Firſt of all conſider, is Wilfull Ignorance and unbelief thy caſe?S. 8. if it be, thou art a periſhing man in this ſtate, till ſaving knowledg and faith come; thou art a child of darkneſs under the power of Sathan, if when means of knowledg afforded are neglected, when meanes offered are rejected by thee: And ſuch is thy ſtate, if ſo it be, that after ſo long living with the meanes of knowledg, ſo much hearing of the word of faith, and ſo much helpes for inſtruction in the knowledg of God, and ways of Godlineſs; if it be ſo I ſay; that after all this thou art ignorant of the true God, and knoweſt not thy Saviour Chriſt, and upon what account he is thy Saviour, and what he is, and did to redeem thee; and if thou knoweſt not yet what thou art by nature, how hatefull ſin is to the Holy God, how ſin defiles, and will ruine the ſoul if permitted; if thou knoweſt not what it coſt Jeſus Chriſt to purchaſe thy pardon and acceptance with God; If thou underſtandeſt not the conditions, on thy part, to make thee capable of the benefits of Chriſts purchaſe:

If thou art yet ignorant of this,S. 9. thy State is wofull, for tis in thee wilfull; thou haſt neglected, or refuſed, or reſiſted this knowledg, and thy ignorance (ſeeing thou haſt the uſe of thy reaſon, and thy ſenſes,) is thy ſin; And becauſe it is about the neceſſary and weighty things of thy ſalvation, and yet ſupinely neglected, or wilfully refuſed, it is now a contracted, ſuperadded guilt; and except thou come out of this thy ignorance, and labour to know and underſtand ſo much of God in Chriſt, and the Holy Ghoſt, (at leaſt as is neceſſary to thy ſalvation,) thou canſt not be ſaved. For, if to know the onely true God, John 17.3. and Jeſus Chriſt whom he hath ſent, be life eternal, as Chriſt hath ſaid, then not to know him as he is to be known, muſt needs be death eternall: and conſider well, that the Lord Jeſus ſhall be revealed from heaven with his mighty Angels, in flaming fire, 2. Theſ. x. 7, 8, 9. taking vengeance on them that KNOW NOT God, and that obey not the Gospell of our Lord Jeſus Chriſt: and mark the dreadfull allotment for ſuch ignorant perſons in the 9. verſe, Who ſhall be puniſhed with everlaſting destruction, from the preſence of the Lord, Prov. 5.12, 13, 23. Eph. 3.18. Hoſ. 4.6. Eſay 27.11. Pſal. 95.10, 11. 2 Cor. 4.3, 4. and the glory of his power. Read alſo theſe Scriptures in the margent, if you would have more proofs of the danger of wilfull ignorance: If our Gospell be hid, it is hid to them that are loſt, they are loſt who are ignorant of the contents of the Goſpell.

Is Infidelity and unbelief thy condition?S. 10. art thou ſtill an unbeliever? And thou art an unbeliever, if thou acknowledgeſt not, nor believeſt in the onely True God, the Father of Chriſt, and Creator of the World, as revealed to thee in the Scriptures; if thou believeſt not in Jeſus Chriſt, the onely Eternall Son of God; If thou confeſs him not to be the true Meſſias, not acknowledgeſt him to be HE that was promiſed, and in time was ſent into the world, born of a virgin, and took humane nature into his Godhead, and ſuffered here on earth, death, for the Redemption of mankind, who were loſt by ſin, and under the curſe and power of Satan; if thou takeſt him not for thy Saviour and Lord; if thou yeildeſt not up thy ſelf, thy mind, Will, affections, and actions to be ſanctified, and ruled by him, thou art yet an Infidel.

If thou believeſt not the Holy Ghoſt to be God,S. 11. and proceeding from the Father and the Son; and yet equall with the Father and the Son, and that the FATHER, SON, and HOLY GHOST, are one onely God in eſſence, nature, power, dignity, infiniteneſs, according to the Scriptures, thou art an Infidel: Nay, if thou believeſt not the holy Scriptures of the OLD and NEW TESTAMENT to be of God, given unto us for a full Revelation of the mind of God concerning our faith, and life; If thou believeſt not the promiſes and threats of the Goſpell; If thou believeſt not reward for the Godly, and puniſhment for the wicked; a day of Judgment, where and when all mankind ſhall be Judged according to their workes done in this preſent World, in the Reſurrection of all the dead at the laſt day, when men ſhall receive the finall ſentence, from the mouth of Chriſt, either for the enjoyment of Heaven, or the torments of Hell, from that time for ever.

If thou believeſt not all this, thy ſtate is Infidell, thou art yet an unbeliever;S. 12. and if thou continueſt ſo, this muſt be thy doom, read it and tremble,Mar. 16.16. He that believeth not ſhall be damned. John 3.36. He that believeth not the Son, (which is Jeſus Chriſt) ſhall not ſee life, but the wrath of God abideth on him. Rev. 21.8. The unbelieving ſhall have their part in the lake which burneth with fire and brimstone, which is the ſecond death.

Conſider this, and ſee if thy caſe be unbelief, whether it doth not concern thee ſpeedily to reform in this particular, and become a true believer.

Art thou an unrighteous perſon?S. 13. I mean one that is unjuſt in thy dealings with men; doeſt wrong either friend or foe, in goods, name, or life? Is it thy cuſtome in trafficking with others to cheat, deceive, defraud, any one? doſt thou keep back for thy own uſe that which is not thine own by conſent, or purchaſe, or gift, from the right owners? haſt broken thy promiſe and covenant made with man, wilfully? haſt thou ſtollen from, or robbed any man of what was his, or anothers in his keeping? haſt received ſtollen goods, knowingly, and conſenting to theeves and robbers? doſt uſually doe to others in any caſe what in no caſe thou wouldeſt have them doe to thee? Then art thou an unrighteous perſon, in jurious to man, a wronger of thine own ſoul, and highly offenſive to the Juſt and Righteous God, who loveth righteouſneſs, and hateth iniquity; and haſt ſinfully tranſgreſſed that excellent Rule of thy bleſſed Lord and Saviour Jeſus Chriſt, who hath ſaid, that whatſoever you would that men ſhould doe unto you, Luke 6.21. Mat. 7.20. S. 14. doe ye even ſo unto them.

Now if thou art guilty of unjuſt and unrighteous dealing you muſt repent of it ſpeedily, and quit it abſolutely, away with this evil frame and wicked practice.

Leave off to walk unrighteouſly,S. 15. if thou meaneſt to be reformed and ſaved; but if thou wilt not, then take notice that this remaines againſt thee,Deut. 25.16. Rom. 1.18. 1 Cor. 6.9. S. 16. All that doe unrighteouſly are anabomination unto the Lordthy God; And then know that the unrighteous ſhall not inherit the kingdome of God.

Now will you dare to doe unrighteouſly any more? or wilt thou not much rather reform in time, then undergoe thy excluſion of heaven, and loſs of thy happineſs to the ruine of thy ſoul for ever, for thy unrighteous dealing?

Then be perſwaded to rid thy hands of unjuſt gain,S. 17. and thy heart and mind from all unjuſt and unrighteous thoughts and contrivances; that it may be ſaid of thee, ſuch was I indeed, but now I am reformed, I have left off all my unjuſt unrighteous dealing, through the grace of God, convincing me of my ſin, warning me and helping me to forſake it. Adde this conſideration, to further thee in thy REFORMATION, what will it profit thee, yea what is any man profited, if he ſhall gain the whole world by unrighteouſneſs, Mat. 16.26. and loſe his own ſoul? alas, what will all thy getting doe thee good, when thou ſhalt pay ſo dear for it, even the unvaluable loſſe of thy precious ſoul at laſt?

Is Idolatry thy ſin?S. 18. Art thou guilty of that? If thou haſt worſhipped a falſe God, any of the Heathen Idols inſtead of the true God; Haſt thou worſhipped, or prayed to, or before an image, directing thy ſervice to it, or to God by an image of mans making? Haſt thou adored, or worſhipped a piece of bread, as though it were really and materially the very body of Chriſt? or haſt thou adored a crucifix, and prayed unto it? Or attributed any divine power to a piece of gold, ſilver, braſs, wood, made after the faſhion of a croſs? Doſt thou give the honour, and worſhip due unto God, to any creature or likeneſs of any thing? thou then art guilty, thou art found a groſs Idolater.

Nay further,S. 19. Rom. 1.21. if thou in thy fancie doſt conceive of the eternall inviſible GOD, who is a pure ſpirituall being, as though he were like unto any thing thou ever ſaweſt, and doſt worſhip him under that imaginaty ſhape, thou wrongeſt God, and haſt ſet up an Idol in thy imagination, and ſo art thou an imaginary Idolater, though thou haſt no picture before thine eyes: yea further, if thy heart, mind, will, affections, be laid out upon earthly things, and thou payeſt more true love to, and devoteſt thy ſelf to the pleaſures, profits, and honours of this world; If thou ſerveſt the creature more conſtantly, affectionately and willingly then the great God, then art thou an Idolater; for what is Idolatry elſe but the ſetting up the creature in the place of God, and to give the creature the preeminence in our hearts and minds? and what is it to commit Idolatry, but a ſerving the creature, and adoreing it Rom. 1.25. more then the Creator, who is bleſſed for ever? And therefore the covetous worldling is branded with this abominable title of Idolatry, Eph. 5.5. For this ye know, that no covetous man, who is an IDOLATER, hath any inheritance in the kingdome of Chriſt and of God.

Now it mightily concerns thee to examine thy ſelf ſpeedily and narrowly,S. 20. whether thou art guilty of Idolatry any of the forementioned wayes; whether thou worſhippeſt an Idol for thy God, or the true God by an Idol; whether thou ſerveſt and prayeſt to the eternal Spirit, framing to thy ſelf any likeneſs of God in thy imagination or fancie.

Whether thou ſerveſt the world, or any thing in the world, with thy deareſt affections and deſires, delighting in them, and ſeeking more them then God: If ſo, then art thou deeply tainted with this foul ſin of Idolatry. Therefore now (dear ſoul) be adviſed, if thou findeſt thy ſelf guilty, though but in the leaſt, to repent and reform, rid thy ſelf of this damning ſin, which God doth hate, and will not tolerate in any one but ſuch as thoſe are determined for hell; for all Idolaters are abominable to God,1 Pet. 4.3. and God would have his children keep themſelves from IDOLS, from the ſight, and from the ſervice of Idols;John 5.21. My little children keep your ſelves from Idols. And now if you will not come off from all Idolatry, then ſee what will befall you, you ſhall be ſhut out of heaven, and ſhall be ſhut up in hell,1 Cor. 6.9. Rev. 22.15. Idolaters ſhall not inherit the kingdome of God.

Without are Sorcerers and Idolaters, which ſhall never be admitted into the kingdome of heaven.

Sorcerers and Idolaters ſhall have their part in the Lake that burnes with fire and brimſtone, Rev. 21.8. Phil. 3.19. which is the ſecond death.

Is drunkenneſs thy ſin? and if it be it is a great one,S. 28. and thou art guilty of this ſin more ways then one; men think themſelves for the moſt part then onely to be guilty, when they have drunk to that exceſſe as to wallow in their vomit, and have loſt both reaſon and ſences; This indeed is to forſake the manhood, and to be transformed into a beaſt and worſe, for a beaſt is not capable of ſinning by exceſſe; but a man ſins wofully in ſo doing, for he breaks a Law of God, and ſobriety, abuſeth the creature, diſhonoreth and debaſeth his own ſoul, expoſeth himſelf to ſhame and ſcorn, and gives a foul invitation to the devil to drive him to many other ſins, as ſwearing, curſing, whoredome, murther, and the next wickedneſs is at hand; a fit inſtrument for the devils ſervice, but in no wiſe fit for the ſervice of God,Deu. 31.20, 21. Pro. 23.21. Eſay 28.1, 3. 1 Cor. 6.10. nor works of his calling; a greif to his relations, the reproch of Religion, the ſhame of mankind. And his doom is dreadfull, they ſhall come to poverty, woe to the drunkards, they ſhall be troden under foot, and drunkards ſhall not inherit the kingdome of God.

But wilt thou ſay,Obj. for a man to drink himſelf into ſuch a condition, is worthy to be deemed drunken indeed; but there be that keep company, and maintain good fellowſhip, and ſit by it too, and yet are not ſo overcome as ſo to abuſe themſelves or others, and is that any fault? I anſwer, That exceſs of drinking,Anſw. whether thou art quickly overcome by it,Vinum plus juſto ſumptum venenum. Aug. Mal. 24.49. or whether thou be ſtrong to overcome much drink, or if thou ſitteſt long at it, tippling, and keepeſt company with riotous perſons, or forceſt or perſwadeſt others to drink exceſſively, and delighteſt to ſee others through drink ſtammering, reeling, fooling, or erring, thou canſt not defend thy ſelf from being faulty, thou muſt leave it off, and reform in theſe things alſo, and have nothing to do with ſuch practices, but avoid them. And that thou mayſt ſee I would not goe about to abridg thy liberty, nor croſs thy appetite as to theſe circumſtances,Luke 21.34. Rom. 13.13. or beg thy reformation in this, but upon unqueſtionable grounds from Scripture, read feriouſly Eſay 5.11. Wo unto them that riſe up early that they may follow ſtrong drink, that continue untill night, till wine inflame them: And Eſay 5.22. Wo to them that are mighty to drink wine, and men of ſtrength to mingle ſtrong drink: And Habb. 2.15, 16. Wo unto him that giveth his neighbour drink, that putteſt thy bottle to him, and makest him drunken alſo, that thou mayst look on their nakedneſs. Thou art filled with ſhame for glory; drink thou alſo, the cup of the Lords right hand ſhall be given unto thee, and ſhamefull spewing ſhall be on thy glory,

Now by this thou ſeeſt what thou art toS. 29. reform about drinking; look therefore what haſt thou been, and how thou haſt been guilty, and repent, and amend ſpeedily, if thou wouldeſt come to any thing in Religion that may do thee any good for heaven, and ſay now you are warned, and doe no more ſo madly, ſo fooliſhly, ſo wickedly. I charge thee not as guilty, but if thou haſt been guilty any of theſe ways, I charge thee in the name of God, beware for the future, and repent for thy former exceedings about drink.

And becauſe Gluttony is an exceſs about meats, as that is about drinks,S. 30. and a ſin that carries guilt with it too, yet a ſin little taken notice of, though often committed: Tis not eating or drinking that is ſinfull,No • cibus ſed appetitus eſt in vitio. meats and drinks in themſelves make us neither offenſive nor acceptable to God, but yet abſtinence is a partner with Vertue, and exceſs in eating is a vice in morality and Chriſtianity too,1 Cor. 8.8. and therefore not permitted to them whom God will own; we find glottony condemned and the gluttonous in the number of thoſe wretched ones which are excluded heaven; eating too much and over-much charging nature is ſurfeiting, and our Saviour gives ſpeciall caution, Luke 21.34. Take heed leſt at any time your hearts be over-charged with ſurfetting and drunkenneſs: Luke 21.34. Now gluttony is immeaſurable eating, beyond the bounds of Chriſtian moderation and temperance in feaſts or banquets; and thoſe that frequent (with delight) feaſtings and full tables, with ſtudied varieties, are in danger, and oftentimes feeding without fear are betrayed by their appetite to exceed the boundaries of temperance.Jud. v. 12. 2 Pet. 2.13. Luk. 16.19. It was one of the rich mans ſinfull practices, whom we hear to be tormented in Hell, that he fared ſumptuouſly every day; when one luſts after and purveyeth for the panch, and ſtudieth and contrives meats for the belly, adding the advantages of curioſity to tice the taſt, to pleaſe the beſtiall appetite, ſuch make their belly their God, whoſe end is deſtruction,Phil. 3.19. ſo ſaith S. Paul, Phil. 3.19. And certain it is that thoſe that ſtudy to pamper the fleſh, and ſpend much coſt and time this way, ſacrificing to the draught, may have fat bodies, but to be ſure lean ſouls; they that are ſo much for their guts, are but little for their ſouls; they look little after grace that care ſo induſtriouſly for their palates and paunch; what an ugly, naſty Idol doth the glutton ſerve!

And of ſuch as offend this way ſaith the Apoſtle,S. 31. 1 Cor. 6.13. Meats for the belly, and the belly for meats, but God ſhall deſtroy both it and them. Epicures ſure are none of thoſe that ſerve God (as all muſt) both in ſoul and body, and therefore can have no expectation, untill they reform, of being made happy with the delicates of Heaven; they that take delight in, and are ſo ſtudious for bodily eatable dainties, or to exceed in ordinary and common meats, are not innocent of gluttony, but muſt learn to renounce this ſin of gluttony alſo. And therefore my requeſt is that you would bethink your ſelf, and examine your diſpoſition and appetite, and uſuall practiſe as to eating, feaſting, banquetings, and the like; and if you have tranſgreſſed repent; if you are liable to be enticed, or inclinable of thy ſelf to exceed in eatings, put a reſtraint upon thy appetite, and beware of falling into the ſin of gluttony. Solomon gives this advice,Pro. 23.1, 2, 3. When thou ſitteſt to eat, conſider diligently what is before thee, and put a knife to thy throat, if thou be a man given to appetite, that is, if thou be wiſe put a reſtraint upon thy appetite, bridle it, and ſatisfie it not in its luſtings. And the reaſon is in the 3. verſe, be not deſirous of his dainties, for they are deceitfull meat; there is a ſnare in dainties and varieties, and many are overtaken when they conſider it not. Well then, is gluttony (as is here deſcribed) thy ſin? leave it, be reformed in this, and learn temperance, abſtinence and ſobriety in thy feedings, or elſe thou wilt never be accounted of for a true convert, but be dealt withall as drunkards ſhall be, and they (you know) ſhall not inherit the kingdome of God.

Is thy ſin Covetouſneſs? S. 32. haſt thou a craving eager deſire of earthly riches and abundance? doſt uſe arts and devices? whether thou getteſt what thou ſo deſireſt, or getteſt it not, yet the coveting is thy ſin, and rendereth thee a worldling, thou art a guilty perſon. This diſpoſition is more eaſily diſcerned in another then a mans ſelf, men will not be perſwaded they are ſo, though they be ſo; it is a damning ſin, yet he that is moſt guilty, will not believe it his ſin, or not a ſin, there are ſo many reſerves and excuſes for covetous deſires, that now, Loving the world, and heaping up riches, or deſirous to doe ſo, are adopted into the fellowſhip of good-husbandry, and honeſt providing for future neceſſities and contingencies, which indeed is no better then one of the artifices of Satan to make men call evil good. And I think I may appeal to the conſciences of men, when they examine themſelves, and goe about to repent them of their ſins, whether they ever bewail this curſed diſpoſition, but rather account it one of their perfections, when alas God abhors the covetous,Pſal. 10.3. Col. 3.5. 1 Cor. 6.10, 11. Eph. 5.5. Hab. 2.9. and covetouſneſs is no better then Idolatry in Gods account. And the covetous ſhall not inherit the kingdome of heaven: not covetous, nor extortioners, ſhall inherit the kingdome of God. Woe to him that coveteth an evil covetouſneſs to his houſe, that he may build his neſt on high, that he may be delivered from the power of evil.

This ſin lies cloſe in the heart,S. 33. and the ſymptomes of it are a deſire of abundance of theſe worldly things, a love to riches, and eſteem of them, and a ſtudying, contriving for to gain them, as things conducing to make up thy happineſs, a caring diſpoſition about the things of this life; ſee it in that ſpeech of our Saviour, illuſtrated by the example of a certain rich man, Take heed and beware of covetouſneſs, Luk. 12.16. &c. for a mans life conſiſteth not in the abundance of the things which he poſſeſſeth: and then you ſhall find it in the parable following, which expreſſeth the thoughts of the rich man, v. 17. And he thought within himſelf, what ſhall I doe? And he ſaid, this I will do, I will pull down my barns, and build greater, and there will I lay up my goods: and then mark his repoſe, I will ſay to my ſoul, thou haſt goods laid up for many years, take thine eaſe, eat, drink, and be merry; here was his account; but then ſee what Gods account is of ſuch an one, v. 20. Thou fool, this night ſhall by ſoul be required of thee; then whoſe ſhall thoſe things be that thou haſt provided? Even ſo is he that lays up treaſure for himſelf, and is not rich towards God; Therefore ſaid Chriſt to his diſciples, take no thought for theſe things of this preſent life,Luke 21.34. let not worldly cares poſſeſſe your ſouls.

And ſome think themſelves far from this guilt,S. 34. and as far off from it as the extreme prodigality, and can in their extravagances boaſt of this, that they are not covetous, when alas they are deeply guilty of this ſin alſo. The prodigall mentioned in Luke 15th. he coveted and deſired his fathers ſubſtance,Luk. 15.12, 13. and got it up together to ſpend it on his luſts; he coveted it to ſpend it, not to feed the hungry, and relieve the poor, but to feed his luſts.Jam. 4.2. So we find S. James ſaith, they luſt and deſire to have, there is their covetouſneſs; that ye may conſume it upon your luſts, this their prodigality: and indeed tis eaſie to find many that ſpend laviſhly upon their pleaſures, in gaming and rioting, revelling, clothing and feaſting, doe exerciſe covetous practices, as the Apoſtle Peter expreſſeth it, calling ſuch curſed children to feed their luſts,2 Pet. 2.14. but the poor or charitable uſes, alas, but little doe they care for, or give to ſuch; they are free to themſelves, but penurious to others; all too little they can get to themſelves, and the leaſt too much they lay out to the needy.

Now covetous practices are eaſily ſeen whereby we may know a covetous heart;S. 35. art thou one that doſt eagerly purſue theſe earthly abundances? doſt uſe wrong means to get riches? art an uſurer, extortioner, unjuſt in thy dealing? art one that loveſt the world, and deſireſt a great portion here? and when thou haſt gotten what thou deſireſt, doſt keep it when the neceſſity of the poor, and the Church doe call for thy bounty and liberality? haſt thou reaped plentifully, and yet doſt thou ſowe ſparingly?Mat. 9.21, 22, 23. This is that which our Saviour ſaith, how hardly ſhall a rich man be ſaved? So that if thou ſtudy, contrive, thirſt after, with greedy deſires, abundance of the things of this life, and accounteſt of them as the things to make thee happy, and loveſt the having and keeping of theſe earthly riches,Mat. 7.21, 22, 23. then art thou a covetous perſon.

And beſides the guilt of the ſin on thee,S. 36. there is a filth in covetouſneſs which defiles the man, and makes thee odious to the bountifull God, and obnoxious to his wrath, and infallibly excludes every covetous man from the kingdome of God.

Therefore examine thy ſelf,S. 37. and if thou find thy heart after covetouſneſs, and thy practices be after that curſed diſpoſition, repent and mortifie that worldy luſt, and never more enter on covetous practices, as thou tendereſt the favour of God here, and eternall weal of thy ſoul hereafter. Covetouſneſs the root of all evil; they that will be rich fall into temptation and a ſnare, and into many fooliſh and hurtfull lusts which drown men in deſtruction and perdition; for the love of money is the root of all evil, 1 Tim. 6.9, 10. which while ſome coveted after they have erred from the faith. Love not the world, neither the things that are in the world, 1 John 2.15, 16. for he that loveth the world, the love of the father is not in him.

Haſt thou actually been the death of any one?S. 38. haſt killed or bereaved any man of his naturall life? (1.) Art thou a private man, and haſt at any time, to ſatisfie thy malice and revenge, either upon deliberation or ſudden paſſion killed man, woman or child? then art thou guilty of this ſin, then haſt thou done that which thou canſt never repair; thy repentance muſt be laſting and deep, or thou muſt burn in hell for it for ever. Yea (2.) art thou a ſouldier, and takeſt up killing weapons with reſolution to ſlay, and haſt not commiſſion from thy lawfull Soveraign, and a juſt cauſe? All thoſe thou killeſt are upon thy account as the murderer of them ſo killed, and all thou commandeſt to be ſo ſlain.2 Sam. 12 9. compared with 2 Sam. 11.14, 15. (3.) Yet further, haſt thou commanded, contrived, conſented to the death of any? thou art guilty, thou art a murderer.

(4.) Art thou a magiſtrate, and giveſt ſentence of death,S. 39. and commandeſt execution upon any man, without or againſt the Law; and cauſeſt the life of a man to be taken away that hath not merited condemnation? then art thou not guiltleſs of murder, but muſt be accountable to God, who is the revenger of innocent blood, upon the heads of thoſe that have ſhed it themſelves, or cauſed it to be ſpilt by others.

(5.) Moreover,S. 40. if I have been the voluntary occaſion of the unnaturall and untimely death of another, either by mixing poiſon with meats, or drinks or otherwiſe, though given by the hand of another, and if it take that curſed effect, I am guilty actually; if it doth not kill out-right, I am intentionally guilty of murder. (6.) If I have provoked or inticed and one to that exceſs of drinking or ſurfeting, ſo as the mans body is endangered by it, and he thereby hath contracted a killing diſeaſe, I am not free of this ſin, though the law of man take no hold on me for it. (7.) Or if I provoke a perſon to kill or make away himſelf, I am acceſſary to his ſelf-murder. (8.) Furthermore, if I doe not when it is in my power reſcue the innocent from violence, or if I ſuffer any one to famiſh or ſtarve, when I might, or have an opportunity to preſerve life, I am no better then a man-ſlayer: yet again,Mat. 5.21, 22. • our Saviour Chriſt, the beſt interpreter of the mind of God in this point and all other commands, tells thee that within the compaſſe of this ſin of murder come the beginnings of this ſin in the heart, though it goe no further then the intention, as malice, hatred, cauſleſs and inordinate anger, revengefull deſires; and alſo if it proceed to violent railing, and reprochfull language.

(9.) If thou yet ſuffer thy paſſion to break out to an aſſault of another with blood or wounds,S. 41. beating and hurting the body of a man, or puts him in fear of his life; any of theſe and every of them is a branch of this ſin, and renders thee guilty. (10.) And if thou enter into the liſts with thy equall, either challenging thy ſelf, or anſwering anothers challenge, to fight upon what account ſoever, thou doſt thereby hazard thy own, or the others, and ſometimes both your lives, and ſo you become guilty of ſelf-murder, or killing another; and if thou kill him in the quarrell (though thou mayſt eſcape the law of man) yet thou art a murdere, and many years of deep repentance will not ſuffice for it; and if thou die in the duell, thou goeſt to hell without remedy.

And if you think this too ſevere an expoſition of the command,S. 42. as to include anger and malicious words, read Mat. 5. 21, 22. Thou ſhalt not kill, and whoſoever ſhall kill ſhall be in danger of the judgment: But I ſay unto you, whoſoever is angry with his Brother without cauſe ſhall be in danger of the judgment, and whoſoever ſhall ſay Thou fool, ſhall be in danger of Hell-fire. Where you may ſee the ſame judgment is allotted for malicious, angry, revengfull men, as to actuall killing, (that is,) they are to be accounted guilty of this ſin, and judged as murderers.

Now in the Name of God I intreat thee whoever thou art that meaneſt to the ſaved, to examine thy heart,S. 43. diſpoſition and practice, whether thou art not guilty of ſome of theſe things; and if thou art, condemn thy ſelf for it, and repent heartily, and reform preſently, for if thou liveſt in this ſin, thou canſt never approve thy ſelf innocent, neither will God acquit thee, except thou repent and leave it.

And that ye may know that anger, S. 44. malice, revenge, hatred, railing, evil speaking are no ſmall matters, you ſhall find that all of them are both forbidden and condemned, and the perſons here guilty in this preſent life ſhall (without reformation) be excluded heaven;Rom. 1.29. ſee Rom. 1.29. wicked men of this kind are under Gods wrath in ver. 18. and worthy of death, ver. 32. are ſuch as verſe 29. are deſcribed malicious, full of envy, murder, debate, malignity, back-biters: and Galatians 5. are found among the works of the fleſh,Gal. 5.19, 20, 21. the which if men doe and continue in them, they ſhall not inherit the kingdome, are theſe, hated, variance, wrath, ſtrife, envyings, murders: and in Rom. 12.19. Chriſtians are intreated not to ſeek revenge, but leave it to God; Avenge not your ſelves therefore, but allay your wrath. And in Epheſ. 4.Eph. 4.29, 30, 31. Let no corrupt communication proceed out of your mouths; let all bitterneſs, and wrath, and anger, and clamor, and evil speaking be put away from you, James 3.14, 15, 16. with all malice. For all theſe kinds are earthly, ſenſuall and diveliſh.

And hence you may perceive what you are to look after,S. 45. and if you are guilty to repent ſpeedily of every one; for know that murderers ſhall have their portion in the lake which burneth with fire and brimſtone, Rev. 21.8. which is the ſecond death. A bloodyminded, a bloody-handed, and a killing-tongued man, ſhall never to heaven. Take heed therefore if thou be guilty in any of theſe leſſer matters (which thou thinkeſt not ſo ſeverely to be cenſured,) yet conſider, if they be light and common, they are the more eaſily forſaken, and if thou forſake them not, ſo ſlight as you make of them, yet God will account thee diſobedient, and lay a puniſhment as heavy as that of hell upon thee one day, if thou repent not of them and forſake them in time, & that very ſpeedily; remember thou art now warned that not onely he that killeth, but alſo he that hateth his brother, (that is, any man) is a murderer, and no murderer hath eternal life: 1 John 3.25. mark that well.

Art thou defiled with OATHES, by which thou haſt at any time born witneſs againſt the truth,S. 46. and ſworn to confirm a lie? then thou art a perjured perſon: haſt thou broken a lawfull vow, and nor performed thy promiſe, having bound thy ſelf by oath? haſt thou raſhly ſworn to doe a thing which is not in thy power, or preſumptuouſly engaged thy ſelf by oath in a thing unlawfull? doſt ſolemnly ſwear by the name of the glorious God in a trifle, or for any lower end then to put an end to all ſtrife, or for the determining of ſome weighty matter, which without thy oath could not be ended? examine what oath thou haſt taken, before whom, in what cauſes, to what end, and with what ſolemnity, and accordingly ſhalt thou know whether thou haſt ſinned by ſolemn ſwearing; for an oath is a ſacred thing, and he that ſwears muſt ſwear by the name of God, in truth, in judgment, and in righteouſneſs; but he that ſwears deceitfully or falſly,Jer. 4 • .2. or to maintain an unjuſt cauſe, or to doe evil, or to be conſtant to conceal or uphold the deſigns of wicked men in their wicked purpoſes; or that ſweareth inconſiderately,Hoſ. 10.4. not knowing what an oath is, nor to what end, ſuch an one is guilty of falſe ſwearing, that is, every one that doth ſo hath ſinned either in the manner, or matter, or end of an oath, and is to repent for it heartily, and confeſs his fault, and to ſin no more in ſwearing. And indeed every true Chriſtian (though he be not abſolutely againſt taking a lawfull oath to a right end, for the determining of a weighty controverſie, which nothing but his oath can put an end to,) yet one that truly fears God doth fear to take an oath,Eccle. 9.2. and ſhrinkes to lay his hand on the Bible, and trembles to take the name of the glorious God into his mouth, knowing well the Lord will not hold him guiltleſs that takes his name in vain; Exo. 20.7. how much more dreadfull is the ſeverity of God againſt falſe ſwearers and perjured perſons? read Zachariah 5.3, 4.Zech: 5.3, 4. This is the curſe that goeth forth over the face of the whole earth, for every one that ſweareth ſhall be cut off: and this curſe ſhall enter into the houſe of him that ſweareth falſly by my name, Ezek. 21.23. &c. and Malachi 3.5. I will come neer to you in judgment, and I will be a ſwift witneſs againſt the ſorcerers, and againſt FALSE SWEARERS. He that calls God to witneſs in his vanity, falſhood and deceit, God will witneſs againſt him, and judge him for it, and caſt ſuch out of his ſight; and none ſhall pray for falſe ſwearers, Jer. 23.10. with verſe 15, 16.Jer. 23.10, 15, 16. But beſides this of ſolemn ſwearing, by which men become guilty of diſhonouring Gods name, and foul perjury, and breach of faith, there are too many (and it may be thou art one of them,) that are given to vain ſwearing, and oaths are become cuſtomary and a bravery; and ungodly wretches they are alſo that uſe to ſwear in their common talk; and to doe ſo, is as great an evidence of baſe irreligiouſneſs and a profane heart as poſſibly can be diſcovered; tis to ſpeak like a fool without reaſon, without pleaſure, without honor: ſuch a cuſtome of vain ſwearing renders a man deteſtable to God and all good men, and all good men are offended at thee, and aſhamed of thee, and all godly perſons pitty thee and grieve for thee; conſidering that quickly ſuch an Atheiſticall, ſtupid, irreligious fool muſt be in the flames of inſupportable, yet everlaſting torments for his ſwearing.

And if thou think this will be too great a ſeverity for ſudden eruptions of paſſions,S. 47. and inconſiderateneſs, and petty oaths, and ſwearing by things that are not God, and without any malicious deſign, then know, that though thou make as light of the guilt as of thy ſwearing, yet by it God is diſhonoured, Chriſts Law againſt ſwearing at all is violated as often as thou ſweareſt; and if you think tis no great matter to ſwear, yet conſider tis not a ſmall offence to rebell againſt the Lord Jeſus, and ſo eaſily and cuſtomarily to croſs his will and violate his Law. And ſurely if for idle words we muſt be accountable at the day of judgment, as it is evident,Mat. 12.36, 37. how much more ſhall the idle ſwearer be cenſured in that day?

It may be thou in thy cuſtomary ſwearing doſt not always ſwear by the greateſt,S. 48. thou doſt not uſe the name of GOD, LORD, CHRIST JESUS, nor HOLY GHOST; it may be thy oaths are not, by his wounds, blood, croſs, paſſion, or the like invented oaths of wretched and ungodly perſons; yet tis guilt enough to render thee for ever miſerable, without the mercy of God upon thy ſincere repentance to pardon it. If thou uſeſt to ſwear at all by any thing, any creature, or any name of a thing reall or fained, as ſuch inventions men have ſometimes, or by heaven, earth, ſun, moon, ſtars, trees, herbs, ſtones, beaſts, men, the names of men, body, or the members of the body, as by the head, hand, foot or the like, or by my ſoul or life, or faculties of the ſoul, judgment, will, affections, or by any of the graces of God which he vouchſafeth to man, as by my faith, or my charity, or by my hope, by my conſcience; all which when uſed in the form of an oath, and in common diſcourſe are utterly forbidden by our Saviour, in his Sermon35, 36, 37. Mat. 5.33, 34. Ye have heard, that thou ſhalt not forſwear thy ſelf; but I ſay unto you (alſo,) ſwear not at all, neither by the heaven, nor the earth, neither by Teruſalem, neither ſhal thou ſwear by thy head: James 5.12. And S. James gives the ſame prohibition from our Lord Chriſt; Above all things, my brethren, ſwear not, neither by heaven nor earth, neither by any other oath, but let your communication be yea, yea: nay, nay. That is, either affirmative or ne gative, I or no, without any oath, for whatſoever is more then this cometh from evil, 12. ult. in the later end of the 12. verſe, and let your Yea be Yea; let it be truth which you affirm, lest you fall into condemnation.

Now upon this account I beſeech thee,S. 49. (as thou art chary of thine own ſoul) if thou art any way addicted to ſwearing, either by great or little, by God or his creatures, or any other oath, that ſpeedily thou repent for thy ſin committed this way already, and reforme immediately, or elſe thou wilt abide in a deadly ſtate, and under the guilt and curſe of ſwearing falſly and vainly: Remember thou art minded of this, do not ſlight the admonition, leſt you fall under the condemnation of hell.

If thou haſt been a liar, an inventer of a falſhood,S. 50. and uttered with thy tongue words contrary to the truth, with an intention to deceive others, or to pleaſe others by thy lying; if of fear, or for favor, or gain, thou haſt ſpoken that which thy Conſcience tels thee is not the truth, or haſt divulged that for truth which thou haſt received, and yet knoweſt it to be falſe, and not ſo in it ſelf what you endeavour to perſwade another to believe, then art thou guilty of lying. S. 51. If thou ſeemeſt to others what thou art not, either in word or deed, then art thou a diſſembling liar; and if thou wouldſt ſeem religious outwardly, and yet in heart thou loveſt and likeſt any ſin, or diſlikeſt the holy righteous wayes of God, then art thou an hypocritical liar; if thou haſt born falſe witneſs in any cauſe, though never ſo trivial, or for whatſoever advantage to thy ſelf or any ſecular or religious intereſt, yet 'tis an heinous ſin, and thy lye brings more diſhonor to God and Religion,Rom. 3.8. and damage to thy own ſoul, than any advantage can amount to, by thy lye.

If we mean to be the children of God,S. 52. we muſt not do evil, nor make a lye though we think good may come of it; yea, all liars are ſaid to be the children of the Devil, Who is a liar from the beginning, and the father of lies. Joh. 8.44. And that you may underſtand the odiouſneſs of this ſin, as no wiſe conſiſtent with ſaving grace in the ſoul, nor with true holines. The Apoſtle Paul, in his exhortation to Holineſs, wiſheth the Epheſians (if they mean to be truly holy) to put away lying, Eph. 4.25. Col. 3.9. and commandeth every one to ſpeak truth, and nothing but the truth, one to the other, and one of the other.

And to ſhew the perniciouſneſs of lying, David, S. 53. when he thinks of reforming or conſtituting a religious family, He that worketh deceit (ſaith he) ſhall not dwell within my houſe, Pſ. 101.7. Pſal. 119.163. he that telleth lies ſhall not ſtand in my ſight. I hate and abhor lying, but thy Law do I love.

Lying is moſt odious,S. 54. Pro. 6.16, 17, 19. abominable, and contrary to the God of Truth: Theſe things doth the Lord hate, a proud look, a lying tongue, and a falſe witneſs that ſpeaketh lies; Pro. 12.32 for-lying lips are an abomination to the Lord, but they that deal truly are his delight. And the ſon of Syrach tels it, that though a theef be a vile perſon, yet, ſaith he, a theef is better than a man that is accuſtomed to lye,Ecclus. 20.25. and they both ſhall have deſtruction to heritage.

Therefore if thou that readeſt this,S. 55. haſt been guilty of lying, repent heartily for thy ſin; and if thou art apt to it, and uſeſt it, amend ſpeedily, put away lying far from thee, or thou wilt be put away as far from God as hell from heaven. Be adviſed in time, and amend this great fault; never make nor love a lye, unleſs thou reſolveſt to be ſhut out of heaven, and ſhut up in hell. See what Truth ſaith in this point,Rev. 21.27. There ſhall in no wiſe enter into it, (i. e. Heaven) any thing that defileth, neither whatſoever worketh abomination, or maketh a lye. Rev. 22.15. For without are dogs, and ſorcerers, and whoremongers, and murtherers, and Whoſoever LOVETH and MAKETH A LYE.

There are many more guilty of theft than will acknowledge it,S. 57. yet there is no thief, great or ſmall, rich or poor, but muſt pay dearly for it one day, if he repent not to a forſaking this ſin, and except he henceforth obſerve that of St. Paul, Let him that ſtole, Lev. 19.13 Eph. 4.28. ſteal no more.

It may be thou haſt been medling with that belongs not to thee, more or leſs, he that hath ſtoln (though but to a ſmall value) is a thief, the ſin is committed though not diſcovered: ſecret ſtealth is thievery, and violent taking away that which is anothers goods, is ſinful Robbery; which ſome thieves call Plunder, and think the name of Enemy makes their robbery tolerable. If thou art, or haſt been a ſouldier in thine own Nation, and haſt been in ſuch robberies, repent for it, and if thou art able, make reſtitution of things ſo gotten. If thou art, or haſt been a ſon or a ſervant,Pro. 28.24 and haſt filcht from or cheated thy Parents or Maſter of any thing, either in thy cuſtody committed to thy charge, or taken it to thy ſelf, or conveyed it to others; then repent and do ſo no more; make ſome ſatisfaction to the parties wronged, either with confeſſion of thy fault with a deſire of pardon, or reſtitution ſome way or other; aske God forgiveneſs and promiſe amendment, and do no more ſo wickedly.

Haſt thou been entruſted with the portions and maintenance of Widows and Orphans,S. 59. Eſay 10.1, 2, 3. Pro. 22.22 or with the proportions of Charity for to lay out upon the Poor, and haſt turned that ſo received, or any part of it, unto thy own uſe and property, or ſpent it upon thy luſts? thou art an unfaithfull Truſtee, a robber of the widow and fatherleſs, and of the Poor; thy theft is highly criminous, a lifes repentance is very much too ſhort for ſuch a villain, and treble reſtitution too little recompence for ſo great an injury.

Oh if thou that readeſt this be guilty, conſider of it and repent in time, or elſe thy doom will be ſevereſt, and no ſin will be forgiven thee, except thou give again what thou haſt robbed.Eze. 33.15

Again,S. 60. haſt thou cheated any one of his Eſtate, or any part thereof, by craft and ſubtilty, by Diceing and gaming, or the like? then art thou not far from this tranſgreſſion; thou art a cheat, and what is that leſs than a theef,S. 61. can you tell?

If thou art one that haſt coveted and taken things ſet apart and devoted for the ſervice and worſhip of God, for the propogation of the Goſpel and Religion, be it houſe, or lands, or monies, or increaſe of lands, by Art or induſtry, or what by devotion and piety of men hath been bequeathed to the Church for the maintenance of the Miniſtry of the Goſpel;Mal. 3.8, 9 if thou haſt bereaved the Church of this, the curſe of Achan attends thee;Joſ. 7.11, 12, 20, 21. and if thou doſt deprive the Church of its dues, being conſecrated to the ſervice of the true God, the ſin of Ananias and Saphira is upon thee; thou art a ſacrilegious thief,Acts 5.1, 2, 3, 4. thou haſt robbed God, and haſt an accurſed thing with thee; and if thy outward Eſtate proſper with it, 'tis a very rare thing, but be ſure if it be not a cancker to thy Eſtate, it will be to thy ſoul, and one day ſhalt thou pay dear for thy ſacrilege and theft. You are curſed with a curſe, Mal. 3.8, 9 for you have robbed me, ſaith the Lord. Now if thou haſt practiſed any of theſe things, and art guilty of any of theſe things either to God or man, ſecretly or openly, though man find it not out, yet God knows it, and that is enough for thy woe.

Therefore I exhort thee to examine thyS. 62. life, and actions, and alſo what is with thee which thou haſt gotten any of theſe wayes, repent and make reſtitution, and ſin no more this way, leſt that come upon thy body, eſtate and ſoul, the curſe which thou wilt never be able to claw off;Pſa. 50.18 and if this, I ſay, will not be heeded by thee, ſee what the Truth ſaith concerning thieves and robbers, and all confederates with them; of which if any one be good, there is none of them bad, but altogether they that are ſuch ſhall not be received into Heaven,1 Cor. 6.10. Ex. 20.15. Nor thieves, nor extortioners ſhall inherit the Kingdom of heaven. If thou haſt been ſo wicked as to ſteal and break the command of God, which ſaith THOU SHALT NOT STEAL, be now ſo wiſe as to repent for it, and if thou canſt by any means make ſatisfaction to thoſe thou haſt wronged, and for the future be thou reſolved never to ſteal, or rob, or cheat any more for ever; tis the holy counſel of St. Paul, Let him that ſtole ſteal no more, Eph. 4.28, and that no man go beyond or defraud his brother in any matter, becauſe that the Lord is the avenger of all ſuch, as I have forewarned and teſtified, 1 Theſ. 4.6. 1 Theſ. 4.6.

And now becauſe in theſe later times iniquity doth abound,S. 63. and therefore ſouls are in great peril of being tainted with every wickedneſs, and that both natural and religious ties and obligations are broken, to the wounding of mens conſciences and ſhipwrack of Faith, and it may be thou mayſt be one of thoſe that art guilty of the ſins of theſe perilous times, and amongſt others theſe are ſpecified,2 Tim. 3.1 to verſe 6. Diſobedience to Parents, Truce-breakers, Treaſon or Rebellion.

Such kind of ſinners there are too many,S. 64. who notwithſtanding the command of God, which is that we ſhould honour and obey our ſuperiors: Eph. 6.2.3 1 Pet. 2.13, 14, 15, 17. Eph. 6.5. 1 Tim. 6.1 Tit. 2.9, 10 1. Such as are our natural parents from whom we deſcend. 2. Our ſuperiors by Gods appointment, as (1.) the King as ſupreme, or (2.) Governors appointed by him, for ſo is the will of God, (3.) and alſo Maſters and Heads of families muſt be obeyed by their ſervants in all lawful, poſſible and juſt commands, or elſe ſervants trangreſs the Goſpel rule. (4.) And Miniſters, ſuch as have a power over the people to rule and guide them in the buſineſs of their ſouls,Eph. 4.11, 12. 2 Cor. 5.20. 1 Pet. 4.19. who are called Pastors, spiritual Guides, and Embaſſadors of Chriſt, and Miniſters of the grace of God, for the good of ſouls, and to ſuch we muſt give obedience in the Lord, Obey them that have the rule over you, and ſubmit your ſelves, Heb. 13.17. for they watch for your ſouls.

Art thou tainted with Pride and Vain-glory?S. 77. a ſin it is, hatefull to God, and deſtructive to ſouls, a temper no wiſe conſiſting with true Grace in any one, but ſtands in oppoſition to Chriſt and Holineſſe, for Pride of life is not of God,Jo. 2.16. but of the world. Every one that is proud in heart is an abomination to the Lord, and he ſhall not go unpuniſhed:Prov. 16.18. Pſal. 119.21. Eſa. 2.11, 12. Jam. 4.6. Luk. 1.51. Mal. 4.1. Prov. 8.13. The proud are curſed, and the lofty, haughty, proud man (whoere he be) ſhall be brought down and made low; for God reſiſteth the proud, &c. and will ſcatter the proud in the imaginations of their heart, and they ſhall be as ſtubble to the fire of Gods wrath that are proud, for God hates pride in any. All this is againſt Pride, and all this is againſt thee, if thou be proud or haughty in heart or life; therefore examine now thy ſelf, ſee if this pride be in thee, if thou art guilty of pride. Art thou lifted up with a conceit of thy ſelf, as more excellent then others? and deſpiſeſt thoſe whom thou undervalueſt to thy ſelf, by thy ſuppoſed advantages of birth, Breeding, Beauty, Power, Place, Parts, Gifts, Riches, Rayment, Gate, Arts, Tongues, Learning, Wiſdom, Policy, &c.

A fond deſire and ſeeking for Fame,S. 78. Reputation, Applauſe; if thou proceed to bragging, or boaſting of what thou ſeemeſt to thy ſelf to be, and wouldeſt be accounted and eſteemed of as ſuch, and art angry if diſappointed of thy expectation, or when contradicted and reproved, then art thou a proud perſon, pride hath ſeiſed on thee.

Doſt ſpeak great words of vanity,S. 79. glorying in thy ſelf, and bringeſt thy ſelf to the view, that thou mighteſt be admired for ſome ſingular excellency? then art thou a vain-glorious perſon, and ſeekeſt praiſe of men, and pride hath exalted it ſelf in thee, and thou art grievouſly infected.

Yet further,S. 80. there is a kind of pride which lies at the bottom of grace and holy duties, which duties would be acceptable to God, were it not for the pride that doth infect them: Spirituall pride ſpoiles all Spirituall performances, when men think there is a worth and merit in what they do, (though but their duty.) If a man be proud of his humility and charity, and that he can pray much, and (as he thinks) well, and when he looks contemptuouſly upon thoſe beneath him in gifts of the Spirit, knowledge, religious diſcourſes, and ability of diſputing for or againſt the Truth, and thinks himſelf every way above inſtruction, and ſtands in need of no farther direction from Gods word, but living in his pride as above ordinances, and conceits himſelf perfect in all excellencies, free from infirmities, and any the leaſt ſpot of ſin in thought, word or deed; this is the height of pride, vain glory and arrogancy; and all that have lifed up themſelves thus,Pro. 3.17. are fallen at once from grace low into the ſin of Pride, as the proud Angels from heavenly excellencies to helliſh ſhame and horrour; and ſo wilt thou that art guilty in this kind, except thou repent.

Again,S. 81. if thou art envious at thoſe above thee, and diſcontent with thy portion and talent, becauſe not ſo much as anothers, and refuſeſt to do any thing in thy duties, becauſe thou can not do better then others, and get thee praiſe to thy ſelf from others, this is the Pride of thine heart too.

If thou takeſt pride in thy ſhame,S. 82. if thou gloryeſt in thy wickedneſſe, and declareſt thy ſin with an impudent forehead, and a profane tongue, and wretched actions; then haſt thou loſt modeſty, and all that is morally good, and art become a damned catiffe, a devil incarnate.

And farther,S. 83. if thou ſcorneſt admonition and ſpirituall counſell for thy ſoul, if thou ſlighteſt the moſt hearty and ſerious invitations, directions, exhortations, and reproofs from Gods word and his Miniſters, and thinkeſt thy ſelf more fit to teach, then to be taught, more able to give then receive good couſell; then art thou alſo a proud perſon.

I exhort thee therefore in the examination of thy ſelf,S. 84. to ſearch deep after this ſin; for tis a ſin ſo hid from a mans own eyes, that he himſelf hardly finds it out; but oftentimes more diſcernable to another then thy ſelf; for the expreſſions of it are many, as boaſting words, though oftentimes gilded with ſeeming ſelf-deniall, and a lofty gate and countenance; high looks, vain apparel, coſtly ornaments, undervaluing expreſſions of others, cenſorious ſcofs and gybing & rayling at others, uncivil carriage, uncourteous behaviour, reducing all degrees and qualifications of men to an equality, allowing no more to thoſe above thee in civil reſpect then to thy equals; all theſe are the expreſſions of Pride, and ſome of them under a ſhew of humility.

When thou art ſeeking after the Pride of thy heart,S. 85. do it by the help of humility and prayer, and whatever is Pride in thy heart, or life, or like unto it, bring it down, repent of it, hate it, forſake it; for the proud man (had he no other ſin,) yet his own ſin of pride would keep him out of Heaven, and throw him into Hell; and take heed when thou doſt reprove pride in another, do not do it proudly, conſidering that ſo thou maiſt be guilty again of that thou haſt condemned in another: Leave off pride, and be clothed with humility, for God reſiſteth the proud, and he gives grace to the humble: Remember thou art warned to repent for, and ſpeedily to forſake pride and vain-glory.

Schiſm and Hereſie are near akin,S. 86. both works of the fleſh, the wicked product of depraved nature, forged in an ill head and a naughty heart; where pride and parts meet in any one, there Hereſie and Schiſm will not long be ſtrangers; Hereſie is the greater,nullum ſchiſma non ſibi aliquam confingit Haeri ſin. Hier. Com. in Tit. an over-grown Schiſm, and Schiſm is a leſs Hereſie, growing and tending to it. He that is guilty of Schiſm wil not long be free of Hereſie; a ſchiſmatick is but an heretick concealed, and an heretick is a ſchiſmatick revealed.

Hereſie is a perverſe opinion contrary to the Doctrine of the Church of Chriſt,S. 87. and Schiſm is a peeviſh ſeparation from the Communion of the Church of Chriſt. The firſt is againſt the Truth of the Church,Schiſma vinculum pacis dirumpit, charitatem ſcilicet. Muſc. lib. cap. de ſchiſmate. Gal. 5.19. the other againſt the Peace and Charity of the Church of God: Both injurious to Chriſt, and both deſtructive to thy own ſoul, if thou art either Heretick or Schiſmatick, and continueſt therein, both excluding Heaven, ſee Galat. 5.19. Now the works of the fleſh are manifeſt, ſedition, (i. e.) The raiſing or furthering diviſions and diſorders in the Church, and Hereſies (i. e.) venting ſtrange opinions, cunningly deviſed fables, or teaching ſuch for truths as were thus invented, or yielding to them,2 Pet. 1.16. or maintaining of them contrary to the Scriptures, and received profeſſions of the holy true Catholick Church: They which do ſuch things (ſaith Paul, 〈 in non-Latin alphabet 〉 . 2 Pet. 2.2.) ſhall not inherit the Kingdom of God; and hereſies are called damnable, and bring ſwift deſtruction upon the inventors of ſuch evil things, and the teachers of them, and the followers of them too; the Apoſtle bids all good Chriſtians to avoid (as a peſt,) all ſuch as make rents and diviſions in the Church. Now I beſeech you brethren, Rom. 16.17. mark them that cauſe diviſions and offences, contrary to the Doctrine which ye have heard, and avoid them; for they that are ſuch ſerve not the Lord Jeſus Chriſt, but by good words and fair speeches deceive the hearts of the ſimple, v. 18.

There is no abomination imaginable but the corrupt nature of man is apt to cloſe withall,S. 92. even to a familiarity with, and ſeeking to, the very devills themſelves; hence it is that witchcraft and ſorcery become ſo frequent ſins among thoſe that bear the name of Chriſtians, but yet truly are of the devil, and conſederate with evil ſpirits, and hold commerce with them: there is much witchcraft and ſorcery exerciſed now adays, and many pretenders to Conjuration, and Judiciall Aſtrologie, therefore many witches, and many that are bewitched by them; there are ſome that pretend by their ſtrength of Fancie, and help of Art, or familiar ſpirit, to diſcover ſecrets, to determine of future contingencies, to tell of things loſt, and many ſuch tricks (by which the ignorant people are befool'd and cheated;) yet all this ſhews what men would be at, ſome would be accounted Wizards, and (as the vulgar ſots call them) cunning-men; and others are ſo impious as to ſeek unto ſuch as an oracle, and in this their practiſe are no better then thoſe poor wretches of ſome parts of the world that worſhip the Devil.

Now if thou haſt made any compact with the devil,S. 93. or haſt at any time endeavoured or wiſhed a combination or commerce with familiar ſpirits, under what likeneſs ſoever diſcovering themſelves to thy ſenſes or fancie, ſuggeſt to thee, work in thee, or for thee, thou art a ſorcerer, one that deals with and by the help of the evil ſpirit, and haſt a familiar: And if thou haſt uſed spells and Charmes, or any art or ſuggeſted device, either for to bewitch any perſon, place or thing, thou art, or pretendeſt to be a witch, thou art faulty; and if thou haſt invoked the name of God to thy devilliſh art and practice, yet art thou not one jot to be eſteemed of the better, or feared the more, or believed at all; but rather the more to be hated, abhorred and denied.

And if thou that readeſt this haſt been one that hath gone out after ſuch kind of men or women,S. 94. or art ready to doe it upon any occaſion; and haſt ſought or art minded to ſeek unto any ſuch who are eſteemed either Conjurers, Judiciall Aſtrologers, Witches, Fortune-tellers, Cunning-men or women, either to know ſecrets from them, or to be revenged upon others by help of their witchcraft, or to find things loſt by help (as thou thinkeſt) of their caſting a figure, and wouldeſt know things to come (which God hath reſerved to himſelf,) and thou believeſt in them and their Art, and relyeſt upon them,1 Chron. 10.13. then haſt thou forſaken the Oracles of Gods word, and againſt them ſeekeſt thou (as Saul did) unto witches, and as Pharoah and Manaſſes; Lev. 19.26. Deut. 18.10. Exo. 22.18. which practice is expreſly condemned in them, and all others are forbidden to uſe it; Thou ſhalt uſe no witchcraft, and thou ſhalt not ſuffer a witch to live upon the earth.

And never did one religious man or woman in Scripture ſeek to ſuch,S. 95. nor any that truly know or fear God, or believe ſavingly in Chriſt, will ever ſeek unto, require, or procure the help of witches, or any likeunto them, as Conjurers, or thoſe that pretend to South-ſaying or Sorcery; and therefore if thou haſt been guilty of either the thing, or going to ſuch, repent thee heartily, break off thy league, caſt away all thy abominations, and humble thy ſelf before the Lord, if peradventure he may pardon thy crime, and reſtore thy ſoul, and reform thy heart, judgment and practice.

For,S. 96. witchcraft and ſorcery are the works of the fleſh, and they that are ſuch ſhall be excluded Heaven for ever, and ſent down into the horrid flames of endleſs miſery, For the works of the fleſh are manifeſt, as, Idolatry, Witchcraft, &c. Gal. 5.20. And they that doe ſuch things ſhall not inherit the kingdome of God; And,Rev. 21.8. all Sorcerers ſhall have their portion in that lake which burns with fire and brimſtone: which is the ſecond death. And elſewhere,Deut. 18.10, 11, 12. there ſhall not be found among you any one that uſeth divination, or an obſerver of times, (i. e.) (for fortunate or unlucky, good or bad, white or black, croſs or proſperous,) or an inchanter, or a witch, or a charmer, or a conſulter with familiar ſpirits, or a wizard, or a necromancer; for all that doe ſuch things are an abomination to the Lord.

Hypocriſie is a meer cheat in Religion, a ſeeming to be religious outwardly,S. 97. 2 Tim. 3.5. but inwardly irreligious; a ſhew of godlineſs without the life, heart and power of Godlineſſe; a profeſſion without practiſe, a fair tongue but foul heart and actions; it is a diſſimulation, or hiding of evil by ſimilation or feigning ones ſelf to be holy, juſt, good, devout and godly, when he is nothing ſo; a repreſentation of what a man ſhould be,Eſa. 32.6. but (God knowes) he is not in reality ſuch an one as he would ſeem to be; Hypocriſie is a religious lie, a counterfeit golineſſe: our Saviour Chriſt ſets forth an Hypocrite (for he knows them well enough) under the likeneſſe of a painted, whited ſepulchre; ye are like (ſaith he) to whited ſepulchres, Mat. 23.13, 14, 15. v. 23. v. 28. v. 33. which indeed appear beautifull outward, but within full of uncleanneſſe; who appear righteous to men, but within are full of iniquity; and he pronounceth a woe unto them, and a greater damnation, calling them ſerpents; but for all their craft they not eſcape the damnation of Hell.

Now to pray much,S. 98. to pray often, to profeſſe Religion openly, to diſcourſe of godlineſſe, to talk of Heaven, to ſpeak againſt ſin, to hear the word of God, to receive the Sacrament, to profeſſe ſelf-denial, to ſet apart times for, & to joyn in, publick or private humiliation, to make ſcruple of omiſſions of good duties, and to be ſtrict in ſmaller matters, or the like, are not acts of Hypocriſie; for theſe things ſhould every religious man perform; but yet he that doth all theſe may be an Hypocrite while he doth them, (i. e.) if he reſt in the outward performance, if his heart doth not the ſame, if his intentions be not really ſuch as his profeſſions are, if he doth theſe things onely to appear to men Religious, or if he doth any of theſe in pretence, that ſo he may ſecretly bring about worldly ends, that he may deceive others, and betray them into a good opinion of him, making Religion a cloke to hide his wicked deſigns and practices from the cognizance and diſcovery of men; that ſo under the pretence and appearance of Religion he may cheat, defraud, beguile, oppreſſe, and draw men to his party and defence, in his ſecular and worldly intereſts, or erroneous principles, this man, I ſay, is an Hypocrite; a damnable impoſtor, abominable to God, who judgeth of every man not by outward appearance onely, but by inward intentions and frame of the heart, in all religious performances; which onely then are well pleaſing to God,Pſal. 51.6. Jo. 1.47. when there is truth and ſincerity in the heart, without guile: Now one would think that no man living that profeſſeth faith in Chriſt, or that believes truly that God is the diſcerner of the hearts, thoughts, intentions, deſigns, and all the actions, (with all their circumſtances,) ſhould be ſo myſteriouſly wicked, prophane & Atheiſtical; this is a wonder indeed, and ſuch as the charity of the ſincere and upright Chriſtian doth not eaſily believe, which hopeth and believeth other things of profeſſors of religion: yet that there are, and have been ſuch mountebanks, juglers and diſſemblers in the Church, is beyond doubt, the more the pitty, and the greater their damnation; of all ſinners to be ſure they ſhall not eſcape the damnation of Hell; for Hypocrites are odious to God, and he beſt knows them,Mat. 23.33. and will pay them fully.

And although Hypocrites may for a long time carry it ſo ſecretly,S. 99. having the advantage of the ſerpents ſubtilty, and plauſible diſcourſe, and retiredneſs from vulgar obſervance, & open abominations; and withall having to befriend them the wronged charity of the guileleſs Chriſtians, who dare not judge raſhly, leſt they ſhould by accident condemn an innocent perſon inſtead of, or with, the guilty; and the godly mans charity hath this property, to think no evil,1 Cor. 13.6, 7. and to hope and believe well, where nothing appears to the contrary; yet oftentimes it comes to paſs, that ſome time or other, in ſome thing or other, there is a diſcovery made of the Hypocrites Hypocriſie, and his vizor and mask is pluckt off, and his proper complexion apparent; that it may be ſaid of him, Loe, this is that man that made a ſhew of religion; this is the Hypocrite, that had onely the form of Godlineſs; this is he by reaſon of whom Religion hath been evil ſpoken of; this wretch made the holy inſtitutes to ſerve his fleſhly, worldly, devilliſh deſigns and intereſts; this Hypocrite muſt prove a wofull ſubject of Gods wrath againſt Hypocrites in hell-fire, prepared for Hypocrites,Mat. 24.51. if he repent not of this his ſin, and turn from it to godly ſincerity, reall religiouſneſs, without partiality,Jam. 3.17. and without Hypocriſie.

Now my adviſe to thee is the ſame of Chriſts, take heed and beware of Hypocriſie,S. 100. it is as much damning as Atheiſm; for an Hypocrite is a religious Atheiſt, one that in heart and works denies God, whom he profeſſeth he knows and ſerves. Examine therefore thy ſelf, and obſerve well thy own heart and life, whether thou be Hypocritical; I ſay not (to thee,) thou ſhouldeſt judg and cenſure another for an Hypocrite, but look unto thy ſelf, and ſee whether thy ſelf be a religious diſſembler or no.

If thou hadſt rather ſeem religious then take paines to be religious indeed,S. 101. if thy religion lyes moſt in formes and bodily performances, and art zealous for them, but neglecteſt the inward worſhip of the ſoul, and devotion of the heart, then art thou guilty of Hypocriſie.

If thou be never ſo punctuall and frequent in the outward duties of religion,S. 102. on ſet times, dayes and opportunties of publique humiliations, faſtings, and hearing the word; and yet for all this thou neglecteſt thy private and ſecret addreſſes to God in prayer, and other thy duties, then thou art not clean of Hypocriſie.

But if thou perform all acts of devotion,S. 103. both private and publique, and yet if thou neglect or oppoſe acts of Charity, or liveſt in worldlineſs, oppreſſion, ſwearing, drunkenneſs,Pſal. 50.16. to ult. Eſay 1.11, 12. v. 13, 14, 15, 16. Jer. 7.4, 9, 10. Ezek. 33.31. unrighteous dealing, or any other ſin, wittingly and wilfully; then art thou (for all thy outward ſhew or acts of ſervice) a groſſe and damnable Hypocrite: God hates all thy acts of ſervice, (which otherwiſe he would accept,) becauſe thy heart and courſe of life is not ſuitable to thy Profeſſion, becauſe thou ſeemeſt to be devout, but really art vicious; — Again, if thou reſolveſt to keep thy ſin,Pſal. 66.16. and wouldſt not be reformed, although thou mighreſt, but loveſt and likeſt thy ſinfull practiſes, though thou doſt make many prayers and confeſſions, and ſpeakeſt never ſo much againſt ſin in others, yet art thou (for all this) no better then an Hypocrite.

Moreover,S. 104. if thou take up a religion, or ſome form which ſeems to be religious, for to gain thereby the favour of men of ſuch a way and form, or ſome other ſecular advantages which are uſually gotten by men of ſuch a ſhape and religious mode, as the times and perſons in worldly power doe ſmile on, and are benevolent to, then if that religion be falſe and erroneous, thou art a moſt profane Hypocrite; and if it be the true religion, yet if thou becomeſt ſeemingly religious in that way for baſe low ends, as worldly advantages, or favour of men, and ſeemeſt for a while zealous in religious duties, to the end thou mayſt win the good opinion of the godly, and gain ſomething by it, and ſo makeſt gain thy godlineſſe, then art thou a diſſembler indeed, a foul Hypocrite.

Furthermore, if thou ſeem nice,S. 105. tender and ſcrupulous, for or againſt ſome indifferent circumſtances about the ſervice of God, or humane inſtitutions, and upon that neglecteſt the main and ſubſtantiall duties of religion, and thereupon falleſt into groſſer ſins, as Schiſm, violating and breaking the rule of charity, and bond of peace,Mat. 23.23. to a ſeparation from the divine inſtitutions of God in his Church, hearing, praying, receiving, under a pretence of ſcruple about ſome circumſtances; then art thou an Hypocrite, thou ſeemeſt tender about leſſer and lower matters, but makeſt no ſcruple of ſins that are ſins indeed, nor of neglect of ſpiritual and holy performances, which God requires at thy hands.

If Hypocriſie be not repented of,S. 109. and thou ſpeedily reformed and changed from thy diſſembling, into a ſincere, honeſt, devout heartineſs, in the belief and practice of godineſs, in the ſight of God, as well as outward appearance, then it will not be long ere thou turn Apoſtate, and become a Bankrupt, as to all true religion and practiſe of Godlineſs, after the will of God; for the Hypocrites very form is quickly blown away with a breath of temptation, worldly intereſt, or falſe doctrine, when the ſhew of religion will ſtand an Hypocrite in no ſtead for worldly advantage, and a contrary opinion be of more eaſi attainment then the truth, as it is in Jeſus, according to ſtrict holineſs, inward and outward too, then Hypocriſie will eaſe and empty it ſelf into Apoſtaſie, for Apoſtaſie is but Hypocriſie detected and brought forth: The Apoſtle Paul to Timothy ſpeaks of ſome that will fall away from the faith, 1 Tim. 4.12. and give heed to ſeducing spirits, and doctrine of devills, and they are ſuch as speak lies in Hypocriſie, having their conſciences ſeared; firſt an Hypocrite, and then a back-ſliding Apoſtate.

When religion is not rooted in the heart,S. 110. and bearts not fruit in the life of a profeſſor, all his flouriſh is but like the leaves of a tree in ſummer, and his religion will fall as they doe in Autumn, and come to dirt or nothing;Mat. 13.21. it may dure for a time, but becauſe religion is not rooted and well grounded, it dureth but for a while,Luk. 8.13. for they fall away when temptation comes; for a while they may believe and make profeſſion, but no longer will they then ſafely they may without prejudice to their outward ſafety, worldly advantage and intereſt.

Now Apoſtaſie is a curſed alienation of mind and affection from the truth and practice of godlineſs as it is in Chriſt;S. 111. it is a departure from the truth in judgment, or affection, or converſation, a leaving off to believe in Chriſt as thy Saviour, and obeying and following Chriſt as thy Lord and example: Apoſtaſie is ſignified by the termes of turning away from the faith of the Goſpel, by falling away from the profeſſion and practiſe of godlineſs, by back-ſliding and drawing back from a Chriſtians former love and zeal for it, and diligence in Religious performances after the rule and manner of the Goſpel;Iſa. 1.4. Jude v. 19. 1 Tim. 1.19. 2 Tim. 2.18. Heb. 3.12. by forſaking and going away backward, by ſeparating from the Goſpel, Truth, Rule and Order; and making ſhipwreck of Faith and a good conſcience, erring from the Truth, and departing from the Living God.

Apoſtaſie taken any of theſe waies is a very great ſin in whomſoever it be in the leaſt degree;S. 112. and if it be not ſpeedily repented of, and thy decaies and lukewarmeneſs amended, and thou quickly make haſte out of that indifferencie as to all (or no) Religion, halting between God and Baal, quickly will ſuch an one fall into that ſtate of Apoſtaſie as is irrecoverable, and dreadfull is that ſtate (God knows.)Heb. 6.4, 5, 6. It is impoſſible for thoſe who were once enlightned, and have taſted of the heavenly gift, the good word of God, if they fall away, to renew them again to repentance, ſeeing they crucifie to themſelves the Son of God, and put him to an open ſhame, (i. e.) put the greateſt indignity upon Chriſt and his Goſpel, as though he himſelf were an Impoſtor, and his Goſpel a lie.

And it is a ſad Truth,S. 113. that there are very many in theſe laſt daies who are come even to this paſs, even to this ſtate and degree of Apoſtaſie, and of whom there is very little hope of recovery, but a great deal of fear they will be Eternally damned for their Apoſtaſie, if God by his Almighty power and miracle of mercy doth not bring them to their right judgement, mind, will and affections again, and ſo reſtore them.

Dreadfull is that ſentence, God ſhall ſend ſuch (as are declining from his Truth) ſtrong deluſions, S. 114. 2 Theſ. 2. v. 10.11, 12. that they ſhould believe a lie, becauſe they received not the love of the Truth that they might be ſaved; they ſhall be damned, who believe not the Truth, but had pleaſure in unrighteouſneſs.

See how God nauſeates and abhors the luke-warm profeſſor in that Laodicean temper,S. 115. which was a decaying of zeal and fervour in Religion, and ſo but a leſſer degree of Apoſtaſie; yet ſaith Chriſt, I know thy works, that thou haſt a name, that thou liveſt, but art dead, and that thou art neither cold nor hot; becauſe thou art neither cold nor hot, I will spew thee out of my mouth; Rev. 3. v. 1. cum v. 15, 16, 19. S. 116. be zealous therefore and repent.

And there is another remakable paſſage in the ſecond Epiſtle of Peter, 2 Pet. 2.20, 21. which ſets forth the nature and danger of Apoſtaſie, thus; If after they have eſcaped the pollutions of the world through the knowledg of our Lord and Saviour Jeſus Chriſt, (that is, when a man hath embraced once the Truth of the Goſpel, and is in a way of reformation and amendment of Life, according to the Rule of Faith and Life,) if ſuch a man ſhall be entangled again and overcome, (that is, look back and withdraw from Chriſts profeſſion and practiſe of Religion, and yield to the temptation, to that curſed return to former infidelity and worldlineſs, or any kind of vicious living again,) the latter end of them is worſe then the beginning; (that is, their ſin is greater, and their return by Repentance harder,) for it had been better for them not to have known the way of righteouſneſs, (though this had, been bad and damnable enough,) then after they have known it to turn from the holy Commandement delivered unto them: Pro. 14.14. Pro. 1.30, 31. For the backſlider in heart, he that is a fugitive from Wiſdoms rules and godly converſation, ſhall be filled with his own waies, (i. e.) ſhall be requited accordingly; they ſhall be anſwered in their own kind, God will turn away his favour and love from them; for God takes no pleaſure in thoſe that draw back from following after Truth, Righteouſneſs and Holineſs.

MY ſins are not ſo great, S. 1. or not ſo many, nor have I lived in them ſo long, that I need make ſuch haſt out of them, that I ought to be ſo much troubled for them, or that I ſhould despair of ſalvation though I never leave them.

This favourable conceit of ſin (I believe) hath betrayed many an unwiſe ſoul to their undoing, S. 2. Anſw. and men that have no mind to change their courſe have a mind to leſſen their faults, and to reduce them to a narrow compaſſe and minute inſtance; how eaſy it is with men to do wonders in this kind when they have a mind to it, but how difficult are far more eaſy matter when they are actions to be done? with what facility doth a wicked man make his great ſins little, his many ſins few, and his little ſins and few none at all, or nothing? but God will not be ſo indulgent to thy ſins, although thou art.

Now can you not eaſily repel this temptation,S. 3. and refute this ſmooth opinion, that it prevail not with thee ſo as to cauſe thee lay aſide thy repentance for the preſent? Thus; my ſins they are not great, but are they not many, are they many, and are they not great? nor many, nor great? But are they any at all? though they are not many, nor great, yet they are more then I can reckon, and greater then I can bear; if I am guilty but of one kind of ſin, yet that is too much by one; if I have acted that ſin but once, yet that is by once too often; if I have lived but one day without repentance, 'tis a day too long; I ſhould not have ſinned at all, there was no neceſſity for it, I had no command from God to ſin, neither did any decree of his enforce me to commit a ſin; but ſince I have been ſo unhappy to fall, though but once, there is now a neceſſity I riſe again by repentance, and recover my loſſe by reformation; and if I have lived a year, a week, or day in that ſin, and have repeated the act, or have reſted without repentance, I am guilty.

And yet it is too evident,S. 4. that though a ſin be but one for title, 'tis multiplied in the act, and he that commits one ſin commits more then one fault, Jam. 2.10. he breaks all the whole Law of God; and he that tranſgreſſeth the whole Law of God is not without much guilt, nor many ſins; and ſhall I deferre my repentance upon the account of little or few ſins, if it were true that my ſins were ſmal, and of them but a few? nay ſhould not this be an argument to haſten my repentance, and to ceaſe from my ſins, becauſe but few and ſmall, for that they are more eaſily forſaken, and more readily pardoned upon my true repentance, and by leaving them ſpeedily I ſhall prevent the growth, both for number and bigneſs, and accompliſh with far leſs difficulty that deſired and neceſſary repentance?

But yet I muſt not leave this temptation ſo,S. 5. there is more in it then may ſafely be over-looked, for the conceit of little and few, when applyed to ſins, is dangerous; how can a man be humbled for his ſins, or be heartily forry for them, when he thinks they are neither heinous nor hurtfull, that they will not at all hinder his ſalvation, nor very much offend God, ſeeing his ſins are not many or great, but the common frailties and infirmities of humanity; Oh, how many hath this fond favorable opinion lullabied in faſt ſecurity, and made them proof againſt all reproof and counſell, to the ruin of their ſouls!

And is it not an argument I would ſell God's favour,S. 6. and procure his diſpleaſure at a cheap rate, when I will not refrain to do evil, and forſake my evil doings, which as you ſay are but few, or ſmall? 'tis little a man would do either for God's ſake, or his own ſoul, if he will not forſake a few and ſmall ſins, a trifle and a folly.

But now to put off all delays that might be entertained upon this account of ſmall and few ſins,S. 7. let me conſider, that in truth every ſin, be it never ſo little in mans eſteem, is againſt an INFINITE GOD; 'tis a violation of his Law by a direct oppoſition to his Soveraignty, 'tis a wound & a poyſon, a ſpot and defilement to any mans ſoul that doth the leaſt of ſin, that keeps and loves it, that would excuſe it and make eaſie of his ſin, as though it were innocent and harmleſs; and though the instance be but ſmall by which I offend, yet my offence is great, becauſe for ſo ſmall a matter I offend ſo great a God.

There is another temptation,S. 9. neer of kin to the former, 'tis this; The beſt Men ſin, they have their failings and infirmities, and why ſhould I think to be better then good men, or judge my ſelf worſe then them, while I am but as they were? S. 10. Anſwer.

Indeed this unhappy compariſon vain man makes between himſelf, and which is the worſt in good men, hath betrayed many an unwiſe ſoul, to like well of himſelf, while in a ſad condition and ſinfull; but ſhould I not with all conſider that the beſt mens infirmities were thoſe beſt mens faults, their blemiſhes and their ſhame? did not thoſe good men bewaile them and repent them, and could never be at quiet not at peace within themſelves, untill their ſins were pardoned and they reformed? were the ſins of thoſe ſaints and ſervants of God the beſt of them, or the worſt? and ſhall I imitate them in that which they abhorred in themſelves? but if I have followed them in their ſins, and acted folly as any of them did, ſhould I not follow them alſo in their repentance? their faults were not recorded for my imitation; and if I would be pardoned as they were upon their repentance, I muſt repent as they did, or I ſhall never be pardoned.

It is a pittifull ſhift ſinners are put upon,S. 11. when the refuge they have is that others have had their faults and faylings, as though the very worſt of godly men (even thoſe things which if they had lived and died in, without repentance, had made their religion of none effect for ſalvation to them,) ſhould be a ſufficient warrant for my evil practiſe? would it not better become a Chriſtian to ceaſe from evil ſpeedily and amend his faults, not onely becauſe it is my duty ſo to do, but alſo becauſe I ſhould not follow the beſt man in the world, where he failes in his duty, and I am ſure God did never allow any man (how dear ſoever to him) to commit a ſin, much leſs to live in any ſin without repentance.

Alas,S. 12. why ſhould I plead that for my excuſe which all good men complain of as their miſery and their ſpoil? let me rather imitate the worſt men in their beſt actions, then the beſt men in their worſt miſcarriages; let me be ſorry I have done any thing unſeemly and unholily, though it hath been no other then ſome Saints have been overtaken with heretofore, and let me ever think that if I continue in my ſins I ſhall be damned for them, though ſome dear Saints have been pardoned for the like after they had repented and been converted. A Chriſtian muſt follow the beſt examples of others, and in the beſt things, and not the example of the beſt men ſinning; I would follow no man where he followeth not Chriſt, nor plead any mans faults for my ſecurity; for if I do I am ſure I have no warrant for ſo doing; nor ſhall I deliver my ſoul from the guilt, untill I deliver my ſelf of the ſin, and become a true penitent, for how can I think to be guiltleſs when I continue to do that which made Adam the firſt good man (and every man ſince) guilty: why ſhould I imagine that God will like me well enough, though I continue in my ſins, ſeeing he never liked them in any ſince the world began, nor will he ever approve of the leaſt as long as the world laſts, nor for ever?

There is a third temptation which too much prevails with poor ſinners to their hurt,S. 13.3. Tempt. keeping men in a carnall ſecurity and dangerous delay; a ſinner is convinced that he muſt repent and leave off his ſins ſome time or other ere he die, yet ſtill puts it off, and thinks within himſelf (being deluded by a deceitfull heart,) That the time is not yet come, I may as well reform hereafter, many have lived I hope longer in their ſins then I have done, and yet have proved true penitents, and I have heard of one thief that at the hour of his death upon the croſſe repented, and was accepted, and therefore I need not be ſo holy yet, I hope I have time enough, and God hath as much mercy in ſtore for me as for another, and why may not I be as well accepted as the thief on the croſſe at laſt?

There is a fourth ſuggeſtion from the fleſh which much hinders reformation,S. 22. procures a poor ſinner to delay it, if not quite to put it off for altogether, and 'tis this: for as a ſinner is perſwaded ſometimes, 'tis ſo eaſie a thing to become a true penitent and a ſound convert, that it may be done in a trice, and at any time, with great facility and in any condition, in old age, ſickneſs, languiſhing, dying, with a few half words and two or three good wiſhes faint and feeble. So on the other hand, men are apt to believe to their damage, (and therefore ſet not about ſoul-reformation) that 'tis a buſineſs of exceeding difficulty, trouble and vexation, and a man may go a great way in it, and yet come ſhort of what is required, 'tis but in vain to ſet upon it, as good never a whit as never the better, 'tis an impoſition and task next to an impoſſibility, I cannot endure the ſeverity of repentance nor ſtrict and holy living, alas what a burthen? farewell all my comforts, when once I begin to reform, and to be religious.

This temptation would be quickly repelled and eaſily overcome, S. 23. Anſw. if a man would conſider the abſolute neceſſity of converſion, and the poſſibility of it, and alſo the helpes God hath afforded for the perfecting of this which is ſo neceſſary: 'Tis true, the work is hard and difficult, but not impoſſible, and it muſt be performed and completed in its time, parts and degrees, or elſe it will not avail for juſtification except it be complete, and to fleſh and blood it will prove a taske very unwelcome, croſſe and burdenſome: But then let me conſider, I have a ſoul to ſave, and directions of Gods word, and abſolute commands, and if I ſet upon the duty I have the promiſes to encourage me, and the grace of God to help me, and the examples of the Saints gone before me in this work: I have no ſins nor corruptions but may be mortified, nor any grace or vertue enjoyned me as my duty but I may through grace perform acceptably, the fear being more then the taske, the apprehenſion of the difficulty greater then the difficulty it ſelf.

But let be that it be hard at firſt,S. 24. ſo is every art and trade at the entrance into it, and canſt thou not endure the ſeverity of repentance, the injunctions of ſelf deniall, the duties of ſobriety, righteouſneſs and piety? why how then can you endure damnation? How wilt endure the wrath of God, the paines of hell, the loſs of heaven? had I rather burn in hell for ever then forgoe the pleaſures of ſin for a ſeaſon? will it be a ſadder condition to live an holy life here, then to live for ever in miſery when this life is ended? if it were true, (what unregenerate men imagine of holy living) that 'tis a life of ſadneſs, melancholy, and void of comfort, which is moſt falſe, and as great a reproch as the divel can caſt upon religion, yet ſeeing it is the way to bliſſe, eternal joy and endleſs happineſs, what if I went mourning to my grave, what though I loſe all my carnal pleaſures and worldly contentments for it? ſhould I be any loſer by ſo doing? would not heaven at laſt anſwer all my paines & travail, all my watching and praying, and all duties of Chriſtianity? will not the enjoying of Chriſt and favour of God be a ſufficient recompence for all my labour? would not this one ſentence fill my heart with joy at the laſt, Well done thou good and faithfull ſervant, enter into the joy of thy Maſter? But if you hold off with this, that you cannot do this as you ſhould, 'tis indeed becauſe you will not do it as you may; you ſay you cannot, but indeed you will not. If you would but ſet about mortification, and ſelf-denial, and reſiſting temptations, and devote thy ſelf to holy living, thou wouldſt be able to do one hundred times more in it towards reformation then now you do, if you would not yield to fleſh and blood, nor make proviſion for your luſts, if you would not make uſe of excuſes to keep you from your duty, if you would not by delays and procroſtinations put off the demands of God and thy poor ſoul, repentance and reformation would not be ſo difficult nor terrible to thee.

But to be ſhort,S. 25. thy through reformation be it hard or be it eaſie, be it a matter of joy or grief, be it a burden or be it a pleaſure, and what ever can be ſaid againſt it, it muſt be performed both by me, and every one, while the time of grace laſteth, while I am in this preſent world, or elſe I muſtnever look to be ſaved, this is the ſhort and the long of it, and after all diſputes, excuſes, lingerings, delays, it muſt come to this concluſion, I must return, repent, and be converted, or elſe I muſt never hope to ſee the face of God with comfort; when all is ſaid that the wit of man, or the craft of the devill can invent againſt SPEEDY REFORMATION and ſound converſion, yet this word muſt ſtand, that except I be converted (as Chriſt hath ſaid) I ſhall never enter into the kingdome of Heaven: Mar. 18.3. Joh. 3.3. and why ſhould any body think that this plain and poſitive decree of Chriſt concerning us, ſhould either be baffled or abrogated? O why ſhould I liſten any longer to any plea or excuſe can be brought, that might cauſe me either to put off quite or delay my REFORMATION? O that I may never more decline my neceſſary duty by excuſes, nor gratifie ſatan and wrong mine own ſoul by delays!