THE
NEW
CREATVRE
.
EZEKIEL
18.
31.
Cast
away
from
you
all
your
transgressions
whereby
ye
haue
transgressed
,
and
make
you
a
new
heart
and
a
new
spirit
:
for
why
will
ye
die
,
ô
house
of
Israel
?
AT
the
fiue
and
twentieth
verse
of
this
present
Chapter
,
the
Prophet
Ezekiel
tells
vs
,
that
the
house
of
Israel
had
complained
against
the
Lord
,
that
his
wayes
were
not
equall
.
Vnto
the
which
impudent
,
sawcie
,
and
blasphemous
complaint
,
the
Lord
in
his
owne
most
iust
defence
giueth
a
double
answer
:
first
in
the
26
and
27
verses
,
in
these
words
:
If
a
righteous
man
for
saketh
his
righteousnesse
,
and
committeth
iniquitie
,
and
dieth
in
them
:
for
the
iniquitie
that
he
hath
done
,
shall
he
die
.
Againe
,
when
the
wicked
man
turneth
away
from
his
wickednesse
that
he
hath
committed
,
and
doth
that
which
is
equall
and
right
,
he
shall
saue
his
soule
aliue
.
As
though
the
Lord
should
say
:
He
that
condemneth
the
impenitent
,
though
formerly
neuer
so
righteous
in
shew
;
and
he
that
iustifieth
the
penitent
,
though
formerly
neuer
so
wretched
in
deed
,
his
wayes
must
needs
be
equall
.
But
God
doth
all
this
:
Therefore
his
wayes
must
needs
be
equall
.
The
second
answer
which
the
Lord
giueth
to
the
former
vniust
complaint
,
is
contained
in
the
words
of
my
text
:
Cast
away
from
you
all
your
transgressions
,
whereby
ye
haue
transgressed
,
&c.
As
though
it
were
said
:
He
which
offereth
you
life
and
saluation
,
vpon
condition
of
repentance
and
amendment
for
the
time
to
come
,
his
wayes
must
needs
be
equall
.
But
God
offereth
you
this
offer
.
Therfore
his
wayes
must
needs
be
equall
.
Cast
away
all
your
transgressions
,
&c.
The
parts
of
this
text
are
two
,
to
wit
,
an
exhortation
,
and
an
expostulation
;
or
a
counsell
,
and
a
reason
.
In
the
exhortation
or
counsell
,
the
Church
of
God
is
taught
,
first
,
what
to
auoid
,
in
these
words
,
Cast
away
all
your
transgressions
,
whereby
ye
haue
transgressed
.
Secondly
,
what
to
labour
for
,
in
the
words
following
,
And
make
you
a
new
heart
and
a
new
spirit
.
And
the
expostulation
or
reason
,
is
taken
from
the
danger
that
will
ensue
if
the
counsell
be
reiected
,
in
these
words
,
For
why
will
ye
die
,
ô
house
of
Israel
?
Cast
away
from
you
all
your
transgressions
.
Cast
away
:
by
this
is
meant
a
finall
forsaking
of
sin
;
yea
such
a
forsaking
is
here
vnderstood
,
as
is
with
an
holy
detestation
or
indignation
:
much
like
vnto
that
speech
of
the
Prophet
All
your
transgressions
.
The
word
in
the
originall
signifieth
properly
slips
,
or
failings
,
or
lesser
sins
.
Whereby
is
not
meant
,
that
the
Church
must
onely
cast
away
or
forsake
her
smaller
sinnes
,
and
retaine
her
greater
;
for
that
were
with
the
Pharises
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
:
for
the
Lord
will
not
hold
him
guiltlesse
,
&c.
Where
it
is
not
meant
,
that
we
should
onely
make
conscience
of
taking
Gods
name
in
vaine
by
light
vse
in
common
talke
,
and
in
the
meane
time
make
no
conscience
of
periury
before
a
magistrate
:
but
the
true
meaning
and
scope
of
the
commandement
is
,
to
teach
vs
to
make
conscience
of
all
profanation
of
Gods
name
,
euen
from
the
very
sinnes
of
periury
and
blasphemy
,
to
the
least
oath
.
Euen
so
in
my
text
,
by
transgressions
we
are
to
vnderstand
all
sinnes
,
both
great
and
small
.
For
we
must
not
fauour
or
abet
our selues
in
our
very
infirmities
.
And
make
you
a
new
heart
and
a
new
spirit
.
By
heart
and
spirit
here
is
meant
the
whole
inner
man
.
For
by
the
heart
is
meant
the
memory
the
will
,
the
affections
,
and
the
conscience
;
and
by
the
spirit
is
meant
the
spirit
of
the
mind
,
or
the
vnderstanding
.
So
that
that
which
God
requireth
here
to
be
renewed
,
is
the
whole
inner
man
:
according
to
that
holy
My
son
giue
me
thine
heart
.
But
here
a
question
may
be
demanded
:
Will
God
therefore
be
content
with
the
bare
renewing
of
the
inner
man
?
or
is
he
indifferent
,
whether
the
outward
man
be
renewed
or
no
?
Not
so
:
For
we
are
bought
with
a
price
:
therefore
we
must
glorifie
God
both
in
our
bodies
and
in
our
spirits
:
for
they
are
Gods
.
But
the
Lord
nameth
the
inner
man
,
because
the
true
renouation
begins
there
,
namely
at
the
heart
and
in
the
mind
.
Secondly
,
because
God
knew
full
well
,
that
if
once
the
inner
man
were
throughly
renewed
,
the
outward
man
would
quickly
be
reformed
.
According
to
that
speech
of
our
blind
Pharisee
,
cleanse
first
that
which
is
within
the
cup
and
platter
,
that
the
outside
of
them
may
be
cleane
also
.
Why
will
ye
die
?
There
is
a
threefold
death
mentioned
in
the
holy
Scriptures
:
First
,
naturall
,
and
that
is
nothing
else
but
a
separation
for
a
time
of
the
soule
from
the
body
.
Secondly
,
spirituall
,
and
that
is
a
separation
of
the
soule
from
the
life
of
God
.
Thirdly
,
eternall
,
and
that
is
a
finall
separation
both
of
body
and
soule
,
from
the
comfortable
presence
of
God
.
Of
the
first
kind
of
death
,
is
spoken
in
Heb.
9.
27.
It
is
appointed
vnto
men
to
die
once
.
Of
the
second
,
is
spoken
in
Luke
15.
32.
This
thy
brother
was
dead
,
&
is
aliue
again
.
Of
the
third
is
made
mention
in
Reu.
21.
8.
The
fearfull
,
and
vnbeleeuing
,
&
abhominable
,
&
murderers
,
and
whoremongers
,
and
sorcerers
,
and
idolaters
,
and
all
lyers
,
shall
haue
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
:
which
is
the
second
death
.
My
text
is
meant
of
the
third
kind
of
death
:
why
will
ye
die
?
that
is
,
why
will
ye
incurre
the
danger
of
the
second
death
,
which
is
eternall
damnation
both
of
soule
and
bodie
,
to
be
tormented
with
the
Diuell
and
his
Angels
for
euer
.
O
house
of
Israel
.
By
the
house
of
Israel
in
this
place
,
is
meant
the
Church
of
God
both
among
the
Iewes
and
among
the
Gentiles
.
For
the
name
Israel
is
giuen
to
both
peoples
,
in
Gal.
6.
16.
And
I
am
sure
the
matter
of
the
exhortation
concernes
vs
Gentiles
as
much
as
euer
it
did
the
Iewes
.
For
I
appeale
to
euery
mans
conscience
:
haue
not
we
as
great
need
to
be
exhorted
to
cast
away
all
our
transgressions
,
as
euer
had
the
Iewes
?
Haue
not
we
as
much
need
to
be
stirred
vp
to
become
new
creatures
,
as
euer
had
the
Iewes
?
Iudge
we
in
our selues
.
Furthermore
,
this
name
Israel
is
taken
from
the
Patriarch
Iacob
,
who
was
named
Israel
by
Cast
away
all
your
transgressions
.
Before
I
come
to
the
points
of
doctrine
which
I
principally
aime
at
,
two
questions
are
first
to
be
answered
:
First
,
whether
repentance
be
in
a
mans
owne
power
or
no
,
because
the
Church
is
here
exhorted
,
as
by
her
owne
action
,
to
cast
away
her
transgressions
,
and
to
make
her selfe
a
new
heart
and
a
new
spirit
?
And
the
second
question
is
,
whether
a
man
haue
free
will
or
no
?
because
it
is
said
here
,
Why
will
ye
die
,
ô
house
of
Israel
?
As
seeming
to
imply
,
that
it
was
in
the
free
choise
of
Israel
her selfe
,
whether
she
would
be
saued
or
damned
.
Concerning
the
first
question
,
I
answer
,
that
true
repentance
,
or
that
repentance
which
is
neuer
to
be
repented
of
,
it
is
not
in
mans
power
,
but
it
is
the
especiall
gift
of
God
:
according
to
that
in
2.
Tim.
2.
25.
In
meeknesse
instructing
them
that
oppose
themselues
,
prouing
if
God
peraduenture
will
giue
them
repentance
,
to
the
acknowledging
of
the
truth
.
And
furthermore
,
euery
vnregenerate
person
,
man
or
woman
,
Turne
thou
me
,
and
I
shall
be
turned
:
for
thou
art
the
Lord
my
God
.
Wherein
he
doth
secretly
acknowledge
,
that
he
had
not
repentance
in
his
owne
power
,
but
that
it
was
the
gift
of
God
.
But
here
remaineth
still
another
difficultie
.
For
it
may
be
obiected
further
:
If
repentance
be
not
in
a
mans
owne
power
,
then
why
doth
God
exhort
vs
here
to
cast
off
all
our
iniquities
,
and
to
make
our selues
new
hearts
and
new
spirits
?
God
doth
not
this
because
he
presupposeth
an
ability
in
vs
to
perform
that
which
he
requireth
;
but
because
he
himself
is
ready
to
do
that
for
vs
,
which
he
requires
at
our
hands
.
For
the
word
of
God
is
not
as
the
word
of
man
,
to
wit
,
a
bare
sound
or
voice
;
but
being
ioyned
with
the
Spirit
,
it
offereth
grace
,
and
effecteth
that
in
the
harts
of
the
elect
in
some
measure
,
which
it
doth
require
.
As
we
reade
concerning
Thomas
,
Ioh.
20.
27.
28.
Christs
word
commanded
Thomas
not
to
be
infidelious
but
beleeuing
,
and
the
same
word
wrought
faith
in
him
to
beleeue
:
so
that
he
immediatly
fell
downe
at
Iesus
feets
,
and
said
vnto
him
,
Thou
art
my
God
and
my
Lord
.
Concerning
the
second
question
,
which
is
,
whether
a
man
haue
free
will
,
because
it
is
said
,
Why
will
ye
die
?
To
this
I
answer
,
a
man
or
woman
may
haue
a
free
choise
in
things
ciuill
and
indifferent
:
thus
,
if
any
one
be
inuited
to
a
feast
,
he
is
at
his
own
choise
whether
he
will
go
or
no
;
and
if
he
go
,
he
is
at
his
owne
choise
of
what
dishes
he
wil
taste
or
eate
:
according
to
that
in
1.
Cor.
10.
27.
If
any
one
that
beleeueth
not
,
bid
thee
to
a
feast
;
and
if
thou
wilt
go
&c.
But
to
make
choise
,
or
to
refuse
to
go
to
a
feast
,
or
to
make
choise
to
feed
moderately
for
conscience
sake
,
or
for
Gods
glorie
,
this
is
immediatly
from
God
the
fountaine
of
all
holinesse
.
For
we
are
not
sufficient
to
thinke
any
thing
as
of
our selues
,
but
our
sufficiencie
is
of
God
.
Again
,
that
a
Christian
hath
in
some
measure
a
freed
will
after
conuersion
,
though
not
an
absolute
free
will
,
we
do
not
gainsay
:
for
Christ
came
to
proclaime
libertie
to
the
captiues
,
and
the
opening
of
the
prison
to
them
that
are
bound
.
And
where
the
Spirit
of
the
Lord
is
,
there
is
libertie
.
But
to
say
,
that
a
man
hath
absolute
freedome
,
and
that
he
hath
power
of
himselfe
,
without
the
Spirit
,
to
will
that
which
is
good
,
and
to
nill
that
which
is
euil
;
For
it
is
God
which
giueth
both
to
will
and
to
do
,
of
his
good
pleasure
.
We
haue
not
free
will
before
conuersion
:
For
euery
imagination
of
the
thoughts
of
our
hearts
are
onely
euill
continually
.
And
,
in
vs
,
abideth
nothing
which
is
good
.
Neither
haue
we
free
without
Christ
can
we
do
nothing
.
And
,
As
the
branch
cannot
beare
fruite
of
it selfe
except
it
abide
in
the
vine
,
no
more
can
we
,
except
we
abide
in
Christ
.
And
therefore
we
Christians
haue
iust
cause
to
reiect
the
doctrine
of
Poperie
,
as
in
other
points
fundamentall
,
as
namely
in
the
doctrine
of
iustificaton
by
a
mans
owne
merits
;
and
in
the
doctrine
of
praying
,
or
giuing
diuine
worship
vnto
Saints
and
Angels
;
and
in
the
doctrine
of
Purgatorie
;
and
in
the
doctrine
of
the
Popes
authoritie
to
dispense
with
sin
,
or
to
forgiue
sin
;
in
the
doctrine
of
Transsubstantiation
;
in
the
doctrine
of
the
Popes
power
to
dethrone
Christian
Kings
,
&c.
As
we
haue
,
I
say
,
iust
cause
to
reiect
these
vaine
inuentions
,
with
innumerable
other
Antichristian
traditions
:
so
likewise
we
haue
iust
cause
to
dissent
from
the
Papists
and
new
vpstart
Arminians
in
the
doctrine
of
Free
will
.
And
the
doctrine
of
Free
will
,
in
that
sence
as
it
is
maintained
by
Papists
and
Arminians
,
is
so
much
the
more
to
be
abhorred
:
first
because
it
denieth
the
doctrine
of
the
erernall
truth
of
God
concerning
election
and
reprobation
;
maintaining
that
one
person
is
not
elected
more
then
another
,
except
it
be
for
foreseene
faith
or
foreseene
workes
.
Contrary
vnto
that
in
Rom.
9.
11.
For
the
children
being
not
yet
borne
,
neither
hauing
done
any
good
or
euill
,
that
the
purpose
of
God
according
to
election
might
stand
,
not
of
workes
,
but
of
him
that
calleth
,
it
was
said
vnto
her
,
The
elder
shall
serue
the
yonger
:
as
it
is
written
,
Iacob
haue
I
loued
,
and
Esau
haue
I
hated
.
Secondly
,
the
doctrine
of
freewill
is
so
much
the
more
to
be
reiected
,
because
it
derogates
from
the
glorie
of
God
,
and
maketh
a
man
his
owne
sauiour
:
for
if
a
man
haue
absolute
power
of
himselfe
,
by
his
owne
will
to
be
saued
or
damned
,
then
if
he
be
saued
,
he
may
thanke
himselfe
and
not
God
.
Thirdly
,
if
the
doctrine
of
freewill
were
receiued
,
then
we
must
also
grant
,
that
there
is
no
assurance
of
saluation
in
this
life
:
contrary
to
that
in
2.
Pet.
1.
10.
Make
your
calling
and
election
sure
.
Yea
we
must
grant
also
,
that
a
Christian
might
fall
finally
and
totally
from
sauing
grace
:
contrary
to
that
in
Math.
16.
18.
The
gates
of
hell
shall
not
preuaile
,
&c.
and
thus
one
grosse
absurdity
being
granted
,
a
thousand
would
follow
.
The
reason
therefore
that
God
expostulates
thus
with
his
Church
,
Why
will
ye
die
?
is
not
to
implie
any
free-will
in
vs
,
but
rather
to
intimate
a
great
frowardnesse
in
vs
vnto
that
which
is
good
,
and
a
desperate
forwardnesse
and
pronenesse
vnto
that
which
is
euill
.
Why
will
ye
die
?
that
is
,
why
will
ye
desperately
resist
the
Spirit
when
he
offers
grace
vnto
you
?
and
why
will
ye
wilfully
rush
into
sinne
as
the
horse
into
the
battell
,
and
so
incurre
the
danger
of
damnation
,
when
ye
are
sufficiently
forewarned
?
Thus
much
for
the
meaning
of
the
words
and
matter
.
Cast
away
from
you
all
your
transgressions
.
I
purpose
not
to
collect
all
the
doctrines
which
I
might
out
of
this
text
,
because
the
time
would
be
too
short
for
so
large
a
discourse
.
I
will
therefore
(
if
God
will
)
insist
onely
vpon
such
points
as
stand
best
with
the
scope
of
the
holy
Ghost
in
this
text
or
portion
of
Scripture
,
and
which
I
think
to
be
the
most
necessary
doctrines
concerning
the
time
and
place
.
Cast
away
from
you
all
your
transgressions
.
Where
note
,
that
it
is
not
said
,
lay
by
all
your
transgressions
for
a
time
,
but
cast
them
away
.
Againe
,
it
is
not
said
,
cast
away
some
of
your
transgressions
,
or
such
transgressions
which
you
can
best
spare
,
but
cast
away
all
,
euen
to
your
very
infirmities
.
Whence
obserue
we
,
That
a
true
penitent
sinner
must
not
not
fauour
or
allow
himselfe
in
any
sinne
or
transgression
whatsoeuer
,
but
he
must
be
content
to
part
with
all
,
yea
with
his
best-beloued
sinnes
:
he
must
cast
away
all
his
transgressions
whereby
he
hath
transgressed
.
For
the
proofe
of
which
point
,
I
commend
vnto
you
these
places
of
Scripture
following
:
Ezechiel
18.
30.
Repent
and
turne
your selues
from
all
your
transgressions
,
so
iniquitie
shall
not
be
your
ruine
.
Math.
18.
8.
9.
Wherefore
if
thy
hand
or
thy
foote
offend
thee
,
cut
them
off
,
and
cast
them
from
thee
:
it
is
better
for
thee
to
enter
into
life
halt
or
maimed
,
rather
then
hauing
two
hands
or
two
feete
,
to
be
cast
into
euerlasting
fire
.
And
if
thine
eye
offend
thee
,
plucke
it
out
,
and
cast
it
from
thee
:
it
is
better
for
thee
to
enter
into
life
with
one
eye
,
rather
then
hauing
two
eyes
to
be
cast
into
hell
fire
.
2.
Cor.
7.
1.
Hauing
therefore
these
promises
(
dearely
beloued
)
let
vs
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
.
Heb.
12.
1.
Wherefore
seeing
we
are
compassed
about
with
so
great
a
cloud
of
witnesses
,
let
vs
lay
aside
euery
weight
,
and
the
sinne
which
doth
so
easily
beset
vs
,
and
let
vs
runne
with
patience
the
race
that
is
set
before
vs
.
By
all
which
places
of
holy
Scriptures
,
and
by
many
other
,
it
is
cleare
and
manifest
,
that
it
will
not
serue
our
turnes
,
to
forsake
some
sinnes
vppon
our
conuersion
,
but
we
must
be
content
to
part
with
all
,
yea
with
our
best
beloued
sinnes
.
For
further
euidencing
of
this
necessary
truth
,
consider
we
the
examples
of
former
Conuerts
:
when
the
When
the
Thessalonians
were
conuerted
,
they
turned
from
idols
to
serue
the
true
and
liuing
God
,
and
to
looke
for
his
Sonne
from
heauen
.
And
so
for
particular
persons
.
And
great
reason
there
is
that
a
man
or
woman
should
turne
from
all
iniquitie
.
First
,
in
respect
of
God
himselfe
,
for
Iehouah
is
a
God
of
purer
eyes
then
to
behold
euill
,
he
cannot
looke
on
iniquitie
,
as
saith
the
Prophet
.
He
abhorreth
all
iniquitie
,
his
iealousie
smoaketh
against
all
sinne
,
and
especially
against
that
sinne
after
which
we
haue
gone
a
whoring
from
God
.
And
therefore
whosoeuer
they
be
that
desire
to
get
into
Gods
fauour
,
they
must
of
necessitie
forsake
their
beloued
sinne
,
which
is
Gods
corriuall
.
sinne
is
the
transgression
of
the
Law
:
and
he
that
shall
keepe
the
whole
Law
,
and
yet
offendeth
in
one
point
,
he
is
guiltie
of
all
.
For
howsoeuer
he
breakes
not
euery
linke
of
the
chaine
by
this
or
that
particular
sinne
,
yet
he
may
be
truly
said
to
breake
the
chaine
,
if
he
breake
any
linke
at
all
of
it
.
So
that
though
a
man
sinne
not
particularly
against
euery
Commandement
,
yet
by
fauouring
and
allowing
himselfe
in
this
or
that
particular
breach
of
the
Law
,
he
is
guiltie
of
the
breach
of
all
Gods
Commandements
,
because
he
offendeth
against
the
authoritie
and
integritie
of
the
whole
Law
.
And
therfore
whosoeuer
they
be
that
loue
and
respect
Gods
Law
,
they
must
of
necessitie
breake
off
their
beloued
sinnes
.
For
the
sound
loue
of
the
word
and
the
loue
of
sinne
,
can
no
more
stand
together
then
the
Arke
and
Dagon
.
For
the
wrath
of
God
is
reuealed
from
heauen
against
all
vngodlinesse
and
vnrighteousnesse
of
men
.
He
that
will
not
forsake
his
sin
,
he
is
continually
subiect
to
Gods
God
will
wound
the
hairie
scalpe
of
such
an
one
as
goeth
on
in
his
wickednesse
.
He
that
will
not
forsake
his
sinne
,
he
shall
neuer
enter
into
the
kingdome
of
heauen
,
according
to
that
in
Gal.
5.
21.
Of
which
I
tell
you
before
,
as
I
haue
also
told
you
before
,
that
they
which
do
such
things
shall
not
inherite
the
kingdome
of
God
.
Lastly
,
he
which
will
not
forsake
his
beloued
sinne
,
he
shall
be
sure
to
haue
his
portion
in
the
lake
Secondly
,
if
he
will
forsake
all
his
sinnes
,
be
shall
be
made
fit
for
Gods
seruice
,
as
for
prayer
,
hearing
Gods
word
,
receiuing
the
Sacrament
:
whereas
otherwise
if
he
forsake
not
sinne
,
he
is
vnfit
for
all
these
;
for
if
we
regard
wickednesse
in
our
hearts
,
Thirdly
,
if
a
Christian
will
forsake
his
beloued
sinne
,
he
shall
haue
peace
of
conscience
,
which
he
shall
neuer
haue
vnlesse
he
forsake
his
sinne
.
For
there
is
no
peace
to
the
wicked
,
saith
my
God
.
Fourthly
,
if
a
Christian
forsake
his
sinne
,
he
shall
profite
by
the
word
;
Fiftly
,
if
a
Christian
forsake
his
an
alien
to
God
;
and
in
very
laughter
his
heart
shall
be
sorrowfull
.
Pro.
14.
13.
Sixtly
,
if
a
Christian
forsake
his
beloued
sinne
,
he
shall
approue
the
truth
of
his
repentance
,
whereas
otherwise
his
repentance
is
no
better
then
the
repentance
of
Herod
.
For
Herod
was
content
to
do
many
Iohn
Baptist
,
but
he
would
not
forsake
his
Herodias
:
and
therefore
his
obedience
was
no
obedience
,
and
his
repentance
no
repentance
.
righteous
man
fall
seuen
times
a
day
?
and
do
we
not
in
many
things
offend
all
?
are
we
not
if
we
say
we
haue
no
sinne
,
we
lie
,
and
speake
not
the
truth
;
but
there
is
great
difference
betwixt
sinnes
of
infirmitie
whereunto
the
children
of
God
are
subiect
,
and
sins
of
presumption
whereunto
the
wicked
are
giuen
.
First
,
sinnes
of
infirmitie
are
committed
vpon
the
sudden
,
by
a
present
and
vnexpected
temptation
,
as
we
see
in
the
example
of
Dauid
,
Psal.
116.
11.
I
said
in
my
haste
,
all
men
are
liers
.
But
a
sinne
of
presumption
is
committed
with
premeditation
and
plotting
.
For
the
wicked
deuiseth
mischiefe
vpon
his
bed
;
he
setteth
himself
vpon
a
way
that
is
not
good
,
&c.
Psal.
36.
4.
Secondly
,
a
sinne
of
infirmitie
is
done
vnwillingly
,
with
much
striuing
against
the
flesh
,
yea
with
the
very
hatred
of
the
sinne
committed
:
as
we
see
in
the
example
of
blessed
Paul
,
Rom.
7.
15.
That
which
I
do
,
I
allow
not
:
for
what
I
would
,
that
I
do
not
;
but
what
I
hate
,
that
do
I.
Whereas
on
the
contrary
,
a
sinne
of
presumption
is
committed
willingly
,
with
the
whole
heart
,
with
great
delight
,
yea
euen
with
greedinesse
,
Ephes.
4.
19.
Who
being
past
feeling
,
haue
giuen
themselues
ouer
vnto
lasciuiousnesse
:
to
worke
all
vncleanenesse
with
greedinesse
.
Thirdly
,
a
sinne
of
infirmitie
is
commonly
committed
in
things
of
a
lower
nature
.
For
few
of
the
children
of
God
after
conuersion
(
as
I
suppose
)
do
fall
so
grosly
as
did
Dauid
and
Peter
.
The
child
of
God
after
regeneration
may
be
assailed
with
euill
thoughts
,
and
may
be
subject
to
like
passions
as
others
are
:
yea
idle
words
may
sometimes
slip
from
them
at
vnawares
,
and
some
failings
there
may
be
in
their
actions
and
dealings
:
and
they
may
also
come
short
in
the
well
performing
of
holy
duties
and
the
like
.
But
a
sinne
of
presumption
is
vsually
committed
with
an
high
hand
in
grosse
matters
.
Rom.
3.
13.
Their
throate
is
an
open
sepulcher
,
with
their
tongues
they
haue
vsed
deceit
;
the
poyson
of
aspes
is
vnder
their
lips
:
whose
mouth
is
full
of
cursing
and
bitternesse
,
their
feete
are
swift
to
shed
bloud
,
&c.
Fourthly
,
a
sinne
of
infirmitie
is
commonly
of
ignorance
,
as
was
the
sinne
of
Peter
when
rashly
he
desired
that
three
Tabernacles
might
be
made
,
one
for
Christ
,
one
for
Moses
,
knowing
the
iudgement
of
God
(
that
they
which
do
such
things
are
worthy
of
death
)
not
onely
do
the
same
,
but
haue
pleasure
in
them
that
do
them
.
Rom.
1.
32.
Fiftly
,
a
sinne
of
infirmitie
when
it
is
knowne
,
it
is
presently
repented
of
,
and
is
more
carefully
shunned
and
bewar'd
of
for
the
time
to
come
:
as
we
see
in
the
example
of
holy
Iob
,
in
his
fortieth
chapter
,
and
fourth
and
fifth
verses
:
who
perceiuing
that
he
had
bene
too
bold
with
God
,
presently
vpon
the
sight
of
his
sinne
breaketh
out
into
these
termes
of
repentance
,
Behold
I
am
vile
,
what
shall
I
answer
thee
?
I
will
lay
my
hand
vpon
my
mouth
,
once
haue
I
spoken
,
but
I
will
not
answer
againe
:
yea
twise
,
but
I
will
proceed
no
further
.
Whereas
on
the
contrary
a
sinne
of
presumption
is
commonly
made
a
trade
of
,
and
continued
in
,
yea
many
times
defended
and
boasted
of
.
The
children
of
Israel
made
a
trade
of
prouoking
God
vnto
anger
in
the
wildernesse
,
and
continued
therein
fortie
yeares
,
Psal.
95.
10.
The
wicked
idolaters
offer
to
defend
their
offering
of
cakes
to
the
Queene
of
heauen
,
Ier.
44.
17.
And
the
vngodly
boasteth
of
his
hearts
desire
.
Psal.
10.
3.
Now
therefore
considering
what
great
difference
there
is
betwixt
sins
of
infirmitie
and
sinnes
of
presumption
,
let
no
man
deceiue
himselfe
in
being
encouraged
to
liue
in
his
grosse
sinnes
of
presumption
,
because
the
true
children
of
God
,
sore
against
their
wils
,
are
subiect
to
many
slips
and
imperfections
.
First
,
because
God
himselfe
calleth
vpon
thee
for
present
repentance
:
To
Secondly
,
because
through
procrastination
thine
heart
may
be
made
hard
and
impenitent
,
as
is
implied
in
Heb.
3.
13.
Exhort
one
another
daily
,
while
it
is
called
to
day
,
lest
any
of
you
be
hardened
through
the
deceitfulnesse
of
sinne
.
Thirdly
,
because
thy
life
is
fraile
and
vncertaine
;
thou
knowest
not
what
a
day
may
bring
forth
;
thou
mayest
be
aliue
and
in
health
to
day
,
and
dead
and
buried
by
to
morrow
:
therefore
it
behoueth
thee
to
repent
whilest
thou
hast
yet
time
.
Fourthly
,
there
be
(
no
doubt
)
multitudes
at
this
instant
in
hell
fire
for
deferring
their
repentance
,
notwithstanding
that
they
purposed
,
as
thou
doest
,
to
repent
hereafter
.
And
therefore
,
lest
thou
be
like
such
foolish
virgins
,
and
lest
thou
also
come
to
that
place
of
torment
,
thou
must
not
onely
repent
,
and
cast
away
all
thy
transgressions
whereby
thou
hast
transgressed
;
but
this
thou
must
do
to
day
,
without
any
minutes
procrastination
.
First
,
pray
vnto
God
(
but
pray
feruently
,
and
in
the
name
of
Christ
)
that
he
would
vouchsafe
to
discouer
vnto
thee
thy
sins
.
For
it
is
the
Spirit
conuinceth
the
world
of
sinne
;
and
he
is
that
eye-salue
which
must
cause
thee
to
see
.
Secondly
,
thou
must
be
very
conuersant
in
Gods
word
,
but
especially
in
the
reading
of
the
Law
of
God
:
by
the
Law
cometh
the
knowledge
of
sin
.
And
the
Law
is
that
true
cristall
glasse
,
wherein
thou
mayest
discerne
and
see
thy
vgly
deformities
.
Thirdly
,
thou
must
carefully
obserue
the
checkes
of
thy
conscience
.
For
if
thou
hast
not
feared
thy
conscience
;
with
an
hote
iron
,
it
will
at
one
time
or
other
checke
thee
for
thy
beloued
sinne
;
and
thine
owne
heart
will
smite
thee
,
as
Dauids
heart
smote
him
,
when
he
had
cut
off
the
lap
of
Sauls
garment
.
Fourthly
,
thou
must
be
content
to
suffer
the
word
of
exhortation
from
thy
Minister
,
from
thy
friend
,
yea
from
thy
very
enemy
,
if
thou
desirest
to
come
to
the
sight
of
thy
sin
.
Many
times
others
see
more
in
vs
,
then
we
can
see
in
our selues
.
How
came
Dauid
to
the
sight
of
his
sin
,
but
by
Nathan
First
,
we
must
daily
examine
our selues
:
for
thus
saith
the
Lord
of
hoasts
by
the
Prophet
,
Consider
your
Remember
from
whence
thou
art
fallen
Secondly
,
we
must
daily
confesse
them
,
and
bemoane
our selues
daily
for
them
to
God
;
yea
we
must
condemne
our selues
for
them
,
and
desire
strength
against
them
by
prayer
.
All
this
did
Paul
for
the
remouing
of
the
messenger
of
Satan
,
which
was
Thirdly
,
we
must
daily
renew
our
couenant
with
God
,
vowing
against
our
sins
,
as
Dauid
did
;
I
haue
sworne
,
and
will
performe
it
,
that
I
will
keepe
thy
righteous
indgements
.
A
resolute
vow
and
stedfast
resolution
,
are
notable
preseruatiues
against
all
sinne
.
Fourthly
,
we
must
be
very
conuersant
in
the
vse
of
Gods
ordinances
,
to
wit
,
of
praying
,
aduised
reading
,
frequent
hearing
,
prepared
receiuing
of
the
Lords
Supper
,
&c.
Diligence
in
these
things
is
an
especiall
meanes
,
with
the
helpe
of
Gods
Spirit
,
to
mortifie
any
sinne
.
Fiftly
,
we
must
auoid
the
companie
of
such
as
haue
bene
the
instruments
of
Satan
formerly
to
allure
vs
to
sin
.
For
in
vaine
shall
we
purpose
to
keepe
the
commandements
of
our
God
,
vnlesse
with
Dauid
we
say
to
our
Depart
from
me
ye
wicked
.
Cause
Ierusalem
to
know
all
her
abhominations
.
Let
vs
deliuer
our selues
from
bloud-guiltinesse
,
by
giuing
warning
;
and
so
When
the
chiefe
Shepheard
shal
appeare
,
shall
receiue
the
crowne
of
glorie
,
which
fadeth
not
away
.
Secondly
,
this
may
serue
for
the
instruction
of
all
such
as
are
in
authoritie
either
in
Church
or
Common-wealth
:
they
must
labour
to
suppresse
to
their
power
all
sin
;
but
especially
such
sins
as
reigne
in
this
Land
,
and
in
this
famous
Citie
of
London
.
Let
Ecclesiastical
power
suppresse
all
heresie
and
schisme
,
such
as
are
Popery
,
Arminianisme
,
Anabaptisme
,
Familisme
,
deprauing
of
the
Sabbath
,
and
such
like
.
Let
the
maintainers
of
these
cursed
sects
be
sharply
censured
,
and
sought
out
,
and
diligently
enquired
after
.
Let
these
skulking
foxes
be
taken
;
for
these
are
they
that
spoile
this
vine
,
perswading
vnstable
soules
to
desperate
separation
.
Here
likewise
let
the
secular
Magistrate
learne
to
suppresse
and
punish
the
grosse
abuses
of
the
time
,
such
as
are
,
swearing
,
Sabbath-breaking
,
theft
,
whoredome
,
drunkennesse
,
idlenesse
,
and
innumerable
other
.
For
because
sentence
against
an
euill
worke
is
not
speedily
executed
,
therefore
the
heart
of
the
sonnes
of
men
is
fully
set
in
them
to
do
euil
.
Let
Magistrates
learne
of
Nebuchadnezzar
to
punish
swearers
and
blasphemers
;
for
he
(
though
an
heathen
)
made
a
solemne
decree
,
That
euery
people
,
nation
and
language
,
which
should
speake
any
thing
amisse
against
the
God
of
Shadrach
,
Meshech
,
and
Abednego
,
should
be
cut
in
peeces
,
and
their
houses
should
be
made
a
dunghill
.
Surely
this
heathen
man
may
iustly
rise
vp
in
iudgement
against
vs
professed
Christians
,
in
that
we
suffer
the
glorious
and
fearefull
Name
of
God
,
and
the
precious
bloud
and
sacred
wounds
of
Iesus
Christ
,
so
commonly
and
ordinarily
to
be
profaned
and
blasphemed
.
Let
Magistrates
learne
of
Nehemiah
to
be
zealous
If
there
be
any
that
will
not
worke
,
let
him
not
eate
.
And
here
I
wish
that
a
more
Christian
care
might
be
taken
of
certaine
poore
children
,
which
take
vp
their
lodging
in
the
cold
streets
,
and
many
of
them
are
found
dead
in
the
morning
.
I
pray
God
their
bloud
be
not
one
day
required
at
the
hands
of
those
that
should
see
these
things
reformed
.
In
a
word
(
because
time
would
be
too
short
to
enter
vpon
all
particulars
,
)
let
Magistrates
learne
of
Dauid
,
to
destroy
all
the
wicked
of
the
land
,
that
they
may
cut
off
all
wicked
doers
from
the
Citie
of
the
Lord
.
And
for
the
same
purpose
let
them
haue
an
especiall
care
of
the
choise
of
vnder-officers
,
for
to
worke
with
his
hands
the
thing
which
is
good
.
Let
the
scoffer
at
religion
and
religious
persons
,
which
cries
downe
all
holinesse
and
feare
of
God
vnder
the
colour
of
a
hell
inuented
nick-name
,
ceasse
from
lest
his
bonds
increase
.
Let
the
couetous
person
ceasse
from
his
couetousnesse
,
considering
that
it
is
not
frugality
or
good
husbandry
,
as
the
diuell
would
make
him
beleeue
,
but
it
is
idolatrie
,
odious
vengance
belongs
to
God
,
and
he
will
repay
.
Let
the
deceitfull
person
ceasse
to
liue
by
his
wits
(
as
he
termes
it
,
)
let
him
not
get
his
liuing
by
carding
,
dicing
,
bowling
,
cosening
,
periuring
,
and
such
like
forged
cauillation
;
knowing
that
God
is
auenger
of
all
such
things
.
Let
the
vsurer
learne
to
forsake
his
vsury
though
it
be
a
gainefull
sinne
.
First
,
because
he
hath
no
warrant
for
his
practise
from
any
one
place
of
Gods
word
truly
and
faithfully
vnderstood
.
Secondly
,
because
the
word
of
God
,
doth
expresly
condemne
his
practise
in
diuerse
places
,
as
in
Psal.
15.
5.
Ezekiel
18.
13.
Luke
6.
35.
and
in
many
other
texts
of
holy
Scripture
.
Thirdly
,
because
it
is
a
matter
of
euill
report
,
and
euer
was
so
,
both
amongst
Christians
and
heathens
.
Fourthly
,
because
it
is
maintained
with
a
trembling
conscience
:
many
vsurers
doubting
,
some
vpon
their
death-beds
repenting
,
and
others
after
conuersion
turning
from
the
practise
of
vsuty
,
acknowledging
that
when
they
were
vsurers
,
they
were
in
the
way
to
hell
and
destruction
.
Fiftly
,
because
the
vsurer
liues
by
the
sweate
of
another
mans
browes
,
whereas
it
were
Christian
honestie
for
a
man
to
liue
by
his
owne
labour
.
Sixtly
,
because
vsury
is
the
cause
of
idlenesse
,
it
is
the
cause
that
men
giue
ouer
their
lawfull
trades
and
commendable
employment
in
the
common
wealth
,
and
liue
idlely
;
or
else
giue
themselues
to
running
to
stageplayes
,
or
bowling
,
or
vicious
life
,
or
to
such
like
epicurisme
.
I
do
not
purpose
solemnly
to
handle
this
controuersie
concerning
vsury
in
this
short
Treatise
.
For
otherwise
I
would
see
what
could
be
pleaded
for
this
Baall
,
and
would
easily
(
as
I
hope
)
giue
a
Christian
answer
vnto
such
as
desire
not
to
be
contentious
,
but
to
be
resolued
in
the
case
of
their
conscience
.
But
I
may
not
stand
vpon
this
point
at
large
at
this
time
.
I
rather
aime
to
speake
at
large
vpon
the
point
of
vsury
if
I
liue
to
come
to
the
handling
of
the
eight
Commandement
,
whereof
vsury
is
a
breach
.
In
a
word
,
let
the
factious
person
auoid
schisme
,
&
let
him
pray
for
,
and
endeuour
the
peace
of
Ierusalem
.
Let
the
hypocrite
auoide
his
hypocrisie
,
knowing
that
God
is
not
mocked
,
yea
let
him
be
assured
that
God
will
bring
all
things
to
iudgement
,
yea
euery
secret
sinne
.
Let
the
slanderer
ceasse
from
slandering
,
knowing
he
which
smiteth
his
brother
secretly
is
accursed
.
Let
vs
all
cast
away
all
our
transgressions
whereby
we
haue
transgressed
.
Thus
much
of
the
first
doctrine
or
instruction
.
And
make
you
a
new
heart
and
a
new
spirit
.
Now
we
come
to
the
second
branch
of
the
diuine
counsell
giuen
vnto
the
Church
in
this
text
:
and
that
is
the
grace
which
the
Church
must
labour
for
,
to
wit
,
a
new
heart
and
a
new
spirit
.
And
the
doctrine
hence
to
be
noted
,
is
,
that
It
is
the
part
and
dutie
of
euery
true
Conuert
,
not
onely
not
to
fauour
himselfe
in
any
one
corruption
whatsoeuer
;
but
also
he
must
become
a
new
creature
in
true
sauing
grace
.
And
this
blessed
renouation
must
not
onely
be
in
the
reforming
of
the
outward
man
,
as
of
the
speech
,
countenance
,
apparell
,
behauiour
,
and
such
like
;
but
it
must
be
in
the
inner
man
,
in
the
vnderstanding
,
memory
,
will
,
affections
and
conscience
:
it
must
be
in
the
heart
and
in
the
spirit
.
For
indeed
God
requireth
truth
in
the
inward
parts
.
And
God
beholdeth
the
in
spirit
and
troth
.
To
this
purpose
also
Paul
speaketh
notably
in
Ephes.
4.
22.
That
ye
put
off
concerning
the
former
conuersation
,
the
old
man
,
which
is
corrupt
according
to
the
deceitfull
lusts
,
and
be
renewed
in
the
spirit
of
your
mind
:
and
that
ye
put
on
the
new
man
,
which
after
God
is
created
in
righteousnesse
and
true
holinesse
.
And
vnto
this
may
be
added
that
other
place
in
2.
Cor.
5.
17.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
:
old
things
are
passed
away
,
behold
,
all
things
are
become
new
.
By
both
which
places
it
is
manifest
,
that
it
is
not
sufficient
to
ceasse
to
be
old
,
but
there
must
be
also
a
renewing
.
It
is
not
sufficient
for
a
Conuert
to
cast
away
all
his
transgressions
whereby
he
hath
transgressed
,
but
also
he
must
make
him
a
new
heart
and
a
new
spirit
.
Now
concerning
the
new
creature
,
or
state
of
renouation
,
which
is
a
great
Euangelicall
mystery
,
I
propound
these
necessary
points
to
be
considered
of
:
First
,
what
necessitie
there
is
of
this
renouation
.
Secondly
,
by
what
meanes
it
is
wrought
.
Thirdly
,
by
what
degrees
.
Fourthly
,
what
be
the
concomitants
of
it
.
Fiftly
,
concerning
the
constancie
.
Except
ye
be
conuerted
,
and
become
as
litle
children
,
ye
shall
not
enter
into
the
kingdome
of
heauen
.
And
againe
he
saith
,
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
Againe
,
we
are
all
vassals
of
Satan
by
nature
,
and
are
taken
of
him
at
his
will
:
and
therefore
it
is
necessary
that
we
should
be
set
free
out
of
spirituall
bondage
by
vertue
of
regeneration
.
Againe
,
by
nature
all
the
faculties
of
our
soules
are
out
of
frame
,
our
members
being
the
members
they
that
are
in
the
flesh
(
that
is
,
vnregenerate
)
cannot
please
God
,
as
the
blessed
Apostle
speaketh
.
Vse
.
Let
euery
man
and
woman
lay
to
heart
this
necessitie
;
&
let
them
not
deceiue
themselues
with
that
fond
conceit
,
that
if
they
liue
ciuilly
,
and
pay
euery
man
his
owne
,
and
go
to
the
Church
as
others
do
,
that
then
they
shal
surely
be
saued
,
though
they
remaine
as
ignorant
of
regeneration
as
euer
was
Nicodemus
.
I
tell
you
nay
:
for
vnlesse
you
be
regenerate
and
borne
againe
,
you
remaine
in
danger
of
eternall
condemnation
,
you
remaine
the
very
slaues
of
Satan
;
and
the
best
things
that
you
do
or
can
do
in
your
naturall
condition
,
are
abhominable
and
odious
to
God
.
are
borne
not
of
bloud
,
nor
of
the
will
of
man
,
nor
of
the
will
of
the
flesh
,
but
of
God
;
as
S.
Iohn
speaketh
in
his
first
chap.
and
13.
verse
.
And
therefore
the
whole
glory
of
the
admirable
worke
of
regeneration
is
due
to
God
alone
,
and
is
not
to
be
ascribed
to
any
creature
.
Secondly
,
the
most
ordinary
instrumentall
cause
(
not
to
speake
of
the
extraordinary
meanes
)
which
God
vseth
for
the
conuersion
of
soules
,
is
the
word
of
God
,
especially
preached
:
as
appeares
by
these
places
of
Scripture
:
Psalme
19.
7.
The
Law
of
the
Lord
is
perfect
,
conuerting
the
soule
.
1.
Cor.
4.
15.
For
though
you
haue
ten
thousand
instructors
,
yet
haue
ye
not
many
fathers
:
for
in
Christ
Iesus
I
haue
begotten
you
through
the
Gospell
.
Iames
1.
18.
Of
his
owne
will
begat
he
vs
by
the
word
of
truth
,
that
we
should
be
a
kind
of
first
fruites
of
his
creatures
.
1.
Pet.
1.
23.
Being
borne
anew
,
not
of
mortall
seed
,
but
of
immortall
,
by
the
word
of
God
,
which
liueth
and
endureth
for
euer
.
By
all
which
places
,
and
many
more
,
it
is
euident
,
that
the
especiall
instrumentall
cause
of
regeneration
is
the
holy
word
of
God
contained
in
the
Canonicall
Scriptures
.
Whereby
it
appeareth
,
what
infinite
wrong
the
Pope
doth
vnto
the
soules
of
the
common
people
,
by
withholding
from
them
the
vse
of
the
Scriptures
:
and
also
what
enemies
they
are
vnto
Christs
kingdome
and
to
mens
saluation
,
which
labour
to
their
power
to
suppresse
and
extinguish
the
powerfull
preaching
of
Gods
word
.
Lastly
,
this
should
teach
vs
to
glorifie
God
for
the
plentie
of
preaching
in
this
Land
,
but
especially
in
this
Citie
:
for
hereby
there
is
good
hope
of
the
conuersion
of
many
soules
.
And
let
vs
alwayes
,
as
we
haue
all
iust
cause
,
pray
against
Poperie
,
and
that
not
onely
in
respect
of
the
bloudthirstinesse
of
that
religion
,
displayed
in
that
most
barbarous
plot
of
the
gunpowder
treason
,
but
also
because
it
seekes
to
depriue
vs
of
the
vse
of
Gods
word
,
the
especiall
instrument
of
mans
saluation
.
First
,
the
holy
Ghost
quickens
the
soule
which
it
doth
conuert
,
finding
it
dead
in
trespasses
and
sins
.
Thus
it
quickened
the
prodigall
son
,
Luke
15.
32.
This
thy
brother
was
dead
,
and
is
aliue
againe
:
and
thus
he
quickened
the
Ephesians
,
in
the
fifth
Chapter
of
that
Epistle
,
the
eighth
verse
;
and
in
the
second
Chapter
,
the
first
verse
.
Where
we
are
to
note
,
that
the
soule
is
not
said
to
be
dead
by
nature
,
or
to
be
quickened
by
regeneration
,
because
the
soule
is
destitute
of
all
life
,
but
because
naturally
it
is
an
alien
from
the
life
of
God
,
as
Paul
speakes
in
Eph.
4.
18.
God
doth
not
exercise
the
life
of
grace
in
the
soule
of
any
vnregenerate
person
,
as
he
doth
in
the
hearts
of
those
that
are
regenerate
.
And
this
first
act
of
regeneration
or
spirituall
quickening
,
is
termed
in
Scriptures
,
the
first
resurrection
.
First
,
because
as
in
the
day
of
the
generall
resurrection
,
Many
that
sleepe
in
the
dust
shall
awake
,
Dan.
12.
2
:
so
by
vertue
of
this
first
resurrection
,
many
that
sleepe
in
sin
shall
awake
to
liue
righteously
.
1.
Cor.
15.
34.
Secondly
,
as
in
the
generall
resurrection
the
bodies
of
the
Saints
shall
be
made
like
vnto
the
glorious
body
of
Christ
himselfe
,
Philip.
3.
21
:
so
by
vertue
of
this
first
resurrection
the
soules
of
the
Saints
come
to
beare
the
image
and
stampe
of
God
himselfe
,
being
made
holy
as
he
is
holy
,
Eph.
4.
24.
And
hereby
a
man
or
woman
may
trie
whether
they
be
regenerate
and
quickened
or
no
,
if
they
will
but
examine
whether
they
be
awake
to
liue
righteously
or
no
,
and
whether
they
beare
Gods
image
in
true
holinesse
or
no.
If
these
things
be
in
thee
,
thou
art
vndoubtedly
quickned
;
if
not
,
thou
remainest
still
but
a
dead
man
.
The
second
degree
whereby
regeneration
is
wrought
,
is
illumination
:
for
when
we
begin
to
stand
vp
from
the
dead
,
then
immediatly
Christ
giues
vs
light
,
Ephes.
5.
14.
the
God
which
commanded
light
to
shine
out
of
darknesse
beginneth
to
shine
in
our
hearts
,
2.
Cor.
4.
6.
Yea
then
the
day
of
saluation
beginneth
to
dawne
,
and
the
day-starre
of
sauing
knowledge
to
arise
in
our
hearts
.
2.
Pet.
1.
19.
By
vertue
of
this
heauenly
light
a
man
or
woman
is
brought
to
see
in
some
measure
the
danger
of
their
natural
state
,
and
what
need
they
haue
of
repentance
,
and
of
Christ
,
and
of
Gods
mercy
,
and
of
inward
purging
from
their
corruptions
;
and
what
reason
they
haue
of
denying
themselues
,
carrying
about
with
them
such
a
masse
of
corruption
,
whereof
now
they
are
aware
.
Where
it
is
to
be
noted
,
that
the
reprobate
may
in
some
measure
be
enlightened
also
.
He
may
haue
so
much
light
as
to
leaue
him
without
excuse
.
This
is
manifest
out
of
Heb.
6.
4.
where
it
is
said
of
the
apostates
and
finall
backsliders
,
that
they
were
once
enlightened
.
But
the
difference
is
,
first
,
the
child
of
God
is
enlightened
and
quickened
:
but
the
reprobate
is
onely
enlightened
and
not
quickened
;
for
he
remaines
still
an
alien
from
the
life
of
God
.
Ephes.
4.
18.
Secondly
,
the
elect
are
enlightened
to
see
their
sinne
,
as
we
see
in
the
example
of
Paul
,
Rom.
7.
27.
I
see
another
law
in
my
members
,
&c.
but
the
reprobate
are
enlightened
especially
to
behold
the
danger
of
sin
,
and
the
punishment
of
the
same
;
as
we
see
in
the
example
of
Cain
,
Gen.
4.
13.
My
punishment
is
greater
then
I
can
beare
.
Thirdly
,
the
elect
are
enlightened
to
amendement
,
as
we
see
in
the
example
of
Iob
,
in
his
40
Chapter
,
fift
verse
,
I
haue
spoken
once
,
but
I
will
do
so
no
more
;
or
I
will
not
answer
.
But
the
reprobate
are
enlightened
to
despaire
,
and
to
desperate
courses
.
As
we
see
in
the
example
of
Iudas
,
Math.
27.
5.
who
so
soone
as
he
was
enlightened
to
see
the
danger
of
his
estate
,
went
immediatly
,
and
desperately
hanged
himselfe
.
And
hereby
we
may
examine
and
try
our selues
,
whether
we
be
sauingly
enlightened
or
no.
For
if
we
be
enlightened
and
quickened
,
if
we
be
brought
to
the
sight
of
our
secret
corruptions
,
and
to
amendment
,
then
it
is
a
comfortable
signe
,
that
we
are
sauingly
enlightened
;
otherwise
we
remaine
in
darknesse
vnto
this
houre
.
The
third
degree
wherby
regeneration
is
most
vsually
wrought
,
is
contrition
.
Thus
when
those
three
thousand
were
conuerted
by
Peters
sermon
,
Acts
2.
37.
it
is
said
that
they
were
pricked
in
their
hearts
;
and
the
citie
sinner
when
she
was
regenerate
,
she
stood
behind
Christ
at
his
feete
weeping
,
Luke
7.
38.
The
like
may
be
said
of
Peter
and
diuerse
others
.
Where
also
it
is
carefully
to
be
obserued
,
that
the
very
reprobate
may
haue
a
kind
of
sorrow
,
and
may
hang
down
their
heads
like
a
bulrush
for
a
time
,
Esay
58.
5.
Is
it
such
a
fast
that
I
require
,
that
a
man
should
afflict
his
soule
for
a
day
?
&c.
But
the
difference
is
,
first
the
elect
mourne
for
the
offence
against
God
,
as
we
see
in
the
example
of
Dauid
,
Psal.
51.
4.
Against
thee
,
against
thee
onely
haue
I
sinned
.
But
the
reprobate
mourne
especially
in
respect
of
the
punishment
,
as
we
see
in
the
example
of
Pharaoh
,
Exodus
9.
27.
who
when
he
saw
the
iudgements
of
God
vpon
him
,
and
vpon
his
land
,
could
then
confesse
with
a
seeming
sorrow
,
that
He
and
his
people
were
wicked
.
Secondly
,
the
elect
mourne
with
a
godly
sorrow
vnto
repentance
not
to
be
repented
of
,
as
we
see
in
the
example
of
the
Corinthians
,
2.
Cor.
7.
10
:
but
the
reprobate
sorrow
with
a
worldly
sorrow
that
causeth
death
.
Thirdly
,
the
elect
mourne
,
but
with
some
grounds
of
hope
.
For
they
know
in
the
midst
of
their
sorrow
,
that
their
sinne
is
not
greater
then
can
be
forgiuen
,
vnlesse
it
be
in
case
of
temptation
:
they
know
also
that
Gods
mercy
is
greater
then
their
sinne
;
and
that
the
bloud
of
Iesus
Christ
is
able
to
wash
them
from
all
iniquitie
:
and
so
by
these
generall
grounds
at
the
least
in
the
middest
of
their
sorrow
,
they
sustaine
their
heart
in
some
degree
of
hope
:
but
the
reprobate
mourne
as
men
quite
bereft
of
all
hope
,
thinking
their
sins
to
be
greater
then
can
be
forgiuen
.
And
hereby
also
we
may
try
our selues
whether
we
haue
sauingly
sorrowed
for
sinne
or
no.
For
if
we
haue
sorrowed
for
the
sinne
,
as
well
as
for
the
punishment
;
and
if
we
haue
sorrowed
to
repentance
and
amendement
;
and
lastly
,
if
we
haue
sorrowed
in
hope
,
it
is
a
good
signe
that
our
sorrow
is
true
.
Otherwise
our
sorrow
is
not
the
true
sorrow
of
the
Conuert
,
but
rather
the
worldly
sorrow
of
the
wicked
.
The
fourth
degree
whereby
regeneration
is
commonly
wrought
,
is
the
spirituall
hunger
and
thirst
after
righteousnesse
.
The
conuert
soule
thirsts
and
pants
after
Christ
,
As
the
heart
brayeth
after
the
riuers
of
waters
.
sicke
of
loue
to
Christ
,
Cant.
5.
8.
And
to
this
degree
no
reprobate
in
the
world
attaineth
.
For
to
loue
Christ
for
himselfe
,
and
to
loue
his
glorious
appearing
,
is
peculiar
to
the
elect
,
and
to
such
as
shall
receiue
the
crowne
of
righteousnesse
,
2.
Tim.
4.
6.
Secondly
,
as
the
true
Conuert
thirsteth
after
Christ
,
so
likewise
he
longeth
after
the
word
and
sacraments
,
as
appeareth
by
the
example
of
the
3000
in
Acts
2.
42.
who
presently
vpon
their
conuersion
continued
in
the
Apostles
doctrine
,
and
fellowship
,
and
breaking
of
bread
,
and
prayers
.
Now
the
reprobate
and
wicked
may
attaine
a
kind
of
desire
after
the
word
,
but
it
is
either
with
Eue
,
meerely
to
get
knowledge
,
or
with
Simon
Magus
to
make
gaine
,
or
with
the
Pharisee
to
get
a
name
;
or
with
the
carnall
Gospellers
amongst
the
Corinthians
,
for
affectation
to
the
person
of
him
that
deliuers
it
.
Or
if
it
be
for
any
taste
of
sweetnesse
which
they
find
in
the
word
,
then
that
taste
lasteth
but
for
a
season
.
As
the
phantasticke
Iewes
could
reioyce
in
Iohn
Baptists
light
for
a
season
,
Ioh.
5.
35.
whereas
the
true
Conuert
loues
the
word
for
it selfe
,
and
continues
in
the
study
of
it
,
and
endeuours
to
attaine
sauing
grace
by
it
,
labouring
to
bring
forth
the
fruits
in
holy
practise
.
The
sift
degree
whereby
regeneration
is
commonly
wrought
,
is
by
declining
from
sin
.
For
so
soone
as
any
soule
is
conuerted
to
God
,
and
made
partaker
of
the
diuine
nature
,
presently
it
begins
to
distaste
sin
,
and
to
striue
against
it
.
Euen
Paul
so
soone
as
he
was
conuerted
,
he
ceassed
persecuting
Gods
Church
,
Act.
9.
The
like
may
be
said
of
Zaccheus
and
diuers
others
.
Where
we
must
note
,
that
the
reprobate
and
wicked
may
abstaine
from
many
sinnes
,
as
well
as
the
true
Conuert
:
as
appeares
by
the
example
of
the
Pharisee
,
Luk.
18.
11.
I
thanke
God
I
am
not
as
other
men
,
extortioners
,
vniust
,
adulterers
,
&c.
But
the
difference
is
,
the
true
conuert
declines
from
sin
by
vertue
of
the
sanctifying
Spirit
of
God
;
he
is
washed
by
the
Spirit
of
our
God
,
1.
Cor.
6.
10.
11
:
But
the
wicked
abstaineth
onely
by
the
restraining
spirit
,
as
we
see
in
the
example
of
Abimelech
,
Gen.
20.
6.
I
haue
kept
thee
,
&c.
Secondly
,
the
true
Conuert
is
content
to
part
with
all
his
sins
,
euen
with
his
beloued
sins
,
as
we
see
in
the
example
of
Dauid
,
Psal.
119.
101
:
I
haue
refrained
my
feete
from
euery
euill
way
.
But
the
wicked
person
is
like
Herod
,
he
will
not
part
with
his
Herodias
or
darling
sinne
,
Mark
.
6.
20.
Thirdly
,
the
true
Conuert
forsaketh
sin
for
conscience
sake
,
as
we
see
in
the
example
of
Ioseph
,
Genes.
39.
How
shall
I
do
this
great
wickednesse
,
and
sinne
against
God
?
whereas
the
wicked
shunneth
sin
,
not
for
conscience
,
but
either
for
feare
of
men
,
or
for
feare
of
shame
,
or
for
feare
of
hel
,
or
in
respect
of
sauing
charges
,
or
the
like
:
as
we
see
in
the
example
of
the
high
Priests
,
who
would
faine
haue
bene
medling
with
Christ
,
but
they
did
forbeare
,
howbeit
not
for
conscience
sake
,
but
for
feare
of
the
people
.
The
sixt
degree
whereby
regeneration
is
wrought
and
perfected
,
is
,
full
assurance
of
Gods
fauour
.
For
when
the
holy
Ghost
hath
in
some
good
measure
sanctified
the
heart
,
&
made
it
pliable
to
Gods
will
in
vniuersall
obedience
,
then
it
becomes
the
Spirit
of
adoption
,
crying
,
Abba
,
Father
in
our
hearts
,
and
testifying
together
with
our
spirits
that
we
are
the
children
of
God
,
Rom.
8.
15.
16.
Where
we
must
also
note
,
that
the
very
wicked
may
haue
a
kind
of
perswasion
of
Gods
fauour
towards
them
,
as
they
seeme
to
haue
in
1.
Thess.
5.
3
▪
which
crie
Peace
and
safetie
.
But
the
difference
is
;
first
,
the
assurance
of
the
elect
is
wrought
by
the
Spirit
of
adoption
;
but
the
perswasion
of
the
wicked
is
not
so
,
but
is
wrought
rather
by
Satan
which
lulleth
them
asleepe
.
Secondly
,
the
assurance
of
the
elect
hath
a
sure
foundation
,
to
wit
,
the
promises
of
the
Gospell
,
the
mercy
of
God
,
and
Christ
:
but
the
perswasion
of
the
wicked
is
grounded
vpon
the
sandy
foundation
of
his
owne
merits
.
Thirdly
,
the
assurance
of
the
elect
breedeth
an
especiall
care
to
please
God
:
but
the
perswasion
of
the
wicked
breedeth
carnall
securitie
and
boldnesse
to
sinne
.
First
,
an
vniuersall
change
.
For
there
is
none
truly
regenerated
,
but
they
are
truly
changed
,
yea
vniuersally
changed
,
All
things
are
become
are
changed
from
glorie
to
glorie
,
as
by
the
Spirit
of
the
Lord
.
Where
we
are
to
note
,
that
the
very
reprobate
may
also
be
changed
;
as
we
reade
of
Saul
,
that
God
gaue
him
another
heart
.
But
the
change
in
the
reprobate
is
far
different
from
the
change
wrought
in
the
elect
.
For
the
change
in
the
reprobate
,
is
but
in
common
gifts
of
the
Spirit
,
as
we
see
in
Saul
,
he
was
changed
onely
to
prophesie
,
or
to
rule
;
whereas
the
elect
are
changed
by
speciall
and
sauing
gifts
,
as
,
to
be
regenerate
,
sauingly
to
Secondly
,
the
second
concomitant
of
regeneration
,
is
the
combat
betweene
the
flesh
and
the
spirit
.
For
there
is
none
truly
regenerate
,
but
they
haue
a
combat
within
them
.
Thus
it
was
with
Paul
,
who
found
in
himselfe
after
regeneration
,
a
law
rebelling
against
the
law
of
his
mind
,
Rom.
7.
18.
Where
we
must
also
note
,
that
the
very
reprobate
may
haue
a
kind
of
reluctation
,
by
vertue
of
the
light
of
their
natural
consciences
;
as
we
see
in
the
example
of
Pilate
,
he
was
loth
to
condemne
Christ
,
he
had
a
kind
of
he
sought
to
release
him
.
But
the
difference
is
,
the
reprobate
haue
a
striuing
against
sin
,
either
in
respect
of
the
shame
of
sin
,
or
in
respect
of
the
feare
of
hell
fire
,
or
for
such
like
carnall
ends
;
so
that
their
striuing
is
not
the
combat
of
the
flesh
and
the
spirit
,
but
the
combat
of
the
flesh
and
the
flesh
:
whereas
the
elect
haue
a
striuing
against
sinne
,
for
conscience
sake
,
and
in
loue
to
God
.
Thirdly
,
the
third
concomitant
of
regeneration
,
is
fruitfulnesse
.
There
be
none
truly
regenerate
,
but
they
are
made
fruitful
.
We
might
instance
for
the
proofe
of
this
point
,
in
the
example
of
Zaccheus
,
and
many
other
.
Where
obserue
,
that
the
wicked
and
vnregenerate
may
do
many
seeming
good
works
,
as
we
see
in
the
example
of
the
Barbarians
,
who
laded
Paul
with
things
necessary
,
Acts
28.
10.
But
the
difference
is
,
the
reprobate
and
wicked
do
many
seeming
good
receiue
the
like
againe
,
or
vaingloriously
for
the
praise
of
men
,
or
superstitiously
are
vnprofitable
seruants
.
Fourthly
,
the
fourth
concomitant
of
regeneration
,
is
the
matter
of
persecution
.
For
there
is
none
regenerate
to
liue
godly
in
Christ
Iesus
,
but
they
must
suffer
persecution
in
one
kind
or
in
another
,
as
Paul
speakes
in
2.
Tim.
3.
9.
Where
we
are
also
to
note
,
that
the
very
wicked
may
suffer
for
their
profession
;
yea
and
suffer
many
things
for
the
truths
sake
also
,
as
Paul
implieth
in
1.
Cor.
13.
3.
that
they
that
are
without
loue
,
may
giue
their
bodies
to
be
burned
:
and
as
we
see
in
the
examples
of
Papists
,
Arrians
,
and
other
wretched
heretikes
,
which
sometimes
are
ready
to
lay
downe
their
liues
for
their
profession
sake
.
But
the
difference
is
in
the
cause
of
suffering
:
for
it
is
not
the
suffering
,
but
the
cause
of
suffering
,
that
makes
the
Martyr
.
The
wicked
and
vnregenerate
suffer
commonly
for
error
,
and
not
for
the
truth
;
or
if
at
any
time
for
the
truth
,
then
it
is
not
for
loue
of
the
truth
it selfe
,
but
for
some
other
by-respect
:
whereas
the
elect
child
of
God
suffers
for
the
truth
it selfe
,
and
that
in
loue
to
the
same
,
and
with
zeale
of
Gods
glory
.
For
the
proofe
of
this
point
,
I
commend
vnto
you
these
places
of
Scripture
following
:
1.
Ioh.
3.
9.
His
seed
remaineth
in
him
.
1.
Pet.
1.
23.
Being
borne
againe
,
not
of
mortall
seed
.
Rom.
11.
29.
The
gifts
and
calling
of
God
are
without
repentance
.
Ioh.
14.
16.
The
Comforter
shall
remaine
with
you
for
euer
.
Rom.
11.
1.
Hath
God
cast
away
his
people
?
God
forbid
.
Psal.
37.
28.
The
Lord
forsaketh
not
his
Saints
.
By
all
which
places
,
and
many
other
,
it
is
manifest
that
they
which
are
once
effectually
called
,
and
truly
regenerate
,
and
haue
receiued
the
Spirit
of
adoption
,
they
are
for
euer
the
children
of
God
.
the
foundation
of
God
remaineth
sure
,
hauing
this
seale
,
The
Lord
knoweth
who
are
his
;
and
in
his
loue
,
for
whom
he
loueth
,
he
loueth
to
the
end
,
Ioh.
13.
1.
the
gates
of
hell
shall
not
preuaile
against
his
Church
,
Math.
16.
18.
and
Gods
promises
are
Yea
and
Amen
,
as
we
know
.
He
is
stronger
then
all
,
and
none
is
able
to
plucke
the
weakest
babe
in
Christ
out
of
the
hands
of
the
blessed
Father
.
They
were
neuer
of
vs
;
for
if
they
had
bene
of
vs
,
they
would
haue
continued
with
vs
,
1.
Ioh.
2.
19.
These
might
possibly
receiue
certaine
common
gifts
of
the
Spirit
,
as
to
be
enlightened
,
&c.
but
they
neuer
were
truly
regenerate
.
Reioyce
not
against
me
,
ô
mine
enemie
:
for
though
I
fall
,
I
shall
arise
,
&c.
Thus
I
haue
passed
through
the
fiue
necessary
points
concerning
regeneration
;
and
haue
first
shewed
vnto
you
the
necessitie
,
secondly
the
meanes
,
thirdly
the
degrees
,
fourthly
the
concomitants
,
fiftly
the
constancie
of
this
famous
worke
of
regeneration
.
Fanne
your selues
by
that
which
hath
bene
spoken
;
consider
what
I
haue
said
,
and
the
Lord
giue
you
vnderstanding
in
all
things
.
For
why
will
ye
die
,
ô
house
of
Israel
?
Now
I
come
to
the
last
part
of
the
text
,
which
is
the
expostulation
or
reason
:
Why
will
ye
die
?
From
whence
I
obserue
,
that
Mans
destruction
is
of
Why
will
ye
die
?
For
the
proofe
of
which
point
,
take
these
places
following
:
Hos.
13.
9.
O
Israel
,
thou
hast
destroyed
thy selfe
;
but
thy
helpe
is
of
me
.
Prou.
6.
32.
He
that
committeth
adultery
with
a
woman
,
lacketh
vnderstanding
:
he
that
doth
it
,
destroyeth
his
owne
soule
.
Psal.
51.
4.
Against
thee
,
against
thee
onely
haue
I
sinned
,
and
done
euill
in
thy
sight
:
that
thou
mightest
be
iust
when
thou
speakest
,
and
pure
when
thou
iudgest
.
preached
to
euery
creature
:
yea
he
hath
commanded
vs
to
beleeue
in
Christ
,
whom
he
hath
sent
,
1.
Ioh.
3.
23.
And
therefore
if
when
a
pardon
is
offered
,
we
wilfully
refuse
it
,
then
our
destruction
is
of
our selues
.
Noah
,
an
hundred
and
twentie
yeares
,
Gen.
6.
3.
And
therefore
if
with
cursed
Iesabel
we
haue
time
giuen
to
repent
,
and
repent
not
,
we
shall
iustly
perish
with
her
,
Reu.
2.
21.
22.
Rom.
9.
11.
12.
13.
For
the
children
being
not
yet
borne
,
neither
hauing
done
any
good
nor
euill
:
it
was
said
,
Iacob
haue
I
loued
,
and
Esau
haue
I
hated
.
Iude
4.
For
there
are
certaine
men
crept
in
vnawares
,
who
were
before
of
old
ordained
to
this
condemnation
.
Ier.
6.
30.
Reprobate
siluer
shall
men
call
them
:
for
the
Lord
hath
reiected
them
.
But
here
it
is
carefully
to
be
obserued
,
that
howsoeuer
a
mans
reprobation
be
of
God
,
yet
his
destruction
is
of
himself
;
&
that
for
these
reasons
:
First
,
because
howsoeuer
God
in
his
iustice
and
wisedome
doth
reprobate
many
,
and
that
before
the
foundation
of
the
world
was
cast
;
yet
he
throweth
no
man
nor
woman
,
yong
nor
old
into
hell
,
before
they
come
to
their
personall
appearance
before
Christ
,
and
be
found
guiltie
at
the
barre
of
Gods
iudgement
seate
,
of
sin
either
actuall
,
or
at
the
least
originall
,
2.
Cor.
5.
10.
Secondly
,
though
God
do
reprobate
men
and
women
,
yet
he
doth
not
tempt
or
enforce
any
man
or
woman
to
sinne
for
the
accomplishing
of
his
owne
decree
.
For
God
tempteth
no
man
;
as
Iames
speaketh
in
his
first
Chap.
v.
13.
And
it
were
hellish
blasphemy
to
affirme
,
that
God
were
in
any
sort
the
author
of
sinne
.
mercie
on
whom
he
will
;
it
is
also
lawfull
to
do
what
he
will
with
his
owne
,
for
he
is
bound
to
no
man
.
First
,
if
they
be
carefull
to
vse
all
the
meanes
which
God
hath
appointed
for
the
working
of
sauing
faith
,
and
the
nourishing
of
the
same
in
their
hearts
.
Secondly
,
if
they
labour
in
all
the
parts
of
repentance
,
if
they
daily
examine
themselues
,
if
they
daily
humble
their
soules
for
their
sinnes
,
if
they
daily
labour
for
mortification
,
and
if
they
endeuour
to
serue
God
in
holinesse
and
righteousnesse
all
the
dayes
of
their
liues
.
And
for
this
purpose
take
these
few
directions
:
Let
euery
Christian
which
desires
to
grow
in
grace
be
carefull
of
Gods
publicke
ordinances
.
Let
them
heare
Gods
word
with
Marie
,
acknowledging
that
to
be
the
better
part
;
but
let
them
not
vnder
that
pretence
quite
cast
off
their
particular
lawfull
callings
,
and
so
liue
inordinately
,
contrary
to
the
rule
of
the
Apostle
in
2.
Thes.
3.
12.
Now
them
that
are
such
,
we
command
and
exhort
by
our
Lord
Iesus
Christ
,
that
with
quietnesse
they
worke
,
and
eate
their
owne
bread
.
And
concerning
the
right
hearing
of
Gods
word
,
take
these
rules
,
before
thou
repairest
to
Gods
house
.
First
,
prepare
thy selfe
with
repentance
,
and
with
an
heartie
purpose
of
amendment
of
life
.
For
otherwise
if
thou
comest
to
Gods
house
with
thine
hands
full
of
bloud
,
God
may
iustly
say
vnto
thee
:
What
hast
thou
to
do
,
to
tread
within
my
Courts
?
Isaiah
1.
12.
Secondly
,
prepare
thy selfe
by
reading
some
part
of
Gods
word
,
according
to
the
example
of
the
Eunuch
,
Act.
8.
30.
who
was
well
prepared
to
heare
Philip
preach
,
when
he
had
prepared
himselfe
first
by
reading
the
Prophet
Isaiah
.
Thirdly
,
prepare
thy selfe
for
publicke
hearing
by
priuate
prayer
,
praying
for
thy selfe
,
for
the
Minister
,
and
for
the
Congregation
:
beseeching
God
of
his
mercie
to
open
vnto
the
doore
of
vtterance
,
and
to
thy selfe
and
the
rest
of
the
the
doore
of
faith
.
Fourthly
,
repaire
vnto
Gods
house
with
an
honest
heart
,
not
to
see
fashions
,
not
to
carpe
at
the
Minister
,
not
vpon
custom
,
not
to
be
noted
to
be
religious
,
nor
for
feare
of
mans
law
:
but
go
with
a
true
desire
to
worship
God
,
and
to
reape
to
thy
owne
soule
eternall
benefite
;
according
to
the
example
of
the
Church
in
Isay
.
2.
3
:
which
saith
,
Come
,
let
vs
go
vp
to
the
house
of
the
Lord
:
he
will
teach
vs
his
wayes
,
and
we
will
walke
in
his
paths
.
Fiftly
,
when
thou
art
come
to
the
Church
,
hearken
with
all
diligence
and
reuerence
to
Gods
word
,
according
to
the
example
of
Lydia
,
who
attended
to
the
doctrine
of
Paule
,
and
offer
the
sacrifice
of
fooles
.
Remember
that
there
is
a
time
for
all
things
,
and
euery
fit
time
and
season
.
Sixtly
,
after
thou
hast
heard
the
word
,
meditate
throughly
of
the
points
deliuered
,
lest
Satan
come
and
steale
the
good
seed
out
of
thine
heart
;
examine
thy selfe
by
that
which
was
preached
;
and
if
thou
findest
thy selfe
rebuked
for
sinne
,
let
that
rebuke
preuaile
with
thee
to
repentance
and
amendment
.
Also
when
thou
hast
heard
Gods
word
,
marke
the
directions
,
and
practise
them
:
For
,
not
the
hearers
but
the
doers
of
the
Law
are
iust
before
God
,
Rom.
2.
13.
And
concerning
the
promises
,
apply
them
to
thy selfe
if
thou
findest
thy selfe
capable
,
that
is
,
if
thou
endeuourest
to
keepe
the
condition
of
them
:
and
indeed
the
word
will
profit
thee
nothing
,
vnlesse
thou
hast
faith
to
apply
it
,
Heb.
4.
2.
Secondly
,
that
thou
mayest
worke
out
thine
owne
saluation
,
be
carefull
frequently
and
often
to
be
partaker
with
Gods
Church
of
the
Lords
Supper
.
For
the
Sacrament
worthily
meate
indeed
,
and
drinke
indeed
.
Thou
must
not
thinke
it
sufficient
to
receiue
the
Sacrament
once
or
twise
by
the
yeare
,
but
thinke
it
an
especiall
fauor
of
God
if
thou
mayest
receiue
it
often
;
alwayes
prouided
that
thou
beest
prepared
thereunto
,
with
knowledge
,
faith
,
repentance
,
and
charity
.
Thirdly
,
be
carefull
also
of
priuate
duties
,
reade
the
Canonicall
Scriptures
diligently
:
refresh
thy
soule
morning
and
euening
with
some
Chapter
of
Gods
word
.
The
King
himselfe
is
not
exempted
from
this
holy
duty
,
but
the
Lord
would
haue
his
word
to
be
with
him
,
that
he
might
reade
therein
all
the
dayes
of
his
life
,
Deut.
17.
19.
And
concerning
reading
Gods
word
in
priuate
,
obserue
these
directions
if
thou
wouldest
profite
.
First
,
lift
vp
thine
heart
by
prayer
before
thou
readest
.
Secondly
,
reade
with
diligent
heede
,
according
to
that
of
Math.
24.
15.
Let
him
that
readeth
,
consider
it
.
Desire
not
to
reade
fast
,
but
sure
.
Also
examine
thy selfe
by
that
which
thou
readest
;
and
ruminate
or
meditate
,
that
thou
mayest
extract
nourishment
and
comfort
out
of
that
which
thou
readest
.
Thirdly
,
reade
the
word
in
order
,
not
here
a
Chapter
and
there
a
Chapter
;
but
begin
at
the
beginning
of
a
booke
,
and
leaue
it
not
off
vntill
by
degrees
thou
hast
passed
through
it
.
Fourthly
,
if
thou
readest
a
difficult
place
,
take
diligent
notice
of
it
,
that
thou
mayest
aske
the
iudgement
of
others
,
especially
of
Gods
Ministers
,
concerning
the
meaning
.
Fourthly
,
if
thou
desirest
to
worke
out
thine
owne
saluation
,
and
not
wilfully
to
runne
vpon
thine
owne
destruction
,
be
diligent
of
priuate
prayer
.
If
thou
beest
a
maister
of
a
family
,
pray
with
thy
family
,
and
instruct
it
,
that
thou
and
thine
house
may
serue
the
Lord
:
according
to
the
example
of
Iosua
,
in
the
last
chapter
of
that
booke
,
the
15
verse
.
Let
euery
one
also
in
the
family
pray
apart
and
in
secret
,
according
to
the
examples
of
Dauid
and
Daniel
,
which
made
conscience
to
pray
constantly
thrise
euery
day
,
to
wit
,
morning
,
euening
,
and
at
noone
,
Psal.
55.
17.
Dan.
6.
10.
Fiftly
and
lastly
,
if
thou
desirest
to
worke
out
thy
saluation
,
walke
worthy
of
thy
holy
calling
whereunto
thou
art
called
.
Let
thy
conuersation
be
answerable
to
thy
profession
:
endeuour
to
liue
holily
towards
God
,
righteously
towards
men
,
and
soberly
concerning
thy selfe
.
Thus
thou
shalt
glorifie
God
,
adorne
the
Gospell
of
Christ
,
and
purchase
to
thy selfe
through
Gods
free
mercie
and
Christs
merits
,
an
inheritance
incorruptible
and
vndefiled
,
which
fadeth
not
away
,
reserued
in
heauen
for
thee
.
Vnto
the
which
glorious
inheritance
,
he
bring
vs
which
hath
so
dearely
bought
vs
,
euen
Iesus
Christ
the
righteous
;
to
whom
with
the
Father
and
the
holy
Ghost
,
three
glorious
persons
,
but
one
God
,
be
ascribed
,
as
most
due
,
all
honour
and
glorie
,
from
this
time
forth
vnto
all
eternitie
.
Amen
,
Amen
.
FINIS
.