but
to
the
knowledge
of
God
;
not
onely
from
the
hatred
of
God
,
but
to
the
loue
of
God
;
not
only
from
contempt
of
God
,
but
to
the
feare
of
God
:
not
onely
from
loue
of
sinne
,
but
to
hatred
of
sinne
;
not
onely
from
practise
of
sinne
,
but
to
the
practise
of
piety
:
And
there
is
no
man
but
may
try
his
estate
by
this
marke
.
2
He
will
still
conceiue
that
hee
hath
alwaies
to
deale
with
God
.
If
hee
sin
,
he
will
seeke
chiefly
to
cleare
himselfe
to
God
:
Hee
will
accuse
himselfe
to
God
,
he
wil
not
lye
from
God
,
till
he
haue
made
vp
his
peace
,
and
gotten
a
discharge
.
3
His
affections
will
bee
after
GOD
;
his
soule
panteth
after
God
:
his
soule
thirsteth
for
God
,
euen
the
louing
God
,
Psal.
42.1
2.
because
he
hath
tasted
of
God
.
4
His
dependance
is
vpon
God
for
counsell
and
direction
:
he
will
know
,
and
inquire
of
Gods
word
,
and
seruants
,
what
to
doe
to
be
saued
,
Acts
2.
and
Acts
16.
CAP.
5.
What
Repentance
is
not
.
A
Right
rule
is
the
measure
of
it selfe
,
and
a
crooked
:
and
this
description
sheweth
as
well
,
what
Repentance
is
not
,
as
what
it
is
▪
Many
things
are
like
Repentance
,
but
are
not
it
;
and
this
definition
wil
find
out
much
counterfeit
Repentance
,
which
goeth
commonly
for
currant
;
and
seldome
is
the
deceit
found
,
till
it
be
too
late
.
1
Many
mistake
Ciuility
,
for
Repentance
sufficient
,
but
it
is
not
;
for
first
,
It
is
not
sauing
grace
of
the
spirit
,
but
common
.
2
No
proper
fruit
of
the
gospell
,
but
groweth
amongst
heathens
.
3
A
man
may
haue
it
without
Christ
,
without
Faith
;
yea
,
haue
it
,
and
goe
to
hell
.
Except
your
righteousnesse
exceede
the
righteousnesse
of
the
Scribes
&
Pharisees
,
ye
shall
not
enter
,
&c.
4
Ciuility
is
no
change
,
nor
turning
;
it
may
couer
sinne
,
it
cannot
cure
it
:
it
wrappeth
a
clout
on
the
wound
,
but
layeth
no
plaister
:
it
may
loppe
some
branches
of
sinne
,
but
it
striketh
not
the
roote
:
it
layeth
a
false
finger
on
some
sin
or
other
.
5
It
looketh
all
at
men
,
mens
lawes
,
mens
approbation
,
mens
pleasing
,
more
than
God
:
and
desireth
rather
to
seeme
good
,
than
be
good
;
in
all
which
it
falleth
short
of
Repentance
.
A
Christian
must
haue
that
in
his
Repentance
,
which
no
hypocrite
hath
.
2
Euery
sorrow
for
sinne
is
not
Repentance
,
no
,
nor
euery
deepe
sorrow
for
sinne
.
Cain
had
deepe
sorrow
in
respect
of
punishment
:
Pharaoh
howled
,
but
it
was
for
the
thunders
&
haile
,
when
it
was
ouer
,
so
was
his
Repentance
:
Esau
wept
for
the
losse
of
the
blessing
,
seeing
some
inconuenience
to
himself
,
more
than
the
sin
against
God
.
Saul
deeply
sorrowed
,
but
it
was
because
hee
had
heard
the
Lord
say
,
he
had
cast
him
off
from
being
King
,
1.
Sam.
15.24
.
Ahab
was
much
humbled
,
but
it
was
after
he
had
heard
euill
denounced
(
against
him
)
to
cut
off
his
posterity
:
All
this
is
no
Repentance
.
Quest.
How
may
I
know
my
sorrow
to
be
a
part
of
true
Repentance
?
Answ.
1.
When
it
is
godly
sorrow
,
or
repentance
toward
God
,
Acts
20.21
.
or
sorrow
according
to
God
;
when
the
sorrow
is
more
for
the
offence
of
God
,
than
any
shame
,
punishment
,
feare
,
or
hell
it selfe
:
for
it
looketh
more
on
the
offence
of
the
great
maiesty
of
God
offended
,
than
vpon
the
desert
of
his
offences
.
They
shall
looke
on
him
whom
they
have
pierced
.
The
waters
of
Repentance
issue
,
when
the
rocke
of
the
heart
is
smitten
,
not
with
the
rodde
of
the
Law
,
but
the
staffe
of
the
Gospell
.
Acts
2.
When
they
heard
this
,
they
were
pricked
.
2.
When
it
driueth
vnto
God
.
Ier
4.1
.
If
thou
wilt
return
,
returne
vnto
mee
.
If
thy
sorrow
for
sinne
driueth
thee
from
God
,
it
is
not
godly
sorrow
;
as
if
it
hinder
Faith
,
Hearing
,
Reading
,
Prayer
.
The
Prodigals
sorrow
driueth
him
to
his
Father
.
True
Repentance
is
not
the
hauing
of
a
wound
,
but
the
obtaining
of
a
cure
.
There
is
not
only
the
feeling
of
a
burthen
,
but
the
getting
it
off
the
backe
,
which
is
by
obeying
the
call
of
Christ
,
Come
vnto
mee
,
&c.
3.
When
it
is
continuall
,
and
constant
:
as
good
neuer
washed
with
these
waters
,
as
become
filthy
after
washing
.
The
sorrow
of
Repentance
is
not
a
fit
,
or
qualme
of
sicknesse
,
but
a
sound
cure
:
whereas
the
hypocrite
forgeth
that
he
was
purged
.
Try
now
thy
sorrow
,
whether
thou
hast
taken
a
Purge
,
or
a
Preparatiue
.
What
ease
hast
thou
after
thy
paine
?
Whether
thou
sufferest
the
smarting
plaister
to
lye
on
to
the
full
cure
,
or
like
a
froward
patient
,
hast
pluckt
it
off
,
when
it
was
but
new
laid
.
3.
Euery
leauing
of
sinne
is
not
Repentance
,
vnlesse
there
be
a
turning
,
a
change
,
and
reformation
.
For
Repentance
is
such
a
turning
and
change
,
as
maketh
a
man
cleane
contrary
vnto
himselfe
.
Whence
it
followes
,
That
1.
Abstinence
from
sins
outwardly
,
is
not
reformation
;
for
a
man
sometimes
abstaineth
from
sinne
,
because
hee
cannot
commit
it
:
and
now
his
sin
turneth
from
him
,
not
hee
from
it
.
Sometimes
feare
,
or
shame
,
or
other
sinister
respects
,
may
cause
a
man
to
forbeare
,
and
yet
not
be
contrary
to
himselfe
:
his
heart
and
minde
may
be
as
foule
and
filthy
as
before
.
A
pil●erer
in
the
Cage
cannot
steale
,
because
hee
is
restrained
;
but
hee
hath
his
pilfering
minde
still
:
Here
is
a
change
in
the
condition
,
but
Repentance
is
a
change
of
the
person
.
Iudas
,
no
question
,
thus
far
left
his
sin
;
He
was
sorry
,
he
would
doe
so
no
more
,
and
perhaps
,
would
faine
haue
vndone
that
which
he
had
done
against
Christ
.
Now
wherein
art
thou
beyond
him
?
not
a
whit
if
thou
retainest
thy
disposition
to
sin
,
thy
affection
,
and
loue
to
euill
.
If
thou
couldest
doe
it
safely
from
mans
eye
,
and
securely
without
the
hazzarding
of
thy selfe
on
the
wrath
of
God
,
wouldest
thou
doe
it
againe
?
All
is
deceit
and
the
spirit
of
bondage
,
and
worldly
sorrow
,
a
repentance
to
be
repented
of
.
But
if
thou
hatest
sin
,
because
God
hateth
it
,
and
resoluest
not
to
doe
it
,
for
his
sake
,
as
Ioseph
,
all
is
well
.
2.
It
will
follow
,
that
the
lopping
and
cutting
off
of
some
sins
,
is
not
Repentance
,
vnlesse
the
roots
bee
stocked
and
grubbed
vp
;
for
this
is
not
a
change
,
but
a
restraining
of
washboughs
,
that
will
come
againe
.
Thou
abstainest
from
swearing
,
but
doest
thou
feare
an
oath
?
Thou
actest
not
sin
,
but
doest
thou
hate
it
,
and
put
it
away
?
3.
That
conquering
of
sin
is
not
alwaies
reformation
,
&
turning
from
sin
:
for
one
sin
may
conquer
another
;
Sathan
may
be
cast
out
by
Beelzebub
.
Ambition
may
conquer
couetousnesse
,
hypocrisie
may
ouer-master
many
sins
,
but
this
is
far
from
Repentance
:
For
by
the
feare
of
the
Lord
a
good
man
departeth
from
euill
.
I
set
the
Lord
euer
in
my
sight
,
that
I
should
not
sin
against
him
.
When
grace
and
Gods
feare
thus
conquereth
sin
,
it
is
a
good
signe
.
4.
Euery
change
and
reformation
is
not
Repentance
,
vnlesse
the
whole
man
be
changed
.
The
whole
man
must
turn
,
both
inward
and
outward
,
in
both
,
all
faculties
and
parts
:
But
with
this
caution
,
that
this
change
in
euery
part
,
is
but
in
part
,
and
imperfect
,
as
the
Ayre
in
the
dawning
,
is
light
in
euery
part
,
but
in
part
;
and
as
luke-warme
water
,
heat
is
in
euery
part
,
with
cold
.
Reason
1.
The
Scripture
calleth
for
a
through
change
and
sanctification
in
the
soule
,
body
,
and
spirit
,
1.
Thes.
5.25
.
The
whole
man
must
turne
from
the
power
of
Sathan
unto
God
.
The
whole
man
must
be
made
of
an
old
,
a
new
man
,
Ephes.
4.23
.
2.
Else
the
remedy
will
bee
short
of
the
disease
;
for
the
whole
man
is
turned
from
God
by
sinne
,
and
Repentance
must
turne
backe
the
whole
man
.
Deceiue
not
your selues
in
this
great
and
weighty
point
;
some
finde
a
change
in
their
minde
,
and
haue
some
illumination
,
and
rest
in
that
as
Repentance
.
But
howeuer
it
is
true
,
that
the
first
thing
in
Repentance
,
is
the
change
of
the
mind
from
darknesse
to
light
,
yet
Repentance
is
not
the
turning
of
the
vnderstanding
vnto
truth
,
vnlesse
the
will
also
be
turned
to
God
.
It
is
no
repentance
for
a
Papist
to
bee
neuer
so
deuout
,
humble
,
charitable
,
penitent
,
if
hee
turne
not
his
minde
to
the
truth
.
It
is
no
repentance
in
a
Protestant
to
imbrace
the
truth
in
iudgement
,
and
profession
,
and
liue
vnreformed
,
and
vnanswerable
vnto
it
;
for
his
will
must
be
changed
,
as
well
as
his
mind
.
5.
Euery
change
of
the
whole
man
is
not
Repentance
,
vnlesse
it
be
from
whole
sin
;
for
Repentance
turneth
from
all
sin
,
and
continueth
not
any
.
Obiect
.
No
Repentance
can
get
away
all
sin
in
this
life
.
Answ.
Not
that
it
bee
not
,
but
that
it
rage
not
.
The
Iebusite
will
dwell
within
our
borders
,
but
see
he
be
subdued
and
commanded
.
1.
That
Repentance
is
not
true
,
which
is
not
generall
.
2.
To
look
backe
vpon
any
sin
,
is
to
turne
the
backe
vpon
God
;
and
to
turne
from
one
sin
to
another
,
is
not
Repentance
.
Herods
reformation
was
farre
from
Repentance
;
for
howsoeuer
hee
did
many
things
,
hee
would
not
part
with
his
Herodias
.
Keep
no
bosome
sin
.
6.
Turning
from
all
sin
is
not
Repentance
,
vnlesse
thou
turnest
to
God
.
Now
to
turne
to
God
,
is
to
get
a
sincere
purpose
,
desire
,
and
endeauour
to
walke
according
to
all
Gods
commandements
.
Try
thy
Repentance
:
Hath
thy
sorrow
bin
deep
and
godly
?
Hast
thou
got
beyond
ciuilitie
?
Imbracest
thou
the
grace
thou
didst
trample
before
,
as
a
Swine
,
vnder
feet
?
Hast
thou
changed
thy
soule
,
thy
whole
man
,
from
whole
sin
to
God
?
CAP.
6.
Rules
concerning
persons
that
must
repent
.
NOw
in
prosecuting
the
practice
of
Repentance
,
I
will
confine
my selfe
within
these
bounds
.
1.
Propound
the
rules
and
directions
to
guide
vs
in
the
duetie
.
2.
The
lots
or
chiefe
impediments
which
hinder
Repentance
.
3.
The
meanes
and
helpes
for
the
happy
performance
of
it
.
4.
The
signes
and
marks
of
a
man
truely
repenting
.
5.
The
motiues
or
inducements
to
prouoke
vs
to
Repentance
.
1.
The
rules
or
directions
to
guide
vs
in
this
duety
,
concerne
1.
The
persons
that
must
repent
;
2.
the
sinnes
to
bee
repented
of
;
3.
the
manner
;
4.
the
time
.
The
generall
rule
concerning
the
persons
,
is
,
That
all
,
and
euerie
man
must
repent
.
The
word
in
the
Text
is
indefinite
.
Except
yee
repent
;
that
is
,
all
of
you
.
Acts
17
30.
But
now
admonisheth
euery
man
,
euery
where
to
repent
.
The
doctrine
of
Repentance
is
preached
to
all
.
1.
All
haue
sinned
,
and
turned
away
from
God
;
there
is
none
that
doth
good
,
no
not
one
.
1.
Ioh.
1.8
.
If
any
man
say
hee
hath
not
sinne
,
he
deceiueth
himselfe
,
and
the
truth
is
not
in
him
.
Iam.
3.2
In
many
things
we
sin
all
:
therfore
all
haue
need
to
repent
.
All
men
are
vnder
sin
,
Rom.
3.9
.
that
is
,
all
men
in
respect
of
naturall
corruption
,
and
actuall
pollution
,
are
equally
vnder
the
guilt
and
punishment
of
sin
,
the
sentence
of
the
Law
,
the
curse
of
God
.
A
matter
of
such
danger
,
as
a
man
had
better
bee
vnder
the
weight
of
all
the
mountaines
in
the
world
,
than
vnder
the
weight
of
sinne
vpon
his
soule
:
therefore
euery
man
must
repent
.
2.
Euery
man
will
say
,
hee
would
haue
his
sins
remitted
;
therefore
euery
man
must
repent
:
for
Repentance
and
Remission
of
sins
goe
hand
in
hand
.
Marke
1.9
.
Iohn
preached
the
baptisme
of
Repentance
for
Remission
of
sins
;
and
the
state
of
impenitency
,
is
a
state
of
perdition
:
Except
ye
repent
,
ye
shall
perish
,
for
you
are
yet
in
your
sins
.
3.
Euery
one
will
say
,
hee
would
bee
saued
,
and
come
to
heauen
at
last
,
but
without
Repentance
,
can
be
no
saluation
;
neither
is
there
place
in
heauen
,
for
an
impenitent
person
;
flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
:
Without
shall
be
dogs
,
and
swine
not
washed
from
their
filthinesse
.
Consider
the
commandement
.
Ier.
4.14
.
Wash
thy
heart
from
filthinesse
,
that
thou
maiest
be
saued
.
2.
The
threatning
;
If
Christ
wash
thee
not
,
then
thou
hast
no
part
in
him
.
3
The
appropriated
onely
to
those
that
haue
part
in
the
first
resurrection
,
the
second
death
shall
haue
no
power
ouer
them
.
4
The
folly
of
a
man
that
aymeth
at
a
high
&
excellent
end
,
and
neuer
thinketh
of
the
way
and
meanes
to
attayne
that
end
:
so
it
is
to
thinke
of
heauen
,
and
not
of
Repentance
,
the
way
and
means
to
it
.
Hence
will
follow
,
1
If
all
men
,
then
naturall
and
vnregenerate
men
,
be
they
neuer
so
ciuill
,
must
hasten
their
Repentance
.
For
,
1
They
are
as
clouds
without
water
,
trees
dead
,
without
fruit
,
condemned
persons
without
a
pardon
;
the
law
hath
read
an
after
sentence
of
death
vpon
them
:
And
a
madnesse
were
it
for
a
Fellon
to
looke
to
bee
quit
by
that
law
that
condemneth
him
▪
that
stare
is
nothing
but
death
▪
onely
Faith
and
Repentance
of
the
Gospell
,
maketh
thee
capable
of
mercy
and
pardon
.
2
Why
is
Repentance
Preached
to
naturall
men
,
but
that
of
old
men
,
they
should
be
come
new
?
of
Wolues
,
they
should
become
Sheepe
of
Christs
fold
?
of
Ethiopians
and
strangers
,
they
shoud
become
of
the
houshold
and
family
of
God
?
Such
were
they
to
whom
Peter
Preached
,
Act.
2.
when
so
many
thousands
were
conuerted
:
and
in
all
ages
we
haue
commission
to
instruct
the
contrary
minded
with
meekenesse
,
waiting
when
God
will
giue
them
Repentance
,
2.
Tim.
2.15
.
3
Ciuill
men
haue
most
need
be
called
to
Repentance
,
because
they
thinke
of
all
other
,
they
least
need
repentance
,
and
seem
to
themselues
not
to
be
so
farre
from
the
Kingdome
of
God
,
as
indeed
they
be
:
For
hauing
no
sense
of
their
misery
,
they
rest
in
pure
naturals
,
ciuill
honesty
,
externall
vertues
,
as
in
a
good
estate
.
And
indeed
,
this
conceit
of
their
goodnesse
,
leaueth
them
in
a
damnable
condition
;
that
what
our
Lord
saith
of
a
rich
man
.
I
may
say
of
a
ciuill
man
;
it
is
hard
for
him
to
come
to
heauen
,
and
often
extreame
flagitious
sinners
are
sooner
conuerted
.
Publicans
and
Harlots
that
cannot
haue
that
conceit
of
themselues
,
goe
often
into
heauen
before
them
.
Let
all
such
well
consider
,
what
is
all
ciuill
,
vpright
honest
carriage
before
God
,
without
Faith
and
Repentance
.
Surely
nothing
but
a
shining
sinne
,
and
beautifull
abhomination
:
And
therefore
the
Apostle
Paul
,
though
before
his
conuer●sion
hee
was
beyond
all
ciuill
men
in
respect
of
gifts
,
vertues
,
and
righteousnesse
of
the
Law
,
yet
he
must
vndoe
all
this
,
and
cast
out
all
as
dung
in
comparison
of
grace
,
and
begin
all
againe
.
What
better
was
the
Pharisee
for
thanking
God
he
was
not
as
other
;
vniust
,
extortioner
,
nor
as
the
despised
Publican
,
when
hee
could
not
thanke
God
,
that
hee
was
a
Penitent
,
or
beleeuer
?
What
better
art
thou
to
say
,
I
thanke
God
I
come
to
Church
,
heare
the
Word
,
receiue
the
Sacraments
,
pay
men
their
due
,
giue
almes
to
the
poore
?
when
with
a
forme
of
Ciuility
or
Religion
,
thou
onely
couerest
thy
corruption
from
thine
owne
eyes
,
as
a
man
in
the
darke
;
but
art
an
enemy
to
the
power
of
godlinesse
,
to
the
powerfull
Preaching
of
the
Word
,
to
godly
Preachers
;
a
resister
of
Faith
,
Repentance
,
Mortification
,
and
holinesse
in
thy selfe
,
and
others
,
without
which
thou
shalt
neuer
see
God
:
Thanke
God
as
much
as
thou
wilt
,
thou
shalt
neuer
get
thanke
from
God
for
all
this
.
2
If
all
men
,
then
godly
and
regenerate
men
,
who
haue
already
repented
,
they
must
hold
on
their
repentance
:
For
,
1
Euen
the
best
men
after
grace
receiued
,
haue
sinne
dwelling
in
them
.
Rom.
7.14
.
The
law
is
spirituall
,
but
I
am
carnall
,
sold
vnder
sinne
.
Paul
was
then
long
conuerted
,
&
euen
then
did
that
he
hated
,
and
hated
what
he
did
,
verse
15.
And
no
man
in
earth
so
iust
that
sinneth
not
,
Eccl.
7.22
.
witnesse
Noah
,
Lot
,
Abraham
,
Dauid
,
Pet●r
,
the
Virgin
Mary
〈…〉
they
are
,
out-straying
,
Psal.
119.10
.
2
God
will
haue
the
best
men
trayned
in
Repentance
by
the
daily
sight
of
their
sinnes
,
in
many
burdens
,
temptations
,
corruptions
,
sicknesses
,
casualties
,
and
death
it selfe
:
for
euen
they
by
many
afflictions
,
must
enter
into
heauen
:
All
fruits
of
sinne
,
must
be
goades
to
Repentance
.
3
The
best
must
daily
repent
,
because
euen
the
best
duties
performed
by
the
strength
of
grace
,
are
in
themselues
sinfull
and
defectiue
:
the
righteousnesse
of
the
Christian
is
as
a
filthy
clout
.
How
much
cause
haue
they
daily
to
bewaile
their
sinnes
,
that
must
repent
for
their
best
duties
?
4
Our
Lord
hath
taught
his
Disciples
,
and
the
most
regenerate
,
to
pray
daily
for
forgiuenes
of
sinne
,
which
is
an
act
of
Repentance
.
Neuer
can
a
man
bee
free
from
Repentance
,
till
he
be
free
from
sinne
;
whic●
〈◊〉
use
the
best
can
neuer
〈…〉
,
he
must
neuer
lay
〈…〉
Repentance
.
When
thou
hast
attained
a
perfect
image
of
God
,
then
farewell
Repentance
;
but
that
image
which
was
lost
in
a
moment
,
cannot
be
repayred
throughout
the
whole
life
,
for
the
repayring
of
which
,
they
must
still
retaine
and
renue
Repentance
.
3
If
all
men
,
then
young
men
must
repent
.
Eccles.
12.1
.
Remember
thy
Creator
in
the
daies
of
thy
youth
:
For
,
1
How
is
it
for
vs
to
take
the
corruption
of
nature
in
hand
betimes
?
for
sinne
fasteneth
by
continuance
;
a
sore
the
longer
vncured
,
the
more
incurable
it
is
;
so
in
this
corruption
which
is
morbus
naturae
,
and
habits
grow
into
another
nature
,
which
will
not
be
repelled
easily
.
2
The
Grace
of
Repentance
,
is
a
gift
of
God
,
not
in
our
owne
power
,
and
must
be
taken
while
it
is
offered
;
If
God
offer
it
now
to
thee
a
young
man
,
or
maid
,
refuse
not
this
gracious
offer
,
but
euen
this
day
heare
his
voice
;
and
as
young
Samuel
,
say
,
Speake
Lord
,
thy
seruant
heareth
.
3
What
a
commendation
and
aduantage
is
it
for
youth
to
bee
early
graced
,
and
truely
conuerted
,
euen
in
the
morning
of
their
life
?
Many
sinnes
are
preuented
in
such
a
one
,
whereby
also
much
sorrow
and
accusation
is
cut
off
,
which
doth
often
perplexe
good
men
:
as
Dauid
prayeth
often
against
the
sinnes
of
his
youth
.
Besides
,
such
a
one
hath
many
opportunities
of
well
doing
,
and
aboundeth
in
good
duties
,
to
their
abundant
comfort
,
both
here
,
and
in
their
reckoning
.
4
Young
persons
may
dye
,
they
haue
no
lease
of
their
liues
;
youth
is
as
fickle
as
age
,
time
and
tide
stayeth
not
:
perhaps
the
Gospell
will
not
stay
with
thee
,
perhaps
thou
art
not
to
stay
in
the
world
:
Know
thy
day
,
and
time
of
visitation
.
4
If
all
men
,
then
old
men
must
hasten
their
Repentance
,
while
yet
their
glasse
runneth
.
1
If
young
men
must
not
deferre
their
Repentance
,
because
they
may
dye
;
old
men
must
much
more
,
because
they
must
dye
.
2
Thou
art
an
old
man
,
whose
time
in
the
likely
course
of
nature
,
cannot
be
long
;
hast
thou
deferred
thy
repentance
till
the
11.
or
12.
houre
,
and
yet
is
it
too
soone
to
repent
?
Was
not
Iesabel
in
state
fearefull
enough
before
God
by
her
fornication
and
filthinesse
,
but
that
God
gaue
her
space
to
repent
,
and
the
repented
not
?
This
is
the
very
height
of
sinne
,
and
heapeth
vp
a
terrible
damnation
.
Is
it
not
damnation
enough
to
be
a
sinner
before
God
,
but
an
old
sinner
,
an
old
drunkard
,
swearer
,
fornicator
,
lyer
,
cousner
,
an
old
foxe
,
and
an
old
barking
dogge
against
all
goodnesse
?
3
Consider
how
the
lees
and
dregs
of
profanenesse
be
most
sowre
and
stinking
in
old
men
:
what
a
filthy
sent
leaueth
an
old
sinner
,
when
he
is
gone
?
he
was
an
old
gracelesse
man
,
enemy
of
God
to
death
;
only
his
sinne
was
strong
,
and
youthfull
in
him
to
the
last
.
5
If
all
,
then
women
must
repent
too
,
if
they
will
not
perish
.
1
Gods
Schoole
is
as
well
open
for
women
,
as
for
men
;
and
the
Scriptures
and
the
Ministery
belong
as
well
to
women
as
to
men
,
and
these
are
commanded
to
learne
the
doctrine
of
Faith
and
Repentance
,
as
men
,
and
to
professe
the
feare
of
God
,
1
Tim.
2.15
.
2
Women
were
made
to
the
image
of
GOD
as
well
as
men
.
Gen.
1.27
and
were
first
in
transgression
,
and
need
Repentance
as
well
as
men
.
3
Women
are
heyres
of
the
same
grace
of
life
,
and
promises
,
and
are
to
be
saued
by
the
same
way
and
meanes
as
men
.
They
shall
be
saued
if
they
continue
in
Faith
,
Loue
,
Holinesse
,
and
Modesty
.
1.
Tim.
1.10
.
In
Christ
,
neither
male
nor
female
,
&c.
4
The
examples
of
many
gracious
women
are
propounded
in
Scripture
,
for
imitation
of
all
women
:
The
vertuous
woman
hath
the
law
of
grace
set
in
her
lips
.
Many
godly
women
followed
Christ
to
heare
his
Sermons
;
The
poore
woman
that
washed
Christ
his
feete
with
teares
,
and
wiped
them
with
her
hayres
:
a
notable
eye-marke
to
all
women
of
Repentance
.
Mary
was
commended
by
Christ
,
for
chusing
the
better
party
;
and
the
blessed
Virgin
Mary
,
for
laying
the
word
in
her
heart
.
5
The
Lord
loueth
Godlines
,
Religion
,
Repentance
,
being
his
owne
grace
,
as
well
in
women
,
as
in
men
;
and
the
times
of
sickenesse
and
death
come
on
women
as
on
men
,
and
then
nothing
but
true
grace
can
bestead
them
.
CAP.
7.
Rules
concerning
sinnes
to
be
repented
of
.
2
THe
second
rule
for
directing
our
Repentance
,
concerneth
sinnes
to
bee
repented
of
.
The
generall
rule
is
vnquestionable
,
That
all
sins
must
bee
repented
of
:
because
1.
Because
the
Law
of
God
condemneth
all
sins
,
and
the
Gospell
pardoneth
all
,
and
Faith
and
Repentance
onely
obtaine
that
pardon
.
We
haue
not
learned
,
that
any
sin
is
veniall
in
it selfe
;
but
none
not
veniall
by
Repentance
.
2.
One
sinne
vnrepented
of
,
condemneth
the
sinner
as
certainly
as
a
thousand
;
as
one
stab
at
the
heart
killeth
him
as
dead
as
a
thousand
.
3.
Although
the
least
sinne
committed
be
damnable
,
that
is
,
deserueth
damnation
;
yet
not
the
commission
of
the
greatest
sins
bringeth
damnation
,
but
the
continuance
in
them
.
The
onely
damning
sin
is
Impenitencie
,
in
respect
of
the
act
,
though
not
in
respect
of
the
desert
.
4.
The
Scripture
,
Eccles.
11.9
.
would
haue
vs
know
this
,
That
God
will
bring
euery
thing
into
Iudgement
,
and
,
Chapt.
12.
Vers.
14.
God
will
bring
euery
worke
vnto
Iudgement
,
with
euery
secret
thing
done
in
the
flesh
,
whether
it
bee
good
or
euill
:
therefore
euery
sin
must
bee
repented
of
.
For
looke
what
sin
thou
iudgest
not
in
thy self
,
thou
leauest
to
God
to
iudge
.
If
anie
sin
lye
shut
vp
in
the
booke
of
thy
conscience
,
vnblotted
by
Repentance
,
the
day
commeth
,
in
which
that
booke
shall
bee
opened
,
and
it
shall
bee
found
.
Hence
the
Apostle
,
Acts
17.31
.
inciteth
the
Athenians
to
repent
,
because
God
had
appointed
a
day
to
iudge
the
world
.
From
this
generall
,
followeth
these
conclusions
.
1.
We
must
then
repent
of
sins
both
knowne
and
vnknowne
.
For
knowne
sins
euery
one
will
assent
;
if
they
be
priuate
,
they
must
be
priuately
repented
of
,
if
open
,
they
call
for
declaration
of
Repentance
openly
.
Knowne
sins
are
not
pardoned
,
but
vpon
speciall
Repentance
.
But
besides
these
,
are
a
number
of
secret
,
vnknowne
,
and
hidden
sins
,
euen
in
the
regenerate
themselues
.
Psa.
19.
For
who
knoweth
how
oft
he
offendeth
?
Let
the
best
search
his
heart
with
lights
,
and
do
it
most
diligently
,
and
vnpartially
,
yet
it
is
vngageable
.
He
can
neuer
get
to
the
bottome
to
finde
out
all
his
sins
:
Numbers
are
committed
,
which
hee
knoweth
not
to
bee
sins
.
Numbers
are
committed
,
which
in
processe
of
time
are
forgotten
:
A
number
of
sins
lye
close
to
our
best
dueties
,
and
we
discerne
them
not
.
Now
if
they
be
sins
,
they
must
be
repented
of
.
Quest.
How
can
vnknowne
sins
be
repented
of
?
Answ.
As
knowne
sins
must
be
repented
with
particular
Repentance
,
so
vnknowne
by
a
generall
Repentance
,
which
God
in
mercy
accepteth
for
these
,
or
else
no
flesh
could
be
saued
.
The
Patriarchs
most
of
them
liued
in
Poligamie
,
which
was
euer
a
sin
:
nor
could
they
be
saued
,
without
repentance
of
this
sin
;
and
yet
wee
reade
not
that
anie
of
them
specially
repented
of
it
,
because
of
the
corruption
of
the
times
,
they
knew
it
not
to
be
sin
,
onely
God
in
mercy
accepted
a
generall
Repentance
for
the
same
.
Yet
they
repented
specially
of
knowne
sins
;
as
Dauid
of
his
murder
and
adulterie
:
yet
we
read
not
that
he
specially
repented
of
this
.
By
this
wee
see
,
that
had
wee
not
knowne
sins
,
we
haue
an
infinite
number
of
vnknown
euils
,
whereof
wee
stand
guiltie
,
and
whereof
we
must
repent
daily
,
and
pray
with
Dauid
,
Lord
,
forgiue
giue
mee
my
secret
and
vnknowne
sins
.
If
all
sins
,
1.
No
sin
is
so
little
as
not
to
neede
repentance
;
for
the
least
sin
is
an
infinite
offence
against
an
infinite
God
,
an
infinite
Law
,
meriting
an
infinite
damnation
.
2.
The
smallest
of
sins
,
negligences
,
omissions
,
ouer-sights
,
hastinesse
of
speech
,
passion
,
must
be
repented
of
,
and
resisted
,
else
they
grow
more
common
,
and
more
strong
,
or
at
least
,
as
little
theeues
,
they
open
the
doores
and
windowes
to
greater
,
and
stronger
:
Hee
can
neuer
ouercome
the
greater
,
that
doth
not
smaller
.
3.
Here
is
more
assurance
and
triall
of
sound
grace
,
than
in
that
repentance
of
great
sinnes
:
for
1.
True
grace
lesseneth
no
sin
,
but
aggrauateth
it
.
2.
Generall
,
common
,
and
restraining
grace
,
may
shunne
and
grieue
for
great
and
open
sins
;
as
the
Heathens
themselues
.
But
it
must
bee
sound
grace
that
groweth
to
the
hatred
of
smallest
,
and
most
secret
euils
.
3.
Sound
grace
desires
to
cleare
the
booke
of
God
,
and
wipe
out
the
score
,
as
well
pence
and
farthings
,
as
pounds
and
talents
.
4.
The
nature
of
sin
standeth
not
in
the
materiall
part
,
which
often
is
in
a
little
thing
;
but
in
the
forme
or
anomy
,
which
is
the
transgression
of
the
Law
:
and
this
may
bee
in
an
apple
,
as
well
as
a
talent
of
gold
.
Yea
the
most
poysonfull
sin
of
all
was
in
an
apple
;
a
small
thing
,
to
show
the
sinne
in
smallest
things
not
to
be
small
.
If
all
sins
must
be
repented
of
,
1.
When
wee
attempt
any
thing
aboue
our
owne
strength
,
not
sensible
of
our
owne
weaknesse
;
which
is
,
for
the
most
part
,
punished
with
fearefull
fals
,
as
Peter
.
Neuer
any
Disciple
fell
so
dangerously
as
he
:
for
neuer
any
of
them
was
so
presumptuous
as
he
.
2.
When
wee
dare
attempt
a●ie
thing
against
the
truth
and
iustice
of
God
;
knowing
his
will
,
but
runne
against
it
.
Sometimes
1.
Dreaming
that
God
is
made
all
of
mercy
;
not
so
iust
as
the
Law
saith
.
2.
Because
hee
holdeth
his
peace
,
wee
thinke
him
like
our selues
,
and
conceiue
he
will
neuer
punish
.
3.
Sometimes
supposing
wee
can
repent
when
we
will
.
4.
That
howeuer
hee
deale
with
others
,
yet
hee
will
not
grow
into
such
displeasure
with
vs
:
Hence
wee
grow
secure
in
sinne
.
These
sins
must
bee
repented
of
,
because
they
mightily
preuaile
,
Psal.
1
9.
1.
Sins
against
conscience
waste
the
conscience
,
make
great
gashes
,
destroy
graces
,
grieue
the
spirit
,
setteth
a
mans
owne
best
friend
against
him
,
that
is
,
his
owne
conscience
,
which
becommeth
a
seruant
,
a
iudge
,
a
witnesse
,
&
executioner
.
2.
A
marke
of
a
wicked
man
,
is
to
make
league
with
hell
,
and
death
,
and
goe
on
in
sinne
;
and
though
the
sword
passe
through
the
land
,
to
cry
Peace
,
Peace
.
3.
Great
is
the
difference
betweene
the
sins
of
godly
and
wicked
:
One
sinneth
of
weaknesse
,
the
other
of
wickednesse
;
one
is
drawne
to
sin
violently
,
the
other
runneth
willingly
:
the
one
sinneth
against
his
purpose
,
the
other
purposeth
sin
;
the
one
slippeth
into
sin
,
the
other
lyeth
downe
,
and
walloweth
in
it
:
the
one
slumbers
,
the
other
is
in
a
dead
sleep
.
4.
We
must
hasten
out
of
presumptuous
sins
,
because
the
sin
against
the
holy
Ghost
is
of
this
kind
of
sins
;
though
not
euery
sin
of
presumption
,
and
against
knowledge
,
and
conscience
,
but
such
a
presumption
as
renounceth
the
whole
Gospell
,
and
that
of
set
purpose
and
malice
against
the
maiesty
of
God
,
and
of
Christ
,
Heb.
10.29
.
If
all
sins
,
then
sins
of
aggrauating
,
1.
Old
and
customable
sins
,
which
are
growne
strong
and
habituall
,
and
neede
a
long
and
earnest
Repentance
to
cut
and
breake
them
off
;
and
here
especially
our
oldest
and
strongest
sin
of
all
,
the
mother
and
nurse
of
all
the
rest
,
our
originall
corruption
,
had
need
bee
bewailed
,
being
as
a
great
wheele
in
a
clocke
,
that
setteth
all
wheeles
a
mouing
,
while
it
seemeth
to
moue
slowest
.
Yet
not
one
of
a
hundreth
taketh
this
of
all
other
in
hand
,
as
not
seeing
the
danger
of
it
.
But
neuer
did
any
truely
repent
,
that
begun
not
here
,
and
first
conquered
this
master
▪
esteeming
it
the
most
foul●
,
and
hatefull
of
all
,
as
Dauid
,
Psal
51.
and
Paul
cryeth
out
of
it
,
as
most
secret
,
deceitfull
,
powerfull
euill
,
Rom.
7.
2.
Sweete
,
pleasing
,
and
profitable
sins
▪
the
more
pleasure
thou
hast
taken
in
sin
,
the
more
shall
thy
sorrow
bee
sooner
or
later
,
and
shalt
know
one
day
(
but
the
sooner
,
the
better
)
that
thy
sweetest
sin
is
a
poison
,
or
rats-bane
,
sweet
in
going
down
:
but
forget
the
danger
,
and
please
thy
palate
a
while
,
it
shall
work
in
thy
bowels
,
and
bring
death
sure
enough
.
If
sin
bee
not
as
a
dagger
at
the
heart
before
,
it
shall
after
the
commission
.
The
profit
of
sinne
,
is
like
Achans
wedge
,
it
cost
his
life
.
Vnhappy
is
that
profit
of
the
world
,
gotten
by
the
losse
of
the
soule
.
3.
Sins
of
the
godly
after
conuersion
,
are
greater
than
common
mens
.
1.
They
are
committed
against
more
grace
,
more
means
,
more
knowledge
.
2.
It
is
more
noted
,
being
in
a
greater
light
.
Dauid
caused
the
enemies
to
blaspheme
,
and
the
godly
bee
ashamed
because
of
sin
.
3.
There
is
great
profession
of
loue
to
God
▪
and
this
cannot
but
worke
great
sorrow
for
offending
him
.
Luke
7.
The
woman
that
had
much
forgiuen
her
,
loued
much
;
and
so
in
Peter
,
he
sorrowed
bitterly
,
as
his
loue
was
great
.
4.
The
Lord
taketh
sinne
more
hainously
at
their
hands
,
than
any
others
;
as
a
father
,
abuse
and
dishonour
from
his
son
.
Christ
complaineth
it
was
thou
my
friend
and
familiar
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
4.
Sins
against
mean●
,
against
warning
,
admonition
,
vowes
,
promises
,
correction
,
much
prouoke
the
Lord
to
wrath
.
So
Christ
aggrauateth
Iudas
his
sin
,
he
hath
the
greater
sin
.
Iohn
19.
he
not
only
knew
my
doctrine
,
saw
my
miracles
,
but
was
warned
.
Peter
after
warning
on
Christs
part
,
and
protestations
on
his
owne
,
so
fowly
denying
:
Oh
how
the
sin
pricketh
him
,
and
giueth
him
no
rest
till
hee
had
met
the
Lord
by
Repentance
!
Most
sins
of
men
in
these
daies
of
light
,
are
not
for
want
of
knowledge
,
but
against
knowledge
,
admonition
,
and
conscience
;
the
sins
of
men
are
taught
,
among
whom
the
Gospell
is
still
preached
,
and
men
follow
with
daily
instructions
.
All
of
them
are
against
the
vow
and
promise
of
Baptisme
,
many
of
them
against
speciall
motions
of
spirit
,
against
speciall
promises
,
and
vowes
to
God
,
either
in
time
of
affliction
,
or
terrour
of
conscience
,
or
bodily
sicknesse
,
or
comming
to
saluation
,
when
men
haue
resolued
and
promised
a
change
of
life
:
All
these
are
fearefull
sins
,
and
haue
a
loud
voice
,
to
call
either
thee
to
repent
,
or
God
to
reuenge
.
5
Sinnes
of
open
profanenesse
.
As
,
1
Against
holy
times
;
swearing
,
whoring
,
drinking
,
gaming
on
the
Sabbaoth
day
:
a
time
holy
,
wherein
ordinary
lawfull
actions
are
prohibited
;
as
Iourneyes
,
Markets
,
bying
,
selling
,
and
euery
piece
of
ordinary
calling
.
2
Against
holy
places
;
profane
thought●
,
speeches
,
actions
in
the
Church
and
house
of
God
.
The
holier
the
place
,
the
fouler
the
sinne
.
3
Against
holy
exercises
,
disgracing
,
reproching
,
&
scorning
the
exercises
of
Religion
,
Preaching
,
Hearing
,
Prayer
,
Singing
in
the
family
,
and
other
godly
duties
.
4
Against
godly
persons
,
and
such
as
excell
in
vertue
;
reuiling
godly
men
vnder
titles
of
Puritans
,
Hypocrites
,
factious
,
and
troublers
of
the
state
.
Little
know
men
the
height
of
profanenesse
they
are
growne
to
in
these
sins
,
nor
what
,
nor
whom
they
blaspheme
,
nor
what
a
fierce
plague
of
GOD
hangeth
ouer
them
,
which
nothing
but
timely
Repentance
can
turne
away
.
Let
such
therefore
try
their
Repentance
,
if
the
wickednesse
and
profanenesse
of
their
hearts
may
be
forgiuen
them
.
CAP.
8.
Concerning
the
manner
of
entrance
into
Repentance
.
THe
third
rule
for
the
direction
of
our
Repentance
,
concerneth
the
manner
of
it
,
and
this
both
of
-
1
Entrance
,
-
2
Proceeding
.
1.
For
the
right
entrance
into
this
duty
,
wee
must
know
that
there
can
be
no
true
Repentance
,
without
due
preparation
.
Amos
4.12
.
Prepare
to
meet
thy
God
,
O
Israel
.
And
in
all
diuine
duties
,
the
rule
is
,
Eccles.
5●6
.
Be
not
hasty
with
thy
feet
,
nor
rash
in
thy
mouth
,
but
consider
how
thou
must
doe
a
good
thing
wel
.
In
this
preparation
,
remember
,
1
Thy selfe
,
and
thy
owne
estate
:
For
a
man
must
returne
into
himselfe
,
before
he
can
returne
to
God
.
The
prodigall
Sonne
,
as
he
departed
from
his
father
,
so
he
departed
from
himselfe
;
and
therefore
before
hee
returned
to
his
Father
,
he
is
said
to
be
in
se
reuersus
,
he
returned
into
himselfe
.
Esa.
46.8
.
Returne
into
your
mindes
,
O
transgressors
:
implying
,
that
sinners
are
as
madde
men
,
out
of
their
right
mindes
,
&
must
come
into
themselues
againe
,
before
they
be
well
.
Now
,
in
considering
thy selfe
,
first
,
remember
from
what
an
happy
estate
thou
art
fallen
.
Reuel.
2.5
.
Remember
whence
thou
art
fallen
,
and
repent
:
So
the
Prodigall
remembred
from
what
an
happy
condition
in
his
fathers
house
,
he
was
fallen
.
2
Remember
thy
waies
,
and
workes
see
,
and
say
how
foolishly
thou
hast
done
:
so
Dauid
,
I
considered
my
wayes
,
and
turned
my
feete
,
Psal.
119.59
.
proclaime
thine
owne
folly
,
as
Dauid
,
I
haue
done
very
foolishly
:
Ex
lege
agnitio
paccati
,
weigh
thy
sins
in
the
Ballance
,
not
of
crooked
iudgement
,
reason
,
or
affections
,
but
of
the
law
of
GOD
,
which
maketh
them
exceed
all
the
mountaines
of
the
world
in
weight
;
for
now
must
they
needs
presse
thee
downe
to
hell
,
powring
on
thy
head
all
the
curses
written
in
that
Booke
.
See
them
in
the
glasse
of
the
Gospell
,
committed
against
the
bloud
of
the
couenant
,
thou
hauing
done
what
thou
canst
to
make
that
of
none
effect
.
See
in
them
thy
vile
and
abiect
condition
,
that
durst
commit
such
sins
against
God
,
to
abhorre
thy selfe
with
Iob
in
dust
and
ashes
.
3
Consider
thy
forlorne
and
cursed
condition
,
till
thou
dost
repent
:
thou
art
without
GOD
;
he
that
sinneth
,
hath
neither
seene
God
,
nor
knoweth
him
,
Iohn
.
3.6
.
Thou
lyest
in
a
state
wherein
thou
art
not
capable
of
Gods
mercy
,
for
God
will
not
be
mencifull
to
that
man
,
Deut.
29.120
.
Nay
,
he
cannot
,
vnlesse
he
can
be
vniust
in
bestowing
grace
vpon
the
contemners
of
grace
.
Say
not
God
is
mercifull
▪
for
his
bounty
would
lead
thee
to
Repentance
;
but
the
heart
that
cannot
repent
,
treasureth
vp
wrath
against
the
day
,
Rom.
2.
Yea
,
thou
lyest
in
a
state
in
which
the
Angell
of
the
Lords
wrath
is
ready
to
meet
thee
,
as
Balaam
,
with
death
at
euery
corner
.
Reuel.
16.2
.
The
Angell
that
powred
out
the
V●o●s
of
Gods
wrath
on
the
earth
:
the
reason
is
giuen
,
because
they
repented
not
of
their
works
:
and
except
ye
repent
,
ye
must
perish
euerlastingly
.
2
In
this
Preparation
,
remember
with
whom
thou
hast
to
deale
:
Repentance
is
a
drawing
neere
vnto
God
,
Iam.
4.
Men
draw
neere
vnto
GOD
many
waies
;
by
outward
profession
,
by
inward
faith
&
apprehension
,
by
prayer
and
inuocation
,
but
especially
by
Repentance
and
Conuersion
:
therefore
saith
Iames
,
Draw
neere
to
God
,
cleanse
your
hands
,
ye
sinners
,
and
wash
your
hearts
ye
wauering
minded
:
for
sin
estrangeth
,
separateth
,
withdraweth
from
God
;
but
Repentance
is
a
returning
to
him
,
and
striking
a
new
league
.
In
this
approach
to
God
,
it
will
notably
set
forward
Repentance
.
If
1
Thou
set
him
before
thee
,
a
God
cloathed
with
Maiesty
and
honour
:
with
iustice
,
and
wrath
against
sin
:
this
striketh
the
soule
with
an
awfull
feare
,
and
dread
of
God
,
to
make
it
stoope
before
him
.
See
we
how
the
idolatrous
person
will
cast
himselfe
on
his
face
before
his
idoll
:
he
will
goe
barefoot
,
creepe
along
as
a
worme
from
one
end
of
the
Church
to
another
,
to
get
a
kisse
of
it
:
and
shall
we
approach
the
true
God
with
so
little
reuerence
,
when
they
shew
so
much
to
Idols
?
It
is
the
feare
of
God
that
diminisheth
the
power
of
sinne
.
2
If
thou
set
him
before
thee
in
the
riches
of
his
mercy
,
in
prouiding
so
excellent
a
remedy
against
sinne
,
as
is
the
precious
bloud
of
his
deare
Sonne
,
when
nothing
in
the
world
else
would
serue
,
1.
Pet.
1.10
.
3
And
now
to
set
thy
face
towards
God
,
as
Daniel
did
,
Dan.
9.2
.
1
Implying
a
drawing
of
the
minde
from
all
other
distractions
&
occasions
,
as
now
hauing
onely
to
doe
with
God
,
who
in
this
duty
requireth
the
whole
heart
,
and
the
powring
out
of
the
soule
before
him
.
2
To
testifie
that
we
are
turned
quite
out
of
our selues
,
in
whom
is
no
helpe
,
and
depend
onely
vpon
him
for
all
supplies
and
mercy
.
3
In
this
preparation
,
consider
the
necessity
,
benefit
,
and
vse
of
Repentance
.
1
That
nothing
else
can
free
vs
from
the
snare
of
the
death
in
which
we
are
captiues
,
2.
Tim.
2.9
2
Nothing
else
reconcileth
vs
vnto
God
,
and
restoreth
vs
to
his
fauour
.
3
Nothing
else
correcteth
the
corruption
of
nature
,
and
returneth
into
innocency
.
4
Nothing
else
reneweth
our
life
and
course
,
and
maketh
vs
capable
of
holinesse
,
or
happinesse
.
All
this
preparation
is
requisite
;
not
onely
because
of
Gods
command
,
but
rash
and
temerarious
vndertaking
of
religious
duties
,
is
a
taking
of
Gods
name
in
vaine
,
and
fruitlesse
.
2
If
Daniel
be
not
fit
till
hee
be
prepared
,
much
lesse
we
who
haue
so
many
distractions
,
so
much
earth
,
so
dull
spirits
.
3
There
is
no
comfort
in
doing
the
duty
,
but
in
the
well
and
acceptable
doing
of
it
:
and
neuer
is
it
well
performed
,
but
when
we
are
well
prepared
.
CAP.
9.
Concerning
the
wise
proceeding
in
Repentance
.
2
THe
wise
proceeding
in
Repentance
,
standeth
in
these
things
.
1
To
begin
the
worke
within
,
with
cleansing
the
heart
.
Ezek.
18.31
.
Cast
away
your
transgressions
,
and
make
you
a
new
heart
,
&
a
new
spirit
.
For
,
1
The
heart
is
the
fountaine
of
actions
;
as
that
is
,
so
are
they
:
Out
of
the
abundance
of
the
heart
,
the
mouth
speaketh
,
the
hand
acteth
:
If
the
heart
bee
a
fusty
vessell
,
the
Lord
will
powre
none
of
his
gracious
liquor
into
it
:
As
that
is
,
so
is
the
whole
man
;
If
the
roote
be
naught
,
so
are
the
branches
,
so
are
the
fruits
.
2
This
is
the
most
compendious
way
:
Wash
the
inside
first
,
saith
Christ
,
&
all
shall
be
cleane
.
A
vaine
and
lost
labour
it
is
to
offer
to
stoppe
the
current
of
a
streame
,
if
you
goe
not
to
the
fountaine
:
a
vaine
thing
in
a
Gardener
to
cut
off
the
toppes
of
weedes
,
and
leaue
the
root
,
which
fasteneth
it selfe
so
much
the
deeper
:
And
therefore
the
Prophet
Dauid
praying
for
the
grace
of
Repentance
,
Psal.
51.
Wash
me
,
purge
me
;
hee
telleth
the
Lord
where
he
would
haue
him
begin
,
Create
in
me
a
new
heart
,
and
renew
a
right
spirit
.
2
Comming
outwardly
,
begin
with
those
master
sins
that
are
most
rooted
,
and
haue
most
foyled
vs
:
for
as
in
an
army
,
if
the
Generals
and
Captaines
bee
cut
off
,
the
common
souldiers
are
easily
routed
:
so
if
our
chiefest
sins
,
which
haue
been
Commanders
,
and
borne
most
sway
and
rule
in
vs
,
be
mortified
and
killed
,
the
lesser
sins
will
bee
more
easily
subdued
and
chased
▪
1.
Sam.
17.51
.
When
the
Philistim●
saw
their
Champion
Goliah
was
dead
,
they
fled
.
Blast
and
plucke
vp
the
roote
,
the
branches
and
succours
withers
of
themselues
:
Cut
off
the
right
hand
,
right
eye
.
Herod
had
bin
in
a
faire
way
of
Repentance
,
if
he
could
haue
begun
with
Herodias
.
2.
It
is
obseruable
in
the
Scripture
of
most
true
penitents
,
that
they
begun
with
the
strongest
sins
.
Dauid
beginneth
with
his
Bathsabeh
,
and
testifieth
a
notable
Repentance
,
Psal.
51.
Saul
once
mastering
his
fury
and
rage
in
persecuting
,
hee
shall
quickly
become
a
zealous
Preacher
.
If
we
could
see
some
men
lay
aside
their
malice
and
hatred
of
good
men
(
which
is
a
strong
snare
of
the
deuill
)
wee
would
hope
to
see
them
forward
and
louing
,
and
ioyne
themselues
with
such
as
walke
in
the
waies
of
God
.
Zacheus
once
mastering
his
pilling
,
and
polling
,
and
couetous
catching
after
the
world
,
becometh
a
notable
example
of
a
true
penitent
.
So
could
we
see
a
worldling
,
an
vsurer
,
an
oppressour
,
once
giue
vp
his
couetousnesse
,
wee
should
expect
any
good
thing
from
them
.
Wee
should
hope
to
see
them
diligent
in
Gods
house
,
which
now
,
in
the
weeke
day
,
they
thinke
a
losse
of
time
.
Wee
should
see
them
restoring
as
fast
as
they
fetched
in
;
we
should
see
them
as
liberall
to
Gods
worship
,
and
good
vses
,
as
they
haue
beene
basely
griple
.
Wee
should
see
them
as
mercifull
,
and
charitable
,
as
they
haue
beene
cruell
,
and
vnmercifull
.
We
should
see
with
Couetousnesse
,
the
roote
of
all
euill
,
all
the
boughes
and
branches
fall
.
Till
this
bee
done
,
neuer
say
thou
hast
repented
of
any
sin
:
for
he
neuer
repented
of
any
sin
,
whose
master-sin
is
alone
,
is
spared
,
and
vnrepented
.
3.
In
wise
proceeding
,
when
thou
hast
begun
with
any
sin
,
go
through
stitch
with
it
;
not
only
to
the
shaking
of
the
root
,
but
to
the
vnrooting
,
and
casting
it
out
of
the
ground
:
for
1.
In
all
true
Repentance
,
there
is
a
clearing
of
ones
selfe
,
1.
Cor.
7.11
.
in
our
rotten
frame
and
building
,
it
will
not
leaue
a
stone
vpon
a
stone
.
2.
To
finde
mercy
there
must
bee
confessing
and
forsaking
,
Pro
28.
3.
The
profession
of
euerie
true
penitent
must
bee
that
of
Paul
,
I
was
a
blasphemer
,
I
was
an
oppressour
,
but
now
God
hath
shewed
mercy
.
I
am
no
such
man
now
.
Now
all
this
will
not
be
done
,
but
by
earnest
endeauour
:
slighting
and
slubbring
of
this
businesse
,
leaueth
men
in
the
suddes
they
were
in
before
:
as
Some
dally
with
their
sins
,
and
semble
a
repentance
as
men
that
ioyne
,
doe
a
fight
.
Perhaps
they
will
this
time
of
yeare
come
to
confession
,
and
seeme
very
penitent
;
and
hauing
confessed
,
thinke
themselues
eased
:
but
it
is
as
a
drunkard
,
by
vomiting
,
that
hee
may
drinke
more
:
so
these
to
go
fresh
to
drinke
in
sin
againe
.
Some
will
sweare
and
curse
,
and
say
,
God
forgiue
mee
,
you
make
mee
sweare
;
and
sweare
as
fast
by
and
by
again
.
But
these
roots
of
sin
remaine
.
Some
pressed
by
Gods
hand
,
force
a
Repentance
,
and
make
many
confessions
and
promises
;
but
after
returne
,
are
as
fresh
to
sin
,
as
a
dogge
to
vomit
,
or
the
horse
to
the
smell
of
his
dung
.
Here
is
no
parting
with
sinne
:
Well
may
hee
say
,
I
was
a
swearer
,
drunkard
,
a
tippler
,
an
hater
of
God
,
and
so
am
I
still
for
all
my
dissembling
Repentance
.
I
was
neuer
other
,
nor
like
to
be
.
4.
In
this
wise
proceeding
,
rest
not
in
the
rooting
out
of
sin
,
till
thou
seest
the
rooting
,
and
growth
of
the
contrary
grace
:
for
in
all
true
Repentance
,
is
a
change
in
the
iudgement
from
errour
to
truth
,
in
the
will
from
euill
to
good
,
in
the
whole
man
from
darknesse
to
light
.
Thou
canst
show
no
Repentance
,
if
thou
canst
not
show
this
change
.
True
Repentance
maketh
a
man
cleane
contrary
vnto
himselfe
,
and
changeth
him
into
a
cleane
other
man
.
His
whole
nature
is
changed
from
a
corrupt
and
carnall
,
into
a
spirituall
nature
.
In
nature
an
Aethiopian
cannot
change
his
colour
,
but
grace
changeth
nature
:
of
a
bramble
,
he
becometh
a
vine
,
of
a
thorne
,
a
fig
tree
,
of
a
wilde
,
a
naturall
oliue
,
of
a
lyon
,
a
lambe
,
of
a
dogge
vnder
boord
,
a
son
sitting
at
table
,
of
a
Saul
,
a
Paul
.
He
is
changed
in
all
his
parts
and
members
;
they
were
,
as
swords
and
speares
,
weapons
of
vnrighteousnesse
and
fiercenesse
against
God
,
and
good
men
,
now
are
turned
into
sythes
and
mattocks
,
weapons
of
grace
,
and
instruments
of
common
good
in
time
of
peace
.
His
whole
course
is
changed
;
of
a
louer
of
sin
,
hee
is
be
come
a
loather
of
sin
,
and
louer
of
grace
:
of
a
receiuer
and
deceiuer
,
it
maketh
Zacheus
a
restorer
,
and
charitable
destributer
.
Of
one
thirsting
after
the
bloud
of
Saints
,
it
maketh
Saul
thirst
now
after
their
saluation
.
Of
a
waster
of
the
Lords
talent
,
it
maketh
him
increase
it
.
Let
not
thy
soule
deceiue
thee
in
thy
Repentance
,
except
it
haue
brought
thee
thus
farre
to
expresse
the
contrary
grace
.
Solomon
could
not
satisfie
himselfe
with
his
Repentance
of
those
fowle
sins
of
lust
,
till
hee
had
written
his
booke
of
Repentance
:
nor
Augustine
,
till
hee
had
written
his
book
of
Retractations
:
nor
Cranmer
,
till
he
had
burned
his
vnworthy
right
hand
.
Trust
not
thy
Repentance
for
wantonnesse
and
vncleannesse
,
vnlesse
as
the
woman
,
Luke
7.
who
had
abused
her
eyes
,
her
haire
and
lippes
to
folly
,
shee
gaue
her
lippes
to
kisse
his
feete
,
her
eyes
to
wash
them
,
and
her
haire
to
dry
them
.
Thou
must
expresse
Humility
,
Modesty
,
and
Repentance
,
in
members
most
abused
.
Dauid
polluting
his
bed
,
washeth
it
with
teares
.
Trust
not
thy
Repentance
for
couetousnesse
,
vsury
,
briberie
,
without
restitution
,
as
Zacheus
,
without
expression
of
charitie
,
mercifulnesse
to
the
poore
,
and
without
free
,
and
liberall
dispensing
to
pious
and
godly
vses
.
Hath
thine
house
been
a
profane
house
,
a
gaming
house
,
an
house
of
swearing
,
riot
,
and
disorder
?
thou
hast
not
repented
,
though
these
things
bee
left
,
if
thou
hast
not
reformed
it
vnto
a
house
of
prayer
.
Hast
thou
bin
an
enemie
,
or
no
friend
to
Gods
seruants
,
and
seruice
?
thou
hast
not
repented
in
putting
off
thy
malice
,
vnlesse
thou
hast
put
on
louing
affections
,
and
expressest
loue
aboue
the
former
hatred
.
Hast
thou
sinned
in
disgracing
and
reuiling
the
seruants
of
God
,
and
professors
of
the
Gospell
,
casting
on
them
the
com●mon
termes
of
hypocrites
,
puritans
?
thou
hast
neuer
repented
,
if
thou
dost
not
iustifie
,
and
defend
them
,
and
right
them
in
their
names
,
and
godly
practices
:
and
so
in
all
others
sins
.
True
Repentance
will
not
only
vndoe
what
is
ill
done
,
but
will
set
vp
with
both
hands
what
it
hath
plucked
downe
;
it
will
now
see
God
haue
his
glorie
,
and
men
their
right
.
I
conclude
with
1.
Iohn
3.7
.
Let
none
deceiue
you
,
let
none
deceiue
himselfe
,
hee
that
doth
righteousnesse
,
is
righteous
,
as
he
is
righteous
.
CAP.
10.
Concerning
the
time
of
Repentance
,
both
of
1.
Possibilitie
,
2.
Necessitie
.
THe
fourth
rule
of
direction
concerning
the
time
of
repentance
,
for
the
time
,
is
either
of
-
1.
Possibilitie
,
-
2.
Necessitie
.
The
time
of
Possibilitie
is
,
the
whole
time
of
this
life
,
and
onely
the
time
of
this
life
.
Except
ye
repent
,
while
ye
liue
here
,
ye
shall
perish
eternally
.
God
giueth
euery
man
a
space
●●zabel
,
Reu.
2.21
.
that
is
,
the
space
of
this
life
;
and
any
time
of
this
life
the
Lord
may
giue
repentance
.
2.
Tim.
2.25
.
waiting
at
any
time
.
Mat.
5.25
.
Agree
in
the
way
.
2.
After
this
life
can
bee
no
Repentance
,
for
these
reasons
.
1.
Because
there
is
no
faith
that
ceaseth
.
The
tree
cut
down
,
no
fruit
can
grow
any
more
:
Repentance
is
a
fruit
of
Faith
.
2
Because
the
acts
&
parts
of
repentance
are
only
for
this
life
.
These
are
:
1.
Mortification
,
godly
sorrow
,
Christian
combat●
.
2.
Renouation
,
growth
in
grace
,
strife
to
perfection
.
All
these
are
by
death
abolished
:
no
more
teares
,
fight
,
no
more
imperfection
,
no
more
molestation
of
sin
;
but
victory
and
perfection
attained
.
3.
After
death
is
nothing
but
iudgement
.
Heb
,
9.27
.
there
is
a
resting
from
labour
of
repentance
,
no
more
working
,
no
more
washing
,
no
Purgatory
,
no
more
oyle
may
be
gotten
after
the
doore
is
shut
,
no
more
place
for
Repentance
is
to
be
found
being
at
the
waies
end
;
Repentance
is
the
way
of
life
.
This
consideration
calleth
vs
to
the
speedy
vndertaking
of
Repentance
,
euen
while
this
fraile
and
vncertaine
life
lasteth
;
for
who
hath
a
lease
of
his
life
,
but
for
so
few
yeares
as
Hezekiah
?
Thou
mayest
dream
of
many
yeares
,
as
the
glutton
did
,
when
that
night
his
soule
was
taken
,
and
hee
called
a
foole
,
and
so
prooued
.
Nature
teacheth
to
take
the
time
allotted
for
all
other
things
;
the
husbandman
to
sow
while
seed-time
lasteth
,
to
make
Hay
while
the
sunne
shineth
;
the
Merchant
to
buy
and
trade
,
while
the
Faire
lasteth
;
the
Sea
man
to
take
time
and
wind
,
which
stayeth
for
no
man
:
the
Smith
to
strike
while
the
iron
is
hot
;
the
Souldier
to
fight
while
the
battell
continueth
:
yea
,
the
very
Storke
,
and
Crane
,
and
Swallow
,
to
know
their
appointed
time
,
Ierem.
8.7
.
and
should
not
grace
teach
men
to
repent
while
they
liue
?
Obiect
.
Yes
,
God
forbid
but
we
should
;
but
when
dying
day
commeth
,
&c.
Answ.
Wouldest
thou
repent
on
thy
dying
day
?
why
then
not
euery
day
of
thy
life
,
seeing
euery
day
may
be
thy
dying
day
?
and
why
doth
thy
folly
not
esteeme
it
so
?
1.
Pet.
1.17
.
2
The
time
of
necessity
is
the
whole
time
of
our
life
;
the
whole
life
being
but
one
day
of
Repentance
,
and
ought
to
bee
begun
,
continued
,
and
concluded
with
Repentance
.
This
Generall
we
will
take
asunder
into
these
propositions
.
1
The
first
thing
a
Christian
must
doe
,
is
to
Repent
.
1
Looke
at
God
;
his
commandement
,
is
,
First
seeke
the
Kingdome
of
God
;
To
day
,
heare
his
voyce
,
Psal.
95.7
.
Exhort
one
another
while
it
is
called
to
day
,
Heb.
3.13
.
Eccles.
12.1
.
2
His
spirit
will
bee
more
grieued
to
morrow
,
and
stand
further
from
our
helpe
and
comfort
,
and
the
more
he
is
grieued
,
the
hardlier
will
he
be
intreated
.
3
His
patience
is
more
abused
by
refusing
the
meanes
of
our
Repentance
this
day
:
by
slighting
his
voyce
,
calling
vs
,
his
stretching
out
his
hand
this
day
offering
grace
,
and
by
not
listening
to
the
knockes
and
raps
at
the
doore
of
our
hearts
.
4
His
wrath
will
be
more
increased
by
the
increase
of
our
sin
this
day
before
to
morrow
;
and
being
prouoked
,
may
iustly
giue
vp
the
sinner
to
a
heart
that
cannot
repent
.
Were
it
not
iust
,
that
seeing
he
calleth
,
and
they
will
not
heare
,
that
either
hee
should
be
dumbe
,
and
neuer
call
hereafter
,
or
God
deafe
,
neuer
to
heare
thee
call
?
If
thou
that
wilt
not
repent
at
Gods
call
and
command
,
should
not
finde
Repentance
to
bee
at
thy
call
and
command
;
liue
forgetfull
of
God
,
and
dye
forgetfull
of
thy selfe
.
2
Looke
at
our selues
,
and
see
if
Repentance
had
not
need
bee
thy
first
taske
.
For
,
1
Before
Repentance
,
a
man
is
an
euill
tree
,
and
an
euill
tree
can
bring
no
good
fruit
;
thou
canst
not
pray
,
nor
be
heard
in
prayer
;
thou
canst
not
heare
,
nor
receiue
Sacraments
,
but
to
damnation
,
nor
performe
any
duty
of
piety
or
charity
acceptably
,
till
thou
hast
repented
:
If
thou
hast
any
thing
to
doe
with
God
,
or
any
expectation
from
him
,
thou
must
first
wash
and
cleanse
thy selfe
,
and
then
come
and
reason
with
him
,
Isa.
1.
2
If
thou
beest
not
apt
,
or
willing
to
repent
to
day
,
thou
wilt
be
lesse
apt
to
morrow
:
for
the
heart
will
be
more
hardened
,
the
conscience
more
seared
,
the
will
more
crooked
,
the
conuersion
more
difficult
,
corruption
more
rooted
by
continuance
,
the
nayle
ha●der
driuen
in
,
the
soule
more
deadly
stung
,
thy selfe
furre
weaker
,
to
get
out
of
silme
,
in
all
which
regards
,
thou
canst
not
vndertake
Repentance
too
soon
.
3
Look
vpon
sin
,
and
whether
we
had
not
need
deale
with
it
at
first
:
for
sinne
is
like
fire
set
into
our
house
to
burne
vs
vp
;
who
but
a
mad
man
would
not
bestir
himself
with
all
speed
to
quench
it
in
the
first
sparke
,
or
breaking
out
,
before
it
be
increased
to
a
great
flame
?
should
we
not
be
as
carefull
for
our
soules
as
for
out
houses
?
It
is
morbus
natura
,
wee
are
wise
to
take
our
bodily
diseases
in
hand
betime
,
because
the
medicine
is
prepared
too
late
,
when
the
disease
hath
preuailed
by
continuance
.
It
is
the
plague
of
the
soule
,
for
which
the
Physitians
prescribe
.
2
Sin
by
continuance
groweth
more
in
number
,
and
more
in
strength
;
it
is
still
ingendring
,
and
groweth
more
fruitfull
:
one
sin
is
a
linke
to
another
,
drawing
that
,
and
one
sin
must
maintaine
another
.
Ahab
must
maintaine
his
couetousnesse
by
murther
,
Gehesi●
one
by
another
;
Dauid
his
adultery
by
murther
:
Solomon
from
carnall
whoredome
,
to
spirituall
:
Herod
maintaining
incest
,
must
cut
off
Iohns
head
:
Sinne
groweth
stronger
after
the
birth
,
and
as
a
plant
of
the
diuels
planting
.
Take
it
when
it
is
new
set
,
it
may
be
plucked
vp
easily
,
but
let
it
grow
to
a
tree
,
no
strugling
can
plucke
it
vp
,
nor
many
blowes
strike
it
downe
.
Sin
is
strong
in
the
cogitation
,
stronger
in
affection
,
most
in
action
and
heart
.
4
Looke
vpon
Repentance
,
and
there
is
a
twofold
Repentance
,
that
is
seldome
true
.
1
Late
Repentance
:
for
then
commonly
sin
leaueth
vs
,
not
we
sin
;
and
when
Repentance
liueth
not
with
vs
,
commonly
it
dyeth
with
vs
:
and
what
thanke
is
it
to
leaue
the
world
,
when
the
world
leaueth
him
,
and
casteth
him
off
?
When
weakenesse
hindereth
him
to
sinne
,
wee
must
thanke
his
weakenesse
,
not
him
,
saith
Basil.
2
Forced
Repentance
,
when
men
in
distresse
of
body
,
or
mind
,
or
feare
of
death
,
pretend
a
Repentance
;
will
promise
,
pray
,
vow
,
or
doe
any
thing
:
but
the
feare
is
scarce
ouer
,
but
so
is
their
Repentance
▪
then
returneth
the
vncleane
spirits
with
seauen
worse
than
himselfe
;
and
now
running
from
God
,
God
is
gone
further
off
,
than
before
;
and
a
thousand
to
one
neuer
returneth
againe
.
O
therefore
is
the
delay
so
dangerous
?
is
neither
the
day
of
thy
life
,
nor
the
day
of
grace
certaine
?
is
the
present
day
late
enough
?
may
the
next
day
be
too
late
?
how
darest
thou
cast
thy
Repentance
into
thy
last
accounts
,
which
ought
to
be
the
first
worke
of
euery
Christian
?
how
darest
thou
deferre
it
beyond
this
day
,
and
hazzard
to
lose
that
in
one
moment
,
which
can
neuer
be
hoped
or
gayned
afterward
?
Let
euery
eye
behold
Christ
mourning
ouer
him
,
as
ouer
Ierusalem
:
Oh
that
thou
haddest
in
this
day
knowne
the
things
of
thy
peace
!
but
these
things
are
hid
from
thine
eyes
:
A
wise
man
may
slippe
,
or
fall
into
a
pit
,
but
he
is
a
mad
man
that
will
not
rise
out
againe
.
2
As
Repentance
must
be
the
first
,
so
it
must
be
the
constant
and
daily
exercise
of
euery
Christian
,
who
must
esteeme
his
whole
life
,
a
continuall
Repentance
.
We
sweepe
our
houses
euery
day
,
2
As
the
bloud
runneth
through
all
the
veines
,
and
is
necessary
to
carry
life
and
spirit
through
all
the
parts
:
so
Repentance
must
run
through
all
the
occasions
of
the
day
:
all
which
call
vs
to
repent
.
For
1
We
are
bound
to
the
daily
sacrifice
and
seruice
of
God
;
which
cannot
be
performed
without
Repentance
.
Come
before
God
without
Repentance
,
all
is
one
as
if
thou
cut
off
a
dogs
head
,
or
offer
swines
flesh
.
2
Our
daily
failing
cals
vs
to
daily
repentance
;
we
goe
ouer
daily
frailties
,
many
yeelding
to
temptations
,
many
rouing
thoughts
,
idle
speeches
,
many
sinfull
actions
of
bad
and
scandalous
examples
,
many
secret
sins
not
easily
found
out
,
many
sinfull
defects
cleauing
to
our
best
duties
;
euery
one
of
these
call
vs
to
a
constant
practise
of
Repentance
in
examination
,
confession
,
watchfulnesse
,
mortification
,
&c.
3
Many
are
the
daily
troubles
of
our
callings
,
many
afflictions
meete
vs
;
many
crosses
befall
vs
in
our
family
,
in
our
estate
,
in
our
friends
;
many
afflictions
vpon
the
Church
and
land
we
heare
of
:
euery
of
these
haue
a
loud
voice
to
summon
vs
to
daily
Repentance
:
for
man
suffereth
for
his
sin
;
and
remoue
the
cause
,
the
effect
will
cease
.
4
We
stand
in
need
of
daily
blessings
and
new
fauours
,
and
these
call
on
vs
to
renue
our
Repentance
daily
,
for
else
our
sins
will
hinder
good
things
from
vs
:
either
we
must
remoue
them
,
or
they
will
remoue
Gods
mercies
from
vs
;
and
instead
of
blessings
,
cast
vs
into
perils
and
dangers
euery
moment
.
For
time
,
Repentance
is
also
the
last
duty
of
a
Christan
which
hee
must
principally
intend
.
1
All
naturall
motion
is
swifter
to
the
Center
,
and
so
supernaturall
:
euery
sound
grace
is
most
stirring
at
last
,
and
this
especially
,
because
Sathan
is
most
stirring
in
temptation
,
and
so
in
his
last
act
is
most
troublesome
;
and
therefore
Repentance
must
bee
most
busie
in
thrusting
downe
the
last
powers
raised
against
it
.
2
In
sicknesse
,
sorrow
,
and
approach
of
death
,
is
great
cause
of
sight
,
sense
,
and
godly
sorrow
for
sinne
,
the
mother
of
them
.
Now
is
a
time
of
humiliation
,
mortification
,
so
that
now
the
worst
can
dissemble
a
Repentance
,
and
therefore
now
true
Repentance
cannot
but
aboue
all
times
shew
it selfe
.
3
The
lesse
time
that
grace
seeth
it
hath
to
worke
in
,
the
more
stirring
and
working
it
will
be
;
onely
grieued
that
it
hath
not
more
,
and
cannot
more
glorifie
God
:
and
as
friends
parting
▪
when
they
take
their
last
farewell
,
they
desire
to
take
their
fill
one
of
another
;
so
the
Saint●
being
to
bid
farewell
to
godly
sorrow
,
are
willing
to
take
their
fill
of
it
.
4
What
is
it
else
thou
wouldest
haue
thy
Master
finde
thee
doing
at
his
comming
,
but
so
doing
?
and
what
else
hath
the
promise
of
blessednesse
?
&
what
seruant
else
,
but
hee
whom
the
Master
findeth
so
doing
?
Now
the
way
to
doe
it
well
at
last
,
is
to
exercise
it
well
before
hand
,
else
it
will
hardly
and
●unglingly
come
off
:
but
what
a
man
doth
customably
,
and
habitually
,
is
done
easily
,
cunningly
,
and
comfortably
.
Nothing
but
the
dispatch
of
this
businesse
maketh
life
sweet
and
desirable
.
Nothing
else
affordeth
peace
with
God
,
part
in
Christ
,
quietnesse
of
conscience
;
but
the
comfort
of
sound
Repentance
,
without
any
of
which
,
life
is
no
better
than
death
.
Nothing
but
this
can
allay
the
feares
and
bitternesse
of
death
:
How
can
the
euill
seruant
but
feare
to
be
called
to
accounts
,
that
hath
neuer
made
them
ready
?
How
can
the
condemned
Pellon
but
feare
the
assizes
,
who
neuer
looked
after
pardon
?
But
why
should
the
soule
feare
to
goe
forth
to
God
,
when
it
knoweth
it
is
reconciled
to
him
?
what
need
he
feare
sudden
death
,
who
is
euer
prepared
?
When
a
malefactor
hath
sued
out
his
pardon
,
let
the
assizes
come
when
they
will
,
the
sooner
the
better
:
Neuer
will
that
soule
feare
to
goe
to
Christ
,
that
is
in
Christ
;
nay
,
it
will
desire
it
,
because
it
is
best
of
all
.
CAP.
11.
Let●s
of
Repentance
in
respect
of
sinne
.
THe
second
thing
propounded
to
further
the
practise
of
Repentance
,
is
to
remoue
the
lets
and
impediments
which
hinder
men
from
the
practise
of
it
.
For
,
The
more
excellent
any
duty
or
grace
is
,
the
more
difficulty
there
is
in
attaining
it
;
and
Repentance
being
of
all
graces
the
first
and
leader
,
wee
must
not
thinke
it
easie
to
come
by
.
God
seeing
it
in
our
nature
,
lightly
to
set
by
things
we
easily
come
by
,
hath
set
a
price
vpon
his
best
blessings
,
that
wee
might
prize
them
:
and
is
not
so
prodigall
of
them
,
as
to
cast
them
vpon
sleepers
,
and
sloathfull
persons
,
that
thinke
them
worth
no
paines
nor
labour
.
And
Sathan
hangeth
such
weight
on
our
corruption
,
and
by
his
policy
and
power
,
so
cloggeth
and
blocketh
vp
the
way
to
this
grace
,
as
very
few
are
able
and
willing
to
incounter
with
so
many
Glants
,
and
Hydraes
,
&
to
vndertake
so
many
Herculean
labours
and
difficulties
,
as
hee
must
goe
through
,
that
meaneth
to
goe
through
stitch
with
sound
Repentance
.
Though
therefore
men
vnacquainted
with
repentance
,
think
it
the
easiest
thing
in
the
world
;
an
houres
worke
,
or
dispatched
with
three
words
,
Lord
haue
mercy
:
yet
neuer
any
true
Penitent
found
it
so
easie
,
but
the
hardest
taske
in
all
the
world
:
and
he
that
commeth
in
earnest
to
it
,
must
cast
his
costs
,
and
consider
whether
he
bee
able
to
drinke
of
this
cup
,
or
no.
We
shall
finde
it
no
small
labour
to
reckon
,
&
discouer
these
hinderances
;
and
much
lesse
is
he
to
finde
it
so
,
that
is
to
grapple
with
them
,
&
conquer
them
.
These
lets
being
so
many
,
may
be
prosecuted
vnder
four
heads
,
being
cast
in
our
waies
,
either
by
sin
,
or
the
world
,
or
satan
,
or
our selues
.
1
In
respect
of
sin
we
haue
sundry
lets
,
-
1.
loue
of
sinne
,
-
2.
seeming
profit
,
-
3.
appearance
of
pleasure
,
-
4.
a
kinde
of
credit
in
sin
.
1.
The
loue
of
sin
riseth
from
the
nearnesse
,
long
acquaintance
,
and
familiarity
with
vs
,
it
being
bred
and
born
with
vs
,
at
boord
and
bed
with
vs
,
as
neare
and
deare
as
our
eies
and
hands
vnto
vs
.
And
this
disordered
loue
of
sinne
,
maketh
vs
hate
and
loath
all
meanes
,
which
might
worke
vs
to
dislike
and
forsake
it
.
So
our
Sauiour
telleth
vs
,
Iohn
3.19
.
Men
loue
darkenesse
because
their
deeds
are
euill
.
This
loue
of
darknesse
,
of
sinne
,
maketh
men
loath
the
grace
of
Repentance
.
Now
to
remoue
this
lett
,
consider
:
1.
To
loue
sin
is
to
hate
the
Lord
.
Psal.
97.10
.
All
yee
that
loue
the
Lord
hate
all
that
is
euil
:
therefore
loue
of
euill
will
not
stand
with
loue
of
God
.
Euery
grace
is
actiue
against
the
contrary
.
2
To
loue
sin
is
to
loue
death
.
Gen.
2.17
.
In
the
day
thou
sinnest
thou
shalt
dye
:
And
to
hate
his
own
soule
.
Pro.
8.35
.
He
that
sinneth
against
mee
,
hateth
his
owne
soule
:
And
all
that
hate
me
loue
death
,
Pro.
11.19
.
3
A
child
of
God
cannot
but
hate
his
owne
sin
;
he
hateth
the
euill
he
doth
,
and
is
far
from
allowing
himselfe
in
it
,
Rom.
7.
Yea
,
abhorreth
himselfe
in
dust
and
ashes
for
his
sinne
,
Iob.
42.6
.
4
Yea
,
we
shall
find
all
the
affections
of
the
godly
set
against
sin
.
1
His
sorrow
is
chiefly
for
his
sin
.
Wee
read
not
that
Peter
euer
wept
so
bitterly
for
any
suffering
,
as
he
did
for
his
sin
:
nothing
is
so
contrary
to
godly
sorrow
,
as
sinfull
ioy
.
2
His
feare
watcheth
against
sinne
,
and
flyeth
sinne
as
a
serpent
,
yea
-
the
occasion
-
and
appearance
of
it
.
3
His
shame
is
most
for
his
sin
.
The
Publican
is
ashamed
to
looke
towards
heauen
;
and
the
Prodigall
ashamed
to
look
to
his
fathers
house
.
5.
Grace
wheresoeuer
it
is
,
resolueth
against
all
sin
,
voweth
against
all
;
he
will
work
no
iniquitie
,
Psal.
119.2
.
he
will
with
full
purpose
of
heart
cleaue
vnto
the
Lord
;
he
renueth
a
daily
purpose
of
not
sinning
,
of
banishing
sin
,
and
conquering
it
.
2
In
sin
is
a
seeming
profit
,
which
the
sinner
is
loath
to
let
go
.
The
Vsurer
will
not
part
from
his
gainful
and
vnlawfull
trade
:
the
Buyer
and
Seller
will
not
lay
aside
their
oathes
and
lyes
,
their
sleights
and
deceits
,
by
false
wares
,
weights
,
lights
,
and
an
hundred
deuices
to
deceiue
.
The
Non-resident
will
not
part
with
his
gainefull
sinne
,
though
it
be
the
price
of
a
thousand
of
soules
.
The
Lawyer
,
the
concealing
and
hiding
of
truth
,
which
hee
ought
to
open
.
They
cannot
liue
if
they
should
.
To
conquer
this
Let
,
consider
,
1
That
no
man
can
establish
himselfe
by
iniquitie
,
Pro.
12.3
.
What
stabilitie
is
in
that
house
,
which
is
founded
in
water
,
and
vnderpropped
with
kindled
fire-brands
?
Could
Saul
stablish
his
house
,
by
founding
it
in
disobedience
,
and
vnderpropping
it
with
persecuting
Dauid
?
No
,
it
falleth
on
his
owne
head
,
and
crusheth
and
hideth
all
his
posteritie
in
the
ruines
of
it
.
Could
Ieroboam
stablish
his
house
,
or
confirm
the
kingdome
to
it
,
by
deuising
the
tricke
of
the
two
Calues
at
Dan
&
Bethel
?
Can
a
sicke
man
gaine
his
health
by
drinking
a
strong
poison
?
Such
is
the
gaine
of
him
,
that
will
assure
his
state
by
sin
.
2
All
is
not
gaine
that
is
gotten
by
sin
;
no
man
can
reckon
it
for
cleare
gaine
:
for
there
is
no
gaine
,
but
the
losse
is
far
greater
:
for
1
In
sinfull
gaine
is
a
losse
of
grace
;
faith
and
dependance
vpon
God
is
gone
.
Thou
leanest
on
a
reed
,
makest
a
wedge
of
gold
thy
hope
.
Better
had
it
bin
to
haue
begd
thy
bread
,
than
lost
thy
faith
.
There
is
a
losse
of
good
conscience
:
And
better
had
it
beene
to
haue
cast
ouer-board
all
that
ill-gotten
goods
,
than
made
shipwracke
of
a
good
conscience
.
And
what
comfort
to
haue
thy
house
full
of
goods
,
when
thy
conscience
telleth
thee
,
they
haue
a
bad
master
?
2
What
gained
Balaam
,
Iudas
,
Ananias
and
Saphira
,
when
by
seeking
vnlawfull
gaine
,
by
cursing
,
betraying
,
lying
,
they
lost
their
liues
for
their
labours
?
3
What
gaine
,
or
profit
is
it
for
a
man
,
to
winne
the
whole
world
,
and
lose
his
owne
soule
?
Or
what
recompence
shall
hee
giue
?
Here
is
not
only
a
certain
,
but
an
irrecouerable
losse
.
4
What
gaine
,
or
profite
shall
he
finde
,
when
the
curse
of
God
bloweth
vpon
the
state
so
ill
gotten
?
which
maketh
it
as
a
fire
to
consume
the
rest
,
if
anie
be
better
gotten
than
other
.
As
Ahab
when
for
Naboths
Vineyard
he
lost
his
whole
kingdom
:
or
sometimes
the
curse
of
God
raiseth
an
vnthrifty
heyre
,
who
shall
lauish
it
,
and
as
wickedly
waste
it
,
as
euer
it
was
wickedly
gotten
.
And
how
can
it
bee
,
but
the
curse
must
accompanie
that
wealth
,
for
which
men
fal
down
to
the
Diuell
and
worship
him
,
on
which
condition
onely
hee
enricheth
them
?
3
The
only
true
gaine
is
to
gaine
Christ
,
in
comparison
of
whom
all
things
are
drosse
and
dung
,
Phil.
3.
the
gaine
of
godlinesse
,
1.
Tim.
6.
The
gaine
of
true
wisedome
is
better
than
that
of
gold
,
prov.
3.13
.
a
better
&
more
induring
substance
,
Heb.
10.34
.
A
treasure
in
heaven
worth
selling
all
,
as
Christ
to
the
young
man
:
An
vndeceiueable
wealth
,
not
consumed
with
vse
,
but
encreased
;
not
left
on
earth
,
but
carried
to
heauen
:
a
wealth
for
which
the
Saints
willingly
endured
the
spoyling
of
their
goods
,
because
they
knew
they
had
a
better
substance
.
3
In
sinne
is
an
appearance
of
pleasure
,
and
euerie
sinner
is
loath
to
change
the
sweetnesse
of
sinne
,
with
the
sower
&
tart
seed
of
Repentance
and
mortification
;
loath
is
the
sinner
to
let
the
sweete
morsell
goe
from
vnder
his
tongue
,
Iob
23.12
.
whence
it
is
that
we
see
so
few
drunkards
,
fornicators
,
worldlings
,
wantons
,
gamsters
,
play-haunters
are
so
seldome
reclaymed
,
and
won
to
Repentance
.
To
remoue
this
let
,
consider
1
That
sinne
the
more
delightfull
,
the
more
dangerous
it
is
;
as
Sampson
in
Dalilahs
lap
,
the
more
pleasing
the
more
pernicious
:
for
as
the
eues
they
set
vpon
men
,
&
rob
,
and
wound
their
soules
;
and
vsually
ease
slayeth
the
sinner
,
as
in
the
Proverbs
.
Which
was
the
Apostles
argument
,
1.
Pet.
2.11
.
Abstaine
from
fleshly
lusts
,
for
they
fight
against
the
soule
,
though
they
seem
neuer
so
familiar
&
friendly
.
First
,
they
chase
away
feare
of
euill
to
come
.
Amos
6.1
.
They
that
are
at
ease
in
Sion
,
put
farre
off
the
euill
day
.
Matth.
14.39
.
The
old
world
,
set
vpon
pleasure
,
knew
nothing
till
the
floud
came
.
Secondly
,
they
thrust
out
pleasures
of
the
world
to
come
;
they
make
a
man
delight
more
in
the
Diuels
bookes
,
Cards
and
Dice
,
than
in
Gods
;
in
gathering
money
than
in
gathering
grace
,
make
their
Hawks
and
Doggs
more
chargeable
than
Gods
poore
members
.
Thirdly
,
they
binde
a
man
a
willing
slaue
,
and
like
the
harlot
,
their
hands
are
as
bands
to
hold
them
fast
in
the
snare
;
as
Herod
can
make
shift
against
many
sinnes
,
but
his
Herodias
.
2
The
sweetnesse
of
sinne
is
as
the
sweetnesse
of
poyson
,
only
sweet
in
the
mouth
,
poyson
in
the
belly
.
Prov
▪
5.4
.
Stollen
bread
is
sweet
,
but
the
dead
are
there
;
sweet
only
in
committing
,
bitter
in
the
account
and
reckoning
:
and
this
last
dish
will
spoyle
the
feast
.
Let
wisedome
set
thine
eye
vpon
the
future
misery
,
which
is
as
the
sowre
sauce
to
the
sweetnesse
;
and
were
the
sweetnesse
of
sin
a
true
pleasure
,
what
folly
were
it
to
buy
a
broken
and
momentany
pleasure
,
with
endlesse
paine
;
to
prefer
an
empty
ioy
aboue
fulnesse
of
ioy
;
the
pleasures
of
Gods
left
hand
,
aboue
the
pleasures
of
his
right
hand
;
a
drop
of
pleasure
,
aboue
a
riuer
of
mercy
and
glory
?
3
Nothing
can
be
more
contrary
to
the
state
of
Grace
,
than
a
life
led
in
pleasures
:
The
Widow
liuing
in
pleasure
,
is
dead
while
she
liueth
:
noted
for
a
course
of
the
vngenerate
,
Tit.
3.3
.
seruing
diuers
lusts
&
pleasures
,
&
it
is
a
brand
of
a
foolish
course
.
Eccles.
7.6
.
The
heart
of
the
foole
is
in
the
house
of
mirth
.
Let
vs
account
it
therefore
an
high
wisedome
:
first
,
To
discouer
other
matters
of
pleasures
,
such
as
are
the
soules
delight
.
The
way
of
wisedome
is
the
way
of
pleasure
,
Prou.
17.
Oh
that
we
knew
what
pleasures
are
in
peace
of
conscience
,
ioy
of
holy
Ghost
,
what
a
solace
it
is
to
be
a
sonne
of
God
,
an
inhabitant
of
heauen
,
to
liue
by
faith
!
2
To
exchange
these
broken
,
worme-eaten
,
and
poysonfull
pleasures
of
sinne
for
a
season
,
with
the
pleasures
of
Gods
house
,
of
Gods
spirit
,
and
of
Gods
right
hand
for
euermore
.
In
sinne
is
a
kinde
of
credit
and
glory
which
the
sinner
is
loath
to
let
goe
:
The
fourth
Let.
as
the
Gallant●
and
Great
ones
that
must
not
put
off
any
of
their
proud
fashions
or
tyres
;
nor
must
not
be
behind
any
of
their
fantasticall
disguises
of
the
times
.
And
our
Roisters
,
Swearers
,
Swashbucklers
,
cannot
be
thought
men
of
great
spirit
or
place
,
if
they
should
not
despise
the
basenesse
,
and
pusill●nimity
of
Repentance
,
and
humble
cariage
of
Christianity
.
Against
this
Let
,
consider
:
1
To
glory
in
sin
,
is
to
glory
in
a
mans
owne
shame
;
as
if
a
man
should
glory
to
wallow
as
a
swine
in
his
owne
dung
,
or
as
if
a
theefe
should
pride
himselfe
in
his
fetters
which
hold
him
fast
to
his
execution
.
Phil.
3.19
.
The
Apostle
spake
of
such
as
gloried
in
their
shame
;
that
is
,
whereof
they
might
,
and
ought
to
haue
beene
ashamed
,
and
whereof
they
should
be
afterward
ashamed
▪
What
will
be
the
end
of
that
glory
,
that
fighteth
against
the
glory
of
God
?
2.
Sam.
2.30
.
2
Sinne
vnrepented
of
,
maketh
a
man
the
basest
slaue
and
drudge
of
all
men
;
it
maketh
him
a
slaue
to
the
diuell
,
a
drudge
in
the
basest
seruices
of
flesh
and
lusts
:
with
more
reason
might
the
basest
slaue
in
the
Turkish
Galleyes
,
glory
of
his
freedome
,
and
honour
:
Wilt
thou
be
great
in
sinne
?
thou
shalt
be
great
in
plagues
,
great
in
sorrow
,
in
torment
.
3
Sinne
can
draw
no
credit
but
from
persons
of
no
worth
or
reckoning
.
What
credit
for
a
Rebell
or
Traytor
to
get
applause
among
his
complices
,
and
be
well
thought
of
among
such
condemned
Rebels
as
himselfe
,
while
they
are
all
going
to
an
infamous
and
cruell
death
,
hated
of
the
King
,
and
despised
of
all
good
subiects
,
and
the
whole
state
in
which
they
liued
?
4
As
godlinesse
is
the
truest
gaine
,
so
it
is
the
truest
greatnes
and
honour
:
for
is
it
not
the
truest
greatnesse
,
to
be
great
in
Gods
fauour
and
loue
?
To
bee
godly
,
is
to
be
great
,
great
in
the
Court
of
heauen
,
great
in
bloud
and
alliance
,
〈◊〉
in
present
estate
,
greater
in
ex●spectation
,
great
in
place
and
priuiledges
▪
If
therefore
thou
seekest
great
things
for
thy selfe
,
seeke
grace
,
seeke
precious
faith
,
holinesse
,
hope
;
especially
,
seeke
true
humility
:
for
hee
that
will
be
greatest
,
must
be
least
,
least
in
himselfe
;
and
he
that
is
so
,
will
be
least
in
sin
:
And
suppose
piety
and
grace
carry
reproach
and
contempt
in
the
world
:
yet
faith
seeth
it
recompenced
with
euerlasting
honour
and
glory
in
the
life
to
come
.
CAP.
12.
Le
ts
of
Repentance
from
the
world
.
THe
second
sort
of
Lets
of
Repentance
,
are
from
the
world
,
which
is
a
perillous
sea
,
wherein
some
Christians
escape
drowning
,
but
none
danger
;
some
escape
shipwracke
,
but
none
hazzard
.
And
the
greater
and
more
dangerous
is
this
enemy
,
because
,
shee
betrayeth
vs
as
Iudas
with
a
kisse
;
not
comming
in
hostile
manner
,
being
alwaies
an
enemy
,
but
sometimes
as
a
friend
:
sometimes
hyring
vs
to
sin
with
great
wages
,
as
Balaam
was
carried
with
wages
of
vnrighteousnesse
,
to
curse
the
people
of
God
:
sometimes
inticeth
vs
to
sin
,
holding
before
our
eye
,
an
apple
faire
to
the
eye
,
as
Eue
:
or
a
wedge
of
gold
,
as
Achan
.
2
Our selues
without
great
watch
,
yea
with
it
,
are
easily
carried
away
,
because
of
the
league
that
is
betweene
the
world
,
and
our
corrupt
nature
;
all
our
affections
and
thoughts
,
&
courses
,
naturally
tending
world-ward
:
further
than
they
are
weighed
vp
with
much
strength
of
grace
.
3
Yea
,
we
see
men
of
much
grace
cast
backe
by
the
world
,
and
the
very
Disciples
themselues
shall
stand
sometimes
striuing
for
superiority
,
and
to
bee
somewhat
in
the
world
,
when
they
should
haue
minded
other
businesse
:
And
why
doth
the
world
cast
such
a
number
of
lets
to
hinder
Repentance
,
and
reach
at
those
that
are
at
the
side
of
Christ
,
but
because
in
euery
one
that
repenteth
,
shee
loseth
a
limbe
or
member
?
Now
the
Lord
seeing
our
danger
by
this
masked
enemy
,
hath
charged
vs
,
that
whatsoeuer
loue
the
world
maketh
to
vs
,
we
must
not
bestow
our
loue
vpon
it
:
for
then
the
loue
of
the
Father
cannot
bee
in
vs
,
1.
Ioh.
2.11
.
but
arme
our selues
against
it
,
as
an
arch-enemy
to
vs
in
the
way
of
grace
,
and
stand
out
against
it
vnto
victory
,
and
that
in
the
strength
of
our
head
,
who
hath
bidden
vs
be
of
good
comfort
,
because
he
hath
ouercome
the
world
,
both
for
himselfe
,
and
all
vs
his
members
.
There
be
foure
great
impediments
cast
in
our
way
by
the
world
to
hinder
Repentance
,
and
the
exercise
of
godlinesse
.
First
,
feare
of
contempt
and
reproach
from
the
world
:
secondly
,
a
forsaking
of
friends
;
thirdly
,
fewnesse
of
sound
godly
men
;
fourthly
,
multitude
of
contrary
examples
.
1
The
great
rubbe
of
all
from
the
world
,
is
that
generall
contempt
powred
vpon
Professors
and
practises
of
piety
,
which
is
a
generall
Let
:
insomuch
as
our
Sauiour
pronounced
that
man
blessed
,
that
is
not
offended
in
him
;
and
once
asked
his
Disciples
,
if
they
would
also
goe
away
with
others
.
2
This
was
a
strong
Let
and
stumbling
blocke
;
which
layed
in
the
way
,
hindered
many
Rulers
from
following
Christ
,
and
from
professing
that
,
whereof
their
conscience
was
conuinced
,
Ioh.
12.43
.
Because
they
feared
contempt
from
their
consorts
,
and
loued
the
praise
of
men
,
more
than
the
praise
of
GOD.
What
else
hindered
and
deferred
the
Repentance
of
Nichodemus
,
and
cast
his
comming
to
Christ
into
the
night
?
3
It
striketh
at
that
which
nature
is
very
tender
ouer
:
for
who
would
willingly
cast
himselfe
into
so
contemptible
a
condition
,
as
that
of
men
forward
in
Religion
?
who
would
be
pointed
at
for
singularity
?
who
would
not
shun
the
nick-names
cast
vpon
godlinesse
?
or
who
but
would
be
loath
to
be
thought
of
the
Preciser
sort
?
who
would
be
at
such
a
passe
,
to
haue
his
Religion
iudged
hypocrisie
;
his
christian
prudence
,
censured
as
crafty
policy
;
his
godly
simplicity
,
esteemed
sillinesse
&
folly
:
his
zeale
,
madnesse
;
his
frugality
,
couetousness
;
his
bounty
,
wastfulnesse
;
his
resolute
obedience
to
Gods
law
,
no
better
than
rebellion
to
the
Princes
;
his
contempt
of
the
world
▪
a
silly
carelesnesse
;
his
godly
sorrow
,
melancholy
?
how
hard
is
it
to
be
so
misconstrued
in
euery
thing
?
Now
for
remouing
of
this
Let
,
1
Looke
to
Christ
,
and
thou
shalt
finde
Christ
and
his
Crosse
inseparable
.
2
It
were
strange
if
the
world
that
hateth
Christ
himselfe
,
should
not
hate
his
Disciples
.
Ioh.
15.18
.
If
the
world
hated
you
,
it
hated
me
before
you
.
3
Cannot
the
wisedome
,
innocencie
,
&
holinesse
of
Christ
,
fence
him
from
the
scornes
and
mockes
of
the
world
,
and
can
thine
fence
thee
▪
Did
they
deale
thus
with
the
greene
tree
,
and
will
they
not
with
the
dry
?
Durst
they
call
the
master
Be●lzebub
,
and
will
the
seruant
looke
to
be
better
than
his
master
?
4
How
base
and
vile
was
hee
content
to
be
for
thee
?
2
Looke
to
the
world
,
and
consider
that
it
were
strange
if
the
world
should
not
hate
those
that
are
called
out
of
the
world
:
Is
it
a
strange
thing
that
they
speake
euill
of
them
,
that
will
not
into
the
same
excesse
of
ryot
with
them
?
3
Looke
at
thy selfe
,
and
consider
Whether
if
thy
person
and
waies
please
God
,
the
world
will
not
be
displeased
with
both
.
2
▪
What
fence
hast
thou
aboue
other
of
the
Lords
holy
ones
?
were
not
the
Prophets
reputed
Rebels
,
to
States
and
Princes
?
was
not
the
happy
tidings
of
saluation
in
the
Apostles
mouthes
▪
counted
seditious
doctrine
and
nouelties
?
was
not
Iohn
Baptists
abstinence
and
sober
manner
of
liuing
,
esteemed
melancholike
;
yea
,
diuelish
austerity
?
was
not
Maries
loue
and
bounty
to
Christ
,
counted
wastfulnesse
?
nay
,
our
Lords
gentlenesse
and
meekenesse
with
sinners
,
was
it
not
called
boone
companionship
,
and
himselfe
for
it
a
glutton
,
a
companion
of
sinners
?
3
Looke
at
thine
owne
secret
worth
,
that
art
an
humble
Christian
,
and
comfort
thy selfe
in
it
for
the
time
.
A
Prince
in
a
strange
Country
vnknowne
,
is
content
with
homely
vsage
:
for
he
knoweth
his
owne
worth
,
so
doe
not
they
:
And
a
secret
rich
man
is
well
pleased
with
his
wealth
,
and
willingly
concealeth
it
from
others
:
So
the
godly
and
humble
soule
may
be
well
contented
,
that
hee
is
rich
in
God
,
and
rich
in
Grace
,
and
in
an
honourable
and
happy
estate
,
though
all
men
take
no
notice
of
it
.
Though
the
world
iudge
according
to
the
outward
appearance
,
because
it
knoweth
not
the
Father
,
nor
yet
the
loue
of
God
:
Neither
is
this
the
time
when
they
must
appeare
what
they
are
:
yet
mis-iudge
not
thine
owne
happinesse
for
the
present
,
though
it
appeare
not
;
for
did
the
honour
of
the
Saints
appeare
,
all
the
sheaues
would
bow
to
theirs
;
and
all
the
Nobility
,
and
glory
of
the
earth
,
were
but
vanishing
shadowes
,
and
as
Ionas
his
withering
Gourd
before
them
:
Yea
,
I
suppose
,
the
glory
of
the
least
Beleeuer
,
when
it
shall
appeare
,
shall
darken
the
glory
of
the
Sunne
.
4
What
an
happy
seruice
is
it
if
thy
dishonour
can
bring
any
honour
to
God
and
his
truth
.
As
Luther
of
Moses
body
,
so
I
say
of
thy
name
,
Let
it
dye
and
bee
buried
,
stinke
,
and
rot
,
and
let
no
man
know
where
it
lyeth
,
so
as
the
name
of
Christ
may
be
magnified
by
thy
life
or
death
.
Be
content
then
if
the
sonnes
of
men
turne
thy
glory
into
shame
:
if
it
be
vile
to
be
humble
before
and
for
the
Lord
,
bee
yet
more
vile
.
5
Consider
whether
the
work
of
grace
get
strength
in
thee
,
whereby
thou
art
crucified
to
the
world
&
the
world
to
thee
.
whether
canst
thou
contemn
the
contempt
of
the
world
,
&
despise
the
glory
of
it
,
esteeming
it
in
comparison
of
Christ
dung
and
drosse
?
A
man
that
is
dead
,
or
crucified
,
is
in
such
an
estate
as
he
careth
not
for
all
the
pompe
and
glory
of
the
world
,
neyther
doth
he
feare
that
the
world
can
iudge
him
lower
than
hee
is
:
so
a
man
crucified
with
Christ
is
dead
to
the
world
,
&
the
world
cannot
cast
him
lower
than
hee
hath
cast
himselfe
.
4
Consider
that
the
scorne
and
reproach
for
Christ
,
which
is
causelesse
,
is
indeed
the
present
crowne
of
glory
,
set
vpon
the
head
of
a
Christian.
And
though
the
world
knoweth
not
Christ
if
hee
come
not
with
a
crowne
of
gold
,
yet
faith
spieth
more
honour
in
the
crowne
of
thornes
,
both
on
his
owne
,
and
on
the
heads
of
his
members
;
and
reioiceth
more
in
the
crosse
of
Christ
,
than
in
all
the
world
besides
.
Christ
crucified
is
a
Christians
only
glory
,
Gal.
6.19
.
5
Seeing
there
is
no
man
but
must
be
contemned
,
let
vs
chuse
rather
the
contempt
for
well-doing
,
than
the
contempt
for
sinne
.
A
man
must
eyther
be
contemned
here
of
the
world
,
or
hereafter
of
God
.
Now
whether
is
more
eligible
,
to
be
reiected
of
euill
men
,
or
of
the
Son
of
God
?
Surely
nothing
can
cast
such
dung
in
the
face
of
a
man
as
his
sinne
vnrepented
,
vnpardoned
.
This
maketh
him
contemptible
to
God
,
to
good
Angels
,
good
men
euen
here
;
and
there
abideth
an
eternal
contempt
for
sin
and
sinners
hereafter
,
as
it
is
Dan.
12.
Whereas
if
godlinesse
draw
on
the
hatred
of
wicked
men
,
this
is
abundantly
recompenced
with
the
loue
of
God
and
of
the
Saints
;
which
is
not
temporary
,
as
is
their
hatred
,
but
euerlasting
and
endlesse
.
And
what
need
a
wise
man
to
care
for
the
hatred
of
abiect
scullions
,
&
base
gally-slaues
,
if
he
can
retaine
the
fauour
of
the
Prince
,
the
Nobles
and
best
men
in
the
land
?
A
second
great
let
of
Repentance
from
the
world
,
is
that
of
him
Luke
9.61
.
who
would
faine
follow
Christ
,
but
hee
must
first
bidde
them
farewell
that
are
at
his
house
;
and
this
is
so
long
a
doing
,
that
we
heare
no
more
of
him
:
So
euery
naturall
man
hath
many
friends
in
the
world
,
many
welwillers
,
and
sundry
to
whom
he
is
ingaged
and
much
beholding
,
and
he
is
loth
to
part
companies
,
and
bid
them
farewell
.
Now
if
hee
begin
to
repent
,
hee
must
bid
a
number
of
these
friends
adieu
,
&
farewel
much
of
that
which
formerly
he
called
good
fellowship
and
merry
company
▪
these
will
not
go
in
his
way
,
and
he
must
not
goe
in
theirs
.
Ans.
To
this
let
,
first
,
If
the
businesse
of
Repentance
breake
off
that
fellowship
,
which
wicked
men
make
works
of
darkenesse
,
and
pleasures
of
sinne
,
such
as
is
drunkennesse
,
swearing
,
revelling
,
stage-playes
,
masking
,
may-games
,
carding
,
dicing
,
frothy
or
foule
communication
and
the
like
;
what
can
be
a
higher
praise
of
godlinesse
,
than
to
cut
off
such
vngodly
fellowship
,
of
which
sinne
is
the
only
knot
and
band
?
But
as
for
Christian
fellowship
in
lawfull
and
ioyfull
meetings
in
the
feare
of
God
;
as
the
ancient
Christians
beleeued
,
conuersed
,
eate
,
and
dranke
,
and
reioyced
together
,
Acts
2.
Godlinesse
and
pietie
establisheth
such
,
so
it
rectifieth
and
sweetneth
society
,
and
maketh
it
truly
fruitfull
and
profitable
.
It
only
forbiddeth
that
merriment
which
is
not
in
the
Lord
,
&
the
mirth
which
Salomon
calleth
madnesse
,
when
men
are
neuer
so
merry
as
when
God
is
farthest
off
,
as
mad
men
sing
when
their
bands
increase
.
2
To
walke
in
the
way
of
repentance
,
is
not
to
lose
friends
;
for
let
a
mans
wayes
please
the
Lord
,
hee
maketh
his
very
enemies
become
his
friends
,
Pro.
16.7
.
This
is
the
way
to
get
and
keepe
sound
friends
,
and
friendship
:
It
is
hee
alone
that
can
contemper
iron
and
clay
to
a
mixture
;
he
can
make
the
wolfe
and
the
lambe
,
the
Beare
&
the
Calfe
,
the
Lyon
and
the
Oxe
feed
peaceably
together
;
Esa
11.
For
as
hee
that
is
confederate
with
a
King
,
is
at
peace
with
all
his
subiects
,
so
he
that
confederateth
and
entreth
league
with
God
,
shall
so
farre
forth
finde
men
friendly
as
may
stand
1.
with
Gods
wisedome
,
2.
with
exception
of
the
crosse
,
3.
with
promotion
of
his
owne
saluation
.
And
what
wise
man
would
chuse
to
liue
out
of
Gods
fauour
for
mans
,
yea
for
wicked
mens
?
As
Elkanah
said
to
Hannah
,
Am
I
not
better
than
ten
sonnes
?
so
may
the
Lord
,
Am
not
I
better
than
ten
thousand
friends
?
3
To
walke
humbly
before
God
,
is
not
to
lose
friends
,
but
to
exchange
those
that
are
couert
enemies
vnder
the
habite
of
friends
,
for
true
friends
indeed
:
and
to
breake
from
such
friends
is
to
get
God
thy
friend
and
father
,
Christ
thy
friend
and
brother
,
the
Angels
thy
friends
and
guardians
,
the
godly
thy
friends
and
fellow
members
,
thine
own
conscience
thy
friend
,
yea
as
a
thousand
friends
and
witnesses
for
thee
:
And
these
are
friends
worth
hauing
.
As
for
other
friends
,
who
draw
thee
aside
from
obedience
to
God
,
say
to
them
as
Christ
to
Peter
,
disswading
him
from
suffering
,
Get
thee
behinde
me
Sathan
:
and
as
Dauid
,
Away
yee
wicked
,
for
I
will
keepe
the
commandements
of
my
God
,
Psal.
119.115
.
4
Grace
teacheth
a
godly
man
to
haue
the
same
friends
and
enemies
that
God
hath
,
because
of
the
couenant
and
league
now
stricken
betweene
them
.
Psal.
139.31
.
But
1
See
the
hatred
be
carried
against
vices
not
persons
,
lest
we
sinne
against
the
precept
of
louing
our
neighbour
.
2
See
to
the
puritie
of
our
affections
,
that
they
bee
not
priuate
,
but
set
vpon
Gods
glorie
;
nor
as
they
be
our
enemies
,
but
Gods
.
3
Let
no
relation
betweene
any
man
and
vs
,
neyther
in
high
nor
low
place
,
cause
vs
to
betray
Gods
cause
and
truth
;
but
let
it
be
dearer
to
vs
than
our
owne
peace
,
profit
,
yea
our
liues
themselues
.
CAP.
13.
Le
ts
of
Repentance
from
the
paucity
of
true
penitents
in
the
world
.
THe
third
let
of
Repentance
cast
in
our
way
by
the
world
is
the
fewnesse
and
paucitie
of
sound
godly
men
.
In
the
world
wee
see
Repentance
and
sound
godlinesse
practised
but
by
a
few
,
and
euerie
vnregenerate
man
hath
an
vnwillingnesse
to
row
against
the
streame
of
time
,
the
age
and
customes
of
men
;
so
that
most
will
doe
as
the
most
doe
,
that
the
fewest
may
scorne
them
;
and
the
most
common
reproach
cast
vpon
Religion
,
is
,
They
be
but
a
few
sorrie
fellows
that
professe
it
.
Ans.
To
remoue
this
lett
,
1
Wee
must
know
that
the
number
of
faithfull
Christians
,
that
stick
close
vnto
Christ
,
are
but
a
small
number
,
and
as
small
in
worldly
reputation
,
for
foure
reasons
:
1
The
true
Church
of
God
is
a
little
park
or
pickle
of
God
,
empaled
from
the
rest
of
the
world
;
a
garden
inclosed
,
Cant.
4.12
.
a
paradise
of
God
,
not
the
waste
of
the
world
;
a
fold
,
not
a
field
:
It
is
the
floore
of
Christ
,
in
which
are
a
little
wheate
in
an
huge
heape
of
chaffe
,
a
little
gold
in
a
whole
mountaine
of
clay
or
drosse
,
a
gleaning
after
a
haruest
,
a
few
berries
after
the
vintage
:
so
the
members
of
the
Church
are
but
few
,
compared
with
the
heape
of
wicked
men
.
Gods
company
was
alwayes
a
little
flocke
,
Luke
12.32
.
The
number
of
Gods
companie
are
said
to
be
one
of
a
Citie
,
and
two
of
a
Tribe
,
Ier.
3.14
.
As
if
in
a
great
inundation
of
water
,
which
carrieth
away
whole
townes
or
countries
,
some
one
or
two
houses
or
persons
should
scape
:
or
as
if
in
a
raging
and
vniuersall
fire
deuouring
a
whole
Citie
,
one
or
two
houses
should
bee
left
standing
.
2
Consider
how
few
are
chosen
.
Matth.
20.17
.
few
are
to
be
saued
:
If
Israel
were
as
the
sand
of
the
sea
,
yet
a
remnant
only
should
be
saued
,
Rom.
9.
●9
.
As
a
Tradesman
hauing
cut
off
the
whole
peece
of
cloth
,
a
small
remnant
is
remaining
:
so
the
true
professors
of
Christ
are
a
very
small
remnant
of
the
whole
piece
and
people
of
the
world
.
Reuel.
12.10
.
It
is
called
the
remnant
of
the
womans
seed
;
that
is
,
as
a
little
seed
corne
is
reserued
out
of
a
great
heape
for
store
,
which
is
nothing
to
the
whole
croppe
;
so
is
the
small
number
of
true
beleeuers
reserued
by
grace
to
the
whole
field
,
and
crop
of
the
world
:
In
the
Arke
a
few
,
euen
eight
persons
were
saued
,
1.
Pet.
3.
3
Consider
the
truth
of
that
of
our
Sauiour
,
Math
7.14
.
strait
is
the
gate
,
and
narrow
the
way
,
that
leadeth
to
life
,
and
few
find
it
.
Which
must
not
bee
vnderstood
simply
in
themselues
,
for
many
shall
come
from
East
and
West
,
and
sit
downe
with
Abraham
,
and
Isaac
,
and
Iacob
Math.
8.11
.
And
Iohn
saw
a
multitude
,
which
none
could
number
,
of
all
Nations
,
Kindreds
,
and
Tribes
,
and
Tongues
,
standing
before
the
Lambe
,
in
white
robes
,
Reuel.
7.9
.
But
comparatiuely
,
in
respect
of
Vnbeleeuers
,
Infidels
,
Hypocrites
,
and
Reprobates
;
they
be
an
handfull
,
to
an
house
full
;
a
sparke
to
a
flame
;
a
drop
to
a
streame
.
And
the
reason
is
twofold
,
1
The
worth
of
grace
and
saluation
,
and
excellency
of
eternall
life
,
alloweth
it
not
to
bee
common
,
but
is
a
precious
commodity
in
the
hands
of
a
few
;
as
Pearles
and
Iewels
are
so
much
more
aduanced
in
price
,
as
they
be
harder
to
come
by
.
2
Because
there
bee
so
few
that
will
indure
the
persecution
,
sharpenes
,
the
selfe
denyall
,
the
mortification
,
the
many
losses
and
crosses
which
the
straight
way
is
strewed
with
;
euery
man
naturally
desiring
to
walke
in
the
easie
and
broad
way
,
where
is
elbow-roome
,
profit
,
pleasures
,
applause
of
others
,
and
pleasing
a
mans
selfe
.
2
This
should
be
so
farre
from
offending
any
,
as
that
euery
one
should
striue
to
be
of
the
little
flocke
,
and
remnant
,
and
walke
in
the
way
of
good
men
;
and
though
thy
company
be
small
,
it
shall
be
good
:
Nay
,
thou
must
prayse
God
that
euer
hee
vouchsafed
thee
mercy
to
ioyne
thee
to
this
small
number
of
them
that
feare
the
Lord
;
Considering
1
That
the
world
yeeldeth
his
haruest
to
the
God
of
this
world
,
and
the
earth
affoordeth
much
clay
for
Pottes
,
but
little
oare
for
gold
:
pebbles
are
many
,
pearles
but
a
few
.
2
Yea
,
in
the
particular
Churches
,
there
are
but
a
few
names
that
defile
not
their
garments
,
Reuel.
3.4
.
All
are
not
Israel
,
that
goe
for
Israel
;
neither
all
that
goe
for
Virgins
,
are
admitted
into
the
Bride-groomes
Chamber
.
3
Consider
the
day
comming
,
wherein
thou
that
shunnest
this
small
number
,
shalt
wish
thy selfe
of
it
,
and
shalt
bee
most
vnhappy
in
the
fellowship
which
thou
hast
chosen
,
when
all
the
drosse
&
chaffe
shal
be
swept
together
,
and
cast
into
the
fire
.
And
on
the
contrary
,
thou
that
hast
sorted
thy selfe
with
these
few
,
shalt
praise
God
for
a
farre
higher
mercy
to
thee
,
than
it
was
in
the
great
deluge
,
to
saue
one
Noah
;
and
in
the
dreadfull
burning
of
Sodome
,
to
saue
one
Lot
.
CAP.
14.
Le
ts
of
Repentance
from
multitude
of
contrary
examples
in
the
world
.
THe
fourth
Let
from
the
world
,
1
Our
nature
is
sociall
,
as
well
as
the
bruits
:
wee
readily
thrust
into
company
,
as
naturally
enemies
to
solitarinesse
:
wee
easily
follow
one
that
offereth
to
leade
vs
;
but
if
many
,
or
multitudes
,
or
great
ones
goe
before
vs
,
then
we
can
run
as
sheepe
,
and
for
hast
neuer
stay
to
reason
the
case
,
neither
in
what
way
we
are
,
nor
vpon
what
errand
.
2
Our
nature
is
corrupt
,
and
attractiue
of
euill
:
as
the
Adamant
will
draw
iron
to
it
.
We
are
suddenly
corrupted
by
,
first
,
filthy
communication
,
and
euill
words
which
corrupt
good
manners
:
secondly
,
by
counsels
and
perswasions
to
euill
,
by
which
they
are
iustly
carried
that
will
not
be
guided
by
the
voice
of
wisedome
.
Thirdly
,
by
the
wicked
example
,
especially
of
great
,
or
wise
,
or
learned
men
,
who
thriue
well
enough
,
and
are
lifted
vp
in
the
world
without
all
this
nicenesse
,
and
adoe
.
3
Adde
hereunto
that
euill
is
diffusiue
of
it selfe
,
and
such
acquaintance
is
betweene
it
and
vs
,
as
the
plague
cannot
so
easily
and
soone
infect
our
bodies
,
as
sinne
doth
poyson
,
and
suddenly
infect
our
soules
.
Now
against
this
Let
,
consider
,
(
to
breake
thorough
this
Let
;
)
1
The
straight
iniunctions
and
charges
of
Scripture
.
Exod.
23.2
.
Thou
shalt
not
follow
a
multitude
to
doe
euill
:
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
as
well
mighty
,
and
potent
men
,
as
many
,
or
multitudes
;
so
as
wee
must
not
follow
others
to
euill
,
be
they
neuer
so
many
,
neuer
so
mighty
,
by
doing
that
we
either
know
to
be
euill
,
or
know
not
to
be
good
.
Pro.
4.14
.
Enter
not
the
way
of
wicked
men
,
〈◊〉
them
▪
partake
not
with
them
:
haue
no
fellowship
with
vnfruitfull
works
.
Ephes.
5.7
.
Numb.
16.26
.
Separate
from
them
▪
come
out
from
among
them
.
Pro.
9.6
.
Forsake
the
foolish
and
liue
.
When
wee
speake
thus
from
God
,
as
Lot
to
his
cousens
;
Hast
you
,
get
you
out
,
stay
not
in
Sodome
;
thinke
not
as
they
did
,
that
we
speake
in
ieast
,
lest
yee
feele
the
fire
of
God
in
earnest
.
2
Oppose
to
this
Let
,
the
danger
of
following
multitudes
,
and
corrupt
examples
.
For
,
1
Multitudes
can
make
nothing
good
that
is
euill
,
but
must
needes
make
that
which
is
euill
worse
and
more
hainous
:
If
all
the
earth
be
corrupted
,
the
cry
is
great
;
many
hands
rid
much
worke
,
many
sinners
fill
the
measure
full
.
2
Multitudes
cannot
keepe
off
the
reuenge
of
euill
;
they
may
helpe
thee
into
sinne
,
but
cannot
helpe
thee
out
of
punishment
:
thou
canst
not
partake
in
their
sinnes
,
and
not
in
their
punishment
.
Reu.
18.9
.
Pro.
13.20
.
Companions
of
fooles
must
be
destroyed
,
and
therefore
let
hand
ioyne
in
hand
,
they
shall
not
escape
vnpunished
.
A
world
of
sinners
in
earth
,
a
million
of
Angels
in
heauen
,
cannot
shift
off
reuenge
,
if
they
sin
together
against
God
.
3
It
is
almost
impossible
for
a
good
man
to
retaine
his
goodnesse
among
euill
men
;
it
is
a
rare
example
to
be
a
Lot
in
Sodome
:
See
Dauid
in
the
Court
of
Achish
,
once
basely
counterfaiting
madnesse
,
another
time
dissembling
himselfe
a
friend
of
Philistims
,
and
an
enemy
of
Gods
people
:
and
Peter
in
the
company
of
denyers
,
and
enemies
,
denying
,
and
forswearing
his
master
:
And
hereof
are
two
reasons
,
1
The
disposition
of
wicked
men
,
like
men
sicke
of
the
plague
,
care
not
how
much
they
can
infect
,
that
so
the
fewer
may
shun
them
.
2
Our
owne
disposition
,
and
aptnesse
to
receiue
infection
from
them
,
as
sound
sheepe
,
sound
Apples
are
easily
infected
with
the
rotten
:
whereas
therefore
some
pretend
to
runne
with
wicked
men
to
win
them
,
they
delude
themselues
;
for
as
there
is
no
great
hope
to
doe
them
good
,
so
there
is
certaine
perill
of
thine
owne
hurt
.
A
man
that
runneth
downe
a
hill
,
if
he
hath
hold
on
him
that
is
going
vp
,
shal
easily
pull
him
backe
with
him
,
because
the
descent
is
easier
:
And
dead
carkases
tyed
to
liuing
bodies
,
are
not
reuiued
,
but
by
miracle
;
but
the
liuing
bodies
,
tyed
to
them
,
are
poysoned
and
putrified
by
them
.
Is
there
so
little
hope
of
doing
them
good
,
so
great
perill
of
thine
owne
bane
and
poyson
?
get
out
from
among
them
.
Pro.
22.14
.
●e
with
whom
the
Lord
is
angry
,
shall
fall
by
them
.
3
Fence
thy selfe
against
the
obiections
that
might
carry
thee
away
.
Obiect
.
The
most
doe
so
,
most
are
in
the
fashion
,
most
sweare
,
game
.
Answ.
Walke
with
the
most
,
and
perish
with
most
:
doe
as
most
,
suffer
with
the
most
,
liue
as
most
,
dye
with
most
:
Argumentum
pessimum
turba
est
,
saith
Seneca
.
No
excuse
to
say
,
thus
doe
my
neighbours
.
Commit
a
fellony
,
and
say
others
did
so
.
Obiect
.
My
forefathers
did
thus
,
and
beleeued
thus
,
and
they
were
wise
.
Answ.
A
part
of
our
Redemption
,
is
to
be
deliuered
from
vaine
conuersation
,
receiued
by
tradition
of
our
fathers
,
1.
Pet.
1.2
The
Spouse
of
Christ
must
forget
her
fathers
house
and
kindred
,
Psal.
45.
Obiect
.
But
some
Ministers
,
good
Schollers
,
great
Preachers
,
play
,
and
sweare
,
and
drink
,
and
swagger
,
may
we
not
follow
our
guides
?
Answ.
1
It
is
a
fearefull
thing
for
Aaron
to
leade
Israel
to
dance
about
the
calfe
.
2
The
Scribes
and
Pharisees
were
great
Schollers
,
but
they
said
,
and
did
not
;
they
must
not
be
followed
further
then
they
sit
in
Moses
chaire
.
Iudas
went
farre
beyond
all
Preachers
in
gifts
,
yet
he
led
a
band
to
apprehend
Christ
.
And
many
such
there
be
,
of
whom
Christ
saith
,
He
that
breaketh
the
least
commandement
,
and
teacheth
men
so
,
by
word
or
example
,
shall
bee
least
in
the
kingdome
of
heauen
:
Christ
speaketh
of
blind
guides
:
no
wise
man
must
shut
his
owne
eyes
to
follow
them
,
le●t
blinde
leade
blinde
,
and
both
fall
into
hell
ditch
.
Obiect
.
But
I
know
good
men
doe
thus
and
thus
,
may
not
I
follow
them
?
Ans.
1.
The
fairest
earth
hath
his
Moles
,
the
best
men
faults
,
and
fals
,
and
must
not
be
followed
in
all
things
,
as
in
Noah
,
Lot
,
Dauid
,
Peter
.
But
if
we
will
follow
example
,
1
Follow
the
best
,
not
the
most
,
walke
in
the
way
of
good
men
.
3.
Ioh.
11.
Follow
not
that
which
is
euill
,
but
that
which
is
good
.
2
Follow
the
light
side
of
the
cloud
,
not
the
darke
side
,
as
Praraoh
.
3
Follow
one
man
that
hath
his
sight
and
light
to
guide
him
,
rather
than
ten
thousand
blinde
men
that
walke
in
the
darke
.
4
Christ
is
the
onely
vnerring
patterne
,
follow
him
as
the
wise
man
by
his
star
,
and
follow
all
other
as
farre
as
they
follow
him
,
be
they
euen
Apostles
themselues
,
1.
Cor.
11.1
.
Obiect
.
But
the
Church
is
a
multitude
of
Beleeuers
,
and
a
Catholike
company
to
which
we
must
ioyne
our selues
:
here
is
a
multitude
▪
which
we
must
follow
.
Answ.
No
,
I
must
not
follow
a
Church
because
it
is
a
multitude
,
for
that
simply
maketh
not
a
Church
;
for
then
a
legion
of
Turks
or
Diuels
were
a
Church
,
but
the
Church
is
multitudo
orthodoxa
,
a
multitude
teaching
,
and
imbracing
the
truth
of
Christ
:
I
must
liue
,
and
walke
by
my
owne
faith
,
as
I
see
with
no
mans
eyes
but
my
owne
.
Obiect
.
But
I
shall
be
counted
singular
,
and
more
eyes
see
better
than
one
.
Answ.
It
is
better
to
walke
the
right
way
alone
,
than
to
wander
with
company
;
It
is
better
to
goe
to
heauen
alone
,
or
with
a
few
,
than
with
multitudes
to
hell
.
2
It
was
Lots
happinesse
that
he
was
singular
in
Sodome
,
and
that
he
went
alone
;
&
for
Noah
,
that
he
alone
,
and
his
family
,
entered
into
the
Arke
;
and
happy
is
he
that
is
alone
,
if
only
sanctitie
be
counted
singularity
.
3
One
eye
hauing
sight
is
better
than
a
thousand
blinde
eies
:
one
poore
crucified
theefe
had
a
clearer
eye
,
than
all
the
Iewes
rulers
and
people
,
that
condemned
and
crucified
Iesus
Christ
.
4
Resolue
vpon
the
rules
of
wisedome
to
fence
thee
from
this
sin
.
1
Choose
thy
way
,
not
because
it
is
broad
,
but
because
it
is
straight
;
and
suspect
that
way
wherein
thou
seest
multitudes
,
multitude
beeing
a
streame
wee
must
row
hard
against
.
Most
scorne
the
word
,
hate
the
feare
of
God
,
liue
after
the
fashions
of
the
world
:
shunne
this
broade
way
.
2
Regard
not
what
is
done
,
but
what
ought
to
be
done
;
for
that
only
will
stand
in
the
account
.
3
In
all
matter
of
practice
,
walke
by
rule
,
not
by
example
;
looke
at
truth
,
not
at
numbers
.
Wee
haue
a
surer
word
of
Prophets
and
Apostles
,
a
sure
foundation
,
1.
Cor.
3.11
.
And
as
many
as
walke
according
to
this
rule
,
peace
shall
be
vpon
them
,
Gal.
6.
Christ
said
he
was
truth
,
not
custome
:
and
let
customes
bee
neuer
so
old
if
not
inlightened
with
truth
,
they
are
the
worse
for
their
age
.
4
The
wisedom
of
the
wise
,
is
to
chuse
and
direct
his
way
,
Pro.
14.8
.
Hee
taketh
it
not
on
mens
words
,
or
walketh
on
aduentures
:
wisedome
will
to
heauen
alone
,
if
it
cannot
get
company
.
The
wisedome
of
the
wise
wil
looke
better
to
the
soule
,
than
to
damme
it
for
company
:
No
man
but
loueth
his
body
better
,
but
if
he
see
neuer
so
many
leap
into
the
sea
,
or
cast
themselues
into
the
fire
,
or
off
a
rocke
,
hee
will
be
loath
to
kill
himselfe
for
company
:
and
wilt
thou
,
foolish
man
,
break
the
necke
of
thy
soule
for
company
?
5
Thou
must
hinder
and
stop
the
sins
of
the
multitude
,
rather
than
imitate
them
.
So
Lot
perswaded
the
multitude
of
Sodomites
;
striue
,
resisting
sin
euen
unto
bloud
;
keepe
the
praise
of
grace
euen
in
oppositions
.
Tully
commended
one
for
being
continent
in
Asia
:
So
hold
on
the
light
in
the
midst
of
a
froward
generation
.
And
what
thou
canst
not
hinder
,
thou
must
mourne
for
the
sins
of
the
multitude
,
as
Lot
,
whose
righteous
soule
was
grieued
daily
to
see
and
hear
the
unchast
conuersation
of
Sodomits
:
And
Ieremy
said
,
My
soule
shall
weep
for
you
in
secret
:
And
Dauid
,
I
saw
the
Transgressours
and
was
sore
grieued
,
and
mine
eies
gushed
with
riuers
of
teares
.
This
is
true
zeale
against
a
mans
own
sins
,
which
kindleth
a
fire
against
other
mens
sins
,
and
the
more
vniuersall
they
be
,
the
more
will
zeale
be
kindled
.
CAP.
15.
Le
ts
from
Satan
lulling
vs
in
securitie
.
3.
FRom
the
World
we
come
to
the
encombrances
and
rubbes
cast
in
the
way
of
our
repentance
,
by
Satan
the
god
of
this
world
.
And
he
hath
reason
to
bestirre
himselfe
,
especially
against
our
repentance
,
because
he
knoweth
that
only
this
grace
fetcheth
vs
out
of
his
power
,
2.
Tim.
2.25
.
To
this
purpose
he
suggesteth
three
●orts
of
Temptations
,
1
To
lull
vs
asleepe
in
the
securitie
of
our
present
naturall
estate
.
2
If
our
naturall
estate
content
vs
not
,
hee
vrgeth
to
despaire
.
3
If
he
cannot
do
that
,
he
wil
enforce
the
other
extreame
of
presumption
of
Gods
mercy
,
though
we
slacke
or
slip
our
repentance
.
1
To
hold
vs
in
our
present
securitie
,
hee
will
perswade
vs
of
the
loue
of
God
towards
vs
in
our
estate
of
nature
.
For
,
hath
he
not
made
vs
men
,
not
beasts
,
or
serpents
?
hath
he
not
preserued
vs
,
and
prospered
vs
in
our
estate
,
and
lifted
vs
vp
in
earthly
mercies
?
yea
,
are
wee
not
members
of
the
Church
,
enioy
the
Word
and
Sacraments
?
and
seeing
God
hath
beene
so
free
in
his
loue
and
care
,
what
need
we
trouble
our selues
with
such
penslue
precisenesse
,
and
spend
our
time
in
feares
and
cares
,
which
requireth
rather
comfort
and
cheerfulnesse
in
our
condition
?
Against
this
Temptation
,
consider
▪
1
How
dangerous
,
and
deceiueable
a
thing
it
is
,
for
a
man
to
blesse
himself
in
cursed
estate
.
As
the
wicked
man
,
who
couenanteth
with
death
,
and
maketh
an
agreement
with
hell
;
whose
wilfull
ignorance
hideth
all
the
danger
near
him
;
who
,
as
the
silly
Bird
,
feedeth
securely
on
the
bayte
,
while
it
is
within
the
compasse
of
the
net
.
Oh
what
a
delusion
is
it
for
a
naturall
man
to
assure
himselfe
of
Gods
loue
?
Can
iustice
loue
wickednesse
?
Can
the
Lord
doe
any
other
than
hate
a
rebell
against
him
?
Is
a
childe
of
wrath
the
obiect
of
our
fathers
loue
?
Can
a
vessell
of
wrath
looke
to
bee
filled
with
any
thing
but
wrath
?
2
Looke
what
deceit
and
fallacie
lyeth
in
all
his
arguments
of
loue
:
1
God
created
him
a
man
,
not
a
beast
:
Why
,
did
not
GOD
create
the
Angels
that
sinned
too
?
and
yet
are
not
they
shut
vp
in
chaynes
of
blacke
darkenesse
for
euer
?
Little
comfort
that
God
loueth
thee
as
a
creature
,
vnlesse
as
a
Father
in
Iesus
Christ
:
better
it
were
,
thou
haddest
beene
a
beast
.
2
God
hath
outwardly
blessed
and
prospered
him
in
the
world
,
and
therefore
loueth
him
.
Answ.
No
man
knoweth
loue
or
hatred
by
any
thing
afore
him
,
Eccles●
9.1
.
Temporall
blessings
are
common
to
good
and
bad
,
and
the
worst
men
enioy
common
mercies
,
more
than
other
,
Iob
21.13
.
He
speaketh
of
wicked
men
flourishing
in
all
wealth
and
prosperity
:
who
say
to
the
Almighty
,
Depart
from
vs
;
who
is
the
almighty
?
And
it
is
said
of
Antiochus
Epiphanes
,
that
mad
and
furious
horne
against
the
Church
,
who
cast
downe
some
of
the
hoast
of
heauen
,
and
the
starres
,
and
extolled
himselfe
against
the
Prince
of
the
hoast
,
and
tooke
away
the
daily
sacrifice
,
and
cast
downe
the
place
of
the
Sanctuary
;
the
text
addes
,
Thus
he
shall
doe
and
prosper
,
Dan.
8.13
.
Who
was
more
outwardly
prosperous
,
Caine
or
Abel
;
Esau
or
Iacob
,
who
durst
not
looke
his
Lord
Esau
in
the
face
,
nor
come
neare
him
till
he
had
bowed
seauen
times
?
3
They
are
seazed
with
a
kind
of
spirituall
prosperity
:
they
liue
in
the
bosome
of
the
Church
,
and
enioy
Word
and
Sacraments
,
therefore
are
loued
of
God
.
Answ.
But
many
are
in
the
Church
,
that
are
not
of
the
Church
;
yea
,
the
wickedest
of
men
,
enioy
the
outward
ordinances
of
Word
and
Sacraments
,
as
well
as
other
;
as
Esau
,
Saul
,
Iudas
,
Simon
Magus
,
and
are
so
much
the
mote
hated
,
as
their
sinne
was
against
the
glorious
meanes
:
what
loue
can
a
malefactor
gather
,
when
the
sentence
of
death
is
read
against
him
,
as
in
the
Word
?
What
loue
when
the
Lords
Table
is
made
snares
to
him
;
and
his
sinne
casteth
poyson
into
the
Lords
cup
?
When
his
Baptisme
is
but
a
broken
vow
,
and
all
his
profession
a
vizzard
of
hypocrisie
?
4
Wouldest
thou
finde
true
euidences
of
Gods
loue
,
which
come
from
God
,
not
as
God
,
but
as
from
a
father
bestowed
on
sonnes
,
but
not
on
bond
children
?
find
it
in
other
gifts
.
1
Hath
he
giuen
thee
Christ
▪
God
so
loued
the
world
,
Ioh.
3.16
.
hath
he
giuen
thee
a
sonne-ship
?
Ioh.
1.3
.
&
1.
Behold
what
great
loue
the
Father
hath
giuen
vs
,
to
be
called
the
Sonnes
of
God
:
Hath
he
giuen
thee
faith
?
oh
there
is
a
precious
gift
of
loue
:
hast
thou
loue
?
God
loueth
not
thee
,
vnlesse
thou
loue
him
:
what
obedience
hast
thou
?
Keeping
his
commandements
,
is
a
signe
of
his
loue
,
Ioh.
14.23.24
.
The
Scripture
which
knoweth
the
best
assurances
of
Gods
loue
,
pulleth
our
eyes
from
gazing
on
earthly
dignities
&
prerogatives
,
which
wee
are
euer
poring
vpon
,
as
with
Hawkes
eyes
,
and
would
haue
vs
behold
Gods
loue
in
other
things
,
than
these
,
namely
,
in
the
inward
notes
and
markes
of
Gods
children
.
See
thou
what
faith
,
what
hope
,
what
repentance
,
what
holinesse
,
what
fruits
of
faith
and
holinesse
thou
hast
attained
:
this
argueth
our
iustification
,
and
so
assureth
vs
of
our
election
;
and
consequently
,
of
his
eternall
and
vnchangeable
loue
:
this
is
the
inheritance
which
is
giuen
to
sonnes
of
promise
,
while
the
bond
children
are
sent
away
with
mou●ables
.
2
To
hold
vs
in
the
security
of
our
naturall
estate
,
he
perswadeth
vs
wee
cannot
bee
Saints
here
,
and
why
should
we
not
doe
as
others
,
rather
than
tyre
our selues
in
vaine
by
pursuing
impossibilities
?
To
answer
this
temptation
,
consider
;
none
are
Saints
in
heauen
;
but
saints
in
earth
.
1
True
it
is
in
their
sense
,
none
can
be
saints
here
,
that
is
,
absolutely
perfect
;
but
must
we
be
therefore
wholly
flesh
,
because
we
cannot
be
wholly
spirit
?
Because
we
cannot
get
quite
out
of
the
law
of
flesh
,
must
we
not
serue
the
law
of
God
in
our
spirits
?
Because
we
cannot
doe
all
the
good
we
would
,
must
not
we
doe
all
the
good
we
can
?
Because
we
cannot
attaine
the
haruest
of
holinesse
,
must
we
not
haue
the
first
fruits
?
2
Sense
of
imperfection
hath
sundry
other
more
fruitfull
vses
,
than
to
settle
vs
in
our
security
.
For
,
1
It
ought
to
humble
vs
,
and
driue
vs
to
Repentance
,
and
not
pull
vs
from
it
.
2
To
striue
against
imperfection
,
and
not
to
rest
contented
in
it
.
3
To
awaken
vs
,
and
driue
vs
out
of
our selues
to
get
perfection
in
Iesus
Christ
:
for
our
sense
of
weaknesse
in
our selues
,
must
force
vs
to
get
our
strength
in
him
.
3
We
are
not
now
vnder
the
law
,
which
requireth
perfect
and
personall
righteousnesse
and
holinesse
,
yet
we
are
vnder
the
Gospell
,
which
requireth
Euangelicall
perfection
,
which
standeth
in
true
and
sincere
indeauours
,
in
mortification
and
spirituall
combate
,
and
bindeth
vs
to
the
daily
subduing
of
that
,
which
wee
cannot
at
once
vanquish
;
and
though
wee
cannot
but
sin
daily
,
yet
wee
must
not
please
our selues
in
our
sins
,
but
daily
bewaile
them
,
as
our
Sauiour
taught
vs
to
pray
for
daily
forgiuenesse
of
sins
.
4
Thou
canst
not
expect
to
attaine
any
thing
of
thy selfe
but
expect
strength
from
Christ
:
Thou
hast
,
or
mayest
haue
a
good
helper
:
I
can
doe
all
things
by
Christ
,
strengthening
mee
;
his
grace
shall
be
sufficient
.
2
If
thou
feelest
neuer
so
small
a
measure
,
if
true
,
the
Lord
cherisheth
that
least
degree
of
goodnesse
.
3
No
Saint
,
not
Paul
himselfe
can
doe
as
hee
would
,
nor
can
conquer
all
corruptions
:
but
yet
,
first
,
is
not
carried
away
to
grosse
sin
,
though
not
so
pure
as
an
Angell
:
secondly
,
hee
giueth
not
vp
all
,
but
striueth
hard
to
the
marke
and
high
prize
.
3
Is
not
contented
with
,
but
complaining
and
combating
with
it
,
he
gets
ground
.
CAP.
16.
Le
ts
of
Satan
by
temptations
to
despaire
of
Gods
mercy
.
2
IF
our
naturall
estate
content
vs
not
,
Sathan
windeth
about
to
bring
vs
to
such
a
degree
of
discontent
,
as
to
drowne
vs
vtterly
in
the
gulfe
of
despair
.
And
this
looketh
three
waies
;
1
If
we
looke
to
God
,
hee
would
haue
vs
despaire
of
his
mercy
.
2
If
to
our selues
,
to
despaire
of
our
owne
estates
.
3
If
to
Repentance
,
to
despair
of
that
as
vtterly
-
Impossible
,
-
Vnprofitable
.
1
To
bring
vs
to
despaire
of
mercy
,
he
will
set
before
the
sinner
,
the
greatnesse
,
foulenesse
,
and
hainousnesse
of
his
sinnes
,
which
as
before
they
were
done
,
he
made
seeme
as
a
mote
,
now
he
maketh
them
swell
to
the
magnitude
of
a
mountaine
.
Seest
thou
not
how
numberlesse
thy
sins
are
,
and
of
deepe
dye
?
hath
not
God
giuen
thee
ouer
so
long
,
to
commit
such
outragious
sinne●
,
so
scandalous
against
such
meanes
,
often
against
thy
knowledge
,
and
since
thou
supposedst
thy selfe
called
?
and
is
it
not
now
in
vaine
to
repent
of
them
?
Seeke
Repentance
and
Grace
with
teares
,
as
Esau
,
thou
shalt
not
finde
it
,
God
being
iustice
it selfe
.
To
helpe
our selues
against
this
great
iniurie
,
thus
frame
our
answer
:
1
If
I
looke
all
on
Gods
iustice
,
or
my
owne
iniustice
,
I
were
indeed
altogether
hopelesse
;
or
if
I
looke
onely
on
the
law
of
God
,
the
rule
of
all
iustice
,
that
knoweth
no
mercy
,
no
Repentance
:
But
God
in
great
mercy
hath
set
a
meane
betweene
his
iustice
and
my
iniustice
,
and
that
is
the
Gospell
of
his
Sonne
,
which
Preacheth
Repentance
,
and
proclaimeth
a
pardon
;
so
as
now
if
the
law
cast
and
condemne
me
by
my
owne
demerits
,
the
Gospell
offereth
me
free
saluation
by
the
al-sufficient
merit
of
Christ
:
and
now
as
I
behold
the
curse
of
the
law
,
due
to
my
sinnes
to
humble
me
;
so
also
I
lay
hold
vpon
Christ
,
on
whom
that
curse
was
laid
,
to
iustifie
me
:
For
he
was
made
a
curse
,
not
for
himselfe
,
but
for
vs
,
that
the
blessing
of
Abraham
might
come
vpon
us
.
2
I
grant
all
thy
premises
:
My
sins
are
as
great
,
as
hainous
,
as
numberlesse
,
as
thou
speakest
,
and
against
great
meanes
;
but
shall
I
conclude
with
thee
,
that
either
I
must
not
turne
to
God
,
or
that
God
will
not
returne
to
me
?
God
forbid
:
Nay
,
first
,
the
greater
my
sinnes
are
,
the
more
need
haue
I
to
repent
;
the
more
deadly
my
disease
is
,
the
more
need
haue
I
of
the
Physitian
:
the
more
my
sinnes
be
in
number
,
I
haue
more
need
to
lessen
them
by
Repentance
,
rather
than
by
impenitency
to
make
them
both
greater
and
heauier
:
the
longer
I
haue
continued
in
them
,
the
more
need
haue
I
to
hasten
out
of
them
.
The
more
dangerous
and
festered
my
wound
is
,
the
more
hast
I
must
make
to
the
Surgeon
.
If
a
bone
were
broken
in
my
body
,
I
would
not
beleeue
him
that
should
tell
mee
it
were
too
late
to
get
it
set
againe
.
The
greatnesse
of
my
sinne
therefore
shall
neuer
hinder
,
but
further
my
Repentance
:
and
were
I
not
so
great
a
sinner
,
I
should
not
see
so
much
need
of
Gods
mercy
,
or
Christs
merits
;
but
now
being
so
heauy
laden
,
I
haue
more
need
to
come
to
Christ
to
be
eased
.
Hee
came
to
call
sinners
to
Repentance
:
and
this
Physitian
is
not
so
weake
or
vnskilfull
,
but
he
can
cure
deadly
diseases
,
as
well
as
infirmities
:
he
cured
him
that
was
38
yeares
diseased
,
Io●
.
8.2
.
Or
shall
think
▪
the
Lord
hath
forgotten
to
bee
mercifull
,
and
will
not
returne
,
as
thou
suggestest
?
For
,
1
Can
hee
forget
his
nature
and
cease
to
bee
God
,
mercifull
,
gracious
,
aboundant
in
mercy
and
truth
,
reseruing
mercy
for
thousands
,
forgiuing
iniquitie
,
transgression
and
sinne
,
Exod.
34.6.7
.
Who
is
a
God
like
vnto
him
,
passing
by
the
transgression
of
his
people
,
and
not
retaining
wrath
for
euer
?
for
mercy
pledeth
him
.
Micah
7.18
.
Or
can
he
forget
his
promise
,
and
deny
himselfe
?
Isa.
55.7
.
Let
the
wicked
forsake
his
way
,
and
returne
,
and
he
will
haue
mercy
,
for
he
is
ready
to
forgiue
;
and
Math.
18.21
.
hath
he
commanded
vs
to
forgiue
our
brethren
offending
seuenty
seuen
times
,
and
will
not
hee
forgiue
vs
our
offences
?
the
scope
of
that
parable
.
Is
not
hee
rich
in
mercy
to
forgiue
ten
thousand
talents
,
yea
the
vttermost
farthing
?
I
will
therefore
,
hearing
that
the
King
of
Israel
is
a
mercifull
King
,
submit
my selfe
as
B●nhadad
,
1
,
King
.
20.
It
may
be
Ahab
will
spare
thy
life
;
assuredly
the
God
of
Israel
will
spare
thy
humbled
soule
,
who
cannot
forget
his
own
glory
,
whose
mercy
and
grace
is
more
magnified
,
as
the
sinner
is
greater
that
layeth
hold
vpon
it
.
I
will
resolue
as
Hester
▪
to
goe
in
to
the
King
▪
If
I
perish
,
I
perish
.
My
sinnes
are
so
great
,
I
dare
not
adde
a
greater
of
despaire
;
Plus
pe●cauit
Iudas
desperando
,
quam
prodendo
Christum
.
3
I
neuer
read
that
the
greatest
sinnes
could
make
true
Repentance
vaine
:
I
finde
sinnes
red
as
scarlet
and
crimson
,
made
white
as
snow
,
Isay.
1.18
.
I
see
Harlots
,
Idolaters
,
Persecutors
,
Witches
,
Theeues
,
by
Repentance
,
acquitted
and
accepted
to
highest
grace
.
I
see
murtherers
of
the
Sonne
of
God
,
who
shed
his
bloud
,
drinke
his
bloud
by
faith
;
and
vpon
their
Faith
and
Repentance
were
conuerted
and
saued
,
Acts
2.
Can
there
be
greater
sin
than
to
blaspheme
and
persecute
the
Church
of
God
?
yet
Paul
obtained
mercy
for
this
,
that
hee
might
be
an
example
to
others
to
come
,
that
should
beleeue
vnto
euerlasting
life
,
1.
Tim.
1.16
.
Could
there
be
a
greater
sinne
than
Peters
,
after
so
many
warnings
and
vowes
,
to
deny
and
forsweare
his
Master
,
and
curse
himselfe
;
and
this
againe
and
againe
?
and
yet
our
Lord
mercifully
looked
backe
vpon
him
,
and
gaue
him
both
Repentance
and
mercy
.
4
I
haue
learned
not
to
cast
both
mine
eyes
vpon
my
sinne
,
but
reserue
one
to
behold
the
remedy
.
Doe
I
see
,
(
as
Dauid
,
Psal.
51.
)
a
multitude
of
sinnes
,
yet
with
the
other
,
I
behold
a
multude
of
mercies
;
I
see
sinne
abounding
in
mee
,
but
grace
abounding
more
.
I
see
a
sea
of
rebellions
ready
to
drowne
me
,
but
withall
,
a
bottomlesse
sea
of
compassions
to
drowne
all
them
,
Micah
7.19
.
I
behold
,
mourning
,
a
number
of
wounds
and
soares
on
my
soule
;
but
withall
,
a
balme
to
cure
all
my
wounds
.
I
haue
a
million
of
debts
,
and
not
a
farthing
to
pay
:
but
I
haue
a
good
surbey
,
a
good
Samaritane
vndertaking
to
pay
all
;
a
mercifull
Creditor
saying
to
me
,
Haue
not
forgiuen
thee
all
?
I
haue
deserued
a
million
of
deaths
by
my
bloudy
sinnes
,
but
I
see
an
infinite
vertue
and
merit
in
the
bloud
of
Christ
,
that
cleanseth
all
sinnes
;
this
was
shed
not
onely
for
small
sinnes
,
and
is
neuer
dry
.
I
heare
many
menaces
,
and
threats
for
many
sins
,
but
I
reade
of
as
many
promises
of
mercy
,
and
all
they
indefinite
,
excluding
none
,
whose
impenitency
and
infidelity
excludeth
not
themselues
.
I
see
the
nature
and
measure
of
my
sins
vtterly
separating
me
from
God
:
but
I
see
that
the
Lord
measureth
not
the
sinnes
of
his
according
to
their
nature
and
measure
,
but
according
to
the
affection
of
the
sinner
;
and
therefore
the
foulest
sinnes
,
being
heartily
bewailed
,
carefully
resisted
,
by
godly
sorrow
cast
out
,
that
sinner
shall
get
his
suite
of
pardon
,
at
the
throne
of
grace
.
I
see
euery
sin
deseruing
damnation
;
but
I
see
also
that
no
sin
shall
condemne
,
but
the
lying
and
continuing
in
it
:
and
therefore
I
must
repent
.
I
see
the
miserie
and
loathsomenesse
of
my
disease
;
but
because
I
see
the
Physitian
is
not
so
much
offended
with
the
loathsomnesse
of
the
disease
,
as
the
contempt
of
his
physicke
in
the
Patient
,
I
will
not
reiect
the
physicke
,
because
I
expect
cure
.
CAP.
17.
Le
ts
from
Sathan
by
temptations
to
despaire
of
our selues
,
and
of
our
owne
estate
.
2.
IF
Sathan
cannot
preuaile
to
make
vs
despaire
in
regard
of
Gods
mercy
,
he
will
assay
to
bring
vs
to
despair
of
our selues
,
and
our
owne
estates
:
that
although
the
Lord
haue
mercy
in
the
full
sea
and
ocean
of
it
,
yet
thou
art
vnworthy
of
the
least
drop
of
it
.
Mercy
is
for
vessels
of
mercie
;
but
thou
art
a
vessel
of
wrath
,
a
grieuous
sinner
,
and
euery
day
addeth
to
thy
sinne
;
and
Gods
iustice
treasureth
wrath
as
fast
against
the
soule
.
It
is
in
vaine
for
thee
to
repent
:
God
will
be
found
of
his
owne
children
,
not
of
such
as
thou
art
.
Ans.
He
that
would
deceiue
,
will
hide
himselfe
in
generalls
:
So
Sathan
here
layeth
load
vpon
the
fearfull
soule
,
to
hold
it
from
Repentance
.
But
resolue
this
Temptation
into
the
particular
branches
,
and
see
the
strength
and
consequence
of
it
.
Here
are
wrapped
vp
foure
seuerall
reasons
to
driue
the
sinner
from
repentance
:
1.
because
he
is
vnworthy
of
mercy
:
2.
because
hee
hath
incurred
the
iustice
of
God
:
3.
hee
is
a
grieuous
sinner
,
and
is
no
child
of
God
:
4.
hee
daily
addeth
to
his
sin
and
prouocation
;
which
Gods
childe
doth
not
.
1.
I
am
vnworthy
of
mercie
or
loue
;
and
therefore
must
not
seeke
it
.
Ans.
1.
God
neuer
loued
any
man
for
his
own
worthinesse
,
or
any
thing
in
any
man
causing
his
loue
:
and
all
the
worthiness
in
the
most
,
and
best
worthy
,
is
but
an
effect
of
Gods
loue
,
but
no
cause
at
all
.
For
,
what
worthinesse
was
in
vs
before
wee
were
,
that
moued
him
to
elect
vs
to
saluation
?
what
worthinesse
in
vs
being
yet
sinners
and
enemies
,
that
he
should
with
so
deare
a
price
redeeme
vs
?
nay
,
Rom.
5.8
.
herein
God
set
out
his
loue
,
in
that
,
while
we
were
enemies
,
hee
reconciled
vs
by
the
death
of
his
Sonne
.
Say
as
the
Centurion
,
Luke
7.6
.
2
The
best
and
dearest
vnto
God
,
durst
neuer
appeare
in
their
owne
worthinesse
.
Paul
,
himselfe
,
regenerate
,
would
not
be
found
hauing
his
owne
righteousnesse
,
but
that
which
was
by
faith
in
Christ
,
Phil.
3.
Iacob
must
come
to
his
father
for
a
blessing
,
in
the
garment
of
his
elder
brother
:
Wee
must
cast
off
our
owne
ragges
,
before
we
can
put
on
the
wedding
garment
.
Neuer
any
of
the
Saints
were
capable
of
mercie
,
but
by
an
holy
despaire
of
themselues
and
of
their
owne
worthinesse
:
and
therefore
did
seeke
,
and
finde
a
worthinesse
elsewhere
;
because
they
could
finde
none
in
themselues
.
Let
whosoeuer
will
,
with
Papists
ascribe
any
thing
to
their
owne
merits
;
they
detract
so
much
from
Christ
,
and
his
free
grace
;
they
cast
themselues
off
from
Christ
,
and
are
fallen
from
grace
.
3
The
tenure
of
our
saluation
,
is
not
by
a
Couenant
of
Workes
,
but
by
a
Couenant
of
Grace
,
which
is
a
most
full
,
a
most
free
,
and
euery
way
grace
,
founded
not
in
our
worthinesse
,
but
in
the
grace
and
good
pleasure
of
God
.
And
this
is
sutable
to
God
,
whose
honour
is
to
bee
first
in
goodnesse
:
Hee
loued
vs
first
,
1
Iohn
4.19
.
4
By
this
reason
,
no
flesh
should
be
saued
,
all
being
alike
dead
in
sin
;
not
sicke
only
:
all
the
children
of
wrath
by
nature
,
and
I
am
as
worthy
as
any
child
of
wrath
can
be
:
and
if
any
as
vnworthy
as
my selfe
come
to
saluation
,
why
not
I
by
the
same
way
of
repenting
,
and
bewayling
my
owne
vnworthinesse
,
and
flying
out
of
my self
to
Christ
,
who
alone
is
worthy
?
5
Why
should
I
despaire
now
,
seeing
God
hath
made
me
worthy
in
Christ
,
and
hath
loued
me
while
I
was
an
enemie
,
and
hath
out
of
his
loue
called
me
,
in
some
measure
purged
me
from
corruption
,
and
not
onely
quickned
me
with
his
spirit
,
but
endued
mee
with
some
measure
of
grace
;
but
that
he
will
continue
his
loue
,
and
worke
in
me
to
the
end
?
Iohn
13.1
.
2
Because
God
is
a
iust
and
a
seuere
reuenger
of
sin
:
therefore
I
must
not
repent
and
seeke
mercie
.
Ans.
But
the
conclusion
and
argument
of
Scripture
is
cleane
contrary
.
Is
God
iust
,
and
a
righteous
iudge
?
we
must
therfore
iudge
our selues
,
if
wee
would
not
bee
iudged
of
the
Lord
,
1.
Cor.
11.
Hath
hee
appointed
a
day
to
iudge
the
world
by
the
man
Christ
?
therfore
let
all
men
bee
admonished
euery
where
to
repent
,
Acts
17.31
.
Will
God
bring
euery
secret
into
iudgement
?
therefore
let
vs
feare
God
and
keepe
his
commandements
.
There
is
no
straighter
tye
to
Repentance
,
and
Obedience
,
than
consideration
of
Gods
iustice
.
2
God
is
iust
:
and
therefore
when
he
hath
made
mee
of
vniust
iust
,
and
righteous
in
Christ
,
hee
will
for
euer
repute
me
so
.
Nay
euen
his
iustice
cannot
but
bestow
mercy
and
grace
on
mee
a
beleeuer
,
because
in
Christ
I
haue
fully
satisfied
his
iustice
,
and
in
Christ
deserued
his
loue
.
3
God
is
iust
;
and
this
is
a
strong
motiue
to
repent
,
and
beleeue
in
Christ
,
for
his
iustice
will
not
suffer
him
to
punish
one
sinne
twice
;
nor
to
demand
a
debt
once
paid
,
the
second
time
.
Nay
,
his
iustice
assureth
mee
of
mercy
.
1.
Iohn
,
1.9
.
If
wee
acknowledge
our
sins
,
he
is
faithfull
and
iust
to
forgiue
our
sins
:
his
iustice
assureth
repentance
of
mercy
.
3
Because
I
am
a
grieuous
sinner
,
I
am
no
childe
of
God
;
and
so
all
my
Repentance
is
in
vaine
.
Ans.
1.
Why
,
are
not
all
grieuous
sinners
before
they
repent
?
what
was
Adam
,
Dauid
,
Peter
,
Paul
?
or
what
be
grieuous
sins
,
if
poligamie
,
adulterie
,
murder
,
lying
,
denying
and
forswearing
Christ
,
blasphemy
,
persecution
,
breathing
slaughter
,
and
threatning
against
the
Church
,
bee
not
?
Doe
not
all
,
euen
the
regenerate
,
pray
daily
,
Forgiue
vs
our
trespasses
?
2
Am
I
a
grieuous
sinner
?
I
must
therefore
so
much
more
carefully
and
earnestly
repent
.
I
want
not
encouragement
,
I
see
that
woman
who
was
called
a
great
sinner
,
a
notorious
adultresse
,
Luke
7.
&
37.
seeeking
mercy
from
Christ
,
receiue
that
comfortable
answer
,
Thy
sinnes
are
forgiuen
thee
.
48.
Thy
faith
hath
saued
thee
,
Go
in
peace
.
50.
I
see
that
poor
Canaanite
whom
Christ
calleth
a
dogge
,
yet
earnestly
seeking
mercy
;
gathered
some
crummes
that
fel
from
the
Table
.
Gods
mercy
shall
bee
more
manifested
in
restoring
great
sinners
:
his
power
more
magnified
in
raising
dead
and
rotten
sinners
:
my
loue
more
footed
;
as
that
woman
▪
Luke
7.47
.
Many
sins
were
forgiuen
her
,
for
she
loued
much
.
4
Because
I
sin
daily
against
God
,
I
am
none
of
his
,
&
in
vain
seeke
for
fauour
.
Ans.
1.
Our
Sauiour
teacheth
vs
to
say
,
Our
father
,
and
yet
to
pray
daily
,
Forgiue
vs
our
trespasses
:
Therefore
hee
that
sins
daily
,
may
call
God
father
.
2
Paul
was
a
child
of
God
,
being
regenerate
;
yet
had
a
body
of
death
,
and
a
law
of
sinne
about
him
daily
,
Rom.
7.24
.
3
I
sinne
daily
,
but
I
repent
daily
.
The
wicked
reioyce
in
it
.
I
sinne
,
and
yet
resist
sinne
,
and
striue
against
it
daily
:
I
do
hatefull
things
,
but
I
hate
that
I
doe
:
I
breake
the
law
,
but
yet
I
loue
the
law
as
holy
,
iust
,
good
:
flesh
is
in
me
,
but
I
am
not
in
the
flesh
.
Now
tell
mee
Sathan
,
canst
thou
gather
such
sigs
of
thistles
,
or
grapes
of
thornes
?
who
euer
heard
a
childe
of
hell
repent
?
Ob.
No
?
did
not
Esau
,
Iudas
?
Ans.
To
repent
,
is
not
onely
to
know
and
confesse
what
is
bad
and
naught
,
as
they
,
and
as
the
Gentiles
,
Rom.
2.19
.
but
a
change
of
the
heart
,
seene
in
an
earnest
affection
and
strife
to
loathe
the
bad
,
and
embrace
the
good
.
And
this
had
not
,
did
not
they
.
Howsoeuer
therefore
I
confesse
my
naturall
disease
discouereth
it selfe
in
daily
issues
and
symptomes
:
yet
this
sicknesse
is
not
vnto
death
,
but
that
God
may
bee
glorified
in
raising
mee
vp
by
his
mighty
power
.
I
am
not
〈◊〉
so
low
,
not
so
long
in
the
graue
of
sin
,
but
his
mighty
word
can
,
and
will
call
mee
forth
to
life
.
CAP.
18.
Le
ts
from
Sathan
by
Temptations
to
despaire
of
our
Repentance
from
-
Impossibilitie
,
-
Difficultie
.
3.
IF
Sathan
cannot
preuaile
to
make
vs
despaire
,
neither
of
Gods
mercie
,
nor
our
owne
estates
,
then
he
assayeth
to
bring
vs
to
despaire
of
our
repentance
.
And
this
in
three
respects
,
-
1.
of
impossibilitie
,
-
2.
vnprofitablenesse
,
-
3.
of
relapses
,
or
relinquishing
Repentance
.
1.
What
an
impossible
thing
dost
thou
attempt
?
dost
thou
euer
thinke
to
master
thy
sinnes
,
which
are
so
inbred
,
so
neare
,
so
necessary
,
so
profitable
as
eyes
,
hands
,
yea
,
as
ayre
,
fire
,
or
water
?
wilt
thou
striue
against
the
streame
,
where
it
is
so
impossible
to
ouercome
,
and
forsake
them
?
How
often
hast
thou
purposed
,
promised
,
vowed
,
and
resolued
to
enter
the
way
of
Repentance
,
but
couldst
neuer
attaine
to
goe
through
against
any
one
sin
?
2.
Thou
shalt
finde
another
manner
of
taske
in
Repentance
,
than
thou
dreamest
off
:
it
calleth
for
more
paines
,
sorrow
,
mortification
,
difficultie
,
prickings
of
heart
,
than
euer
thou
lookest
for
,
or
art
able
to
indure
:
and
therefore
neuer
goe
about
it
,
vnlesse
thou
hadst
more
hope
to
attaine
it
.
Answ.
Thus
the
diuell
,
like
churlish
Laban
,
neuer
persecuted
Iacob
so
much
,
as
when
hee
was
departing
from
him
:
and
our
owne
sloathfull
corruption
saith
,
A
Lyon
is
in
the
way
,
Prou.
20.
and
the
sluggard
saith
,
It
is
too
cold
,
he
dareth
not
goe
forth
to
plow
,
Pro.
29.
But
to
the
first
,
concerning
the
multitude
,
masterfulnesse
,
and
necessarinesse
of
thy
sinnes
,
answer
thus
:
1
I
discerne
indeed
an
huge
army
of
sinnes
,
and
sweet
lusts
to
encounter
:
and
these
sonnes
of
Zeruiah
are
too
strong
for
mee
,
and
it
is
impossible
for
mee
to
ouercome
them
,
if
I
looke
at
my selfe
or
my
owne
strength
;
but
as
Dauid
against
Goliah
;
I
come
against
these
Gyants
,
in
the
name
and
strength
of
the
Lord
,
by
whom
I
shall
behead
them
:
It
is
he
that
teacheth
my
hands
to
warre
,
and
my
fingers
to
fight
:
It
is
his
battaile
,
and
hee
will
giue
the
victory
,
and
close
my
enemies
in
my
hand
.
2
I
discerne
many
enemies
against
me
,
&
I
cannot
stand
before
them
,
but
the
Lord
hath
opened
mine
eyes
with
Elish●'s
seruant
,
2.
King
.
6.
that
I
see
more
now
with
me
,
ready
to
fight
on
my
side
,
than
they
that
are
against
me
thou
wouldest
deceiue
me
,
in
carrying
both
mine
eyes
in
things
against
me
,
but
I
behold
the
Lord
neare
mee
with
grace
sufficient
.
I
see
what
spirituall
helpe
and
succour
he
is
ready
to
supply
me
with
,
while
I
constantly
cleaue
to
his
helpe
.
3
Though
I
be
to
deale
with
many
and
mighty
sins
,
yet
they
are
already
conquered
enemies
;
spoyled
of
their
power
by
the
victory
of
Iesus
Christ
my
Lord
;
so
as
I
haue
nothing
to
doe
,
but
follow
the
chase
and
spoyle
of
vanquished
forces
.
4
Though
they
were
neuer
so
deare
,
and
beloued
sinnes
,
yet
must
I
heare
the
voice
of
God
,
saying
as
to
Abraham
;
Take
thy
sonne
Isaac
,
whom
thou
louest
,
and
offer
to
mee
in
sacrifice
:
though
indeed
what
euer
they
pretend
,
such
is
their
loue
,
as
if
I
kill
not
them
,
they
will
kill
me
;
and
therefore
though
I
haue
sometimes
vowed
,
resolued
,
and
purposed
Repentance
in
vaine
;
now
by
the
grace
of
God
I
will
make
a
new
onset
to
better
purpose
.
A
Souldier
though
hee
haue
once
turned
his
backe
,
will
fight
againe
,
and
wounded
the
second
time
,
will
seeke
cure
againe
.
A
Merchant
brought
behind
hand
,
will
trade
againe
more
cautelously
:
a
Mariner
that
hath
suffered
shipwracke
,
will
to
sea
againe
,
and
trafficke
againe
:
and
I
will
neuer
be
such
a
slaue
,
as
though
I
be
preuented
againe
and
againe
,
yet
I
will
seeke
my
liberty
still
.
2
But
whereas
thou
obiectest
the
difficulty
,
sorrow
,
paine
,
and
vnconquerable
labour
of
Repentance
:
I
answer
,
1
Were
the
worke
of
Repentance
so
painefull
as
thou
sayest
,
first
,
what
paine
would
a
man
sustaine
to
auoid
sicknesse
of
body
,
losse
of
goods
,
pouerty
,
shame
?
and
shall
not
I
be
at
paines
to
auoid
eternal
shame
,
losse
of
soule
,
and
saluation
?
2
What
infinite
paines
and
sorrowes
indured
Christ
for
my
saluation
?
and
what
was
his
ayme
in
all
that
,
but
to
make
rough
waies
smooth
?
Esa.
42.
and
shall
not
I
be
at
some
paines
for
my selfe
?
and
what
paines
haue
the
Saints
beene
at
in
taking
of
the
Kingdome
by
violence
,
and
apprehending
life
eternall
through
fire
and
water
,
and
infinite
deaths
and
torments
?
Is
it
not
worth
so
much
to
mee
,
as
them
?
3
Is
there
no
paines
in
going
to
hell
,
in
the
diuels
commandements
,
in
the
seruice
of
sinne
?
is
there
not
more
paines
in
committing
,
than
forsaking
any
sin
?
See
it
in
one
sinne
of
vncleanenesse
,
is
there
not
more
paines
in
contriuing
his
sinne
,
wasting
his
body
,
consuming
his
goods
,
exposing
himselfe
to
the
shame
of
men
,
to
the
punishment
of
the
Magistrate
,
to
the
iustice
&
curse
of
God
in
body
and
soule
,
than
in
forsaking
his
sinne
?
and
so
in
the
rest
.
4
Is
there
no
sorrow
,
nor
burden
in
the
consequents
of
sinne
?
is
it
no
paines
to
haue
a
selfe-secret
accusation
,
a
biting
conscience
,
a
gnawing
and
vndying
worme
,
a
sound
of
terror
euer
in
the
eares
,
feare
and
flight
when
none
pursue
?
is
there
no
basenesse
in
sinne
to
be
a
seruant
,
and
slaue
●o
●usts
?
&
is
there
any
slaue
to
the
sinner
,
that
is
ruled
and
hurried
by
the
will
of
the
diuell
?
No
Galley
slaue
but
would
breake
from
his
chaines
▪
vijs
&
modis
.
5
Were
the
pains
of
Repentance
so
difficult
as
thou
sayest
,
and
intolerable
,
yet
the
priuiledges
and
recompences
of
that
pain
,
are
as
great
:
what
sick
man
would
not
displease
his
tast
with
a
bitter
potion
,
to
recouer
health
,
and
retaine
his
life
?
the
sufferings
of
this
present
life
are
not
worthy
the
glory
that
shall
be
reuealed
;
the
moment
any
af●●●●tions
of
this
life
,
cause
a
weight
of
eternall
glory
.
Resolue
therefore
of
this
paines
,
and
doe
it
betimes
:
for
if
it
be
hard
and
difficult
now
,
will
it
be
easier
by
delaying
,
by
despairing
,
when
thy
sinne
is
stronger
,
and
thy selfe
weaker
?
An
ague
,
the
more
fits
,
the
more
incurable
;
a
Beast
,
the
elder
,
the
more
vntameable
▪
and
sinne
is
a
leauen
,
the
elder
,
the
sow●er
and
stronger
.
Make
not
thy selfe
more
labour
by
sufferance
of
sin
:
make
an
onset
with
courage
,
as
the
hearty
,
spyes
,
Caleb
▪
Numb.
13.31
.
and
Ioshu●
,
Numb.
14.19
.
they
are
but
bred
for
vs
.
2
But
indeed
the
worke
of
Repentance
is
not
so
painefull
and
sorrowfull
as
thou
pretendest
;
for
,
is
it
not
Christs
yoke
?
and
is
not
Christs
yoke
easie
and
sweet
?
and
there
be
other
things
that
make
it
sweet
and
easie
,
being
an
Euangelicall
commandement
.
1
The
presence
of
grace
,
which
conquereth
difficulties
▪
foyleth
temptations
,
1.
Ioh.
5.
He
that
is
borne
of
God
,
ouercommeth
the
world
,
for
hee
hath
a
grace
sufficient
for
him
.
I
must
not
fixe
mine
eyes
onely
vpon
mine
owne
resistance
,
but
on
Gods
assistance
,
by
whom
I
shall
bee
able
to
leape
ouer
all
walles
,
and
impediments
.
Psal.
119.
I
will
run
the
way
of
thy
commandements
when
thou
hast
inlarged
my
heart
.
2
The
promise
and
donation
of
the
spirit
,
that
we
may
walke
in
the
way
of
Gods
Commandements
.
Ezek.
11.19
▪
20.
And
I
will
put
a
new
spirit
in
their
bowels
,
and
take
the
stony
heart
away
,
and
giue
them
an
heart
of
flesh
,
that
they
may
walke
in
my
statutes
,
and
keepe
my
iudgements
,
&c.
1.
Cor.
3.
Where
the
spirit
of
GOD
is
,
there
is
liberty
.
3
Loue
of
grace
,
and
loue
of
God
maketh
euery
thing
sweet
.
1.
Ioh.
5
▪
and
8.
This
is
the
loue
of
God
,
that
we
keepe
his
commandements
,
&
his
commandements
are
not
grieuous
:
Da
amantem
&
sentit
quid
dico
.
Aug.
Loue
of
gaine
maketh
the
Merchant
refuse
no
aduentures
of
sea
.
Loue
of
God
makes
Abraham
offer
his
onely
Isaac
;
a
difficult
commandement
:
Iacob
loued
Rachel
,
and
the
seuen
hard
yeers
of
labour
,
seemed
to
him
a
few
daye●
.
The
mother
loueth
the
child
,
and
swalloweth
all
paines
,
watchings
,
and
difficulties
,
vnweariably
.
Gods
loue
for
vs
,
made
him
vndertake
many
worse
torments
,
and
sorrowes
;
loue
of
Christ
made
the
Martyres
passe
fire
and
flames
,
and
most
exquisite
torments
▪
with
sweetnesse
and
pleasure
,
as
if
they
had
been
in
beds
of
roses
:
Loue
of
God
is
vnconquerable
,
much
water
cannot
drowne
it
.
Now
is
Sathan
fully
answered
;
get
Gods
grace
neare
thee
,
the
presence
of
the
spirit
,
and
loue
of
grace
,
and
downe
shall
all
the
barres
and
impediments
;
&
the
most
difficult
commandements
shall
be
made
easie
.
CAP.
19.
Le
ts
from
Satans
temptations
from
the
vnprofitablenesse
of
our
Repentance
.
2
TO
bring
vs
to
despaire
of
our
Repentance
,
to
the
impossibility
or
difficulty
,
he
will
vrge
the
vnprofitablenesse
of
it
:
What
can
thy
Repentance
doe
,
being
so
slight
,
so
sinfull
,
so
vnworthy
?
thou
canst
not
looke
to
be
perfect
,
and
how
can
God
accept
that
which
is
so
vnworthy
and
imperfect
?
Besides
,
dost
not
thou
see
many
wicked
men
,
as
Saul
,
Esau
,
Iudas
,
gone
farre
beyond
thee
in
bitter
sorrow
,
and
shed
farre
more
signes
of
Repentance
,
than
thou
,
and
yet
all
in
vaine
,
for
they
were
reiected
and
damned
?
Answ.
This
is
a
dangorous
dart
,
and
must
be
wisely
repelled
.
1
I
grant
my
Repentance
to
be
weake
and
vnworthy
,
but
I
am
taught
in
Gods
Booke
1
That
it
is
neither
my
Repentance
,
nor
worthinesse
of
it selfe
,
that
washeth
away
my
sin
,
or
can
satisfie
Gods
iustice
;
for
then
it
were
indeed
as
thou
sayest
:
but
it
is
the
bloud
of
Iesus
Christ
that
washeth
away
all
sinne
,
1.
Ioh.
1.7
▪
and
that
reconciliation
with
God
,
dependeth
not
vpon
the
quantity
or
merit
of
my
Repentance
,
but
vpon
the
merit
and
vertue
of
Iesus
Christ
,
whom
I
,
a
repentant
sinner
,
lay
hold
on
for
saluation
.
My
Repentance
,
were
it
neuer
so
perfect
,
can
neither
satisfie
God
,
nor
iustifie
me
before
God
,
but
onely
testifie
that
I
am
a
beleeuer
prepared
to
receiue
Christ
,
and
thankefully
to
accept
him
with
his
merits
,
by
ceasing
to
sinne
against
him
.
2
I
find
in
the
Scripture
,
that
as
no
man
is
accepted
for
his
perfect
Repentance
,
so
none
is
reiected
for
the
imperfection
of
his
Repentance
,
if
it
be
sound
and
vnfained
:
for
then
it
is
a
certain
fruit
of
a
liuely
faith
,
and
so
of
the
presence
of
Christ
,
and
of
the
life
of
God
;
euen
as
the
least
bud
or
blossome
appearing
,
is
a
certaine
demonstration
of
life
in
the
roote
.
God
careth
not
how
great
,
but
how
true
and
sound
our
Repentance
is
;
not
how
much
,
but
how
good
;
he
accepteth
not
for
quantity
,
but
for
quality
:
yet
where
grace
is
found
,
and
right
in
quality
,
it
will
euer
striue
to
increase
,
and
abound
still
.
3
Notwithstanding
my
Repentance
be
weake
,
yet
being
an
Euangelicall
grace
,
a
mite
is
accepted
:
a
grayne
hath
his
due
weight
:
a
desire
to
repent
;
a
will
for
the
deed
;
a
ready
minde
for
performance
;
a
sorrow
because
I
cannot
sorrow
:
these
goe
for
godly
sorrow
,
and
my
faith
getteth
Christ
to
supply
the
rest
.
Thus
the
Christian
is
to
be
fortified
against
the
weakenesse
of
his
Repentance
.
2
Thou
sayest
,
many
wicked
men
haue
gone
farre
in
desperate
sorrowes
.
I
care
not
how
far
they
goe
beyond
me
therein
:
but
that
is
farre
from
godly
sorrow
,
both
in
the
nature
of
it
,
and
in
the
acceptance
of
it
.
My
sorrow
is
for
God
offended
,
for
God
loued
for
himselfe
;
my
sorrow
is
from
God
,
and
goeth
to
God
againe
:
theirs
was
not
a
seeking
of
God
,
but
of
themselues
:
my
teares
of
sorrow
,
haue
a
washing
and
cleansing
vertue
,
so
not
theirs
:
my
sorrow
is
as
a
soaking
raine
,
which
hath
wet
the
very
rootes
of
my
heart
,
so
not
theirs
.
And
for
acceptance
,
they
haue
no
promise
to
be
accepted
in
their
desperate
sorrow
:
but
I
haue
a
promise
,
that
my
humiliation
,
ioyned
with
faith
and
reformation
,
shall
bee
accepted
in
Christ
,
in
whom
my
person
is
accepted
.
CAP.
20.
Le
ts
from
Satans
temptation
from
our
relapses
.
3
BVt
seest
thou
not
that
for
all
thy
Repentance
,
thou
fallest
againe
into
the
same
sins
,
which
hadst
thou
truely
repented
▪
thou
shouldest
neuer
haue
done
?
what
good
doth
thy
washing
,
who
forgettest
that
thou
wast
washed
?
True
repentance
is
a
Repentance
neuer
to
bee
repented
of
;
as
thine
is
.
Ans.
To
turn
to
sin
as
a
dogge
to
the
vomit
,
and
as
a
swine
to
the
wallowing
after
washing
,
is
a
dangerous
case
,
but
not
hopelesse
and
desperate
.
And
howsoeuer
it
is
not
ordinary
for
the
child
of
God
to
fall
diuers
times
into
the
same
grieuous
sins
;
yet
notwithstanding
,
some
comfort
here
belongs
to
troubled
consciences
:
But
let
no
presumptuous
sinners
meddle
with
it
.
1.
Godly
men
are
the
same
men
after
sinne
and
repentance
,
that
they
were
before
;
beset
with
the
same
infirmities
,
and
no
more
priuiledged
from
error
than
before
.
2.
Experience
sheweth
,
not
only
subiect
to
the
same
infirmities
daily
;
but
often
taken
in
the
same
snares
:
as
,
wandring
thoughts
,
idle
speeches
,
distractions
in
prayer
,
negligence
,
and
too
much
vnprofitablenesse
in
hearing
,
rash
anger
,
with
many
daily
omissions
;
whereof
,
who
can
cleare
himselfe
,
so
long
as
he
carrieth
the
causes
of
daily
fayling
about
him
?
as
1.
Ignorance
.
Many
know
not
many
sins
to
bee
sins
:
as
the
Patriarches
knew
not
Poligamy
to
be
sinne
.
2.
Weakenesse
of
grace
.
A
childe
of
God
for
weakenesse
may
get
many
fals
to
day
,
and
rise
againe
,
and
as
many
to
morrow
,
and
rise
againe
:
yea
,
and
if
he
hurt
himselfe
,
and
cannot
rise
himselfe
,
his
father
will
help
him
vp
.
3.
Inconsideratenesse
,
and
not
attending
his
way
&
watch
.
A
man
in
haste
may
take
diuers
fals
,
and
many
slips
;
so
as
if
often
falling
into
the
same
sin
did
exclude
from
Grace
,
or
barred
vs
of
pardon
,
we
were
all
hopelesse
.
3.
Relapse
doth
not
alwaies
argue
former
Repentance
to
bee
vnsound
:
because
1.
Repentance
is
an
effectuall
instrument
to
seale
vp
forgiuenesse
of
former
transgressions
;
but
not
a
fence
from
all
force
of
sin
for
time
to
come
:
2.
soundest
Repentance
of
all
doth
not
wholly
abolish
and
take
away
sin
;
but
abateth
,
weakeneth
,
and
lesseneth
it
.
4.
The
article
of
remission
of
sins
excepteth
not
relapses
,
because
the
promise
of
remission
doth
not
except
them
;
neither
is
the
vertue
of
Christs
merit
to
bee
restrained
to
sins
once
committed
,
but
to
all
sinnes
truly
repented
.
5.
Many
examples
of
Saints
in
Scripture
raised
from
relapses
,
giue
comfort
in
this
Temptation
.
Lot
was
twice
ouercome
with
wine
:
Marie
the
Virgin
twice
checkt
of
Christ
for
curiositie
:
Iohn
twice
worshipped
the
Angell
.
6.
True
it
is
,
that
relapse
into
a
disease
is
more
dangerous
than
the
first
assault
;
yet
proper
physicke
seasonably
applied
may
cure
the
relapse
as
well
as
the
first
disease
.
Repentance
is
Christs
Physicke
,
and
so
soueraigne
,
as
cannot
be
foyled
by
relapses
into
the
same
disease
.
Whence
wee
are
commanded
to
renew
our
Repentance
daily
,
as
we
renew
our
sins
:
and
the
Physitian
is
as
able
to
cure
the
same
disease
as
he
was
before
.
And
yet
we
hold
the
rule
of
Isidore
,
Non
poenitens
est
,
qui
adhuc
agit
,
quod
poenitet
;
id
est
,
if
hee
doe
it
both
actu
and
proposito
:
but
if
hee
sincerely
purpose
against
all
sin
,
and
keepe
aliue
his
zeale
&
hatred
against
that
hee
doth
,
this
preiudiceth
not
his
former
Repentance
.
But
as
he
did
truly
run
that
now
sitteth
down
;
so
did
hee
truely
repent
that
sinneth
againe
against
his
purpose
,
and
sincere
intention
of
his
heart
.
CAP.
21.
From
Sathans
Temptation
to
presumption
that
our
sinnes
are
not
many
nor
great
.
3.
IF
Sathan
cannot
driue
men
off
Repentance
by
engines
of
despaire
,
he
assayeth
if
he
can
make
them
presumptuous
of
mercie
,
without
serious
Repentance
.
He
knoweth
the
truth
of
that
of
Augustine
,
Tam
sperando
,
quam
desperando
,
pereunt
homines
:
and
that
despaire
hath
slain
his
thousands
,
but
presumption
his
ten
thousands
.
And
euery
deceitfull
heart
,
is
like
a
deceiuing
Prophet
,
that
cryeth
Peace
,
peace
,
when
sword
and
danger
is
the
nearest
.
For
this
purpose
he
vseth
three
maine
arguments
:
1.
Perswadeth
the
sinner
his
sins
are
not
many
,
nor
great
.
2.
But
if
they
bee
,
Christ
hath
dyed
for
the
sins
of
the
world
.
3.
God
is
so
mercifull
as
hee
will
not
condemne
them
for
them
.
1.
It
is
a
wonder
,
that
a
man
looking
vpon
his
sins
should
presume
;
but
that
such
must
be
giuen
vp
to
strong
delusions
,
to
beleeue
lyes
,
that
will
not
receiue
the
truth
in
the
loue
of
it
;
and
lye
vnder
that
heauie
stroak
of
Gods
iustice
,
to
bee
giuen
vp
to
the
waies
of
his
owne
heart
;
which
is
,
to
wander
in
the
paths
of
death
.
But
against
this
Temptation
,
know
,
that
there
is
not
a
more
certaine
propertie
of
a
wicked
man
,
to
know
himselfe
by
,
than
by
allowing
himselfe
in
the
lessening
and
mincing
of
his
sinne
:
for
it
is
an
issue
of
the
loue
of
sin
,
that
will
not
bee
warned
of
the
deceitfulnesse
;
neither
of
sin
nor
of
his
own
heart
.
1.
Here
is
a
man
wofully
deluded
by
the
Diuell
,
who
hath
turned
the
wrong
end
of
the
prospectiue
to
his
eye
:
wherin
things
as
huge
as
mountaines
&
castles
,
seeme
as
small
as
mole-hils
.
And
is
it
not
iust
,
seeing
he
will
not
beleeue
God
who
telleth
him
that
the
least
sin
separateth
,
and
is
a
partition
wall
betweene
God
and
him
?
maketh
him
the
child
of
wrath
,
shutteth
heauen
,
openeth
hell
,
killeth
soule
and
bodie
?
What
perswasion
could
make
this
man
beleeue
that
a
stab
at
heart
would
not
kil
him
?
because
a
small
pricke
.
2
A
man
is
befooled
by
himselfe
,
who
neither
knoweth
Gods
waies
,
nor
desireth
to
know
them
;
but
entertaineth
wilfull
obiections
against
the
meanes
of
knowledge
,
and
couereth
himselfe
with
questions
,
whether
his
sins
be
sinnes
.
You
haue
not
yet
proued
(
saith
hee
)
my
vsury
to
bee
sin
,
nor
fashions
of
apparrell
to
be
sin
,
nor
drinking
healths
to
excesse
and
inflammation
to
be
sin
,
nor
to
doe
this
and
that
on
the
Sabboth
in
ciuilitie
to
bee
sinne
:
all
this
while
the
sinne
is
kept
close
and
warme
,
and
is
none
of
the
greatest
,
because
they
are
not
resolued
.
But
are
not
these
of
the
number
of
those
,
of
whom
Peter
speaketh
,
they
are
willingly
ignorant
,
yea
wilfully
ignorant
?
as
those
that
will
not
bee
ruled
and
guided
by
their
teachers
,
affraid
to
be
resolued
.
As
the
beggars
that
will
not
haue
their
soares
cured
,
because
they
are
a
couer
for
their
ease
and
idleness
,
and
now
and
then
get
many
a
penny
by
them
;
and
are
affraid
of
none
so
much
as
the
Surgeon
.
Thus
hee
sends
among
Salomons
simples
,
that
are
friends
of
sinne
,
but
enemies
to
their
own
soules
.
3.
Here
is
a
man
branded
with
an
high
wickednesse
by
the
spirit
of
God
.
Psal.
36.1
.
&
2.
Wickednesse
saith
to
the
wicked
man
,
there
is
no
feare
of
God
before
his
eyes
,
for
he
blesseth
and
flattereth
himselfe
in
his
sinne
,
euen
while
his
owne
heart
findeth
his
wickednesse
.
There
is
no
grace
.
Loue
would
not
displease
a
friend
in
the
least
discourtesie
:
So
the
loue
of
God
.
A
chast
wife
will
rule
her selfe
,
not
to
show
the
least
looke
,
or
behauiour
to
offend
her
husband
.
Holinesse
would
abhorre
all
sinne
;
repentance
would
feare
all
,
euen
the
least
.
CAP.
22.
Le
ts
of
presumption
in
that
Christ
dyed
for
all
men
.
THe
second
Obiection
to
bring
men
to
presumption
vrged
by
Sathan
,
is
this
:
But
Christ
dyed
for
all
men
:
and
if
thy
sins
be
forgiuen
in
him
,
what
needeth
all
this
ado
?
as
if
thou
wouldest
satisfie
againe
for
that
which
Christ
hath
once
satisfied
.
If
Christ
haue
redeemed
all
,
then
thou
art
safe
:
if
he
haue
redeemed
but
some
,
bee
as
carefull
as
thou
canst
,
thou
canst
neuer
bee
assured
that
thou
art
of
that
number
;
and
therefore
howsoeuer
,
thou
mayest
enioy
thy
sin
.
Ans
Christs
precious
bloud
,
the
price
of
redemption
,
was
for
the
vertue
and
value
of
it
,
for
the
sins
of
the
whole
world
and
euery
person
:
but
neither
in
the
purpose
of
God
,
nor
in
the
will
and
intention
of
our
blessed
Sauiour
,
nor
in
the
spirituall
application
of
it
by
liuely
faith
,
is
it
effectuall
to
all
and
euery
one
,
neither
are
all
vniuersally
redeemed
by
it
.
1.
The
Scripture
meaneth
by
all
,
not
euery
particular
,
but
many
.
Matth.
26.
This
is
the
bloud
shed
for
many
for
remission
of
sins
.
Matth.
20
28.
The
sonne
of
man
came
to
giue
his
life
a
ransome
for
many
.
Isay
52.11
.
My
righteous
seruant
shall
iustifie
many
.
Luke
2.34
.
Hee
is
for
the
rising
and
fall
of
many
in
Israel
.
2.
All
,
is
taken
for
all
kindes
,
not
persons
.
And
this
ground
answereth
a
number
of
places
alledged
to
the
contrary
.
Titus
2.11
.
The
grace
of
God
appeared
,
bringing
saluation
to
all
men
;
that
is
,
all
kindes
,
rankes
,
and
conditions
of
men
;
euen
seruants
as
well
as
masters
,
vnto
whom
,
and
for
whose
comfort
he
directed
his
spirit
.
Heb.
2.9
.
Christ
tasted
death
for
all
men
▪
that
is
,
for
all
kinds
of
men
,
not
all
particulars
.
Rom.
11.32
.
that
he
might
haue
mercie
on
all
,
that
is
,
as
God
shut
vp
all
vnder
vnbeliefe
,
aswel
Iewes
as
Gentiles
;
so
hee
will
haue
mercie
on
all
,
aswell
Iewes
as
Gentiles
,
that
neither
Iew
nor
Gentile
should
bee
saued
but
by
mercy
.
The
word
all
cannot
be
taken
collectiue
,
but
distributiue
,
Vt
quosdam
ax
illis
omnibus
saluaret
.
Dionysius
Carthus
.
So
1.
Tim.
2.6
.
2.
There
is
an
all
,
or
vniuersalitie
of
the
elect
.
Esay
53.6
.
The
Lord
hath
layd
on
him
the
iniquitie
of
vs
all
,
that
is
,
beleeuers
in
the
Mesiah
the
Prophet
,
including
himselfe
in
their
number
.
And
as
there
is
a
world
of
reprobates
for
whom
Christ
prayeth
not
,
Iohn
17.9
.
so
there
is
Mundu●
è
mundo
electus
,
saith
Augustine
,
for
whom
Christ
is
the
propitiation
.
1
Iohn
2.2
.
He
is
the
propitiation
for
our
sins
.
Ob.
Yea
,
and
of
the
whole
word
?
Ans.
1.
Of
the
whole
world
of
beleeuers
:
2.
of
the
whole
world
in
generall
in
respect
of
sufficiencie
,
price
,
and
vertue
of
his
death
;
but
not
in
respect
of
efficacie
,
which
is
hindered
by
the
infidelitie
of
the
wicked
.
Thus
the
vniuersall
particle
includeth
not
vnbeleeuers
,
impenitent
,
contemners
,
and
enemies
of
Christ
.
For
howsoeuer
1.
Christ
dyed
for
all
in
respect
of
the
sufficiencie
of
the
price
,
the
vertue
of
his
death
being
infinite
in
himselfe
,
and
sufficient
for
all
that
by
faith
can
apprehend
it
;
and
the
preaching
and
publishing
of
it
appertaineth
to
all
:
yet
in
respect
of
the
fruit
,
and
application
,
it
belongeth
onely
to
the
faithfull
;
because
this
remedy
is
propounded
vnto
all
vpon
condition
of
faith
,
which
condition
onely
the
beleeuer
performes
.
Ioh.
3.16
.
God
so
loued
the
world
,
that
whoseuer
beleeueth
in
him
,
&c.
Whosoeuer
fayle
:
in
this
condition
,
neuer
tast
any
benefit
by
the
death
of
Christ
:
and
what
were
I
better
▪
if
I
had
a
plaister
neuer
so
sufficient
for
my
wound
▪
if
I
apply
it
not
to
the
●ure
?
as
no
vnbeleeuer
doth
.
2
The
Scripture
speaketh
of
some
,
whom
Christ
neuer
knew
,
Math.
7.
therefore
there
are
some
whom
he
dyed
not
for
;
for
he
will
know
them
,
whom
hee
will
dye
for
:
there
are
some
whom
he
will
not
pray
for
,
will
he
dye
for
those
whom
he
will
not
pray
for
?
3
The
Scripture
plainely
distinguisheth
the
persons
:
for
whom
Christ
dyed
,
from
such
as
neuer
shall
haue
benefit
by
his
death
.
1
He
gaue
his
life
for
the
Church
,
Ephes.
5.25
.
that
is
,
that
part
of
the
world
that
is
washed
and
sanctified
through
the
word
:
he
dyed
for
those
that
part
from
their
sinnes
,
not
those
that
will
hold
on
a
course
in
them
:
he
dyed
for
his
people
:
his
name
is
IESVS
;
for
hee
shall
saue
his
people
from
their
sins
:
implying
,
there
is
a
people
that
are
not
his
,
for
whom
he
dyeth
not
;
a
people
that
are
strangers
and
aliens
from
the
Common-wealth
of
Israel
,
I
must
therefore
be
one
of
those
.
I
must
dwell
in
Sion
,
the
true
Church
:
of
those
that
dwell
there
,
is
said
,
their
sinnes
shall
be
forgiuen
.
2
He
dyed
onely
for
his
sheepe
,
Ioh.
10.15
.
not
for
the
goates
:
who
be
they
?
those
that
heare
his
vo●ce
,
that
follow
him
in
obedience
,
that
heare
not
the
voyce
of
a
stranger
,
nor
the
voice
of
the
tempting
seducer
,
to
draw
him
aside
from
following
the
true
shepheard
.
3
Hee
dyed
onely
for
his
friends
,
Ioh.
15.13
.
not
for
the
wicked
,
for
enemies
,
that
say
we
will
not
haue
this
man
to
raigne
ouer
vs
.
Obiect
.
He
dyed
also
for
his
enemies
,
Rom.
5.10
.
Answ.
Those
for
whom
Christ
dyed
,
were
enemies
in
their
nature
&
corrupt
constitution
,
but
now
are
friends
by
-
grace
,
-
reconciliation
Obiect
.
But
Christ
dyed
for
Reprobates
,
for
they
were
sanctified
by
the
bloud
of
Christ
,
Heb.
10.29
.
Answ.
Sanctification
by
the
bloud
of
Christ
,
is
either
externall
,
or
internall
:
the
former
is
onely
in
outward
profession
of
Faith
and
participation
of
Word
and
Sacraments
;
and
so
these
Apostates
were
sanctified
;
●d
est
,
seuered
from
the
Iewes
and
Pagans
in
profession
.
But
they
were
neuer
inwardly
sanctified
,
nor
the
bloud
of
Christ
neuer
purified
their
hearts
.
2
The
Apostle
speaketh
of
these
Apostates
,
as
they
were
in
the
iudgement
of
charity
,
reputed
of
men
,
who
holdeth
all
them
sanctified
,
that
consent
to
the
doctrine
of
faith
▪
but
not
that
they
were
so
in
the
iudgement
of
certainty
before
God
:
for
they
were
neuer
of
the
Church
,
while
they
were
in
it
.
1.
Ioh
2.19
.
They
went
out
from
vs
,
because
they
were
not
of
vs
.
Am
I
then
a
friend
of
Christ
,
that
I
may
be
sure
Christ
dyed
for
me
?
1
If
I
be
a
friend
,
I
am
a
beleeuer
.
Abraham
beleeued
God
,
and
was
called
the
friend
of
God
.
Iames
2.23
.
He
dyed
for
no
vnbeleeuer
.
I
must
be
a
beleeuer
,
or
he
dyed
not
for
me
.
Rom.
3.25
.
God
set
forth
his
Sonne
to
be
a
reconciliation
through
faith
in
his
bloud
.
2
Am
I
a
friend●
〈◊〉
must
doe
whatsoeuer
Christ
commandeth
me
.
Ioh.
●1
.
14
.
Ye
are
my
friends
,
if
ye
doe
whatsoeuer
I
command
you
:
A
seeming
friend
,
as
Herod
,
may
doe
many
things
;
but
a
sound
friend
will
doe
all
things
,
euen
difficult
and
costly
commandements
.
If
he
bid
me
repent
and
returne
,
I
must
obey
.
3
A
friend
must
bee
glad
of
an●
opportunity
〈◊〉
shew
his
friendship
and
loue
▪
so
must
I.
Prou.
3.28
.
Say
not
to
thy
friend
,
I
will
answer
thee
to
morrow
,
if
now
it
be
in
thy
power
.
If
Christ
thy
friend
,
call
thee
to
Repentance
this
day
,
deferre
him
not
till
to
morrow
;
for
then
it
may
be
out
of
thy
power
to
shew
thy
friendship
▪
4
He
dyed
onely
for
those
that
manifest
the
fruit
of
his
death
,
1.
in
the
daily
conquest
and
abolition
of
sinne
:
hee
dyed
for
my
sinne
▪
that
〈◊〉
might
dye
vnto
sinne
,
and
sinne
dye
in
mee
.
Rom.
6.2
.
How
can
they
that
are
dead
to
sinne
,
yet
liue
in
it
?
If
sinne
neuer
dye
in
thee
,
Christ
neuer
dyed
for
thee
:
thou
art
still
vnder
the
curse
of
sinne
,
that
art
vnder
the
power
of
it
:
if
thou
beest
not
redeemed
from
vaine
conuersation
,
thou
art
not
from
condemnation
of
sinne
.
2
I
must
daily
finde
the
work
of
Sathan
destroyed
in
me
,
for
by
death
he
destroyed
him
that
had
the
power
of
death
,
which
is
the
diuell
,
Heb.
●
.
14
.
If
Sathan
rule
thee
still
at
his
will
,
and
hold
thee
vnder
the
dominion
of
sinne
,
thou
hast
no
benefit
by
Christs
deaths
.
3
If
Christ
be
dead
for
mee
.
I
must
manifest
the
obedience
of
faith
,
another
fruit
of
his
death
.
Heb.
5.9
.
He
is
the
Author
of
saluation
to
all
that
obey
him
,
not
to
any
that
continue
in
sinne
.
4
I
must
henceforth
liue
to
him
,
that
dyed
for
me
,
2.
Cor.
5.15
.
and
he
dyed
for
those
,
who
whether
they
sleepe
or
wake
,
liue
or
dye
,
liue
in
him
,
and
for
him
,
1.
Thes
5.10
.
that
is
,
are
partakers
of
his
life
,
and
liue
to
his
glory
.
CAP.
23.
Presumption
of
Gods
mercy
hindering
Repentance
.
Obiect.
3
BVt
is
not
God
mercifull
,
who
will
not
the
death
of
a
sinner
?
and
therefore
what
needest
thou
so
continually
afflict
and
macerate
thy selfe
by
Repentance
?
Answ.
Yes
,
Gods
mercy
is
a
boundlesse
Ocean
,
which
can
neuer
be
drawne
dry
,
and
he
is
mercifull
to
all
,
euen
the
worst
,
and
vessels
of
wrath
.
But
first
,
distinguish
of
Gods
mercy
;
it
is
either
generall
,
whereby
he
saueth
man
and
beast
,
and
maintaineth
the
creature
in
a
temporall
being
:
thus
he
feedeth
the
Sparrowes
,
and
cloatheth
the
Lillies
:
thus
he
is
the
Sauiour
of
all
men
,
especially
of
them
which
beleeue
,
1.
Tim
4.10
.
For
that
place
is
meant
of
his
generall
prouidence
:
Or
,
secondly
,
there
is
a
speciall
sauing
mercy
,
which
tendeth
to
eternal
life
,
whereby
he
tendereth
men
as
a
father
.
Now
herein
hee
is
mercifull
to
the
worst
in
offering
this
mercy
by
Christ
,
and
proclaiming
it
in
the
Preaching
of
the
Gospell
.
But
they
are
content
with
the
other
without
this
.
This
speciall
mercy
is
not
cast
as
a
musse
vnto
all
.
2
Let
not
Sathan
delude
thee
by
offering
an
vnlimited
mercy
where
God
hath
bounded
it
.
For
that
mercy
which
in
God
knoweth
no
bounds
,
in
respect
of
persons
,
is
bounded
and
limited
according
to
the
couenant
of
grace
,
and
mercy
,
as
appeareth
in
two
conclusions
.
1
Ignorant
persons
,
who
care
not
for
the
knowledge
of
God
,
Isa
27.11
.
This
people
hath
no
vnderstanding
,
and
therefore
he
that
made
them
,
will
not
be
mercifull
vnto
them
▪
and
2.
Thes.
1
8.
Rendring
vengeance
in
flaming
fire
to
all
that
know
not
God
.
2
Hard
hearted
persons
,
that
will
not
repent
.
Rom.
9.18
.
Hee
will
haue
mercy
on
whom
hee
will
,
and
whom
he
will
,
he
hardeneth
;
implying
,
that
hardened
persons
are
shut
from
mercy
.
Rom.
2.
Thou
that
by
the
hardnesse
of
thy
heart
,
treasurest
wrath
.
3
Wilfull
and
stubborne
persons
against
the
Ministery
,
and
counsels
of
the
word
.
Ier.
16.5
.
Mourne
not
for
this
people
,
for
I
haue
taken
my
peace
from
it
,
euen
my
mercy
and
my
compassion
:
why
?
verse
1●
.
For
euery
one
walketh
in
the
stubbornenesse
of
his
heart
,
and
will
not
heare
mee
:
and
therefore
I
will
shew
you
no
grade
.
4
Presumptuous
sinners
,
who
say
I
shall
haue
peace
,
though
I
walke
on
in
sinne
.
God
will
not
be
mercifull
to
that
man
,
Deut.
29.30
.
but
the
wrath
of
the
Lord
,
and
his
iealousie
shall
smoake
against
that
man
,
and
all
the
curses
in
the
booke
of
God
shall
ouertake
him
.
Onely
vessels
of
mercy
are
1
All
that
must
share
in
this
mercy
,
must
be
true
members
of
the
Church
.
Isay.
63.7
.
I
will
remember
the
great
mercies
of
the
Lord
,
and
goodnesse
towards
the
house
of
Israel
,
which
he
hath
giuen
them
of
his
tender
loue
.
Am
I
a
true
Israelite
,
a
sonne
of
Abraham
,
according
to
the
faith
?
Doe
I
lay
about
mee
for
the
blessing
,
as
Israel
did
?
Doe
I
wrastle
it
out
with
God
by
prayer
,
and
doe
I
preuaile
for
mercy
and
grace
?
Am
I
circumcised
in
the
heart
,
and
daily
part
from
sinnes
and
lusts
?
2
All
that
must
share
in
mercy
,
must
be
repentant
sinners
:
God
would
haue
all
saued
,
but
so
as
they
must
first
come
to
the
knowledge
of
the
truth
,
1.
Tim.
2.4
.
But
this
they
cannot
doe
without
Repentance
.
2.
Tim.
2.25
.
If
at
any
time
God
will
giue
Repentance
,
that
they
may
come
to
acknowledgement
of
the
truth
.
Ezek.
33.11
.
God
will
not
the
death
of
a
sinner
,
but
rather
that
he
repent
and
liue
.
3
Mercy
is
intailed
onely
to
such
as
loue
God
,
and
keepe
his
commandements
:
second
Command
.
Exod.
20.6
.
He
sheweth
mercy
to
thousands
of
them
that
loue
him
and
keepe
his
Commandements
:
for
God
is
in
couenant
with
no
other
,
and
vessels
of
wrath
cannot
looke
to
be
filled
with
mercy
:
yet
this
sheweth
not
the
cause
of
Gods
mercy
,
for
there
is
none
in
vs
,
and
it
is
a
free
grace
;
but
onely
sheweth
the
persons
that
may
claime
it
.
Doe
I
loue
God
?
All
externall
obedience
without
inward
loue
,
is
hypocrisie
:
Loue
is
the
fountaine
of
obedience
.
And
doe
I
keepe
the
Commandements
?
I
cannot
fulfill
them
:
but
doe
I
keepe
them
in
my
vnderstanding
,
meditation
,
affection
,
in
true
purpose
and
indeauour
in
my
whole
conuersation
?
then
mercy
is
mine
.
4
Mercy
belongeth
to
such
onely
as
feare
to
offend
God
,
and
liue
in
any
sinne
.
Psal.
130
Mercy
is
with
thee
that
thou
mayest
be
feared
.
Psal.
1.03
.
As
a
father
pittieth
his
sonne
,
so
the
Lord
him
that
feares
him
.
He
that
apprehendeth
mercy
,
will
not
bolster
himselfe
in
sinne
,
nor
lay
presumptuous
sinnes
vpon
Gods
backe
,
but
the
sense
of
Gods
mercy
will
leade
him
to
Repentance
.
Rom.
2.
He
knoweth
that
though
mercy
reioyceth
against
iustice
,
yet
it
destroyeth
not
Gods
iustice
:
All
the
waies
of
God
are
mercy
&
truth
:
these
are
the
two
feet
of
God
,
by
which
hee
walketh
in
all
his
waies
:
Let
vs
humbly
fall
downe
,
and
kisse
both
these
his
feet
.
Bernard
.
5
Mercy
belongeth
to
the
mercifull
,
to
those
that
are
charitable
&
kind
to
their
brethren
.
Math
5.
Blessed
are
the
mercifull
,
for
they
shall
finde
mercy
;
but
iudgement
mercilesse
shall
be
to
them
that
shew
no
mercy
.
Can
we
expect
and
receiue
a
full
streame
,
and
not
let
fall
a
drop
of
mercy
vpon
others
?
Hath
the
Ma●●er
for
iuen
thee
10000.
talents
,
and
wilt
not
thou
forgiue
pence
and
farthings
?
Math
18.27
.
In
spirituall
things
,
will
not
we
beare
with
the
infirmities
of
the
weake
?
are
not
we
subiect
to
the
same
infirmities
?
doe
not
we
consider
our selues
?
Gal
6.1
.
Did
not
Christ
become
in
all
things
like
to
vs
,
to
be
a
mercifull
high
Priest
?
Haue
we
neuer
had
any
sores
,
which
we
would
haue
had
others
handle
gently
?
Doe
old
men
forget
they
were
children
?
what
lusts
of
youth
and
temptations
they
haue
passed
?
In
temporall
things
,
we
call
for
mercy
on
this
,
and
that
occasion
,
generall
and
speciall
:
God
in
his
members
call
for
mercy
:
Some
men
passe
by
as
the
Priest
and
Leuite
,
without
all
bowels
,
dry
as
flint
,
without
hearts
,
hands
,
bowels
;
no
charity
,
no
humanitie
:
first
,
looke
they
for
no
more
?
secondly
,
may
it
be
their
case
?
thirdly
,
is
it
not
a
great
misery
on
themselues
,
on
their
ill-gotten
wealth
,
on
their
iniustice
to
God
his
Ministers
and
others
?
CAP.
29.
Le
ts
of
Repentance
from
our selues
,
as
first
,
that
it
is
vnpleasing
to
nature
.
3
NOw
we
come
to
the
lets
and
hinderances
of
Repentance
,
cast
in
our
way
by
our selues
:
for
nothing
can
be
a
greater
,
or
stronger
Let
to
Repentance
,
than
the
naturall
and
idle
vngrounded
conceits
of
the
vnregenerate
heart
,
which
hath
deuised
many
wandrings
&
turnings
to
shift
off
the
businesse
of
Repentance
.
1
A
conceit
,
that
it
is
vnpleasing
to
nature
:
and
indeed
sloathfull
nature
cannot
indure
the
hardnesse
of
Repentance
:
and
no
maruell
that
case
slayeth
the
foole
,
when
it
woundeth
euen
the
godly
themselues
.
Cant.
5.3
.
The
Church
will
not
foule
her
dainty
feet
,
nor
get
off
her
bed
to
let
in
Christ
,
after
many
knooks
and
perswasions
.
Ans.
But
what
a
distemper
is
in
that
iudgement
,
and
how
crazie
is
that
vnderstanding
of
a
sicke
man
,
that
feareth
●he
remedie
more
than
the
disease
?
yet
so
foolish
are
wee
in
our
owne
wisedome
,
as
to
feare
the
remedy
of
repentance
more
than
the
sinne
to
be
repented
.
We
hold
that
extremitie
of
way
wardnes
▪
and
near
to
phrenzie
,
when
a
patient
will
rather
chuse
to
dye
of
his
disease
,
than
to
endure
the
taste
of
physicke
,
because
it
is
bitter
and
vnpleasant
▪
Euen
so
although
godly
sorrow
be
bitter
and
vnpleasant
to
corrupt
nature
;
yet
wisedome
will
conclude
many
things
to
bee
wholesome
,
which
are
not
so
toothsome
.
2.
Compare
and
weigh
in
an
euen
ballance
,
whether
the
pains
of
wel-doing
be
matchable
with
the
paines
of
sin
;
whether
the
momentany
paines
of
Repentance
here
,
bee
comparable
to
the
eternall
paines
of
impenitency
hereafter
:
consider
whether
the
crop
of
sin
,
or
haruest
of
repentance
bee
better
.
The
wages
of
sinne
is
death
:
and
is
not
death
painefull
?
but
the
haruest
of
repentance
is
eternall
life
.
2.
Cor.
7.10
.
Godly
sorrow
bringeth
Repentance
to
saluation
.
Say
now
whether
is
easier
,
to
sow
in
teares
,
and
reap
in
ioy
;
or
to
sow
in
carnall
iollitie
,
and
reape
in
eternall
sorrow
:
whether
is
easier
,
to
sow
to
the
flesh
,
and
reape
corruption
;
or
to
sow
to
the
spirit
,
and
reape
eternall
saluation
.
3.
Bee
it
that
Repentance
be
vnpleasing
to
nature
:
yet
a
Christian
hath
more
than
nature
;
he
hath
a
spirit
of
grace
changing
nature
,
and
making
the
Commaundement
easie
.
Whence
it
is
,
that
those
that
haue
entred
this
way
,
and
by
the
spirit
haue
mastred
the
flesh
in
part
,
finde
nothing
more
sweet
,
than
the
tartest
sorrow
of
sound
Repentance
:
and
this
Repentance
they
neuer
repent
of
.
Be
it
as
Basil.
Laboriosa
virtutis
via
;
yet
render
thy selfe
as
captiue
to
the
commandement
.
Bee
at
some
paines
in
subduing
thy
heart
:
thou
shalt
no
sooner
begin
,
but
●ase
and
ioy
wil
come
,
which
shall
aboundantly
recompence
all
former
griefe
and
labour
.
Obiect
.
Alas
,
then
I
neuer
repented
:
for
I
feele
no
inward
power
or
motion
,
whence
I
can
draw
comfort
from
my
repentance
▪
〈…〉
.
Ans.
It
may
bee
so
:
for
perhaps
▪
1.
thou
hast
performed
that
duty
in
a
cold
▪
and
formall
manner
:
or
2.
for
sinister
ends
,
not
for
conscience
:
and
3.
by
fits
and
starts
vnconstantly
.
And
how
can
a
man
that
goeth
backward
and
forward
,
make
riddance
of
his
way
?
But
goe
about
it
heartily
,
ioyne
the
inward
seruice
of
the
heart
in
seeking
God
,
with
the
outward
,
tye
thy selfe
to
a
settled
course
in
performance
,
fauour
not
the
flesh●
,
nor
care
to
fulfill
it
in
the
lusts
of
it
;
and
be
assured
to
finde
more
ioy
and
sweet
inward
motion
,
at
least
,
much
lesse
paine
in
the
exercise
of
repentance
,
than
in
the
exercise
of
sin
.
CAP.
25.
Obiections
against
repentance
from
a
mans
election
.
2.
BVt
why
should
I
thus
abridge
my selfe
with
needlesse
sorrow
,
and
to
very
little
purpose
?
For
,
if
I
look
to
God
,
I
am
either
elected
or
not
:
If
I
be
,
I
shall
bee
saued
without
all
this
ado
:
If
I
be
not
,
all
the
Repentance
in
the
world
wil
not
auayle
.
Againe
,
looke
to
men
:
they
be
either
such
as
repent
not
,
but
enioy
the
world
,
and
their
pleasures
,
and
their
sins
too
;
and
yet
these
liue
and
dye
honestly
and
peaceably
,
and
as
well
as
any
other
.
Or
they
be
such
as
do
repent
,
and
betake
themselues
to
this
strickt
course
:
and
these
many
of
them
in
their
liues
are
as
deceitfull
,
vniust
,
couetous
,
proud
,
hypocriticall
,
as
any
men
in
the
world
:
and
many
of
them
in
their
death
as
vnquiet
,
vncomfortable
,
&
vnhappy
,
as
those
that
neuer
vndertooke
such
businesse
.
Ans.
To
meet
this
dangerous
subtiltie
.
1.
To
those
that
conceiue
Repentance
a
vaine
thing
,
because
of
the
certainty
of
Gods
decree
concerning
their
saluation
or
damnation
.
1.
The
wise
God
in
all
his
decrees
,
to
his
maine
ends
,
hath
also
decreed
the
meanes
,
seruing
and
leading
to
those
ends
.
The
ends
of
his
election
are
either
next
,
which
is
the
glorification
of
the
elect
,
or
the
remote
and
highest
,
his
owne
glory
in
the
Saints
.
The
meanes
decreed
to
these
ends
,
are
Christ
;
Regeneration
by
the
spirit
,
required
in
all
that
must
be
saued
,
euen
the
smallest
infant
;
and
in
men
of
yeares
,
Knowledge
of
the
Word
,
Faith
,
Repentance
,
Obedience
.
And
as
those
ends
are
stedfastly
and
vnchangeably
;
so
are
the
meanes
as
certainely
decreed
as
those
ends
.
And
vnto
these
the
elect
are
as
certainly
predestinated
,
as
to
the
ends
themselues
.
Ephes.
1
4
Hee
hath
chosen
vs
in
him
,
that
we
should
be
holy
,
and
without
blame
before
him
in
loue
.
2.
Gods
wisedome
teacheth
euery
Christian
to
imitate
God
,
in
tying
his
meanes
and
ends
together
:
because
as
they
cannot
attaine
those
ends
without
the
meanes
;
so
they
cannot
digresse
from
the
meanes
,
but
misse
of
their
ends
.
Gods
decree
stablisheth
the
meanes
,
not
remoue
them
.
God
had
giuen
Paul
the
life
of
all
in
the
ship
,
Acts
27.31
but
when
the
shipmen
would
haue
forsaken
the
ship
,
Paul
saith
,
Except
these
men
abide
in
the
ship
,
ye
cannot
be
saued
:
because
God
will
saue
them
by
meanes
.
3.
See
the
fallacie
of
this
generall
delusion
,
à
bene
coniunctis
,
ad
male
diuisa
.
And
indeed
Sathan
wofully
ouerreacheth
vs
,
who
in
outward
things
would
haue
men
wholly
to
distrust
God
,
and
relye
wholly
on
the
meanes
:
but
in
these
spirituall
things
maketh
vs
lay
all
on
Gods
purpose
and
decree
,
and
vtterly
despise
the
meanes
.
What
a
false
conclusion
is
it
,
If
I
be
elected
,
doe
what
I
will
,
I
shall
bee
saued
?
For
,
as
it
is
impossible
that
the
elect
should
not
be
saued
;
so
impossible
is
it
,
he
should
doe
what
hee
list
;
and
as
impossible
to
bee
saued
without
Repentance
.
And
though
it
bee
true
,
that
Election
and
Saluation
bee
coupled
together
inseparably
:
yet
the
meanes
run
between
them
;
and
Gods
order
as
stable
as
his
decree
.
So
as
hee
that
is
chosen
to
saluation
,
is
chosen
to
faith
,
holinesse
,
loue
,
perseuerance
,
that
by
these
steps
he
may
walke
in
the
way
of
saluation
.
Quae
Deus
coniunxit
,
nemo
separet
.
4.
Obserue
the
absurditie
of
this
allegation
against
Repentance
;
and
in
all
temporall
things
wee
can
scorne
the
conclusion
.
If
God
haue
appointed
thee
to
saluation
,
why
commest
thou
to
Church
?
what
needest
thou
heare
?
what
neede
of
the
Sacraments
?
why
prayest
thou
?
all
this
cannot
alter
his
decree
;
why
turnest
not
thou
then
Atheist
?
See
here
the
battry
of
all
godlinesse
,
pietie
,
and
all
worship
.
So
in
temporall
things
,
why
dost
thou
not
refuse
meate
in
thy
health
,
and
medicine
in
thy
sicknesse
?
and
say
,
If
GOD
haue
decreed
my
life
,
I
shal
liue
,
and
neuer
eate
nor
vse
meanes
.
So
,
cast
off
thy
calling
and
trade
,
and
say
,
If
God
haue
appointed
me
to
be
rich
I
shall
bee
rich
though
I
do
nothing
:
and
if
not
,
all
my
trading
will
not
auaile
me
.
5.
Another
delusion
hideth
it selfe
in
this
allegation
,
wherby
the
deceitful
heart
would
lay
the
cause
of
his
impenitencie
vpon
Gods
decree
,
whereas
thy
impenitencie
is
not
an
effect
of
Gods
decree
,
but
a
consequent
.
The
cause
being
in
thy selfe
,
a
darknesse
and
wilfull
blindnesse
in
thy
minde
,
an
obstinate
contumacie
of
thine
owne
will
,
resisting
grace
offred
;
yea
,
a
depraued
delight
and
desire
in
thy
affection
,
who
willingly
deliuerest
thy selfe
to
bee
bound
in
the
chaines
of
vnrighteousnesse
:
So
as
thy
destruction
is
of
thy self
;
and
no
sinner
is
condemned
,
till
himselfe
haue
worthily
deserued
it
.
6.
The
guilefull
heart
willingly
deceiueth
it selfe
with
Ifs
,
and
Ands
;
If
I
be
elected
,
and
if
I
be
reiected
:
&
that
in
things
secret
which
belong
to
God
,
letting
passe
things
that
are
reuealed
:
where
as
euery
Christian
ought
to
know
himself
elected
,
and
to
beleeue
it
Gods
order
reuealed
to
bring
vs
to
glory
.
Christ
would
haue
vs
reioyce
that
our
names
are
written
in
the
Booke
of
life
.
And
this
is
not
by
any
extraordinary
ladder
to
climbe
to
heauen
,
but
by
an
ordinary
way
here
in
earth
.
For
if
we
can
finde
sound
faith
or
holinesse
in
our selues
or
others
,
we
may
conclude
certainly
,
our
owne
or
others
election
.
How
did
the
Apostle
know
,
and
pronounce
the
Thessalonians
to
bee
the
elect
of
God
,
1.
Thes.
1.4
.
but
by
their
holines
,
faith
,
loue
,
and
patient
hope
?
verse
.
3.
whence
he
concludeth
their
election
.
So
may
we
know
our selues
,
and
ought
to
know
our selues
elected
,
by
being
called
out
of
the
world
.
If
my
father
haue
giuen
me
an
estate
,
and
assurance
in
Land
or
Goods
,
now
I
know
it
was
his
purpose
within
himselfe
before
to
giue
it
me
.
If
I
see
a
manchilde
borne
,
I
now
know
that
a
manchilde
was
conceiued
in
the
wombe
the
number
of
moneths
before
.
If
by
faith
and
holinesse
I
can
discerne
my selfe
or
others
,
born
into
the
Church
of
God
,
I
am
now
as
sure
that
this
party
was
before
all
worlds
conceaued
in
the
wombe
of
GODS
eternall
election
.
So
as
,
cleane
contrary
to
this
obiection
,
nothing
can
more
vrge
,
and
fasten
the
practice
of
Repentance
on
the
soule
,
than
the
consideration
of
the
decree
of
Gods
election
.
Thus
I
haue
insisted
longer
on
this
Obiection
▪
because
of
the
generalitie
of
it
,
and
the
subtiltie
couched
in
it
:
and
I
finde
it
no
where
so
throughly
sifted
.
CAP.
26.
Obiections
against
Repentance
of
some
that
seeme
not
to
repent
,
yet
liue
and
dye
honestly
;
and
others
that
doe
dye
as
fearefully
.
2.
NOw
to
the
instances
of
men
.
1.
Some
repent
not
,
and
yet
liue
and
dy
,
honestly
and
peaceably
.
Ans.
1.
All
things
fall
alike
to
all
for
outward
thing
,
Eccles.
9.2
.
As
is
the
good
,
so
is
the
sinner
in
death
.
And
the
iudgement
of
a
man
is
not
to
bee
fetched
from
his
outward
death
:
but
from
his
life
,
and
faith
,
and
fruits
.
2.
A
wicked
man
may
bee
quiet
and
peaceable
in
death
,
because
,
1.
Their
blinde
presumption
of
a
good
estate
in
death
,
as
in
their
life
,
assuring
themselues
of
heauen
&
〈…〉
though
they
neuer
〈…〉
2
Satans
〈…〉
knowing
then
to
be
his
〈…〉
not
onely
to
hold
〈◊〉
in
th●
snare
,
but
their
companion
that
outliue
them
:
left
they
see●●g
the
terror
and
perplexities
of
their
death
,
should
be
mooued
to
change
their
liues
.
3
Gods
iustice
on
them
,
who
leaueth
them
to
dye
,
as
they
liued
;
not
allotting
them
vnderstanding
,
sense
,
memory
to
remember
themselues
,
who
haue
all
their
liues
forgotten
sinne
.
But
this
iustice
of
God
on
them
,
should
make
vs
rather
hasten
our
Repentance
betimes
,
while
our
season
lasteth
,
and
our
vnderstanding
,
health
,
and
senses
,
than
longer
to
defer
it
.
1
Others
made
shew
of
Repentance
,
and
strict
walking
,
but
very
vniust
,
deceitfull
;
in
a
word
,
the
worst
of
men
in
their
dealing
.
Answ.
This
is
for
the
most
part
an
vngrounded
clamor
against
holinesse
,
and
is
a
parcell
of
that
poysoned
sloud
cast
out
of
the
Dragon
,
Reu.
12.
2
But
sometimes
hath
grounds
in
the
neglected
liues
of
Professors
.
Oh
remember
the
woe
pronounced
on
them
by
whom
offences
come
:
Why
takest
thou
the
Law
into
thy
mouth
,
and
hatest
to
bee
reformed
?
how
darest
thou
call
on
the
name
of
the
Lord
,
and
not
depart
from
iniquity
?
3
But
how
vnhappy
art
thou
that
stumblest
on
this
rocke
,
to
cast
thy selfe
headlong
from
thine
owne
saluation
?
thou
shouldest
bring
thy selfe
to
the
Rule
,
and
see
thy
worke
bee
straight
,
and
not
scandalize
thy selfe
by
cro●ked
and
faulty
examples
.
4
In
temporall
things
,
thou
wouldest
not
wrong
thy selfe
on
these
silly
grounds
.
Who
euer
refused
to
goe
in
a
right
way
,
because
some
in
that
way
haue
fallen
and
miscarried
?
But
the
right
way
to
heauen
is
Repentance
.
Would
a
man
refuse
wholesome
physicke
because
some
dye
that
take
physicke
?
The
proper
physicke
of
a
diseased
soule
is
Repentance
.
Would
we
thinke
that
man
in
his
wits
that
would
disclayme
and
wilfully
refuse
good
and
wholesome
meate
,
because
some
surfeit
and
cast
vp
all
againe
?
Where
shall
we
finde
a
Trader
,
or
dealer
in
the
world
,
that
will
refuse
to
meddle
with
all
money
and
gold
,
because
there
is
some
clipt
and
counterfeit
?
or
will
therefore
cast
off
all
trading
,
because
some
of
the
same
trade
breake
and
deceiue
?
and
much
lesse
the
most
gainefull
trade
of
godlinesse
.
3
Some
others
that
haue
very
busily
followed
the
worke
of
Repentance
,
haue
found
as
little
peace
and
comfort
in
their
death
as
any
.
Some
of
them
haue
dyed
despairing
,
some
blaspheming
;
perhaps
some
on
their
owne
hand
.
Answ.
The
way
of
dying
well
,
is
the
way
of
Repentance
,
and
in
this
way
,
none
can
dye
ill
:
But
precious
in
the
eyes
of
the
Lord
is
the
death
of
all
such
,
whatsoeuer
it
seeme
,
Psal.
116.
2
Gods
children
may
want
sense
of
comfort
,
but
this
argueth
not
,
but
he
might
haue
formerly
the
presence
of
sound
comfort
,
and
the
true
ground
of
it
present
still
.
A
tree
in
winter
liueth
,
but
seemeth
dead
:
present
paine
and
sicknesse
of
body
,
argue
not
it
had
neuer
health
.
3
Gods
child
may
want
sense
of
faith
,
and
in
death
seeme
to
be
in
the
gulfe
of
despaire
,
and
yet
passe
to
heauen
by
the
gates
of
hell
,
as
Christ
did
.
4
Gods
childe
may
haue
rauings
,
blasphemies
,
fierce
actions
against
themselues
and
others
,
which
are
the
effects
of
diseases
;
melancholy
,
frenzy
,
burning
agues
,
pestilence
;
from
which
they
are
not
freed
;
but
howsoeuer
diseases
may
depriue
the
childe
of
GOD
of
health
,
sense
,
comfort
,
and
life
it selfe
,
it
cannot
depriue
him
of
saluation
.
Rom.
8.
I
am
perswaded
that
neither
life
nor
death
,
&c.
5
Christian
wisedome
iudgeth
not
of
a
man
by
the
strangenesse
of
his
death
,
but
by
the
goodnesse
of
his
life
;
and
no
kind
of
death
is
euill
to
him
,
that
is
in
Christ
,
for
he
is
freed
from
the
curse
of
the
law
.
CAP.
27.
Obiections
from
the
conceit
of
the
easinesse
of
Repentance
.
Obiect
.
OThers
conceiue
Repentance
so
easie
a
thing
,
and
soone
done
,
as
needeth
no
such
care
or
time
.
A
Lord
haue
mercy
at
death
:
and
what
need
a
man
martyr
himselfe
all
his
life
?
Answ.
1.
These
men
that
so
sleight
the
remedy
,
neuer
saw
the
danger
of
the
disease
.
Is
the
disease
but
a
little
languishing
of
nature
,
as
the
Papists
would
make
vs
beleeue
?
or
rising
out
of
a
few
sleight
veniall
sinnes
,
cured
by
a
a
Creed
,
or
Aue
,
or
a
knocke
on
the
breast
?
They
deale
with
their
Proselites
,
as
the
mother
with
an
infant
;
if
it
hurt
the
finger
,
the
mother
bloweth
it
;
and
these
babies
beleeue
presently
,
the
blowing
hath
soundly
healed
it
.
But
he
that
measureth
either
the
disease
by
the
remedy
,
or
the
remedy
by
the
disease
,
shall
find
it
mortall
enough
,
being
the
foulest
and
most
contagious
and
incurable
disease
that
appertaineth
to
man
,
compared
in
the
law
to
the
leprosie
,
which
was
not
cured
so
easily
,
but
required
an
infinite
toyle
to
goe
through
the
cure
according
to
the
law
,
&
often
proued
inuincible
and
incurable
.
Naaman
cured
by
miracle
,
must
yet
wash
seuen
times
,
to
know
the
difficultie
of
the
cure
.
2
The
whole
power
of
nature
cannot
doe
it
,
and
yet
a
naturall
man
thinketh
it
easie
:
Is
it
easie
for
an
Ethiopian
to
be
washed
white
,
or
a
Leopard
to
part
with
his
spots
?
So
easie
is
it
for
him
to
doe
good
,
that
is
accustomed
to
euill
,
Ier.
13.23
.
Is
it
easie
for
an
old
man
to
become
young
againe
?
and
so
easie
is
it
in
nature
for
an
old
sinner
to
be
renued
by
Repentance
.
Is
it
easie
for
a
dead
man
to
be
raised
to
life
?
it
cost
Christ
himselfe
teares
and
groanes
to
raise
Lazarus
,
not
because
it
was
hard
to
him
,
but
to
shew
the
impossibility
in
Lazarus
:
and
is
it
easie
for
a
dead
man
to
raise
himselfe
?
and
so
easie
is
it
for
a
man
dead
in
sins
&
trespasses
,
to
raise
himselfe
to
Repentance
,
Ephes.
2.1
.
3
Is
it
so
easie
,
which
the
whole
power
of
grace
cannot
conquer
,
while
we
are
here
below
?
All
the
grace
in
the
world
cannot
cleane
fetch
out
the
soyle
of
sinne
while
wee
are
here
.
Is
it
easie
to
wash
out
a
scarlet
or
crimson
,
to
become
white
,
which
was
dyed
both
in
wooll
and
cloath
?
nay
,
the
cloath
will
be
torne
to
pieces
first
:
and
so
easie
is
it
euen
to
get
out
by
Repentance
,
the
deepe
dye
of
our
scarlet
sinnes
of
our
nature
and
practice
.
4
Didst
thou
euer
try
how
easie
it
was
to
turne
away
from
some
outward
act
of
sinne
,
to
which
thou
wast
addicted
?
and
yet
a
hypocrite
by
some
restraining
grace
can
doe
it
;
he
can
for
some
reasons
forbeare
some
acts
of
adultery
,
swearing
.
But
this
is
another
thing
,
it
is
the
killing
and
mortifying
of
inward
affections
&
lusts
,
as
deare
as
members
.
Col.
3.5
.
Mortifie
your
earthly
members
:
this
is
not
the
cutting
off
a
washbow
of
sinne
,
but
the
stocking
vp
the
roots
,
which
is
another
manner
of
taske
.
A
naturall
man
would
offer
any
thing
to
God
,
but
his
beloued
sin
:
he
would
rather
come
before
the
Lord
with
riuers
of
oyle
,
and
offer
the
fruits
of
his
body
,
than
any
one
lust
:
and
therefore
it
is
not
so
easie
,
as
many
conceit
.
5
Is
it
so
easie
?
what
maketh
wicked
men
take
on
so
at
godly
Preachers
when
they
cal
them
to
Repentance
;
dealing
with
them
as
some
distempered
patient
,
who
feeling
the
smart
of
a
drawing
plaister
,
and
corasiue
,
driueth
away
the
Surgeon
with
rayling
speeches
,
and
casting
bedstaues
at
him
when
he
commeth
to
touch
,
and
to
cure
his
wound
.
Canst
thou
not
abide
a
drawing
playster
to
driue
away
corrupt
bloud
and
humours
?
much
lesse
wilt
thou
finde
ease
in
cutting
off
ioynts
and
members
,
and
putting
out
eyes
,
which
Repentance
must
doe
.
Thinke
on
these
things
,
and
then
tell
mee
what
an
easie
thing
Repentance
is
.
CAP.
28.
Obiections
from
the
vnseasonablenesse
of
Repentance
,
that
it
is
yet
too
soone
,
or
else
it
is
now
too
late
.
4
OThers
obiect
against
themselues
the
vnseasonablenesse
of
their
Repentance
.
And
this
hath
two
branches
:
some
conceiue
it
is
yet
too
soone
,
others
that
it
is
too
late
.
1
It
is
yet
too
soone
,
I
may
inioy
my
sweet
sinne
a
while
;
for
sinne
is
like
his
father
,
is
loath
to
bee
tormented
before
his
time
.
Answ.
1.
No
man
will
reason
so
senselesly
for
his
body
.
I
haue
a
wound
or
gash
,
but
it
is
not
yet
time
to
looke
to
it
;
I
will
let
it
rot
,
and
gangrene
,
and
then
I
will
looke
to
it
;
but
then
it
is
too
late
and
incurable
.
Or
I
haue
a
thorne
in
my
foot
,
it
is
not
yet
time
to
pull
it
out
.
We
know
all
delayes
in
bodily
diseases
dangerous
,
much
more
in
the
soule
:
neither
will
a
man
be
so
void
of
common
reason
for
his
goods
.
My
house
is
on
fire
,
but
it
is
not
yet
time
to
quench
it
;
why
should
this
be
admitted
for
a
good
reason
,
where
the
losse
is
incomparable
?
2
If
this
day
be
so
soone
,
to
morrow
may
be
too
late
;
the
Commandement
is
to
seeke
the
Lord
while
hee
may
be
found
:
implying
,
that
he
who
may
bee
found
to
day
,
will
not
perhaps
to
morrow
:
Feare
therefore
the
iust
reuenge
of
GOD
,
who
if
thou
deny
him
to
day
,
may
iustly
deny
thee
to
morrow
.
See
we
not
many
that
would
not
Repent
young
,
that
cannot
repent
old
?
Gods
iustice
being
now
deafe
at
those
,
who
were
deafe
at
his
mercy
:
he
knocked
,
and
they
would
not
heare
,
and
they
shall
cry
and
knock
,
and
he
will
not
heare
,
Prou.
1.
Esau
reiecteth
the
blessing
while
he
may
haue
it
,
and
after
would
haue
it
,
and
cannot
get
it
,
though
he
howle
after
it
.
Obiect
.
But
did
not
the
penitent
theefe
repent
at
last
,
and
why
not
I
?
Answ.
1.
Thou
bringest
an
example
without
a
promise
of
God
;
bring
me
a
promise
that
thou
shalt
repent
at
last
,
or
thou
promisest
thy selfe
that
which
God
promiseth
not
.
If
he
promise
mercy
,
if
thou
repent
at
last
,
he
promiseth
not
the
mercy
to
repent
at
last
.
2
Thou
bringest
an
instance
which
was
a
worke
of
wonder
,
and
euery
way
extraordinary
and
miraculous
,
wherein
Christ
pleased
to
honour
the
ignominy
of
the
Crosse
,
and
to
manifest
his
glory
,
and
power
in
his
lowest
abasement
;
and
therefore
is
set
among
those
wonderfull
works
of
God
;
raysing
the
dead
,
earthquake
,
darkning
of
the
Sun
,
&c.
And
therefore
thou
maiest
as
well
exspect
a
second
crucifying
of
Christ
,
and
the
darkning
of
the
Sun
,
and
raising
of
dead
bodies
out
of
their
graues
,
as
such
a
conuersion
.
3
Thou
bringest
but
one
instance
without
a
second
;
and
of
one
particular
,
wouldst
make
a
generall
;
and
from
an
extraordinary
,
draw
an
ordinary
direction
:
whereas
thou
hast
infinite
millions
of
instances
,
that
haue
dyed
as
wickedly
as
they
liued
.
Sometimes
a
Prince
pardoneth
a
malefactor
on
the
Gallowes
;
but
shall
euery
malefactor
trust
to
that
?
Our
Lord
Iesus
now
entring
into
his
Kingdome
,
pardoneth
a
great
offender
,
as
Princes
in
their
coronation
:
should
any
therefore
imbolden
himselfe
to
the
like
offence
?
as
if
any
should
goe
and
commit
a
robbery
,
in
hope
there
may
be
a
Coronation
betweene
the
fact
and
his
execution
.
4
Thou
bringest
an
instance
which
will
not
hold
in
thy
case
.
1
The
theefe
he
did
not
desperately
and
wittingly
deferre
his
Repentance
;
nor
thrust
off
the
remedy
till
the
last
moment
;
for
then
in
likelihood
it
had
neuer
beene
offered
;
but
thou
dost
.
2
He
was
saued
without
all
meanes
;
he
had
neuer
heard
of
Christ
nor
Religion
before
;
and
therefore
did
not
refuse
them
:
for
if
he
had
,
saith
Augustine
,
it
is
like
he
had
not
beene
last
among
the
Apostles
in
number
,
who
was
before
them
all
in
the
Kingdome
.
But
thou
reiecte●●
the
meanes
,
despisest
the
voice
,
and
wilt
not
come
in
to
Christ
:
his
conuersion
was
vpon
the
first
opportunity
,
and
canst
thou
wrest
it
to
slippe
all
opportunities
?
3
He
was
not
saued
at
the
instant
,
without
expression
of
sauing
faith
,
sound
loue
of
God
,
of
men
;
care
of
his
owne
soule
,
confession
of
his
sinnes
,
and
a
rare
confession
of
Christ
in
that
instant
,
when
all
the
world
forsooke
him
;
yea
,
euen
all
the
Disciples
fled
from
him
.
But
thou
lookest
at
the
end
,
ouer-leaping
all
the
meanes
;
and
thou
not
for
the
loue
of
God
,
but
feare
of
hell
;
nor
for
hatred
of
sinne
,
but
auoiding
punishment
;
meanest
at
last
to
dissemble
a
Repentance
.
Was
this
the
case
of
the
happy
theefe
?
Obiect
.
●ut
was
not
hee
that
was
hyred
at
the
eleuenth
houre
,
as
well
allowed
,
and
rewarded
with
the
same
penny
,
as
he
that
came
into
the
work
at
the
third
?
Ans.
1.
Thou
that
meanest
to
repent
at
the
eleuenth
houre
;
how
knowest
thou
,
thou
shalt
come
to
the
eleuenth
houre
?
what
if
thou
beest
cut
off
at
the
fourth
,
sixth
,
or
eighth
?
2.
The
Scope
of
the
Parable
only
teacheth
,
that
men
that
are
later
called
,
and
haue
the
meanes
later
than
others
,
may
be
saued
as
well
as
others
;
and
is
not
to
be
stretched
beyond
:
So
as
an
olde
man
that
hath
long
wanted
the
meanes
,
may
now
in
the
means
comfortably
lay
hold
of
saluation
.
3.
Yet
the
Parable
fully
answereth
the
Obiection
,
seeing
those
that
were
hired
at
the
eleuenth
houre
came
in
so
soone
as
any
came
to
hire
them
:
and
will
not
iustifie
their
presumption
,
that
being
called
in
the
third
houre
,
will
not
come
in
till
the
eleuenth
.
Others
thinke
it
too
late
to
repent
.
I
haue
lost
my
time
and
tide
,
and
haue
put
off
my
Repentance
so
long
,
that
my
sinnes
are
risen
to
an
infinite
multitude
,
and
an
vnconquerable
strength
,
I
may
now
striue
and
neuer
the
nearer
.
Ans.
1.
To
stay
long
maketh
Repentance
more
difficult
;
but
not
desperate
.
As
to
goe
far
out
of
a
mans
way
,
maketh
him
more
labour
in
returning
;
but
proueth
it
not
impossible
.
2.
The
time
of
Repentance
for
hope
and
possibilitie
,
is
the
whole
time
of
thy
life
,
that
is
the
day
wherein
thou
must
worke
,
Iohn
9.
As
Mannah
for
possibilitie
was
to
bee
gathered
any
of
the
sixe
daies
,
that
was
a
type
of
Christ
;
and
they
found
it
,
that
went
out
to
seeke
it
in
the
sixt
day
as
in
the
first
.
3.
The
more
time
thou
hast
lost
,
the
more
hast
thou
neede
to
bestir
thee
in
redeeming
the
residue
,
and
in
sparing
at
the
bottome
.
And
the
stronger
thy
sinne
is
grown
by
continuance
,
the
more
hast
thou
need
to
take
it
in
hand
to
weaken
it
;
vnlesse
thou
thinkest
it
will
weaken
with
age
,
and
grow
feeble
of
it selfe
.
But
the
body
of
sinne
,
is
vnlike
the
body
of
the
sinner
;
this
groweth
old
and
weak
with
age
,
but
that
by
age
groweth
stronger
:
as
leauen
,
the
older
,
the
stronger
and
sowrer
.
4.
If
thou
comest
against
the
huge
army
of
thy
sins
in
thine
owne
strength
▪
thou
art
too
weake
for
the
least
:
but
come
in
the
strength
of
God
.
He
can
easily
make
an
Aethiopian
white
,
and
him
that
is
accustomed
to
euill
:
he
can
soften
the
hardest
hearts
,
and
shake
the
rocks
:
he
can
adde
strength
to
the
feeble
,
and
make
thee
daily
so
much
the
stronger
,
as
thou
findest
the
washing
&
weakning
of
thy
sin
.
CAP.
29.
Of
the
meanes
of
Repentance
:
and
first
in
respect
of
sin
.
HAuing
spent
much
time
and
labour
in
setting
downe
1.
The
rules
to
direct
vs
in
the
practice
of
Repentance
;
and
2.
The
lets
and
hinderances
of
it
,
which
we
haue
remoued
:
now
3.
Wee
are
to
proceed
in
the
third
Generall
propounded
,
namely
,
To
point
out
the
principall
meanes
which
euery
one
must
carefully
make
vse
of
,
who
meane
to
goe
through
the
comfortable
dispatch
of
this
so
waighty
and
vrgent
a
duty
.
The
chiefe
meanes
may
bee
ranked
vnder
fiue
heads
.
1.
In
respect
of
sin
,
2.
of
God
,
3.
of
Christ
,
4.
of
our selues
,
5.
of
others
.
Wisedome
to
all
great
ends
aduiseth
of
meanes
.
1.
In
respect
of
sinne
there
must
bee
a
serious
humiliation
,
which
the
Apostle
calleth
godly
sorrow
,
which
bringeth
Repentance
neuer
to
bee
repented
of
:
For
1.
A
proud
person
puffed
vp
as
a
bladder
with
selfe
conceit
,
or
windy
presumption
,
is
not
capable
of
Repentance
,
till
hee
be
pricked
with
the
sharpe
needle
of
the
Law
,
pricking
his
heart
:
Neuer
till
then
did
the
Conuerts
say
,
Men
and
brethen
,
what
shall
we
do
?
Acts
2.37
.
2.
God
giueth
no
grace
but
to
the
humble
,
Iam.
4.6
.
but
especially
the
grace
of
faith
(
without
which
is
no
true
Repentance
:
)
excludes
all
boasting
in
our selues
,
that
we
may
be
all
wee
are
in
Christ
,
in
whom
wee
beleeue
for
righteousnesse
and
reconciliation
.
3.
Christ
,
and
his
sauing
Grace
is
receiued
into
the
heart
,
as
seed
is
into
the
ground
,
Luke
8.12
.
And
therefore
the
heart
being
like
stony
and
fallow
ground
,
must
first
be
broken
vp
,
and
made
full
of
furrowes
by
the
helpe
of
legall
humiliation
,
Ier.
4.5
.
4.
Repentance
is
a
walking
with
God
,
as
being
made
friends
.
Now
no
proud
man
can
walke
with
God
:
for
he
dwelleth
onely
with
an
humble
and
contrite
spirit
,
Isay
57.15
▪
and
Micah
6.8
.
Hee
hath
showed
thee
,
O
man
,
what
is
good
,
to
do
iustly
,
to
loue
mercie
,
to
humble
thy selfe
,
and
walke
with
thy
God
.
The
meanes
therefore
to
attaine
true
Repentaince
,
is
,
1.
To
get
a
cleare
sight
of
our
sins
,
and
miserie
by
them
,
and
by
the
curse
due
to
them
temporall
and
eternall
:
for
how
can
a
man
be
humbled
for
those
sinnes
or
iudgements
,
which
he
neuer
saw
,
nor
knew
off
?
Hence
are
wee
called
to
a
through
search
and
tryall
of
our
waies
,
to
finde
out
distinctly
in
what
particulars
wee
haue
gone
astray
,
Lam.
3.40
.
and
then
turn
to
the
Lord
.
And
Ier.
31.19
.
the
Church
saith
,
After
I
was
conuerted
,
I
repented
.
But
to
show
that
conuersion
nor
repentance
,
is
or
can
be
before
this
search
;
he
addeth
,
After
I
was
instructed
,
or
as
the
Hebrew
word
signifieth
,
After
I
was
made
knowne
to
my selfe
,
that
is
,
After
in
the
glasse
of
the
Law
I
discerned
mine
owne
sinfull
and
wofull
estate
,
then
I
repented
:
for
who
can
otherwise
see
his
need
of
mercie
,
but
in
the
sense
of
his
miserie
?
Tremelius
.
Post
quam
ostensum
fuerit
mihi
.
2.
True
sense
and
sorrow
for
sin
:
as
pangs
and
throwes
before
the
birth
,
with
shame
of
face
,
griefe
of
heart
,
and
horror
of
soule
in
the
apprehension
of
our
guiltinesse
by
sin
,
the
curse
of
the
law
,
and
Gods
infinite
anger
;
&
all
this
represented
in
the
law
,
in
a
most
terrible
maner
.
As
holy
Paul
by
the
dart
of
the
Law
professed
himselfe
killed
,
and
slaine
,
and
made
so
wretched
in
the
sense
of
his
owne
guiltinesse
and
vncleanenesse
,
that
hee
desired
to
be
dissolued
,
to
be
ridde
of
it
.
This
is
the
true
touch
of
sin
wrought
by
the
spirit
,
when
we
most
grieue
&
afflict
our
hearts
with
that
which
hurteth
vs
most
.
It
is
not
losse
of
mony
,
goods
,
estate
,
libertie
,
or
life
it selfe
,
that
hurteth
vs
so
much
as
the
losse
of
Christ
,
of
grace
,
of
saluation
.
3.
To
get
to
an
holy
despair
in
our selues
,
as
being
out
of
all
hope
of
deliuerance
,
by
any
power
,
pollicy
,
or
goodnesse
of
our
owne
,
or
of
any
creature
:
that
the
case
be
with
vs
as
with
Paul
and
his
fellowes
,
distressed
on
the
sea
,
who
are
said
to
bee
past
all
hope
of
beeing
saued
from
drowning
,
Acts
27
▪
20.
And
as
the
woman
with
the
bloody
issue
,
hauing
spent
all
her
strength
and
meanes
in
physick
without
cure
,
was
out
of
hope
to
be
recouered
by
any
secundarie
meanes
,
Mark
5.26
.
All
this
maketh
vs
to
seek
for
a
remedie
;
and
feeling
the
need
,
and
extreame
want
of
whatsoeuer
the
Gospell
offreth
,
yea
,
and
pinched
with
hunger
,
thirst
,
pouertie
and
beggarie
,
doe
long
after
,
seeke
,
and
begge
earnestly
for
helpe
and
pardon
.
Let
this
admonish
euery
man
that
would
proceed
in
Repentance
,
which
is
a
continued
act
,
to
be
conuersant
still
in
the
Law
of
God
,
and
especially
to
be
wel
acquainted
with
the
Moral
Law
,
by
which
,
is
the
knowledge
of
sinne
,
Rom.
7.7
.
that
thereby
seeing
their
owne
sins
daily
and
the
miserie
due
to
them
,
they
may
bee
kept
humble
,
and
low
in
their
owne
eyes
.
What
meane
men
to
cast
off
the
whole
vse
of
the
Law
vnder
the
Gospell
,
and
they
must
heare
of
nothing
but
Gospell
?
For
1.
Is
not
the
Conuert
lyable
to
sinne
?
and
how
can
he
know
what
is
sin
,
or
what
is
not
sin
,
but
by
the
Law
?
how
can
he
discerne
the
nature
of
sin
,
to
be
an
irrectitude
and
crookednesse
,
but
by
the
straightnesse
of
the
Law
?
how
can
he
discouer
the
danger
of
his
sinne
,
to
awaken
him
out
of
it
,
but
by
the
Law
?
The
office
of
which
is
as
of
Pauls
kinsman
,
to
detect
the
treason
of
the
Iewes
:
and
Pauls
danger
,
that
he
might
auoide
it
,
Acts
23.16
.
3
Though
the
regenerate
man
bee
free
from
the
raigning
act
and
power
of
sinne
,
yet
hee
is
not
from
the
roote
of
euill
;
which
euery
one
can
find
fruitfull
,
and
euer
shuting
as
in
a
perpetuall
May
:
How
necessary
is
it
then
,
alwaies
to
haue
by
vs
,
this
sharpe
axe
of
the
law
which
striketh
at
the
roote
of
sinne
?
which
else
would
grow
〈◊〉
and
insolent
;
that
as
a
seruant
,
it
may
be
kept
vnder
,
with
blowes
and
feare
:
wherein
the
spirit
worketh
,
it
being
his
office
as
well
still
to
conuict
,
as
to
conuert
,
Ioh.
16.8
.
3
Though
the
maine
armies
of
sinne
be
defeated
in
the
godly
,
and
those
masterfull
commanders
be
suppressed
,
and
subdued
by
grace
,
yet
there
be
stragling
troopes
of
smaller
euils
and
infirmities
,
which
daily
assaile
,
and
should
warre
against
the
law
of
the
minde
:
now
by
what
other
glasse
shall
a
man
see
these
spots
in
his
face
,
than
by
the
law
?
for
as
we
see
the
little
motes
discouered
by
the
light
of
the
Sun
,
so
it
is
the
light
of
Gods
law
that
detecteth
the
smallest
euils
against
God
or
men
:
without
which
,
we
should
neuer
come
to
a
distinct
notice
or
Repentance
of
them
;
and
so
consequently
,
could
neuer
prize
the
grace
or
offers
of
the
Gospell
.
That
wee
may
magnifie
the
Gospell
,
let
vs
prize
the
law
as
a
perpetuall
scourge
to
driue
vs
out
of
our selues
to
Iesus
Christ
.
So
long
as
we
haue
any
thing
found
with
vs
,
which
must
bee
either
forgiuen
by
mercy
,
or
repented
,
or
reformed
by
grace
;
let
vs
faithfully
heare
,
and
reade
the
law
to
this
purpose
:
That
we
may
daily
conquer
the
pride
of
our
hearts
,
and
walke
humbly
before
God
,
let
vs
take
with
vs
the
vse
of
the
law
.
I
cannot
maruaile
at
the
intolerable
pride
of
these
Antinomists
,
and
Perfectists
,
because
they
neuer
came
to
see
their
sinnes
aright
;
and
this
they
doe
not
,
because
they
reiect
the
law
,
the
proper
glasse
of
sins
discouery
.
CAP.
30.
Meanes
of
Repentance
in
respect
of
God
.
2
IN
regard
of
God
,
wee
may
many
waies
helpe
forward
our
Repentance
,
if
we
consider
,
first
,
his
word
;
secondly
,
his
eye
;
thirdly
,
his
hand
;
fourthly
,
his
relation
vnto
vs
.
1
Gods
word
in
the
reuerend
vse
,
is
a
notable
meanes
of
Repentance
:
for
,
first
,
the
very
knowledge
of
the
word
is
a
meanes
in
which
GOD
giueth
Repentance
.
2.
Tim.
2.25
.
Instructing
them
,
and
waiting
if
God
will
giue
Repentance
:
and
ignorance
of
the
Scripture
is
made
by
Christ
,
a
chiefe
cause
of
error
,
both
in
opinion
and
life
,
Math.
22
▪
29.
Wee
must
therefore
labour
by
diligent
hearing
,
and
reading
of
the
Scripture
,
to
come
to
know
the
Word
.
The
Word
reuealeth
Gods
will
concerning
our
Repentance
;
who
now
admonisheth
euery
one
to
come
to
Repentance
,
Acts
17.
It
sheweth
Repentance
to
be
aboue
our
owne
power
,
and
reach
;
and
it
is
God
that
must
giue
Repentance
.
It
directeth
vs
to
the
meanes
to
attaine
this
gift
,
namely
,
prayer
:
we
must
goe
to
God
to
heale
our
nature
,
to
change
our
disposition
,
to
perfect
his
owne
work
.
Ier.
31.18
.
Conuert
mee
,
O
Lord
,
and
I
shall
be
conuerted
.
2
The
seuerall
parts
of
the
Word
in
their
seuerall
offices
,
excellently
conduce
to
this
worke
:
first
,
the
law
is
an
hammer
to
beat
an
hard
heart
to
pieces
:
the
very
reading
of
it
priuately
,
made
Iosiah's
heart
to
melt
,
2.
King
.
22.10
.
and
much
more
when
it
is
publikely
preached
and
applied
by
Gods
Ministers
.
This
was
the
Ministry
that
pricked
their
hearts
to
conuersion
,
Acts
2.
this
is
that
whereby
the
heart
is
awakened
,
as
Peters
was
by
the
Cocke
crowing
.
The
reading
of
the
law
,
and
threats
of
it
,
wrought
a
generall
reformation
and
separation
of
Israel
,
from
all
that
were
mixed
among
them
,
Neh.
13.5
.
2
The
Gospell
propoundeth
Christ
a
good
shepheard
,
laying
downe
his
life
for
his
sheepe
:
&
intreateth
the
sinner
in
the
name
of
Iesus
Christ
,
to
returne
,
and
repent
,
and
liue
;
with
many
promises
of
mercy
and
grace
vpon
their
returne
:
that
if
any
cords
of
loue
can
draw
vs
,
wee
want
them
not
.
To
the
furtherance
of
our
Repentance
therefore
,
we
must
doe
two
things
concerning
the
Word
:
1
Mingle
the
whole
Word
with
faith
,
else
it
will
be
vnprofitable
;
beleeue
it
,
credit
it
,
without
cauils
,
or
questions
to
auoid
it
;
subscribe
to
the
holinesse
and
goodnesse
of
it
,
as
a
good
heart
doth
,
though
it
speake
vnpleasing
things
to
it
.
Ah●b
will
now
say
the
word
of
God
is
not
good
:
Michaiah
neuer
prophesieth
good
.
But
Hezekiah
will
say
the
word
of
God
is
good
,
in
the
most
sharpe
threatnings
of
it
:
as
a
good
natured
child
wil
bow
at
an
angry
word
of
his
father
.
2
Keepe
the
Word
fast
to
vs
,
that
it
may
keep
vs
.
Dauid
hid
the
Word
in
his
heart
,
that
he
might
not
sinne
.
This
is
the
sword
of
the
spirit
,
of
daily
vse
in
this
warfare
against
sinne
;
and
wee
must
buckle
it
vnto
vs
.
2
Consider
Gods
eye
is
euer
vpon
thee
,
and
all
things
are
naked
vnto
him
,
with
whom
wee
deale
,
Heb.
4.13
.
Would
a
fellon
cut
a
purse
,
if
hee
thought
the
Iudge
saw
him
?
Moses
knowing
that
an
Egyptian
saw
him
slay
an
Egyptian
,
feared
,
and
fled
,
Exod.
2.14
.
Should
not
we
feare
,
and
flee
those
sinnes
,
which
wee
know
God
knoweth
,
and
hath
to
lay
to
our
charge
?
A
theefe
neuer
so
stout
,
if
taken
in
the
manner
,
will
runne
away
afraid
:
But
we
are
bold
offendors
,
who
though
we
cannot
sinne
,
but
bee
taken
in
the
manner
,
yet
will
stand
it
out
.
What
a
folly
is
it
not
to
shame
at
our
sins
,
which
Gods
eye
is
vpon
;
while
wee
should
shame
to
commit
them
if
a
childe
of
fiue
yeeres
old
stood
by
?
Were
not
that
an
vngracious
childe
,
that
durst
commit
folly
,
and
fornication
,
not
onely
in
her
fathers
house
,
but
before
his
face
:
so
is
our
sinne
3
Consider
Gods
hand
;
first
,
of
mercy
;
secondly
,
of
iustice
,
and
both
are
powerfull
meanes
to
leade
into
Repentance
.
1
Obserue
his
hand
of
mercy
,
-
1
In
spirituall
motions
,
-
2
In
temporal
excitements
.
1
When
the
Spirit
rappeth
by
any
of
his
motions
,
open
vnto
him
:
Quench
not
this
Spirit
,
grieue
him
not
,
send
him
not
away
in
displeasure
.
Now
is
an
heauenly
helpe
offered
of
thy
good
,
worke
now
with
GOD
;
cherish
any
good
motion
,
let
not
the
world
,
or
corruption
,
or
delay
,
dead
it
;
but
thankefully
apprehend
the
opportunity
:
if
that
be
slipped
,
thou
art
not
sure
of
another
.
2
For
temporall
excitements
,
looke
vpon
,
first
,
Gods
patience
,
how
long
he
hath
suffered
thee
,
giuing
thee
space
of
Repentance
,
waiting
for
thy
returne
:
this
should
hasten
Repentance
,
Rom.
2.5
.
Set
God
before
thee
as
a
louing
father
dealing
with
an
vngracious
childe
,
often
admonishing
,
sometimes
correcting
,
often
conniuing
,
neuer
dealing
extreamely
,
loth
to
loose
him
,
and
cast
him
off
.
2
Consider
Gods
bountifulnesse
vnto
thee
:
he
neuer
ceaseth
to
supply
thy
wants
,
but
hath
bountifully
prouided
,
and
heaped
vp
fatherly
kindnesse
on
thy
head
,
and
all
to
draw
thee
,
were
it
possible
.
The
Apostle
ioyneth
both
these
motiues
together
,
Rom.
2.5
.
Despisest
thou
the
bountifulnesse
of
God
,
his
patience
and
long
suffering
,
not
knowing
that
they
should
leade
thee
to
Repentance
?
The
bounty
of
Iosephs
Master
,
kept
Ioseph
from
sinning
against
him
;
and
the
Prodigall
returning
,
mourned
that
he
had
runne
from
a
kinde
father
.
Is
there
not
mercy
with
the
Lord
,
that
hee
may
be
feared
?
Obiect
.
God
forbeareth
mee
,
saith
the
sinner
,
and
therefore
I
may
,
and
will
sinne
.
Answ.
Gods
forbearance
,
argueth
his
goodnesse
,
not
mans
innocency
:
it
is
the
exercise
of
his
mercy
,
not
the
abolishing
of
his
iustice
:
and
it
is
made
the
note
of
a
wicked
man
,
Not
to
Repent
,
when
mercy
is
shewed
to
him
,
Isay.
26.
2
Consider
his
hand
of
iustice
;
marke
and
lay
vp
the
stroakes
of
Gods
hand
,
sensible
and
insensible
,
in
soule
&
body
,
on
thy selfe
and
on
others
:
Amend
by
them
,
and
feare
him
the
more
.
1
Make
vse
of
corrections
on
thy selfe
:
heare
the
rod
.
The
not
regarding
of
warnings
,
causeth
God
to
giue
ouer
such
a
party
,
as
the
Physitian
doth
a
desperate
Patient
.
Isay.
1.5
.
Why
should
I
smite
you
any
more
,
seeing
yee
fall
backe
more
and
more
?
2
Sleight
not
the
corrections
inflicted
on
others
,
whether
nearer
or
more
remote
.
When
God
commeth
neare
thee
in
thy
friend
,
family
,
say
God
warneth
thee
to
Repent
:
the
sinne
of
Belshazer
,
Dan.
5.22
.
was
when
hee
knew
all
those
things
,
that
came
on
his
father
Nabuchadnezar
,
yet
he
humbled
not
his
heart
.
A
fearefull
thing
it
is
,
not
to
profit
by
example
.
Hee
that
will
not
take
example
,
shall
make
an
example
.
3
Consider
the
iudgements
recorded
in
Scripture
,
past
,
present
,
and
to
come
.
1
Those
that
are
past
in
former
ages
;
the
Angels
that
sinned
,
the
old
world
,
these
on
whom
the
Tower
of
Siloam
fell
;
and
all
the
Writs
of
execution
recorded
in
the
Scripture
;
and
say
of
them
,
as
1.
Cor.
10.11
.
All
these
are
examples
to
vs
,
all
our
Monitors
,
all
of
them
so
many
Sumners
,
so
many
Sermons
to
perswade
vs
to
Repentance
.
2
Consider
the
examples
of
Gods
iustice
in
our
owne
age
;
so
many
,
and
remarkeable
,
as
neuer
more
;
vpon
Blasphemers
,
Drunkards
,
Adulterers
,
and
enemies
of
grace
.
A
man
might
make
as
large
a
volume
,
as
that
in
the
fifth
of
Zachary
,
written
within
and
without
,
with
examples
of
such
,
as
into
whose
houses
and
hearts
the
curse
is
come
.
Let
the
fight
of
the
Angell
with
a
drawn
sword
,
(
which
made
Balaams
Asse
to
feare
)
make
vs
feare
and
tremble
.
3
Consider
the
dreadfull
iudgement
to
come
,
the
day
of
which
shall
be
as
an
Ouen
,
and
all
impenitent
persons
as
stubble
before
this
terrible
burning
.
Acts
17.30
.
He
admonisheth
all
men
to
Repent
,
because
hee
hath
appointed
a
day
wherein
to
iudge
the
world
.
When
heathenish
Felix
heard
of
the
iudgement
to
come
,
he
trembled
:
happy
were
it
for
Christians
,
who
repeat
it
as
an
Article
of
faith
,
that
they
did
so
.
Wee
will
end
this
point
with
that
exhortation
,
2.
Pet.
3.14
.
Considering
these
terrours
of
the
Lord
,
what
manner
of
men
ought
wee
to
be
?
&c.
4
Consider
in
God
our
relation
,
which
will
be
a
meanes
to
further
our
Repentance
.
1
Looke
vpon
him
,
as
our
Lord
,
and
our selues
as
seruants
:
as
a
Lord
he
hath
hyred
vs
into
his
seruice
,
and
hath
freed
vs
from
the
seruice
of
all
other
creatures
,
that
we
should
onely
serue
himselfe
:
But
alas
,
who
can
serue
him
according
to
his
holinesse
and
greatnesse
?
and
when
we
haue
done
all
that
we
can
,
how
vnprofitable
seruants
are
we
?
We
haue
wasted
our
Masters
goods
,
and
cannot
shew
our
talents
againe
:
and
therfore
we
haue
need
to
humble
our selues
in
Repentance
,
and
pray
with
Dauid
,
Psal.
119.124
.
Deale
with
thy
seruant
according
to
thy
mercy
,
and
enter
not
into
iudgement
with
thy
seruants
,
O
Lord
.
A
sorry
seruant
is
he
that
can
neither
doe
what
is
agreeable
to
his
Masters
wi●l
,
nor
yet
be
grieued
for
fayling
in
the
euill
he
doth
,
or
leauing
vndone
the
good
he
should
doe
.
2
Looke
vpon
him
as
our
shepheard
,
&
ourselues
as
sheep
,
but
wandred
from
the
fold
.
Oh
the
misery
of
a
lost
sheepe
!
It
is
without
the
flocke
,
and
fold
,
without
a
certaine
pasture
,
and
food
,
without
a
keeper
,
or
shepheard
,
without
God
and
Christ
,
without
protection
and
safety
,
subiect
to
all
annoyances
,
and
becommeth
a
prey
to
all
rauening
beasts
,
neuer
able
of
it selfe
to
returne
.
And
this
is
the
state
of
euery
man
,
and
no
man
can
reckon
vp
the
errours
and
wandrings
of
his
life
.
All
this
should
helpe
vs
to
returne
to
the
shepheard
of
our
soules
,
1.
Pet.
2.10
.
to
seek
to
him
betimes
,
and
pray
him
to
seeke
vs
,
as
Dauid
Psal.
119.10
.
3
Looke
vpon
him
as
our
father
,
and
our selues
as
his
sons
and
children
.
A
Father
that
hath
giuen
his
deare
Sonne
to
death
for
vs
;
the
dearest
thing
and
price
,
that
was
in
heauen
or
earth
.
A
Father
that
hath
reserued
for
vs
an
inheritance
immortall
and
vndefiled
among
the
Saints
in
light
.
Is
not
this
a
strong
inducement
to
loath
and
leaue
sinne
?
will
not
the
loue
of
a
father
,
make
thee
hate
sin
the
more
?
can
any
stripes
worke
so
powerfully
vpon
an
ingenuous
nature
,
as
to
see
his
louing
father
offended
?
A
poore
mans
sonne
,
who
cannot
be
much
hurt
,
or
helped
by
his
father
,
will
be
grieued
that
hee
hath
iustly
offended
his
father
▪
Awaken
thy selfe
to
Repentance
,
and
say
to
thy
soule
,
as
Moses
to
Israel
,
Deut.
32.2
.
Doe
you
so
reward
the
Lord
,
O
foolish
people
?
Is
not
hee
thy
father
that
bought
thee
,
that
made
thee
,
and
proportioned
thee
?
What
else
gaue
hope
to
the
Prodigall
to
returne
,
but
the
sight
of
loue
lurking
in
his
father
?
and
therefore
resolued
,
I
will
returne
to
my
father
.
CAP.
31.
Meanes
of
Repentance
,
in
respect
of
Iesus
Christ
.
3
A
Third
sort
of
meanes
to
helpe
forward
our
Repentance
,
is
to
looke
vpon
Iesus
Christ
.
Zach.
12.10
.
They
shall
looke
on
him
whom
they
haue
pierced
,
and
mourne
.
The
effect
of
beholding
Christ
,
whom
by
their
sinnes
they
haue
crucified
,
is
great
sorrow
for
sinne
:
and
indeed
among
them
all
,
there
is
no
meanes
so
auaileable
to
the
working
of
the
heart
,
to
due
and
deepe
sorrow
for
sinne
,
as
the
serious
consideration
of
Christs
death
and
passion
.
If
we
consider
the
person
who
suffered
;
the
eternall
Sonne
of
God
;
the
beloued
Sonne
in
the
bosome
of
the
Father
;
the
most
innocent
lambe
of
God
.
The
things
hee
suffered
:
that
this
person
was
so
abased
,
and
plagued
,
with
the
curse
of
the
Law
,
the
wrath
of
his
father
,
shame
,
sorrowes
,
of
first
and
second
death
;
such
hard
and
heauie
things
as
would
haue
crushed
all
men
and
angels
.
And
for
whom
hee
suffred
all
this
,
euen
for
our
sins
in
speciall
,
while
we
were
yet
vngodly
,
sinners
,
enemies
,
the
iust
suffred
for
the
vniust
:
hee
was
cursed
,
that
we
might
be
blessed
,
wounded
,
that
wee
might
bee
healed
,
hee
endured
torments
of
hell
,
that
we
might
partake
of
heauenly
ioyes
.
Oh
then
,
shall
this
chiefe
of
ten
thousand
,
the
worthiest
of
men
and
Angels
,
bee
murthered
,
not
by
the
treachery
of
others
,
but
by
thy
hands
,
thy
sins
,
for
which
else
thou
hadst
beene
euerlastingly
damned
?
and
doth
not
this
wound
thy
heart
?
shall
the
earth
tremble
at
this
;
and
shall
not
our
hearts
feare
?
shal
the
Sun
be
darkned
,
and
the
Heauens
couered
with
mourning
;
and
shall
not
wee
mourne
,
and
be
ashamed
to
show
our
heads
?
shal
the
stones
rend
asunder
,
&
earth
tremble
,
and
all
senslesse
creatures
suffer
at
the
suffring
of
the
Lord
of
glorie
,
at
the
death
of
the
Lord
of
life
;
and
shal
not
our
stony
hearts
bee
rent
with
sorrow
,
who
were
the
occasion
of
so
execrable
a
passion
,
to
so
honourable
a
person
?
Surely
,
if
there
be
a
drop
of
spiritual
life
&
grace
in
vs
,
we
must
needs
loathe
those
sins
of
ours
,
that
brought
such
woful
miserie
on
the
Son
of
God
:
And
it
will
make
our
hearts
bleed
,
as
a
man
would
do
at
the
sight
of
a
knife
or
instrument
,
whereby
(
vnawares
)
he
had
slaine
his
childe
,
wife
,
or
dearest
friend
in
the
world
.
Thus
the
Gospell
sheweth
the
hainousnesse
of
sinne
aboue
all
the
curses
of
the
Law
.
Wouldst
thou
see
the
execration
of
sinne
?
see
it
not
in
the
dreadful
curse
of
the
Law
,
but
in
the
blood
of
the
Gospell
.
The
most
ougly
visage
of
sin
,
is
not
in
the
death
of
the
world
of
sinners
:
but
in
the
death
of
the
Son
of
God
,
no
sinner
.
the
most
dreadful
spectacle
of
Gods
wrath
that
euer
was
.
And
although
the
menaces
of
the
Law
prepare
the
sinner
to
Repentance
,
yet
it
is
the
sight
of
sinne
in
the
Gospel
,
both
in
the
transcendence
of
the
remedie
,
and
infinitenesse
of
Christs
suffrings
,
that
sheweth
the
true
face
of
sin
,
and
indeed
worketh
Repentance
.
The
Faith
of
the
Gospel
,
is
that
internall
meanes
that
turneth
a
man
round
about
,
and
causeth
him
to
s●t
his
face
vpon
God
,
and
Iesus
Christ
,
and
leaue
his
sins
,
Acts
15.9
.
This
putteth
a
difference
between
vs
and
others
,
who
are
yet
in
their
sins
.
CAP.
32.
Meanes
of
Repentance
in
regard
of
ones
selfe
.
3.
IN
thy selfe
,
for
the
helping
forward
of
Repentance
,
keep
a
continuall
audit
,
and
take
account
of
thy selfe
and
estate
.
A
speciall
way
and
meanes
to
bring
the
Prodigall
back
to
Repentance
,
was
,
that
he
returned
and
came
into
himselfe
:
And
Dauid
,
Psal.
119.59
.
I
considered
my
waies
,
and
turned
my
feet
.
To
which
purpose
for
further
direction
,
consider
in
thy selfe
foure
things
:
1.
Take
notice
of
thy
heart
,
and
disposition
of
it
,
in
the
desires
and
affections
of
it
;
both
in
what
they
haue
beene
,
and
what
they
ought
to
be
.
1.
Consider
how
thou
hast
loued
thy
sins
,
what
a
deale
of
poison
,
and
hatred
thou
hast
had
of
grace
;
how
thou
hast
beene
wedded
to
the
lusts
of
the
flesh
,
how
hand-fasted
to
the
world
,
how
earnest
thou
hast
bin
in
prosecuting
the
profits
of
this
life
,
with
vtter
neglect
of
better
things
;
and
then
how
necessary
it
is
to
clear
out
this
self
loue
,
and
loue
of
sin
,
to
make
roome
for
better
.
2.
Consider
which
will
bee
the
principall
desire
of
a
repentant
heart
:
as
namely
,
1.
To
bee
rid
of
sin
.
Rom.
7.
O
miserable
man
,
&c.
neuer
was
a
prisoner
so
weary
of
his
bolts
,
nor
a
sickeman
of
his
paine
,
as
the
penitent
of
his
sin
.
2.
To
please
God
in
all
the
waies
of
his
Commandements
.
Psal.
119.5
.
Oh
that
my
waies
were
directed
,
&c.
3.
To
be
in
nearest
fellowship
with
God
in
Christ
.
Cant.
1.3
.
Draw
me
,
and
we
will
run
.
Oh
when
shal
I
come
into
thy
sight
?
And
these
desires
will
be
insatiable
,
till
the
soule
get
a
presence
,
sight
,
and
comfortable
hold
of
God
:
for
neuer
can
a
good
heart
be
delighted
but
in
seeking
most
excellent
things
,
with
most
excellent
affections
.
2.
To
further
thy
Repentance
,
recount
thy
life
,
actions
,
and
course
,
what
it
is
,
what
it
ought
to
be
.
Neuer
man
considered
his
waies
aright
;
but
found
something
to
be
redressed
.
As
1.
If
hee
behold
the
infinite
euils
of
his
whole
life
committed
against
God
,
and
his
Law
,
&
light
of
his
grace
.
2.
The
innumerable
good
duties
omitted
,
for
which
he
hath
had
calling
and
opportunity
.
3.
The
good
thing
done
,
but
failed
in
all
,
both
in
the
-
Manner
,
-
End
.
Oh
what
a
measure
of
sorrow
,
will
this
set
to
a
carefull
heart
,
to
see
it selfe
so
far
from
answering
his
horrible
sins
,
that
he
cannot
answer
one
of
a
thousand
of
his
best
actions
through
his
life
.
All
this
showeth
the
need
of
mercie
answerable
to
so
wofull
miserie
.
3.
Consider
seriously
the
checks
of
thy
owne
conscience
.
Thou
mayst
contemne
the
checks
of
men
:
but
neuer
reiect
the
checks
of
thy
conscience
.
For
conscience
keepeth
Court
in
the
soule
at
all
times
,
there
is
a
continuall
Tearme
:
it
hath
a
power
to
examine
,
witnesse
,
and
sentence
at
any
time
.
And
this
sentence
admitteth
no
delay
,
no
delusion
,
no
appeale
.
If
thou
feelest
the
priuie
nips
of
conscience
,
listen
to
so
neer
and
wholesome
a
rebuker
,
lest
it
grow
to
a
seared
conscience
,
and
God
in
iustice
discharge
it
of
the
office
it
holdeth
in
the
soule
vnder
him
,
when
he
seeth
it
vnregarded
.
But
doe
thus
:
1.
when
thy
conscience
checketh
thee
,
blesse
God
for
a
waking
conscience
:
which
will
onely
checke
great
ones
,
whom
none
else
may
;
and
for
things
which
none
else
can
.
2.
When
conscience
accuseth
thee
,
and
,
as
the
Clarke
of
the
Lords
Crown
office
,
readeth
a
bill
of
inditement
against
thee
,
take
his
office
on
thy selfe
,
plead
guilty
,
accuse
thy selfe
too
.
The
way
not
to
be
iudged
of
the
Lord
,
is
to
iudge
our selues
before
the
Lord
.
3.
If
conscience
go
on
to
prick
thy
heart
,
and
fetch
blood
of
thy
soule
,
now
feele
the
smart
,
apply
the
blood
of
Christ
to
stay
the
smart
,
and
bleeding
of
it
.
This
is
the
chiefe
labour
of
Repentance
.
4.
To
further
thy
Repentance
,
remember
thy
latter
end
,
the
shortnesse
of
thy
life
,
the
approach
of
thy
death
,
and
the
terror
of
the
day
of
iudgement
.
This
numbring
of
our
daies
is
a
meanes
to
apply
our
hearts
to
wisedome
,
Psal.
90
12.
But
therfore
is
mens
iniquitie
in
their
skirts
,
because
they
remember
not
their
latter
end
,
Lam.
1.9
.
CAP.
33.
Meanes
of
Repentance
concerning
others
.
4.
MEanes
of
Repentance
in
respect
of
others
.
1.
If
a
good
man
be
cast
amongst
good
men
,
he
wil
quicken
himselfe
to
repentance
and
reformation
.
1.
By
humble
submission
of
minde
hee
yeeldeth
to
all
godly
admonitions
,
of
good
men
;
and
blesseth
God
with
Dauid
for
their
rebukes
.
An
impenitent
person
beareth
such
affection
to
his
sins
,
that
he
disaffecteth
him
that
reproueth
him
:
But
this
man
,
contrary
,
is
a
stone
in
the
Lords
Temple
,
and
is
willing
to
be
hewed
and
polished
;
and
,
as
a
man
knowing
himselfe
out
of
the
way
,
is
willing
to
be
set
in
againe
by
any
,
euen
the
meanest
that
knoweth
it
better
than
he
.
2.
By
imitating
their
godly
example
,
which
is
a
great
incitation
to
goodnesse
.
Whence
Christians
are
called
lights
,
shining
in
the
darknesse
of
the
world
,
holding
forth
the
word
of
life
;
whose
light
must
shine
,
that
others
seeing
it
may
glorifie
God
.
And
God
putteth
good
examples
to
good
vse
in
the
world
,
not
onely
to
conuince
the
aduersary
,
but
sometimes
to
win
the
disobedient
,
and
to
gaine
a
testimony
in
their
consciences
to
the
truth
;
yea
,
&
to
prouoke
others
to
an
holy
emulation
,
to
get
share
in
the
same
grace
.
2
If
good
men
be
cast
among
enemies
of
God
,
and
grace
,
yet
they
will
bee
furthering
themselues
,
in
their
way
of
Repentance
:
they
will
take
knowledge
of
the
reproches
of
their
enemies
,
by
whom
they
may
heare
their
sinne
sooner
,
and
plainer
told
them
,
than
by
friends
;
although
neither
in
a
good
manner
,
nor
to
a
good
end
.
1
But
this
will
helpe
to
humble
a
good
man
:
Let
Shemei
alone
(
saith
Dauid
)
I
haue
deserued
it
,
2.
Sam.
16.
And
no
sooner
shall
a
wicked
man
accuse
a
Saint
,
but
he
with
an
heauy
heart
will
accuse
himselfe
before
the
Lord
.
Nothing
is
more
ordinary
,
than
for
wicked
men
to
scandalize
godly
ones
:
They
are
hypocrites
,
proud
,
couetous
,
and
what
not
?
and
when
they
heare
this
,
they
can
goe
to
the
Lord
,
and
complaine
of
themselues
,
that
they
are
so
indeed
,
and
can
rifle
themselues
,
and
be
more
vile
in
themselues
,
than
the
others
tearmes
can
make
them
.
They
can
inroll
themselues
,
as
Paul
,
before
the
Lord
,
the
chiefe
of
all
sinners
.
But
all
this
while
when
they
intend
to
wound
them
,
they
helpe
to
heale
their
wound
,
and
make
them
humbly
seeke
to
the
Physitian
.
Augustine
hearing
the
Donatists
reuiling
him
for
the
former
wickednesse
of
his
youth
,
made
this
answer
:
The
more
you
blame
my
disease
,
I
will
so
much
the
more
admire
my
Physitian
.
And
Beza
to
one
obiecting
against
him
the
wantonnesse
of
his
youth
,
and
wit
in
his
Poems
:
answered
,
Iste
homo
inuidet
mihi
gratiam
Christi
.
CAP.
34.
Markes
and
signes
of
Repentance
,
and
first
in
respect
of
sinne
to
be
repented
.
4
▪
NOw
followeth
the
fourth
generall
,
concerning
the
signes
&
markes
of
a
man
truely
penitent
:
for
this
grace
will
shew
it selfe
,
what
way
soeuer
a
man
turne
himselfe
;
whether
he
looke
vpon
,
first
,
his
sinne
repented
:
or
,
secondly
,
God
offended
:
or
,
thirdly
,
himselfe
:
or
,
fourthly
,
vpon
others
:
it
wil
be
working
euery
way
.
1
In
respect
of
sinne
,
a
man
truely
penitent
,
will
discouer
himselfe
by
those
properties
and
practises
.
1
He
remembreth
his
sinnes
,
though
they
be
remitted
,
and
that
with
shame
and
sorrow
.
Ezek
16.60
.
I
will
establish
my
couenant
with
thee
:
then
shalt
thou
remember
thy
sinnes
,
and
be
ashamed
of
thy
waies
;
nor
neuer
open
thy
mouth
any
more
,
namely
,
in
iustification
of
thy self
,
when
I
am
pacified
towards
thee
for
all
thou
hast
done
;
vers.
62.63
.
So
as
when
God
is
pacified
,
yet
the
humble
heart
is
ashamed
.
This
is
one
clause
of
the
new
couenant
.
Ezek.
36.26
.
2
This
remembrance
of
former
sinnes
,
though
pardoned
,
preserueth
and
bloweth
vp
the
embers
,
and
keepeth
aliue
godly
sorrow
in
the
soule
.
Zach.
12.10
.
The
looking
on
him
whom
wee
haue
pierced
,
exciteth
all
that
haue
receiued
the
spirit
of
grace
and
compassion
,
to
mourne
for
him
,
as
their
first
borne
.
Peter
remembring
what
himselfe
had
done
,
and
his
master
had
said
,
went
out
,
and
wept
bitterly
.
Hereby
our
Repentance
is
renewed
daily
,
and
the
wound
made
bleed
afresh
.
3
As
it
is
our
happinesse
that
God
once
pardoning
our
sinnes
,
forgetteth
them
,
and
neuer
remembreth
them
more
:
so
it
is
a
signe
,
and
way
of
our
happinesse
,
that
our selues
forget
them
not
,
but
hold
them
before
the
eye
of
our
mindes
,
to
containe
vs
in
constant
humiliation
for
them
.
2
He
will
aggrauate
his
sin
,
when
he
beholdeth
it
:
hee
will
excuse
none
,
extenuate
none
;
he
will
not
mince
,
nor
hide
any
,
as
Adam
:
nor
cast
it
off
himselfe
vpon
others
shoulders
,
as
Saul
▪
The
people
did
it
:
But
he
weigheth
his
sinnes
in
a
true
ballance
,
which
hath
shewed
none
of
them
to
be
light
:
he
will
put
in
so
many
weights
,
as
to
bring
him
to
a
iust
humiliation
.
If
his
sins
be
of
a
bloudy
dye
,
his
heart
shall
bleed
with
godly
sorrow
.
If
they
haue
beene
sinnes
of
knowledge
,
and
after
illumination
,
or
after
admonition
,
or
with
vehemence
,
or
repetition
,
or
in
hatefull
manner
,
with
cursing
and
swearing
,
as
Peters
was
:
Oh
this
will
bring
backe
bitter
sorrow
,
brinish
teares
;
here
is
cause
to
weepe
bitterly
.
If
his
sins
haue
beene
old
sins
,
as
old
sores
,
and
festers
,
long
continued
in
,
and
liued
in
till
the
eleuenth
or
twelfth
houre
;
the
longer
and
more
painefull
will
be
the
cure
:
the
more
willing
will
hee
be
to
open
them
,
and
content
to
haue
them
handled
.
If
they
haue
beene
committed
in
foule
circumstances
;
as
to
haue
beene
drunke
,
or
disordered
on
the
Sabbaoth
day
:
to
be
rude
,
or
irreligiously
disposed
in
the
Church
,
vnder
the
eye
of
God
:
to
run
ryot
against
good
counsell
,
against
the
directions
of
the
Word
,
and
motions
of
the
spirit
:
the
fouler
the
sinne
,
the
deeper
will
be
the
sorrow
.
But
if
they
haue
beene
after
Repentance
,
vowes
,
promises
,
after
fasting
,
prayer
,
now
the
weight
increaseth
marueilously
vpon
the
soule
.
A
good
heart
will
hardly
thinke
any
Repentance
enough
for
such
sinne
.
Farre
from
true
Repentance
,
is
that
false
heart
that
is
more
ashamed
to
confesse
sin
,
than
to
commit
it
:
and
in
confession
,
doth
it
in
the
grosse
and
lumpe
,
with
excuses
and
extenuations
;
and
in
making
shew
of
sorrow
,
is
as
a
cloud
without
raine
,
soone
blowne
ouer
:
he
hath
neuer
a
teare
of
godly
sorrow
for
foulest
sinnes
,
or
if
any
,
too
soone
dryed
away
.
He
that
can
plead
for
his
sin
,
and
defend
bad
actions
,
with
faire
pretences
,
as
Saul
saueth
the
fat
against
the
commandement
,
for
sacrifice
:
that
can
rob
God
and
his
Ministers
of
their
right
,
pretending
a
reach
of
wisedome
,
or
publike
care
beyond
all
others
:
that
can
plead
for
their
vsury
,
a
practise
of
charity
;
as
doing
as
they
would
be
done
to
:
their
iniustice
and
false
arts
in
trading
,
because
they
doe
as
others
doe
,
and
else
they
cannot
liue
:
or
their
non-residency
,
because
of
their
charge
,
or
a
way
to
preferment
:
all
these
,
and
all
others
that
hold
vp
bucklers
for
their
sins
,
neuer
yet
knew
what
Repentance
meant
.
In
a
word
,
he
that
can
please
himselfe
in
the
remembrance
of
his
sinne
,
that
can
glory
how
he
hath
ouer-reached
his
brother
,
which
is
ordinary
in
trading
:
that
can
reioyce
in
the
pleasure
or
profit
gotten
by
sinne
,
is
farre
from
Repentance
.
A
good
heart
,
the
more
pleasing
or
profitable
any
sinne
hath
beene
,
wil
lament
so
much
the
more
.
3
He
hateth
and
shunneth
all
sinne
euery
where
.
This
indignation
and
bitter
hatred
against
sinne
,
is
made
a
fruit
and
note
of
true
repentance
,
2.
Cor.
7.11
.
Can.
5.4
.
See
how
the
Church
rated
her selfe
for
her
folly
,
and
vnkindnesse
against
Christ
:
and
no
maruaile
.
For
,
1
If
we
look
at
God
,
he
hateth
all
sin
with
a
deadly
hatred
;
and
all
that
loue
the
Lord
,
must
hate
all
that
is
euill
:
And
the
more
a
man
conceiueth
God
his
friend
,
the
lesse
friendly
can
he
be
to
his
sin
:
and
the
more
fauour
a
man
expecteth
from
God
,
the
lesse
can
he
fauour
any
sin
.
2.
If
hee
looke
at
his
sin
,
he
seeth
it
a
serpent
,
and
hateth
it
,
though
the
sting
be
gone
,
by
a
spirituall
and
gracious
Antipathy
.
And
now
the
league
being
broken
,
he
will
neuer
be
friends
any
more
with
it
:
but
in
anger
,
as
Ephraim
to
his
Idols
,
say
,
Get
thee
hence
,
what
haue
I
more
to
do
with
you
?
3.
If
he
looke
on
sinne
in
the
euills
it
hath
formerly
wrapped
him
in
,
he
cannot
but
shunne
,
feare
,
and
fly
it
.
A
burnt
childe
dreadeth
the
fire
.
A
man
once
stung
with
an
Adder
,
will
fly
from
all
Serpents
:
A
man
that
hath
felt
the
paines
of
broken
bones
by
his
fals
,
will
feare
to
fall
,
and
looke
better
to
his
feet
.
An
impenitent
person
may
forbeare
to
sweare
:
but
a
true
conuert
feareth
an
oath
,
Eccles.
9
So
he
feareth
to
breake
the
Sabbath
,
is
affraid
of
couetousnes
,
worldlinesse
,
drunkennesse
,
profanenesse
,
and
other
sins
:
and
this
not
in
respect
of
his
owne
skin
only
;
but
in
respect
of
God
,
now
reconciled
vnto
him
.
Euen
as
a
deare
Wife
feareth
to
offend
her
louing
Husband
,
to
whom
she
was
lately
married
.
4.
Hee
resisteth
and
holdeth
fight
against
all
sin
;
euen
those
that
he
cannot
conquer
,
he
combateth
against
.
As
Iacob
said
of
the
people
of
the
●and
after
the
slaughter
of
the
Sich●mites
,
Now
will
they
hate
vs
,
and
therfore
will
raise
their
powers
against
vs
to
destroy
vs
:
euen
so
a
godly
heart
hating
sin
,
will
rayse
all
his
power
against
it
,
to
destroy
the
whole
bodie
of
sin
,
&
wil
reuenge
vpon
it
as
his
capitall
enemie
.
A
Subiect
that
hath
taken
vp
armes
against
his
Prince
and
Countrey
,
and
gone
out
in
rebellion
with
rebels
and
traytors
,
if
once
hee
come
to
see
his
offence
on
the
one
side
,
and
the
Princes
clemencie
on
the
other
,
pardoning
his
offence
,
and
sauing
his
life
,
cannot
chuse
but
hold
himselfe
extraordinarily
bound
to
resist
all
such
rebels
,
euen
while
he
liueth
.
This
is
the
case
of
euery
Christian
,
who
hauing
run
with
his
rebellious
lusts
,
fighting
against
the
crown
and
dignitie
of
Iesus
Christ
;
but
now
graciously
pardoned
,
cannot
but
stand
stoutly
against
them
.
And
this
cannot
be
other
;
but
where
flesh
is
,
and
spirit
,
the
spirit
will
bee
lusting
against
the
flesh
.
Wheresoeuer
these
twins
are
conceaued
,
this
Iacob
and
Esau
will
struggle
in
the
wombe
,
and
Rebecca
shall
feele
the
striuing
within
her
:
whereas
the
barren
and
fruitlesse
wombe
,
which
neuer
receiued
the
seed
of
God
,
feeleth
no
such
strugling
.
5.
Hee
relinquisheth
his
sin
in
true
endeauour
,
and
neuer
returneth
to
it
any
more
:
for
true
Repentance
is
neuer
repented
of
.
When
Christ
commanded
the
Deuill
out
of
the
man
,
he
said
,
Come
out
,
and
go
into
him
no
more
:
And
the
same
power
he
putteth
forth
in
commanding
out
these
Legions
of
lusts
and
deuils
,
lurking
in
our
thickets
;
once
cast
out
,
they
come
in
no
more
to
rule
and
raigne
,
the
same
word
casteth
and
keepeth
them
out
.
2.
In
euery
true
Repentance
is
a
clearing
ones
selfe
,
2.
Cor.
7.
And
with
all
true
humiliation
goeth
reformation
:
for
repentance
is
not
a
vow
,
and
purpose
for
hereafter
only
;
but
a
present
act
and
endeauour
.
3.
In
euery
one
that
must
find
mercy
,
there
must
go
with
confession
forsaking
of
sin
.
Neither
can
a
penitent
man
say
,
I
was
a
lyar
,
swearer
,
drunkard
,
and
so
am
still
:
for
though
sin
be
still
in
him
,
he
is
not
in
sinne
:
and
though
flesh
be
in
him
,
he
is
not
in
the
flesh
.
So
as
howsoeuer
he
that
hath
confessed
his
sin
once
,
and
againe
,
but
continueth
in
it
,
may
thinke
himselfe
well
eased
;
yet
is
it
no
otherwise
than
when
a
drunkard
hath
eased
himselfe
by
casting
,
that
he
may
drinke
more
.
You
shall
heare
a
swearer
take
himselfe
in
his
sinne
,
and
say
,
God
forgiue
me
,
now
I
sweare
:
and
yet
swear
as
fast
still
as
his
tongue
can
turn
out
oathes
.
Others
forced
to
a
kinde
of
Repentance
,
passe
many
promises
,
and
vowes
,
and
confessions
are
made
:
but
after
returne
as
a
swine
to
the
wallowing
,
and
an
horse
to
the
smell
of
his
dung
.
Here
was
no
Repentance
,
but
a
forced
hypocrisie
.
6.
In
all
this
worke
of
Repentance
he
differenceth
himselfe
from
the
hypocrite
in
his
strife
and
resistance
of
sin
.
1.
In
that
he
setteth
himselfe
against
sinne
vniuersally
:
2.
sincerely
.
1.
Hee
is
set
by
grace
against
all
sin
,
because
all
is
contrary
to
grace
,
as
1.
his
own
sins
.
As
Paul
,
Rom.
7.
I
hate
that
which
I
doe
:
as
a
man
feareth
and
slieth
most
the
danger
that
is
nearest
him
.
And
of
these
,
1.
his
smallest
sins
.
Dauid
the
cutting
off
Sauls
lap
:
he
thinketh
none
of
them
gnats
,
or
mites
,
which
GODS
Law
taketh
order
against
;
for
which
either
Christ
must
dye
or
himselfe
eternally
.
The
wicked
man
can
startle
at
great
and
outragious
euils
,
murther
,
adulterie
,
drunkennes
:
but
the
godly
repent
of
those
which
the
world
count
no
sins
,
as
,
vnprofitablenes
vnder
the
ministerie
of
the
Word
,
profanation
of
the
Sabbath
,
petty
oaths
,
rash
anger
.
And
whereas
the
wicked
man
thinketh
is
thoughts
free
:
the
weakest
Christian
repenting
,
repeateth
the
wandrings
,
and
disorder
of
his
very
thoughts
.
2.
His
own
most
secret
sins
:
knowing
that
none
are
secret
in
respect
of
God
,
with
whom
he
hath
to
deale
;
and
that
the
more
familiar
any
sin
is
,
it
is
so
much
the
more
dangerous
.
3.
His
fat
,
profitable
,
delightfull
,
and
most
necessary
sins
:
he
spareth
no
Agag
,
no
f●tlings
,
〈◊〉
cutteth
off
hands
,
plucketh
〈◊〉
eyes
,
that
is
,
lusts
,
which
〈◊〉
as
neare
and
necessary
.
Zacheus
casteth
away
his
most
gainefull
sins
presently
.
2.
Because
true
hatred
is
of
kindes
,
and
true
zeale
is
as
fire
which
will
fasten
on
any
fewell
that
commeth
in
the
way
of
it
:
therefore
a
true
penitent
hateth
and
resisteth
other
mens
sins
.
If
he
can
hee
will
hinder
them
,
if
he
cannot
do
that
,
he
can
and
wil
grieue
and
mourn
for
them
.
So
Dauids
eyes
gusht
out
with
riuers
of
teares
,
because
men
kept
not
the
Word
.
Ieremie
wished
his
head
a
fountaine
of
teares
:
And
Lots
righteous
soule
was
vexed
,
to
heare
and
see
the
vncleane
conuersation
of
the
Sodomites
.
But
wicked
men
are
so
far
from
repenting
for
other
mens
sins
,
that
they
cannot
repent
their
owne
.
2.
He
dealeth
against
all
sin
sincerely
;
as
Hypocrites
cannot
:
which
appeareth
thus
.
1.
A
godly
man
reneweth
his
Repentance
often
.
But
when
,
daily
?
In
the
time
of
his
peace
,
when
all
things
go
well
with
with
him
,
when
the
world
laugheth
on
him
,
and
at
him
for
it
.
The
Hypocrite
neuer
or
seldome
thinketh
on
Repentance
,
but
when
Gods
hand
is
vpon
him
:
when
he
is
bound
on
his
bed
,
and
can
intend
no
other
businesse
,
then
call
for
the
Minister
,
whom
in
all
his
health
and
life
he
wronged
and
scorned
.
Thus
the
Hypocrites
howle
on
their
beds
(
saith
Hosea
)
but
were
his
grace
true
,
he
would
haue
done
it
in
prosperitie
.
2.
Godly
men
going
seriously
about
the
worke
,
repent
of
particular
sins
.
Dauid
cryeth
out
of
blood
:
Peter
of
his
deniall
:
Paul
sayth
,
I
was
,
&c.
But
Hypocrits
repent
in
the
grosse
and
lumpe
,
and
would
faine
deceiue
GOD
and
themselues
,
by
hiding
themselues
in
generals
:
God
be
mercifull
vnto
vs
,
we
are
all
sinners
,
and
cannot
be
saints
.
I
haue
bin
deceiued
as
others
haue
been
:
yet
I
am
not
the
greatest
sinner
.
And
thus
slubbereth
ouer
the
businesse
.
3.
True
Repentance
will
easily
passe
by
an
offence
against
himselfe
:
but
not
easily
passe
ouer
a
sin
against
God
.
Moses
in
his
owne
cause
the
meekest
of
men
,
in
Gods
cause
the
most
fiery
and
zealous
.
But
an
Hypocrite
can
earnestly
hate
,
and
reuenge
an
iniurie
to
him
:
but
,
in
iniurie
and
wrong
to
God
,
can
be
calme
enough
:
because
Gods
name
&
glory
is
nothing
so
deare
to
him
as
his
own
.
4.
The
sinceritie
of
godly
Repentance
will
euer
appeare
in
the
healing
of
that
errour
,
Dan
4.24
.
and
vndoing
what
is
ill
done
.
It
will
neuer
be
without
restitution
of
that
which
is
wickedly
gotten
,
or
wrongfully
held
from
the
right
owner
.
Sound
Repentance
will
goe
through
stitch
with
restitution
.
Hast
thou
gotten
so
many
hundreths
by
swearing
,
lying
,
breaking
the
Sabbaoth
?
hast
thou
gotten
so
many
thousands
by
cruelty
,
and
vsury
?
hast
thou
gotten
so
many
pounds
by
robbing
God
and
his
Minister
,
by
vniust
and
malitious
detaining
Gods
part
?
wilt
thou
,
or
darest
thou
goe
on
,
and
not
thinke
of
Repentance
?
or
dost
thou
thinke
of
Repentance
,
and
not
of
Restitution
?
Here
is
no
healing
of
the
error
;
the
wound
in
thy
soule
bleedeth
fresh
,
and
,
without
timely
Repentance
,
will
doe
so
vnto
death
.
5
The
sincerity
of
true
Repentance
appeareth
in
the
godly
,
in
the
speedy
and
seasonable
apprehension
of
the
offers
of
grace
in
the
meanes
.
Psal.
119.
I
made
hast
and
delaied
not
.
Worldly
men
are
for
fastening
on
the
world
:
there
are
their
affections
,
desires
,
indeauours
:
the
world
hath
ingrossed
their
thoughts
,
time
;
and
the
more
water
goeth
through
one
pipe
,
the
lesse
goeth
into
another
:
but
,
as
ready
to
breake
,
they
deale
in
heauenly
things
;
put
off
,
and
are
taking
order
for
three
,
or
sixe
moneths
,
and
then
proue
as
insufficient
and
insoluent
as
before
.
Ambrose
saith
,
If
I
would
offer
thee
gold
to
day
,
thou
wouldest
not
say
,
I
will
come
to
morrow
:
but
God
offereth
grace
;
thou
canst
finde
no
time
to
take
it
.
CAP.
35.
Markes
of
Repentance
,
in
respect
God
.
2
THe
soule
truely
penitent
,
looking
towards
God
,
will
bewray
it selfe
in
the
constant
expression
of
three
most
gracious
affections
,
mixt
&
wreathed
together
:
all
which
waite
inseparably
on
sound
Repentance
,
as
light
and
heat
on
fire
;
both
which
necessarily
argue
the
presence
of
fire
.
The
first
is
loue
of
God
;
the
second
,
feare
of
God
;
the
third
,
desire
or
prayer
.
The
first
is
a
vehement
and
feruent
loue
of
God
,
vnto
which
he
findeth
himselfe
bound
in
many
strong
obligations
:
as
,
when
he
considereth
how
many
sins
are
forgiuen
him
,
he
cannot
chuse
but
loue
much
:
and
that
his
reconciliation
is
made
by
the
death
of
Iesus
Christ
,
the
Sonne
of
Gods
loue
;
through
whom
,
as
a
Conduit
pipe
,
all
grace
floweth
into
him
:
here
is
the
strongest
attractiue
,
and
load-stone
of
loue
,
that
euer
was
.
If
great
benefits
and
gifts
,
bee
great
binders
,
what
is
the
greatest
gift
of
all
,
the
giuing
of
his
Sonne
to
be
a
surety
,
and
satisfaction
for
sinne
?
2
When
he
considereth
that
the
Lord
should
chuse
him
,
so
vile
a
creature
,
to
such
grace
of
life
,
not
onely
remouing
infinite
euils
,
but
in
conferring
so
many
mercies
,
as
are
beyond
all
his
thoughts
:
not
onely
redeeming
him
by
his
Sonne
,
but
gouerning
him
by
his
spirit
,
teaching
him
by
his
word
,
and
lading
him
with
blessings
daily
:
and
this
he
should
doe
to
him
,
passing
by
so
many
millions
of
men
yet
in
their
sins
,
euery
one
as
good
in
their
nature
as
he
:
That
hee
should
make
his
habitation
in
Goshen
light
,
when
all
Egypt
sitteth
in
darkenesse
:
That
his
fleece
alone
,
as
Gideons
,
should
bee
watered
with
the
dew
of
blessing
,
and
so
many
earthly
men
round
about
him
dry
and
destitute
of
grace
;
Oh
what
a
vehement
loue
will
all
this
raise
in
the
heart
of
a
conuerted
man
?
3
When
he
considereth
how
the
Lord
hath
heard
his
prayer
in
his
tribulation
,
and
answered
him
both
in
giuing
,
and
forgiuing
,
and
turned
his
sorrowfull
seed
time
,
into
a
full
haruest
of
ioy
:
deliuered
his
eyes
from
teares
,
his
soule
from
death
,
his
feet
from
falling
;
filled
his
soule
with
consolations
of
God
,
peace
of
heart
,
and
ioy
of
the
holy
Ghost
,
vnspeakable
and
glorious
:
oh
how
will
this
,
as
bellowes
,
blow
vp
a
bright
flame
of
holy
and
feruent
loue
vnto
God
for
his
goodnesse
?
Psal.
116.1
.
This
heart
will
not
suffer
such
blessings
to
raine
as
vpon
the
sands
which
are
vnfruitfull
,
but
will
be
deuising
how
to
returne
loue
for
loue
:
and
in
this
returne
,
nothing
shall
be
thought
too
good
for
God
.
As
he
hath
receiued
Gods
best
blessings
,
so
he
will
returne
of
the
best
:
as
hee
hath
receiued
liberally
from
God
,
he
will
returne
liberally
vnto
God
,
2.
Sam.
24.
Dauid
will
not
offer
to
the
Lord
,
of
that
which
cost
him
nothing
.
Israel
deliuered
from
sea
,
will
offer
their
eare
rings
&
Iewels
to
the
Tabernacle
,
Exod
30.
The
worldling
,
as
a
beast
,
drinketh
of
the
brooke
,
thinketh
not
of
the
spring
;
but
the
conuert
,
drinking
of
these
sweet
waters
of
consolations
,
riseth
vp
to
the
wel-spring
and
head
of
them
with
loue
,
and
praises
.
The
second
holy
affection
toward
God
,
is
a
child-like
feare
and
awe
of
God
.
I
say
childe-like
,
because
it
is
twisted
with
loue
,
and
issueth
from
it
.
Hee
seeth
,
1
How
contrary
he
hath
beene
to
the
pure
and
holy
nature
of
God
:
how
contrary
to
his
image
and
grace
:
how
contrary
in
his
will
to
the
righteous
will
and
pleasure
of
God
.
Fire
and
water
,
light
and
darkenesse
,
were
not
more
contrary
:
nay
,
he
findeth
still
a
restance
in
himselfe
,
a
rebellion
,
a
law
of
members
relucting
against
the
law
of
his
minde
,
and
hath
great
reason
to
feare
his
own
impotency
,
and
inclination
to
be
led
aside
by
the
slyenesse
and
deceitfulnesse
of
sinne
.
2
He
seeth
more
need
of
Gods
fauour
,
than
life
it selfe
;
and
how
hardly
,
but
happily
,
he
hath
attained
it
:
and
now
no
maruell
if
his
chief
care
be
to
retaine
it
.
He
feareth
now
to
forfeit
or
cloud
the
beames
of
this
happy
sunne
.
Psal.
89.
He
resolueth
against
whatsoeuer
may
offend
God
,
might
he
gaine
a
world
by
it
.
Ioseph
might
haue
gained
fauour
,
pleasure
,
wealth
,
by
yeelding
to
his
Mistresse
;
But
can
I
,
saith
he
,
doe
this
and
sin
against
God
?
The
third
affection
towards
God
,
is
desire
,
and
breathing
out
continuall
and
strong
cryes
for
grace
against
corruption
;
for
the
Lord
giueth
not
onely
grace
asked
,
but
grace
to
aske
.
A
man
truely
conuerted
,
retaineth
still
godly
sorrow
,
and
continuall
prickings
of
heart
;
as
holy
Paul
was
euer
complaining
of
himselfe
after
his
calling
,
for
former
sins
,
and
present
corruptions
;
and
hereby
discerneth
that
the
greatest
happinesse
,
standeth
in
pardon
of
sinne
;
and
that
in
this
world
it
can
neuer
get
farre
enough
into
this
happinesse
;
it
can
neuer
get
sense
and
assurance
enough
of
the
pardon
of
sinne
,
and
therefore
cryeth
importunately
after
the
sense
of
the
ioy
of
his
saluation
,
Psal.
51.
2
He
seeth
the
deepe
dye
of
his
sins
,
and
how
hardly
he
parteth
with
his
spots
,
and
so
groweth
instant
,
almost
endlesse
,
in
his
petitions
and
repetitions
,
that
God
would
stil
wash
him
,
cleanse
him
,
purge
him
with
Isope
,
and
make
him
whiter
than
snow
:
he
knoweth
none
in
heauen
or
earth
,
is
able
to
purge
him
,
but
God
alone
.
This
fountain
is
neither
Arbanah
,
nor
Pharphar
,
riuers
of
Damascus
,
nor
Iordan
,
nor
out
of
any
other
Cisterne
,
than
the
fountaine
of
liuing
water
:
for
as
Creation
belongeth
onely
to
God
,
so
doth
redemption
,
iustification
,
and
remission
of
sins
,
and
sanctification
by
the
bloud
of
Christ
,
and
spirit
of
God
.
3
He
seeth
the
strong
sinewes
of
sinne
yet
in
himselfe
,
&
what
an
heart
of
Oake
it
hath
within
him
:
how
little
he
profiteth
by
his
stri●e
against
it
:
how
sinne
repented
,
returneth
,
and
recoyleth
vpon
him
,
as
the
vncleane
spirit
cast
out
,
returneth
againe
.
And
hence
is
he
earnest
in
daily
prayer
,
for
daily
strength
,
for
that
spirit
of
grace
,
and
strength
to
take
his
part
,
that
he
may
find
the
power
of
sinne
shaken
and
weakened
in
him
,
and
hee
carry
victory
against
them
:
thus
in
sense
of
smart
,
steynes
,
strength
of
sinne
,
neuer
did
a
starued
beggar
more
importunately
desire
reliefe
,
nor
a
condemned
man
,
a
pardon
,
than
hee
doth
further
sense
of
mercy
,
grace
,
&
strength
,
and
is
restlesse
till
he
haue
gotten
them
in
good
measure
.
CAP.
36.
Signes
of
Repentance
,
in
respect
of
others
.
3
THe
signes
of
true
Repentance
in
respect
of
others
.
1
A
man
truely
humbled
will
esteeme
of
others
,
better
than
of
himselfe
,
Phil.
2.3
.
For
,
1.
his
minde
is
cleared
to
see
his
owne
euils
greater
than
all
mens
else
:
so
Paul
esteemeth
himselfe
the
chiefe
of
all
sinners
.
2
His
heart
is
smitten
and
humbled
,
and
so
deiected
in
himselfe
,
as
that
he
thinketh
himselfe
too
meane
for
any
ranke
,
or
place
with
GOD
,
or
good
men
.
The
returned
Prodigall
comming
to
himselfe
,
confessed
hee
is
not
worthy
to
be
set
amongst
the
meanest
seruants
in
his
fathers
house
:
whereas
a
proud
man
,
that
neuer
saw
himselfe
,
is
so
farre
from
casting
down
himselfe
,
that
hee
thinketh
euery
place
too
meane
for
him
;
that
euery
mans
sheafe
must
bow
to
his
:
he
thanketh
God
,
as
the
Pharisee
,
he
is
not
as
others
,
nor
so
bad
as
the
Publican
.
Obiect
.
But
sound
grace
is
not
blinde
;
it
is
able
to
spye
a
difference
betweene
himselfe
,
and
a
gracelesse
man
.
It
knoweth
that
a
small
measure
of
grace
is
of
much
worth
before
GOD
:
whereas
a
gracelesse
man
is
little
worth
.
Answ.
As
by
light
wee
see
light
;
so
by
grace
,
the
light
of
grace
;
which
sheweth
vs
,
that
grace
is
not
giuen
vs
,
to
lift
vp
our selues
aboue
others
,
but
to
humble
vs
in
the
sense
of
our
imperfections
,
in
the
sight
of
our
own
grace
.
True
grace
causeth
vs
to
glorifie
God
by
them
,
and
for
them
,
but
by
no
meanes
to
glory
in
them
.
Obiect
.
But
I
know
many
great
euils
in
others
,
which
I
praise
God
,
I
finde
not
in
my selfe
:
I
know
others
farre
inferiour
in
knowledge
,
wisedome
,
watchfulnesse
vnto
my selfe
:
may
I
for
humility
,
preiudice
the
truth
?
may
I
giue
false
testimony
,
or
iudge
vnrighteously
to
preferre
a
wicked
person
before
my selfe
?
Answ.
1.
Charity
reioyceth
in
the
truth
:
therefore
the
Apostle
commanding
to
iudge
better
of
euery
man
than
our selues
,
must
be
vnderstood
with
limitation
:
first
,
he
writeth
of
men
conuerted
,
called
before
,
Saints
and
Brethren
.
A
man
called
,
may
with
prayse
to
God
iudge
his
owne
estate
better
before
God
,
than
him
that
he
knoweth
is
not
yet
called
:
but
of
Brethren
and
Conuerts
,
thou
maist
not
preferre
thy
state
before
GOD
,
aboue
any
of
them
.
Obiect
.
But
I
see
many
euils
,
and
faults
in
him
.
Answ.
1.
Seest
thou
none
in
thy selfe
?
2
Thou
seest
his
outside
,
not
what
he
is
within
towards
God
:
but
thou
seest
thine
owne
inside
,
and
that
none
called
,
can
bee
worse
or
so
bad
as
thy selfe
,
if
all
were
knowne
.
3
Grace
will
teach
thee
to
see
euils
in
thy
brother
,
to
couer
them
,
to
cure
them
if
thou
canst
,
and
humble
thy selfe
for
them
.
2
The
Apostle
speaketh
not
of
gifts
,
or
qualities
bestowed
on
men
,
but
of
mens
persons
;
not
before
men
,
but
before
God
.
A
man
may
in
true
iudgement
esteeme
his
owne
gifts
,
being
so
,
better
than
an
others
.
The
Apostle
said
not
,
●et
euery
man
esteeme
anothers
gifts
better
,
but
another
mans
person
.
And
a
man
may
esteeme
his
person
,
better
than
another
mans
place
among
men
,
but
not
before
God
.
he
may
esteeme
his
owne
person
better
.
3
A
man
may
in
some
particular
action
,
hold
himselfe
more
iust
,
and
innocent
than
another
,
before
God
and
man
,
as
Dauid
was
more
innocent
than
Saul
in
that
particular
:
but
if
Dauid
had
esteemed
Saul
a
better
man
before
God
,
than
himselfe
,
I
suppose
he
had
not
sinned
,
but
walked
according
to
charity
,
which
hopeth
all
,
and
construeth
all
the
best
.
Obiect
.
He
had
been
deceiued
.
Answ.
Falli
quidem
posse
,
peccari
non
posse
;
He
doth
what
he
is
commanded
,
and
sinneth
not
,
where
he
goeth
not
against
certaine
kinds
.
2
He
is
soft
and
gentle
vnto
others
:
this
grace
putteth
off
fiercenesse
and
fury
,
maketh
the
Lyon
and
Lambe
dwell
together
,
Isay.
11.6
.
Hee
seeketh
to
restore
him
that
is
fallen
,
by
the
spirit
of
meeknesse
,
considering
himselfe
,
Gal.
6.
He
considereth
,
first
,
how
himselfe
was
once
carnall
,
and
sold
vnder
sinne
:
secondly
,
how
long
it
was
,
and
with
what
adoe
he
was
drawne
out
of
sinne
:
thirdly
,
what
a
while
he
was
a
babe
in
Christ
,
weake
,
foolish
,
childish
:
fourthly
,
how
often
he
hath
fallen
since
in
temptation
:
fifthly
,
how
subiect
he
is
to
fall
,
how
hardly
he
standeth
,
what
weakenesse
still
breaketh
out
;
this
maketh
him
meeke
,
and
soft
to
other
weaklings
and
offenders
.
Thus
the
grace
of
Christ
affecteth
the
Christian
,
as
Christ
himselfe
,
who
had
experience
of
temptation
,
to
haue
a
fellow-feeling
of
infirmity
,
in
such
as
are
tempted
.
3
The
faults
he
espyeth
in
others
,
he
will
condemne
in
himselfe
;
if
not
in
the
act
and
habit
,
which
grace
preserueth
him
from
,
yet
in
the
seeds
and
inclination
:
or
he
will
fall
vpon
some
worse
thing
in
himselfe
,
which
in
his
owne
sense
shall
cast
him
farre
below
them
.
Master
Bradford
seldome
saw
any
man
fall
into
sinne
,
or
misery
,
but
vsed
to
say
,
Lord
be
mercifull
.
A
good
heart
hath
so
much
to
doe
at
home
,
as
it
is
not
at
leisure
,
or
list
so
much
to
iudge
,
or
condemne
others
,
as
himselfe
.
4
He
will
doe
his
best
to
draw
others
out
of
sinne
.
Hos.
6.1
.
Come
,
let
vs
returne
vnto
the
Lord
.
Acts
26.29
.
Would
God
not
thou
onely
,
but
all
that
heare
me
this
day
,
were
altogether
as
I
am
,
excepting
my
bands
.
The
theefe
on
the
Crosse
in
that
straight
time
,
bewrayed
the
soundnesse
of
Repentance
,
by
admonishing
his
fellow
,
railing
on
Christ
,
to
win
him
,
Fearest
not
thou
,
&c.
1
The
Commandement
is
2
Grace
is
as
fire
,
spreading
and
catching
.
Mal.
3.16
.
Then
spake
euery
one
that
feared
God
to
his
neighbour
,
by
-
admonition
-
counsell
.
3
The
spirit
of
grace
,
and
compassion
will
pull
men
out
of
the
fire
,
Iude
22.
and
draw
them
out
of
the
danger
.
4
Well
he
knoweth
how
by
his
sinnes
,
and
bad
example
,
hee
hath
drawne
others
from
God
:
and
now
will
manifest
Repentance
,
by
drawing
others
with
himselfe
vnto
God
.
1.
The
Magistrate
must
reclaime
or
restraine
euill
doers
;
preuent
and
hinder
the
sins
of
others
,
else
lye
vnder
the
guilt
of
others
sins
.
2.
The
Minister
must
set
himselfe
to
win
soules
,
to
saue
others
with
himselfe
.
Peter
conuerted
,
must
strengthen
the
Brethren
.
The
Seruant
must
resemble
Christ
,
who
not
onely
mourned
ouer
Ierusalem
,
but
warned
Ierusalem
that
their
habitation
should
be
desolate
.
3.
The
Master
of
a
family
must
haue
care
to
bring
all
the
family
to
the
knowledge
of
God
,
to
reforme
his
house
.
Iob
12.23
.
He
that
putteth
sin
away
in
himself
,
putteth
iniquitie
from
his
Tabernacle
;
and
will
not
abide
to
dwell
,
where
sin
dwelleth
vnreformed
.
CAP.
37.
Signes
of
Repentance
in
respect
of
ones
selfe
.
4.
THe
conuerted
person
will
discouer
the
truth
of
his
Repentance
in
sundry
practices
concerning
himselfe
.
1.
He
iudgeth
himselfe
,
and
will
set
vp
a
throne
of
iudgement
in
his
soule
,
and
proceede
iudicially
and
vnpartially
against
himselfe
,
as
in
ordinary
forme
of
triall
of
Malefactors
.
1.
The
practice
wee
haue
in
the
Church
,
Ezek.
36.31
.
when
the
Lord
hath
renewed
his
couenant
with
his
people
,
and
bestowed
new
hearts
vpon
them
,
and
put
his
spirit
within
them
,
and
deliuered
them
from
their
filthinesse
;
then
shall
they
remember
their
wicked
wayes
,
&
iudge
themselues
worthy
to
bee
destroyed
for
their
iniquities
.
2.
The
fruit
and
vse
of
this
selfe
iudging
,
is
,
1.
To
auoyde
the
Lords
iudging
of
vs
.
1.
Cor.
11.31
.
If
wee
would
iudge
our selues
,
&c.
2.
To
cleare
the
Lord
in
iudging
vs
,
whatsoeuer
hee
bring
vpon
vs
for
our
sins
.
Psal.
51.4
.
That
thou
mayst
bee
cleare
when
thou
iudgest
.
And
wee
conclude
with
the
poore
Theefe
,
Wee
are
righteously
here
.
3.
The
manner
of
processe
in
iudging
himselfe
,
is
in
these
things
:
1.
He
will
,
as
a
Iudge
,
arraign
himselfe
before
Gods
iudgment
seate
,
and
summon
himselfe
before
the
great
Iudge
,
and
,
with
Noah
,
is
strucke
with
a
reuerent
feare
and
trembling
in
sense
of
the
iudgement
,
and
yet
this
is
by
Faith
.
2.
He
will
indite
and
accuse
himselfe
,
hee
will
cast
the
first
stone
at
himselfe
,
hee
will
,
as
a
Iudge
on
the
bench
,
sift
out
and
narrowly
examine
his
sins
in
the
most
odious
circumstances
of
them
.
This
is
the
searching
and
fanning
of
our selues
,
and
finding
out
what
wee
haue
done
.
Zeph.
2.1
.
Search
your selues
:
Search
,
oh
Nation
not
worthy
to
be
beloued
.
But
who
must
do
it
?
Verse
3.
Seek
the
Lord
in
this
manner
all
the
meeke
of
the
earth
,
which
haue
wrought
his
iudgement
.
Euen
such
as
haue
repented
must
thus
search
and
fan
themselues
.
&
the
Church
,
Lam.
3.40
.
Let
vs
try
our
waies
,
that
is
,
lay
our
liues
to
GODS
law
,
sift
the
secret
corners
of
our
hearts
;
as
the
Marriners
in
the
tempest
would
find
out
by
lot
,
for
whose
sake
the
storme
was
.
The
Church
conuerted
hath
not
done
with
the
Law
:
but
maketh
vse
of
it
for
further
conuiction
and
humiliation
.
Now
where
is
the
man
that
doth
thus
narrowly
and
vnpartially
sift
himselfe
,
as
the
Kings
Attourney
sifteth
out
and
aggrauateth
euery
circumstance
of
the
crime
,
and
fact
of
the
Traytor
at
the
Bar
,
to
make
it
as
odious
and
hatefull
as
may
bee
?
Wee
may
complaine
as
Ieremie
,
No
man
smiteth
vpon
his
thigh
,
no
man
saith
,
What
haue
I
done
?
Many
a
man
,
like
a
desperate
Bankrupt
,
is
affraid
to
looke
on
his
reckonings
,
and
goeth
on
till
he
be
clapt
vp
in
prison
.
3.
Hee
will
confesse
against
himselfe
,
and
plead
guilty
.
This
is
the
Couenant
,
He
that
confesseth
and
forsaketh
his
sin
,
shall
finde
mercy
,
Pro.
28.13
.
The
hardned
heart
,
Ier.
2.35
.
saith
,
Because
I
am
guiltlesse
,
surely
his
wrath
shall
turne
from
me
:
but
the
answer
is
,
Behold
,
I
will
enter
into
iudgement
with
thee
,
because
thou
sayest
,
I
haue
not
sinned
.
This
is
a
speciall
end
why
God
maketh
his
own
sicke
in
smiting
them
,
yea
,
maketh
their
flesh
to
faile
,
and
their
bones
to
clatter
in
the
skin
,
and
draw
them
neare
to
the
graue
,
and
their
life
to
the
Buryers
,
and
then
looketh
on
a
man
,
and
if
he
say
,
I
haue
sinned
,
and
peruerted
right
,
and
it
did
not
profit
mee
;
then
will
he
deliuer
his
soule
from
the
pit
,
and
his
life
shall
see
the
light
,
Iob
32.27
.
Nay
,
not
only
a
Rebell
yet
vnconuerted
,
shal
be
brought
to
this
:
but
Dauid
himselfe
,
by
his
broken
bones
,
and
drying
vp
his
moisture
,
shall
roare
all
day
long
vnder
the
heauy
hand
of
God
,
so
long
as
hee
will
keepe
close
his
sin
.
He
must
resolue
●o
confesse
,
and
the
Lord
will
r●mit
the
iniquitie
of
his
sin
.
2.
Sam.
12.13
.
Now
this
confession
is
of
speciall
sins
:
it
summeth
not
vp
all
in
a
word
,
nor
is
in
the
mouth
only
,
but
in
the
heart
;
nor
without
faith
apprehending
mercy
,
nor
without
affection
,
but
proceedeth
out
of
hatred
of
sin
,
not
without
purpose
of
change
and
reformation
.
4.
He
will
read
the
sentence
of
death
and
condemnation
against
himselfe
,
and
abhor
himselfe
in
dust
and
ashes
,
as
Iob
42.
He
is
now
a
dead
man
in
Law
,
condemned
by
the
sentence
of
the
Law
;
as
a
dead
man
the
world
hath
cast
him
off
,
hee
is
no
longer
of
the
world
.
5.
Hee
pleadeth
now
for
pardon
,
and
seeketh
for
mercy
,
as
a
condemned
person
would
sue
for
life
:
euen
as
Benhadads
seruants
came
with
ropes
about
their
necks
,
and
most
submissiuely
sued
for
their
liues
.
2.
He
reneweth
himselfe
daily
,
and
is
changed
into
another
man
.
1.
His
person
is
changed
:
of
a
childe
of
hell
and
darknes
,
he
is
become
a
son
of
God
,
a
son
of
the
light
;
of
a
sty
and
habitation
of
foule
lusts
and
spirits
,
he
is
become
the
habitation
of
the
liuing
God
,
2.
Cor.
6.16
.
2.
His
powers
and
parts
are
changed
.
For
,
1.
Hee
is
renewed
in
the
spirit
of
his
minde
,
that
now
in
the
inner
man
he
serueth
the
Law
of
God
,
&
holdeth
strife
against
the
Law
of
the
members
.
Time
was
when
hee
regarded
wickednesse
in
his
heart
,
his
wil
was
set
vpon
euil
works
:
but
now
he
knoweth
,
if
hee
should
do
so
,
God
would
not
hear
him
,
Psal.
66.18
.
In
all
the
faculties
of
his
soule
there
is
an
embracing
of
righteousnesse
.
2.
His
outward
members
are
now
weapons
of
righteousnesse
,
ready
seruants
for
grace
.
As
his
heart
and
will
are
bended
towards
God
:
so
his
tongue
and
hand
are
quicke
instruments
to
expresse
the
grace
that
is
within
.
3.
His
motions
and
actions
are
happily
changed
:
He
reuerseth
all
that
hitherto
hee
hath
done
:
he
condemneth
for
nought
all
that
is
done
before
grace
:
he
pulleth
downe
all
old
ruines
,
and
setteth
vp
a
new
frame
vpon
a
new
foundation
,
and
leaueth
not
a
stone
vpon
a
stone
that
was
before
.
And
indeed
there
can
be
no
lesse
in
true
Repentance
,
than
a
departure
from
euill
,
and
an
accesse
vnto
good
.
Saul
conuerted
,
will
build
vp
as
fast
as
euer
hee
plucked
downe
;
and
preach
as
zealously
as
euer
he
persecuted
.
4.
A
great
and
remarkeable
change
is
in
his
whole
estate
and
condition
.
The
change
of
all
other
in
nature
most
sensible
,
is
,
the
change
from
life
to
death
:
the
same
is
here
from
the
life
of
sin
,
to
the
death
of
sin
.
And
is
not
this
sensible
?
2.
What
an
happy
and
miraculous
change
is
that
,
from
death
to
life
?
as
in
the
raysing
of
Lazarus
;
and
of
our
bodies
at
the
last
.
Such
is
this
happy
change
of
the
first
Resurrection
.
My
sonne
was
dead
,
saith
the
Father
of
the
Prodigall
,
but
is
aliue
.
Ephes.
2.
Yee
that
were
dead
in
sins
hath
he
quickned
.
Blessed
and
happy
are
they
that
haue
part
in
the
first
Resurrection
,
Reuel.
20.5
.
that
is
,
of
soules
,
not
of
bodies
,
vnto
grace
,
not
vnto
glorie
.
3.
What
a
remarkeable
and
blessed
change
is
that
after
the
resurrection
,
to
ascend
into
heauen
,
and
fit
with
Iesus
Christ
?
But
such
a
change
is
here
:
for
the
Beleeuer
is
not
onely
risen
with
Christ
,
but
ascended
already
,
and
sitteth
now
in
heauenly
places
with
him
.
We
goe
vp
now
after
the
Lord
in
cogitation
,
and
conuersation
;
and
by
faith
and
hope
,
actually
sit
in
our
head
in
heauenly
places
:
for
looke
what
is
the
happy
state
of
the
head
,
is
also
the
condition
of
the
members
;
and
faith
maketh
things
absent
,
to
be
present
.
Oh
then
,
neuer
be
at
rest
till
thou
findest
this
happy
change
in
thee
;
which
is
as
euident
as
the
shine
of
the
sunne
,
to
all
eyes
being
awakened
,
so
full
of
miracles
,
making
the
blind
to
see
,
the
dumbe
to
speake
,
the
deafe
to
heare
,
yea
the
dead
to
rise
,
to
ascend
and
sit
with
Christ
.
3
He
strengtheneth
himselfe
against
the
assaults
of
sinnes
,
and
lusts
for
time
to
come
.
1.
Ioh.
5.18
.
He
that
is
born
of
God
,
keepeth
himselfe
.
1.
Ioh.
3.3
.
He
that
hath
this
hope
,
&c.
1
With
watchfulnesse
against
sinne
;
and
here
,
first
,
he
casteth
a
most
vigilant
eye
vpon
those
sins
to
which
he
hath
beene
most
inclinable
,
and
which
haue
bred
him
most
smart
.
And
2
Knowing
that
nemo
diu
tutus
periculo
proximus
,
he
watcheth
against
occasions
,
meanes
,
and
first
motions
to
sin
,
to
auoid
them
:
Sure
he
is
that
an
assaulted
City
cannot
long
hold
out
,
but
by
most
carefull
custody
of
their
Watch
:
and
therefore
though
sometimes
he
may
nod
,
&
sleepe
,
yet
his
heart
waketh
,
Cant.
5.3
.
2
He
strengtheneth
himselfe
with
a
diligent
care
to
prosper
in
grace
,
and
grow
daily
to
perfection
.
Phil.
3.12
.
Hee
hath
not
yet
attained
,
but
striueth
.
To
which
end
,
1
He
listeneth
heedfully
to
the
silent
and
secret
motions
of
the
spirit
,
to
cherish
and
foster
them
.
2
Hee
waiteth
vpon
the
meanes
and
ministery
,
as
Mary
sitteth
downe
at
the
feet
of
Christ
,
with
humility
and
constancy
,
as
that
gesture
implyeth
,
and
seeketh
and
apprehendeth
all
occasions
of
good
.
3
He
obserueth
,
and
carefully
vndertaketh
good
duties
,
to
which
he
is
directed
,
and
indeauoureth
to
performe
them
in
an
holy
manner
,
with
cheerefulnesse
and
wisedome
,
and
to
a
good
end
,
sincerely
ayming
at
Gods
glory
,
and
the
saluation
of
himselfe
and
others
.
And
as
hee
must
needs
thriue
,
who
in
a
gainefull
trade
is
diligent
to
apprehend
all
good
opportunities
:
so
in
this
gainfull
trade
of
godlinesse
,
it
is
the
diligent
hand
that
maketh
rich
,
and
in
euery
labour
is
abundance
:
whereas
the
idle
person
,
quickly
wasteth
his
stock
,
and
commeth
to
nothing
.
3
He
strengtheneth
himselfe
with
spirituall
armour
,
and
weapons
of
Gods
making
against
temptations
,
assaults
,
persecutions
,
stormes
,
and
all
kinde
of
resistances
:
he
knoweth
the
enemies
are
many
,
their
malice
restlesse
,
and
inappeasable
;
and
therfore
he
hath
need
to
stand
as
the
Iewes
in
building
the
wall
of
Ierusalem
,
with
the
trowell
in
the
one
hand
,
and
the
sword
of
the
spirit
in
the
other
.
And
2
Hauing
had
experience
of
the
safety
and
strength
in
this
armour
of
proofe
,
he
is
carefull
to
put
it
on
,
and
keepe
it
on
,
being
well
assured
that
he
cannot
be
hurt
but
onely
in
the
want
or
carelesse
vse
of
it
.
4
He
prepareth
himselfe
by
daily
exercise
of
Repentance
,
for
Christs
appearing
.
Acts
17.31
.
God
admonisheth
euery
man
to
repent
,
because
he
hath
appointed
a
day
.
And
this
exercise
is
in
these
things
.
1
Hee
looketh
for
his
head
,
and
in
the
meane
time
comforteth
himself
as
a
member
,
which
must
be
of
the
same
nature
and
qualities
:
if
the
head
be
a
liuing
,
spirituall
,
holy
,
gratious
head
,
so
must
the
member
.
Our
head
admitteth
no
rotten
gangrenous
,
and
incurable
member
.
2
He
feareth
God
,
because
of
the
great
day
of
his
wrath
,
which
commeth
,
Reuel.
14.7
.
Being
stricken
with
a
reuerend
feare
,
he
shunneth
euery
sinne
,
yea
,
euery
idle
word
whereof
he
must
giue
account
.
3
He
cleareth
himselfe
from
sin
daily
;
because
as
the
day
of
death
leaueth
him
,
so
that
day
of
iudgement
findeth
him
:
he
prepareth
himselfe
,
by
doing
that
daily
,
which
he
would
be
found
doing
on
his
dying
day
:
his
care
is
not
onely
to
bee
found
blamelesse
,
but
wel-doing
.
Blessed
is
that
seruant
whom
his
Master
●indeth
so
doing
.
4
He
getteth
and
keepeth
a
good
conscience
before
God
,
and
all
men
:
thus
he
prepareth
an
Arke
for
himselfe
to
sit
safe
in
.
Well
he
knoweth
that
the
sentence
of
the
great
Iudge
at
that
day
,
shall
concurre
with
the
sentence
of
this
little
inward
Iudge
.
5
Because
the
sentence
of
that
day
shall
be
passed
according
to
the
soundnesse
of
faith
,
and
fruits
,
his
daily
care
is
to
get
oyle
into
his
lampe
,
and
light
of
shining
and
sauing
graces
,
and
holy
duties
,
which
onely
admit
him
into
the
Bridegroome
chamber
.
Thus
he
prepareth
his
reckoning
daily
,
and
fitteth
his
account
,
that
he
may
giue
it
vp
with
ioy
.
6
He
longeth
,
and
sigheth
,
and
waiteth
to
put
off
all
corruption
of
sinne
and
misery
,
and
put
on
fulnesse
of
grace
,
ioy
,
and
glory
,
Rom.
8.23
.
we
sigh
in
our selues
,
2.
Cor
5.4
.
We
sigh
and
are
burdened
to
be
cloathed
vpon
:
and
loue
to
remoue
out
of
the
body
,
and
to
dwell
with
the
Lord
,
chap.
8.2
.
The
Spirit
saith
come
,
and
the
Bride
saith
come
,
Reuel.
22.17
.
These
are
the
true
characters
of
sound
Repentance
,
which
euery
Beleeuer
shall
finde
in
himselfe
in
some
comfortable
measure
.
CAP.
38.
Motiues
to
Repentance
,
first
,
from
the
necessity
of
it
.
THe
fifth
and
last
generall
is
,
the
motiues
to
excite
vs
to
this
so
necessary
a
duty
of
Repentance
.
The
first
of
these
motiues
shal
be
out
of
the
Text
,
which
inforceth
the
necessitie
of
Repentance
:
Except
yee
Repent
,
yee
shall
perish
.
This
will
appeare
,
if
we
looke
on
sinne
vnrepented
.
1
In
the
nature
of
euery
one
,
being
,
first
,
a
worke
of
the
flesh
,
which
to
doe
is
to
dye
:
The
wages
of
sin
is
death
,
Rom.
6.23
.
If
ye
liue
after
the
flesh
,
ye
shall
dye
,
Rom.
8.13
.
And
the
end
of
these
things
is
death
,
Rom.
6.21
.
And
when
we
were
in
the
flesh
,
the
motions
of
sin
,
which
were
by
the
law
,
had
force
in
our
members
to
bring
forth
fruit
vnto
death
,
Rom.
7.5
.
2
Euery
sinne
separateth
from
God
,
the
fountaine
of
life
,
and
so
slayeth
vs
,
&
holdeth
all
good
things
from
vs
,
Isay.
59.2
.
3
Euery
sinne
vnrepented
,
fighteth
against
the
soule
.
1.
Pet.
2.11
.
Lusts
warre
against
the
soule
,
and
wound
it
with
many
deadly
gashes
.
Paul
telleth
Timothy
,
that
they
drowne
the
soule
in
perdition
▪
1.
Tim.
6.9
.
4
Euery
sinne
putteth
vs
vnder
the
power
of
the
diuell
,
and
so
in
state
of
perdition
.
1.
Ioh.
3.8
.
He
that
committeth
sinne
is
of
the
diuell
,
and
maketh
vs
resemble
the
diuell
:
and
the
impenitent
person
is
said
to
be
in
the
snare
of
the
diuell
,
taken
at
his
will
,
2.
Tim.
2.10
.
5
Euery
sinne
vnrepented
,
shutteth
heauen
.
Gal.
3.
●2
.
They
that
doe
shoh
things
,
shall
not
inherit
the
kingdome
of
heauen
,
and
God
hath
sworne
,
that
neuer
an
impenitent
sinner
shall
enter
into
his
rest
.
2
Looke
on
sinne
in
the
inseparable
companions
and
effects
of
it
.
1
The
wrath
of
God
as
a
fire
kindled
,
burning
to
the
bottome
of
hell
:
Psal.
7.12
.
God
is
angry
with
the
wicked
euery
day
,
and
raineth
downe
on
the
head
of
the
sinner
,
stormes
and
haile
,
and
shooteth
all
the
arrowes
of
reuenge
out
of
his
quiuer
.
How
did
he
lay
about
him
,
and
cast
out
his
curses
as
thicke
as
ha●le
vpon
the
first
sinne
committed
,
against
the
serpent
,
the
woman
,
the
man
,
the
earth
,
and
all
about
him
?
2
This
wrath
hath
linked
,
as
with
an
iron
chaine
,
sinne
and
punishment
together
,
which
goe
inseparably
,
as
the
cause
and
the
effect
,
as
the
body
and
the
shadow
;
as
the
worke
and
the
wages
,
as
the
parent
and
the
childe
one
begetting
another
:
heauy
and
smart
is
the
rod
that
is
prepared
for
the
fooles
backe
:
and
thou
canst
not
goe
on
in
sin
,
but
vnto
punishment
.
3d.
Effect
:
Gods
iustice
requireth
,
that
as
a
man
soweth
,
so
he
must
reape
.
Gal.
6.7
.
Sinne
is
the
seed
of
wrath
,
and
the
haruest
of
the
sinner
is
proportioned
to
his
seed
time
.
Iob
4.8
.
I
haue
seene
that
they
that
plow
iniquity
,
&
sow
wickednesse
reape
the
same
.
If
thou
sowest
iniquity
,
thou
must
reape
affliction
.
Pro.
22.8
.
He
that
soweth
to
the
flesh
,
must
reape
corruption
.
Look
not
to
reape
wheate
,
if
thou
sowest
tares
:
euery
seed
bringeth
vp
his
owne
kinde
;
sow
the
winde
,
and
reape
the
whirlewinde
,
Hos.
8.7
.
4
There
is
no
way
in
the
world
to
auoid
this
wrath
and
iustice
,
but
Repentance
:
for
,
first
,
to
remoue
the
crosse
,
wee
must
remoue
sinne
;
remoue
the
cause
,
the
effect
will
cease
:
a
folly
it
is
to
thinke
that
fire
will
dye
of
it selfe
,
while
it
lurketh
in
matter
combustible
;
no
more
can
the
fire
of
Gods
wrath
kindled
in
such
seuerity
:
secondly
,
no
Repentance
,
no
remission
;
no
forsaking
of
sinne
,
no
forgiuenesse
of
sin
.
God
can
powre
none
of
his
mercy
into
thee
,
till
thou
by
conuersion
become
a
vessell
of
mercy
:
and
therfore
let
me
perswade
,
●s
Ezek.
18.30
.
Returne
,
and
cause
others
to
returne
from
all
iniquities
,
if
you
would
not
haue
iniquity
to
be
your
destruction
.
No
waters
but
of
Repentance
can
quench
the
fire
of
wrath
kindled
;
no
other
fountaine
is
opened
to
Ierusalem
for
sinne
,
Zach.
12.1
.
CAP.
39.
Motiues
to
Repentance
in
regard
of
God
.
THe
second
Motiue
:
If
we
looke
towards
GOD
,
wee
want
no
incitements
to
Repentance
:
as
,
1
Without
Repentance
,
wee
haue
nothing
to
doe
with
God
:
no
fellowship
,
no
society
:
two
cannot
walke
together
,
vnlesse
they
be
friends
:
without
Repentance
,
we
are
without
God
,
as
rebels
,
gone
out
in
rebellion
against
their
Prince
and
country
.
1.
Ioh.
3.6
.
Whosoeuer
sinneth
,
hath
not
seene
God
,
nor
knoweth
him
,
Ephes.
2.12
.
Of
all
naturall
men
it
is
said
,
that
they
are
aliens
and
strangers
,
without
Christ
,
without
hope
,
without
God
in
the
world
.
Onely
by
Repentance
we
are
gathered
into
God
againe
.
An
impenitent
person
is
in
no
other
request
with
GOD
,
than
an
Heathen
or
Atheist
.
2
In
God
wee
may
behold
a
strict
iustice
,
and
vnauoidable
.
Let
a
world
of
sinners
combine
against
God
,
it
shall
bee
washed
away
with
waters
of
wrath
,
that
would
not
wash
themselues
in
the
teares
and
waters
of
Repentance
:
Let
a
world
of
Angels
sinne
against
God
,
those
mighty
and
glorious
creatures
cannot
make
their
party
good
against
this
iustice
,
but
shall
bee
cast
into
perpetuall
chaines
of
blacke
darkenesse
.
Let
Ionah
,
a
godly
man
,
sinne
against
God
,
and
runne
another
way
,
neither
shall
the
ship
,
nor
the
Mariners
skill
,
nor
toyle
,
saue
him
from
the
tempest
.
Oh
then
shall
I
goe
on
in
sin
,
to
dare
this
iustice
?
shall
I
by
an
heart
hardened
,
not
knowing
Repentance
,
heape
vp
wrath
against
the
day
of
wrath
?
Did
not
I
obserue
the
Angell
powring
out
vials
of
wrath
on
them
that
repented
not
of
their
workes
?
Reuel.
16.11
.
Hath
not
this
iustice
appointed
a
day
wherein
he
will
iudge
the
world
by
Iesus
Christ
?
and
should
not
this
admonish
me
to
hasten
my
Repentance
?
Acts
17.30
.
3
In
God
we
behold
an
ocean
of
mercies
,
which
mercies
of
God
should
leade
vs
to
Repentance
,
Rom.
2
,
4.
and
shall
we
let
them
lye
by
vs
as
things
we
make
no
vse
of
?
whereas
euery
mercy
should
be
a
Sermon
of
Repentance
.
But
let
vs
see
how
this
mercy
inuiteth
vs
.
1
He
hath
proclaimed
himselfe
mercifull
,
gracious
,
one
that
repenteth
him
of
our
euill
,
that
we
should
repent
of
our
owne
;
ready
to
forgiue
,
nay
,
comming
out
to
meet
vs
vpon
our
returne
,
as
the
Father
of
the
Prodigall
:
one
that
woo●th
,
and
seeketh
,
and
calleth
vs
,
Turne
yee
,
turne
ye
,
why
will
yee
dye
?
2.
His
mercie
hath
made
many
mercifull
promises
:
but
only
to
the
repenting
sinner
are
they
made
,
and
made
good
.
And
indeed
God
neither
can
nor
wil
be
mercifull
to
any
,
but
penitent
sinners
.
While
thy
rebellions
increase
,
how
can
I
be
mercifull
vnto
thee
?
how
can
I
spare
thee
for
these
things
?
Ier.
5.7
.
And
for
his
will
,
Deut.
29.20
.
God
will
not
bee
mercifull
to
such
a
man
.
Wouldst
thou
feed
sauourly
vpon
the
promises
of
this
life
or
a
better
?
thou
must
season
them
all
with
the
sharpe
sauce
of
Repentance
and
godly
sorrow
,
to
which
they
are
all
inteyled
.
Only
on
condition
thou
turn
to
the
Almighty
,
thou
shalt
bee
built
vp
,
and
lay
vp
gold
as
dust
,
Iob
22.23
.
If
thou
cease
to
doe
euill
and
learne
to
do
well
,
thou
shalt
haue
thy
sins
washed
,
and
eate
the
good
things
of
the
land
,
Esay
1.
3.
This
mercy
repelleth
no
penitent
sinner
:
but
receiueth
the
greatest
sinners
vpon
return
.
Esay
.
1.18
.
Wash
you
,
cleanse
you
:
then
if
your
sins
were
red
as
scarlet
,
they
shall
be
white
as
snow
.
No
sins
can
foyle
this
mercie
.
The
poor
penitent
Theefe
was
not
despised
:
nor
the
poor
Woman
called
a
great
sinner
,
when
she
powred
teares
vpon
Christ
:
hee
condemned
not
the
poore
Woman
deprehended
in
the
act
of
adulterie
,
standing
penitently
before
him
:
nor
reiected
the
Disciple
that
denied
and
reiected
him
:
nor
the
Persecutor
of
the
Disciples
,
the
Oppres●or
of
the
Church
;
but
receiu●d
him
to
mercie
,
1.
Tim.
1.13
.
〈◊〉
will
hee
shut
the
doore
to
thee
repenting
,
that
opened
it
to
these
?
4.
Sinnes
against
mercy
,
cast
the
sinner
into
seueritie
of
iustice
:
sins
against
the
remedie
bring
miseries
remedilesse
.
Oh
that
we
were
wise
,
to
say
,
Shall
I
sin
against
such
mercy
?
hath
the
Lord
done
me
all
this
good
in
my
soule
,
body
,
in
my selfe
and
mine
,
in
outward
mercies
and
inward
,
for
this
life
and
a
better
,
that
I
should
repay
him
euill
for
good
,
loade
him
with
daily
sins
,
for
lading
me
with
blessings
daily
?
Why
haue
not
we
the
vnderstanding
of
men
in
vs
,
to
conceiue
that
our
mercy
to
our
sins
,
preuenteth
Gods
mercy
to
our
soules
?
shall
a
seruant
the
kinder
the
Master
is
,
be
so
much
the
more
carelesse
to
prouoke
him
?
Did
Ioseph
reason
so
?
Would
we
brooke
it
at
our
seruants
hand
?
Will
God
at
ours
?
A
graciou●
heart
will
conclude
,
as
Psal.
130.4
.
Mercy
is
with
thee
that
thou
mayest
bee
feared
.
Let
me
by
these
mercies
of
God
beseech
you
to
giue
vp
your selues
vnto
him
.
4.
Looke
vpon
God
in
all
his
ordinances
,
wherein
are
offers
of
greatest
mercie
,
and
sanctified
,
as
blessed
meanes
of
attaining
the
whole
grace
reuealed
by
the
Gospell
;
without
Repentance
they
are
not
onely
vnprofitable
,
but
most
hurtfull
,
yea
,
and
damnable
.
The
Word
which
I
speak
,
saith
Christ
,
shall
iudge
you
at
the
last
day
,
speaking
to
the
impenitent
Iewes
.
The
sweet
tydings
of
the
Gospell
are
a
sauour
of
death
to
this
man
:
The
word
will
take
hold
on
the
impenitent
person
one
time
or
other
,
Zach.
1.4
.
The
Sacraments
doe
him
no
good
,
but
mischiefe
,
that
by
impenitencie
casteth
poyson
into
the
Lords
cup.
1.
Cor.
11.26
.
He
eateth
and
drinketh
his
owne
damnation
:
euen
the
Lords
table
is
a
snare
to
a
wicked
man
.
The
guest
that
came
into
the
Supper
without
the
wedding
garment
,
heard
the
dolefull
sentence
,
Take
him
,
binde
him
hand
and
foot
,
&c.
His
prayers
are
abominable
so
long
as
he
turneth
his
eare
from
hearing
the
Law
,
Prov.
18.
Psal
66.
If
I
regard
wickedness
in
my
heart
,
God
will
not
heare
my
prayer
.
Isay
1.15
.
When
you
stretch
your
hands
I
will
hide
mine
eyes
from
you
,
and
though
you
make
many
prayers
I
will
not
heare
,
for
your
hands
are
full
of
blood
:
Neuer
say
Lord
,
Lord
,
if
thou
doe
not
his
Commandement
.
His
whole
profession
is
hatefull
.
Psal.
50.
What
hast
thou
to
do
to
take
my
word
in
thy
mouth
,
&
hatest
to
be
reformed
?
5.
Looke
vpon
God
in
the
throne
of
his
glory
:
who
would
not
enioy
the
glory
of
God
in
heauen
?
who
professeth
not
that
hee
will
to
heauen
with
the
formost
?
but
no
repentance
,
no
heauen
:
no
other
gate
of
heauen
,
nor
passage
,
but
by
Repentance
.
Men
are
well
pleased
so
long
as
wee
speake
of
heauen
,
happinesse
,
saluation
,
eternall
life
:
but
when
we
speake
of
repentance
,
it
is
an
hard
saying
,
an
vnpleasing
doctrine
,
a
duety
which
will
not
down
.
If
they
could
get
to
heauen
by
any
thing
else
than
by
leauing
their
sins
,
were
it
thousands
of
Rams
,
or
ten
thousand
Riuers
of
oyle
:
if
by
giuing
their
first
borne
,
or
fruits
of
body
for
the
sin
of
their
soules
,
these
they
would
exchange
;
but
to
mortifie
lusts
,
that
the
hypocrite
cannot
yeeld
.
But
1.
Thou
must
come
to
heauen
by
no
meanes
,
but
GODS
owne
.
2.
There
is
but
one
way
,
and
that
a
narrow
and
straight
way
of
Repentance
:
and
to
dreame
of
heauen
without
Repentance
,
is
to
dreame
to
passe
ouer
a
deep
and
broad
Riuer
without
bridge
or
barge
.
Thou
mayst
poast
and
wander
vp
and
down
,
and
tyre
thy selfe
in
coasting
euery
way
to
auoyde
the
stoninesse
,
roughnesse
and
straightnesse
of
the
way
:
but
if
thou
meanest
to
come
to
thy
iournies
end
,
thou
must
passe
this
narrow
lane
,
and
there
is
no
way
in
the
world
to
shift
it
.
CAP.
40.
Motiues
to
Repentance
in
respect
of
Christ
.
THe
third
Motiue
:
in
respect
of
Christ
;
in
whom
we
see
1.
Surpassing
loue
aboue
the
loue
of
women
:
hee
loued
vs
better
than
himselfe
,
than
his
life
,
when
we
were
no
better
than
rebels
and
enemies
.
Shall
I
loue
my
sinne
better
than
him
,
who
loued
my
soule
better
than
his
own
life
?
Oh
let
this
coard
of
loue
draw
vs
to
Repentance
;
He
came
to
call
sinners
to
Repentance
.
2.
Looke
vpon
his
bitter
passion
,
and
therein
see
the
merit
and
desert
of
the
least
sin
:
for
which
God
must
shed
his
blood
,
and
pay
the
greatest
price
that
heauen
or
earth
contained
.
Consider
the
end
of
his
suffering
.
Hee
dyed
that
sin
might
dye
in
me
:
and
shall
I
put
life
in
it
againe
,
and
frustrate
the
death
of
Christ
?
The
fountaine
was
opened
in
his
side
,
and
streames
of
blood
issued
out
,
that
my
soule
should
be
cleansed
from
the
filthinesse
of
sin
:
and
shall
I
wallow
in
the
puddle
still
?
Consider
that
Christ
was
crucified
for
none
in
whom
sin
is
not
crucified
:
None
haue
part
in
his
death
,
but
such
as
are
dead
to
sin
:
none
haue
the
benefit
of
his
death
,
but
such
as
feele
the
vertue
of
it
in
themselues
.
Isay
59.20
.
Hee
is
a
Redeemer
of
none
,
but
such
as
turne
from
transgression
in
Iacob
.
Consider
in
whomsoeuer
there
is
sound
application
of
Christs
death
,
there
is
a
similitude
of
his
death
.
As
he
dyed
for
sin
,
so
here
is
a
dying
vnto
sin
.
Rom.
6.5
.
Wee
are
grafted
with
him
to
the
similitude
of
his
death
.
As
Christs
body
was
nayled
to
the
Crosse
:
so
must
wee
nayle
our
sins
to
his
Crosse.
As
his
body
and
strength
was
infeebled
and
weakned
vpon
the
Crosse
,
till
he
dyed
:
so
must
our
body
of
sin
bee
daily
weakned
and
subdued
,
till
it
be
wholly
dead
in
vs
.
As
Christ
spared
no
part
of
himselfe
,
but
gaue
himselfe
wholly
in
all
parts
and
members
to
death
for
vs
:
so
must
we
not
spare
any
sin
or
lust
,
but
put
them
all
to
paine
,
mortifying
one
as
well
as
another
.
And
as
Christ
after
death
was
raysed
to
life
,
and
dyed
no
more
:
so
wee
,
hauing
dyed
to
sinne
by
mortification
,
must
rise
againe
by
daily
renewing
our
Repentance
,
neuer
to
returne
vnder
the
power
of
sin
and
death
any
more
.
This
is
the
similitude
of
CHRIST'S
death
.
3.
Looke
vpon
Christ
as
our
head
,
and
there
is
no
member
of
that
head
,
but
the
true
penitent
:
he
admits
no
rotten
or
stinking
member
.
2.
Cor.
5.17
.
If
any
man
be
in
Christ
,
he
is
a
new
creature
.
Truth
of
Christianitie
is
discerned
by
truth
of
Repentance
.
Without
faith
vnfained
is
no
vnion
with
Christ
:
and
all
that
faith
is
fained
and
false
,
which
worketh
not
in
Repentance
.
This
grace
discerneth
vs
from
hypocrites
and
wicked
men
.
CAP.
41.
Motiues
to
Repentance
from
ones
selfe
.
THe
fourth
Motiue
to
Repentance
may
be
drawne
from
thy selfe
.
And
here
looke
on
thy
person
,
and
thy selfe
;
both
whole
,
and
parts
,
will
call
on
thy selfe
to
hasten
thy
Repentance
.
1.
Thy
soule
:
Was
it
redeemed
with
gold
,
siluer
,
or
any
corruptible
thing
?
or
rather
,
with
the
precious
bloud
of
Iesus
Christ
?
and
wilt
thou
basely
sell
it
again
for
gold
,
or
siluer
,
or
corruptible
things
,
or
any
sinfull
pleasure
?
will
the
winning
of
the
whole
world
recompence
the
losse
of
thy
soule
?
2.
Thy
bodie
is
,
or
should
be
a
Temple
of
the
holy
Ghost
,
else
art
thou
none
of
Christs
:
and
wilt
thou
prophane
thy
body
with
filthy
sins
and
lusts
,
to
vexe
the
spirit
,
and
make
him
weary
of
his
lodging
?
Is
it
nothing
to
prophane
a
Temple
?
to
turne
it
into
a
Tap-house
by
drunkennesse
,
into
a
stewes
by
vncleanenesse
?
Is
it
nothing
to
make
thy
fathers
house
a
den
of
theeues
,
by
vniustice
&
falshood
?
3
Thy selfe
was
a
slaue
and
vassall
of
Satan
and
sinne
,
and
set
free
by
Iesus
Christ
:
wilt
thou
runne
into
bondage
againe
?
Art
thou
now
a
Christian
?
then
thou
art
in
vnion
with
Christ
,
the
Spouse
of
Christ
;
and
wilt
thou
behaue
thy selfe
as
a
strumpet
,
and
be
led
away
with
euery
alluring
harlot
,
to
the
dishonour
and
high
displeasure
of
so
louing
a
husband
?
2
Cast
thine
eyes
vpon
thy
sinnes
,
and
see
it
high
time
by
Repentance
to
renounce
them
.
As
,
1
How
hatefull
euery
sinne
is
to
God
,
as
for
which
he
abhorreth
his
most
excellent
creatures
,
Angels
and
men
:
nay
,
so
perfectly
hated
by
God
,
as
hee
could
not
chuse
but
punish
it
in
his
deare
Sonne
,
while
he
sustained
our
persons
,
and
bare
our
sins
.
2
What
an
extreame
folly
sinne
is
!
who
but
a
foole
,
hauing
light
,
sight
,
and
reason
,
would
walke
vpon
rockes
and
quick-sands
,
and
bolt
on
into
pits
and
ponds
,
being
warned
of
the
danger
?
for
all
these
cannot
threaten
such
danger
to
the
body
,
as
sinne
doth
to
the
soule
.
Who
but
a
foole
being
warned
that
theeues
and
murtherers
lye
in
such
a
way
,
and
such
and
such
they
haue
robbed
&
slaine
,
and
that
they
lye
in
waite
for
himselfe
,
and
if
he
goe
on
,
hee
cannot
auoid
present
death
,
yet
will
be
bold
and
foole-hardy
to
goe
on
after
such
warning
?
But
thy
sinnes
are
so
many
theeues
and
robbers
that
lye
in
wait
to
destroy
thee
,
and
if
thou
goest
on
in
that
way
,
thou
canst
not
auoid
euerlasting
perdition
.
Who
but
a
mad
man
would
stirre
vp
the
wrath
of
the
King
against
him
,
and
run
daily
into
the
lurch
of
the
Law
?
as
the
sinner
doth
,
who
maketh
God
his
enemy
,
stirreth
vp
a
Lyon
against
himselfe
,
maketh
the
Law
of
God
but
a
cobweb
,
as
if
no
execution
waited
the
transgressor
.
What
a
folly
is
it
to
offend
,
and
not
seeke
to
satisfie
?
nay
,
a
frenzie
farre
beyond
that
,
for
a
traytor
going
to
execution
,
and
hauing
a
pardon
brought
him
for
accepting
,
scorneth
the
pardon
,
breaketh
the
seales
,
tramples
the
writing
,
reuiles
the
Prince
,
the
messenger
,
and
iustifieth
his
treasonable
practices
still
.
The
sinner
committeth
high
treason
against
the
crowne
and
dignity
of
the
God
of
heauen
,
and
is
daily
drawing
neerer
his
execution
;
a
pardon
is
offered
freely
in
the
Gospell
,
grace
and
mercy
are
offered
;
but
hee
by
impenitency
,
thrusteth
away
the
word
of
life
,
scorneth
the
messengers
,
iustifieth
and
defendeth
his
sinne
:
here
is
a
spirituall
madnesse
and
frenzy
.
What
a
folly
is
it
,
whereas
a
man
will
doe
nothing
to
make
his
finger
ake
,
he
would
not
be
hyred
to
hold
his
finger
in
the
flame
of
a
candle
a
moment
,
for
any
money
or
gold
:
hee
will
scarce
tast
a
bitter
potion
for
recouery
of
health
?
yet
this
man
maketh
no
bones
of
that
which
will
bring
endlesse
torment
in
hell
fire
:
he
sticketh
not
to
drink
vp
a
cup
of
poyson
,
the
nature
of
which
is
,
the
further
it
goeth
,
the
more
incurable
it
is
▪
hee
nourisheth
a
serpent
in
his
bosome
,
which
hath
teeth
and
sting
,
and
poyson
enough
:
hee
carryeth
euery
day
a
fagot
to
burne
himselfe
.
Oh
now
will
not
all
this
bring
the
sinner
backe
with
Dauid
to
say
,
Oh
I
haue
done
very
foolishly
?
The
stung
Israelites
looked
to
the
brasen
serpent
,
and
liued
;
they
needed
not
be
bidden
:
but
wee
haue
need
to
bee
vrged
to
lo●ke
vpon
Christ
lifted
vp
vpon
the
pole
of
the
Crosse
,
and
yet
will
not
doe
so
little
for
our selues
and
cure
.
What
a
folly
is
it
for
a
man
to
fall
and
not
offer
to
rise
?
no
man
in
his
sense
would
lye
still
.
Oh
then
remember
whence
thou
art
fallen
,
and
doe
thy
first
workes
,
and
repent
.
3
All
sinne
remaineth
in
full
power
,
and
condemning
force
vpon
the
soule
without
Repentance
,
Ioh.
9.41
.
Now
you
say
you
see
,
your
sinne
remaineth
,
in
the
guilt
,
in
the
staine
,
in
the
domination
and
reigne
,
in
the
damnation
of
it
.
Thou
wast
a
swearer
,
an
adulterer
,
a
hater
of
God
,
and
an
enemy
to
grace
,
a
persecutor
of
Christ
;
and
thou
art
so
still
if
thou
hast
not
repented
.
Sinne
hangeth
like
a
burre
on
the
impenitent
person
,
it
parteth
not
in
life
,
nor
in
death
,
but
lyeth
downe
in
the
dust
with
him
,
and
riseth
with
him
;
it
goeth
to
iudgement
with
him
,
and
is
sent
to
hell
with
him
;
the
wrath
of
God
abideth
on
him
,
because
his
sinne
abideth
with
him
.
4
Of
all
sinnes
,
impenitency
is
the
greatest
and
nearest
to
iudgement
.
Reuel.
2.20
.
Iezabel
had
time
to
repent
giuen
her
,
but
repented
not
,
and
therefore
was
cast
into
a
bed
of
sorrow
.
This
was
noted
in
Saul
,
1.
Chron.
10
13.
Saul
dyed
for
his
transgression
,
but
what
was
his
transgression
?
First
,
hee
disobeyed
the
commandement
:
secondly
,
hee
sought
to
a
Witch
:
thirdly
,
hee
sought
not
to
the
Lord
,
and
therfore
the
Lord
slue
him
.
True
it
is
that
euery
sinne
is
damnable
,
but
no
sinne
actually
condemneth
,
but
impenitency
,
and
therefore
the
greatest
of
sinnes
,
is
not
to
repent
of
sinne
.
Let
it
not
be
said
of
thee
,
as
of
Herod
;
yet
he
added
this
aboue
all
,
that
thou
being
so
great
a
sinner
,
hast
not
yet
repented
.
3
Looke
vpon
thy selfe
in
respect
of
thy
good
duties
.
1
None
can
be
good
in
thee
,
till
thou
hast
repented
;
first
,
the
tree
must
be
good
,
and
then
the
fruit
:
first
,
Abels
person
was
accepted
,
and
then
his
sacrifice
;
but
to
Caine
,
and
his
sacrifice
,
he
had
no
respect
.
2
Nay
,
in
the
best
,
euen
the
best
duties
must
bee
begun
and
fin●shed
with
Repentance
,
without
which
the
best
seruice
is
vnprofitable
,
and
sinfully
defectiue
.
Nehemiah
in
building
vp
the
wall
,
in
commanding
the
Sabbath
to
bee
kept
,
desireth
to
be
remembred
in
goodnesse
,
and
pardoned
.
Neh.
13.12
.
Repent
and
pray
;
repent
and
be
baptized
;
repent
and
receiue
the
Sacraments
,
else
sinne
will
hinder
.
4
Looke
on
thy selfe
in
thy
estate
and
condition
,
both
in
respect
of
sinne
,
and
of
change
,
and
Repentance
.
1
Looke
vpon
thy
estate
of
corruption
for
time
-
Past
,
-
Present
,
-
To
come
.
1
What
hath
thy
whole
life
past
,
been
before
grace
?
Col
1.21
.
Paul
wisheth
them
to
consider
,
that
in
times
past
they
were
strangers
and
enemies
,
hauing
their
mindes
set
on
euill
works
;
and
1.
Pet.
4.3
.
It
is
sufficient
that
we
haue
spent
our
time
past
in
the
lusts
of
the
Gentiles
,
in
wantonnesse
,
lusts
,
gluttony
,
drunkennesse
.
So
dost
thou
see
thy
sinnes
for
number
,
and
weight
as
the
sands
already
:
and
for
the
manner
of
committing
them
against
such
light
and
meanes
,
so
out
of
measure
sinful
;
and
dost
thou
not
say
,
It
is
sufficient
?
2
What
,
is
thy
whole
present
course
without
grace
?
1
To
goe
on
in
sin
,
is
wilfully
to
perish
and
murther
our
owne
soules
:
the
case
being
worse
with
vs
,
than
that
mans
that
fell
among
theeues
;
we
lye
not
halfe
,
but
wholly
dead
.
God
sendeth
his
Sonne
the
good
Samaritane
,
to
binde
vp
our
wounds
,
to
temper
a
remedy
of
his
owne
heart
bloud
,
when
no
herbe
or
simple
was
left
in
heauen
or
earth
for
our
cure
:
Now
we
in
stead
of
thankefull
acceptance
,
and
application
of
this
remedy
by
going
on
in
sinne
,
we
tread
vnder
foote
this
pretious
bloud
:
nay
,
we
make
our
wounds
larger
and
bigger
euery
day
than
other
.
2
Euery
man
is
euery
day
nearer
his
end
,
his
death
and
iudgement
:
we
are
going
before
Gods
tribunall
,
and
to
the
barre
of
his
iudgement
:
and
shall
we
be
so
mad
,
as
euen
in
the
way
,
to
multiply
our
misdemeanours
?
A
malefactor
going
to
the
barre
,
or
to
execution
,
if
he
should
cut
a
purse
by
the
way
,
would
not
euery
one
thinke
hanging
too
good
for
him
?
This
is
the
case
of
euery
impenitent
person
liuing
in
the
practise
of
sinne
,
euen
in
the
way
to
his
execution
.
3
What
will
bee
thy
case
in
time
to
come
,
going
on
in
sin
?
1
In
the
approach
of
death
,
Sathan
will
as●ayle
with
all
his
strength
,
that
in
the
last
combat
,
he
may
breake
the
necke
of
thy
soule
:
and
hee
hauing
the
strength
of
a
mans
owne
sinnes
vnsubdued
and
vnmastered
,
he
easily
attaineth
his
purpose
:
then
setteth
hee
euery
small
sinne
before
the
eye
,
in
the
magnitude
of
a
huge
mountaine
,
and
the
curse
due
vnto
it
,
to
the
breaking
of
the
heart
of
a
sinner
.
Now
is
the
guilty
conscience
in
a
wofull
case
,
stricken
through
with
terror
and
torment
.
Now
hee
seeth
that
whereas
hee
thought
to
haue
got
out
of
sin
at
the
furthest
at
his
death
,
how
weake
and
sicke
his
Repentance
is
;
how
strong
,
vnconquerable
,
and
gyant-like
his
sinne
is
,
and
all
concludeth
with
sathan
against
him
:
he
seeth
where
the
strong
man
hath
long
dwelt
,
he
is
not
easily
cast
out
,
but
as
he
hath
liued
,
so
he
is
likely
to
dye
;
for
as
the
tree
leaneth
,
so
commonly
it
falleth
;
and
as
it
falleth
,
so
it
lyeth
.
2
If
all
this
will
not
moue
thee
,
consider
what
followeth
after
death
:
the
time
hasteneth
wherein
thou
shalt
bee
naked
before
the
Lord
,
the
Iudge
of
all
,
in
the
sight
of
-
Angels
,
-
Men
,
and
-
Diuels
.
Before
thee
a
terrible
Iudge
to
condemne
thee
,
and
with
him
,
the
Saints
shall
iudge
the
world
,
and
giue
witnesse
against
thy
sin
.
On
the
one
hand
,
Sathan
who
tempteth
thee
,
shall
now
accuse
thee
:
On
the
other
,
the
Angels
,
ministring
spirits
,
shall
be
ready
,
as
a
fagot
to
binde
thee
,
and
cast
thee
into
hell
:
within
thee
,
an
accusing
conscience
,
as
a
thousand
witnesses
against
thee
,
shall
bring
to
minde
all
sinnes
,
and
circumstances
long
since
forgotten
:
Beneath
thee
,
hell
ready
to
deuoure
thee
:
none
shall
be
admitted
to
speake
for
thee
,
and
thy selfe
shalt
bee
speechlesse
,
and
canst
not
speake
for
thy selfe
,
so
as
sentence
must
needes
passe
against
thee
,
and
thou
deliuered
to
the
Deuill
,
whose
will
thou
didst
diligently
execute
here
,
that
hee
may
now
haue
his
will
and
delight
in
thy
endlesse
torment
.
Oh
therefore
vse
meanes
to
preuent
this
ruful
condition
:
come
out
of
thy
sin
betime
;
hye
thee
apace
out
of
Sodome
;
lay
aside
thine
owne
folly
;
now
take
Gods
warning
;
heare
the
raps
of
Christ
now
knocking
at
the
doore
of
thy
heart
,
by
the
hammer
of
his
Word
,
Spirit
,
Mercies
,
Iudgements
.
Now
follow
the
Motion
:
let
not
Sathan
or
sin
beguile
thee
any
longer
,
to
hold
thee
off
from
Repentance
.
2.
See
thy
happy
change
and
blessed
estate
,
by
this
grace
of
Repentance
.
1.
Of
all
gifts
a
broken
heart
is
the
rarest
and
happiest
:
the
humble
heart
in
stead
of
lodging
foule
sins
and
lusts
,
becommeth
a
lodge
for
the
highest
God
,
who
pleaseth
to
dwel
with
a
broken
and
contrite
heart
.
What
an
happy
change
of
a
stony
heart
into
flesh
!
2.
The
very
first
act
of
Repentance
bringeth
pardon
of
sin
.
Psal.
32.
I
said
I
will
confesse
,
&
thou
forgauest
.
2.
Sam.
12.13
.
Dauid
no
sooner
said
,
I
haue
sinned
,
but
Nathan
said
,
The
Lord
hath
put
away
thy
sin
:
And
the
continuance
of
it
,
bringeth
and
continueth
a
sweet
sense
and
assurance
of
remission
in
the
heart
.
It
is
not
with
God
,
as
in
mens
Courts
,
Confesse
,
and
iudgement
runneth
against
;
but
in
Gods
,
Confesse
,
and
the
Law
is
satisfied
.
In
mens
Courts
,
Confession
and
Condemnation
goe
together
;
in
Gods
,
Confession
and
Iustification
.
Iudge
thy selfe
,
and
preuent
the
iudgment
of
God
.
3.
What
an
happy
and
welcome
change
were
it
of
age
into
youth
?
Nature
cannot
worke
it
,
grace
can
:
The
old
man
is
put
off
,
the
new
man
put
on
:
Of
old
men
wee
become
young
,
and
smug
againe
,
renewing
our
strength
as
the
Eagle
,
Psal.
103.
And
this
change
by
grace
forerunneth
that
great
change
by
glorie
,
and
is
the
beginning
of
it
:
When
these
base
earthly
bodies
shall
become
spirituall
bodies
;
and
this
very
peece
of
clay
shall
shine
as
the
Sun
:
when
corruption
shall
put
on
incorruption
;
and
these
ignorant
sinfull
soules
shall
put
on
a
perfect
image
of
God●
;
and
the
whole
man
become
like
the
Angels
themselues
.
Whom
these
considerations
cannot
moue
,
I
suppose
nothing
can
.
Thus
I
haue
somewhat
largely
intreated
out
of
this
Text
,
of
the
Practice
of
Repentance
,
in
the
Rules
,
Le
ts
,
Helpes
,
Markes
and
Motiues
;
I
will
conclude
the
Treatise
with
that
of
our
Sauiour
,
If
ye
heare
these
things
,
blessed
are
yee
if
yee
doe
them
;
and
end
as
I
began
with
the
words
of
the
Text
,
If
yee
repent
not
,
yee
shall
all
perish
.
There
is
no
greater
miserie
,
than
to
bee
without
miserie
,
no
greater
sorrow
,
than
to
bee
without
the
sorrow
of
sound
Repentance
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A13551-e5220
Notes for div A13551-e6950
Notes for div A13551-e8180
Notes for div A13551-e8810
Notes for div A13551-e9570
Notes for div A13551-e11400
Notes for div A13551-e12190
Notes for div A13551-e14210
Notes for div A13551-e18460
Notes for div A13551-e21880
Notes for div A13551-e22870