A Treatise of Self-Denial, Title page – To the reader 1
ΑΥΘΕΝΤΗΣ OR A TREATISE OF SELF-DENIALL WHEREIN The Neceſſity and Excellency of it is Demonſtrated; WITH Several Directions for the practice of it.
By THEOPHILUS POLWHEILE, M. A. Sometimes of Emmanuel Colledge in Cambridge, now Teacher of the Church at Teverton in Devon.
Luctare contra teipſum maximum hoſtem.
Luther ad Melanct.
LONDON, Printed for Thomas Johnſon, and are to be ſold by Richard Scott Book-ſeller in Carliſle. 1658.
TO THE RIGHT WORSHIPFUL The Major, Recorder, Aldermen, Common-Council, and the reſt of the Citizens of the Ancient City of CARLILE, THEOPHILVS POLWHEILE Preſenteth this his Treatiſe of SELF-DENIALL, PARTLY As an expreſſion of his reall and unfeigned Thankfulneſſe for the many favours which hee received (both while he was a STUDENT in the Univerſity, and afterwards a PREACHER in their CITY) from divers of them:
BUT CHIEFLY As a Teſtimony of his exceeding great and earneſt deſire of the Spiritual and Eternal good of THEM all.
To the Readers, Thoſe eſpecially of my preſent Congregation in Teverton.
WHether this Treatiſe, Readers, may come to the hands of any that are profeſſedly Infidels I know not; poſsibly it may, for I have heard that there are ſuch, not only abroad, in India and Turkey, but at home, even here in England; however that it will come to the hands of many that are really Infidels, I doe ſomewhat more than beleeve. Wee have multitudes that cry out, and that juſtly, againſt thoſe that deny the Authority of the Scriptures, but doe not conſider, that the crime whereof they accuſe others may as juſtly be laid to their owne charge; for whereas in words they doe acknowledge it, in works they doe deny it, being abominable and diſobedient, and to every good work reprobate, Tit. 1.16. There is a palpable contradiction to the Principles of Chriſtianity, in the(a)Some think Orthodex and right opinions to be a plea for a looſe life, whereas there is no ill courſe of life, but ſprings from ſome falſe opinion. Sibbs Souls Conflict, c. 13.207. principles and practices of many, not to ſay the moſt of thoſe that profeſs themſelves Chriſtians, (a) witneſs the unrighteouſneſs, fornication, wickedneſs, covetouſneſs, maliciouſneſs, fulneſs of envie, murder, debate, deceit, malignity, whiſpering, back-biting, hating of God, deſpitefulneſs, pride, beaſting, inventing of evil things, diſobedience to Parents, Covenant-breaking, want of natural affection, implacableneſs, unmercifulneſs, Rom. 1.29, 30, 31. theft, ſacriledge. cha. 2.21, 22. recompencing evil for evil, cha. 12.17. ryoting, drunkenneſs, chambering, wantonneſs, cha. 13.13. Idolatry, adultery, effeminateneſs, ſodomy, reviling, extortion, 1 Cor. 6.9. Witch-craft, hatred, variance, emulations, wrath, ſtrife, ſeditions, hereſies, revellings, Gal. 5.21. filthineſs, fooliſh talking, jeasting, Epheſ. 5.4. blaſphemy, filthy communication, Col. 3.8. idleneſs, wandring about from houſe to houſe, tatling, 1 Tim. 4.13. doting about queſtions and ſtrifes of words, perverſe diſputings, cha. 6.4, 5. love of money, verſ. 10. ſelf-love, unthankfulneſs, unholineſs, truce-breaking, falſe accuſing, incontinency, fierceneſs, deſpiſing of thoſe that are good, treachery, headineſs, high-mindedneſs, loving of pleaſures more than God, 2 Tim. 3.2, 3, 4. unrulineſs, vaine talking, deceiving, Tit. 1.10. purloyning, cha. 2.10. partiality, deſpiſing of the poore, Jam. 2.4, 6. curſing, cha. 3.9, 10. ſwearing, cha. 5.12. ſcoffing, 2 Pet. 3.3. loving to have the preheminence, Joh. Epiſt. 3. v. 9. deſpiſing of Dominion, ſpeaking evil of Dignities, Jude, ver. 8. feeding at Feaſts without feare, ver. 12. murmuring, complaining, ſpeaking great ſwelling words, having mens perſons in admiration becauſe of advantage, ver. 16. and ſuch like, the reigning ſins of ſome of all ſorts, even of ſome that have as compleat a forme of godlineſſe as the beſt, 2 Tim. 3.5. ſo that there is no other difference betwixt the groſſeſt Anti-Scripturiſts, as Familiſts, Ranters, &c. and many of thoſe that ſeeme to be their greateſt adverſaries and oppoſers but in words only; in words indeed they contradict each other, but what the one ſayes, the other thinks; though I will not affirme it of all theſe, yet of many of them I dare be bold to ſay it, that notwithſtanding they can talke gloriouſly, and earneſtly contend for the true Religion whereof they profeſſe themſelves to be, yet they doe not beleeve the truth of their religion. If it ſhould bee here, as it is frequently elſewhere demanded, how can this be, ſeeing they profeſs as they doe; they ſay they beleeve the Scriptures to be the Word of God, and if any ſhould ſay otherwiſe, they would be ready to offer him the Combate, or call aloud to the Magiſtrate for the ſevereſt puniſhment to be inflicted upon him; they have been Baptiſed, and at their Baptiſme engaged by a ſolemne promiſe and vow in their names, to forſake the Devil and all his works, the pomps and vanities of this wicked world, to beleeve all the Articles of the Chriſtian Faith, to keep Gods holy Will and Commandements, and to walk in the ſame all the dayes of their life, which ſince they have been at age they have profeſſedly owned; the anſwer is ready, Quid verba audiam, facta cum videam? The moſt ſolemne proteſtation is nothing, when by a continued contrary practice and courſe of life, it is manifeſtly contradicted. And yet this bath no ſuch wonderful thing in it, but that Tradition, Cuſtome, and the Lawes of the Land where one lives are alone ſufficient to produce it. Did theſe men ſeriouſly conſider with themſelves upon what grounds they embrace the Chriſtian Religion rather than Mahumetaniſme, the Proteſtant Religion rather than Popery, I verily thinke their hearts would dictate no other anſwer, but that they were borne and bred in this Religion, which being eſtabliſhed and countenanced by the Lawes of their Country, they embrace, as their fore-fathers have done in times paſt; ſo that the ſame grounds upon which they profeſs Chriſt here, were they in another Land would move them to deny him. They condemne the Jewes as the vileſt People that ever lived upon the face of the earth, becauſe they rejected and crucified Chriſt, but had they lived amongſt thoſe Jewes, and ſeen a poore meane man, one in the forme of a Servant come amongſt them, endeavouring to alter their former Religion, and to aboliſh thoſe Rites and Cuſtomes which their Nation had for ſo many generations before uſed, would not the ſame ſpirit of enmity and oppoſition have acted in them, as did in thoſe Jewes againſt that man? Would they not have rejected him as a meer Impoſtor and Deceiver, and have continued their former profeſsion ſtill? Would they preſently have hearkned to him, and become his Diſciples? If we may judge by what we frequently find in the like caſe, without doubt they would not.
In the Primitive times, when the Goſpel-day began to dawn upon the Pagan world, the Apoſtles had much to doe to make way for their Doctrine, many Curtaines were drawne to keep out the light which went with them, and the World contended to live in their Aegyptian darkneſse ſtill; but afterwards the light breaking in upon thoſe clouds of darkneſſe which muffled them up, and opening their eyes to ſee the danger of their preſent condition, they reſolved to cheriſh the light, and to doe the buſineſſe of the day; but when once Religion was more generally profeſſed, in moſt places it begat a forme, and the Daughter devoured the Mother, a bare forme and outward correſpondence was cryed up, but the power of godlineſſe was denied. And as it was then, ſo it hath been ever ſince, and is ſo at this day. There are very few Chriſtians amongſt Chriſtians, few, yea a very inconſiderable number amongſt Profeſſors, who doe in deed and in truth ſubmit to the Lord Jeſus, and take his yoke upon them. It is the great and maine buſineſſe that the Miniſters of the Goſpel have to doe, to convert men to the life and practiſe of Chriſtianity, the name and ſhaddow whereof they doe only retain; this is their work as much almoſt here, as it would be were they amongſt Turks and Indians. It is ſomewhat eaſie to bring men to an outward order and conformity with the reſt in attending publick Ordinances; generally they ruſh in upon them, and take it as a great affront to be kept back from any, but to prevaile with them, out of an equal reſpect to all the precepts of the Goſpel, one as well as another without partiality, to endeavour an univerſal Goſpel-obedience throughout the whole courſe of their lives, in all manner of converſation both towards God and man, is only net impoſsible. And no wonder, ſeeing they think it is of no concernment, either to the attaining of that good which they chiefly deſire, or the eſcaping. of that evil which they mainly fear. It is ſufficient for the carrying on of their worldly deſigne, which is all they aime at, living amongſt a people profeſsing themſelves Chriſtians, to whom the name of Heathen is abominable, to take upon them the like forme of Religion that others doe, but as for any thing more, ſeeing it is of no ſuch advantage in this World, and they neither hope nor feare for any thing in the World to come, they doe not regard it. This is one reaſon why, when we have done all that we can, we cannot get them beyond a forme, and that not the ſtrictest neither. Men will never be under the power of that, the truth wherof they do not beleeve; but this is not the only reaſon, for ſome of them doe beleeve, I meane with an Hiſtorical faith, the truth of what is told them in the Goſpel, and yet for all that live as wretched wicked lives as if they beleeved it not; the cauſe of it is their preſumption and carnal ſecurity, into which they argue themſelves by a falſe reaſoning; That there is a Heaven they beleeve, but they think they ſhall not be ſhut out of it; and that there is a Hell, but they hope they ſhall never come there; though they walk on after the imagination of their owne heart, in the allowed omiſsion of ſome one or more known duties injoyned in the Scripture, and commiſsion of ſome one or more known ſins therein forbidden, yet they promiſe themſelves peace, as they, Deut. 29.19. they hope they ſhall doe as well as others when they come to dye, whatever they read or heare of in the Scripture to the contrary notwithſtanding. There are multitudes of theſe preſumptuous ones amongſt us, and they are either openly profane, ſuch as have not eſcaped the pollutions of the world, but tumble and wallow like Swine in the common puddle, that run to all exceſſe of riot, and declare their ſin as Sodome, and hide it not, that let looſe the reins to their luſts, and run a career after the Prince of this world in the common road way that the Scripture tells them leads to Hell, as open notorious drunkards, ſwearers, blaſphemers, raylers, filthy talkers, ſcoffers, prophaners of the Lords day, &c. or ſecretly prophane, ſuch as under a garb of civility, or more than ordinary profeſsion hide the fouleſt wickedneſſe, ſuch as ſin in the ſecret Chamber, as thoſe that are given to ſelf-pollutions, that defile themſelves by themſelves; cloſe Adulterers, and Adultereſſes, that have Husbands and Wives to hide their uncleanneſſe; cloſe tiplers and drunkards, who will now and then ſhoot into an Ale-houſe, but be ordinarily drunk in their owne houſes; ſecret Dice-players, and Gameſters, that ſquander away their time, and money, when they are out of the Magiſtrates reach; ſuch as have not renounced the hidden things of diſhoneſty, but will ſecretly couſen and cheat, defraud, and goe beyond their brethren; one would wonder that any of theſe ſhould entertaine one thought of entring into Heaven, and that they doe not rather feare every moment leaſt God ſhould ſtrike them with a Thunder-bolt into Hell; but uſually it is ſo, that even ſuch as theſe have as confident an expectation of happineſſe in the world to come as the beſt; ask them, and they will tell you, they hope to be ſaved as well as the proudeſt Preciſian of you all, they have it almoſt at the end of every ſentence, As I hope to be ſaved; what it is that imboldens them in this manner, and makes them thus foole-hardy, may be eaſily imagined.
1 Some confuſed thoughts of Gods mercy; they think he that made them will not damne them, they cannot imagine when it comes to be their own caſe, that he can be ſo cruel to his Creatures, as to torment them eternally in Hell. To ſhew the particular workings of their thoughts here:
1 They think only on his Mercy, and not at all on his Juſtice, they think hee is all mercy, and love, and goodneſſe, and the thoughts that they have of this, quite ſwallow up all thoughts of his juſtice.
2 They cull out many of thoſe Scriptures that ſpeak of the love and goodneſs of God, as that he is love, and dwels in love; that he is ſlow to anger, and plenteous in mercy, and doth not willingly grieve the children of men, &c.
3 They argue from Gods goodneſſe in this world, that he will not be otherwiſe, to them at least, in the world to come; he is good unto all, and his tender mercies are over all his works; he cauſeth his Sun to ſhine upon the juſt, and unjuſt alſo, they ſee that he doth not puniſh when provoked, but is long-ſuffering, and full of forbearance. Hence,
4 They think that when Miniſters preach Damnation, they doe but pry into Gods ſecrets, and vent their owne paſsions; and know not of what ſpirit they be of. Thus they labour to ſecure their hearts, but if this will not doe, then
2 They fly to ſome of the Promiſes, never minding the conditions that are annexed to them; though they be Doggs, yet they will be ſnatching at the Childrens bread. And now they thinke they are well provided for, they now think that they beleeve, for faith is grounded upon the Promiſes, and the Scripture ſaith, he that beleeveth ſhall be ſaved. Now come to theſe men after this, and tell them of the threatnings, why
1 They think the threanings will not be executed, they think there is ſome uſe of them in terrorem, to over-awe men a little that they might not be wicked over much, but that God never threatned with intent to execute; or if they muſt be executed, then
2 It is but upon thoſe that deſpiſe the Promiſes, but for their parts they relye on them.
3 However it be, they think they muſt not deſpair, but be of a good courage, and hope to the laſt breath, and therefore notwithſtanding all the threatnings, they have theſe and theſe promiſes, and here they will hold faſt. If this doe not fully comfort them, then
3 They look into themſelves, and conclude that though they be guilty of a great many ſins, yet they are but infirmities and failings, for they often hear that to fall into ſuch and ſuch ſinful Acts, may conſiſt with grace, and for their parts they cannot help it; they ſwear indeed, but it is but now and then when they are provoked; they are ſometimes drunk, but it is but now and then when they are drawn in by good company, and they doe forget themſelves are they be aware, and it is not ſo much many times, only they have weaker braines than others, and men thinke they be drunke when they are not.
4 They conſider the examples of godly men in Scripture, who have been guilty of the ſame ſins, as Noah, Lot, David, Peter, &c. and hence they argue, that every man hath his failings, and the beſt muſt have their graines of allowance. And the Apoſtle ſaith, that in many things we offend all; and, If any man ſaith he hath no ſin, he is a lyer; and now they can hold no longer, but preſently fly out upon other Profeſſors, as meer pretenders to perfection and Saintſhip, which they hold to bee a thing impoſsible on this ſide Heaven, and ſo fall to ſcoffing, and jeering, and rayling upon thoſe that live more conformably to the rules of their Religion than themſelves. Hence,
5 They think that all thoſe, many of them at leaſt, that doe condemne them, live in the ſame ſins ſecretly, or in as bad of another kind; though they will not ſwear, ſay they, they will lye; and though they will not be drunk, they will play the Gluttons, and that they cannot endure good fellowſhip with the reſt of their Neighbours, it is only from pride, and Self-conceitedneſſe; Stand off, touch me not, I am holier than thou. Hence again they conclude, as for perfection, no mortal man is capable of it, it is but in vain to endeavour after it, or pretend unto it. If this doth not quiet their guilty conſciences, then
6 They hope they ſhall repent, and then they are ſure all will bee well, then there will bee no fear, for, At what time ſoever a ſinner repents, &c. As for example, the Thief upon the Croſſe, therefore if they can but cry God mercy before the laſt gaſp, they doubt not but they ſhall make a good end. But,
7 At the worſt, come the worſt that can come, they ſhall doe as well as others, and they think that others have ſouls to ſave as well as they, and why ſhould they fear more than other men? They conſider, that not only the generality of the common people, but many of the wiſe and learned, eſpecially of the great and mighty, doe commonly practiſe the ſame things, or as bad, or worſe, and they think if there were any danger they would bee ware of it; howſoever to make all ſure, beſide their conſtant attending of the publick Ordinances,
8 They will pray in their Cloſets, and in their Families, and repeat to their people the Sermons they have written, and ſing Pſalmes; and beſides, ſometimes they will put themſelves to a voluntary pennance, as to faſt ſuch a day yearly, it may be weekly, or to part with ſome gaineful imployment, or to give away a great ſum of money to good uſes, as ſerves beſt for the quieting of their conſciences, fearfully vexed with the guilt, it may be, of ſome particular ſin above all others, that they live in.
Now, Readers, if you be any of you of this number, as I ſuppoſe ſome of you be, give me leave in a few words a little to expoſtulate, and reaſon with you; Yet beleeve the Scriptures to be the Word of God, and in them ye think ye have eternal life; ſearch them therefore and peruſe them diligently, view every line from the beginning to the end, ponder every word, and ſee if upon the moſt exact and curious obſervation, you can find the leaſt ſyllable of any comfort, or encouragement for any one that allowes himſelf in any one known ſin. They ſpeak much indeed of Gods mercy to ſinners, but to what Sinners? are they not beleeving and repenting ſinners only? and who are they, but ſuch as in their purpoſes and endeavours turne from every known ſin? Doe they ſay, he will be merciful to any preſumptuous ſinners? to any ſuch as hold faſt deceit, and refuſe to returne? Hear what they ſay, Whoſo confeſſeth his ſins and forſaketh them, ſhall have mercy, but he that covereth them ſhall not proſper, Prov. 28.13. For the wrath of God is revealed from Heaven againſt all ungodlineſs: mark it, all ungodlineſs, and unrighteouſneſs of men, namely of ſuch men, who hold the truth in unrighteouſneſs, Rom. 1.18. You think God is merciful, true, but is hee not alſo juſt? is he not alſo wrathful and revengeful? See how the Prophet deſcribes him, God is jealous, and the Lord revengeth, the Lord revengeth and is furious, the Lord will take vengeance on his adverſaries, and he reſerveth wrath for his enemies, Nah. 1.2. It followes indeed in the next verſe, The Lord is ſlow to anger, but mark what comes after, and will not at all acquit the wicked; where the Lord proclaimes his Name in this manner unto Moſes, The Lord, the Lord God, merciful and gracious, long ſuffering, and abundant in goodneſs and truth, keeping mercy for thouſands, forgiving iniquity, tranſgreſſion and ſin, Exod. 34.6. even there he alſo addes, and that will by no meanes cleare the guilty, viſiting the iniquity of the Fathers upon the Children, and upon the childrens children, to the third, and to the fourth generation, verſ. 7. God beares with you now, and is good unto you, you think he will deale thus with you in the world to come, and therefore you ſin with the more boldneſs; but hear what he ſaith, Theſe things haſt thou done, and I kept ſilence, thou thoughteſt that I was altogether ſuch a one as thy ſelf, but I will reprove thee, and ſet them in order before thine eyes. Now conſider this ye that forget God, leſt I teare you in peices and there be none to deliver, Pſal. 50.21, 22. Patientia laeſa tranſit in furorem. The long ſuffering and goodneſs of God being abuſed, will at length grow into fury, and then woe be unto all ſuch as ſhall be found in their ſins; the more of the goodneſs of God hath been ſpent upon them here, the more of his wrath ſhall be poured out upon them hereafter. What if God, willing to ſhew his wrath, and to make his power knowne, endured with much long ſuffering the veſſels of wrath fitted to deſtruction, Rom. 9.22. Therefore thinkeſt thou, O man, that thou ſhalt eſcape the Judgement of God? Or deſpiſeſt thou the riches of his goodneſs, and forbearance, and long ſuffering, not knowing that the goodneſs of God leadeth thee to repentance? but after thy hardneſs and impenitent heart, treaſureſt up wrath againſt the day of Wrath, and revelation of the righteous Judgement of God, who will render to every man according to his deeds; to them who by patient continuance in well-doing ſeek for glory, honour, and immortality, eternal life; but to them that are contentious, and doe not obey the truth, but obey unrighteouſneſs, indignation, and wrath, tribulation and anguiſh upon every ſoule of man that doth evil, of the Jew firſt, and alſo of the Gentile, Rom. 2.3-9.
You thinke that he that made you will not damne you; But what ſaith Iſaiah? It is a people of no underſtanding, therefore hee that made them will not have mercy on them; and he that formed them will ſhew them no favour, Iſa. 27.11. You thinke God cannot be ſo cruel, but if yee walke according to the courſe of this World in the luſts of your fleſh, fulfilling the deſires of the fleſh, and of the mind, and dye ſo, I tell you, he will not only damne you, but damne you with delight. Ah, ſaith he, I will eaſe me of mine adverſaries, and avenge me of mine enemies, Iſa. 1.24. Becauſe I have called and yee refuſed, I have ſtretched forth mine hand and no man regarded, but yee have ſet at nought all my counſel, and would none of my reproof; I alſo will laugh at your calamity, I will mock when your fear cometh, when your feare cometh as a deſolation, and your deſtruction cometh as a Whirlewind, when diſtreſs and anguiſh cometh upon you, Prov. 1.24-27. Your flying unto the Promiſes while in this condition will doe you no good, for there is no promiſe in all the Book of God belongs unto any upon any other termes but the renouncing and abandoning of every knowne ſin. Why doe you look to the Promiſes, and doe not mind the conditions of them? If God promiſe to be merciful to ſuch as beleeve and repent, what is that to you, ſo long as you doe neither? If God promiſe abſolutely to work the condition in ſome, what is that to you, ſo long as there is no evidence that hee hath wrought it in you?
God hath no where promiſed to ſave men in their ſins, he hath appointed holineſs as a neceſſary antecedent to eternal happineſs; for without holineſs no man ſhall ſee God, Hebrews 12.14. If the Promiſes be yours, whoſe then are the Threatnings? who are they againſt whom the Wrath of God is revealed from Heaven in the threatnings of his Word, but ſuch as you who hold the truth in unrighteouſneſs? For the Law is not made for a righteous man, but for the lawleſs and diſobedient, for the ungodly and for ſinners, for unholy and prophane, for murderers of Fathers, and murderers of Mothers, for Man ſlayers, for Whoremongers, for them that defile themſelves with man-kind, for men-ſtealers, for lyars, for perjured perſons, and if there bee any other thing that is contrary to ſound Doctrine, according to the glorious Goſpel of the bleſſed God, 1 Tim. 1.9, 10, 11. When the threatnings ſpeake ſo plaine, naming the very ſins whereof you know your ſelves guilty, as allowing your ſelves in them, why doe you not make application, and ſay, we are the men? Oh! what ſhall we doe to eſcape the Judgements threatned?
Doe you not thinke that God is as true in his threatnings as in his promiſes? Remember how he dealt with the old World, how with the Iſraelites in the Wilderneſs; For if the word ſpoken by Angels was ſtedfaſt, and every tranſgreſſion received a juſt recompence of reward, how ſhall we eſcape, ſaith the Apoſtle, if we neglect ſo great ſalvation? Heb. 2.2. Let us therefore feare leaſt a Promiſe being left us of entring into his reſt, any of you ſhould ſeeme to come ſhort of it, for unto us was the Goſpel preached as well as unto them, but the Word preached did not profit them, being not mixed with faith in them that heard it, Heb. 4.1, 2. Some doe not ſo much as beleeve the Promiſes to bee true, it may be you doe, and yet this is not enough to prove you to be as you think you bee, beleevers; this is not the beleeving to which Salvation is promiſed, for the Devils beleeve both Promiſes and Threatnings to bee true, and doe ſomewhat more, it may bee, than you doe, they beleeve and tremble, James 2.19. and yet ſhall never be ſaved: God having reſerved them in everlaſting Chaines under darkneſs, unto the Judgement of the great day, Jude, verſ. 6.
You beleeve the promiſes of the Goſpel to be true, but you doe not ſo beleeve as to obey the Goſpel; you doe not ſo beleeve as to cloſe with the Lord Jeſus, as he is therein tendred to you, to bee your Prophet to teach and inſtruct you, and your King to rule and governe you, as well as your Prieſt to make ſatisfaction for you.
You walk on ſtill after the imaginations of your owne hearts, and doe your owne wills, and therefore doe not beleeve, therefore you have no ground to hope that you ſhall bee ſaved, for you are yet in your ſinnes, which, notwithſtanding you account them but infirmities, are reigning ſinnes, for as much as you yeeld your members as inſtruments of unrighteouſneſs unto ſinne, but doe not yeeld your ſelves unto God, Romans 6.13. Know you not that to whom you yeeld your ſelves ſervants to obey, his ſervants you are to whom you obey; whether of ſinne unto death, or of obedience unto life, verſ. 16. and doe you not obey ſin when you willingly and readily fulfill its commands? When you goe at its bidding, and come at its beckning? Will you call this an infirmity? Will you call this a failing? It is but an infirmity, and yet you ſinne willingly; Willingly? nay you ſinne wilfully, like a company of mad-men running on headlong in the wayes of ſinne, againſt all checks of Conſcience, and gainſaying of your underſtandings.
Your rebellion witneſſeth againſt you, your ſtubbornneſs teſtifieth to your face; you are as the ſwift Dromedaries traverſing their wayes; as the wild Aſſes uſed to the Wilderneſs, that ſnuffe up the Wind at their pleaſure. You have altogether broken the yoke, and burſt the bonds. The Lord hath ſtricken you, but you have not grieved; hee hath conſumed you, but you have refuſed to receive correction; you have made your face harder than a rock, you have refuſed to returne. How then can you ſay, you cannot help it? Behold, you ſpeake and doe evil as you can, you doe evil with both hands earneſtly, adding ſinne unto ſin, as if you could never ſinne enough, waxing worſe and worſe, and ſtill encreaſing unto more ungodlineſs. You doe not ſo much as reſolve againſt every known ſin, but your hearts are fully ſet in you to doe wickedly; you doe not watch againſt it before it be committed, but run your ſelves upon temptations, and after it is committed, are you aſhamed? nay, you are not at all aſhamed, neither can you bluſh; none of you ſmiteth upon the thigh, ſaying, What have I done? None of you repenteth him of his wickedneſs, as thoſe holy men did, from whoſe example of ſinning, but not of turning from their ſinne, you fetch ſo much comfort.
But you hope you ſhall repent too at laſt; at laſt? Why doe you not endeavour it at preſent? Doe you think you can repent when you will? or have you any engagement upon God, that whenſoever you pleaſe, hee ſhould work it in you? Qui promiſit poenitenti veniam, non promiſit differenti poenitentiam. He that hath promiſed to grant a pardon to the penitent, hath no where promiſed to grant repentance to him that delayes to repent. How can you expect it? you have rather cauſe to feare, that hee will give you over to a reprobate minde, Romans 1.28. and to your owne hearts luſts, Pſalme 81.12. that you may live all your dayes in your ſinnes, and at laſt dye in them, John 8.24. and afterwards bee damned for them, 2 Theſ. 2.12. Wherefore as the Holy Ghoſt ſaith, To day if yee will heare his voice, harden not your hearts, leſt hee ſwear in his wrath you ſhall not enter into my reſt, Heb. 3.7 - XI.
There is a time even in this life, after which God will ſhew no mercy; it is poſsible to ſinne away a day of Grace long before you dye, and then though you call upon him, hee will not anſwer; though you ſeek him early, you ſhall not finde him: for that you hated knowledge, and did not chuſe the fear of the Lord; you would none of his counſell, you deſpiſed all his reproof, Therefore you ſhall eate of the fruit of your owne way, and be filled with your owne devices; for the turning away of the ſimple ſhall ſlay you, and the proſperity of fooles ſhall deſtroy you, Prov. 1.28 - 32. Beware therefore of going on any longer againſt your light, preſently abandon every known ſin, practiſe every known duty, neceſsity is laid upon you, and woe be to you if you doe it not.
Though you ſhould make never ſo glorious a profeſsion, though you ſhould performe never ſo many duties, if you ſtick but at one, ſo that you will not performe that too, it is impoſsible but you ſhould bee ſhut out of heaven; as you may ſee in the Story of the Young man, Luke 18.22. And though you ſhould abandon never ſo many ſinnes, if you ſticke but at one, ſo that you will not abandon that too, it is impoſsible but you ſhould bee turned into Hell, out of which there is no redemption, there you muſt lye, and lye to all eternity.
Thinke upon this, and then ſee, whether it bee beſt to gratifie the fleſh, either by the forbearance of any known duty, or practiſe of any known ſinne, as you doe. Let not the example of the generality of the World move you, better goe to Heaven with a few, than to Hell in the crowd.
Thus much Readers, I thought fit to preface, as a neceſſary preparative to the profitable reading of this Treatiſe of SELF-DENIAL, The bleſſing of the Lord goe along with it. Not elſe, but that I am
Your Servant in the work of the Goſpel, Theoph. Polwheile.