QUest. The second question is, whether a man may safely, rest for any time, in a state of sinne, especially if he purpose with himselfe to reforme and amend his life afterward.

1. Answer, it is not lawfull to make the least delay at all in our conversion unto God. The reasons are, 1. Because God requires this for the present, Psal. 95. 7. Heb. 4. 7. And seing sinne is a debt, and an injury done to God, it is manifest, that repentance for the same ought not, unlesse God consent and like of it, to be defer'd for one moment. As soone therefore as God shall require us to correct our lives, and to be converted; so soone ought this duty to be perform'd, besides this, no subject can keepe and receive atheise, and murderer, or a publike enemy, against the will of the magistrate, but he shall be guilty of a hainous crime. Now sinne is a theife, a murderer, and an enemy to Gods glory. Whosoever therefore shall keepe and nourish sinne against Gods Will, although he determine to do it but for a certaine time, he thereupon doth bring upon himselfe a very grievous guilt.

2. Because all delay of Repentance increaseth hardnesse of heart, Heb. 4. 7. It doth produce a custome of sinning, and makes the worke of repentance to be harder and harder Ie. 13. 23. The reason is, because thereby evill habits are more strengthen'd and confirm'd, the understanding becomes darker, Ep. 4. 18. The will growes more obdurat, and addicted to sinne, Heb. 4. 7. All the faculties are more bound, and tied, as it were with chaines, and knots, Acts 8. 23. A yong plant is more easily pluckt up then that which hath taken deepe roote. A nayle the o[gap]tner it is beaten with a hammer the more firmly it is fastned, and the more hardly drawne out.

3. Because continuance in sinne doth increase the number of sinnes, our guilt, and the wrath of God, Psal. 95. 10. 11. For that sinne which by repentance is not taken away,

hath through its owne naturall inclination, the course of God something in it like to the which in Gods things proceed from Gods blessing, that is, it increaseth and multiplies, and it doth, with its owne waight draw unto other sins, even as the deepe is said to call unto the deepe.

4. Because the duration of our life is altogether uncertaine, Iam. 4. 13, 14. Delay breeds danger. Thou foole this night shall thy soule be required of thee and then where will that conversion be, which thou hast defer'd? when therefore we have opportunity, let us set upon this businesse.

5. Because repentance is the gift of God, which he bestowes at his owne appointed times, not at our pleasure, 1 Tim. 2. 25. 2 Cor. 6. 2. Luke 13. 9. We must therefore let slip no occasion, but convert to day; And it is just with God that (if we neglect our duty, in this point, and refuse to fall to it, while we may) through his judgement and leaving▪ and forsaking of us, we should not be able to do it, when wee would.

6. Because the purpose of deferring repentance cannot stand with a sincere purpose to repent, 1 Peter 4. 3. It is a point of dishonesty, and fraud, and a signe of a debtor that never meanes to pay what he owes, when a man because hee is not minded to pay, defers, and puts it of, from one day unto another.

7. Because late repentance is very seldome true, and almost alwayes suspitions. The example of the theife which we read, of in the Scriptures is onely one, neither yet do we reade of him, or of any other that was afterward converted that did defer and put off his repentance. Yea the cleane contrary is threatned to such a man, Mat. 24. 48.

8. Because though we could be certaine that we might afterwards repent truly, yet it were a base and unworthy part to deale so with God, as it is not fit we should deale with men, Lev. 19. 13 Ro. 3. 28. And as we would be loath God should deale with us, Ps. 13. 2. 8. & Cor. 3.

9. Such kind of delayes may be convinced of folly, and of madnesse, even by common sense, and experience, for all men would account him for a bedlam, that should when his house were on fire, defer the quenching of it, though but fo[gap]

one houre. Or that having received some poyson into his body, should not indeavour instantly to expell it; or the haveing received some greivous wound, should not with all possible speed seeke for remedy. But in neglecting the burning, the poyson, and death of sin, as there is more danger so the folly is much more pernicious.