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ways cold.

stified, for God is greater than our Consciences. * That
they who are most innocent have their Consciences
most tender and sensible. * That fcrupulous Persons
are always most religious; and that to feel pothing, is
not a fign of Life, but of Death. * That nothing can
be hid from the Eyes of the Lord, to whom the
Day and the Night, publick and private, Words and
Thoughts, A&ions and Designs, are equally discernible.
* That a lukewarm Person is only secured in his own
Thoughts, but very unsafe in the Event, and despised
by God. * That we live in an Age in which that
which is called and esteemed a holy Life, in the Days of
the Apostles and holy Primitives would have been
esteemed indifferent, sometimes scandalous, and al-

* That what was a Truth of God then, is
so now; and to what severities they were tied, for
the same also we are to be accountable; and Heaven
is not now an easier purchase than it was then. * That
if he will caft up his Accounts, even with a super-
ficial Eye, let him consider how few good Works he
hath done, how inconsiderable is the relief which he
gave to the Poor, how little are the extraordinaries of
his Religion, and how unađive and lame, how pol-
luted and disordered, how unchosen and unpleasant
were the ordinary Parts and Periods of it? And how
many and great Sins have stained his course of Life :
and until he enters into a particular scrutiny, let him
only revolve in his Mind what his general Course hath
been; and in the way of Prudence, let him say whe-
ther it was laudible and holy, or only indifferent and
excusable: And if he can think it only excusable,
and so as to hope for Pardon by such suppletories of
Faith, and arts of Persuasion, which he and others use
to take in for Auxiliaries to their unreasonable Confi-
dence ; then he cannot but think it very fit that he
search into his own State, and take a guide, and erect
a tribunal, or appear before that which Cbrift hath Illi mors
ereded for him on Earth, that he may make his access Bat; qui no-
fairer when he shall be called before the dreadful tus nimis
Tribunal of Christ in the Clouds. For if he can be omnibus,
confident upon the Stock of an unpraised or a loofer moritur


Life, fibi.

Lire, and should dare to venture upon wild Accounts without Order, without Abatements, without Contideration, without Conduct, without Fear, without Scrutinies and Confeffions, and Inftruments of Amends or Pardon; he either knows not his Danger, or cares not for it, and little underlands bow great a Horrour that is, that a Man Nould rett bis Head for ever upon a Cradle of Flames, and lie in a Bed of Sorrows, and never sleep, and never end his groans or the gnashing of his Teeth.

This is that which fome spiritual Perfons call awakening of the Sinner by the terrours of the Law; which is a good Analogy or tropical Expreffion to represent the Threatnings of the Gospel, and the Danger of an incurious and a linning Person : But we have nothing else to do with the terrors of the Law; for, blefled be God, they concern us not. The terrours of the Law were the intermination of Curses upon all those that ever broke any of the lealt Commandments, once, or in any Instance: And to it the Righteousness of Faith is opposed. The terrours of the Law admitted no Repentance, no Pardon, no Abatement; and were so severe, that God never infii&ted them at all according to the Letter, because he admitted all to Repentance that defired it with a timely Prayer, unless in very few Cases, as of Achan or Corah, the gatherer of Sticks upon the Sablath-day, or the like: But the state of Threatnings in the Gospel is very fearful, because the Conditions of avoiding them are easy and ready, and they happen to evil Persons after many Warnings, fecond Thoughts, frequent Invitations to Pardon and Repentance, and after one entire Pardon configned in Baptism. And in this sense it is necessary that such Persons as we now deal withal should be instructed concerning their Danger.

4. When the fick Man is either of himself, or by thele Considerations, set forward with Pụrposes of Repentance and Confession of his Sins in order to all its holy Purposes and Effects, then the Minifter is to affift him in the understanding the number of his Sins, that is, the several kinds of them, and the various


manners_of prevaricating the divine Commandments : For as for the number of the Particulars in every kind, he will need less help; and if he did, he can have it no where but in his own Conscience, and from the Witnefies of his Conversation. Let this be done by prudent Infinuation, by arts of Remembrance and secret Notices, and propounding Occasions and InItruments of recalling such things to his Mind, which either by publick Fame he is acculed of, or by the Temptations of his Condition it is likely he might have contracted.

5. If the Person be truly penitent, and forward to confess all that are set before him, or offered to his fight at a half Face, then he may be complied withal in all his innocent Circumstances, and his Conscience made placid and willing, and he be drawn forward by good Nature and Civility, that his Repentance in all the Parts of it, and in every step of its Progress and Emanation, may be as voluntary and chosen as it can. For by that means if the fick Person can be invited to do the work of Religion, it enters by the door of his Will and Choice, and will pass on toward Confummation by the Instrument of Delight.

6. If the fick Man be backward and without apprehension of the good-natur’d and civil way, let the Minister take care that by some way or other the Work of God be secured : And if he will not understand when he is secretly prompred, he must be hal; looed to, and asked in plain Interrogatives concerning the Crime of his Life. He mutt be told, of the evil Things that are spoken of him in Markets or Exchanges, the proper Temptations and accuftomed Evils of his Calling and Condition, of the A&ions of Scandal : And in all those A&ions, 'which are publick, or of which any Notice is come Abroad, fet care be taken that the right side of the Case of Conscience be turned toward him, and the Errour truly represented to him by which he was' abused; as the Injustice of bis Contracts, his oppreflive Bargains, his Rapine and Violence; And if he hath persuaded himself to think well of a scandalous A&tion, let him be in



instructed and advertised of his Folly and his Danger.

7. And this advice concerns the Minister of Religion to follow without Partiality, or Fear,' or Interest, in much Simplicity, and Prudence, and hearty Sincerity; having no other Confideration, but that the Interest of the Man's Soul be preserved, and no Caurion used, but that the matter be represented with juft Circumstances, and Civilities fitted to the Person with Prefaces of Honour and Regard, but so that nothing of the Duty be diminished by it, that the Introduction do not spoil the Sermon, and both together suin two Souls [of the speaker, and the bearer.] For it may soon be confidered, if the fick Man be a poor or an indifferent Person in secular account, yet his Soul is equally dear io God, and was redeeined with the same highet price, and is therefore to be highly regarded : And there is no Temptation, but that the spiritual Man may speak freely without the allays of Interest or Fear; or mistaken Civilities. But if the fick Man be a Prince, or a Person of Eminence or Wealth, let it be remember'd, it is an ill expression of reverence to his Authority, or of regard to his Person, to let him perish for the want of an honest, and juft, and a free Homily.

8. Let the fick Man in the Scrutiny of his conscience and Confession of his Sins, be carefully reminded to consider those Sins, which are only condemned in the Court of Conscience, and no where else, for there are certain Secrecies and Retirements, Places of Darkness, and artificial Veils, with which the Devil uses to hide our Sins from us, and to incorporate them into our Affe&tions by a constant uninterrupted Pra&ice, before they be prejudiced or discovered 1. There are many Sins which have Reputation, and are accounted Honour; as Fighting a Duel, answering a Blow, with a Blow, carrying Armies into a Neighbour-Countrey, robbing with a Navy, violently seizing upon a Kingdom. 2. Others are permitted by Law; as Usury in all Countries : And because every excess of it. is a certain Sin, the permis

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fion of so suspected a matter makes it ready for us,
and instructs the Temptation. 3. Some Things are 3.
not forbidden by Laws; as lying in ' ordinary discourse;
jearing, Scoffing, intemperate eating, ingratitude selling
too dear, circumventing another in contracts; importunate
intreaties, and temptation of persons to many instances of
fin, pride and ambition. 4. Some others do not rec-
kon they fin against God, it the Laws have seized upa
on the Person, and many that are imprisoned for Debt,
think themselves disobliged from Payment; and when
they pay the Penalty, think they owe nothing for the
Scandal and Disobedience. 5. Some Sins are thought not
considerable, but go under the title of Sins of Infir-
mity, or inseparable Accidents of Mortality; such
as idle Thoughts, foolish Talking, looser Revellings, Impa-
tience, Anger, and all the Events of evil Company.
6. Lastly, many Things are thought to be no Sins; 6.
such as mifpending of their Time, whole Days or Months
of useless and impertinent Employment, long Gaming,
winning Mexs Money in greater Portions, censuring Mens
Actions, Curiosity, equivocating in the Prices and secrets
of buying and selling, Rudeness, Speaking Truths envi-
oufly, doing good to evil Purposes, and the like. Under
the dark shadow of these unhappy and fruitless
Yew-trees, the Enemy of Mankind makes very ma-
ny to lie hid from themselves, sewing before their
Nakedness the Fig. leaves of popular and idol Reputation,
änd Impunity, publick Permission, a temporal Penalty
Infirmity,?* Prejudice, and direct errour in Judgment ,
and Ignorance. Now in all these Cases the Ministers
are to be inquisitive and observant, left the fallacy
prevail upon the Penitent to evil Purposes of Death
or dimunition of his good, and that those Things
which in his Life passed without Observation, may
now be brought forth and pass under Saws and Har-
rows, that is, the severity and cenfure of Sorrow and

9. To which I add, for the likeness of the thing, that the matter of omission be considered; for in then lies the bigger half of our Failings : And yet in many Inftances they are undiscerned, because they very often

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