THE NEW CREATURE.  
A SERMON PREACHED AT PAUL'S CROSS, JANVARY 17. 1619.  
By Stephen Denison, Minister of God's word, at Katherine Kree Church, in the City of London.  2. COR. 5. 17. 
Therefore, if any man be in Christ, he is a new creature.  GAL. 6. 15. 
For in Christ jesus, neither circumcision availeth any thing, nor uncircumcision, but a new creature.  
LONDON, Printed by Richard Field, dwelling in great Woodstreet.  
1619.   

TO THE RIGHT HONOURABLE, SIR SEBASTIAN HARVEY Knight, Lord Mayor of the honourable City of London:  
STEPHEN DENISON wisheth increase of all saving grace in this world, and eternal glory and happiness in the world to come.  
Right Honourable,  
THE doctrine of Repentance and of the new Creature, is very necessary in all places, and for all assemblies. This doctrine is fit for all persons; it is fit for men of high degree, to cause them to bethink themselves. It is fit for men of low degree, to cause them to know themselves. It is fit for the true judicious hearer, to cause him to add practice to his knowledge. And it is fit for the itching care or curious hearer, to teach him the true use of hearing Sermons, which is, not to have his uncircumcised ear carnally pleased, but rather to have his poor soul regenerated, edified, and refreshed. With 
joel 1. 2.  this doctrine was joel sent unto the old men, and to all the inhabitants of the land. With this doctrine was jonas sent 
jonas 3. 4.  unto Nineue, Forty days, and Nineue shall be destroyed. With this doctrine was Christ himself sent unto the 
john 3. 3.  lost sheep of the house of Israel: Except a man be borne again, he cannot see the kingdom of God. And with this doctrine is this weak messenger or small Treatise sent into the world at this time. I desire that it might do much good unto the souls of Gods elect▪ which if it do, I do unfeignedly confess, it is not in respect of any worth or sufficiency that is in the author, but merely by God's free blessing following my poor and weak endeavours.  
The reasons which have moved me to make this doctrine and Sermon public, are these, viz.  
First, the consideration of the necessity of it: for what is more necessary then to understand the mystery of regeneration? without which no flesh can be saved.  
Secondly, the consideration of the general extent of this doctrine: for it concerneth not only them which heard the Sermon, but also all others; for God exhorteth 
Act. 17. 30.  all men to repent.  
Thirdly, the desire of divers holy Christians, whose earnest and godly request I desire to fulfil to my power.  
And in that I do commend unto your Honour, these my poor endeavours contained in this book, it is:  
First, because your Honour was an earwitness of this Sermon, enduring the coldness of the season, to hear it with much attention.  
Secondly, because your Honour hath purchased to yourself a good report among men, by your inst and upright carriage in that worthy place and calling whereunto you are called▪  
Thirdly, because your Honour hath had, and I hope will have unto the end, a singular care of God's Sabbath, that it may not be profaned by the lewdness of men, which are more set upon their own gain and pleasure, then in any sort upon God's glory: which desire not only to sin themselves, but also to make Christian magistrates partakers of their sins, by giving licence and liberty unto them.  
Fourthly, that I might hereby testify my love unfeigned unto this famous City; for the which I will always pray, that God would turn his judgements from it, and prevent it with his liberal blessings, especially in heavenly things in Christ.  
I beseech your Honour to accept this Treatise, which I offer as the widows mite, to be cast into God's treasury. And so I will pray the very God of 
1. Thes. 5. 23.  peace to sanctify you wholly; and that your whole spirit, and soul, and body, may be preserved blameless, unto the coming of our Lord jesus Christ. Amen.  
Your Honours in all things in the Lord, Stephen Denison.   

THE NEW CREATURE.  EZEKIEL 18. 31. Cast away from you all your transgressions whereby ye have transgressed, and make you a new heart and a new spirit: for why will ye die, o house of Israel? 
AT the five and twentieth verse of this present Chapter, the Prophet Ezekiel tells us, that the house of Israel had complained against the Lord, that his ways were not equal. Unto the which impudent, saucy, and blasphemous complaint, the Lord in his own most just defence giveth a double answer: 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: for the iniquity that he hath done, shall he die. Again, when the wicked man turneth away from his wickedness that he hath committed, and doth that which is equal and right, he shall save his soul alive. As though the Lord should say: He that condemneth the impenitent, though formerly never so righteous in show; and he that justifieth the penitent, though formerly never so wretched in deed, his ways must needs be equal. But God doth all this: Therefore his ways must needs be equal. The second answer which the Lord giveth to the former unjust complaint, is contained in the words of my text: Cast away from you all your transgressions, whereby ye have transgressed, etc. As though it were said: He which offereth you life and salvation, upon condition of repentance and amendment for the time to come, his ways must needs be equal. 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; or a counsel, and a reason. In the exhortation or counsel, the Church of God is taught, first, what to avoid, in these words, Cast away all your transgressions, whereby ye have transgressed. Secondly, what to labour for, in the words following, And make you a new heart and a new spirit. And the expostulation or reason, is taken from the danger that will ensue if the counsel be rejected, in these words, For why will ye die, o house of Israel?  
Cast away from you all your transgressions.  
Cast away: by this is meant a final forsaking of sin; yea such a forsaking is here understood, as is with an holy detestation or indignation: much like unto that speech of the Prophet 
Isa. 30. 22.  Isaiah, Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou 〈…〉 as'st them away as a polluted cloth: thou shalt say unto it, Get thee bence.  
All your transgressions. The word in the original signifieth 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; for that were with the pharisees 
Mat. 23. 24.  to strain out a gnat, and to swallow a Camel: 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; from gross, crying, reigning sin, even to our very infirmities. The like figure is to be observed in the words of the third commandment, Thou shalt not take the name 
Exod. 20. 7  of the Lord thy God in vain: 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, and in the mean time make no conscience of perjury before a magistrate: but the true meaning and scope of the commandment is, to teach us to make conscience of all profanation of God's name, even from the very sins of perjury and blasphemy, to the least oath. Even so in my text, by transgressions we are to understand all sins, both great and small. For we must not favour or abet ourselves 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 understanding. So that that which God requireth here to be renewed, is the whole inner man: according to that holy 
Pro. 23. 26.  Proverb, My son give me thine heart. But here a question may be demanded: Will God therefore be content with the bare renewing of the inner man? or is he indifferent, whether the outward man be renewed or no? Not so: 
1. Cor. 6. 20  For we are bought with a price: therefore we must glorify God both in our bodies and in our spirits: for they are Gods. But the Lord nameth the inner man, because the true renovation begins there, namely at the heart and in the mind. Secondly, because God knew full well, that if once the inner man were thoroughly renewed, the outward man would quickly be reform. According to that speech of our 
Mat. 23. 26.  blessed Saviour to the Pharisee: Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.  
Why will ye die? There is a threefold death mentioned in the holy Scriptures: First, natural, and that is nothing else but a separation for a time of the soul from the body. Secondly, spiritual, and that is a separation of the soul from the life of God. Thirdly, eternal, and that is a final separation both of body and soul, from the comfortable presence of God. Of the first kind of death, is spoken in Heb. 9 27. It is appointed unto men to die once. Of the second, is spoken in Luke 15. 32. This thy brother was dead, & is alive again. Of the third is made mention in Reu. 21. 8. The fearful, and unbelieving, & abominable, & murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have 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 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.  
O house of Israel. By the house of Israel in this place, is meant the Church of God both among the jews and among the Gentiles. 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 jews. For I appeal to every man's conscience: have not we as great need to be exhorted to cast away all our transgressions, as ever had the jews? Have not we as much need to be stirred up to become new creatures, as ever had the jews? judge we in ourselves. Furthermore, this name Israel is taken from the Patriarch jacob, who was named Israel by 
Gen. 32. 28.  the Angel which wrestled with him, because as a Prince he had prevailed with God. 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. Thus much of the literal meaning of the words.  
Cast away all your transgressions. Before I come to the points of doctrine which I principally aim at, two questions are first to be answered: First, whether repentance be in a man's own power or no, because the Church is here exhorted, as by her own action, to cast away her transgressions, and to make herself a new heart and a new spirit? And the second question is, whether a man have free will or no? because it is said here, Why will ye die, o house of Israel? As seeming to imply, that it was in the free choice of Israel herself, whether she would be saved or damned.  
Concerning the first question, I answer, that true repentance, or that repentance which is never to be repent of, it is not in man's power, but it is the especial gift of God: 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. And furthermore, every unregenerate person, man or woman, 
jer. 13. 23.  is a very black More, yea a Leopard: 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. We do not deny, but natural men and women may attain 
Mat. 27. 3.  some degree of sorrow, as judas did; & some degree of outward humiliation, 
1. Kin. 21. 29 Exod. 9 27  as Ahab did; and some degree of confession, as Pharaoh did; and some degree of the restraining spirit, as Abimelech did; and some degree of 
Gen. 20. 6.  satisfaction unto men for injuries done, as the same judas did. But to 
Mat. 27. 5.  the saving sight of sin, or to the contrite spirit, which God will not despise; or sound inward mortification unto sin, which is by the Spirit; or to true conscience of sin, and loving endeavour after righteousness: hereunto a mere natural person can never attain by his own natural strength. For it is spiritually, and not naturally attained: it is the work of God, and not of man. And therefore Ephraim is heard bemoaning himself to God in these terms, Turn thou me, and I 
jer. 31. 18.  shall be turned: for thou art the Lord my God. Wherein he doth secretly acknowledge, that he had not repentance in his own power, but that it was the gift of God.  
But here remaineth still another difficulty. For it may be objected further: If repentance be not in a man's own power, then why doth God exhort us here to cast off all our iniquities, and to make ourselves new hearts and new spirits? God doth not this because he presupposeth an ability in us to perform that which he requireth; but because he himself is ready to do that for us, 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 joined with the Spirit, it offereth grace, and effecteth that in the hearts of the elect in some measure, which it doth require. As we read concerning Thomas, joh. 20. 27. 28. Christ's word commanded Thomas not to be infidelious but believing, and the same word wrought faith in him to believe: so that he immediately fell down at jesus feets, and said unto him, Thou art my God and my Lord.  
Concerning the second question, which is, whether a man have free will, because it is said, Why will ye die? To this I answer, a man or woman may have a free choice in things civil and indifferent: thus, if any one be invited to a feast, he is at his own choice whether he will go or no; and if he go, he is at his own choice of what dishes he will taste or eat: according to that in 1. Cor. 10. 27. If any one that believeth not, bid thee to a feast; and if thou wilt go etc. But to make choice, or to refuse to go to a feast, 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. For we are not 
2. Cor. 3. 5.  sufficient to think any thing as of ourselves, but our sufficiency is of God. Again, that a Christian hath in some measure a freed will after conversion, though not an absolute free will, we do not gainsay: for Christ came to proclaim liberty to the captives, and 
Esai. 61. 1.  the opening of the prison to them that 
2. Cor. 3. 17  are bound. And where the Spirit of the Lord is, there is liberty. 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, and to nill that which is evil; 
Phil. 2. 13.  to affirm this we cannot. For it is God which giveth both to will and to do, of his good pleasure. We have not free will before conversion: For every imagination 
Gen. 6. 5.  of the thoughts of our hearts are only evil continually. And, in us, 
Rom. 7. 18.  that is, in our flesh, abideth nothing which is good. Neither have we free 
joh. 15. 5. 4.  will after conversion: For without Christ can we do nothing. And, As the branch cannot bear fruit of itself except it abide in the vine, no more can we, except we abide in Christ.  
And therefore we Christians have just cause to reject the doctrine of Popery, as in other points fundamental, as namely in the doctrine of iustificaton by a man's own merits; and in the doctrine of praying, or giving divine worship unto Saints and Angels; and in the doctrine of Purgatory; and in the doctrine of the Pope's authority to dispense with sin, or to forgive sin; in the doctrine of Transubstantiation; in the doctrine of the Pope's power to dethrone Christian Kings, etc. As we have, I say, just cause to reject these vain inventions, with innumerable other Antichristian traditions: so likewise we have just cause to dissent from the Papists and new upstart Arminians in the doctrine of Free will. 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: first because it denieth the doctrine of the erernall truth of God concerning election and reprobation; maintaining that one person is not elected more than another, except it be for foreseen faith or foreseen works. Contrary unto that in Rom. 9 11. For the children being not yet borne, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder shall serve the younger: as it is written, jacob have I loved, and Esau have I hated.  
Secondly, the doctrine of free-will is so much the more to be rejected, because it derogates from the glory of God, and maketh a man his own saviour: for if a man have absolute power of himself, by his own will to be saved or damned, then if he be saved, he may thank himself and not God. Thirdly, if the doctrine of free-will were received, than we must also grant, that there is no assurance of salvation 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 saving grace: 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. The reason therefore that God expostulates thus with his Church, Why will ye die? is not to imply any free-will in us, 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. Why will ye die? that is, why will ye desperately resist the Spirit when he offers grace unto you? and why will ye wilfully rush into sin as the horse into the battle, and so incur 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 only upon 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. Again, it is not said, cast away some of your transgressions, or such transgressions which you can best spare, but cast away all, even to your very infirmities.  

1. Doctrine.  Whence observe we, That a true penitent sinner must not not favour or allow himself in any sin or transgression whatsoever, 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.  
For the proof of which point, I commend unto you these places of Scripture following:  
Ezechiel 18. 30. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin.  
Math. 18. 8. 9 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet, to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.  
2. Cor. 7. 1. Having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.  
Heb. 12. 1. Wherefore seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.  
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, 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: when the 
1. Cor. 6. 9  Corinthians were converted, they washed themselves by the clean waters of God's Spirit, from their uncleanness, theft, covetousness, revilings, extortions, and the like.  
When the Thessalonians were 
1. Thes. 1. 9  converted, they turned from idols to serve the true and living God, and to look for his Son from heaven. And so for particular persons.  

Math. 9 9  When Matthew was converted, he left the receipt of custom: when Zaccheus was converted, he left his 
Luke 19 8.  forged cavillation: when the hard hearted jailor was converted, he 
Act. 16. 33.  ceased to deal cruelly with poor prisoners: when Moses was converted, 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 evident that a true Convert or penitent person must turn, not from some, but from all his sins.  
And great reason there is that a man or woman should turn from all iniquity.  
First, in respect of God himself, for jehovah is a God of purer eyes then to behold 
Hab. 1. 13.  evil, he cannot look on iniquity, as saith the Prophet. He abhorreth all iniquity, his jealousy smoketh against all sin, and especially against that sin after which we have gone a whoring from God. 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.  

Reason 2.  Secondly, a Christian must forsake all sin. For every sin is 
1. joh. 3. 4. jam▪ 2. 10.  the transgression of the Law: and he that shall keep the whole Law, and yet offendeth in one point, he is guilty of all. For howsoever he breaks not every link of the chain by this or that particular sin, yet he may be truly said to break the chain, if he break any link at all of it. 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, because he offendeth against the authority and integrity of the whole Law. And therefore whosoever they be that love and respect God's Law, they must of necessity break off their beloved sins. For the sound love of the word and the love of sin, can no more stand together then the Ark and Dagon.  

Reason 3.  Thirdly, a Christian must forsake all sin in respect of sin itself. For what is any sin but the very work of the devil? and therefore to 
1. Io●. 3. 8.  be abhorred. What is any sin but a fruit of the filthy flesh? and therefore 
Gal. 5. 19  worthy to be hated. Yea what is any sin but very filthiness itself? 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: and therefore what just cause hath every Christian to forsake and abandon all sin?  

Reason 4.  Fourthly, every Christian ought to forsake all sin, yea even his beloved sin, in respect of the danger that will accrue unto him, if he do not forsake it. He that will not forsake his sin, he remaineth under the 
Rom. 1. 18.  wrath of God. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. He that will not forsake his sin, he is continually subject to God's 
Psal. 68 21.  vengeance in this world, for God will wound the hairy scalp of such an one as goeth on in his wickedness. 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, as I have also told you before, that they which do such things shall not inherit the kingdom of God. Lastly, he which will not forsake his beloved sin, he shall be sure to have his portion in the lake 
Reu. 21. 8.  that burneth with fire and brimstone; he shall not be able to stand in judgement, 
Psal. 1. 5.  yea he shall desire the very mountains to fall upon him, to hide him from the wrath of the Lamb. And therefore whosoever they be that desire to escape these dangers, they must of necessity break off their beloved sins.  

5. Reason.  Fiftly, every Christian ought to break off his beloved sin in respect of the good which he shall reap thereby: and the true Christian shall receive infinite benefit by the forsaking of sin. For first, if he will touch no unclean thing, God will 
2. Cor. 6. 17  receive him for his child.  
Secondly, if he will forsake all his sins, be shall be made fit for God's service, as for prayer, hearing God's word, receiving the Sacrament: whereas otherwise if he forsake not sin, he is unfit for all these; for if we regard wickedness in our hearts, 
Psal. 66. 18.  God will not regard our seeming devotion, but it is abomination to him.  
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. For 
Isay 57 21.  there is no peace to the wicked, saith my God.  
Fourthly, if a Christian forsake his sin, he shall profit by the word; 
Luke 8. 14.  whereas otherwise the word is choked by the venom of his beloved sin.  
Fiftly, if a Christian forsake his 
Isay 1. 16.  sin, he shall have fellowship with God and joy in the holy Ghost; whereas if he forsake nor his sin, he 
Eph. 2. 12.  remaineth an alien to God; and in very laughter his heart shall be sorrowful. Pro. 14. 13.  
Sixtly, if a Christian forsake his beloved sin, he shall approve the truth of his repentance, whereas otherwise his repentance is no better than the repentance of Herod. For Herod was content to do many 
Mark 6.  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.  

1. Objection. Pro. 24. 16.  But doth not the righteous man fall seven times a day? and do we not in many things offend all? are we not 
jam. 3. 2.  all sinners? is there any man that liveth and sinneth not? Therefore what necessity is there that any man should endeavour to purge himself from all sin?  

Answer.  It is very true that we are all sinners, For if we say we have no sin, we lie, and speak not the truth; but there is great difference betwixt sins of infirmity whereunto the children of God are subject, and sins of presumption whereunto the wicked are given.  
First, sins of infirmity are committed upon the sudden, by a present and unexpected temptation, as we see in the example of David, Psal. 116. 11. I said in my haste, all men are liars. But a sin of presumption is committed with premeditation and plotting. For the wicked deviseth mischief upon his bed; he setteth himself upon a way that is not good, etc. Psal. 36. 4.  
Secondly, a sin of infirmity is done unwillingly, with much striving against the flesh, yea with the very hatred of the sin 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 sin of presumption is committed willingly, with the whole heart, with great delight, yea even with greediness, Ephes. 4. 19 Who being past feeling, have given themselves over unto lasciviousness: to work all uncleanness with greediness.  
Thirdly, a sin of infirmity is commonly committed in things of a lower nature. For few of the children of God after conversion (as I suppose) do fall so grossly as did David and Peter. The child of God after regeneration may be assailed with evil thoughts, and may be subject to like passions as others are: yea idle words may sometimes slip from them at unawares, 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 sin of presumption is usually committed with an high hand in gross matters. Rom. 3. 13. Their throat is an open sepulchre, with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness, their feet are swift to shed blood, etc.  
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, 
Mark 9 6.  and one for Elias, not knowing what he said; whereas a sin of presumption is always against the light of knowledge. For the wicked knowing the judgement of God (that they which do such things are worthy of death) not only do the same, but have pleasure in them that do them. Rom. 1. 32.  
Fiftly, a sin of infirmity when it is known, it is presently repent of, and is more carefully shunned and bewared of for the time to come: as we see in the example of holy job, in his fortieth chapter, and fourth and fifth verses: who perceiving that he had been too bold with God, presently upon the sight of his sin breaketh 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, but I will not answer again: yea twice, but I will proceed no further. Whereas on the contrary a sin 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 provoking God unto anger in the wilderness, and continued therein forty years, Psal. 95. 10. The wicked idolaters offer to defend their offering of cakes to the Queen of heaven, jer. 44. 17. And the ungodly boasteth of his hearts desire. Psal. 10. 3.  
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, because the true children of God, sore against their wills, are subject to many slips and imperfections.  

2. Objection.  I am convinced in my conscience (may some say) that I ought to live better than I do, and that I ought to break off my best-beloved sins: but may I not do this hereafter? what necessity is there of present amendment? 
Answer.  To this I answer: It is not for thee (my poor brother) to put off thy repentance from day to day; and that for diverse weighty reasons.  
First, because God himself calleth upon thee for present repentance: To 
Heb. 3. 7.  day if ye will hear his voice, harden not your hearts, as in the provocation, and in the day of temptation in the wilderness.  
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 deceitfulness of sin.  
Thirdly, because thy life is frail and uncertain; thou knowest not what a day may bring forth; thou mayest be alive and in health to day, and dead and buried by to morrow: therefore it behoveth thee to repent whilst 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 dost, 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 only repent, and cast away all thy transgressions whereby thou hast transgressed; but this thou must do to day, without any minute's procrastination.  

3. Objection.  I am content (will some haply say) to part with whatsoever I am convinced of to be a sin; but how shall I be convinced of sin, or by what means may I come to find out 
Answ.  my beloved sin? I answer, if thou knowest not (my Christian brother) thy beloved sin, which every man doth more easily know then forsake, take these few directions for the finding out of thy sin:  
First, pray unto God (but pray fervently, and in the name of Christ) that he would vouchsafe to discover unto thee thy sins. For it is the Spirit 
john 16. 8.  of God which convinceth the world of sin; and he is that eyesalve which must cause thee to see.  
Secondly, thou must be very conversant in God's word, but especially in the reading of the Law of God: 
Rom. 3. 20  for by the Law cometh the knowledge 
I am. 1. 23.  of sin. And the Law is that true crystal glass, wherein thou mayest discern and see thy ugly deformities.  
Thirdly, thou must carefully observe the checks of thy conscience. For if thou hast not feared thy conscience; with an hot iron, it will at one time or other check thee for thy beloved sin; and thine own heart will smite thee, as David's heart smote him, when he had cut off the lap of Saul's 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 us, than we can see in ourselves. How came David to the sight of his sin, but by Nathan 
2. Sam. 12.  the Prophet his ministry?  

Use 1.  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: the use of the point is, first to condemn the practice of gross hypocrites, unto whom sin is sweet, and they hide it 
job 20. 12.  under their tongues: which with Saul spare their fat sins of pleasure and profit; 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. But I leave such to their just condemnation, unless they repent.  

2. Use.  Secondly, it serves for exhortation, to excite every one of you, and mine own soul also, to forsake all sin. Let Ministers learn to beware of false doctrine, and bad example, lest many thereby be defiled. Let Lawyers learn to beware of bribes, to pervert judgement and justice. Let Magistrates learn to beware of too much severity towards some, and of too much partiality towards others. Let tradesmen learn to break off all fraud and deceit, and all shameful secret corruptions of their particular callings. 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. And that we may obtain the happy victory against our especial corruptions, these rules are to be observed with all carefulness.  
First, we must daily examine ourselves: for thus saith the Lord of hosts by the Prophet, Consider your 
Agg. 1. 12.  ways; and by his beloved Disciple, Remember from whence thou art fallen 
Reu. 2. 5. .  
Secondly, we must daily confess them, and bemoan ourselves daily for them to God; yea we must condemn ourselves for them, and desire strength against them by prayer. All this did Paul for the removing 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 covenant with God, vowing against our sins, as David did; I have sworn, 
Psal. 119. 106.  and will perform it, that I will keep thy righteous judgements. A resolute vow and steadfast resolution, are notable preservatives against all sin.  
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.  
Fiftly, we must avoid the company of such as have been the instruments of Satan formerly to allure us to sin. For in vain shall we purpose to keep the commandments of our God, unless with David we say to our 
Psa. 119. 115  graceless companions, Depart from me ye wicked.  

3. Use.  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; we must hereby be excited to take diligent notice of the sins that reign in this land, and especially amongst that people of which God hath made us overseers: and let us without respect of persons endeavour to subdue all sin. Let us not fear the rich, not favour our benefactors. Let us not desire to speak pleasing things, but profitable things. Let us Cause jerusalem 
Ezek. 16. 2.  to know all her abominations. Let us deliver ourselves from blood-guiltiness, by giving warning; and so When the chief Shepherd shall appear, 
1. Pet. 5. 4.  we shall receive the crown of glory, which fadeth not away.  
Secondly, this may serve for the instruction of all such as are in authority either in Church or Commonwealth: they must labour to suppress to their power all sin; 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, Familisme, depraving of the Sabbath, and such like. Let the maintainers of these cursed sects be sharply censured, and sought out, and diligently inquired after. Let these skulking foxes be taken; for these are they that spoil this vine, persuading unstable souls to desperate separation.  
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. For because 
Eccles. 8. 11.  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. Let Magistrates learn of Nabuchadnezzar to punish swearers and blasphemers; for he (though an heathen) made a solemn decree, 
Dan. 3. 29.  That every people, nation and language, which should speak any thing amiss against the God of Shadrach, Meshech, and Abednego, should be cut in pieces, and their houses should be made a dunghill. 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, and the precious blood and sacred wounds of jesus Christ, so commonly and ordinarily to be profaned and blasphemed. Let Magistrates learn of Nehemiah to be zealous 
Neh. 13. 21.  for the Lords Sabbath; that as he threatened 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 every kind, and labour to suppress all abuses, and not to give the least toleration at the request of any, for any carnal liberty: knowing the ill disposition of man's nature, that if it have an inch, it will take an elne. Let Magistrates therefore learn of Phinees, to execute severe judgement 
Psal. 106. 30.  upon the adulterer and the whore. Let them not wink at filthy houses, nor street and field adulteries, but let them take with Phinees the javelin of justice, and suppress these gross enormities for the which the 
Hos. 4. 3.  land mourneth. 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. 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; and let them strengthen the hands of under-officers, which may narrowly look unto the abuses and disorders of such places. 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; and for this purpose let them remember the rule of the blessed Apostle, If there be any that will not work, 
2. Thes. 3. 10.  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, and many of them are found dead in the morning. I pray God their blood be not one day required at the hands of those that should see these things reform. In a word (because time would be too short to enter upon all particulars,) let Magistrates learn of David, to destroy all 
Psal. 101 8  the wicked of the land, that they may cut off all wicked doers from the City of the Lord. And for the same purpose let them have an especial care of the choice of under-officers, for 
Exod. 18. 2.  the bad choice of them is the bane of all justice.  

4. Use.  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, and betake himself to some lawful calling: remembering that every Christian 
Eph. 4. 28.  is bound to work with his hands the thing which is good. 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 
Esay 28. 22.  his Ismaelitish mocking, lest his bonds increase. Let the covetous person cease from his covetousness, considering that it is not frugality or good husbandry, as the devil would make him believe, but it is idolatry, odious 
Col. 3. 5. Psal. 10. 3. 1. Cor. 6. 10.  to God, hateful to men, and in itself damnable, as the Scripture speaketh. 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; and the rather, first because pride is one of the six things 
Pro. 6. 17.  which God abhorreth: Secondly, because God will visit the sin of pride in apparel even in Prince's children, 
Zeph. 1. 8.  and much more in others which will content themselves with no fashion in apparel, nor with any natural countenance, but will needs have a painted face of their own making, because they like it better to be like 
2. Kin. 9 30  unto that strumpet jesabel, then to conform themselves after the modest manner of holy women. Let the malicious person cease from his malice, knowing that it is murder in the 
1. joh. 3. 14.  sight of God; let him cease to hate his brother in his heart; let him cease to curse another, lest it light upon 
Psal. 109. 17  himself; let him cease to seek revenge, either cunningly or openly, either under pretence of law or otherwise, knowing that vengeance belongs 
Rom. 12. 19  to God, and he will repay. Let the deceitful person cease to live by his wits (as he terms it,) let him not get his living by carding, dicing, bowling, cozening, perjuring, and such like forged cavillation; knowing that 
1. These. 4. 6.  God is avenger of all such things. Let the usurer learn to forsake his usury though it be a gainful sin.  
First, because he hath no warrant for his practice from any one place of God's word truly and faithfully understood.  
Secondly, because the word of God, doth expressly condemn his practice in diverse 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 evil report, and ever was so, both amongst Christians and heathens.  
Fourthly, because it is maintained with a trembling conscience: many usurers doubting, some upon their deathbeds repenting, and others after conversion turning from the practice of usuty, acknowledging that when they were usurers, they were in the way to hell and destruction.  
Fiftly, because the usurer lives by the sweat of another man's brows, whereas it were Christian honesty for a man to live by his own labour.  
Sixtly, 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; or else give themselves to running to stageplays, or bowling, or vicious life, or to such like epicurism.  
I do not purpose solemnly to handle this controversy concerning usury in this short Treatise. 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, but to be resolved in the case of their conscience. But I may not stand upon this point at large at this time. 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. In a word, let the factious person avoid schism, & let him pray for, and endeavour the peace of jerusalem. Let the hypocrite avoid his hypocrisy, knowing that God is not mocked, yea let him be assured that 
Eccl. 12. 14.  God will bring all things to judgement, yea every secret sin. Let the slanderer cease from slandering, knowing 
Deut. 27. 24  that he which smiteth his brother secretly is accursed. Let us all cast away all our transgressions whereby we have 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 divine counsel given unto 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 duty of every 
2. Doctrine.  true Convert, not only not to favour himself in any one corruption whatsoever; 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, as of the speech, countenance, apparel, behaviour, and such like; but it must be in the inner man, in the understanding, 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.  howsoever man looketh on the outward appearance, and contents himself with it, yet God beholdeth the 
1. Sam. 16. 7.  heart. No service will please God, unless 
joh. 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 conversation, the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind: and that ye put on the new man, which after God is created in righteousness and true holiness. 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: old things are passed away, behold, all things are become new. By both which places it is manifest, that it is not sufficient to cease to be old, but there must be also a renewing. It is not sufficient for a Convert 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 renovation, which is a great evangelical mystery, I propound these necessary points to be considered of: First, what necessity there is of this renovation. Secondly, by what means it is wrought. Thirdly, by what degrees. Fourthly, what be the concomitants of it. Fiftly, concerning the constancy.  

1. Point.  Concerning the necessity of this inward renovation or regeneration, we are to consider, first, that without it no flesh can be saved: for Christ himself saith, Except ye be converted, 
Mat. 18. 3.  and become as little children, ye shall not enter into the kingdom of heaven. And again he saith, Except a man be borne again, he cannot see the kingdom of God. Again, we are all vassals of Satan by nature, and are taken of him 
2. Tim. 2. 26  at his will: and therefore it is necessary that we should be set free out of spiritual bondage by virtue of regeneration. Again, by nature all the faculties of our souls are out of frame, our members being the members 
Rom. 6. 19  of unrighteousness: and therefore it is necessary that we should be set in joint again by regeneration. Lastly, without regeneration our very sacrifices, our prayers, our hearing the word, our alms, our civil lives, are unpleasing to God. For as much 
Rom. 8. 8.  as they that are in the flesh (that is, unregenerate) cannot please God, as the blessed Apostle speaketh.  
Use. Let every man and woman lay to heart this necessity; & let them not deceive themselves with that fond conceit, that if they live civilly, and pay every man his own, and go to the Church as others do, that then they shall surely be saved, though they remain as ignorant of regeneration as ever was Nicodemus. I tell you nay: for unless you be regenerate and borne again, you remain in danger of eternal condemnation, you remain the very slaves of Satan; and the best things that you do or can do in your natural condition, are abominable and odious to God.  

2. Point.  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. There is no creature in heaven nor earth that can convert a soul by his own power: this work belongs to God alone: for we are borne not of blood, nor of the will of man, nor of the will of the flesh, but of God; as S. john speaketh in his first chap. and 13. verse. And therefore the whole glory of the admirable work of regeneration is due to God alone, and is not to be ascribed to any creature.  
Secondly, the most ordinary instrumental cause (not to speak of the extraordinary means) which God useth for the conversion of souls, is the word of God, especially preached: as appears by these places of Scripture:  
Psalm 19 7. The Law of the Lord is perfect, converting the soul.  
1. Cor. 4. 15. For though you have ten thousand instructors, yet have ye not many fathers: for in Christ jesus I have begotten you through the Gospel.  
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.  
1. Pet. 1. 23. Being borne anew, not of mortal seed, but of immortal, by the word of God, which liveth and endureth for ever.  
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. Whereby it appeareth, what infinite wrong the Pope doth unto the souls of the common people, by withholding from them the use of the Scriptures: and also what enemies they are unto Christ's kingdom and to men's salvation, which labour to their power to suppress and extinguish the powerful preaching of God's word. Lastly, this should teach us to glorify God for the plenty of preaching in this Land, but especially in this City: for hereby there is good hope of the conversion of many souls. And let us always, as we have all just cause, pray against Popery, and that not only in respect of the bloodthirstiness of that religion, displayed in that most barbarous plot of the gunpowder treason, but also because it seeks to deprive us of the use of God's word, the especial instrument of man's salvation.  

3. Point.  Concerning the degrees whereby regeneration is most commonly wrought, they are these following:  
First, the holy Ghost quickens the soul which it doth convert, finding it dead in trespasses and sins. Thus it quickened the prodigal son, Luke 15. 32. This thy brother was dead, and is alive again: 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 soul is not said to be dead by nature, 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, as Paul speaks in Eph. 4. 18. God doth not exercise the life of grace in the soul of any unregenerate person, as he doth in the hearts of those that are regenerate. And this first act of regeneration or spiritual quickening, is termed in Scriptures, 
Reu. 20. 6.  the first resurrection. First, because as in the day of the general resurrection, Many that sleep in the dust shall awake, Dan. 12. 2: so by virtue of this first resurrection, many that sleep in sin shall awake to live righteously. 1. Cor. 15. 34. Secondly, as in the general resurrection the bodies of the Saints shall be made like unto the glorious body of Christ himself, Philip. 3. 21: 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, Eph. 4. 24. And hereby a man or woman may try whether they be regenerate and quickened or no, if they will but examine whether they be awake to live righteously or no, and whether they bear God's image in true holiness or no. If these things be in thee, thou art undoubtedly quickened; if not, thou remainest still but a dead man.  
The second degree whereby regeneration is wrought, is illumination: for when we begin to stand up from the dead, then immediately Christ gives us light, Ephes. 5. 14. the God which commanded light to shine out of darkness beginneth to shine in our hearts, 2. Cor. 4. 6. Yea than the day of salvation beginneth to dawn, and the day-star 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, and what need they have of repentance, and of Christ, and of God's mercy, and of inward purging from their corruptions; and what reason they have of denying themselves, carrying about with them such a mass 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 have so much light as to leave him without excuse. This is manifest out of Heb. 6. 4. where it is said of the apostates and final backsliders, that they were once enlightened. But the difference is, first, the child of God is enlightened and quickened: but the reprobate is only enlightened and not quickened; for he remains still an alien from the life of God. Ephes. 4. 18. Secondly, the elect are enlightened to see their sin, as we see in the example of Paul, Rom. 7. 27. I see another law in my members, etc. 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 than I can bear. Thirdly, the elect are enlightened to amendment, as we see in the example of job, in his 40 Chapter, fifth verse, I have spoken once, but I will do so no more; or I will not answer. But the reprobate are enlightened to despair, and to desperate courses. As we see in the example of judas, Math. 27. 5. who so soon as he was enlightened to see the danger of his estate, went immediately, and desperately hanged himself. And hereby we may examine and try ourselves, whether we be savingly enlightened or no. For if we be enlightened and quickened, if we be brought to the sight of our secret corruptions, and to amendment, than it is a comfortable sign, that we are savingly enlightened; otherwise we remain in darkness unto this hour.  
The third degree whereby regeneration is most usually wrought, is contrition. Thus when those three thousand were converted by Peter's sermon, Acts 2. 37. it is said that they were pricked in their hearts; and the city sinner when she was regenerate, she stood behind Christ at his feet weeping, Luke 7. 38. The like may be said of Peter and diverse others.  
Where also it is carefully to be observed, that the very reprobate may have 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 soul for a day? etc. But the difference is, first the elect mourn for the offence against God, as we see in the example of David, Psal. 51. 4. Against thee, against thee only have I sinned. But the reprobate mourn especially in respect of the punishment, as we see in the example of Pharaoh, Exodus 9 27. who when he saw the judgements of God upon him, and upon his land, could then confess with a seeming sorrow, that He and his people were wicked. Secondly, the elect mourn with a godly sorrow unto repentance not to be repent 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 mourn, but with some grounds of hope. For they know in the midst of their sorrow, that their sin is not greater than can be forgiven, unless it be in case of temptation: they know also that God's mercy is greater than their sin; and that the blood of jesus Christ is able to wash them from all iniquity: and so by these general grounds at the least in the midst of their sorrow, they sustain their heart in some degree of hope: but the reprobate mourn as men quite bereft of all hope, thinking their sins to be greater than can be forgiven.  
And hereby also we may try ourselves whether we have savingly sorrowed for sin or no. For if we have sorrowed for the sin, as well as for the punishment; and if we have sorrowed to repentance and amendment; and lastly, if we have sorrowed in hope, it is a good sign that our sorrow is true. Otherwise our sorrow is not the true sorrow of the Convert, but rather the worldly sorrow of the wicked.  
The fourth degree whereby regeneration is commonly wrought, is the spiritual hunger and thirst after righteousness. The convert soul thirsts and pants after Christ, As the heart brayeth after the rivers of waters. 
Psal. 42. 1.  If God would give riches, honours, pleasures, and not Christ, they would be accounted as dung and dross, Phil. 3. 7. And the child of God thirsteth after Christ, not only in respect of his benefits, and to serve his own turn, but also out of love to Christ his person, in respect of his excellencies. 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. For to love Christ for himself, and to love his glorious appearing, is peculiar to the elect, and to such as shall receive the crown of righteousness, 2. Tim. 4. 6.  
Secondly, as the true Convert 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 upon their conversion continued in the Apostles doctrine, and fellowship, and breaking of bread, and prayers.  
Now the reprobate and wicked may attain a kind of desire after the word, but it is either with Eve, merely to get knowledge, or with Simon Magus to make gain, or with the Pharisee to get a name; or with the carnal Gospelers amongst the Corinthians, for affectation to the person of him that delivers it. Or if it be for any taste of sweetness which they find in the word, than that taste lasteth but for a season. As the fantastic jews could rejoice in john Baptists light for a season, joh. 5. 35. whereas the true Convert loves the word for itself, and continues in the study of it, and endeavours to attain saving grace by it, labouring to bring forth the fruits in holy practice.  
The sift degree whereby regeneration is commonly wrought, is by declining from sin. For so soon as any soul is converted to God, and made partaker of the divine nature, presently it begins to distaste sin, and to strive against it. Even Paul so soon as he was converted, he ceased persecuting God's Church, Act. 9 The like may be said of Zaccheus and divers others. Where we must note, that the reprobate and wicked may abstain from many sins, as well as the true Convert: as appears by the example 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 sin by virtue of the sanctifying Spirit of God; he is washed by the Spirit of our God, 1. Cor. 6. 10. 11: But the wicked abstaineth only by the restraining spirit, as we see in the example of Abimelech, Gen. 20. 6. I have kept thee, etc.  
Secondly, the true Convert is content to part with all his sins, even with his beloved sins, as we see in the example of David, Psal. 119. 101: I have refrained my feet from every evil way. But the wicked person is like Herod, he will not part with his Herodias or darling sin, Mark. 6. 20.  
Thirdly, the true Convert forsaketh sin for conscience sake, as we see in the example of joseph, Genes. 39 How shall I do this great wickedness, and sin against God? whereas the wicked shuneth sin, not for conscience, but either for fear of men, or for fear of shame, or for fear of hell, or in respect of saving charges, or the like: as we see in the example of the high Priests, who would fain have been meddling with Christ, but they did forbear, howbeit not for conscience sake, but for fear of the people. 
Mat. 21. 46  Let all Christians examine themselves by these differences, whether their declining from sin be the right declining or no.  
The sixth degree whereby regeneration is wrought and perfected, is, full assurance of God's favour. For when the holy Ghost hath in some good measure sanctified the heart, & made it pliable to Gods will in universal obedience, than 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, as they seem to have in 1. Thess. 5. 3▪ which cry Peace and safety. But the difference is; first, the assurance of the elect is wrought by the Spirit of adoption; but the persuasion of the wicked is not so, but is wrought rather by Satan which lulleth them asleep. Secondly, the assurance of the elect hath a sure foundation, to wit, the promises of the Gospel, the mercy of God, and Christ: but the persuasion of the wicked is grounded upon the sandy foundation of his own merits. Thirdly, the assurance of the elect breedeth an especial care to please God: but the persuasion of the wicked breedeth carnal security and boldness to sin.  

4. Point.  The fourth general point propounded concerning this great mystery of regeneration, is touching the concomitants of this grace. And the concomitants or things accompanying this grace of regeneration, are these:  
First, an universal change. For there is none truly regenerated, but they are truly changed, yea universally changed, All things are become 
2. Cor. 5. 17  new with them: yea they are changed 
2. Cor. 3. 18  from glory to glory, as by the Spirit of the Lord. Where we are to note, that the very reprobate may also be changed; as we read of Saul, that God gave 
1. Sam. 10. 9  him another heart. But the change in the reprobate is far different from the change wrought in the elect. For the change in the reprobate, is but in common gifts of the Spirit, as we see in Saul, he was changed only to prophesy, or to rule; whereas the elect are changed by special and saving gifts, as, to be regenerate, savingly to 
1. Pet. 1. 23. Phil. 1. 29. 2. Cor. 7. 10.  believe, to repent with repentance never to be repent of, etc. Secondly, the reprobates are changed but only in part; they are like Ephraim, or as a cake baked on the one side: but the elect are universally changed, both inwardly and outwardly; 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. For there is none truly regenerate, but they have a combat within them. Thus it was with Paul, who found in himself after regeneration, a law rebelling against the law of his mind, Rom. 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; as we see in the example of Pilate, he was loath to condemn Christ, he had a kind of 
john 19 12  striving within him, yea he sought to release him. But the difference is, the reprobate have a striving against sin, either in respect of the shame of sin, or in respect of the fear of hell fire, or for such like carnal ends; so that their striving is not the combat of the flesh and the spirit, but the combat of the flesh and the flesh: whereas the elect have a striving against sin, for conscience sake, and in love to God. 
Gen. 39 ●.   
Thirdly, the third concomitant of regeneration, is fruitfulness. There be none truly regenerate, but they are made fruitful. We might instance for the proof of this point, in the example of Zaccheus, and many other. Where observe, that the wicked and unregenerate 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 receive the like again, 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 unto such as are not able to requite them, 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.  
Fourthly, the fourth concomitant of regeneration, is the matter of persecution. For there is none regenerate to live godly in Christ jesus, but they must suffer persecution in one kind or in another, as Paul speaks 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 truth's sake also, as Paul implieth in 1. Cor. 13. 3. that they that are without love, may give their bodies to be burned: and as we see in the examples of Papists, Arrians, and other wretched heretics, which sometimes are ready to lay down their lives 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 unregenerate suffer commonly for error, and not for the truth; or if at any time for the truth, than it is not for love of the truth itself, but for some other by-respect: whereas the elect child of God suffers for the truth itself, and that in love to the same, and with zeal of God's glory.  

5. Point.  The fifth and last general 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 ever regenerate; and being once made the children of God by adoption, they are for ever the children of God.  
For the proof of this point, I commend unto you these places of Scripture following:  
1. joh. 3. 9 His seed remaineth in him.  
1. Pet. 1. 23. Being borne again, not of mortal seed.  
Rom. 11. 29. The gifts and calling of God are without repentance.  
joh. 14. 16. The Comforter shall remain with you for ever.  
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 have received the Spirit of adoption, they are for ever 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, having 
2. Tim. 2. 19  this seal, The Lord knoweth who are his; and in his love, for whom he loveth, he loveth to the end, joh. 13. 1.  

Reason 2.  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.  

Reason 3.  Thirdly, because God is able to preserve his children to the end: He is stronger than all, and none is able to pluck the weakest babe in Christ out 
joh. 10. ●9.  of the hands of the blessed Father.  

Objection.  And if any Papist or Arminian shall object the examples of judas or Demas, or the stony ground; or of many Professors that turn carnal, etc. To this I answer, that those that finally and totally fall away from the truth, They were never of us; for if they had been of us, they would have continued with us, 1. joh. 2. 19 These might possibly receive certain common gifts of the Spirit, as to be enlightened, etc. but they never were truly regenerate.  

Answ.  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: which cometh to pass either by the neglect of the public and private means of salvation, or with David by relapse into sin: but to fall totally from all saving grace, or finally without any recovery, this we confidently deny, according to that in Micha 7. 8. Rejoice not against me, o mine enemy: for though I fall, I shall arise, etc.  
Thus I have passed through the five necessary points concerning regeneration; and have first showed unto you the necessity, secondly the means, thirdly the degrees, fourthly the concomitants, five the constancy of this famous work of regeneration. Fan yourselves by that which hath been spoken; consider what I have said, and the Lord give you understanding in all things.  

For why will ye die, o 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 observe, that Man's destruction is of 
3. Doctrine.  himself. For else why should God expostulate with his Church in this place? Why will ye die?  
For the proof of which point, take these places following:  
Hos. 13. 9 O Israel, thou hast destroyed thyself; but thy help is of me.  
Prou. 6. 32. He that committeth adultery with a woman, lacketh understanding: he that doth it, destroyeth his own soul.  
Psal. 51. 4. Against thee, against thee only have I sinned, and done evil in thy sight: that thou mightest be just when thou speakest, and pure when thou judgest.  

1. Reason.  And it must needs be, that destruction is of a man's self, and not of God; first, because God created man perfect at the first, and gave him free will to stand if he would; and man having free will in Adam to stand, yet willingly and wilfully eat of the forbidden fruit, and lost both himself and his posterity, and the freedom of his will.  

2. Reason.  Secondly, destruction must needs be of a man's self, and not of God, because God hath sent a sufficient redemption by the means of his own Son; and hath commanded it to be 
Mark. 16. 15  preached to every creature: yea he hath commanded us to believe in Christ, whom he hath sent, 1. joh. 3. 23. And therefore if when a pardon is offered, we wilfully refuse it, than our destruction is of ourselves.  

3. Reason.  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.  

4. Reason.  Fourthly, God giveth sufficient warning, by his threatenings out of the word, and by his just judgements showed upon others: and therefore if we will take no warning, neither by threats, nor by judgements, nor by signs from heaven, we shall worthily perish without mercy.  

5. Reason.  Fiftly, God giveth unto man sufficient time of repentance; as he gave unto the old world in the days of Noah, an hundred and twenty years, Gen. 6. 3. And therefore if with cursed jesabel we have time given to repent, and repent not, we shall justly perish with her, Reu. 2. 21. 22.  

6. Reason.  Sixtly, what could have been done more unto the vineyard of our souls, than what hath been done? Isa. 5. 4. And therefore if after all digging, and dunging, and pruning, we remain still barren, we shall justly be hewn down, and cast into the fire.  

Objection.  But what say you then to these places of Scripture, which manifestly confirm the doctrine of reprobation?  
Rom. 9 11. 12. 13. For the children being not yet borne, neither having done any good nor evil: it was said, jacob have I loved, and Esau have I hated.  
Jude 4. For there are certain men crept in unawares, who were before of old ordained to this condemnation.  
jer. 6. 30. Reprobate silver shall men call them: for the Lord hath rejected 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 mighty Potter, having absolute authority of the lump of mankind, hath made some vessels to honour, and some to dishonour; and that of his own free will, for the declaring of his power, and manifesting of his justice, Rom. 9 23.  
But here it is carefully to be observed, that howsoever a man's reprobation be of God, yet his destruction is of himself; & that for these reasons:  
First, because howsoever God in his justice and wisdom doth reprobate many, and that before the foundation of the world was cast; yet he throweth no man nor woman, young nor old into hell, before they come to their personal appearance before Christ, and be found guilty at the bar of God's judgement seat, of sin either actual, or at the least original, 2. Cor. 5. 10.  
Secondly, though God do reprobate men and women, yet he doth not tempt or enforce any man or woman to sin for the accomplishing of his own decree. For God tempteth no man; as james speaketh in his first Chap. v. 13. And it were hellish blasphemy to affirm, that God were in any sort the author of sin.  

2 Objection.  If destruction be of a man's self, than it seemeth that he hath free will to be saved if he will, contrary unto that which was delivered before.  

Answer.  Man indeed in Adam had once free will, as well as he had the lively image of God; but now having lost it, he may justly be condemned for the loss of it: and now he hath no further will unto good than he is moved by God's Spirit; nor further power against evil, than he is preserved by the power of God through faith.  

3. Objection  Yea but it might seem still, that a man's destruction is of God, because he doth not restrain men from sin, nor prevent them with his grace. For is not he guilty of a child's 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 above the Law, by man under the Law. A man in this case is indeed guilty, because he is bound by the Law to save life if he can; but God is a free worker, it is in him to have mercy on whom he will; it is also lawful 
Rom. 9  for him to do what he will with 
Math. 20.  his own, for he is bound to no man.  

1. Use.  Considering therefore that a man's & woman's destruction is of themselves, this showeth what spiteful enemies we are to ourselves. We make ourselves liable to God's wrath, we bring upon ourselves judgements in this world, we wilfully lose heaven, and the comfortable presence of God, and Christ, and of blessed Saints and Angels; yea we purchase to ourselves 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. O consider this all ye that forget God, and which sport and delight yourselves in your sinful courses, which drink iniquity as the Ox drinketh water, which drink I say, and are never satisfied: O why will ye die, ye poor house of Israel?  

2▪ Use.  Let all good Christians learn, that as the wicked and ungodly do diligently work out their own damnation, so to be careful on the contrary to work out their salvation; and this they shall do by the power of God, and not by their own power, or by any thing in themselves.  
First, if they be careful to use all the means which God hath appointed for the working of saving faith, and the nourishing of the same in their hearts.  
Secondly, if they labour in all the parts of repentance, if they daily examine themselves, if they daily humble their souls for their sins, if they daily labour for mortification, and if they endeavour to serve God in holiness and righteousness all the days of their lives.  
And for this purpose take these few directions: Let every Christian which desires to grow in grace be careful of Gods public ordinances. Let them hear God's word with Marie, acknowledging that to be the 
Luk. 10. 41.  better part; but let them not under that pretence quite cast off their particular lawful callings, and so live 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 jesus Christ, that with quietness they work, and eat their own bread. And concerning the right hearing of God's word, take these rules, before thou repairest to God's house. First, prepare thyself with repentance, and with an hearty purpose of amendment of life. For otherwise if thou comest to God's house with thine hands full of blood, God may justly say unto thee: What hast thou to do, to tread within my Courts? Isaiah 1. 12. Secondly, prepare thyself by reading some part of God's word, according to the example of the Eunuch, Act. 8. 30. who was well prepared to hear Philip preach, when he had prepared himself first by reading the Prophet Isaiah. Thirdly, prepare thyself for public hearing by private prayer, praying for thyself, for the Minister, and for the Congregation: beseeching God of his mercy to open unto 
Eph. 6. 19  the Minister the door of utterance, and to thyself and the rest of the 
Acts 14. 27.  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, nor for fear of man's law: but go with a true desire to worship God, and to reap to thy own soul eternal benefit; according to the example of the Church in Isay. 2. 3: which saith, Come, let us go up to the house of the Lord: he will teach us his ways, and we will walk in his paths.  
Fiftly, when thou art come to the Church, hearken with all diligence and reverence to God's word, according to the example of Lydia, who attended to the doctrine of Paul, and 
Acts 16. 14.  was converted. Beware of gazing in the time of God's ordinance, lest Satan tempt thee. Beware of sleeping in the Congregation, lest God show his judgement and execute his vengeance upon thee, as he did upon Eutychus. 
Acts 20. 9  Take heed of praying and reading other matters in the sermon time, when thou shouldest attend unto the preaching, lest thou offer the 
Eccles. 5. 1.  sacrifice of fools. Remember that there is a time for all things, and every 
Eccles. 3. 1.  thing ought to be done in its fit time and season. Sixtly, after thou hast heard the word, meditate thoroughly of the points delivered, lest Satan come and steal the good seed out of thine heart; examine thyself by that which was preached; and if thou findest thyself rebuked for sin, let that rebuke prevail with thee to repentance and amendment.  
Also when thou hast heard God's word, mark the directions, and practise them: For, not the hearers but the doers of the Law are just before God, Rom. 2. 13. And concerning the promises, apply them to thyself if thou findest thyself capable, that is, if thou endevourest to keep the condition of them: and indeed the word will profit thee nothing, unless thou hast faith to apply it, Heb. 4. 2.  
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. For the Sacrament worthily 
john 6. 55.  received is meat indeed, and drink indeed. Thou must not think it sufficient to receive the Sacrament once or twice by the year, but think it an especial favour of God if thou mayest receive it often; always provided that thou be'st prepared thereunto, with knowledge, faith, repentance, and charity.  
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. 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, Deut. 17. 19 And concerning reading Gods word in private, observe these directions if thou wouldst profit. First, lift up thine heart by prayer before thou readest. Secondly, read with diligent heed, according to that of Math. 24. 15. Let him that readeth, consider it. Desire not to read fast, but sure. Also examine thyself by that which thou readest; and ruminate or meditate, that thou mayest extract nourishment and comfort out of that which thou readest. Thirdly, read the word in order, not here a Chapter and there a Chapter; but begin at the beginning of a book, and leave it not off until by degrees thou hast passed through it. 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.  
Fourthly, if thou desirest to work out thine own salvation, and not wilfully to run upon thine own destruction, be diligent of private prayer. If thou be'st a master of a family, pray with thy family, and instruct it, that thou and thine house may serve the Lord: according to the example of josua, in the last chapter of that book, the 15 verse. 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, and at noon, Psal. 55. 17. Dan. 6. 10.  
Fiftly and lastly, if thou desirest to work out thy salvation, walk worthy of thy holy calling whereunto thou art called. Let thy conversation be answerable to thy profession: endeavour to live holily towards God, righteously towards men, and soberly concerning thyself. Thus thou shalt glorify God, adorn the Gospel of Christ, and purchase to thyself through God's free mercy and Christ's merits, an inheritance incorruptible and undefiled, which fadeth not away, reserved in heaven for thee. Unto the which glorious inheritance, he bring us which hath so dearly bought us, even jesus 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 glory, from this time forth unto all eternity. Amen, Amen.  
FINIS.