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THE NEW CREATVRE.
THE NEW CREATURE.
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EZEKIEL 18. 31. Cast away from you all your transgressions whereby ye haue transgressed, and make you a new heart and a new spirit:
EZEKIELEM 18. 31. Cast away from you all your transgressions whereby you have transgressed, and make you a new heart and a new Spirit:
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for why will ye die, ô house of Israel?
for why will you die, o house of Israel?
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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.
AT the fiue and twentieth verse of this present Chapter, the Prophet Ezekielem tells us, that the house of Israel had complained against the Lord, that his ways were not equal.
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Vnto the which impudent, sawcie, and blasphemous complaint, the Lord in his owne most iust defence giueth a double answer:
Unto the which impudent, saucy, and blasphemous complaint, the Lord in his own most just defence gives a double answer:
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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:
First in the 26 and 27 Verses, in these words: If a righteous man for saketh his righteousness, and Committeth iniquity, and Dieth in them:
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for the iniquitie that he hath done, shall he die.
for the iniquity that he hath done, shall he die.
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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. Again, when the wicked man turns away from his wickedness that he hath committed, and does that which is equal and right, he shall save his soul alive.
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As though the Lord should say: He that condemneth the impenitent, though formerly neuer so righteous in shew;
As though the Lord should say: He that Condemneth the impenitent, though formerly never so righteous in show;
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and he that iustifieth the penitent, though formerly neuer so wretched in deed, his wayes must needs be equall. But God doth all this:
and he that Justifieth the penitent, though formerly never so wretched in deed, his ways must needs be equal. But God does all this:
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Therefore his wayes must needs be equall.
Therefore his ways must needs be equal.
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The second answer which the Lord giueth to the former vniust complaint, is contained in the words of my text:
The second answer which the Lord gives to the former unjust complaint, is contained in the words of my text:
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Cast away from you all your transgressions, whereby ye haue transgressed, &c. As though it were said:Cast away from you all your transgressions, whereby you have transgressed, etc. As though it were said:
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He which offereth you life and saluation, vpon condition of repentance and amendment for the time to come, his wayes must needs be equall.
He which Offereth you life and salvation, upon condition of Repentance and amendment for the time to come, his ways must needs be equal.
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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 expostulatiō;
But God Offereth you this offer. Therefore his ways must needs be equal. Cast away all your transgressions, etc. The parts of this text Are two, to wit, an exhortation, and an expostulation;
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or a counsell, and a reason.
or a counsel, and a reason.
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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.
In the exhortation or counsel, the Church of God is taught, First, what to avoid, in these words, Cast away all your transgressions, whereby you have transgressed.
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Secondly, what to labour fot, in the words following, And make you a new heart and a new spirit.
Secondly, what to labour fot, in the words following, And make you a new heart and a new Spirit.
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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 frō you all your transgressions. Cast away:
And the expostulation or reason, is taken from the danger that will ensue if the counsel be rejected, in these words, For why will you die, o house of Israel? Cast away from you all your transgressions. Cast away:
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by this is meant a finall forsaking of sin; yea such a forsaking is here vnderstood, as is with an holy detestation or indignation: by this is meant a final forsaking of since; yea such a forsaking is Here understood, as is with an holy detestation or Indignation:
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much like vnto that speech of the Prophet Isaiah, Ye shall defile also the couering of thy grauen images of siluer, much like unto that speech of the Prophet Isaiah, You shall defile also the covering of thy graven Images of silver,
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and the ornament of thy moulten images of gold: thou 〈 … 〉ast them away as a polluted cloth:
and the ornament of thy moulted Images of gold: thou 〈 … 〉ast them away as a polluted cloth:
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thou shalt say vnto it, Get thee bence.
thou shalt say unto it, Get thee bence.
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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;All your transgressions. The word in the original signifies properly slips, or failings, or lesser Sins. Whereby is not meant, that the Church must only cast away or forsake her smaller Sins, and retain her greater;
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for that were with the Pharises to straine out a gnat, and to swallow a Camell:
for that were with the Pharisees to strain out a gnat, and to swallow a Camel:
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but by transgressions in this text (by a Synecdoche, part being put for the whole) we are to vnderstand all sinne, from the greatest to the least;
but by transgressions in this text (by a Synecdoche, part being put for the Whole) we Are to understand all sin, from the greatest to the least;
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from grosse, crying, reigning sinne, euen to our very infirmities.
from gross, crying, reigning sin, even to our very infirmities.
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The like figure is to be obserued in the words of the third commandement, Thou shalt not take the name of the Lord thy God in vaine:
The like figure is to be observed in the words of the third Commandment, Thou shalt not take the name of the Lord thy God in vain:
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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,for the Lord will not hold him guiltless, etc. Where it is not meant, that we should only make conscience of taking God's name in vain by Light use in Common talk,
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and in the meane time make no conscience of periury before a magistrate:
and in the mean time make no conscience of perjury before a magistrate:
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but the true meaning and scope of the cōmandement is, to teach vs to make conscience of all profanation of Gods name,
but the true meaning and scope of the Commandment is, to teach us to make conscience of all profanation of God's name,
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euen from the very sinnes of periury and blasphemy, to the least oath.
even from the very Sins of perjury and blasphemy, to the least oath.
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Euen so in my text, by transgressions we are to vnderstand all sinnes, both great and small.
Eve so in my text, by transgressions we Are to understand all Sins, both great and small.
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For we must not fauour or abet our selues in our very infirmities. And make you a new heart and a new spirit.
For we must not favour or abet our selves in our very infirmities. And make you a new heart and a new Spirit.
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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;
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;
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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:
and by the Spirit is meant the Spirit of the mind, or the understanding. So that that which God requires Here to be renewed, is the Whole inner man:
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according to that holy Prouerb, My son giue me thine heart. But here a questiō may be demāded:
according to that holy Proverb, My son give me thine heart. But Here a question may be demanded:
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Will God therefore be content with the bare renewing of the inner man? or is he indifferent,
Will God Therefore be content with the bore renewing of the inner man? or is he indifferent,
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whether the outward man be renewed or no? Not so: For we are bought with a price:
whither the outward man be renewed or no? Not so: For we Are bought with a price:
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therefore we must glorifie God both in our bodies and in our spirits:
Therefore we must Glorify God both in our bodies and in our spirits:
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for they are Gods. But the Lord nameth the inner man, because the true renouation begins there,for they Are God's But the Lord names the inner man, Because the true renovation begins there,
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namely at the heart and in the mind.
namely At the heart and in the mind.
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Secondly, because God knew full well, that if once the inner man were throughly renewed, the outward man would quickly be reformed.
Secondly, Because God knew full well, that if once the inner man were thoroughly renewed, the outward man would quickly be reformed.
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According to that speech of our blessed Sauiour to the Pharisee:
According to that speech of our blessed Saviour to the Pharisee:
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Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be cleane also. Thou blind Pharisee, cleanse First that which is within the cup and platter, that the outside of them may be clean also.
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Why will ye die? There is a threefold death mentioned in the holy Scriptures:Why will you die? There is a threefold death mentioned in the holy Scriptures:
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First, naturall, and that is nothing else but a separation for a time of the soule from the body.
First, natural, and that is nothing Else but a separation for a time of the soul from the body.
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Secondly, spirituall, and that is a separation of the soule from the life of God.
Secondly, spiritual, and that is a separation of the soul from the life of God.
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Thirdly, eternall, and that is a finall separation both of body and soule, from the comfortable presence of God.
Thirdly, Eternal, and that is a final separation both of body and soul, from the comfortable presence of God.
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Of the first kind of death, is spoken in Heb. 9. 27. It is appointed vnto men to die once.
Of the First kind of death, is spoken in Hebrew 9. 27. It is appointed unto men to die once.
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Of the second, is spoken in Luke 15. 32. This thy brother was dead, & is aliue again.
Of the second, is spoken in Lycia 15. 32. This thy brother was dead, & is alive again.
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Of the third is made mentiō in Reu. 21. 8. The fearfull, and vnbeleeuing, & abhominable,
Of the third is made mention in Reu. 21. 8. The fearful, and unbelieving, & abominable,
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& murderers, and whoremongers, and sorcerers, and idolaters, and all lyers, shall haue their part in the lake which burneth with fire and brimstone:
& murderers, and whoremongers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake which burns with fire and brimstone:
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which is the second death. My text is meant of the third kind of death:which is the second death. My text is meant of the third kind of death:
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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.why will you die? that is, why will you incur the danger of the second death, which is Eternal damnation both of soul and body, to be tormented with the devil and his Angels for ever.
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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.Oh 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.
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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 the name Israel is given to both peoples, in Gal. 6. 16. And I am sure the matter of the exhortation concerns us Gentiles as much as ever it did the Iewes.
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For I appeale to euery mans conscience: haue not we as great need to be exhorted to cast away all our transgressions,
For I appeal to every men conscience: have not we as great need to be exhorted to cast away all our transgressions,
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as euer had the Iewes? Haue not we as much need to be stirred vp to become new creatures,
as ever had the Iewes? Have not we as much need to be stirred up to become new creatures,
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as euer had the Iewes? Iudge we in our selues.
as ever had the Iewes? Judge we in our selves.
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Furthermore, this name Israel is taken from the Patriarch Iacob, who was named Israel by the Angell which wrastled with him,
Furthermore, this name Israel is taken from the Patriarch Iacob, who was nam Israel by the Angel which wrestled with him,
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because as a Prince he had preuailed with God.
Because as a Prince he had prevailed with God.
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And it is a very fit name for all Gods people, because they are a generation that can wrastle with God in prayer, and also preuaile.
And it is a very fit name for all God's people, Because they Are a generation that can wrestle with God in prayer, and also prevail.
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Thus much of the literall meaning of the words. Cast away all your transgressions.
Thus much of the literal meaning of the words. Cast away all your transgressions.
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Before I come to the points of doctrine which I principally aime at, two questions are first to be answered:
Before I come to the points of Doctrine which I principally aim At, two questions Are First to be answered:
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First, whether repentance be in a mans owne power or no, because the Church is here exhorted,
First, whither Repentance be in a men own power or no, Because the Church is Here exhorted,
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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,
as by her own actium, to cast away her transgressions, and to make her self a new heart and a new Spirit? And the second question is,
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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,
whither a man have free will or no? Because it is said Here, Why will you die, o house of Israel? As seeming to imply, that it was in the free choice of Israel her self,
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whether she would be saued or damned.
whither she would be saved or damned.
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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,
Concerning the First question, I answer, that true Repentance, or that Repentance which is never to be repented of, it is not in men power,
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but it is the especiall gift of God:
but it is the especial gift of God:
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according to that in 2. Tim. 2. 25. In meeknesse instructing them that oppose thēselues, prouing if God peraduenture will giue them repentance, to the acknowledging of the truth.
according to that in 2. Tim. 2. 25. In meekness instructing them that oppose themselves, proving if God Peradventure will give them Repentance, to the acknowledging of the truth.
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And furthermore, euery vnregenerate person, man or woman, is a very blacke More, yea a Leopard:
And furthermore, every unregenerate person, man or woman, is a very black More, yea a Leopard:
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and therefore as the blacke More cannot change his skin, nor the Leopard his spots, no more can any vnregenerate person do good, which is accustomed to do euill.
and Therefore as the black More cannot change his skin, nor the Leopard his spots, no more can any unregenerate person do good, which is accustomed to do evil.
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We do not denie, but natural men and women may attaine some degree of sorrow, as Iudas did;
We do not deny, but natural men and women may attain Some degree of sorrow, as Iudas did;
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& some degree of outward humiliation, as Ahab did; and some degree of confession, as Pharao did;
& Some degree of outward humiliation, as Ahab did; and Some degree of Confessi, as Pharaoh did;
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and some degree of the restraining spirit, as Abimelech did; and some degree of satisfaction vnto men for iniuries done, as the same Iudas did.
and Some degree of the restraining Spirit, as Abimelech did; and Some degree of satisfaction unto men for injuries done, as the same Iudas did.
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But to the sauing sight of sinne, or to the contrite spirit, which God wil not despise;
But to the Saving sighed of sin, or to the contrite Spirit, which God will not despise;
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or sound inward mortification vnto sin, which is by the Spirit; or to true conscience of sin, and louing endeuour after righteousnesse:
or found inward mortification unto since, which is by the Spirit; or to true conscience of since, and loving endeavour After righteousness:
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hereunto a meere naturall person can neuer attaine by his owne naturall strength. For it is spiritually, and not naturally attained:
hereunto a mere natural person can never attain by his own natural strength. For it is spiritually, and not naturally attained:
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it is the worke of God, and not of man.
it is the work of God, and not of man.
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And therefore Ephraim is heard bemoning himselfe to God in these termes, Turne thou me, and I shall be turned: for thou art the Lord my God.
And Therefore Ephraim is herd bemoaning himself to God in these terms, Turn thou me, and I shall be turned: for thou art the Lord my God.
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Wherein he doth secretly acknowledge, that he had not repentance in his owne power, but that it was the gift of God.
Wherein he does secretly acknowledge, that he had not Repentance in his own power, but that it was the gift of God.
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But here remaineth still another difficultie. For it may be obiected further:
But Here remains still Another difficulty. For it may be objected further:
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If repentance be not in a mans owne power, then why doth God exhort vs here to cast off all our iniquities,
If Repentance be not in a men own power, then why does God exhort us Here to cast off all our iniquities,
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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;
and to make our selves new hearts and new spirits? God does not this Because he presupposeth an ability in us to perform that which he requires;
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but because he himself is ready to do that for vs, which he requires at our hands.
but Because he himself is ready to do that for us, which he requires At our hands.
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For the word of God is not as the word of man, to wit, a bare sound or voice;
For the word of God is not as the word of man, to wit, a bore found or voice;
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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.
but being joined with the Spirit, it Offereth grace, and Effecteth that in the hearts of the elect in Some measure, which it does require.
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As we reade concerning Thomas, Ioh. 20. 27. 28. Christs word cōmanded Thomas not to be infidelious but beleeuing,
As we read Concerning Thomas, John 20. 27. 28. Christ word commanded Thomas not to be infidelious but believing,
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and the same word wrought faith in him to beleeue:
and the same word wrought faith in him to believe:
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so that he immediatly fell downe at Iesus feets, and said vnto him, Thou art my God and my Lord.
so that he immediately fell down At Iesus feets, and said unto him, Thou art my God and my Lord.
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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:
Concerning the second question, which is, whither a man have free will, Because it is said, Why will you die? To this I answer, a man or woman may have a free choice in things civil and indifferent:
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thus, if any one be inuited to a feast, he is at his own choise whether he will go or no;
thus, if any one be invited to a feast, he is At his own choice whither he will go or no;
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and if he go, he is at his owne choise of what dishes he wil taste or eate:
and if he go, he is At his own choice of what Dishes he will taste or eat:
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according to that in 1. Cor. 10. 27. If any one that beleeueth not, bid thee to a feast;
according to that in 1. Cor. 10. 27. If any one that Believeth not, bid thee to a feast;
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and if thou wilt go &c. But to make choise, or to refuse to go to a feast,and if thou wilt go etc. But to make choice, or to refuse to go to a feast,
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or to make choise to feed moderately for conscience sake, or for Gods glorie, this is immediatly frō God the fountaine of all holinesse.
or to make choice to feed moderately for conscience sake, or for God's glory, this is immediately from God the fountain of all holiness.
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For we are not sufficient to thinke any thing as of our selues, but our sufficiencie is of God. For we Are not sufficient to think any thing as of our selves, but our sufficiency is of God.
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Again, that a Christian hath in some measure a freed will after conuersion, though not an absolute free will, we do not gainsay:
Again, that a Christian hath in Some measure a freed will After conversion, though not an absolute free will, we do not gainsay:
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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.
for christ Come to proclaim liberty to the captives, and the opening of the prison to them that Are bound. And where the Spirit of the Lord is, there is liberty.
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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,
But to say, that a man hath absolute freedom, and that he hath power of himself, without the Spirit, to will that which is good,
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and to nill that which is euil; to affirme this we cannot.
and to nill that which is evil; to affirm this we cannot.
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For it is God which giueth both to will and to do, of his good pleasure. For it is God which gives both to will and to do, of his good pleasure.
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We haue not free will before conuersion: For euery imagination of the thoughts of our hearts are onely euill continually.
We have not free will before conversion: For every imagination of the thoughts of our hearts Are only evil continually.
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And, in vs, that is, in our flesh, abideth nothing which is good. Neither haue we free will after conuersion:
And, in us, that is, in our Flesh, Abideth nothing which is good. Neither have we free will After conversion:
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For without Christ can we do nothing.
For without christ can we do nothing.
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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, As the branch cannot bear fruit of it self except it abide in the vine, no more can we, except we abide in christ.
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And therefore we Christians haue iust cause to reiect the doctrine of Poperie, as in other points fundamentall,
And Therefore we Christians have just cause to reject the Doctrine of Popery, as in other points fundamental,
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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;
as namely in the Doctrine of iustificaton by a men own merits; and in the Doctrine of praying, or giving divine worship unto Saints and Angels;
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and in the doctrine of Purgatorie;
and in the Doctrine of Purgatory;
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and in the doctrine of the Popes authoritie to dispense with sin, or to forgiue sin; in the doctrine of Transsubstantiation;
and in the Doctrine of the Popes Authority to dispense with since, or to forgive since; in the Doctrine of Transubstantiation;
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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:
in the Doctrine of the Popes power to dethrone Christian Kings, etc. As we have, I say, just cause to reject these vain Inventions, with innumerable other Antichristian traditions:
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so likewise we haue iust cause to dissent from the Papists and new vpstart Arminians in the doctrine of Free will.
so likewise we have just cause to dissent from the Papists and new upstarted Arminians in the Doctrine of Free will.
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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:
And the Doctrine of Free will, in that sense as it is maintained by Papists and Arminians, is so much the more to be abhorred:
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first because it denieth the doctrine of the erernall truth of God concerning election and reprobation;
First Because it Denieth the Doctrine of the erernall truth of God Concerning election and reprobation;
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maintaining that one person is not elected more then another, except it be for foreseene faith or foreseene workes.
maintaining that one person is not elected more then Another, except it be for foreseen faith or foreseen works.
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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,
Contrary unto that in Rom. 9. 11. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works,
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but of him that calleth, it was said vnto her, The elder shall serue the yonger:
but of him that calls, it was said unto her, The elder shall serve the younger:
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as it is written, Iacob haue I loued, and Esau haue I hated. as it is written, Iacob have I loved, and Esau have I hated.
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Secondly, the doctrine of freewill is so much the more to be reiected, because it derogates from the glorie of God,
Secondly, the Doctrine of freewill is so much the more to be rejected, Because it derogates from the glory of God,
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and maketh a man his owne sauiour:
and makes a man his own Saviour:
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for if a man haue absolute power of himselfe, by his owne will to be saued or damned,
for if a man have absolute power of himself, by his own will to be saved or damned,
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then if he be saued, he may thanke himselfe and not God.
then if he be saved, he may thank himself and not God.
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Thirdly, if the doctrine of freewill were receiued, then we must also grant, that there is no assurance of saluation in this life:
Thirdly, if the Doctrine of freewill were received, then we must also grant, that there is no assurance of salvation in this life:
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contrary to that in 2. Pet. 1. 10. Make your calling and election sure.
contrary to that in 2. Pet. 1. 10. Make your calling and election sure.
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Yea we must grant also, that a Christian might fall finally and totally from sauing grace:
Yea we must grant also, that a Christian might fallen finally and totally from Saving grace:
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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.
contrary to that in Math. 16. 18. The gates of hell shall not prevail, etc. and thus one gross absurdity being granted, a thousand would follow.
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The reason therefore that God expostulates thus with his Church, Why will ye die? is not to implie any freewill in vs,
The reason Therefore that God expostulates thus with his Church, Why will you die? is not to imply any freewill in us,
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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.
but rather to intimate a great frowardness in us unto that which is good, and a desperate forwardness and proneness unto that which is evil.
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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,Why will you die? that is, why will you desperately resist the Spirit when he offers grace unto you? and why will you wilfully rush into sin as the horse into the battle,
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and so incurre the danger of damnation, when ye are sufficiently forewarned? Thus much for the meaning of the words and matter.
and so incur the danger of damnation, when you Are sufficiently forewarned? Thus much for the meaning of the words and matter.
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Cast away from you all your transgressions. I purpose not to collect all the doctrines which I might out of this text,Cast away from you all your transgressions. I purpose not to collect all the doctrines which I might out of this text,
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because the time would be too short for so large a discourse.
Because the time would be too short for so large a discourse.
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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,
I will Therefore (if God will) insist only upon such points as stand best with the scope of the holy Ghost in this text or portion of Scripture,
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and which I think to be the most necessary doctrines concerning the time and place. Cast away from you all your transgressions.
and which I think to be the most necessary doctrines Concerning the time and place. Cast away from you all your transgressions.
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Where note, that it is not said, lay by all your transgressions for a time, but cast them away.
Where note, that it is not said, lay by all your transgressions for a time, but cast them away.
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Againe, it is not said, cast away some of your transgressions, or such transgressions which you can best spare,
Again, it is not said, cast away Some of your transgressions, or such transgressions which you can best spare,
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but cast away all, euen to your very infirmities.
but cast away all, even to your very infirmities.
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Whence obserue we, That a true penitent sinner must not not fauour or allow himselfe in any sinne or transgression whatsoeuer, Whence observe we, That a true penitent sinner must not not favour or allow himself in any sin or Transgression whatsoever,
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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.
but he must be content to part with all, yea with his Best-beloved Sins: he must cast away all his transgressions whereby he hath transgressed.
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For the proofe of which point, I commend vnto you these places of Scripture following:
For the proof of which point, I commend unto you these places of Scripture following:
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Ezechiel 18. 30. Repent and turne your selues from all your transgressions, so iniquitie shall not be your ruine.Ezechiel 18. 30. repent and turn your selves from all your transgressions, so iniquity shall not be your ruin.
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Math. 18. 8. 9. Wherefore if thy hand or thy foote offend thee, cut them off, and cast them from thee:Math. 18. 8. 9. Wherefore if thy hand or thy foot offend thee, Cut them off, and cast them from thee:
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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.
it is better for thee to enter into life halt or maimed, rather then having two hands or two feet, to be cast into everlasting fire.
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And if thine eye offend thee, plucke it out, and cast it from thee:
And if thine eye offend thee, pluck it out, and cast it from thee:
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it is better for thee to enter into life with one eye, rather then hauing two eyes to be cast into hell fire.
it is better for thee to enter into life with one eye, rather then having two eyes to be cast into hell fire.
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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.2. Cor. 7. 1. Having Therefore these promises (dearly Beloved) let us cleanse our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God.
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Heb. 12. 1. Wherefore seeing we are compassed about with so great a cloud of witnesses, let vs lay aside euery weight,Hebrew 12. 1. Wherefore seeing we Are compassed about with so great a cloud of Witnesses, let us lay aside every weight,
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and the sinne which doth so easily beset vs, and let vs runne with patience the race that is set before vs.
and the sin which does so Easily beset us, and let us run with patience the raze that is Set before us
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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,
By all which places of holy Scriptures, and by many other, it is clear and manifest, that it will not serve our turns, to forsake Some Sins upon our conversion,
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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:
but we must be content to part with all, yea with our best Beloved Sins. For further evidencing of this necessary truth, Consider we the Examples of former Converts:
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when the Corinthians were conuerted, they washed themselues by the cleane waters of Gods Spirit, from their vncleannesse, theft, couetousnesse, reuilings, extortions, and the like.
when the Corinthians were converted, they washed themselves by the clean waters of God's Spirit, from their uncleanness, theft, covetousness, revilings, extortions, and the like.
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When the Thessalonians were conuerted, they turned from idols to serue the true and liuing God, When the Thessalonians were converted, they turned from Idols to serve the true and living God,
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and to looke for his Sonne from heauen. And so for particular persons. When Mathew was conuerted, he left the receipt of custome:
and to look for his Son from heaven. And so for particular Persons. When Matthew was converted, he left the receipt of custom:
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when Zaccheus was conuerted, he left his forged cauillation: when the hard hearted iaylour was conuerted, he ceassed to deale cruelly with poore prisoners:
when Zacchaeus was converted, he left his forged cavillation: when the hard hearted jailer was converted, he ceased to deal cruelly with poor Prisoners:
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when Moses was conuerted, he abhorred the vanities of Pharaoes Court.
when Moses was converted, he abhorred the vanities of Pharaoh's Court.
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By all which examples and many other mentioned in the word of God, it is euident that a true Conuert or penitent person must turne, not from some, but from all his sinnes. By all which Examples and many other mentioned in the word of God, it is evident that a true Convert or penitent person must turn, not from Some, but from all his Sins.
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And great reason there is that a man or woman should turne from all iniquitie.
And great reason there is that a man or woman should turn from all iniquity.
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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.
First, in respect of God himself, for Jehovah is a God of Purer eyes then to behold evil, he cannot look on iniquity, as Says the Prophet.
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He abhorreth all iniquitie, his iealousie smoaketh against all sinne, and especially against that sinne after which we haue gone a whoring from God.
He abhorreth all iniquity, his jealousy smoketh against all sin, and especially against that sin After which we have gone a whoring from God.
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And therefore whosoeuer they be that desire to get into Gods fauour, they must of necessitie forsake their beloued sinne, which is Gods corriuall.
And Therefore whosoever they be that desire to get into God's favour, they must of necessity forsake their Beloved sin, which is God's corrival.
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Secondly, a Christian must forsake all sinne. For euery sinne is the transgression of the Law: Secondly, a Christian must forsake all sin. For every sin is the Transgression of the Law:
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and he that shall keepe the whole Law, and yet offendeth in one point, he is guiltie of all.
and he that shall keep the Whole Law, and yet offends in one point, he is guilty of all.
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For howsoeuer he breakes not euery linke of the chaine by this or that particular sinne,
For howsoever he breaks not every link of the chain by this or that particular sin,
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yet he may be truly said to breake the chaine, if he breake any linke at all of it.
yet he may be truly said to break the chain, if he break any link At all of it.
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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,
So that though a man sin not particularly against every Commandment, yet by favouring and allowing himself in this or that particular breach of the Law, he is guilty of the breach of all God's commandments,
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because he offendeth against the authoritie and integritie of the whole Law.
Because he offends against the Authority and integrity of the Whole Law.
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And therfore whosoeuer they be that loue and respect Gods Law, they must of necessitie breake off their beloued sinnes.
And Therefore whosoever they be that love and respect God's Law, they must of necessity break off their Beloved Sins.
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For the sound loue of the word and the loue of sinne, can no more stand together then the Arke and Dagon.
For the found love of the word and the love of sin, can no more stand together then the Ark and Dagon.
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Thirdly, a Christian must forsake all sinne in respect of sinne it selfe. Thirdly, a Christian must forsake all sin in respect of sin it self.
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For what is any sinne but the very worke of the diuell? and therefore to be abhorred.
For what is any sin but the very work of the Devil? and Therefore to be abhorred.
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What is any sinne but a fruite of the filthy flesh? and therefore worthy to be hated.
What is any sin but a fruit of the filthy Flesh? and Therefore worthy to be hated.
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Yea what is any sinne but very filthinesse it selfe? as it is termed 2. Cor. 7. 1. Yea what is any sinne but the vomit of a dog and filthy mire? as Peter phraseth it in his 2. Epistle 2. Chapter:
Yea what is any sin but very filthiness it self? as it is termed 2. Cor. 7. 1. Yea what is any sin but the vomit of a dog and filthy mire? as Peter Phraseth it in his 2. Epistle 2. Chapter:
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and therefore what iust cause hath euery Christian to forsake and abandon all sinne?
and Therefore what just cause hath every Christian to forsake and abandon all sin?
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Fourthly, euery Christian ought to forsake all sinne, yea euen his beloued sinne, in respect of the danger that will accrue vnto him, Fourthly, every Christian ought to forsake all sin, yea even his Beloved sin, in respect of the danger that will accrue unto him,
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if he do not forsake it. He that will not forsake his sinne, he remaineth vnder the wrath of God.
if he do not forsake it. He that will not forsake his sin, he remains under the wrath of God.
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For the wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.
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He that will not forsake his sin, he is continually subiect to Gods vengeance in this world,
He that will not forsake his since, he is continually Subject to God's vengeance in this world,
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for God will wound the hairie scalpe of such an one as goeth on in his wickednesse.
for God will wound the hairy scalp of such an one as Goes on in his wickedness.
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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,
He that will not forsake his sin, he shall never enter into the Kingdom of heaven, according to that in Gal. 5. 21. Of which I tell you before,
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as I haue also told you before, that they which do such things shall not inherite the kingdome of God. as I have also told you before, that they which do such things shall not inherit the Kingdom of God.
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Lastly, he which will not forsake his beloued sinne, he shall be sure to haue his portion in the lake that burneth with fire and brimstone;
Lastly, he which will not forsake his Beloved sin, he shall be sure to have his portion in the lake that burns with fire and brimstone;
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he shall not be able to stand in iudgement, yea he shall desire the very mountaines to fall vpon him, to hide him from the wrath of the Lambe.
he shall not be able to stand in judgement, yea he shall desire the very Mountains to fallen upon him, to hide him from the wrath of the Lamb.
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And therefore whosoeuer they be that desire to escape these dangers, they must of necessitie breake off their beloued sinnes.
And Therefore whosoever they be that desire to escape these dangers, they must of necessity break off their Beloved Sins.
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Fiftly, euery Christian ought to breake off his beloued sinne in respect of the good which he shall reape thereby: Fifty, every Christian ought to break off his Beloved sin in respect of the good which he shall reap thereby:
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and the true Christian shall receiue infinite benefite by the forsaking of sinne.
and the true Christian shall receive infinite benefit by the forsaking of sin.
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For first, if he will touch no vncleane thing, God will receiue him for his child.
For First, if he will touch no unclean thing, God will receive him for his child.
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Secondly, if he will forsake all his sinnes, be shall be made fit for Gods seruice,
Secondly, if he will forsake all his Sins, be shall be made fit for God's service,
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as for prayer, hearing Gods word, receiuing the Sacrament: whereas otherwise if he forsake not sinne, he is vnfit for all these;
as for prayer, hearing God's word, receiving the Sacrament: whereas otherwise if he forsake not sin, he is unfit for all these;
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for if we regard wickednesse in our hearts, God will not regard our seeming deuotion, but it is abhomination to him.
for if we regard wickedness in our hearts, God will not regard our seeming devotion, but it is abomination to him.
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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.
Thirdly, if a Christian will forsake his Beloved sin, he shall have peace of conscience, which he shall never have unless he forsake his sin.
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For there is no peace to the wicked, saith my God. Fourthly, if a Christian forsake his sinne, he shall profite by the word;
For there is no peace to the wicked, Says my God. Fourthly, if a Christian forsake his sin, he shall profit by the word;
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wheras otherwise the word is choked by the venime of his beloued sinne. whereas otherwise the word is choked by the venom of his Beloved sin.
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Fiftly, if a Christian forsake his sinne, he shall haue fellowship with God and ioy in the holy Ghost;
Fifty, if a Christian forsake his sin, he shall have fellowship with God and joy in the holy Ghost;
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whereas if he forsake nor his sinne, he remaineth an alien to God; and in very laughter his heart shall be sorrowfull. Pro. 14. 13.
whereas if he forsake nor his sin, he remains an alien to God; and in very laughter his heart shall be sorrowful. Pro 14. 13.
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Sixtly, if a Christian forsake his beloued sinne, he shall approue the truth of his repentance,
Sixty, if a Christian forsake his Beloved sin, he shall approve the truth of his Repentance,
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whereas otherwise his repentance is no better then the repentance of Herod. For Herod was content to do many things at the preaching of Iohn Baptist, but he would not forsake his Herodias: and therefore his obedience was no obedience, and his repentance no repentance.
whereas otherwise his Repentance is no better then the Repentance of Herod. For Herod was content to do many things At the preaching of John Baptist, but he would not forsake his Herodias: and Therefore his Obedience was no Obedience, and his Repentance no Repentance.
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But doth not the righteous man fall seuen times a day? and do we not in many things offend all? are we not all sinners? is there any man that liueth and sinneth not? Therefore what necessitie is there that any man should endeuour to purge himselfe from all sinne? But does not the righteous man fallen seuen times a day? and do we not in many things offend all? Are we not all Sinners? is there any man that lives and Sinneth not? Therefore what necessity is there that any man should endeavour to purge himself from all sin?
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It is very true that we are all sinners, For if we say we haue no sinne, we lie, and speake not the truth; It is very true that we Are all Sinners, For if we say we have no sin, we lie, and speak not the truth;
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but there is great difference betwixt sinnes of infirmitie whereunto the children of God are subiect,
but there is great difference betwixt Sins of infirmity whereunto the children of God Are Subject,
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and sins of presumption whereunto the wicked are giuen. First, sinnes of infirmitie are committed vpon the sudden, by a present and vnexpected temptation,
and Sins of presumption whereunto the wicked Are given. First, Sins of infirmity Are committed upon the sudden, by a present and unexpected temptation,
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as we see in the example of Dauid, Psal. 116. 11. I said in my haste, all men are liers.
as we see in the Exampl of David, Psalm 116. 11. I said in my haste, all men Are liers.
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But a sinne of presumption is committed with premeditation and plotting. For the wicked deuiseth mischiefe vpon his bed;
But a sin of presumption is committed with premeditation and plotting. For the wicked devises mischief upon his Bed;
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he setteth himself vpon a way that is not good, &c. Psal. 36. 4.he sets himself upon a Way that is not good, etc. Psalm 36. 4.
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Secondly, a sinne of infirmitie is done vnwillingly, with much striuing against the flesh, yea with the very hatred of the sinne committed:
Secondly, a sin of infirmity is done unwillingly, with much striving against the Flesh, yea with the very hatred of the sin committed:
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as we see in the example of blessed Paul, Rom. 7. 15. That which I do, I allow not:
as we see in the Exampl of blessed Paul, Rom. 7. 15. That which I do, I allow not:
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for what I would, that I do not; but what I hate, that do I. for what I would, that I do not; but what I hate, that do I.
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Whereas on the contrary, a sinne of presumption is committed willingly, with the whole heart, with great delight,
Whereas on the contrary, a sin of presumption is committed willingly, with the Whole heart, with great delight,
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yea euen with greedinesse, Ephes. 4. 19. Who being past feeling, haue giuen themselues ouer vnto lasciuiousnesse:
yea even with greediness, Ephesians 4. 19. Who being passed feeling, have given themselves over unto lasciviousness:
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to worke all vncleanenesse with greedinesse. Thirdly, a sinne of infirmitie is commonly committed in things of a lower nature.to work all uncleanness with greediness. Thirdly, a sin of infirmity is commonly committed in things of a lower nature.
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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,
For few of the children of God After conversion (as I suppose) do fallen so grossly as did David and Peter. The child of God After regeneration may be assailed with evil thoughts,
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and may be subject to like passions as others are:
and may be Subject to like passion as Others Are:
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yea idle words may sometimes slip from them at vnawares, and some failings there may be in their actions and dealings:
yea idle words may sometime slip from them At unawares, and Some failings there may be in their actions and dealings:
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and they may also come short in the well performing of holy duties and the like.
and they may also come short in the well performing of holy duties and the like.
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But a sinne of presumption is vsually committed with an high hand in grosse matters.
But a sin of presumption is usually committed with an high hand in gross matters.
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Rom. 3. 13. Their throate is an open sepulcher, with their tongues they haue vsed deceit;
Rom. 3. 13. Their throat is an open sepulcher, with their tongues they have used deceit;
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the poyson of aspes is vnder their lips:
the poison of asps is under their lips:
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whose mouth is full of cursing and bitternesse, their feete are swift to shed bloud, &c.whose Mouth is full of cursing and bitterness, their feet Are swift to shed blood, etc.
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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, and one for Elias, not knowing what he said;
Fourthly, a sin of infirmity is commonly of ignorance, as was the sin of Peter when rashly he desired that three Tabernacles might be made, one for christ, one for Moses, and one for Elias, not knowing what he said;
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whereas a sinne of presumption is alwayes against the light of knowledge.
whereas a sin of presumption is always against the Light of knowledge.
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For the wicked knowing the iudgement of God (that they which do such things are worthy of death) not onely do the same,
For the wicked knowing the judgement of God (that they which do such things Are worthy of death) not only do the same,
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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:but have pleasure in them that do them. Rom. 1. 32. Fifty, a sin of infirmity when it is known, it is presently repented of, and is more carefully shunned and bewared of for the time to come:
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as we see in the example of holy Iob, in his fortieth chapter, and fourth and fifth verses:
as we see in the Exampl of holy Job, in his fortieth chapter, and fourth and fifth Verses:
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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,
who perceiving that he had be too bold with God, presently upon the sighed of his sin breaks out into these terms of Repentance, Behold I am vile, what shall I answer thee? I will lay my hand upon my Mouth, once have I spoken,
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but I will not answer againe: yea twise, but I will proceed no further. but I will not answer again: yea twice, but I will proceed no further.
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Whereas on the contrary a sinne of presumption is commonly made a trade of, and continued in,
Whereas on the contrary a sin of presumption is commonly made a trade of, and continued in,
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yea many times defended and boasted of. The children of Israel made a trade of prouoking God vnto anger in the wildernesse,
yea many times defended and boasted of. The children of Israel made a trade of provoking God unto anger in the Wilderness,
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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.
and continued therein fortie Years, Psalm 95. 10. The wicked Idolaters offer to defend their offering of cakes to the Queen of heaven, Jeremiah 44. 17. And the ungodly boasts of his hearts desire. Psalm 10. 3.
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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,
Now Therefore considering what great difference there is betwixt Sins of infirmity and Sins of presumption, let no man deceive himself in being encouraged to live in his gross Sins of presumption,
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because the true children of God, sore against their wils, are subiect to many slips and imperfections.
Because the true children of God, soar against their wills, Are Subject to many slips and imperfections.
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I am conuinced in my conscience (may some say) that I ought to liue better then I do, I am convinced in my conscience (may Some say) that I ought to live better then I do,
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and that I ought to breake off my best-beloued sinnes:
and that I ought to break off my Best-beloved Sins:
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but may I not do this hereafter? what necessitie is there of present amendment? To this I answer:
but may I not do this hereafter? what necessity is there of present amendment? To this I answer:
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It is not for thee (my poore brother) to put off thy repentance from day to day;
It is not for thee (my poor brother) to put off thy Repentance from day to day;
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and that for diuerse weightie reasons. First, because God himselfe calleth vpon thee for present repentance:
and that for diverse weighty Reasons. First, Because God himself calls upon thee for present Repentance:
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To day if ye will heare his voyce, harden not your hearts, as in the prouocation,
To day if you will hear his voice, harden not your hearts, as in the provocation,
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and in the day of temptation in the wildernesse.
and in the day of temptation in the Wilderness.
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Secondly, because through procrastination thine heart may be made hard and impenitent, as is implied in Heb. 3. 13. Exhort one another daily,Secondly, Because through procrastination thine heart may be made hard and impenitent, as is implied in Hebrew 3. 13. Exhort one Another daily,
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while it is called to day, lest any of you be hardened through the deceitfulnesse of sinne.
while it is called to day, lest any of you be hardened through the deceitfulness of sin.
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Thirdly, because thy life is fraile and vncertaine; thou knowest not what a day may bring forth;
Thirdly, Because thy life is frail and uncertain; thou Knowest not what a day may bring forth;
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thou mayest be aliue and in health to day, and dead and buried by to morrow:
thou Mayest be alive and in health to day, and dead and buried by to morrow:
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therefore it behoueth thee to repent whilest thou hast yet time.
Therefore it behooves thee to Repent whilst thou hast yet time.
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Fourthly, there be (no doubt) multitudes at this instant in hell fire for deferring their repentance, notwithstanding that they purposed,
Fourthly, there be (no doubt) Multitudes At this instant in hell fire for deferring their Repentance, notwithstanding that they purposed,
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as thou doest, to repent hereafter.
as thou dost, to Repent hereafter.
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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 Therefore, lest thou be like such foolish Virgins, and lest thou also come to that place of torment, thou must not only Repent,
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and cast away all thy transgressions whereby thou hast transgressed; but this thou must do to day, without any minutes procrastination.
and cast away all thy transgressions whereby thou hast transgressed; but this thou must do to day, without any minutes procrastination.
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I am content (will some haply say) to part with whatsoeuer I am conuinced of to be a sinne; I am content (will Some haply say) to part with whatsoever I am convinced of to be a sin;
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but how shall I be conuinced of sinne, or by what meanes may I come to find out my beloued sinne? I answer,
but how shall I be convinced of sin, or by what means may I come to find out my Beloved sin? I answer,
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if thou knowest not (my Christian brother) thy beloued sinne, which euery man doth more easily know then forsake, take these few directions for the finding out of thy sinne:
if thou Knowest not (my Christian brother) thy Beloved sin, which every man does more Easily know then forsake, take these few directions for the finding out of thy sin:
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First, pray vnto God (but pray feruently, and in the name of Christ) that he would vouchsafe to discouer vnto thee thy sins.
First, pray unto God (but pray fervently, and in the name of christ) that he would vouchsafe to discover unto thee thy Sins.
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For it is the Spirit of God which conuinceth the world of sinne; and he is that eye-salue which must cause thee to see.
For it is the Spirit of God which Convinces the world of sin; and he is that eyesalve which must cause thee to see.
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Secondly, thou must be very conuersant in Gods word, but especially in the reading of the Law of God:
Secondly, thou must be very conversant in God's word, but especially in the reading of the Law of God:
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for 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. for by the Law comes the knowledge of since. And the Law is that true crystal glass, wherein thou Mayest discern and see thy ugly deformities.
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Thirdly, thou must carefully obserue the checkes of thy conscience. For if thou hast not feared thy conscience;
Thirdly, thou must carefully observe the Checks of thy conscience. For if thou hast not feared thy conscience;
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with an hote iron, it will at one time or other checke thee for thy beloued sinne;
with an hight iron, it will At one time or other check thee for thy Beloved sin;
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and thine owne heart will smite thee, as Dauids heart smote him, when he had cut off the lap of Sauls garment.
and thine own heart will smite thee, as David heart smote him, when he had Cut off the lap of Saul's garment.
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Fourthly, thou must be content to suffer the word of exhortation from thy Minister, from thy friend,
Fourthly, thou must be content to suffer the word of exhortation from thy Minister, from thy friend,
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yea from thy very enemy, if thou desirest to come to the sight of thy sin.
yea from thy very enemy, if thou Desirest to come to the sighed of thy since.
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Many times others see more in vs, then we can see in our selues.
Many times Others see more in us, then we can see in our selves.
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How came Dauid to the sight of his sin, but by Nathan the Prophet his ministery?
How Come David to the sighed of his since, but by Nathan the Prophet his Ministry?
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Now hauing proued vnto you at large the truth of the doctrine, namely, that a true conuert must turne, not from some, but from all his sins: Now having proved unto you At large the truth of the Doctrine, namely, that a true convert must turn, not from Some, but from all his Sins:
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the vse of the point is, first to condemne the practise of grosse hypocrites, vnto whom sin is sweet,
the use of the point is, First to condemn the practice of gross Hypocrites, unto whom since is sweet,
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and they hide it vnder their tongues: which with Saul spare their fat sinnes of pleasure and profit;
and they hide it under their tongues: which with Saul spare their fat Sins of pleasure and profit;
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and learne of Naaman to say, Lord be merciful vnto vs in these sins; when in the meane time they neuer meane to forsake them.
and Learn of Naaman to say, Lord be merciful unto us in these Sins; when in the mean time they never mean to forsake them.
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But I leaue such to their iust condemnation, vnlesse they repent.
But I leave such to their just condemnation, unless they Repent.
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Secondly, it serues for exhortation, to excite euery one of you, and mine owne soule also, to forsake all sin. Secondly, it serves for exhortation, to excite every one of you, and mine own soul also, to forsake all since.
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Let Ministers learne to beware of false doctrine, and bad example, lest many therby be defiled.
Let Ministers Learn to beware of false Doctrine, and bad Exampl, lest many thereby be defiled.
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Let Lawyers learne to beware of bribes, to peruert iudgement and iustice.
Let Lawyers Learn to beware of Bribes, to pervert judgement and Justice.
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Let Magistrates learne to beware of too much seueritie towards some, and of too much partialitie towards others.
Let Magistrates Learn to beware of too much severity towards Some, and of too much partiality towards Others.
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Let tradesmen learne to breake off all fraud and deceit, and all shamefull secret corruptions of their particular callings.
Let Tradesmen Learn to break off all fraud and deceit, and all shameful secret corruptions of their particular callings.
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In a word, let euery man and woman, rich and poore, yong & old, one and other, learne to cast off all their transgressions, whereby they haue transgressed.
In a word, let every man and woman, rich and poor, young & old, one and other, Learn to cast off all their transgressions, whereby they have transgressed.
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And that we may obtaine the happie victory against our especiall corruptions, these rules are to be obserued with all carefulnesse.
And that we may obtain the happy victory against our especial corruptions, these rules Are to be observed with all carefulness.
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First, we must daily examine our selues:
First, we must daily examine our selves:
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for thus saith the Lord of hoasts by the Prophet, Consider your wayes; and by his beloued Disciple, Remember from whence thou art fallen .
for thus Says the Lord of hosts by the Prophet, Consider your ways; and by his Beloved Disciple, remember from whence thou art fallen.
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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.
Secondly, we must daily confess them, and bemoan our selves daily for them to God; yea we must condemn our selves for them, and desire strength against them by prayer.
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All this did Paul for the remouing of the messenger of Satan, which was sent to buffet him, 2. Cor. 12. 7.
All this did Paul for the removing of the Messenger of Satan, which was sent to buffet him, 2. Cor. 12. 7.
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Thirdly, we must daily renew our couenant with God, vowing against our sins, as Dauid did;
Thirdly, we must daily renew our Covenant with God, vowing against our Sins, as David did;
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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. I have sworn, and will perform it, that I will keep thy righteous Judgments. A resolute Voelli and steadfast resolution, Are notable preservatives against all sin.
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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.
Fourthly, we must be very conversant in the use of God's ordinances, to wit, of praying, advised reading, frequent hearing, prepared receiving of the lords Supper, etc. Diligence in these things is an especial means, with the help of God's Spirit, to mortify any sin.
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Fiftly, we must auoid the companie of such as haue bene the instruments of Satan formerly to allure vs to sin.
Fifty, we must avoid the company of such as have be the Instruments of Satan formerly to allure us to since.
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For in vaine shall we purpose to keepe the commandements of our God, vnlesse with Dauid we say to our gracelesse companions, Depart from me ye wicked.
For in vain shall we purpose to keep the Commandments of our God, unless with David we say to our graceless Sodales, Depart from me you wicked.
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Thirdly, considering that all sinne must be cast off, it may serue more particularly for the instruction both of Ministers and Magistrates. Of vs Ministers; Thirdly, considering that all sin must be cast off, it may serve more particularly for the instruction both of Ministers and Magistrates. Of us Ministers;
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we must hereby be excited to take diligent notice of the sinnes that reigne in this land,
we must hereby be excited to take diligent notice of the Sins that Reign in this land,
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and especially amongst that people of which God hath made vs ouerseers: and let vs without respect of persons endeuour to subdue all sin.
and especially among that people of which God hath made us Overseers: and let us without respect of Persons endeavour to subdue all since.
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Let vs not feare the rich, not fauour our benefactors. Let vs not desire to speak pleasing things, but profitable things.
Let us not Fear the rich, not favour our benefactors. Let us not desire to speak pleasing things, but profitable things.
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Let vs Cause Ierusalem to know all her abhominations. Let vs deliuer our selues from bloudguiltinesse, by giuing warning;
Let us Cause Ierusalem to know all her abominations. Let us deliver our selves from Bloodguiltiness, by giving warning;
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and so When the chiefe Shepheard shal appeare, we shall receiue the crowne of glorie, which fadeth not away.
and so When the chief Shepherd shall appear, we shall receive the crown of glory, which fades not away.
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Secondly, this may serue for the instruction of all such as are in authoritie either in Church or Commonwealth:
Secondly, this may serve for the instruction of all such as Are in Authority either in Church or Commonwealth:
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they must labour to suppresse to their power all sin;
they must labour to suppress to their power all since;
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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.
but especially such Sins as Reign in this Land, and in this famous city of London. Let Ecclesiastical power suppress all heresy and Schism, such as Are Popery, Arminianism, Anabaptism, Familism, depraving of the Sabbath, and such like.
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Let the maintainers of these cursed sects be sharply censured, and sought out, and diligently enquired after.
Let the maintainers of these cursed Sects be sharply censured, and sought out, and diligently inquired After.
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Let these skulking foxes be taken; for these are they that spoile this vine, perswading vnstable soules to desperate separation.
Let these skulking foxes be taken; for these Are they that spoil this vine, persuading unstable Souls to desperate separation.
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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.
Here likewise let the secular Magistrate Learn to suppress and Punish the gross Abuses of the time, such as Are, swearing, Sabbath-breaking, theft, whoredom, Drunkenness, idleness, and innumerable other.
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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.
For Because sentence against an evil work is not speedily executed, Therefore the heart of the Sons of men is Fully Set in them to do evil.
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Let Magistrates learne of Nebuchadnezzar to punish swearers and blasphemers;
Let Magistrates Learn of Nebuchadnezzar to Punish swearers and blasphemers;
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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,
for he (though an heathen) made a solemn Decree, That every people, Nation and language, which should speak any thing amiss against the God of Shadrach, Meshech,
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and Abednego, should be cut in peeces, and their houses should be made a dunghill. and Abednego, should be Cut in Pieces, and their houses should be made a dunghill.
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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,
Surely this heathen man may justly rise up in judgement against us professed Christians, in that we suffer the glorious and fearful Name of God,
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and the precious bloud and sacred wounds of Iesus Christ, so commonly and ordinarily to be profaned and blasphemed.
and the precious blood and sacred wounds of Iesus christ, so commonly and ordinarily to be profaned and blasphemed.
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Let Magistrates learne of Nehemiah to be zealous for the Lords Sabbath;
Let Magistrates Learn of Nehemiah to be zealous for the lords Sabbath;
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that as he threatned to lay hands on all such as broke the Sabbath by their selling wares on that blessed day,
that as he threatened to lay hands on all such as broke the Sabbath by their selling wares on that blessed day,
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so they would take notice of the profanation of the Sabbath in euery kinde, and labour to suppresse all abuses,
so they would take notice of the profanation of the Sabbath in every kind, and labour to suppress all Abuses,
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and not to giue the least tolleration at the request of any, for any carnall libertie:
and not to give the least toleration At the request of any, for any carnal liberty:
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knowing the ill disposition of mans nature, that if it haue an inch, it will take an elne.
knowing the ill disposition of men nature, that if it have an inch, it will take an elne.
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Let Magistrates therefore learne of Phinees, to execute seuere iudgement vpon the adulterer and the whore.
Let Magistrates Therefore Learn of Phinehas, to execute severe judgement upon the adulterer and the whore.
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Let them not winke at filthy houses, nor streete and field adulteries, but let them take with Phinees the iaueline of iustice,
Let them not wink At filthy houses, nor street and field adulteries, but let them take with Phinehas the javelin of Justice,
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and suppresse these grosse enormities for the which the land mourneth.
and suppress these gross enormities for the which the land Mourneth.
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Let Magistrates learne to suppresse all deceit among tradesmen, and let them not suffer the throate of the Common-wealth to be vnnaturally cut by her owne children nor by strangers.
Let Magistrates Learn to suppress all deceit among Tradesmen, and let them not suffer the throat of the Commonwealth to be unnaturally Cut by her own children nor by Strangers.
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Let Magistrates learne to suppresse that common and ordinarie sinne of drunkennesse, and for the same purpose to suppresse the superfluous number of Tauernes and Alehouses, which too ordinarily are houses of disorder and cages of vncleane birds;
Let Magistrates Learn to suppress that Common and ordinary sin of Drunkenness, and for the same purpose to suppress the superfluous number of Taverns and Alehouses, which too ordinarily Are houses of disorder and cages of unclean Birds;
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and let them strengthen the hands of vnder-officers, which may narrowly looke vnto the abuses and disorders of such places.
and let them strengthen the hands of under-officers, which may narrowly look unto the Abuses and disorders of such places.
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Let Magistrates learne to suppresse the Sodomiticall sinne of idlenesse, and therefore let them endeuour to restraine those sturdy beggers which are able to worke, and wil not;
Let Magistrates Learn to suppress the Sodomitical sin of idleness, and Therefore let them endeavour to restrain those sturdy beggars which Are able to work, and will not;
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and for this purpose let them remember the rule of the blessed Apostle, 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 for this purpose let them Remember the Rule of the blessed Apostle, If there be any that will not work, let him not eat. And Here I wish that a more Christian care might be taken of certain poor children, which take up their lodging in the cold streets,
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and many of them are found dead in the morning.
and many of them Are found dead in the morning.
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I pray God their bloud be not one day required at the hands of those that should see these things reformed.
I pray God their blood be not one day required At the hands of those that should see these things reformed.
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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.
In a word (Because time would be too short to enter upon all particulars,) let Magistrates Learn of David, to destroy all the wicked of the land, that they may Cut off all wicked doers from the city of the Lord.
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And for the same purpose let them haue an especiall care of the choise of vnder-officers,
And for the same purpose let them have an especial care of the choice of under-officers,
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for the bad choise of them is the bane of all iustice.
for the bad choice of them is the bane of all Justice.
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Fourthly and lastly, considering that a true Conuert must cast away all his transgressions, therefore let the profane stageplayer forsake his vnlawfull youth-polluting trade, Fourthly and lastly, considering that a true Convert must cast away all his transgressions, Therefore let the profane stageplayer forsake his unlawful youth-polluting trade,
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and betake himself to some lawfull calling:
and betake himself to Some lawful calling:
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remembring that euery Christian is bound to worke with his hands the thing which is good.
remembering that every Christian is bound to work with his hands the thing which is good.
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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 his Ismaelitish mocking, lest his bonds increase. Let the couetous person ceasse from his couetousnesse, considering that it is not frugality or good husbandry,
Let the scoffer At Religion and religious Persons, which cries down all holiness and Fear of God under the colour of a hell invented nickname, cease from his Ishmaelite mocking, lest his bonds increase. Let the covetous person cease from his covetousness, considering that it is not frugality or good Husbandry,
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as the diuell would make him beleeue, but it is idolatrie, odious to God, hatefull to men,
as the Devil would make him believe, but it is idolatry, odious to God, hateful to men,
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and in it selfe damnable, as the Scripture speaketh.
and in it self damnable, as the Scripture speaks.
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Let the proud person ceasse from pride, both in heart and countenance, and speech, and apparell, both in respect of outward gifts and inward gifts;
Let the proud person cease from pride, both in heart and countenance, and speech, and apparel, both in respect of outward Gifts and inward Gifts;
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and the rather, first because pride is one of the sixe things which God abhorreth:
and the rather, First Because pride is one of the sixe things which God abhorreth:
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Secondly, because God will visite the sin of pride in apparell euen in Princes children, and much more in others which will content themselues with no fashion in apparell,
Secondly, Because God will visit the since of pride in apparel even in Princes children, and much more in Others which will content themselves with no fashion in apparel,
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nor with any naturall countenance, but will needs haue a painted face of their owne making,
nor with any natural countenance, but will needs have a painted face of their own making,
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because they like it better to be like vnto that strumpet Iesabel, then to conforme themselues after the modest manner of holy women.
Because they like it better to be like unto that strumpet Jezebel, then to conform themselves After the modest manner of holy women.
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Let the malicious person ceasse from his malice, knowing that it is murder in the sight of God;
Let the malicious person cease from his malice, knowing that it is murder in the sighed of God;
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let him ceasse to hate his brother in his heart; let him ceasse to curse another, lest it light vpon himselfe;
let him cease to hate his brother in his heart; let him cease to curse Another, lest it Light upon himself;
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let him ceasse to seeke reuenge, either cunningly or openly, either vnder pretence of law or otherwise, knowing that vengance belongs to God, and he will repay.
let him cease to seek revenge, either cunningly or openly, either under pretence of law or otherwise, knowing that vengeance belongs to God, and he will repay.
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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;
Let the deceitful person cease to live by his wits (as he terms it,) let him not get his living by carding, dicing, bowling, cosening, perjuring, and such like forged cavillation;
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knowing that God is auenger of all such things. Let the vsurer learne to forsake his vsury though it be a gainefull sinne.
knowing that God is avenger of all such things. Let the usurer Learn to forsake his Usury though it be a gainful sin.
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First, because he hath no warrant for his practise from any one place of Gods word truly and faithfully vnderstood.
First, Because he hath no warrant for his practice from any one place of God's word truly and faithfully understood.
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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.
Secondly, Because the word of God, does expressly condemn his practice in diverse places, as in Psalm 15. 5. Ezekielem 18. 13. Luke 6. 35. and in many other texts of holy Scripture.
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Thirdly, because it is a matter of euill report, and euer was so, both amongst Christians and heathens.
Thirdly, Because it is a matter of evil report, and ever was so, both among Christians and Heathens.
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Fourthly, because it is maintained with a trembling conscience:
Fourthly, Because it is maintained with a trembling conscience:
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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.
many usurers doubting, Some upon their deathbeds repenting, and Others After conversion turning from the practice of vsuty, acknowledging that when they were usurers, they were in the Way to hell and destruction.
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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.
Fifty, Because the usurer lives by the sweat of Another men brows, whereas it were Christian honesty for a man to live by his own labour.
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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;
Sixty, Because Usury is the cause of idleness, it is the cause that men give over their lawful trades and commendable employment in the Common wealth, and live idly;
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or else giue themselues to running to stageplayes, or bowling, or vicious life, or to such like epicurisme.
or Else give themselves to running to stageplays, or bowling, or vicious life, or to such like epicurism.
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I do not purpose solemnly to handle this controuersie concerning vsury in this short Treatise.
I do not purpose solemnly to handle this controversy Concerning Usury in this short Treatise.
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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,
For otherwise I would see what could be pleaded for this Baal, and would Easily (as I hope) give a Christian answer unto such as desire not to be contentious,
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but to be resolued in the case of their conscience. But I may not stand vpon this point at large at this time.
but to be resolved in the case of their conscience. But I may not stand upon this point At large At this time.
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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.
I rather aim to speak At large upon the point of Usury if I live to come to the handling of the eight Commandment, whereof Usury is a breach.
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In a word, let the factious person auoid schisme, & let him pray for, and endeuour the peace of Ierusalem.
In a word, let the factious person avoid Schism, & let him pray for, and endeavour the peace of Ierusalem.
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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 hypocrite avoid his hypocrisy, knowing that God is not mocked, yea let him be assured that God will bring all things to judgement, yea every secret sin.
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Let the slanderer ceasse from slandering, knowing that he which smiteth his brother secretly is accursed.
Let the slanderer cease from slandering, knowing that he which smites his brother secretly is accursed.
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Let vs all cast away all our transgressions whereby we haue transgressed. Thus much of the first doctrine or instruction.
Let us all cast away all our transgressions whereby we have transgressed. Thus much of the First Doctrine or instruction.
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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 make you a new heart and a new Spirit. Now we come to the second branch of the divine counsel given unto the Church in this text:
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and that is the grace which the Church must labour for, to wit, a new heart and a new spirit.
and that is the grace which the Church must labour for, to wit, a new heart and a new Spirit.
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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;
And the Doctrine hence to be noted, is, that It is the part and duty of every true Convert, not only not to favour himself in any one corruption whatsoever;
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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,but also he must become a new creature in true Saving grace. And this blessed renovation must not only be in the reforming of the outward man,
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as of the speech, countenance, apparell, behauiour, and such like;
as of the speech, countenance, apparel, behaviour, and such like;
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but it must be in the inner man, in the vnderstanding, memory, will, affections and conscience:
but it must be in the inner man, in the understanding, memory, will, affections and conscience:
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it must be in the heart and in the spirit. For indeed God requireth truth in the inward parts.
it must be in the heart and in the Spirit. For indeed God requires truth in the inward parts.
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And howsoeuer man looketh on the outward appearance, and contents himselfe with it, yet God beholdeth the heart. No seruice will please God,
And howsoever man looks on the outward appearance, and contents himself with it, yet God beholdeth the heart. No service will please God,
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vnlesse it be 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,
unless it be in Spirit and troth. To this purpose also Paul speaks notably in Ephesians 4. 22. That you put off Concerning the former Conversation, the old man, which is corrupt according to the deceitful Lustiest,
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and be renewed in the spirit of your mind:
and be renewed in the Spirit of your mind:
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and that ye put on the new man, which after God is created in righteousnesse and true holinesse. and that you put on the new man, which After God is created in righteousness and true holiness.
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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:
And unto this may be added that other place in 2. Cor. 5. 17. Therefore if any man be in christ, he is a new creature:
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old things are passed away, behold, all things are become new. old things Are passed away, behold, all things Are become new.
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By both which places it is manifest, that it is not sufficient to ceasse to be old,
By both which places it is manifest, that it is not sufficient to cease to be old,
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but there must be also a renewing.
but there must be also a renewing.
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It is not sufficient for a Conuert to cast away all his transgressions whereby he hath transgressed,
It is not sufficient for a Convert to cast away all his transgressions whereby he hath transgressed,
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but also he must make him a new heart and a new spirit.
but also he must make him a new heart and a new Spirit.
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Now concerning the new creature, or state of renouation, which is a great Euangelicall mystery, I propound these necessary points to be considered of:
Now Concerning the new creature, or state of renovation, which is a great Evangelical mystery, I propound these necessary points to be considered of:
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First, what necessitie there is of this renouation. Secondly, by what meanes it is wrought. Thirdly, by what degrees.
First, what necessity there is of this renovation. Secondly, by what means it is wrought. Thirdly, by what Degrees.
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Fourthly, what be the concomitants of it. Fiftly, concerning the constancie.
Fourthly, what be the concomitants of it. Fifty, Concerning the constancy.
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Concerning the necessitie of this inward renouation or regeneration, we are to consider, first, that without it no flesh can be saued: Concerning the necessity of this inward renovation or regeneration, we Are to Consider, First, that without it no Flesh can be saved:
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for Christ himselfe saith, Except ye be conuerted, and become as litle children, ye shall not enter into the kingdome of heauen.
for christ himself Says, Except you be converted, and become as little children, you shall not enter into the Kingdom of heaven.
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And againe he saith, Except a man be borne againe, he cannot see the kingdome of God.
And again he Says, Except a man be born again, he cannot see the Kingdom of God.
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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.
Again, 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 spiritual bondage by virtue of regeneration.
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Againe, by nature all the faculties of our soules are out of frame, our members being the members of vnrighteousnesse:
Again, by nature all the faculties of our Souls Are out of frame, our members being the members of unrighteousness:
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and therefore it is necessary that we should be set in ioynt againe by regeneration.
and Therefore it is necessary that we should be Set in joint again by regeneration.
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Lastly, without regeneration our very sacrifices, our prayers, our hearing the word, our almes, our ciuill liues, are vnpleasing to God.
Lastly, without regeneration our very Sacrifices, our Prayers, our hearing the word, our alms, our civil lives, Are unpleasing to God.
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For as much as they that are in the flesh (that is, vnregenerate) cannot please God, as the blessed Apostle speaketh.
For as much as they that Are in the Flesh (that is, unregenerate) cannot please God, as the blessed Apostle speaks.
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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,Use. Let every man and woman lay to heart this necessity; & let them not deceive themselves with that found conceit, that if they live civilly,
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and pay euery man his owne, and go to the Church as others do, that then they shal surely be saued,
and pay every man his own, and go to the Church as Others do, that then they shall surely be saved,
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though they remaine as ignorant of regeneration as euer was Nicodemus. I tell you nay:
though they remain as ignorant of regeneration as ever was Nicodemus. I tell you nay:
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for vnlesse you be regenerate and borne againe, you remaine in danger of eternall condemnation, you remaine the very slaues of Satan;
for unless you be regenerate and born again, you remain in danger of Eternal condemnation, you remain the very slaves of Satan;
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and the best things that you do or can do in your naturall condition, are abhominable and odious to God.
and the best things that you do or can do in your natural condition, Are abominable and odious to God.
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Concerning the meanes whereby regeneration is wrought, we are to note first, that the efficient cause of it is not man, nor Angel, but Gods Spirit. Concerning the means whereby regeneration is wrought, we Are to note First, that the efficient cause of it is not man, nor Angel, but God's Spirit.
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There is no creature in heauē nor earth that can conuert a soule by his owne power:
There is no creature in heaven nor earth that can convert a soul by his own power:
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this worke belongs to God alone:
this work belongs to God alone:
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for we are borne not of bloud, nor of the will of man, nor of the will of the flesh, but of God;
for we Are born not of blood, nor of the will of man, nor of the will of the Flesh, but of God;
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as S. Iohn speaketh in his first chap. and 13. verse.
as S. John speaks in his First chap. and 13. verse.
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And therefore the whole glory of the admirable worke of regeneration is due to God alone,
And Therefore the Whole glory of the admirable work of regeneration is due to God alone,
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and is not to be ascribed to any creature.
and is not to be ascribed to any creature.
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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:
Secondly, the most ordinary instrumental cause (not to speak of the extraordinary means) which God uses for the conversion of Souls, is the word of God, especially preached:
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as appeares by these places of Scripture: Psalme 19. 7. The Law of the Lord is perfect, conuerting the soule.
as appears by these places of Scripture: Psalm 19. 7. The Law of the Lord is perfect, converting the soul.
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1. Cor. 4. 15. For though you haue ten thousand instructors, yet haue ye not many fathers:1. Cor. 4. 15. For though you have ten thousand instructors, yet have you not many Father's:
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for in Christ Iesus I haue begotten you through the Gospell.
for in christ Iesus I have begotten you through the Gospel.
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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.James 1. 18. Of his own will begat he us by the word of truth, that we should be a kind of First fruits of his creatures.
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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.1. Pet. 1. 23. Being born anew, not of Mortal seed, but of immortal, by the word of God, which lives and Endureth for ever.
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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.
By all which places, and many more, it is evident, that the especial instrumental cause of regeneration is the holy word of God contained in the Canonical Scriptures.
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Whereby it appeareth, what infinite wrong the Pope doth vnto the soules of the cōmon people, by withholding from them the vse of the Scriptures:
Whereby it appears, what infinite wrong the Pope does unto the Souls of the Common people, by withholding from them the use of the Scriptures:
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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.
and also what enemies they Are unto Christ Kingdom and to men's salvation, which labour to their power to suppress and extinguish the powerful preaching of God's word.
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Lastly, this should teach vs to glorifie God for the plentie of preaching in this Land, but especially in this Citie:
Lastly, this should teach us to Glorify God for the plenty of preaching in this Land, but especially in this city:
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for hereby there is good hope of the conuersion of many soules.
for hereby there is good hope of the conversion of many Souls.
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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,
And let us always, as we have all just cause, pray against Popery, and that not only in respect of the bloudthirstinesse of that Religion, displayed in that most barbarous plot of the gunpowder treason,
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but also because it seekes to depriue vs of the vse of Gods word, the especiall instrument of mans saluation.
but also Because it seeks to deprive us of the use of God's word, the especial Instrument of men salvation.
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Concerning the degrees whereby regeneration is most commonly wrought, they are these following: Concerning the Degrees whereby regeneration is most commonly wrought, they Are these following:
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First, the holy Ghost quickens the soule which it doth conuert, finding it dead in trespasses and sins.
First, the holy Ghost quickens the soul which it does convert, finding it dead in Trespasses and Sins.
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Thus it quickened the prodigall son, Luke 15. 32. This thy brother was dead, and is aliue againe:
Thus it quickened the prodigal son, Luke 15. 32. This thy brother was dead, and is alive again:
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and thus he quickened the Ephesians, in the fifth Chapter of that Epistle, the eighth verse;
and thus he quickened the Ephesians, in the fifth Chapter of that Epistle, the eighth verse;
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and in the second Chapter, the first verse.
and in the second Chapter, the First verse.
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Where we are to note, that the soule is not said to be dead by nature,
Where we Are to note, that the soul is not said to be dead by nature,
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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,
or to be quickened by regeneration, Because the soul is destitute of all life, but Because naturally it is an alien from the life of God,
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as Paul speakes in Eph. 4. 18. God doth not exercise the life of grace in the soule of any vnregenerate person,
as Paul speaks in Ephesians 4. 18. God does not exercise the life of grace in the soul of any unregenerate person,
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as he doth in the hearts of those that are regenerate.
as he does in the hearts of those that Are regenerate.
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And this first act of regeneration or spirituall quickening, is termed in Scriptures, the first resurrection. First,
And this First act of regeneration or spiritual quickening, is termed in Scriptures, the First resurrection. First,
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because as in the day of the generall resurrectiō, Many that sleepe in the dust shall awake, Dan. 12. 2:
Because as in the day of the general resurrection, Many that sleep in the dust shall awake, Dan. 12. 2:
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so by vertue of this first resurrection, many that sleepe in sin shall awake to liue righteously. 1. Cor. 15. 34. Secondly,
so by virtue of this First resurrection, many that sleep in since shall awake to live righteously. 1. Cor. 15. 34. Secondly,
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as in the generall resurrection the bodies of the Saints shall be made like vnto the glorious body of Christ himselfe, Philip. 3. 21:
as in the general resurrection the bodies of the Saints shall be made like unto the glorious body of christ himself, Philip. 3. 21:
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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,
so by virtue of this First resurrection the Souls of the Saints come to bear the image and stamp of God himself, being made holy as he is holy, Ephesians 4. 24. And hereby a man or woman may try whither they be regenerate and quickened or no,
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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 they will but examine whither they be awake to live righteously or not, and whither they bear God's image in true holiness or no.
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If these things be in thee, thou art vndoubtedly quickned; if not, thou remainest still but a dead man.
If these things be in thee, thou art undoubtedly quickened; if not, thou remainest still but a dead man.
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The second degree whereby regeneration is wrought, is illumination:
The second degree whereby regeneration is wrought, is illumination:
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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 daystarre 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,
for when we begin to stand up from the dead, then immediately christ gives us Light, Ephesians 5. 14. the God which commanded Light to shine out of darkness begins to shine in our hearts, 2. Cor. 4. 6. Yea then the day of salvation begins to dawn, and the Daystar of Saving knowledge to arise in our hearts. 2. Pet. 1. 19. By virtue of this heavenly Light a man or woman is brought to see in Some measure the danger of their natural state,
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and what need they haue of repentance, and of Christ, and of Gods mercy, and of inward purging from their corruptions;
and what need they have of Repentance, and of christ, and of God's mercy, and of inward purging from their corruptions;
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and what reason they haue of denying themselues, carrying about with them such a masse of corruption, whereof now they are aware.
and what reason they have of denying themselves, carrying about with them such a mass of corruption, whereof now they Are aware.
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Where it is to be noted, that the reprobate may in some measure be enlightened also.
Where it is to be noted, that the Reprobate may in Some measure be enlightened also.
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He may haue so much light as to leaue him without excuse.
He may have so much Light as to leave him without excuse.
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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,
This is manifest out of Hebrew 6. 4. where it is said of the apostates and final backsliders, that they were once enlightened. But the difference is,
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first, the child of God is enlightened and quickened: but the reprobate is onely enlightened and not quickened;
First, the child of God is enlightened and quickened: but the Reprobate is only enlightened and not quickened;
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for he remaines still an alien from the life of God.
for he remains still an alien from the life of God.
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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,
Ephesians 4. 18. Secondly, the elect Are enlightened to see their sin, as we see in the Exampl of Paul, Rom. 7. 27. I see Another law in my members, etc. but the Reprobate Are enlightened especially to behold the danger of since,
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and the punishment of the same;
and the punishment of the same;
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as we see in the example of Cain, Gen. 4. 13. My punishment is greater then I can beare.
as we see in the Exampl of Cain, Gen. 4. 13. My punishment is greater then I can bear.
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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;
Thirdly, the elect Are enlightened to amendment, as we see in the Exampl of Job, in his 40 Chapter, fift verse, I have spoken once, but I will do so no more;
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or I will not answer. But the reprobate are enlightened to despaire, and to desperate courses.
or I will not answer. But the Reprobate Are enlightened to despair, and to desperate courses.
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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.
As we see in the Exampl of Iudas, Math. 27. 5. who so soon as he was enlightened to see the danger of his estate, went immediately, and desperately hanged himself.
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And hereby we may examine and try our selues, whether we be sauingly enlightened or no.
And hereby we may examine and try our selves, whither we be savingly enlightened or no.
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For if we be enlightened and quickened, if we be brought to the sight of our secret corruptions,
For if we be enlightened and quickened, if we be brought to the sighed of our secret corruptions,
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and to amendment, then it is a comfortable signe, that we are sauingly enlightened; otherwise we remaine in darknesse vnto this houre.
and to amendment, then it is a comfortable Signen, that we Are savingly enlightened; otherwise we remain in darkness unto this hour.
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The third degree wherby regeneration is most vsually wrought, is contrition.
The third degree whereby regeneration is most usually wrought, is contrition.
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Thus when those three thousand were cōuerted by Peters sermon, Acts 2. 37. it is said that they were pricked in their hearts;
Thus when those three thousand were converted by Peter's sermon, Acts 2. 37. it is said that they were pricked in their hearts;
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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.
and the City sinner when she was regenerate, she stood behind christ At his feet weeping, Lycia 7. 38. The like may be said of Peter and diverse Others.
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Where also it is carefully to be obserued, that the very reprobate may haue a kind of sorrow,
Where also it is carefully to be observed, that the very Reprobate may have a kind of sorrow,
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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,
and may hang down their Heads like a bulrush for a time, Isaiah 58. 5. Is it such a fast that I require, that a man should afflict his soul for a day? etc. But the difference is,
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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.
First the elect mourn for the offence against God, as we see in the Exampl of David, Psalm 51. 4. Against thee, against thee only have I sinned.
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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,
But the Reprobate mourn especially in respect of the punishment, as we see in the Exampl of Pharaoh, Exodus 9. 27. who when he saw the Judgments of God upon him,
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and vpon his land, could then confesse with a seeming sorrow, that He and his people were wicked.
and upon his land, could then confess with a seeming sorrow, that He and his people were wicked.
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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.
Secondly, the elect mourn with a godly sorrow unto Repentance not to be repented of, as we see in the Exampl of the Corinthians, 2. Cor. 7. 10: but the Reprobate sorrow with a worldly sorrow that Causes death.
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Thirdly, the elect mourne, but with some grounds of hope.
Thirdly, the elect mourn, but with Some grounds of hope.
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For they know in the midst of their sorrow, that their sinne is not greater then can be forgiuen,
For they know in the midst of their sorrow, that their sin is not greater then can be forgiven,
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vnlesse it be in case of temptation: they know also that Gods mercy is greater then their sinne;
unless it be in case of temptation: they know also that God's mercy is greater then their sin;
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and that the bloud of Iesus Christ is able to wash them from all iniquitie:
and that the blood of Iesus christ is able to wash them from all iniquity:
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and so by these generall grounds at the least in the middest of their sorrow, they sustaine their heart in some degree of hope:
and so by these general grounds At the least in the midst of their sorrow, they sustain their heart in Some degree of hope:
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but the reprobate mourne as men quite bereft of all hope, thinking their sins to be greater then can be forgiuen.
but the Reprobate mourn as men quite bereft of all hope, thinking their Sins to be greater then can be forgiven.
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And hereby also we may try our selues whether we haue sauingly sorrowed for sinne or no.
And hereby also we may try our selves whither we have savingly sorrowed for sin or no.
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For if we haue sorrowed for the sinne, as well as for the punishment; and if we haue sorrowed to repentance and amendement;
For if we have sorrowed for the sin, as well as for the punishment; and if we have sorrowed to Repentance and amendment;
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and lastly, if we haue sorrowed in hope, it is a good signe that our sorrow is true.
and lastly, if we have sorrowed in hope, it is a good Signen that our sorrow is true.
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Otherwise our sorrow is not the true sorrow of the Conuert, but rather the worldly sorrow of the wicked.
Otherwise our sorrow is not the true sorrow of the Convert, but rather the worldly sorrow of the wicked.
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The fourth degree whereby regeneration is commonly wrought, is the spirituall hunger and thirst after righteousnesse.
The fourth degree whereby regeneration is commonly wrought, is the spiritual hunger and thirst After righteousness.
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The conuert soule thirsts and pants after Christ, As the heart brayeth after the riuers of waters.
The convert soul thirsts and pants After christ, As the heart Brayeth After the Rivers of waters.
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If God would giue riches, honours, pleasures, and not Christ, they would be accounted as dung and drosse, Phil. 3. 7. And the child of God thirsteth after Christ, not onely in respect of his benefits, If God would give riches, honours, pleasures, and not christ, they would be accounted as dung and dross, Philip 3. 7. And the child of God Thirsteth After christ, not only in respect of his benefits,
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and to serue his owne turne, but also out of loue to Christ his person, in respect of his excellencies.
and to serve his own turn, but also out of love to christ his person, in respect of his excellencies.
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Whereupon the Church is said to be sicke of loue to Christ, Cant. 5. 8. And to this degree no reprobate in the world attaineth.
Whereupon the Church is said to be sick of love to christ, Cant 5. 8. And to this degree no Reprobate in the world attaineth.
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For to loue Christ for himselfe, and to loue his glorious appearing, is peculiar to the elect,
For to love christ for himself, and to love his glorious appearing, is peculiar to the elect,
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and to such as shall receiue the crowne of righteousnesse, 2. Tim. 4. 6.
and to such as shall receive the crown of righteousness, 2. Tim. 4. 6.
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Secondly, as the true Conuert thirsteth after Christ, so likewise he longeth after the word and sacraments,
Secondly, as the true Convert Thirsteth After christ, so likewise he Longeth After the word and Sacraments,
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as appeareth by the example of the 3000 in Acts 2. 42. who presently vpon their conuersion continued in the Apostles doctrine,
as appears by the Exampl of the 3000 in Acts 2. 42. who presently upon their conversion continued in the Apostles Doctrine,
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and fellowship, and breaking of bread, and prayers. and fellowship, and breaking of bred, and Prayers.
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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,
Now the Reprobate and wicked may attain a kind of desire After the word, but it is either with Eue, merely to get knowledge, or with Simon Magus to make gain,
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or with the Pharisee to get a name;
or with the Pharisee to get a name;
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or with the carnall Gospellers amongst the Corinthians, for affectation to the person of him that deliuers it.
or with the carnal Evangelists among the Corinthians, for affectation to the person of him that delivers it.
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Or if it be for any taste of sweetnesse which they find in the word, then that taste lasteth but for a season.
Or if it be for any taste of sweetness which they find in the word, then that taste lasteth but for a season.
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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,
As the fantastic Iewes could rejoice in John Baptists Light for a season, John 5. 35. whereas the true Convert loves the word for it self,
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and continues in the study of it, and endeuours to attaine sauing grace by it, labouring to bring forth the fruits in holy practise.
and continues in the study of it, and endeavours to attain Saving grace by it, labouring to bring forth the fruits in holy practice.
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The sift degree whereby regeneration is commonly wrought, is by declining from sin.
The sift degree whereby regeneration is commonly wrought, is by declining from since.
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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.
For so soon as any soul is converted to God, and made partaker of the divine nature, presently it begins to distaste since, and to strive against it.
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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.
Eve Paul so soon as he was converted, he ceased persecuting God's Church, Act. 9. The like may be said of Zacchaeus and diverse Others.
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Where we must note, that the reprobate and wicked may abstaine from many sinnes, as well as the true Conuert:
Where we must note, that the Reprobate and wicked may abstain from many Sins, as well as the true Convert:
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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;
as appears by the Exampl of the Pharisee, Luk. 18. 11. I thank God I am not as other men, extortioners, unjust, Adulterers, etc. But the difference is, the true convert declines from since by virtue of the sanctifying Spirit of God;
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he is washed by the Spirit of our God, 1. Cor. 6. 10. 11:
he is washed by the Spirit of our God, 1. Cor. 6. 10. 11:
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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.
But the wicked abstaineth only by the restraining Spirit, as we see in the Exampl of Abimelech, Gen. 20. 6. I have kept thee, etc.
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Secondly, the true Conuert is content to part with all his sins, euen with his beloued sins,
Secondly, the true Convert is content to part with all his Sins, even with his Beloved Sins,
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as we see in the example of Dauid, Psal. 119. 101: I haue refrained my feete from euery euill way.
as we see in the Exampl of David, Psalm 119. 101: I have refrained my feet from every evil Way.
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But the wicked person is like Herod, he will not part with his Herodias or darling sinne, Mark. 6. 20.
But the wicked person is like Herod, he will not part with his Herodias or darling sin, Mark. 6. 20.
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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,
Thirdly, the true Convert Forsaketh since for conscience sake, as we see in the Exampl of Ioseph, Genesis. 39. How shall I do this great wickedness,
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and sinne against God? whereas the wicked shunneth sin, not for conscience, but either for feare of men,and sin against God? whereas the wicked shunneth since, not for conscience, but either for Fear of men,
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or for feare of shame, or for feare of hel, or in respect of sauing charges, or the like:
or for Fear of shame, or for Fear of hell, or in respect of Saving charges, or the like:
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as we see in the example of the high Priests, who would faine haue bene medling with Christ,
as we see in the Exampl of the high Priests, who would feign have be meddling with christ,
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but they did forbeare, howbeit not for conscience sake, but for feare of the people.
but they did forbear, howbeit not for conscience sake, but for Fear of the people.
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Let all Christians examine thēselues by these differences, whether their declining from sinne be the right declining or no. Let all Christians examine themselves by these differences, whither their declining from sin be the right declining or not.
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The sixt degree whereby regeneration is wrought and perfected, is, full assurance of Gods fauour.
The sixt degree whereby regeneration is wrought and perfected, is, full assurance of God's favour.
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For when the holy Ghost hath in some good measure sanctified the heart, & made it pliable to Gods will in vniuersall obedience,
For when the holy Ghost hath in Some good measure sanctified the heart, & made it pliable to God's will in universal Obedience,
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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,
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 have a kind of persuasion of God's favour towards them,
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as they seeme to haue in 1. Thess. 5. 3 ▪ which crie Peace and safetie. But the difference is;
as they seem to have in 1. Thess 5. 3 ▪ which cry Peace and safety. But the difference is;
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first, the assurance of the elect is wrought by the Spirit of adoption;
First, the assurance of the elect is wrought by the Spirit of adoption;
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but the perswasion of the wicked is not so, but is wrought rather by Satan which lulleth them asleepe.
but the persuasion of the wicked is not so, but is wrought rather by Satan which lulleth them asleep.
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Secondly, the assurance of the elect hath a sure foundation, to wit, the promises of the Gospell, the mercy of God, and Christ:
Secondly, the assurance of the elect hath a sure Foundation, to wit, the promises of the Gospel, the mercy of God, and christ:
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but the perswasion of the wicked is grounded vpon the sandy foundation of his owne merits.
but the persuasion of the wicked is grounded upon the sandy Foundation of his own merits.
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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.
Thirdly, the assurance of the elect breeds an especial care to please God: but the persuasion of the wicked breeds carnal security and boldness to sin.
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The fourth generall point propounded concerning this great mystery of regeneration, is touching the concomitants of this grace. The fourth general point propounded Concerning this great mystery of regeneration, is touching the concomitants of this grace.
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And the concomitants or things accōpanying this grace of regeneration, are these: First, an vniuersall change.
And the concomitants or things accompanying this grace of regeneration, Are these: First, an universal change.
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For there is none truly regenerated, but they are truly changed, yea vniuersally changed, All things are become new with them:
For there is none truly regenerated, but they Are truly changed, yea universally changed, All things Are become new with them:
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yea they 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;
yea they Are changed from glory to glory, as by the Spirit of the Lord. Where we Are to note, that the very Reprobate may also be changed;
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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.
as we read of Saul, that God gave him Another heart. But the change in the Reprobate is Far different from the change wrought in the elect.
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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;
For the change in the Reprobate, is but in Common Gifts of the Spirit, as we see in Saul, he was changed only to prophesy, or to Rule;
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whereas the elect are changed by speciall and sauing gifts, as, to be regenerate, sauingly to beleeue, to repent with repentance neuer to be repented of, &c. Secondly, the reprobates are changed but onely in part;
whereas the elect Are changed by special and Saving Gifts, as, to be regenerate, savingly to believe, to Repent with Repentance never to be repented of, etc. Secondly, the Reprobates Are changed but only in part;
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they are like Ephraim, or as a cake baked on the one side: but the elect are vniuersally changed, both inwardly and outwardly;
they Are like Ephraim, or as a cake baked on the one side: but the elect Are universally changed, both inwardly and outwardly;
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in iudgement, wil, affections, conscience, conuersation, outward behauiour, and the like. Secondly, the second concomitant of regeneration, is the combat betweene the flesh and the spirit.
in judgement, will, affections, conscience, Conversation, outward behaviour, and the like. Secondly, the second concomitant of regeneration, is the combat between the Flesh and the Spirit.
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For there is none truly regenerate, but they haue a combat within them.
For there is none truly regenerate, but they have a combat within them.
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Thus it was with Paul, who found in himselfe after regeneration, a law rebelling against the law of his mind, Rō. 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;
Thus it was with Paul, who found in himself After regeneration, a law rebelling against the law of his mind, Ron. 7. 18. Where we must also note, that the very Reprobate may have a kind of reluctation, by virtue of the Light of their natural Consciences;
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as we see in the example of Pilate, he was loth to condemne Christ, he had a kind of striuing within him,
as we see in the Exampl of Pilate, he was loath to condemn christ, he had a kind of striving within him,
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yea he sought to release him.
yea he sought to release him.
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But the difference is, the reprobate haue a striuing against sin, either in respect of the shame of sin,
But the difference is, the Reprobate have a striving against since, either in respect of the shame of since,
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or in respect of the feare of hell fire, or for such like carnall ends;
or in respect of the Fear of hell fire, or for such like carnal ends;
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so that their striuing is not the combat of the flesh and the spirit, but the combat of the flesh and the flesh:
so that their striving is not the combat of the Flesh and the Spirit, but the combat of the Flesh and the Flesh:
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whereas the elect haue a striuing against sinne, for conscience sake, and in loue to God.
whereas the elect have a striving against sin, for conscience sake, and in love to God.
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Thirdly, the third concomitant of regeneration, is fruitfulnesse. There be none truly regenerate, but they are made fruitful. Thirdly, the third concomitant of regeneration, is fruitfulness. There be none truly regenerate, but they Are made fruitful.
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We might instance for the proofe of this point, in the example of Zaccheus, and many other.
We might instance for the proof of this point, in the Exampl of Zacchaeus, and many other.
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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 works, either mercenarily to receiue the like againe, or vaingloriously for the praise of men, or superstitiously with opinion of merit. Whereas the elect do good works vnto such as are not able to requite them,
Where observe, that the wicked and unregenerate may do many seeming good works, as we see in the Exampl of the Barbarians, who jaded Paul with things necessary, Acts 28. 10. But the difference is, the Reprobate and wicked do many seeming good works, either mercenarily to receive the like again, or vaingloriously for the praise of men, or superstitiously with opinion of merit. Whereas the elect do good works unto such as Are not able to requite them,
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and that in true sinceritie and humilitie, not seeking their owne praise, but Gods glory, confessing when they haue done all that they can, that they are vnprofitable seruants.
and that in true sincerity and humility, not seeking their own praise, but God's glory, confessing when they have done all that they can, that they Are unprofitable Servants.
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Fourthly, the fourth concomitant of regeneration, is the matter of persecution.
Fourthly, the fourth concomitant of regeneration, is the matter of persecution.
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For there is none regenerate to liue godly in Christ Iesus, but they must suffer persecution in one kind or in another,
For there is none regenerate to live godly in christ Iesus, but they must suffer persecution in one kind or in Another,
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as Paul speakes in 2. Tim. 3. 9. Where we are also to note, that the very wicked may suffer for their profession;
as Paul speaks in 2. Tim. 3. 9. Where we Are also to note, that the very wicked may suffer for their profession;
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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:
yea and suffer many things for the truths sake also, as Paul Implies in 1. Cor. 13. 3. that they that Are without love, may give their bodies to be burned:
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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.
and as we see in the Examples of Papists, Arians, and other wretched Heretics, which sometime Are ready to lay down their lives for their profession sake.
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But the difference is in the cause of suffering: for it is not the suffering, but the cause of suffering, that makes the Martyr.
But the difference is in the cause of suffering: for it is not the suffering, but the cause of suffering, that makes the Martyr.
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The wicked and vnregenerate suffer commonly for error, and not for the truth;
The wicked and unregenerate suffer commonly for error, and not for the truth;
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or if at any time for the truth, then it is not for loue of the truth it selfe, but for some other byrespect:
or if At any time for the truth, then it is not for love of the truth it self, but for Some other byrespect:
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whereas the elect child of God suffers for the truth it selfe, and that in loue to the same,
whereas the elect child of God suffers for the truth it self, and that in love to the same,
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and with zeale of Gods glory.
and with zeal of God's glory.
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The fifth and last generall point propounded concerning the mystery of regeneration, is concerning the constancy of the same. The fifth and last general point propounded Concerning the mystery of regeneration, is Concerning the constancy of the same.
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For we are to know, that a man or woman being once regenerate, they are for euer regenerate;
For we Are to know, that a man or woman being once regenerate, they Are for ever regenerate;
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and being once made the children of God by adoption, they are for euer the children of God.
and being once made the children of God by adoption, they Are for ever the children of God.
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For the proofe of this point, I commend vnto you these places of Scripture following: 1. Ioh. 3. 9. His seed remaineth in him.
For the proof of this point, I commend unto you these places of Scripture following: 1. John 3. 9. His seed remains in him.
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1. Pet. 1. 23. Being borne againe, not of mortall seed. Rom. 11. 29. The gifts and calling of God are without repentance.1. Pet. 1. 23. Being born again, not of Mortal seed. Rom. 11. 29. The Gifts and calling of God Are without Repentance.
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Ioh. 14. 16. The Comforter shall remaine with you for euer. Rom. 11. 1. Hath God cast away his people? God forbid.John 14. 16. The Comforter shall remain with you for ever. Rom. 11. 1. Hath God cast away his people? God forbid.
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Psal. 37. 28. The Lord forsaketh not his Saints.Psalm 37. 28. The Lord Forsaketh not his Saints.
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By all which places, and many other, it is manifest that they which are once effectually called,
By all which places, and many other, it is manifest that they which Are once effectually called,
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and truly regenerate, and haue receiued the Spirit of adoption, they are for euer the children of God.
and truly regenerate, and have received the Spirit of adoption, they Are for ever the children of God.
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And the reason is, first, because God is constant, both in his decree, for the foundation of God remaineth sure, hauing this seale, The Lord knoweth who are his; And the reason is, First, Because God is constant, both in his Decree, for the Foundation of God remains sure, having this seal, The Lord Knoweth who Are his;
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and in his loue, for whom he loueth, he loueth to the end, Ioh. 13. 1. Secondly, because God hath promised that the gates of hell shall not preuaile against his Church, Math. 16. 18. and Gods promises are Yea and Amen, as we know.
and in his love, for whom he loves, he loves to the end, John 13. 1. Secondly, Because God hath promised that the gates of hell shall not prevail against his Church, Math. 16. 18. and God's promises Are Yea and Amen, as we know.
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Thirdly, because God is able to preserue his children to the end: Thirdly, Because God is able to preserve his children to the end:
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He is stronger then all, and none is able to plucke the weakest babe in Christ out of the hands of the blessed Father. He is Stronger then all, and none is able to pluck the Weakest babe in christ out of the hands of the blessed Father.
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And if any Papist or Arminian shall obiect the examples of Iudas or Demas, or the stony ground; And if any Papist or Arminian shall Object the Examples of Iudas or Demas, or the stony ground;
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or of many Professors that turn carnal, &c. To this I answer, that those that finally and totally fall away from the truth, They were neuer of vs;
or of many Professors that turn carnal, etc. To this I answer, that those that finally and totally fallen away from the truth, They were never of us;
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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,for if they had be of us, they would have continued with us, 1. John 2. 19. These might possibly receive certain Common Gifts of the Spirit,
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as to be enlightened, &c. but they neuer were truly regenerate.
as to be enlightened, etc. but they never were truly regenerate.
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We do not deny but the true child of God may be much weakened concerning the degree of true sauing grace which formerly he hath felt: We do not deny but the true child of God may be much weakened Concerning the degree of true Saving grace which formerly he hath felt:
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which cometh to passe either by the neglect of the publicke and priuate meanes of saluation,
which comes to pass either by the neglect of the public and private means of salvation,
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or with Dauid by relapse into sin:
or with David by relapse into since:
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but to fall totally from all sauing grace, or finally without any recouery, this we confidently deny, according to that in Micha 7. 8. Reioyce not against me, ô mine enemie:
but to fallen totally from all Saving grace, or finally without any recovery, this we confidently deny, according to that in Micah 7. 8. Rejoice not against me, o mine enemy:
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for though I fall, I shall arise, &c. Thus I haue passed through the fiue necessary points concerning regeneration;for though I fallen, I shall arise, etc. Thus I have passed through the fiue necessary points Concerning regeneration;
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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.
and have First showed unto you the necessity, secondly the means, Thirdly the Degrees, fourthly the concomitants, Fifty the constancy of this famous work of regeneration.
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Fanne your selues by that which hath bene spoken; consider what I haue said, and the Lord giue you vnderstanding in all things.
Fan your selves by that which hath be spoken; Consider what I have said, and the Lord give you understanding in all things.
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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:
For why will you die, o house of Israel? Now I come to the last part of the text, which is the expostulation or reason:
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Why will ye die? From whence I obserue, that Mans destruction is of himselfe. For else why should God expostulate with his Church in this place? Why will ye die? Why will you die? From whence I observe, that men destruction is of himself. For Else why should God expostulate with his Church in this place? Why will you die?
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For the proofe of which point, take these places following: Hos. 13. 9. O Israel, thou hast destroyed thy selfe;
For the proof of which point, take these places following: Hos. 13. 9. Oh Israel, thou hast destroyed thy self;
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but thy helpe is of me. Prou. 6. 32. He that committeth adultery with a woman, lacketh vnderstanding:
but thy help is of me. Prou. 6. 32. He that Committeth adultery with a woman, lacketh understanding:
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he that doth it, destroyeth his owne soule.
he that does it, Destroyeth his own soul.
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Psal. 51. 4. Against thee, against thee onely haue I sinned, and done euill in thy sight:Psalm 51. 4. Against thee, against thee only have I sinned, and done evil in thy sighed:
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that thou mightest be iust when thou speakest, and pure when thou iudgest.
that thou Mightest be just when thou Speakest, and pure when thou Judges.
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And it must needs be, that destruction is of a mans selfe, and not of God; And it must needs be, that destruction is of a men self, and not of God;
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first, because God created man perfect at the first, and gaue him free will to stand if he would;
First, Because God created man perfect At the First, and gave him free will to stand if he would;
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and man hauing free will in Adam to stand, yet willingly and wilfully eat of the forbidden fruite,
and man having free will in Adam to stand, yet willingly and wilfully eat of the forbidden fruit,
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and lost both himselfe and his posteritie, and the freedome of his will.
and lost both himself and his posterity, and the freedom of his will.
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Secondly, destruction must needs be of a mans selfe, and not of God, because God hath sent a sufficient redemption by the meanes of his owne Son; Secondly, destruction must needs be of a men self, and not of God, Because God hath sent a sufficient redemption by the means of his own Son;
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and hath commanded it to be 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,
and hath commanded it to be preached to every creature: yea he hath commanded us to believe in christ, whom he hath sent, 1. John 3. 23. And Therefore if when a pardon is offered, we wilfully refuse it,
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then our destruction is of our selues.
then our destruction is of our selves.
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Thirdly, God hath giuen vnto vs a most powerfull word, yea a word which is able to saue our soules, I am. 1. 21; and therefore if we neglect or despise so great saluation, the bloud is vpon our owne heads. Thirdly, God hath given unto us a most powerful word, yea a word which is able to save our Souls, I am. 1. 21; and Therefore if we neglect or despise so great salvation, the blood is upon our own Heads.
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Fourthly, God giueth sufficient warning, by his threatnings out of the word, and by his iust iudgements shewed vpon others: Fourthly, God gives sufficient warning, by his threatenings out of the word, and by his just Judgments showed upon Others:
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and therefore if we will take no warning, neither by threats, nor by iudgements, nor by signes from heauen, we shal worthily perish without mercy.
and Therefore if we will take no warning, neither by Treats, nor by Judgments, nor by Signs from heaven, we shall worthily perish without mercy.
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Fiftly, God giueth vnto man sufficient time of repentance; Fifty, God gives unto man sufficient time of Repentance;
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as he gaue vnto the old world in the dayes of 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.
as he gave unto the old world in the days of Noah, an hundred and twentie Years, Gen. 6. 3. And Therefore if with cursed Jezebel we have time given to Repent, and Repent not, we shall justly perish with her, Reu. 2. 21. 22.
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Sixtly, what could haue bene done more vnto the vineyard of our soules, then what hath bene done? Isa. 5. 4. And therefore if after all digging, Sixty, what could have be done more unto the vineyard of our Souls, then what hath be done? Isaiah 5. 4. And Therefore if After all digging,
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and dunging, and pruning, we remaine still barren, we shall iustly be hewne downe, and cast into the fire.
and dunging, and pruning, we remain still barren, we shall justly be hewed down, and cast into the fire.
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But what say you then to these places of Scripture, which manifestly confirme the doctrine of reprobatiō? But what say you then to these places of Scripture, which manifestly confirm the Doctrine of reprobation?
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Rom. 9. 11. 12. 13. For the children being not yet borne, neither hauing done any good nor euill:Rom. 9. 11. 12. 13. For the children being not yet born, neither having done any good nor evil:
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it was said, Iacob haue I loued, and Esau haue I hated.
it was said, Iacob have I loved, and Esau have I hated.
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Iude 4. For there are certaine men crept in vnawares, who were before of old ordained to this condemnation.Iude 4. For there Are certain men crept in unawares, who were before of old ordained to this condemnation.
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Ier. 6. 30. Reprobate siluer shall men call them: for the Lord hath reiected them. We acknowledge the truth of these holy places; Jeremiah 6. 30. Reprobate silver shall men call them: for the Lord hath rejected them. We acknowledge the truth of these holy places;
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we acknowledge also the truth of the doctrine of reprobation, to wit, that God as the mightie Potter, hauing absolute authoritie of the lumpe of mankind, hath made some vessels to honor, and some to dishonor;
we acknowledge also the truth of the Doctrine of reprobation, to wit, that God as the mighty Potter, having absolute Authority of the lump of mankind, hath made Some vessels to honour, and Some to dishonour;
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and that of his owne free will, for the declaring of his power, and manifesting of his iustice, Rom. 9. 23.
and that of his own free will, for the declaring of his power, and manifesting of his Justice, Rom. 9. 23.
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But here it is carefully to be obserued, that howsoeuer a mans reprobation be of God,
But Here it is carefully to be observed, that howsoever a men reprobation be of God,
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yet his destruction is of himself; & that for these reasons:
yet his destruction is of himself; & that for these Reasons:
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First, because howsoeuer God in his iustice and wisedome doth reprobate many, and that before the foundation of the world was cast;
First, Because howsoever God in his Justice and Wisdom does Reprobate many, and that before the Foundation of the world was cast;
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yet he throweth no man nor woman, yong nor old into hell, before they come to their personall appearance before Christ,
yet he throweth no man nor woman, young nor old into hell, before they come to their personal appearance before christ,
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and be found guiltie at the barre of Gods iudgement seate, of sin either actuall, or at the least originall, 2. Cor. 5. 10.
and be found guilty At the bar of God's judgement seat, of since either actual, or At the least original, 2. Cor. 5. 10.
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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;
Secondly, though God do Reprobate men and women, yet he does not tempt or enforce any man or woman to sin for the accomplishing of his own Decree. For God tempts no man;
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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.
as James speaks in his First Chap. v. 13. And it were hellish blasphemy to affirm, that God were in any sort the author of sin.
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If destruction be of a mans selfe, then it seemeth that he hath free will to be saued if he will, contrary vnto that which was deliuered before. If destruction be of a men self, then it seems that he hath free will to be saved if he will, contrary unto that which was Delivered before.
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Man indeed in Adam had once free will, as well as he had the liuely image of God; Man indeed in Adam had once free will, as well as he had the lively image of God;
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but now hauing lost it, he may iustly be condemned for the losse of it:
but now having lost it, he may justly be condemned for the loss of it:
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and now he hath no further wil vnto good then he is moued by Gods Spirit;
and now he hath no further will unto good then he is moved by God's Spirit;
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nor further power against euill, then he is preserued by the power of God through faith.
nor further power against evil, then he is preserved by the power of God through faith.
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Yea but it might seeme still, that a mans destruction is of God, because he doth not restraine men from sin, Yea but it might seem still, that a men destruction is of God, Because he does not restrain men from since,
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nor preuent them with his grace.
nor prevent them with his grace.
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For is not he guiltie of a childs death, that seeth it run toward a pit,
For is not he guilty of a child's death, that sees it run towards a pit,
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and stayeth it not, when there is power in his hand to do it? We must not measure God who is aboue the Law, by man vnder the Law.
and stays it not, when there is power in his hand to do it? We must not measure God who is above the Law, by man under the Law.
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A man in this case is indeed guiltie, because he is bound by the Law to saue life if he can;
A man in this case is indeed guilty, Because he is bound by the Law to save life if he can;
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but God is a free worker, it is in him to haue mercie on whom he will;
but God is a free worker, it is in him to have mercy on whom he will;
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it is also lawfull for him to do what he will with his owne, for he is bound to no man.
it is also lawful for him to do what he will with his own, for he is bound to no man.
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Cōsidering therfore that a mans & womans destruction is of themselues, this sheweth what spitefull enemies we are to our selues. Considering Therefore that a men & woman's destruction is of themselves, this shows what spiteful enemies we Are to our selves.
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We make our selues liable to Gods wrath, we bring vpon our selues iudgements in this world, we wilfully lose heauen,
We make our selves liable to God's wrath, we bring upon our selves Judgments in this world, we wilfully loose heaven,
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and the comfortable presence of God, and Christ, and of blessed Saints and Angels;
and the comfortable presence of God, and christ, and of blessed Saints and Angels;
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yea we purchase to our selues eternall torment in hell fire with the diuell and his angels, in that horrible darke and deepe pit which the diuels themselues do tremble to thinke vpon.
yea we purchase to our selves Eternal torment in hell fire with the Devil and his Angels, in that horrible dark and deep pit which the Devils themselves do tremble to think upon.
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O consider this all ye that forget God, and which sport and delight your selues in your sinfull courses, which drinke iniquitie as the Oxe drinketh water, which drinke I say, and are neuer satisfied:
O Consider this all you that forget God, and which sport and delight your selves in your sinful courses, which drink iniquity as the Ox Drinketh water, which drink I say, and Are never satisfied:
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O why will ye die, ye poore house of Israel?
Oh why will you die, you poor house of Israel?
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Let all good Christians learne, that as the wicked and vngodly do diligently worke out their owne damnation, Let all good Christians Learn, that as the wicked and ungodly do diligently work out their own damnation,
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so to be carefull on the contrary to worke out their saluation;
so to be careful on the contrary to work out their salvation;
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and this they shall do by the power of God, and not by their owne power,
and this they shall do by the power of God, and not by their own power,
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or by any thing in themselues.
or by any thing in themselves.
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First, if they be carefull to vse all the meanes which God hath appointed for the working of sauing faith,
First, if they be careful to use all the means which God hath appointed for the working of Saving faith,
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and the nourishing of the same in their hearts. Secondly, if they labour in all the parts of repentance, if they daily examine themselues,
and the nourishing of the same in their hearts. Secondly, if they labour in all the parts of Repentance, if they daily examine themselves,
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if they daily humble their soules for their sinnes, if they daily labour for mortification,
if they daily humble their Souls for their Sins, if they daily labour for mortification,
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and if they endeuour to serue God in holinesse and righteousnesse all the dayes of their liues.
and if they endeavour to serve God in holiness and righteousness all the days of their lives.
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And for this purpose take these few directions: Let euery Christian which desires to grow in grace be carefull of Gods publicke ordinances.
And for this purpose take these few directions: Let every Christian which Desires to grow in grace be careful of God's public ordinances.
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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,
Let them hear God's word with marry, acknowledging that to be the better part; but let them not under that pretence quite cast off their particular lawful callings,
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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 so live inordinately, contrary to the Rule of the Apostle in 2. Thebes 3. 12. Now them that Are such, we command and exhort by our Lord Iesus christ, that with quietness they work, and eat their own bred.
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And concerning the right hearing of Gods word, take these rules, before thou repairest to Gods house.
And Concerning the right hearing of God's word, take these rules, before thou repairest to God's house.
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First, prepare thy selfe with repentance, and with an heartie purpose of amendment of life.
First, prepare thy self with Repentance, and with an hearty purpose of amendment of life.
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For otherwise if thou comest to Gods house with thine hands full of bloud, God may iustly say vnto thee:
For otherwise if thou Comest to God's house with thine hands full of blood, God may justly say unto thee:
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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,What hast thou to do, to tread within my Courts? Isaiah 1. 12. Secondly, prepare thy self by reading Some part of God's word, according to the Exampl of the Eunuch, Act. 8. 30. who was well prepared to hear Philip preach,
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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,
when he had prepared himself First by reading the Prophet Isaiah. Thirdly, prepare thy self for public hearing by private prayer, praying for thy self,
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for the Minister, and for the Congregation:
for the Minister, and for the Congregation:
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beseeching God of his mercie to open vnto the Minister the doore of vtterance, and to thy selfe and the rest of the Congregation 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,
beseeching God of his mercy to open unto the Minister the door of utterance, and to thy self and the rest of the Congregation the door of faith. Fourthly, repair unto God's house with an honest heart, not to see fashions, not to carp At the Minister, not upon custom, not to be noted to be religious,
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nor for feare of mās law:
nor for Fear of men law:
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but go with a true desire to worship God, and to reape to thy owne soule eternall benefite;
but go with a true desire to worship God, and to reap to thy own soul Eternal benefit;
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according to the example of the Church in Isay. 2. 3: which saith, Come, let vs go vp to the house of the Lord:
according to the Exampl of the Church in Saiah 2. 3: which Says, Come, let us go up to the house of the Lord:
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he will teach vs his wayes, and we will walke in his paths. he will teach us his ways, and we will walk in his paths.
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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 was conuerted.
Fifty, when thou art come to the Church, harken with all diligence and Reverence to God's word, according to the Exampl of Lydia, who attended to the Doctrine of Paul, and was converted.
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Beware of gazing in the time of Gods ordinance, lest Satan tempt thee.
Beware of gazing in the time of God's Ordinance, lest Satan tempt thee.
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Beware of sleeping in the Congregation, lest God shew his iudgement and execute his vengeance vpon thee,
Beware of sleeping in the Congregation, lest God show his judgement and execute his vengeance upon thee,
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as he did vpon Eutychus. Take heede of praying and reading other matters in the sermon time,
as he did upon Eutychus. Take heed of praying and reading other matters in the sermon time,
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when thou shouldest attend vnto the preaching, lest thou offer the sacrifice of fooles. Remember that there is a time for all things,
when thou Shouldst attend unto the preaching, lest thou offer the sacrifice of Fools. remember that there is a time for all things,
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and euery thing ought to be done in its fit time and season. Sixtly, after thou hast heard the word, meditate throughly of the points deliuered,
and every thing ought to be done in its fit time and season. Sixty, After thou hast herd the word, meditate thoroughly of the points Delivered,
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lest Satan come and steale the good seed out of thine heart; examine thy selfe by that which was preached;
lest Satan come and steal the good seed out of thine heart; examine thy self by that which was preached;
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and if thou findest thy selfe rebuked for sinne, let that rebuke preuaile with thee to repentance and amendment.
and if thou Findest thy self rebuked for sin, let that rebuke prevail with thee to Repentance and amendment.
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Also when thou hast heard Gods word, marke the directions, and practise them:
Also when thou hast herd God's word, mark the directions, and practise them:
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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,For, not the hearers but the doers of the Law Are just before God, Rom. 2. 13. And Concerning the promises, apply them to thy self if thou Findest thy self capable, that is,
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if thou endeuourest to keepe the condition of them:
if thou endeuourest to keep the condition of them:
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and indeed the word will profit thee nothing, vnlesse thou hast faith to apply it, Heb. 4. 2.
and indeed the word will profit thee nothing, unless thou hast faith to apply it, Hebrew 4. 2.
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Secondly, that thou mayest worke out thine owne saluation, be carefull frequently and often to be partaker with Gods Church of the Lords Supper.
Secondly, that thou Mayest work out thine own salvation, be careful frequently and often to be partaker with God's Church of the lords Supper.
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For the Sacrament worthily receiued is meate indeed, and drinke indeed.
For the Sacrament worthily received is meat indeed, and drink indeed.
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Thou must not thinke it sufficient to receiue the Sacrament once or twise by the yeare,
Thou must not think it sufficient to receive the Sacrament once or twice by the year,
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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.
but think it an especial favour of God if thou Mayest receive it often; always provided that thou Best prepared thereunto, with knowledge, faith, Repentance, and charity.
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Thirdly, be carefull also of priuate duties, reade the Canonicall Scriptures diligently: refresh thy soule morning and euening with some Chapter of Gods word.
Thirdly, be careful also of private duties, read the Canonical Scriptures diligently: refresh thy soul morning and evening with Some Chapter of God's word.
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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.
The King himself is not exempted from this holy duty, but the Lord would have his word to be with him, that he might read therein all the days of his life, Deuteronomy 17. 19. And Concerning reading God's word in private, observe these directions if thou Wouldst profit.
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First, lift vp thine heart by prayer before thou readest.
First, lift up thine heart by prayer before thou Readest.
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Secondly, reade with diligent heede, according to that of Math. 24. 15. Let him that readeth, consider it.
Secondly, read with diligent heed, according to that of Math. 24. 15. Let him that readeth, Consider it.
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Desire not to reade fast, but sure. Also examine thy selfe by that which thou readest;
Desire not to read fast, but sure. Also examine thy self by that which thou Readest;
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and ruminate or meditate, that thou mayest extract nourishmēt and comfort out of that which thou readest.
and ruminate or meditate, that thou Mayest extract nourishment and Comfort out of that which thou Readest.
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Thirdly, reade the word in order, not here a Chapter and there a Chapter;
Thirdly, read the word in order, not Here a Chapter and there a Chapter;
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but begin at the beginning of a booke, and leaue it not off vntill by degrees thou hast passed through it.
but begin At the beginning of a book, and leave it not off until by Degrees thou hast passed through it.
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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 Readest a difficult place, take diligent notice of it, that thou Mayest ask the judgement of Others, especially of God's Ministers, Concerning the meaning.
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Fourthly, if thou desirest to worke out thine owne saluation, and not wilfully to runne vpon thine owne destruction, be diligent of priuate prayer.
Fourthly, if thou Desirest to work out thine own salvation, and not wilfully to run upon thine own destruction, be diligent of private prayer.
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If thou beest a maister of a family, pray with thy family, and instruct it, that thou and thine house may serue the Lord:
If thou Best a master of a family, pray with thy family, and instruct it, that thou and thine house may serve the Lord:
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according to the example of Iosua, in the last chapter of that booke, the 15 verse.
according to the Exampl of Iosua, in the last chapter of that book, the 15 verse.
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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,
Let every one also in the family pray apart and in secret, according to the Examples of David and daniel, which made conscience to pray constantly thrice every day, to wit, morning, evening,
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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.
and At noon, Psalm 55. 17. Dan. 6. 10. Fifty and lastly, if thou Desirest to work out thy salvation, walk worthy of thy holy calling whereunto thou art called.
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Let thy conuersation be answerable to thy profession: endeuour to liue holily towards God, righteously towards men, and soberly concerning thy selfe.
Let thy Conversation be answerable to thy profession: endeavour to live holily towards God, righteously towards men, and soberly Concerning thy self.
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Thus thou shalt glorifie God, adorne the Gospell of Christ, and purchase to thy selfe through Gods free mercie and Christs merits,
Thus thou shalt Glorify God, adorn the Gospel of christ, and purchase to thy self through God's free mercy and Christ merits,
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an inheritance incorruptible and vndefiled, which fadeth not away, reserued in heauen for thee.
an inheritance incorruptible and undefiled, which fades not away, reserved in heaven for thee.
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Vnto the which glorious inheritance, he bring vs which hath so dearely bought vs, euen Iesus Christ the righteous;
Unto the which glorious inheritance, he bring us which hath so dearly bought us, even Iesus christ the righteous;
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to whom with the Father and the holy Ghost, three glorious persons, but one God, be ascribed,
to whom with the Father and the holy Ghost, three glorious Persons, but one God, be ascribed,
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as most due, all honour and glorie, from this time forth vnto all eternitie. Amen, Amen. FINIS.
as most due, all honour and glory, from this time forth unto all eternity. Amen, Amen. FINIS.
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