The New Creature — Stephen Denison

The New Creature · Stephen Denison

THE NEW CREATVRE.

EZEKIEL 18. 31.

Caſt away from you all your tranſgreſſions whereby ye hauehave tranſgreſſed, and make you a new heart and a new ſpirit: for why will ye die, ô houſe of Iſrael?

AT the fiue and twentieth verſe of this preſent Chapter, the Prophet Ezekiel tells vsus, that the houſe of Iſrael had complained againſt the Lord, that his wayes were not equall. VntoUnto the which impudent, ſawcie, and blaſphemous complaint, the Lord in his owne moſt iuſt defence giueth a double anſwer: firſt in the 26 and 27 verſes, in theſe words: If a righteous man for ſaketh his righteouſneſſe, and committeth iniquitie, and dieth in them: for the iniquitie that he hath done, ſhall he die. Againe, when the wicked man turneth away from his wickedneſſe that he hath committed, and doth that which is equall and right, he ſhall ſaue his ſoule aliue. As though the Lord ſhould ſay: He that condemneth the impenitent, though formerly neuer ſo righteous in ſhew; and he that iuſtifieth the penitent, though formerly neuer ſo wretched in deed, his wayes muſt needs be equall. But God doth all this: Therefore his wayes muſt needs be equall. The ſecond anſwer which the Lord giueth to the former vniuſt complaint, is contained in the words of my text: Cast away from you all your tranſgreſſions, whereby ye hauehave tranſgreſſed, &c. As though it were ſaid: He which offereth you life and ſaluation, vponupon condition of repentance and amendment for the time to come, his wayes muſt needs be equall. But God offereth you this offer. Therfore his wayes muſt needs be equall.

Caſt away all your tranſgreſſions, &c. The parts of this text are two, to wit, an exhortation, and an expoſtulatiō; or a counſell, and a reaſon. In the exhortation or counſell, the Church of God is taught, firſt, what to auoid, in theſe words, Caſt away all your tranſgreſſions, whereby ye hauehave tranſgreſſed. Secondly, what to labour fot, in the words following, And make you a new heart and a new ſpirit. And the expoſtulation or reaſon, is taken from the danger that will enſue if the counſell be reiected, in theſe words, For why will ye die, ô houſe of Iſrael?

Caſt away frō you all your tranſgreſſions.

Caſt away: by this is meant a finall forſaking of ſin; yea ſuch a forſaking is here vnderſtood, as is with an holy deteſtation or indignation: much like vntounto that ſpeech of the Prophet Iſa. 30. 22.Iſaiah, Ye ſhall defile alſo the couering of thy grauen images of ſiluer, and the ornament of thy moulten images of gold: thou …aſt them away as a polluted cloth: thou ſhalt ſay vntounto it, Get thee bence.

All your tranſgreſſions. The word in the originall ſignifieth properly ſlips, or failings, or leſſer ſins. Whereby is not meant, that the Church muſt onelyonly caſt away or forſake her ſmaller ſinnes, and retaine her greater; for that were with the Phariſes Mat. 23. 24.to ſtraine out a gnat, and to ſwallow a Camell: 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; from groſſe, crying, reigning ſinne, euen to our very infirmities. The like figure is to be obſerued in the words of the third commandement, Thou ſhalt not take the name Exod. 20. 7of the Lord thy God in vaine: for the Lord will not hold him guiltleſſe, &c. Where it is not meant, that we ſhould onelyonly make conſcience of taking Gods name in vaine by light vſe in common talke, and in the meane time make no conſcience of periury before a magiſtrate: but the true meaning and ſcope of the cōmandement is, to teach vsus to make conſcience of all profanation of Gods name, euen from the very ſinnes of periury and blaſphemy, to the leaſt oath. Euen ſo in my text, by tranſgreſſions we are to vnderſtand all ſinnes, both great and ſmall. For we muſt not fauour or abet our ſelues in our very infirmities.

And make you a new heart and a new ſpirit. By heart and ſpirit here is meant the whole inner man. For by the heart is meant the memory the will, the affections, and the conſcience; and by the ſpirit is meant the ſpirit of the mind, or the vnderſtanding. So that that which God requireth here to be renewed, is the whole inner man: according to that holy Pro. 23. 26.Prouerb, My ſon giuegive me thine heart. But here a queſtiō may be demāded: Will God therefore be content with the bare renewing of the inner man? or is he indifferent, whether the outward man be renewed or no? Not ſo: 1. Cor. 6. 20For we are bought with a price: therefore we muſt glorifie God both in our bodies and in our ſpirits: for they are Gods. But the Lord nameth the inner man, becauſe the true renouation begins there, namely at the heart and in the mind. Secondly, becauſe God knew full well, that if once the inner man were throughly renewed, the outward man would quickly be reformed. According to that ſpeech of our Mat. 23. 26.bleſſed Sauiour to the Phariſee: Thou blind Phariſee, cleanſe firſt that which is within the cup and platter, that the outſide of them may be cleane alſo.

Why will ye die? There is a threefold death mentioned in the holy Scriptures: Firſt, naturall, and that is nothing elſe but a ſeparation for a time of the ſoule from the body. Secondly, ſpirituall, and that is a ſeparation of the ſoule from the life of God. Thirdly, eternall, and that is a finall ſeparation both of body and ſoule, from the comfortable preſence of God. Of the firſt kind of death, is ſpoken in Heb. 9. 27. It is appointed vntounto men to die once. Of the ſecond, is ſpoken in Luke 15. 32. This thy brother was dead, & is aliue again. Of the third is made mentiō in Reu. 21. 8. The fearfull, and vnbeleeuing, & abhominable, & murderers, and whoremongers, and ſorcerers, and idolaters, and all lyers, ſhall hauehave their part in the lake which burneth with fire and brimſtone: which is the ſecond death. My text is meant of the third kind of death: why will ye die? that is, why will ye incurre the danger of the ſecond death, which is eternall damnation both of ſoule and bodie, to be tormented with the Diuell and his Angels for euer.

O houſe of Iſrael. By the houſe of Iſrael in this place, is meant the Church of God both among the Iewes and among the Gentiles. For the name Iſrael is giuen to both peoples, in Gal. 6. 16. And I am ſure the matter of the exhortation concernes vsus Gentiles as much as euer it did the Iewes. For I appeale to eueryevery mans conſcience: hauehave not we as great need to be exhorted to caſt away all our tranſgreſſions, as euer had the Iewes? HaueHave not we as much need to be ſtirred vp to become new creatures, as euer had the Iewes? Iudge we in our ſelues. Furthermore, this name Iſrael is taken from the Patriarch Iacob, who was named Iſrael by Gen. 32. 28.the Angell which wraſtled with him, becauſe as a Prince he had preuailed with God. 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. Thus much of the literall meaning of the words.

Caſt away all your tranſgreſſions. Before I come to the points of doctrine which I principally aime at, two queſtions are firſt to be anſwered: Firſt, whether repentance be in a mans owne power or no, becauſe the Church is here exhorted, as by her owne action, to caſt away her tranſgreſſions, and to make her ſelfe a new heart and a new ſpirit? And the ſecond queſtion is, whether a man hauehave free will or no? becauſe it is ſaid here, Why will ye die, ô houſe of Iſrael? As ſeeming to imply, that it was in the free choiſe of Iſrael her ſelfe, whether ſhe would be ſaued or damned.

Concerning the firſt queſtion, I anſwer, that true repentance, or that repentance which is neuer to be repented of, it is not in mans power, but it is the eſpeciall gift of God: according to that in 2. Tim. 2. 25. In meekneſſe inſtructing them that oppoſe thēſelues, prouing if God peraduenture will giuegive them repentance, to the acknowledging of the truth. And furthermore, eueryevery vnregenerate perſon, man or woman, Ier. 13. 23.is a very blacke More, yea a Leopard: 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. We do not denie, but natural men and women may attaine Mat. 27. 3.ſome degree of ſorrow, as Iudas did; & ſome degree of outward humiliation, 1. Kin. 21. 29 Exod. 9. 27as Ahab did; and ſome degree of confeſſion, as Pharao did; and ſome degree of the reſtraining ſpirit, as Abimelech did; and ſome degree of Gen. 20. 6.ſatisfaction vntounto men for iniuries done, as the ſame Iudas did. But to Mat. 27. 5.the ſauing ſight of ſinne, or to the contrite ſpirit, which God wil not deſpiſe; or ſound inward mortification vntounto ſin, which is by the Spirit; or to true conſcience of ſin, and louing endeuour after righteouſneſſe: hereunto a meere naturall perſon can neuer attaine by his owne naturall ſtrength. For it is ſpiritually, and not naturally attained: it is the worke of God, and not of man. And therefore Ephraim is heard bemoning himſelfe to God in theſe termes, Turne thou me, and I Ier. 31. 18.ſhall be turned: for thou art the Lord my God. Wherein he doth ſecretly acknowledge, that he had not repentance in his owne power, but that it was the gift of God.

But here remaineth ſtill another difficultie. For it may be obiected further: If repentance be not in a mans owne power, then why doth God exhort vsus here to caſt off all our iniquities, and to make our ſelues new hearts and new ſpirits? God doth not this becauſe he preſuppoſeth an ability in vsus to perform that which he requireth; but becauſe he himſelf is ready to do that for vsus, which he requires at our hands. For the word of God is not as the word of man, to wit, a bare ſound or voice; but being ioyned with the Spirit, it offereth grace, and effecteth that in the harts of the elect in ſome meaſure, which it doth require. As we reade concerning Thomas, Ioh. 20. 27. 28. Chriſts word cō manded Thomas not to be infidelious but beleeuing, and the ſame word wrought faith in him to beleeue: ſo that he immediatly fell downe at Ieſus feets, and ſaid vntounto him, Thou art my God and my Lord.

Concerning the ſecond queſtion, which is, whether a man hauehave free will, becauſe it is ſaid, Why will ye die? To this I anſwer, a man or woman may hauehave a free choiſe in things ciuill and indifferent: thus, if any one be inuited to a feaſt, he is at his own choiſe whether he will go or no; and if he go, he is at his owne choiſe of what diſhes he wil taſte or eate: according to that in 1. Cor. 10. 27. If any one that beleeueth not, bid thee to a feaſt; and if thou wilt go &c. But to make choiſe, or to refuſe to go to a feaſt, or to make choiſe to feed moderately for conſcience ſake, or for Gods glorie, this is immediatly frō God the fountaine of all holineſſe. For we are not 2. Cor. 3. 5.ſufficient to thinke any thing as of our ſelues, but our ſufficiencie is of God. Again, that a Chriſtian hath in ſome meaſure a freed will after conuerſion, though not an abſolute free will, we do not gainſay: for Chriſt came to proclaime libertie to the captiues, and Eſai. 61. 1.the opening of the priſon to them that 2. Cor. 3. 17are bound. And where the Spirit of the Lord is, there is libertie. But to ſay, that a man hath abſolute freedome, and that he hath power of himſelfe, without the Spirit, to will that which is good, and to nill that which is euil; Phil. 2. 13.to affirme this we cannot. For it is God which giueth both to will and to do, of his good pleaſure. We hauehave not free will before conuerſion: For eueryevery imagination Gen. 6. 5.of the thoughts of our hearts are onelyonly euill continually. And, in vsus, Rom. 7. 18.that is, in our fleſh, abideth nothing which is good. Neither hauehave we free Ioh. 15. 5. 4.will after conuerſion: For without Chriſt can we do nothing. And, As the branch cannot beare fruite of it ſelfe except it abide in the vine, no more can we, except we abide in Chriſt.

And therefore we Chriſtians hauehave iuſt cauſe to reiect the doctrine of Poperie, as in other points fundamentall, as namely in the doctrine of iuſtificaton by a mans owne merits; and in the doctrine of praying, or giuing diuine worſhip vntounto Saints and Angels; and in the doctrine of Purgatorie; and in the doctrine of the Popes authoritie to diſpenſe with ſin, or to forgiue ſin; in the doctrine of Tranſſubſtantiation; in the doctrine of the Popes power to dethrone Chriſtian Kings, &c. As we hauehave, I ſay, iuſt cauſe to reiect theſe vaine inuentions, with innumerable other Antichriſtian traditions: ſo likewiſe we hauehave iuſt cauſe to diſſent from the Papiſts and new vpſtart Arminians in the doctrine of Free will. And the doctrine of Free will, in that ſence as it is maintained by Papiſts and Arminians, is ſo much the more to be abhorred: firſt becauſe it denieth the doctrine of the erernall truth of God concerning election and reprobation; maintaining that one perſon is not elected more then another, except it be for foreſeene faith or foreſeene workes. Contrary vntounto that in Rom. 9. 11. For the children being not yet borne, neither hauing done any good or euill, that the purpoſe of God according to election might ſtand, not of workes, but of him that calleth, it was ſaid vntounto her, The elder ſhall ſerue the yonger: as it is written, Iacob hauehave I loued, and Eſau hauehave I hated.

Secondly, the doctrine of freewill is ſo much the more to be reiected, becauſe it derogates from the glorie of God, and maketh a man his owne ſauiour: for if a man hauehave abſolute power of himſelfe, by his owne will to be ſaued or damned, then if he be ſaued, he may thanke himſelfe and not God. Thirdly, if the doctrine of freewill were receiued, then we muſt alſo grant, that there is no aſſurance of ſaluation in this life: contrary to that in 2. Pet. 1. 10. Make your calling and election ſure. Yea we muſt grant alſo, that a Chriſtian might fall finally and totally from ſauing grace: contrary to that in Math. 16. 18. The gates of hell ſhall not preuaile, &c. and thus one groſſe abſurdity being granted, a thouſand would follow. The reaſon therefore that God expoſtulates thus with his Church, Why will ye die? is not to implie any freewill in vsus, but rather to intimate a great frowardneſſe in vsus vntounto that which is good, and a deſperate forwardneſſe and proneneſſe vntounto that which is euill. Why will ye die? that is, why will ye deſperately reſiſt the Spirit when he offers grace vntounto you? and why will ye wilfully ruſh into ſinne as the horſe into the battell, and ſo incurre the danger of damnation, when ye are ſufficiently forewarned? Thus much for the meaning of the words and matter.

Caſt away from you all your tranſgreſſions. I purpoſe not to collect all the doctrines which I might out of this text, becauſe the time would be too ſhort for ſo large a diſcourſe. I will therefore (if God will) inſiſt onelyonly vponupon ſuch points as ſtand beſt with the ſcope of the holy Ghoſt in this text or portion of Scripture, and which I think to be the moſt neceſſary doctrines concerning the time and place.

Caſt away from you all your tranſgreſſions. Where note, that it is not ſaid, lay by all your tranſgreſſions for a time, but caſt them away. Againe, it is not ſaid, caſt away ſome of your tranſgreſſions, or ſuch tranſgreſſions which you can beſt ſpare, but caſt away all, euen to your very infirmities.

1. Doctrine.Whence obſerue we, That a true penitent ſinner muſt not not fauour or allow himſelfe in any ſinne or tranſgreſſion whatſoeuer, but he muſt be content to part with all, yea with his beſt-beloued ſinnes: he muſt caſt away all his tranſgreſſions whereby he hath tranſgreſſed.

For the proofe of which point, I commend vntounto you theſe places of Scripture following:

Ezechiel 18. 30. Repent and turne your ſelues from all your tranſgreſſions, ſo iniquitie ſhall not be your ruine.

Math. 18. 8. 9. Wherefore if thy hand or thy foote offend thee, cut them off, and caſt them from thee: it is better for thee to enter into life halt or maimed, rather then hauing two hands or two feete, to be cast into euerlaſting fire. And if thine eye offend thee, plucke it out, and caſt it from thee: it is better for thee to enter into life with one eye, rather then hauing two eyes to be caſt into hell fire.

2. Cor. 7. 1. Hauing therefore theſe promiſes (dearely beloued) let vsus cleanſe our ſelues from all filthineſſe of the fleſh and ſpirit, perfecting holineſſe in the feare of God.

Heb. 12. 1. Wherefore ſeeing we are compaſſed about with ſo great a cloud of witneſſes, let vsus lay aſide eueryevery weight, and the ſinne which doth ſo eaſily beſet vsus, and let vsus runne with patience the race that is ſet before vsus.

By all which places of holy Scriptures, and by many other, it is cleare and manifeſt, that it will not ſerue our turnes, to forſake ſome ſinnes vppon our conuerſion, but we muſt be content to part with all, yea with our beſt beloued ſinnes.

For further euidencing of this neceſſary truth, conſider we the examples of former Conuerts: when the 1. Cor. 6. 9.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 Theſſalonians were 1. Theſ. 1. 9.conuerted, they turned from idols to ſerue the true and liuing God, and to looke for his Sonne from heauen. And ſo for particular perſons.

Math. 9. 9.When Mathew was conuerted, he left the receipt of cuſtome: when Zaccheus was conuerted, he left his Luke 19. 8.forged cauillation: when the hard hearted iaylour was conuerted, he Act. 16. 33.ceaſſed to deale cruelly with poore priſoners: when Moſes was conuerted, he abhorred the vanities of Pharaoes Heb. 11. 33.Court.

Reaſon 1.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.

And great reaſon there is that a man or woman ſhould turne from all iniquitie.

Firſt, in reſpect of God himſelfe, for Iehouah is a God of purer eyes then to behold Hab. 1. 13.euill, he cannot looke on iniquitie, as ſaith the Prophet. He abhorreth all iniquitie, his iealouſie ſmoaketh againſt all ſinne, and eſpecially againſt that ſinne after which we hauehave gone a whoring from God. And therefore whoſoeuer they be that deſire to get into Gods fauour, they muſt of neceſſitie forſake their beloued ſinne, which is Gods corriuall.

Reaſon 2.Secondly, a Chriſtian muſt forſake all ſinne. For eueryevery ſinne is 1. Ioh. 3. 4. Iam▪ 2. 10.the tranſgreſſion of the Law: and he that ſhall keepe the whole Law, and yet offendeth in one point, he is guiltie of all. For howſoeuer he breakes not eueryevery linke of the chaine by this or that particular ſinne, yet he may be truly ſaid to breake the chaine, if he breake any linke at all of it. So that though a man ſinne not particularly againſt eueryevery Commandement, yet by fauouring and allowing himſelfe in this or that particular breach of the Law, he is guiltie of the breach of all Gods Commandements, becauſe he offendeth againſt the authoritie and integritie of the whole Law. And therfore whoſoeuer they be that louelove and reſpect Gods Law, they muſt of neceſſitie breake off their beloued ſinnes. For the ſound louelove of the word and the louelove of ſinne, can no more ſtand together then the Arke and Dagon.

Reaſon 3.Thirdly, a Chriſtian muſt forſake all ſinne in reſpect of ſinne it ſelfe. For what is any ſinne but the very worke of the diuell? and therefore to 1. Io…. 3. 8.be abhorred. What is any ſinne but a fruite of the filthy fleſh? and therefore Gal. 5. 19.worthy to be hated. 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: and therefore what iuſt cauſe hath eueryevery Chriſtian to forſake and abandon all ſinne?

Reaſon 4.Fourthly, eueryevery Chriſtian ought to forſake all ſinne, yea euen his beloued ſinne, in reſpect of the danger that will accrue vntounto him, if he do not forſake it. He that will not forſake his ſinne, he remaineth vnderunder the Rom. 1. 18.wrath of God. For the wrath of God is reuealed from heauen againſt all vngodlineſſe and vnrighteouſneſſe of men. He that will not forſake his ſin, he is continually ſubiect to Gods Pſal. 68. 21.vengeance in this world, for God will wound the hairie ſcalpe of ſuch an one as goeth on in his wickedneſſe. He that will not forſake his ſinne, he ſhall neuer enter into the kingdome of heauen, according to that in Gal. 5. 21. Of which I tell you before, as I hauehave alſo told you before, that they which do ſuch things ſhall not inherite the kingdome of God. Laſtly, he which will not forſake his beloued ſinne, he ſhall be ſure to hauehave his portion in the lake Reu. 21. 8.that burneth with fire and brimſtone; he ſhall not be able to ſtand in iudgement, Pſal. 1. 5.yea he ſhall deſire the very mountaines to fall vponupon him, to hide him from the wrath of the Lambe. And therefore whoſoeuer they be that deſire to eſcape theſe dangers, they muſt of neceſſitie breake off their beloued ſinnes.

5. Reaſon.Fiftly, eueryevery Chriſtian ought to breake off his beloued ſinne in reſpect of the good which he ſhall reape thereby: and the true Chriſtian ſhall receiue infinite benefite by the forſaking of ſinne. For firſt, if he will touch no vncleane thing, God will 2. Cor. 6. 17receiue him for his child.

Secondly, if he will forſake all his ſinnes, be ſhall be made fit for Gods ſeruice, as for prayer, hearing Gods word, receiuing the Sacrament: whereas otherwiſe if he forſake not ſinne, he is vnfit for all theſe; for if we regard wickedneſſe in our hearts, Pſal. 66. 18.God will not regard our ſeeming deuotion, but it is abhomination to him.

Thirdly, if a Chriſtian will forſake his beloued ſinne, he ſhall hauehave peace of conſcience, which he ſhall neuer hauehave vnleſſe he forſake his ſinne. For Iſay 57. 21.there is no peace to the wicked, ſaith my God.

Fourthly, if a Chriſtian forſake his ſinne, he ſhall profite by the word; Luke 8. 14.wheras otherwiſe the word is choked by the venime of his beloued ſinne.

Fiftly, if a Chriſtian forſake his Iſay 1. 16.ſinne, he ſhall hauehave fellowſhip with God and ioy in the holy Ghoſt; whereas if he forſake nor his ſinne, he Eph. 2. 12.remaineth an alien to God; and in very laughter his heart ſhall be ſorrowfull. Pro. 14. 13.

Sixtly, if a Chriſtian forſake his beloued ſinne, he ſhall approue the truth of his repentance, whereas otherwiſe his repentance is no better then the repentance of Herod. For Herod was content to do many Marke 6.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.

1. Obiection. Pro. 24. 16.But doth not the righteous man fall ſeuen times a day? and do we not in many things offend all? are we not Iam. 3. 2.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?

Anſwer.It is very true that we are all ſinners, For if we ſay we hauehave no ſinne, we lie, and ſpeake not the truth; but there is great difference betwixt ſinnes of infirmitie whereunto the children of God are ſubiect, and ſins of preſumption whereunto the wicked are giuen.

Firſt, ſinnes of infirmitie are committed vponupon the ſudden, by a preſent and vnexpected temptation, as we ſee in the example of Dauid, Pſal. 116. 11. I ſaid in my haſte, all men are liers. But a ſinne of preſumption is committed with premeditation and plotting. For the wicked deuiſeth miſchiefe vponupon his bed; he ſetteth himſelf vponupon a way that is not good, &c. Pſal. 36. 4.

Secondly, a ſinne of infirmitie is done vnwillingly, with much ſtriuing againſt the fleſh, yea with the very hatred of the ſinne committed: as we ſee in the example of bleſſed Paul, Rom. 7. 15. That which I do, I allow not: for what I would, that I do not; but what I hate, that do I. Whereas on the contrary, a ſinne of preſumption is committed willingly, with the whole heart, with great delight, yea euen with greedineſſe, Epheſ. 4. 19. Who being paſt feeling, hauehave giuen themſelues ouer vntounto laſciuiouſneſſe: to worke all vncleaneneſſe with greedineſſe.

Thirdly, a ſinne of infirmitie is commonly committed in things of a lower nature. For few of the children of God after conuerſion (as I ſuppoſe) do fall ſo groſly as did Dauid and Peter. The child of God after regeneration may be aſſailed with euill thoughts, and may be ſubject to like paſſions as others are: yea idle words may ſometimes ſlip from them at vnawares, and ſome failings there may be in their actions and dealings: and they may alſo come ſhort in the well performing of holy duties and the like. But a ſinne of preſumption is vſually committed with an high hand in groſſe matters. Rom. 3. 13. Their throate is an open ſepulcher, with their tongues they hauehave vſed deceit; the poyſon of aſpes is vnderunder their lips: whoſe mouth is full of curſing and bitterneſſe, their feete are ſwift to ſhed bloud, &c.

Fourthly, a ſinne of infirmitie is commonly of ignorance, as was the ſinne of Peter when raſhly he deſired that three Tabernacles might be made, one for Chriſt, one for Moſes, Mark 9. 6.and one for Elias, not knowing what he ſaid; whereas a ſinne of preſumption is alwayes againſt the light of knowledge. For the wicked knowing the iudgement of God (that they which do ſuch things are worthy of death) not onelyonly do the ſame, but hauehave pleaſure in them that do them. Rom. 1. 32.

Fiftly, a ſinne of infirmitie when it is knowne, it is preſently repented of, and is more carefully ſhunned and bewar'd of for the time to come: as we ſee in the example of holy Iob, in his fortieth chapter, and fourth and fifth verſes: who perceiuing that he had bene too bold with God, preſently vponupon 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 vponupon my mouth, once hauehave I ſpoken, but I will not anſwer againe: yea twiſe, but I will proceed no further. Whereas on the contrary a ſinne of preſumption is commonly made a trade of, and continued in, yea many times defended and boaſted of. The children of Iſrael made a trade of prouoking God vntounto anger in the wilderneſſe, and continued therein fortie yeares, Pſal. 95. 10. The wicked idolaters offer to defend their offering of cakes to the Queene of heauen, Ier. 44. 17. And the vngodly boaſteth of his hearts deſire. Pſal. 10. 3.

Now therefore conſidering what great difference there is betwixt ſins of infirmitie and ſinnes of preſumption, let no man deceiue himſelfe in being encouraged to liue in his groſſe ſinnes of preſumption, becauſe the true children of God, ſore againſt their wils, are ſubiect to many ſlips and imperfections.

2. Obiection.I am conuinced in my conſcience (may ſome ſay) that I ought to liue better then I do, and that I ought to breake off my beſt-beloued ſinnes: but may I not do this hereafter? what neceſſitie is there of preſent amendment? Anſwer.To this I anſwer: It is not for thee (my poore brother) to put off thy repentance from day to day; and that for diuerſe weightie reaſons.

Firſt, becauſe God himſelfe calleth vponupon thee for preſent repentance: To Heb. 3. 7.day if ye will heare his voyce, harden not your hearts, as in the prouocation, and in the day of temptation in the wilderneſſe.

Secondly, becauſe through procraſtination thine heart may be made hard and impenitent, as is implied in Heb. 3. 13. Exhort one another daily, while it is called to day, leſt any of you be hardened through the deceitfulneſſe of ſinne.

Thirdly, becauſe thy life is fraile and vncertaine; thou knoweſt not what a day may bring forth; thou mayeſt be aliue and in health to day, and dead and buried by to morrow: therefore it behoueth thee to repent whileſt thou haſt yet time.

Fourthly, there be (no doubt) multitudes at this inſtant in hell fire for deferring their repentance, notwithſtanding that they purpoſed, as thou doeſt, to repent hereafter. And therefore, leſt thou be like ſuch fooliſh virgins, and leſt thou alſo come to that place of torment, thou muſt not onelyonly repent, and caſt away all thy tranſgreſſions whereby thou haſt tranſgreſſed; but this thou muſt do to day, without any minutes procraſtination.

3. Obiection.I am content (will ſome haply ſay) to part with whatſoeuer I am conuinced of to be a ſinne; but how ſhall I be conuinced of ſinne, or by what meanes may I come to find out Anſw.my beloued ſinne? I anſwer, if thou knoweſt not (my Chriſtian brother) thy beloued ſinne, which eueryevery man doth more eaſily know then forſake, take theſe few directions for the finding out of thy ſinne:

Firſt, pray vntounto God (but pray feruently, and in the name of Chriſt) that he would vouchſafe to diſcouer vntounto thee thy ſins. For it is the Spirit Iohn 16. 8.of God which conuinceth the world of ſinne; and he is that eye-ſalue which muſt cauſe thee to ſee.

Secondly, thou muſt be very conuerſant in Gods word, but eſpecially in the reading of the Law of God: Rom. 3. 20for by the Law cometh the knowledge I am. 1. 23.of ſin. And the Law is that true criſtall glaſſe, wherein thou mayeſt diſcerne and ſee thy vgly deformities.

Thirdly, thou muſt carefully obſerue the checkes of thy conſcience. For if thou haſt not feared thy conſcience; with an hote iron, it will at one time or other checke thee for thy beloued ſinne; and thine owne heart will ſmite thee, as Dauids heart ſmote him, when he had cut off the lap of Sauls garment.

Fourthly, thou muſt be content to ſuffer the word of exhortation from thy Miniſter, from thy friend, yea from thy very enemy, if thou deſireſt to come to the ſight of thy ſin. Many times others ſee more in vsus, then we can ſee in our ſelues. How came Dauid to the ſight of his ſin, but by Nathan 2. Sam. 12.the Prophet his miniſtery?

Vſe 1.Now hauing proued vntounto you at large the truth of the doctrine, namely, that a true conuert muſt turne, not from ſome, but from all his ſins: the vſe of the point is, firſt to condemne the practiſe of groſſe hypocrites, vntounto whom ſin is ſweet, and they hide it Iob 20. 12.vnderunder their tongues: which with Saul ſpare their fat ſinnes of pleaſure and profit; and learne of Naaman to ſay, Lord be merciful vntounto vsus in theſe ſins; when in the meane time they neuer meane to forſake them. But I leaue ſuch to their iuſt condemnation, vnleſſe they repent.

2. Vſe.Secondly, it ſerues for exhortation, to excite eueryevery one of you, and mine owne ſoule alſo, to forſake all ſin. Let Miniſters learne to beware of falſe doctrine, and bad example, leſt many therby be defiled. Let Lawyers learne to beware of bribes, to peruert iudgement and iuſtice. Let Magiſtrates learne to beware of too much ſeueritie towards ſome, and of too much partialitie towards others. Let tradeſmen learne to breake off all fraud and deceit, and all ſhamefull ſecret corruptions of their particular callings. In a word, let eueryevery man and woman, rich and poore, yong & old, one and other, learne to caſt off all their tranſgreſſions, whereby they hauehave tranſgreſſed. And that we may obtaine the happie victory againſt our eſpeciall corruptions, theſe rules are to be obſerued with all carefulneſſe.

Firſt, we muſt daily examine our ſelues: for thus ſaith the Lord of hoaſts by the Prophet, Conſider your Agg. 1. 12.wayes; and by his beloued Diſciple, Remember from whence thou art fallen Reu. 2. 5..

Secondly, we muſt daily confeſſe them, and bemoane our ſelues daily for them to God; yea we muſt condemne our ſelues for them, and deſire ſtrength againſt them by prayer. All this did Paul for the remouing of the meſſenger of Satan, which was 2. Cor. 12. 7▪ſent to buffet him, 2. Cor. 12. 7.

Thirdly, we muſt daily renew our couenant with God, vowing againſt our ſins, as Dauid did; I hauehave ſworne, Pſal. 119. 106.and will performe it, that I will keepe thy righteous indgements. A reſolute vow and ſtedfaſt reſolution, are notable preſeruatiues againſt all ſinne.

Fourthly, we muſt be very conuerſant in the vſe of Gods ordinances, to wit, of praying, aduiſed reading, frequent hearing, prepared receiuing of the Lords Supper, &c. Diligence in theſe things is an eſpeciall meanes, with the helpe of Gods Spirit, to mortifie any ſinne.

Fiftly, we muſt auoid the companie of ſuch as hauehave bene the inſtruments of Satan formerly to allure vsus to ſin. For in vaine ſhall we purpoſe to keepe the commandements of our God, vnleſſe with Dauid we ſay to our Pſa. 119. 115graceleſſe companions, Depart from me ye wicked.

3. Vſe.Thirdly, conſidering that all ſinne muſt be caſt off, it may ſerue more particularly for the inſtruction both of Miniſters and Magiſtrates. Of vsus Miniſters; we muſt hereby be excited to take diligent notice of the ſinnes that reigne in this land, and eſpecially amongſt that people of which God hath made vsus ouerſeers: and let vsus without reſpect of perſons endeuour to ſubdue all ſin. Let vsus not feare the rich, not fauour our benefactors. Let vsus not deſire to ſpeak pleaſing things, but profitable things. Let vsus Cauſe Ieruſalem Ezek. 16. 2.to know all her abhominations. Let vsus deliuer our ſelues from bloudguiltineſſe, by giuing warning; and ſo When the chiefe Shepheard ſhal appeare, 1. Pet. 5. 4.we ſhall receiue the crowne of glorie, which fadeth not away.

Secondly, this may ſerue for the inſtruction of all ſuch as are in authoritie either in Church or Commonwealth: they muſt labour to ſuppreſſe to their power all ſin; but eſpecially ſuch ſins as reigne in this Land, and in this famous Citie of London. Let Eccleſiaſtical power ſuppreſſe all hereſie and ſchiſme, ſuch as are Popery, Arminianiſme, Anabaptiſme, Familiſme, deprauing of the Sabbath, and ſuch like. Let the maintainers of theſe curſed ſects be ſharply cenſured, and ſought out, and diligently enquired after. Let theſe skulking foxes be taken; for theſe are they that ſpoile this vine, perſwading vnſtable ſoules to deſperate ſeparation.

Here likewiſe let the ſecular Magiſtrate learne to ſuppreſſe and puniſh the groſſe abuſes of the time, ſuch as are, ſwearing, Sabbath-breaking, theft, whoredome, drunkenneſſe, idleneſſe, and innumerable other. For becauſe Eccleſ. 8. 11.ſentence against an euill worke is not ſpeedily executed, therefore the heart of the ſonnes of men is fully ſet in them to do euil. Let Magiſtrates learne of Nebuchadnezzar to puniſh ſwearers and blaſphemers; for he (though an heathen) made a ſolemne decree, Dan. 3. 29.That eueryevery people, nation and language, which ſhould ſpeake any thing amiſſe againſt the God of Shadrach, Meſhech, and Abednego, ſhould be cut in peeces, and their houſes ſhould be made a dunghill. Surely this heathen man may iuſtly riſe vp in iudgement againſt vsus profeſſed Chriſtians, in that we ſuffer the glorious and fearefull Name of God, and the precious bloud and ſacred wounds of Ieſus Chriſt, ſo commonly and ordinarily to be profaned and blaſphemed. Let Magiſtrates learne of Nehemiah to be zealous Neh. 13. 21.for the Lords Sabbath; that as he threatned to lay hands on all ſuch as broke the Sabbath by their ſelling wares on that bleſſed day, ſo they would take notice of the profanation of the Sabbath in eueryevery kinde, and labour to ſuppreſſe all abuſes, and not to giuegive the leaſt tolleration at the requeſt of any, for any carnall libertie: knowing the ill diſpoſition of mans nature, that if it hauehave an inch, it will take an elne. Let Magiſtrates therefore learne of Phinees, to execute ſeuere iudgement Pſal. 106. 30.vponupon the adulterer and the whore. Let them not winke at filthy houſes, nor ſtreete and field adulteries, but let them take with Phinees the iaueline of iuſtice, and ſuppreſſe theſe groſſe enormities for the which the Hoſ. 4. 3.land mourneth. 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 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; and let them ſtrengthen the hands of vnderunder-officers, which may narrowly looke vntounto the abuſes and diſorders of ſuch places. 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; and for this purpoſe let them remember the rule of the bleſſed Apoſtle, If there be any that will not worke, 2. Theſ. 3. 10.let him not eate. And here I wiſh that a more Chriſtian care might be taken of certaine poore children, which take vp their lodging in the cold ſtreets, and many of them are found dead in the morning. I pray God their bloud be not one day required at the hands of thoſe that ſhould ſee theſe things reformed. In a word (becauſe time would be too ſhort to enter vponupon all particulars,) let Magiſtrates learne of Dauid, to deſtroy all Pſal. 101 8the wicked of the land, that they may cut off all wicked doers from the Citie of the Lord. And for the ſame purpoſe let them hauehave an eſpeciall care of the choiſe of vnderunder-officers, for Exod. 18. 2.the bad choiſe of them is the bane of all iuſtice.

4. Vſe.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, and betake himſelf to ſome lawfull calling: remembring that eueryevery Chriſtian Eph. 4. 28.is bound to worke with his hands the thing which is good. Let the ſcoffer at religion and religious perſons, which cries downe all holineſſe and feare of God vnderunder the colour of a hell inuented nick-name, ceaſſe from Eſay 28. 22.his Iſmaelitiſh mocking, leſt his bonds increaſe. Let the couetous perſon ceaſſe from his couetouſneſſe, conſidering that it is not frugality or good husbandry, as the diuell would make him beleeue, but it is idolatrie, odious Col. 3. 5. Pſal. 10. 3. 1. Cor. 6. 10.to God, hatefull to men, and in it ſelfe damnable, as the Scripture ſpeaketh. 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; and the rather, firſt becauſe pride is one of the ſixe things Pro. 6. 17.which God abhorreth: Secondly, becauſe God will viſite the ſin of pride in apparell euen in Princes children, Zeph. 1. 8.and much more in others which will content themſelues with no faſhion in apparell, nor with any naturall countenance, but will needs hauehave a painted face of their owne making, becauſe they like it better to be like 2. Kin. 9. 30vntounto that ſtrumpet Ieſabel, then to conforme themſelues after the modeſt manner of holy women. Let the malicious perſon ceaſſe from his malice, knowing that it is murder in the 1. Ioh. 3. 14.ſight of God; let him ceaſſe to hate his brother in his heart; let him ceaſſe to curſe another, leſt it light vponupon Pſal. 109. 17himſelfe; let him ceaſſe to ſeeke reuenge, either cunningly or openly, either vnderunder pretence of law or otherwiſe, knowing that vengance belongs Rom. 12. 19to God, and he will repay. Let the deceitfull perſon ceaſſe to liue by his wits (as he termes it,) let him not get his liuing by carding, dicing, bowling, coſening, periuring, and ſuch like forged cauillation; knowing that 1. Theſe. 4. 6.God is auenger of all ſuch things. Let the vſurer learne to forſake his vſury though it be a gainefull ſinne.

Firſt, becauſe he hath no warrant for his practiſe from any one place of Gods word truly and faithfully vnderſtood.

Secondly, becauſe the word of God, doth expreſly condemne his practiſe in diuerſe places, as in Pſal. 15. 5. Ezekiel 18. 13. Luke 6. 35. and in many other texts of holy Scripture.

Thirdly, becauſe it is a matter of euill report, and euer was ſo, both amongſt Chriſtians and heathens.

Fourthly, becauſe it is maintained with a trembling conſcience: many vſurers doubting, ſome vponupon their death-beds repenting, and others after conuerſion turning from the practiſe of vſuty, acknowledging that when they were vſurers, they were in the way to hell and deſtruction.

Fiftly, becauſe the vſurer liues by the ſweate of another mans browes, whereas it were Chriſtian honeſtie for a man to liue by his owne labour.

Sixtly, becauſe vſury is the cauſe of idleneſſe, it is the cauſe that men giuegive ouer their lawfull trades and commendable employment in the common wealth, and liue idlely; or elſe giuegive themſelues to running to ſtageplayes, or bowling, or vicious life, or to ſuch like epicuriſme.

I do not purpoſe ſolemnly to handle this controuerſie concerning vſury in this ſhort Treatiſe. For otherwiſe I would ſee what could be pleaded for this Baall, and would eaſily (as I hope) giuegive a Chriſtian anſwer vntounto ſuch as deſire not to be contentious, but to be reſolued in the caſe of their conſcience. But I may not ſtand vponupon this point at large at this time. I rather aime to ſpeake at large vponupon the point of vſury if I liue to come to the handling of the eight Commandement, whereof vſury is a breach. In a word, let the factious perſon auoid ſchiſme, & let him pray for, and endeuour the peace of Ieruſalem. Let the hypocrite auoide his hypocriſie, knowing that God is not mocked, yea let him be aſſured that Eccl. 12. 14.God will bring all things to iudgement, yea eueryevery ſecret ſinne. Let the ſlanderer ceaſſe from ſlandering, knowing Deut. 27. 24that he which ſmiteth his brother ſecretly is accurſed. Let vsus all caſt away all our tranſgreſſions whereby we hauehave tranſgreſſed. Thus much of the firſt doctrine or inſtruction.

And make you a new heart and a new ſpirit. Now we come to the ſecond branch of the diuine counſell giuen vntounto the Church in this text: and that is the grace which the Church muſt labour for, to wit, a new heart and a new ſpirit. And the doctrine hence to be noted, is, that It is the part and dutie of eueryevery 2. Doctrine.true Conuert, not onelyonly not to fauour himſelfe in any one corruption whatſoeuer; but alſo he muſt become a new creature in true ſauing grace. And this bleſſed renouation muſt not onelyonly be in the reforming of the outward man, as of the ſpeech, countenance, apparell, behauiour, and ſuch like; but it muſt be in the inner man, in the vnderſtanding, memory, will, affections and conſcience: it muſt be in the heart and in the ſpirit. For indeed God requireth truth in the inward parts. And Pſal. 51. 6.howſoeuer man looketh on the outward appearance, and contents himſelfe with it, yet God beholdeth the 1. Sam. 16. 7▪heart. No ſeruice will pleaſe God, vnleſſe Ioh. 4. 24.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, and be renewed in the ſpirit of your mind: and that ye put on the new man, which after God is created in righteouſneſſe and true holineſſe. And vntounto this may be added that other place in 2. Cor. 5. 17. Therefore if any man be in Chriſt, he is a new creature: old things are paſſed away, behold, all things are become new. By both which places it is manifeſt, that it is not ſufficient to ceaſſe to be old, but there muſt be alſo a renewing. It is not ſufficient for a Conuert to caſt away all his tranſgreſſions whereby he hath tranſgreſſed, but alſo he muſt make him a new heart and a new ſpirit.

Now concerning the new creature, or ſtate of renouation, which is a great Euangelicall myſtery, I propound theſe neceſſary points to be conſidered of: Firſt, what neceſſitie there is of this renouation. Secondly, by what meanes it is wrought. Thirdly, by what degrees. Fourthly, what be the concomitants of it. Fiftly, concerning the conſtancie.

1. Point.Concerning the neceſſitie of this inward renouation or regeneration, we are to conſider, firſt, that without it no fleſh can be ſaued: for Chriſt himſelfe ſaith, Except ye be conuerted, Mat. 18. 3.and become as litle children, ye ſhall not enter into the kingdome of heauen. And againe he ſaith, Except a man be borne againe, he cannot ſee the kingdome of God. Againe, we are all vaſſals of Satan by nature, and are taken of him 2. Tim. 2. 26at his will: and therefore it is neceſſary that we ſhould be ſet free out of ſpirituall bondage by vertue of regeneration. Againe, by nature all the faculties of our ſoules are out of frame, our members being the members Rom. 6. 19of vnrighteouſneſſe: and therefore it is neceſſary that we ſhould be ſet in ioynt againe by regeneration. Laſtly, without regeneration our very ſacrifices, our prayers, our hearing the word, our almes, our ciuill liues, are vnpleaſing to God. For as much Rom. 8. 8.as they that are in the fleſh (that is, vnregenerate) cannot pleaſe God, as the bleſſed Apoſtle ſpeaketh.

Vſe. Let eueryevery man and woman lay to heart this neceſſitie; & let them not deceiue themſelues with that fond conceit, that if they liue ciuilly, and pay eueryevery man his owne, and go to the Church as others do, that then they ſhal ſurely be ſaued, though they remaine as ignorant of regeneration as euer was Nicodemus. I tell you nay: for vnleſſe you be regenerate and borne againe, you remaine in danger of eternall condemnation, you remaine the very ſlaues of Satan; and the beſt things that you do or can do in your naturall condition, are abhominable and odious to God.

2. Point.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. There is no creature in heauē nor earth that can conuert a ſoule by his owne power: this worke belongs to God alone: for we are borne not of bloud, nor of the will of man, nor of the will of the fleſh, but of God; as S. Iohn ſpeaketh in his firſt chap. and 13. verſe. And therefore the whole glory of the admirable worke of regeneration is due to God alone, and is not to be aſcribed to any creature.

Secondly, the moſt ordinary inſtrumentall cauſe (not to ſpeake of the extraordinary meanes) which God vſeth for the conuerſion of ſoules, is the word of God, eſpecially preached: as appeares by theſe places of Scripture:

Pſalme 19. 7. The Law of the Lord is perfect, conuerting the ſoule.

1. Cor. 4. 15. For though you hauehave ten thouſand inſtructors, yet hauehave ye not many fathers: for in Chriſt Ieſus I hauehave begotten you through the Goſpell.

Iames 1. 18. Of his owne will begat he vsus by the word of truth, that we ſhould be a kind of firſt fruites of his creatures.

1. Pet. 1. 23. Being borne anew, not of mortall ſeed, but of immortall, by the word of God, which liueth and endureth for euer.

By all which places, and many more, it is euident, that the eſpeciall inſtrumentall cauſe of regeneration is the holy word of God contained in the Canonicall Scriptures. Whereby it appeareth, what infinite wrong the Pope doth vntounto the ſoules of the cōmon people, by withholding from them the vſe of the Scriptures: and alſo what enemies they are vntounto Chriſts kingdome and to mens ſaluation, which labour to their power to ſuppreſſe and extinguiſh the powerfull preaching of Gods word. Laſtly, this ſhould teach vsus to glorifie God for the plentie of preaching in this Land, but eſpecially in this Citie: for hereby there is good hope of the conuerſion of many ſoules. And let vsus alwayes, as we hauehave all iuſt cauſe, pray againſt Poperie, and that not onelyonly in reſpect of the bloudthirſtineſſe of that religion, diſplayed in that moſt barbarous plot of the gunpowder treaſon, but alſo becauſe it ſeekes to depriue vsus of the vſe of Gods word, the eſpeciall inſtrument of mans ſaluation.

3. Point.Concerning the degrees whereby regeneration is moſt commonly wrought, they are theſe following:

Firſt, the holy Ghoſt quickens the ſoule which it doth conuert, finding it dead in treſpaſſes and ſins. Thus it quickened the prodigall ſon, Luke 15. 32. This thy brother was dead, and is aliue againe: and thus he quickened the Epheſians, in the fifth Chapter of that Epiſtle, the eighth verſe; and in the ſecond Chapter, the firſt verſe. Where we are to note, that the ſoule is not ſaid to be dead by nature, or to be quickened by regeneration, becauſe the ſoule is deſtitute of all life, but becauſe naturally it is an alien from the life of God, as Paul ſpeakes in Eph. 4. 18. God doth not exerciſe the life of grace in the ſoule of any vnregenerate perſon, as he doth in the hearts of thoſe that are regenerate. And this firſt act of regeneration or ſpirituall quickening, is termed in Scriptures, Reu. 20. 6.the firſt reſurrection. Firſt, becauſe as in the day of the generall reſurrectiō, Many that ſleepe in the duſt ſhall awake, Dan. 12. 2: ſo by vertue of this firſt reſurrection, many that ſleepe in ſin ſhall awake to liue righteouſly. 1. Cor. 15. 34. Secondly, as in the generall reſurrection the bodies of the Saints ſhall be made like vntounto the glorious body of Chriſt himſelfe, Philip. 3. 21: ſo by vertue of this firſt reſurrection the ſoules of the Saints come to beare the image and ſtampe of God himſelfe, being made holy as he is holy, Eph. 4. 24. And hereby a man or woman may trie whether they be regenerate and quickened or no, if they will but examine whether they be awake to liue righteouſly or no, and whether they beare Gods image in true holineſſe or no. If theſe things be in thee, thou art vndoubtedly quickned; if not, thou remaineſt ſtill but a dead man.

The ſecond degree whereby regeneration is wrought, is illumination: for when we begin to ſtand vp from the dead, then immediatly Chriſt giues vsus 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, and what need they hauehave of repentance, and of Chriſt, and of Gods mercy, and of inward purging from their corruptions; and what reaſon they hauehave of denying themſelues, carrying about with them ſuch a maſſe of corruption, whereof now they are aware. Where it is to be noted, that the reprobate may in ſome meaſure be enlightened alſo. He may hauehave ſo much light as to leaue him without excuſe. This is manifeſt out of Heb. 6. 4. where it is ſaid of the apoſtates and finall backſliders, that they were once enlightened. But the difference is, firſt, the child of God is enlightened and quickened: but the reprobate is onelyonly enlightened and not quickened; for he remaines ſtill an alien from the life of God. Epheſ. 4. 18. Secondly, the elect are enlightened to ſee their ſinne, as we ſee in the example of Paul, Rom. 7. 27. I ſee another law in my members, &c. but the reprobate are enlightened eſpecially to behold the danger of ſin, and the puniſhment of the ſame; as we ſee in the example of Cain, Gen. 4. 13. My puniſhment is greater then I can beare. Thirdly, the elect are enlightened to amendement, as we ſee in the example of Iob, in his 40 Chapter, fift verſe, I hauehave ſpoken once, but I will do ſo no more; or I will not anſwer. But the reprobate are enlightened to deſpaire, and to deſperate courſes. As we ſee in the example of Iudas, Math. 27. 5. who ſo ſoone as he was enlightened to ſee the danger of his eſtate, went immediatly, and deſperately hanged himſelfe. And hereby we may examine and try our ſelues, whether we be ſauingly enlightened or no. For if we be enlightened and quickened, if we be brought to the ſight of our ſecret corruptions, and to amendment, then it is a comfortable ſigne, that we are ſauingly enlightened; otherwiſe we remaine in darkneſſe vntounto this houre.

The third degree wherby regeneration is moſt vſually wrought, is contrition. Thus when thoſe three thouſand were cōuerted by Peters ſermon, Acts 2. 37. it is ſaid that they were pricked in their hearts; and the citie ſinner when ſhe was regenerate, ſhe ſtood behind Christ at his feete weeping, Luke 7. 38. The like may be ſaid of Peter and diuerſe others.

Where alſo it is carefully to be obſerued, that the very reprobate may hauehave a kind of ſorrow, and may hang down their heads like a bulruſh for a time, Eſay 58. 5. Is it ſuch a faſt that I require, that a man ſhould afflict his ſoule for a day? &c. But the difference is, firſt the elect mourne for the offence againſt God, as we ſee in the example of Dauid, Pſal. 51. 4. Againſt thee, againſt thee onelyonly hauehave I ſinned. But the reprobate mourne eſpecially in reſpect of the puniſhment, as we ſee in the example of Pharaoh, Exodus 9. 27. who when he ſaw the iudgements of God vponupon him, and vponupon his land, could then confeſſe with a ſeeming ſorrow, that He and his people were wicked. Secondly, the elect mourne with a godly ſorrow vntounto repentance not to be repented of, as we ſee in the example of the Corinthians, 2. Cor. 7. 10: but the reprobate ſorrow with a worldly ſorrow that cauſeth death. Thirdly, the elect mourne, but with ſome grounds of hope. For they know in the midſt of their ſorrow, that their ſinne is not greater then can be forgiuen, vnleſſe it be in caſe of temptation: they know alſo that Gods mercy is greater then their ſinne; and that the bloud of Ieſus Chriſt is able to waſh them from all iniquitie: and ſo by theſe generall grounds at the leaſt in the middeſt of their ſorrow, they ſuſtaine their heart in ſome degree of hope: but the reprobate mourne as men quite bereft of all hope, thinking their ſins to be greater then can be forgiuen.

And hereby alſo we may try our ſelues whether we hauehave ſauingly ſorrowed for ſinne or no. For if we hauehave ſorrowed for the ſinne, as well as for the puniſhment; and if we hauehave ſorrowed to repentance and amendement; and laſtly, if we hauehave ſorrowed in hope, it is a good ſigne that our ſorrow is true. Otherwiſe our ſorrow is not the true ſorrow of the Conuert, but rather the worldly ſorrow of the wicked.

The fourth degree whereby regeneration is commonly wrought, is the ſpirituall hunger and thirſt after righteouſneſſe. The conuert ſoule thirſts and pants after Chriſt, As the heart brayeth after the riuers of waters. Pſal. 42. 1.If God would giuegive 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 onelyonly in reſpect of his benefits, and to ſerue his owne turne, but alſo out of louelove to Chriſt his perſon, in reſpect of his excellencies. Whereupon the Church is ſaid to be ſicke of louelove to Chriſt, Cant. 5. 8. And to this degree no reprobate in the world attaineth. For to louelove Chriſt for himſelfe, and to louelove his glorious appearing, is peculiar to the elect, and to ſuch as ſhall receiue the crowne of righteouſneſſe, 2. Tim. 4. 6.

Secondly, as the true Conuert thirſteth after Chriſt, ſo likewiſe he longeth after the word and ſacraments, as appeareth by the example of the 3000 in Acts 2. 42. who preſently vponupon their conuerſion continued in the Apoſtles doctrine, and fellowſhip, and breaking of bread, and prayers.

Now the reprobate and wicked may attaine a kind of deſire after the word, but it is either with Eue, meerely to get knowledge, or with Simon Magus to make gaine, or with the Phariſee to get a name; or with the carnall Goſpellers amongſt the Corinthians, for affectation to the perſon of him that deliuers it. Or if it be for any taſte of ſweetneſſe which they find in the word, then that taſte laſteth but for a ſeaſon. As the phantaſticke Iewes could reioyce in Iohn Baptiſts light for a ſeaſon, Ioh. 5. 35. whereas the true Conuert loues the word for it ſelfe, and continues in the ſtudy of it, and endeuours to attaine ſauing grace by it, labouring to bring forth the fruits in holy practiſe.

The ſift degree whereby regeneration is commonly wrought, is by declining from ſin. For ſo ſoone as any ſoule is conuerted to God, and made partaker of the diuine nature, preſently it begins to diſtaſte ſin, and to ſtriue againſt it. Euen Paul ſo ſoone as he was conuerted, he ceaſſed perſecuting Gods Church, Act. 9. The like may be ſaid of Zaccheus and diuers others. Where we muſt note, that the reprobate and wicked may abſtaine from many ſinnes, as well as the true Conuert: as appeares by the example of the Phariſee, Luk. 18. 11. I thanke God I am not as other men, extortioners, vniuſt, adulterers, &c. But the difference is, the true conuert declines from ſin by vertue of the ſanctifying Spirit of God; he is waſhed by the Spirit of our God, 1. Cor. 6. 10. 11: But the wicked abſtaineth onelyonly by the reſtraining ſpirit, as we ſee in the example of Abimelech, Gen. 20. 6. I hauehave kept thee, &c.

Secondly, the true Conuert is content to part with all his ſins, euen with his beloued ſins, as we ſee in the example of Dauid, Pſal. 119. 101: I hauehave refrained my feete from eueryevery euill way. But the wicked perſon is like Herod, he will not part with his Herodias or darling ſinne, Mark. 6. 20.

Thirdly, the true Conuert forſaketh ſin for conſcience ſake, as we ſee in the example of Ioſeph, Geneſ. 39. How ſhall I do this great wickedneſſe, and ſinne againſt God? whereas the wicked ſhunneth ſin, not for conſcience, but either for feare of men, or for feare of ſhame, or for feare of hel, or in reſpect of ſauing charges, or the like: as we ſee in the example of the high Prieſts, who would faine hauehave bene medling with Chriſt, but they did forbeare, howbeit not for conſcience ſake, but for feare of the people. Mat. 21. 46Let all Chriſtians examine thēſelues by theſe differences, whether their declining from ſinne be the right declining or no.

The ſixt degree whereby regeneration is wrought and perfected, is, full aſſurance of Gods fauour. For when the holy Ghoſt hath in ſome good meaſure ſanctified the heart, & made it pliable to Gods will in vniuerſall obedience, then it becomes the Spirit of adoption, crying, Abba, Father in our hearts, and teſtifying together with our ſpirits that we are the children of God, Rom. 8. 15. 16. Where we muſt alſo note, that the very wicked may hauehave a kind of perſwaſion of Gods fauour towards them, as they ſeeme to hauehave in 1. Theſſ. 5. 3▪ which crie Peace and ſafetie. But the difference is; firſt, the aſſurance of the elect is wrought by the Spirit of adoption; but the perſwaſion of the wicked is not ſo, but is wrought rather by Satan which lulleth them aſleepe. Secondly, the aſſurance of the elect hath a ſure foundation, to wit, the promiſes of the Goſpell, the mercy of God, and Chriſt: but the perſwaſion of the wicked is grounded vponupon the ſandy foundation of his owne merits. Thirdly, the aſſurance of the elect breedeth an eſpeciall care to pleaſe God: but the perſwaſion of the wicked breedeth carnall ſecuritie and boldneſſe to ſinne.

4. Point.The fourth generall point propounded concerning this great myſtery of regeneration, is touching the concomitants of this grace. And the concomitants or things accōpanying this grace of regeneration, are theſe:

Firſt, an vniuerſall change. For there is none truly regenerated, but they are truly changed, yea vniuerſally changed, All things are become 2. Cor. 5. 17new with them: yea they are changed 2. Cor. 3. 18from glorie to glorie, as by the Spirit of the Lord. Where we are to note, that the very reprobate may alſo be changed; as we reade of Saul, that God gaue 1. Sam. 10. 9him another heart. But the change in the reprobate is far different from the change wrought in the elect. For the change in the reprobate, is but in common gifts of the Spirit, as we ſee in Saul, he was changed onelyonly to propheſie, or to rule; whereas the elect are changed by ſpeciall and ſauing gifts, as, to be regenerate, ſauingly to 1. Pet. 1. 23. Phil. 1. 29. 2. Cor. 7. 10.beleeue, to repent with repentance neuer to be repented of, &c. Secondly, the reprobates are changed but onelyonly in part; they are like Ephraim, or as a cake baked on the one ſide: but the elect are vniuerſally changed, both inwardly and outwardly; 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. For there is none truly regenerate, but they hauehave a combat within them. 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 hauehave a kind of reluctation, by vertue of the light of their natural conſciences; as we ſee in the example of Pilate, he was loth to condemne Chriſt, he had a kind of Iohn 19. 12ſtriuing within him, yea he ſought to releaſe him. But the difference is, the reprobate hauehave a ſtriuing againſt ſin, either in reſpect of the ſhame of ſin, or in reſpect of the feare of hell fire, or for ſuch like carnall ends; ſo that their ſtriuing is not the combat of the fleſh and the ſpirit, but the combat of the fleſh and the fleſh: whereas the elect hauehave a ſtriuing againſt ſinne, for conſcience ſake, and in louelove to God.Gen. 39. ….

Thirdly, the third concomitant of regeneration, is fruitfulneſſe. There be none truly regenerate, but they are made fruitful. We might inſtance for the proofe of this point, in the example of Zaccheus, and many other. Where obſerue, that the wicked and vnregenerate may do many ſeeming good works, as we ſee in the example of the Barbarians, who laded Paul with things neceſſary, Acts 28. 10. But the difference is, the reprobate and wicked do many ſeeming good Luk. 6. 33.works, either mercenarily to receiue the like againe, or vaingloriouſly for the praiſe of men, or ſuperſtitiouſly Mat. 23. 5. Iſay 58. 5.with opinion of merit. Whereas the elect do good works vntounto ſuch as are not able to requite them, and that in true ſinceritie and humilitie, not ſeeking their owne praiſe, but Gods glory, confeſſing when they hauehave done all that they can, that they are vnprofitable ſeruants.

Fourthly, the fourth concomitant of regeneration, is the matter of perſecution. For there is none regenerate to liue godly in Chriſt Ieſus, but they muſt ſuffer perſecution in one kind or in another, as Paul ſpeakes in 2. Tim. 3. 9. Where we are alſo to note, that the very wicked may ſuffer for their profeſſion; yea and ſuffer many things for the truths ſake alſo, as Paul implieth in 1. Cor. 13. 3. that they that are without louelove, may giuegive their bodies to be burned: and as we ſee in the examples of Papiſts, Arrians, and other wretched heretikes, which ſometimes are ready to lay downe their liues for their profeſſion ſake. But the difference is in the cauſe of ſuffering: for it is not the ſuffering, but the cauſe of ſuffering, that makes the Martyr. The wicked and vnregenerate ſuffer commonly for error, and not for the truth; or if at any time for the truth, then it is not for louelove of the truth it ſelfe, but for ſome other byreſpect: whereas the elect child of God ſuffers for the truth it ſelfe, and that in louelove to the ſame, and with zeale of Gods glory.

5. Point.The fifth and laſt generall point propounded concerning the myſtery of regeneration, is concerning the conſtancy of the ſame. For we are to know, that a man or woman being once regenerate, they are for euer regenerate; and being once made the children of God by adoption, they are for euer the children of God.

For the proofe of this point, I commend vntounto you theſe places of Scripture following:

1. Ioh. 3. 9. His ſeed remaineth in him.

1. Pet. 1. 23. Being borne againe, not of mortall ſeed.

Rom. 11. 29. The gifts and calling of God are without repentance.

Ioh. 14. 16. The Comforter ſhall remaine with you for euer.

Rom. 11. 1. Hath God cast away his people? God forbid.

Pſal. 37. 28. The Lord forſaketh not his Saints.

By all which places, and many other, it is manifeſt that they which are once effectually called, and truly regenerate, and hauehave receiued the Spirit of adoption, they are for euer the children of God.

Reaſon 1.And the reaſon is, firſt, becauſe God is conſtant, both in his decree, for the foundation of God remaineth ſure, hauing 2. Tim. 2. 19this ſeale, The Lord knoweth who are his; and in his louelove, for whom he loueth, he loueth to the end, Ioh. 13. 1.

Reaſon 2.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.

Reaſon 3.Thirdly, becauſe God is able to preſerue his children to the end: He is ſtronger then all, and none is able to plucke the weakeſt babe in Chriſt out Ioh. 10. …9.of the hands of the bleſſed Father.

Obiection.And if any Papiſt or Arminian ſhall obiect the examples of Iudas or Demas, or the ſtony ground; 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 vsus; for if they had bene of vsus, they would hauehave continued with vsus, 1. Ioh. 2. 19. Theſe might poſſibly receiue certaine common gifts of the Spirit, as to be enlightened, &c. but they neuer were truly regenerate.

Anſw.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: which cometh to paſſe either by the neglect of the publicke and priuate meanes of ſaluation, or with Dauid by relapſe into ſin: 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: for though I fall, I ſhall ariſe, &c.

Thus I hauehave paſſed through the fiue neceſſary points concerning regeneration; and hauehave firſt ſhewed vntounto you the neceſſitie, ſecondly the meanes, thirdly the degrees, fourthly the concomitants, fiftly the conſtancie of this famous worke of regeneration. Fanne your ſelues by that which hath bene ſpoken; conſider what I hauehave ſaid, and the Lord giuegive you vnderſtanding in all things.

For why will ye die, ô houſe of Iſrael?

Now I come to the laſt part of the text, which is the expoſtulation or reaſon: Why will ye die? From whence I obſerue, that Mans deſtruction is of 3. Doctrine.himſelfe. For elſe why ſhould God expoſtulate with his Church in this place? Why will ye die?

For the proofe of which point, take theſe places following:

Hoſ. 13. 9. O Iſrael, thou haſt deſtroyed thy ſelfe; but thy helpe is of me.

Prou. 6. 32. He that committeth adultery with a woman, lacketh vnderſtanding: he that doth it, deſtroyeth his owne ſoule.

Pſal. 51. 4. Against thee, againſt thee onelyonly hauehave I ſinned, and done euill in thy ſight: that thou mighteſt be iuſt when thou ſpeakeſt, and pure when thou iudgeſt.

1. Reaſon.And it muſt needs be, that deſtruction is of a mans ſelfe, and not of God; firſt, becauſe God created man perfect at the firſt, and gaue him free will to ſtand if he would; and man hauing free will in Adam to ſtand, yet willingly and wilfully eat of the forbidden fruite, and loſt both himſelfe and his poſteritie, and the freedome of his will.

2. Reaſon.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; and hath commanded it to be Mark. 16. 15preached to eueryevery creature: yea he hath commanded vsus to beleeue in Chriſt, whom he hath ſent, 1. Ioh. 3. 23. And therefore if when a pardon is offered, we wilfully refuſe it, then our deſtruction is of our ſelues.

3. Reaſon.Thirdly, God hath giuen vntounto vsus 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 vponupon our owne heads.

4. Reaſon.Fourthly, God giueth ſufficient warning, by his threatnings out of the word, and by his iuſt iudgements ſhewed vponupon others: 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.

5. Reaſon.Fiftly, God giueth vntounto man ſufficient time of repentance; as he gaue vntounto the old world in the dayes of Noah, an hundred and twentie yeares, Gen. 6. 3. And therefore if with curſed Ieſabel we hauehave time giuen to repent, and repent not, we ſhall iuſtly periſh with her, Reu. 2. 21. 22.

6. Reaſon.Sixtly, what could hauehave bene done more vntounto the vineyard of our ſoules, then what hath bene done? Iſa. 5. 4. And therefore if after all digging, and dunging, and pruning, we remaine ſtill barren, we ſhall iuſtly be hewne downe, and caſt into the fire.

Obiection.But what ſay you then to theſe places of Scripture, which manifeſtly confirme the doctrine of reprobatiō?

Rom. 9. 11. 12. 13. For the children being not yet borne, neither hauing done any good nor euill: it was ſaid, Iacob hauehave I loued, and Eſau hauehave I hated.

Iude 4. For there are certaine men crept in vnawares, who were before of old ordained to this condemnation.

Ier. 6. 30. Reprobate ſiluer ſhall men call them: for the Lord hath reiected them.

Anſwer.We acknowledge the truth of theſe holy places; 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; and that of his owne free will, for the declaring of his power, and manifeſting of his iuſtice, Rom. 9. 23.

But here it is carefully to be obſerued, that howſoeuer a mans reprobation be of God, yet his deſtruction is of himſelf; & that for theſe reaſons:

Firſt, becauſe howſoeuer God in his iuſtice and wiſedome doth reprobate many, and that before the foundation of the world was caſt; yet he throweth no man nor woman, yong nor old into hell, before they come to their perſonall appearance before Chriſt, and be found guiltie at the barre of Gods iudgement ſeate, of ſin either actuall, or at the leaſt originall, 2. Cor. 5. 10.

Secondly, though God do reprobate men and women, yet he doth not tempt or enforce any man or woman to ſinne for the accompliſhing of his owne decree. For God tempteth no man; as Iames ſpeaketh in his firſt Chap. v. 13. And it were helliſh blaſphemy to affirme, that God were in any ſort the author of ſinne.

2 Obiection.If deſtruction be of a mans ſelfe, then it ſeemeth that he hath free will to be ſaued if he will, contrary vntounto that which was deliuered before.

Anſwer.Man indeed in Adam had once free will, as well as he had the liuely image of God; but now hauing loſt it, he may iuſtly be condemned for the loſſe of it: and now he hath no further wil vntounto good then he is moued by Gods Spirit; nor further power againſt euill, then he is preſerued by the power of God through faith.

3. ObiectionYea but it might ſeeme ſtill, that a mans deſtruction is of God, becauſe he doth not reſtraine men from ſin, nor preuent them with his grace. For is not he guiltie of a childs death, that ſeeth it run toward a pit, and ſtayeth it not, when there is power in his hand to do it?

Anſwer.We muſt not meaſure God who is aboue the Law, by man vnderunder the Law. A man in this caſe is indeed guiltie, becauſe he is bound by the Law to ſaue life if he can; but God is a free worker, it is in him to hauehave merciemercy on whom he will; it is alſo lawfull Rom. 9.for him to do what he will with Math. 20.his owne, for he is bound to no man.

1. Vſe.Cōſidering therfore that a mans & womans deſtruction is of themſelues, this ſheweth what ſpitefull enemies we are to our ſelues. We make our ſelues liable to Gods wrath, we bring vponupon our ſelues iudgements in this world, we wilfully loſe heauen, and the comfortable preſence of God, and Chriſt, and of bleſſed Saints and Angels; 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 vponupon. 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 why will ye die, ye poore houſe of Iſrael?

2▪ Vſe.Let all good Chriſtians learne, that as the wicked and vngodly do diligently worke out their owne damnation, ſo to be carefull on the contrary to worke out their ſaluation; and this they ſhall do by the power of God, and not by their owne power, or by any thing in themſelues.

Firſt, if they be carefull to vſe all the meanes which God hath appointed for the working of ſauing faith, and the nouriſhing of the ſame in their hearts.

Secondly, if they labour in all the parts of repentance, if they daily examine themſelues, if they daily humble their ſoules for their ſinnes, if they daily labour for mortification, and if they endeuour to ſerue God in holineſſe and righteouſneſſe all the dayes of their liues.

And for this purpoſe take theſe few directions: Let eueryevery Chriſtian which deſires to grow in grace be carefull of Gods publicke ordinances. Let them heare Gods word with Marie, acknowledging that to be the Luk. 10. 41.better part; but let them not vnderunder that pretence quite caſt off their particular lawfull callings, and ſo liue inordinately, contrary to the rule of the Apoſtle in 2. Theſ. 3. 12. Now them that are ſuch, we command and exhort by our Lord Ieſus Chriſt, that with quietneſſe they worke, and eate their owne bread. And concerning the right hearing of Gods word, take theſe rules, before thou repaireſt to Gods houſe. Firſt, prepare thy ſelfe with repentance, and with an heartie purpoſe of amendment of life. For otherwiſe if thou comeſt to Gods houſe with thine hands full of bloud, God may iuſtly ſay vntounto thee: What haſt thou to do, to tread within my Courts? Iſaiah 1. 12. Secondly, prepare thy ſelfe by reading ſome part of Gods word, according to the example of the Eunuch, Act. 8. 30. who was well prepared to heare Philip preach, when he had prepared himſelfe firſt by reading the Prophet Iſaiah. Thirdly, prepare thy ſelfe for publicke hearing by priuate prayer, praying for thy ſelfe, for the Miniſter, and for the Congregation: beſeeching God of his merciemercy to open vntounto Eph. 6. 19.the Miniſter the doore of vtterance, and to thy ſelfe and the reſt of the Acts 14. 27.Congregation the doore of faith. Fourthly, repaire vntounto Gods houſe with an honeſt heart, not to ſee faſhions, not to carpe at the Miniſter, not vponupon cuſtom, not to be noted to be religious, nor for feare of mās law: but go with a true deſire to worſhip God, and to reape to thy owne ſoule eternall benefite; according to the example of the Church in Iſay. 2. 3: which ſaith, Come, let vsus go vp to the houſe of the Lord: he will teach vsus his wayes, and we will walke in his paths.

Fiftly, when thou art come to the Church, hearken with all diligence and reuerence to Gods word, according to the example of Lydia, who attended to the doctrine of Paule, and Acts 16. 14.was conuerted. Beware of gazing in the time of Gods ordinance, leſt Satan tempt thee. Beware of ſleeping in the Congregation, leſt God ſhew his iudgement and execute his vengeance vponupon thee, as he did vponupon Eutychus. Acts 20. 9.Take heede of praying and reading other matters in the ſermon time, when thou ſhouldeſt attend vntounto the preaching, leſt thou offer the Eccleſ. 5. 1.ſacrifice of fooles. Remember that there is a time for all things, and eueryevery Eccleſ. 3. 1.thing ought to be done in its fit time and ſeaſon. Sixtly, after thou haſt heard the word, meditate throughly of the points deliuered, leſt Satan come and ſteale the good ſeed out of thine heart; examine thy ſelfe by that which was preached; and if thou findeſt thy ſelfe rebuked for ſinne, let that rebuke preuaile with thee to repentance and amendment.

Alſo when thou haſt heard Gods word, marke the directions, and practiſe them: For, not the hearers but the doers of the Law are iuſt before God, Rom. 2. 13. And concerning the promiſes, apply them to thy ſelfe if thou findeſt thy ſelfe capable, that is, if thou endeuoureſt to keepe the condition of them: and indeed the word will profit thee nothing, vnleſſe thou haſt faith to apply it, Heb. 4. 2.

Secondly, that thou mayeſt worke out thine owne ſaluation, be carefull frequently and often to be partaker with Gods Church of the Lords Supper. For the Sacrament worthily Iohn 6. 55.receiued is meate indeed, and drinke indeed. Thou muſt not thinke it ſufficient to receiue the Sacrament once or twiſe by the yeare, but thinke it an eſpeciall fauor of God if thou mayeſt receiue it often; alwayes prouided that thou beeſt prepared thereunto, with knowledge, faith, repentance, and charity.

Thirdly, be carefull alſo of priuate duties, reade the Canonicall Scriptures diligently: refreſh thy ſoule morning and euening with ſome Chapter of Gods word. The King himſelfe is not exempted from this holy duty, but the Lord would hauehave his word to be with him, that he might reade therein all the dayes of his life, Deut. 17. 19. And concerning reading Gods word in priuate, obſerue theſe directions if thou wouldeſt profite. Firſt, lift vp thine heart by prayer before thou readeſt. Secondly, reade with diligent heede, according to that of Math. 24. 15. Let him that readeth, conſider it. Deſire not to reade faſt, but ſure. Alſo examine thy ſelfe by that which thou readeſt; and ruminate or meditate, that thou mayeſt extract nouriſhmēt and comfort out of that which thou readeſt. Thirdly, reade the word in order, not here a Chapter and there a Chapter; but begin at the beginning of a booke, and leaue it not off vntill by degrees thou haſt paſſed through it. Fourthly, if thou readeſt a difficult place, take diligent notice of it, that thou mayeſt aske the iudgement of others, eſpecially of Gods Miniſters, concerning the meaning.

Fourthly, if thou deſireſt to worke out thine owne ſaluation, and not wilfully to runne vponupon thine owne deſtruction, be diligent of priuate prayer. If thou beeſt a maiſter of a family, pray with thy family, and inſtruct it, that thou and thine houſe may ſerue the Lord: according to the example of Ioſua, in the laſt chapter of that booke, the 15 verſe. Let eueryevery 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 eueryevery day, to wit, morning, euening, and at noone, Pſal. 55. 17. Dan. 6. 10.

Fiftly and laſtly, if thou deſireſt to worke out thy ſaluation, walke worthy of thy holy calling whereunto thou art called. Let thy conuerſation be anſwerable to thy profeſſion: endeuour to liue holily towards God, righteouſly towards men, and ſoberly concerning thy ſelfe. Thus thou ſhalt glorifie God, adorne the Goſpell of Chriſt, and purchaſe to thy ſelfe through Gods free merciemercy and Chriſts merits, an inheritance incorruptible and vndefiled, which fadeth not away, reſerued in heauen for thee. VntoUnto the which glorious inheritance, he bring vsus which hath ſo dearely bought vsus, euen Ieſus Chriſt the righteous; to whom with the Father and the holy Ghoſt, three glorious perſons, but one God, be aſcribed, as moſt due, all honour and glorie, from this time forth vntounto all eternitie. Amen, Amen.

FINIS.

End of the text · Stephen Denison, The New Creature (1619)

The New Creature, Sermon

p. 1THE NEW CREATVRE.

THE NEW CREATVRE.