A breviate of the life of Margaret, the daughter of Francis Charlton ... and…

And if it were any particular sin that needs particular help and counsel, why do you not open it for help (which its probably would do more against it, than many years secret trouble and dejection alone will do.) 3. If it be doubts of your sincerity and grace, why do you refuse to reason the case, and say what it is that persuadeth you that you are graceless, that we may try it by the word of God? What evidence is it that you want? You have confessed that sometime you are convinced of sincerity; and can you so easily deny what you have found, as to conclude your self so miserable as you do? Should all do thus that have not constant apprehensions of their evidence, and whose assurance is hindered by imperfections? You have heard the contrary. But suppose that you have yet no saving-grace or part in Christ, why stand you complaining, while Christ stands entreating you to accept his mercy? Is he not in good earnest? The offer is free; it is not your purchase and merit, but consent, that will prove your title: Why do you complain, and not consent even to the Baptismal Covenant? Or if you consent, why do you complain as if Christs promise were not true, or as if consent were not a a proof of saving-faith? If you confess that you should not doubt and be dejected on such terms; ⟨p. 25⟩methinks the Cure should be half wrought. Dare you indulge it while you know it to be your sin? Have you not sin enough already? And is it not unkindness to deny so great a mercy as the converting-grace which you so lately felt, and to suspect his love who is love it self, and hath so largely expressed his love to you? Would you easily believe that your Mother would kill you for such defects as you fear that God will damn you for? Yea, tho' she were perfectly just and holy? Is it congruous to hear Ministers tell men from Christ, that he beseecheth them to be reconciled to God, and will refuse none that are willing of his grace and cure; and at the same time to hear such as you almost ready to despair, as if God would not be reconciled, nor give grace to them that fain would have it, but will be inclined to reject humbled souls? Reason not for your distrustful fears and sorrows, but still disown them and accuse them, and then they will vanish by degrees and dye: yea then you will sure oppose them your self, and God will help you:

And if it were any particular sin that needs particular help and counsel, why do you not open it for help (which its probably would do more against it, than many years secret trouble and dejection alone will do.) 3. If it be doubts of your sincerity and grace, why do you refuse to reason the case, and say what it is that persuadeth you that you are graceless, that we may try it by the word of God? What evidence is it that you want? You have confest that sometime you are convinced of sincerity; and can you so easily deny what you have found, as to conclude your self so miserable as you do? Should all do thus that have not constant apprehensions of their evidence, and whose assurance is hindred by imperfectious? You have heard the contrary. But suppose that you have yet no saving-grace or part in Christ, why stand you complaining, while Christ stands intreating you to accept his mercy? Ishe not in good earnest? The offer is free; it is not your purchase and merit, but consent, that will prove your title: Why do you complain, and not consent even to the Baptismal Covenant? Or if you consent, why do you complain as if Christs promise were not true, or as if consent were not a a proof of saving-faith? If you confess that you should not doubt and be dejected on such terms;