have not possessed thee that you would recant your damnable opinions and become sober humble penitent and a lover of that truth which formerly you have opposed and if thou hast been a leader or seducer of others and hast infected them then thy sin is the greater and thy labour must be to undeceive them if thou canst and if thou hast been a professor of Religion and hast used the form of godlinesse the better to accomplish thy ends and propagate thy damnable Doctrines and to corrupt the judgements of others then yet the greater is thy sin and thou hast made seeming holinesse a cloak for thy mischievous wickednesse which Christ will not endure So likewise for SCHISM if thou hast divided and separated from the true Catholick Church and refusest Communion with the members of the true Church and out of pride faction interest or conceited singularity withdrawest thy self and drawest others after thee setting up a Church against a Church from which thou hast separated thy self Art thou the head of such a faction or the member of such a distinct and opposite body then art thou guilty of Schism thou art a troubler of the Peace and Unity of the Church of Christ And if thou repent not for this wrong done to Christ and his Church the guilt of causelesse separation and dividing things which God hath put together for God would have no schism in his Church and wo unto them by whom such offences come for by one spirit are we baptized into one body and Christs Church which is this his mysticall body is but one though it hath many members and those members ought not to oppose one the other or be independent one on the other or divide in a way of uncharitable subserviency and communion one from another and all this Christ forbids lest there should be a schism in the body Reader consider the 12. Chapter of the first Epistle to the Corinthians from first to last Therefore be thou perswaded to consider thy principles S. 89. as to thy judgement and thy practise if it be hereticall or schismaticall and if thou be guilty of either amend with speed and be reformed unfeignedly and remember the Heires of Heaven must be servants of Truth and not the Innovators and Revealers of Erours and false Doctrines neither must they be breakers of the Peace and Unity and Harmony of the Church of Christ which is one and the same in Faith and Charity both for things to be believed and duties to be performed and if thou thinkest it but a small matter to be of any opinion though never so distant from or opposite to the foundation-Doctrines and Catholick faith and pure Primitive Church-practises so thou live otherwise soberly and art of a morall good life yet know that filthy unsound false opinions defile the soul and make thee guilty of spirituall wickednesse and renders thee one of a filthy spirit and therefore detestable to the holy God who would have thee keep thy self from all filthinesse of the flesh and of the spirit also 1 Cor. 7.1 Yea S. 90. for making of parties and sidings with good Ministers in a way of faction in the same Church is that with is utterly forbidden as a note of a carnall and unregenerate man of who ere doth so you may see how the Christian Corinthians who had Paul Apollo and Cephas that is Peter for their teachers were accused as carnall because Schismaticall and Schismatical because they received the Gospel with respect of persons Paul Apollos and Peter were all three true Ministers of Christ gracious and good spiritual Preachers and preached the same truths and had the same end and all agreed as disciples of Christ yet when men would divide into parties and set up a Paul an Apollos a Cephas to head each faction and in a way of distinction as though the ordinances received their worth and excellency from man and not from God from the gifts of men and not from the Spirit of God or that the Ministers of Christ should monopolize to every ones self Now the people are much in fault this way when they cry up one in opposition to another or in a way of party and glory in this I am of such a mans way and Church but I saith another like such a man better I can walk in such a Communion and I saith another can edifie more under such a man O saith one he with whom I walk teaches very powerfull and plainly and I am for him I but saith a second I am for such an one for he preaches elegantly and powerfully too he pleases the ear yet searcheth the heart too I but saith a third I am for neither of those but such a man he preaches movingly he is all spirituall and inward he is not so strict-laced not so much for good works and duties a very Gospel-preacher indeed he useth no terrible threats but doth deal by love and promises with priviledges of believers he is none of your legall preachers he doth not take upon him to reprove and rebuke for sin as others doe every body may please themselves but for my part I am neither for that nor the orher you named though they may be usefull in their way but I am for this man I speak of and if you would forsake your way and follow this way you should quickly see a difference come be of our way and joyn with us And thus men that seem to themselves wise are carnall indeed while they make parties and divisions fractions and factions in the Church Now if thou be one of these siders and gatherers S. 91. see 1 Cor. 3.3 4. if thou art one that dost not labour to preserve the peace of the Church of Christ and dost not obey the truth without respect of persons because it is the doctrine of Christ 1 Cor. 3.9 then art thou guilty of this fault here condemned and you must amend and reform this fault also and that without delay remember you are told of the sin and danger of Heresie and Schism take heed of them both Take with thee the exhortation of Paul touching this thing Now I beseech you brethren by the name of our Lord Jesus Christ 1 Cor. 1.10 that you all speak the same things that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment §. XVI Witchcraft 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
mindfull of them and be watchfull over thy inward outward self every hour in every place and action as thou ever hopest to avoid sin to keep thy self pure and to please God for Jude the 8th verse speaks of Filthy dreamers who defile the flesh c. §. VII Worldly Joy and Sorrow I intreat likewise you would be warned about your joys and griefs S. 34. for as they are more or less about worldly concernments so are they more or less sinfull 'T is true we the best of us are but men at the best and easily are we surprised we have these passions in our nature and of themselves are not sinfull but our failings are about their measures and their objects and the more our delights are in the fruition of the object according to the value and esteem we have of the thing so the more is our sorrow arising from the want of or parting with our beloved whatever it be And this may be sometimes good and gracious according to the sense apprehension we have of good things S. 35. to wit to rejoyce exceedingly and delight much in the presence and fruition of God and grace his word and religious duties and hopes of heaven after an holy life here it is good and a duty as also to grieve much and sorrow heartily for the absence of grace or breach of covenant and faith with God to be grieved at the heart for sin committed or interruption of communion with God by failings in our duties of Religion c. this I say is godly joy and godly sorrow and needs not to be repented of but commonly this is not the kind of that joy delight sorrow and perplexity which men and women are so much in alas it is otherwise indeed 't is sinfull too much for it is worldly too much yet how few take notice of their joys and griefs whether they be sinfull or holy hurtfull or profitable to their souls To be a worldling is to be a sinner S. 36. he can never joy or grieve much about worldly concernments but he must be one that loves and prizes earthly things beyond their proportion irregularly and sinfully Godly sorrow worketh Repentance to salvation not be repented of 2 Cor. 7.10 but the sorrow of the world worketh death So to delight rejoyce and glory in the Lord is good and pleasing to God but to set ones heart upon riches honors and pleasures and to rejoyce in any of these is a sin and such a joy should be turned into heaviness and such laughter into mourning Jam. 4.9 If thy joy and grief lie about worldly things and trifles S. 37. if thou hast more comfort in a good bargain or a friends legacy or some worldly emoluments then in the favour of God then in the pardon of thy sins then in the means of salvation then art thou yet in fault And if thou canst grieve and lament with tears the loss or disappointment of some benefit or the unkindness of a friend or the crossness of an enemy or chaines of a tyrant c. and yet canst not sorrow for thy sins the loss of Gods favour nor of missing an opportunity of grace and communion with God then thy joys and sorrows are worldly and sinfull and you must not permit such worldly joys and sorrows to prevail but you must repent for them and leave off to spend your comforts and your griefs this way and look to that you should rejoyce in and lament for as afore hath been shewed And as for all other outward things S. 38. our rejoycing or grieving should not be much or lasting labour therefore to reform these passions and set them right and this you will doe if you desire to be sincere upright and complete in the reformation And the like doe I advise you to doe about your impatiencie and discontent S. 39. frettings and perplexities about these worldly temporary vain perishing things as also with your carking carefulness your thoughtfullnesse and distrustfulness about earthly things to reform in each of these for all such dispositions are evil and hurtfull both to soul and body wounding your own souls and tranquillity of spirit and reputation of Christianity and doth much hinder the progress and increase of grace and heavenly conversation and all our affections about earthly things regulated so that it may be with us as to our taking pleasure in worldly vanities or confidence and relying as our happiness or chief support that once we may be able to say truly with St. Paul I account of all things as dung and dross in comparison of the things of Christ and heaven And to this must we come ere we be complete in Christ and throughly changed in all our affections to a state wherein we may truly and freely say without dissimulation or constraint say Truly the world is crucified unto me and I unto the world these worldly concernments move me not much any way I see nothing here below as things below that deserve either my joy in their possession or grief for their absence nothing that I need be troubled much about or that I should relie upon or put any trust at all in for all are flying and lying vanities therefore doe I labour for and seek the things above and my treasures are with Christ in heaven there also is my heart and thither will I goe for my comforts and my grief is that I am not more in love with them and less in love with the world and troubles of spirit about them That each of us may say S. 40. in obedience to that command 1 John 2.15 I love not the world neither the things that are in the world because I would not lose the love of my heavenly Father For all that is in the world the lust of the flesh the lusts of the eyes and the pride of life i.e. worldly pleasures or pelfe or pomp which are not of God nor for his children and servants to look after for they and this world pass away 1 Jo. 2 15 16 17. but he that doth the will of God abideth for ever And as I doe urge and press thee to be carefull and watchfull over your spirits in those forementioned qualities and actings of your souls about those things which although they may seem frivolous niceties to men that judge not of things spiritually but according to sence and common apprehensions yet I earnestly intreat thee as thou hopest for pardon grace and heaven at last that thou wouldst reform them all in every instance for untill you doe you are not a true sincere reformed convert for though they be esteemed but small things and inevitable infirmities yet their account will be numerous at last and their burthen intolerable they will if not pardoned sink thy soul as low as hell pardoned they will not be except thou repent of them and labour against them to a reformation of them all for
David of his Against thee Lord have I sinned and done this evil in thy sight have mercy upon me and cleanse me from and pardon me this my great transgression III. Direction 3. Then lay before the Lord by Confession S. 5. and spread them with all their aggravations and set them in order before thine own eyes and take up a lamentation weep and mourn beat thy breast and wring thy hands and spend thy tears and groans and bemoan thy hard case thy sad condition and never think thou hast sorrowed complained confessed and despaired enough untill thy heart be broken for and broken from thy sins and know this that no man hath sorrowed to repentance sufficiently untill he doth lothe and leave heartily and willingly all and every one of his abominations no man hath repented savingly of his sins untill he hath attained a perfect hatred of his sins and remembers them with lothing and detestation When conversion comes that is when a man is on sound reformation and God hath touched his heart and is giving a new heart and nature Ezek. 36.31 Then shall ye remember your own evil ways and your doings that have not been good and shall lothe your selves in your own sight for your iniquities and for your abominations And this direction may serve to cut off all queries which deceived unsound hearts are asking How long S. 6. and how much must a man grieve and sorrow and mourn and be sad Answer why so long and so much untill thy sins become odious and grievous to thee and thou leave off to do them any more and when this is done then hast thou performed that part of repentance throughly which consists of sorrow and mourning and not till then Be therefore humbled throughly bring your soul low and have a deep sense of misery because of sin and do not in this matter as most do onely believe your duty as an article of your faith but let who will do it for you onely believe it your duty and that 's all Oh this will undoe you therefore do it as truly as you believe it truly to be your duty IV. Direction 4. Now presently fall upon the work of mortification and self-deniall S. 7. you must now take up your cross that is cross and deny thy sinfull appetites and lustfull desires be sure you be careful to avoid every new sin and never sin actually again in any instance if it be possible and take up a firm resolution with earnest prayer that you will never willingly or wilfully consent to or act again your former follies or any other which you your self have committed or any body else hath or may do for notwithstanding former repentances yet if you live henceforth after the flesh you shall die Rom. 8.13 but if through the spirit you mortifie the deeds of the body you shall live therefore if you would be successfull in this great concernment of reformation you must crucifie and crush the first motions and risings of lust and all inclinations to this or that sin look to this first that the fountain of all must be stopped for all thy sins have a root and before they be acted have a kind of being in lusts as the fruit virtually is in the root and a cockatrice is in the egge and as the streams are from the fountain so thy actual sins are of the same smack and nature with their original from whence they are derived Therefore nip the bud Ibi maximè oportet observare peccatum ubi nasci solet Hier. in Ep. ad Demet. crush the egge dry up the fountain take away the cause and the effect will cease and so will your work be more short and easie suppresse the beginnings suffer not lust to rise or if it move check it presently entertain no parlying with Satan nor thine own naughty reasoning heart that will plead for consent or connivance for thou art in danger when you treat and undone if you yeild Mortifie therefore your members that are upon the earth fornication uncleanness c. that you may be able to do this the Apostle adds by way of counsell and direction in the same verse viz. inordinate affections evil concupiscence Col. 3.5 and covetousness which is idolatry And take heed you stop from going any further oâ— acting any more sin with consent delight or in compliance with thy former custome or as the manner of the world is for every new sin is a great disadvantage because it brings in question all thy hopes and undoes thy former labour in repentance and makes all as done to no purpose and after a new sin you must begin again as though you had done nothing toward repentance ever before good therefore is the advice of the Son of Sirach Ecclus. 7.8 Jo. 5.14 Hast thou sinned do so no more but ask pardon for thy former faults adde not sin to sin for in one a man shall not be unpunished and that of our Saviour to one whom he had pardoned Go and sin no more lest a worse thing come unto thee V. Direction 5. Take heed of all the occasions to sin S. 8. avoid them wisely nemo diu tutus periculo proximus vigilandum est ergò maximè tentationis initio Greg. where there are many baites there is much danger and there lieth a snare in almost every thing in enjoyments in company in riches in gifts in recreations and 't is hard for an ordinary Christian that is not acquainted with the deceitfulnesse of sin and treachery of a marâ—â— own heart and the measures of things lawfull in themselves to escape the sin while they enjoy the liberty in the use of things allowable and tolerable Licitis perimus omnes and when it is hard to be discerned between sin in appearance and the appearance of sin 't is hard to keep a mans self without fault for he that doth all he may will soon lose his innocency and do that which he should not Therefore beware of every occasion which might but peradventure seduce thee to commit folly S. 9. and then as thou shalt have no excuse for thy sin by reason of the temptation so shalt thou prevent the sin by avoiding the occasion a man shall never be drunk in an ale house with lewd companions if he enter not in and sit not with such vain persons a man shall never commit murder except he enter the list and quarrel nor can a man commit actual adultery and fornication except he keep company with lewd women and frequent them by his or yeild to their whorish sollicitations neither can a woman betray her chastity except she admit of courtship dalliance gifts and privacie with men of unchast desires and soft and smooth perswasions If I attempt not a temptation and seek it or stay not with it when I am overtaken or surprised but resist or flee it I may be safe and keep my innoceney through grace but
way of Heaven and hast promised eternall life to those that obey thee to their lives end and hast threatned eternall punishment to every impenitent unconverted sinner O Lord S. 2. how wonderfull art thou in mercy and goodnesse I am one of those vile and miserable sinners whom thou hast often called to amendment to whom thou hast sent thy servants importunately beseeching that I would cease to do evill and learn to do well that I would but turn and live but hitherto I have not fully yeelded I have dear Lord too too often and too too long put thee off with excuses and when I could say nothing for my continuance in sinne nor against holy living and speedy reformation yet then have I delayed my necessary duty with a promise of reformation delaying from day to day that which I have promised and continually going on in that which I should renounce even to this day O Lord thou knowest it Many opportunities have been given unto me much grace offered S. 3. many Sabbaths many Sermons many Counsels many a check of Conscience many rebukes from the Lord in sad dispensations and all to reclaim me and long hast thou waited for my return that thou mightest pardon and be gracious But alas alas I have abused thy long-sufferance made light of thy invitations and all thy sweet and kind perswasions and fatherly corrections I have heard thy Messengers speaking to me time after time from the Lord saying often with tears in their eyes to me Regardlesse hard-hearted Wretch Oh do not do not the abominable things which I hate O why wilt thou die But all in vain my obstinate hard heart hath said There is no hope I will not change nor amend Yea S. 4. Lord although thy severe and dreadfull threats have come to my ears against such sins as I alas as I my self am guilty of and there is nothing that keepeth me on this side hell all this while but thy wonderfull mercy forbearing execution on such an evill doer as I have been and yet for all this my fool-hardy heart is set upon evill still I have heard from thy Word S. 5. Mat. 18.3 John 3.3 as it were from Heaven to me by name that Except I be converted I shall never enter into the Kingdom of Heaven and yet I have not seriously minded it but to this day I have continued to follow lustfull desires and unchristian practises alas to this day too long But dear Lord wilt thou be intreated by me a vile sinner as I am now to move my heart effectually that I may set upon reformation to purpose Lord if thou wilt thou canst make me clean holy just sober and a sound convert thou hast bid me although a miserable sinner to ask according to thy will and thou hast promised to hear and grant It is thy will most holy God S. 7. that I should turn and live and it is the desire and earnest request of my soul that I may leave off all my ungodliness worldly lusts vanities and all my sins And that I may become a new man a sincere and holy Christian Lord help me and never leave me begin and finish my Reformation in heart and life make this little book an happy Instrument of mine Amendment Let the truths from thy word convince me let the Arguments perswade me let the reasons move me to a speedy practicall resolution let my many sins yet unreformed shame me and weary me let thy Threats deter me from sin let thy promises allure me to Holiness Let thy Grace accompany my Endeavours this way let the few dayes I have to live S. 8. and the great work I have yet to do for my soul drive me to hasten my Resolution let not sloth nor delusions nor any temptation or secular Interest whatsoever entice my poor soul from this work of self-Reformation I am Resolved to read 9. consider and practice dear Lord help my Resolutions and further this happy work of reformation in my heart and life Say Lord for Christs sake to my soul Goe on and prosper Amen Amen Now if thou canst truly from thy heart bewail thy former neglect and miscarriage S. 10. and beg heartily of God to assist thee in this thy so great concernment then art thou hopefully prepared and in a fair way both to receive further Instruction and Resolution for thy saving Reformation And accordingly I shall in the name of God proceed with thee after this method In the first part of Reformation which consists in forsaking of all thy sins and evil practises To shew what is meant in this design by SAVING REFORMATION that you may understand your businesse To prove the absolute necessity of such a reformation in order to salvation that you may believe it To discover those sins which are in every instance in consistent with saving reformation which if not forsaken in heart and life will infallibly bring destruction to thy soul at last that when you know them and the dreadfull consequence of them you may be induced to repent them to renounce them all without any further delay or hesitancie To give you some speciall Directions about this thing that it may prove Effectuall that your labour may not be lost but through the grace of God successefull To urge the duty upon you with undeniable arguments to move you to be speedy and practicall in Reformation And this is done in this first part about Reformation as it comprehends a turning from all Evill in heart and life a ceasing from sin in all its instances and appearances I doe in the Second part of Reformation which consists of an holy Life 1. Propose the practicals of saving conversion in all Christian performances and right orderly heavenly Conversation And shew likewise the absolute necessity of such a course of holy living to make our reformation complete and our salvation sure Lay down some Directions for the holy ordering of you life both fot Time and Duties Lastly I doe conclude with earnest motions to perform all the requisits to thy salvation constantly to the end And no man can set himself against or refuse to yield to all that is here moved for nor delay his reformation but he that hath forfeited his reason and all his interest in Christ and hath sold himself to wickedness and resolves to be miserable in despite of God and good Counsell and is grown desperate and means to cast away his precious soul for ever But I hope thou that hast read so far as this art not such an one and therefore I intreat you would seriously consider what is said to thee in each particular about thy speedy Reformation CHAP. III. Of Reformation in the notion of it as it is intended for practise REformation which is the subject I am about to treat of S. 1. is a word not very frequently used in Scripture but the thing I mean by it is in many places described And I
the name and maintained in heart and practice with an opinion that they will be accounted of as lesser irregularities deviations humane frailties and infirmities for men are pleased to think they may live in sins of infirmities safely and laudably and therefore are willing to believe that all their omissions of good duties and commissions of evil works are but as so many infirmities and easily pardoned without either forsaking them or striving against them or repenting of them But say the best thou canst of thy infirmities S. 6. either natural or moral either thy inclination and propension of nature to evil or slipping into a fault through a sudden surprisal and violent temptation or ignorance and inconsiderateness or suppose they be onely the defects in our duty as wandring thoughts sometimes dulness drowsiness and weariness in our service of God or thy backwardness to every good work thy want of proportionable zeal for Gods glory and the Church Or grant it to be but weakness of judgment S. 7. erroneous opinions though but in lesser truths or thy knowing not nor searching after thy secret sins be it but a sudden eruption of passion into anger and shrewd words or desires after forbidden and unlawfull objects or immoderate desires after things lawfull in themselves yet all these and all other infirmities to speak the most favourably of them are the disease sickness and disorders of the soul and ought to be the matter of our sorrow and humiliation and must be confessed to God in the enumeration of our sins and pardon must be begged in Christs name for his sake for them and except thy soul be humbled for all thy secret sins and all thy infirmities if not in every instance yet in the whole summe and thy labour and watchfulness be for the suppressing of their rise and preventing their reign as much as possible yea even they so little as they seem to thee they will prove mortal at the last and thy plea of Infirmity will not serve thy turn except thy sins of infirmities be pardoned and they will not be pardoned any more then greater sins but upon thy repentance and that which far greater offences could not doe if repented of in time and forsaken in heart and practice that these sins of infirmities will doe if not repented of in time and amended to what degree is possible for thee even these will procure thy damnation at the last Now concerning all those sins which the vulgar sort of men who pretend to Christianity account either no sins at all S. 8. or very lightly of them as small and inconsidérable yet by a long custome and frequent repetition are become habituall and so very sinfull and so very destructive and besides men that think them so small and innocent seldome if ever charge them upon their souls as sins to be grieved at repented of and amended when they examine their lives and actions as to other sins which are noted with a blacker character by reason of which neglect those smaller sins are let alone unmortified and men goe to their graves with impenitency as to those sins which will sink a man as deep into the gulf of misery and drown the soul in destruction and perdition and if they be but foolish lusts yet they are thus hurtfull to the soul 1 Tim. 6.9 To instance in some things of this kind for thy fuller conviction § I. Evil motions of lust the taint and corruption in nature There are in every mans nature the seeds of all evil S. 9. Gen. 6.5 Mat. 15.19 20. Jam. 1.14 15. Col. 3.5 which are the beginnings of all actuall sins mans nature is tainted and corrupted naughty Concupiscences and lusts are born with us which are defiling and corrupting the whole man the heart of man is full of them and in their first motions they are sins even that proneness inclination to evil and aversness and indisposedness to good which is in thee which thou mayst and must take notice of as a matter of sorrow and complaint against thy self as it is thy unhappiness and misery so it is thy sin and thy death and such a disease it is that if not healed and pardoned in thee by regeneration will leave thee under wrath and the curse Gal. 3.22 Rom. 5.12 Psam 51.5 Rom. 7.5 This that I mean is that which is understood by the name of Originall sin that is the corruption of humane nature by the sin of our first parents propagated to the whole kind of Adams race and posterity which is every man and woman as they receive life and birth these motions of sins doe work in our members to bring forth fruit unto death Now though this be every mans case S. 10. scarce any man makes it his own particular grief men make light of it and are so far from watching over and resisting the first motions and lustings after evil things and mortifying these corruptions that they are most apt to plead it by way of excuse for their faults and actuall transgressions which are the issues and effects of this corruption and lust from within But if ever thou hopest to be savingly reformed S. 11. this old man which is corrupt according to the deceitfull lusts must be put off that is must not be served nor yeilded unto but resisted and prayed against and indeed for my part had I no other sin that might be laid to my charge yet I find this inbred wickedness this naturall proneness to evil so exceeding sinfull that I should account it a choice mercy to be quite rid of it and 't is for this I have cause to hang the head and mourn and 't is that the moving corruptions may be quite destroyed and mortified in me is the prayer and care of my poor soul for my joy cannot be full untill my enemies that is my sins both root and branch seed and fruit be plucked up and withered and untill Christ alone his grace and vertues be formed in my soul and triumph in my conversation O doe not make light of that which put thee under the wrath of God and power of Satan S. 12. that may not be slighted by thee which is in thee the cause and originall of all sins that set the whole man upon evil the cause of all disorder and confusion every where in thee and every where in the world in a word 't is exceeding sinfull all evils lie folded up in thy original concupiscence Take heed therefore and take a special view and measure of this thy sin S. 13. and because thy flesh will never be weary in it's sinfull motions then be thou never weary nor give over resisting these lusts in thy self weakening this body of sin and hinder the progress of it and if thou canst not get it quite discharged suffer it not what ere it cost thee to reign in thee or prevail over thee listen not to lusts solicitations entertain
then I shall have no grace to repent nor space nor acceptance nor pardon nor heaven I can then do nothing that can be acceptable neither will God accept any thing I do if I will not hear him to day he may refuse me to morrow although I call upon him but to be sure if I put off the Lords requests and admonitions refusing them now in my health strength life and do not yield obey repent and reform as I know it is my duty then at last God will refuse and reject me yea laugh at my calamity and empty the vials of his just wrath and indignation upon me Pro. 11.12 to the end and leave me in misery to all eternity S. 10. Such a consideration as this would make one dread the thought of continuance in sin or to deferre repentance one day longer and would bless God he was not cut off in the last act of sin or in a state impenitent yesterday or the last week and resolves to venter no more so presumptuously on the morrow while to day is put into his hand for an opportunity Let this be thy resolution O sinner that readest and be happy in it CHAP. VIII Containing the main swasion and motion for a finall resolution and speedy practicall repentance and reall reformation NOw having made known unto thee S. 1. and laid in thy view before thee as in a map that thou mayst be the better able to examine and try thy state and accordingly understand which of those sins and how many of them thou art guilty of either in thoughts words or actions or evil inclinations and you will find if you will not be partial in the inquiry and search most of them either in whole or in some circumstances and branches to be thine own as certainly as any bodies else and if you have charity to your own soul or any care or desire for pardon and heaven you will be free to acknowledg them confess them own shame for them and be as ready and willing to beg forgiveness of God for thy faults as you were to commit your sins and speedily to forsake them all and with full resolution of soul never to venter on any of them again or come neer the appearance of sin any more lest thou be caught in sins snare and be defiled with sins filth Now that thou mayst be brought to this happy result S. 2. and upon serious consideration to take up an invincible resolution to leave off the love and practice of every sin and never to have to doe with any sin for the future but to fight and strive against it to the death and expulsion of it from the borders of thy soul and withstand all temptations whatsoever from world flesh and Satan to thy dying day that would engage thee again in sinfull courses and when this is done thou wilt finish this first part of reformation in thy self which consists in forsaking all sin and resolving against it in the whole kind of it And though this be the harder and most difficult piece of thy duty S. 3. to rid thy self of the prevalencie of thy inbred corruptions and shift thy life of all thy ill companions and long acquaintance I mean thy endeared sins with whom thou hast taken such content and pleasure and 't is a hard matter to be perswaded out of an habit of such vices wherein men have been long exercised and in which fleshly-minded men have taken such delight and complacencie Yet the business is not impossible S. 4. nor dishonorable nor beyond the power and strength of a true resolved Christian but if thou call in with fervent prayers and cryes Christ and grace to thy help in time who is not wanting to such and thou diligently use all those spirituall instruments and weapons God hath appointed for this spiritual warfare carefully it will be so far from impossible that it will be most succesfull and you shall find a most happy conquest and a glorious deliverance from both the guilt and powerfull dominion of sin And to this work and resolution without any further delay or hesitancie S. 5. I am now perswading thee by the best arguments I can think of at present and if you can think on better and more and more convincing and prevalent then what I offer to thee so they do the work with thee that is to cause thee leave off with all possible dispatch and speed all thy evil practises and sinfull follies I am content for my design is to bring thee to a speedy reformation through grace if I can and if this be done upon thee thou thy self wilt be happy in it and I say I am fully satisfied if that be done so thou be reformed soundly whether by these or any other motives Now S. 6. that you may understand clearly what is that I am about to perswade you to know it is this and this onely with these ensuing arguments that you would be humbled for and speedily cast off all your transgressions great and small in heart and life in habit and act so as never more hereafter to return to any thy sins upon any account again resolve against them all never listen to any allurements to sin never comply with any temptation or motion to sin again never yield to any perswasion to continue in thy sin one day longer live not in any sin for any bodies pleasure nor for any worldly advantage nor for fear of any frown from man or temporary loss or for fear of any affliction or trouble may happen to thee if thou leave off to walk in the way of sinners but take up the invincible resolution and courage of a Christian that is called forth to an honorable employment and a rich reward and a certain conquest if thou stand to it and dost persevere to the end in the use and exercise of those means thy God hath appointed thee for thy help this way both to banish sin from thy heart and life and to keep thy self from being pollured again with sins impurity and from being imprisoned any more under its insolencies and cheating traps and crafty solicitations and devices And that this may be effectually performed in its measure and time S. 7. which are appointed thee for this work I do intreat thee and in the Name of God enjoyn as thou hopest to attain unto that happiness thou wishest thine own soul by reformation to follow these few directions First of all to search and try thy own heart and wayes that thou mayst come to the knowledg of thy self and consider which of those sins forementioned how many of them are with thee how long thou hast lived in them and if you can remember when first you began to be a sinner in this or that kind and how often you have acted any of them and what instance and with what complacencie and delight with whom and in what place and at what time with what
but the lest right sound reason left him or counsell would not long be deliberating what to do in this case seeing 't is so evident that he dare not pray or ask leave of God to continue life that he may live to sin or that God would accept of his sinfull disobedience for an holy service but at last should he resolve to go no further in sins way but now with speed immediately turn from his sins ere he closes his eyes to sleep lest it may prove his last nights repose on this side hell Fifthly S. 84. let me consider for a speeding motive to a speedy practical resolution whether or no is it of indispensable necessity and special concernment for me that some time or other ere I die I must be soundly converted and cease to do evil and to take off my heart from the love and consent to lusts motions and lead an holy harmlesse and heavenly life if it be necessary as no question it is then why is it not as necessary to me now as at another time as much my duty to day as to morrow Before I committed any sin actually it was my duty to abstain and forbear but after the first act of folly and evil immediately it is my duty to repent leave it off and cease from doing any more of it and if it had been good for me that I had never sinned sure it must be my next advantage to leave it as soon as possibly For next to that of committing no evil the best course I can take is to repent betimes and if it seem to any one that hereafter will be a fitter time then this present then it will fall out when hereafter comes to be thy present it will be as much against thy will then as now it is and therefore unless I intend to put off my repentance and amendment my conversion and reformation for altogether and never to think on t ' more otherwise let me do that which I think to do this year or seven years hence Now FORTHWITH and that is to forsake all that God dislikes in me and all that his holy word hath witnessed against and my conscience reproves me of without any more ado for I must not befool my self any longer with this opinion that sin will cease of it self and if it doth then sin leaves me I leave not sin Si autem vis agere poenitentiam quando jam peccare non potes peccata te dimiserunt non tu illa Aug. or that pardon will be more easily obtained when I have sinned as much and as long as I can or that repentance will be more acceptable to God when I am forced to it and then too when my age and strength my understanding memory and affections fail me or that God will be pleased well enough with the refuse of my service after I have served the world the flesh and the devil with my prime and full strength and best affections Irrisor est non poenitens qui adhuc agit quod paeniteat non minuit peccata sua sed multiplicat Aug. as though God which deserves infinitely more then I can perform would be put off with any thing or pleased and contented to be mocked by me a most vile wretch while I seem to offer that fag-end of my life which is fit neither for time nor ability to perform that service which God will account of for true repenoance and thorough-reformation O let me never put the fair hopes I now have of obtaining mercy from God S. 85. if I now set my heart to this my duty of reforming my life speedily to the hazard but while a price is put into my hand let me not be such a fool to cast it and so my self away and that for ever Sixtly S. 86. methinks I should not delay any longer my reformation but speedily set my heart upon it and endeavour it to purpose considering that I would nor for any worldly good miss the day of grace or that death should meet with me in my unregenerate state and for any thing I know to the contrary this may be the last day of my life or the last day of grace beyond which God will not wait any longer or give me any motion or help towards my conversion but he may in judgment seal up my heart harden it and sear my conscience that I may never so much as think on my condition any more or desire him heartily to heal me and convert me many men have come to this pass even to out-live the date of that mercy intended for them which if they had in time accepted would have brought a saving pardon and reformation to their souls and why should I adventure my salvation on an uncertainty while I may be sure of it if I take the offer while I may have it Besides why should I provoke God to withdraw his grace and cut me off in his displeasure for all the while every moment I live in sinfull impenitency and unconverted state I have nothing to do with any promise of mercy pardon or heaven I am under the curse of the law and power of Satan and go in danger of death and damnation and if death overtake me in my sins I am a lost soul and who can tell how neer he is to his last hour are you not hastening on to your end will time stay for you or can you call back yesterday whether I eat drink sleep play or work yet my time consumes and I am drawing toward my long home of eternity Oh that I may think still on this and make this concluding resolution of it even to speed my work the great business of my sound reformation and put it off for nobodies pleasure no not for any objection to the contrary nor any worldly advantage might be had upon the account of continuance in my sin if I rest in an unconverted state I am in a lamentable condition Seventhly let me consider S. 87. why should I delay this duty any longer but rather make hast to it and be diligent and constant in it seeing all the objections that have ever been made against speedy reformation and all the excuses and pretences for delaying this necessary work are both frivolous and of no weight and treacherous and pernicious how fully have they all been answered and how easy is it for a man of the meanest capacity to satisfy himself of the unreasonableness of all arguments may be produced by the most cunning Sophister against reformation and for procrastination and continuing in sinfull practices from day to day or but for one day longer And why then should I hearken to any thing that may he further insinuated to me from Satan or any of those his instruments which would cause my delay to the wrong of my poor soul CHAP. XI Of Temptations with their Answers §. I. Temptations answered MY sins are not so great S. 1. or not