thy reformation let the pleasures be never so fair or ever so many be not deceived by thy self but be thou a doer of the work and not a pretender to it only 't is a deceiving and a deceived heart that makes thee hitherto either deferre the duty or do it slightly IX Direction 9. If you would be throughly reformed S. 15. converted and saved in time then forthwith give up thy self to Jesus Christ and to the word of his grace let Christ be thy Physitian go to him which is the fountain opened for sin and for uncleannesse Zac. 13.1 1 Jo. 1.7 't is the blood of Christ that cleanseth from all sin flee unto him and yield up thy self unto him shew thy wounds and beg his healing carry thy burthen and let him ease thee Come unto me saith Christ Mat. 11.28 29. all ye that are heavy laden and I will give you rest take my yoke upon you and learn of me and ye shall find rest for your souls Let the word of Gods grace reach thee and rule thee be often at those ordinances where Christ is applyed to thy soul and the Spirit of Christ is working conversion give up and resign thy self to the teachings of the spirit by the word hear that word and obey it which discovereth and debaseth sin and searcheth the heart frequent that preaching that advanceth Christ and holiness that wooes thee off thy sins unto Christ and holy walking If thou be converted it must be by those means that God hath appointed to convert souls S. 16. and bring them to saving faith and repentance all true converts can say that God of his own will begat them with the word of truth Jam. 1.18.21 22. Wherefore lay apart all filthiness and receive with meekness the engrafted word which is able to save your souls But he ye doers of the word and not hearers only deceiving your own selves and every one that is made a new creature must say being born again not of corruptible but of incorruptible seed 1 Pet. 1.23 25. by the word of God which liveth and abideth for ever and this is the word which by the Gospel is preached unto you Therefore yield thy self freely and wholly to Christ S. 17. and the word of his grace and thou mayst then be seasonably and savingly wrought on and converted X. Direction 10. Dost thou intend to reform thy heart and life S. 18. wouldst thou be a true convert and have thy faults pardoned and thy life amended then be fervent and frequent in prayer to the God of heaven for this very thing pray I say mightily fervently and frequently if ever thy reformation be wrought it must come from God and he will be sought unto by prayer and the desire of thy soul must be with earnestness that God would pardon thee and heale thee and separate sin and thy soul sin from thy conversation and instead thereof implant grace and nourish holiness and make thee a new man by renewing thy judgment will and affection and introducing the image of the holy Jesus in thy soul and conversation 'T is true S. 19. God hath made free and gracious promises that he will give grace to convert and change the heart from evil to good that he will cleanse and purisie by his Spirit saying I will give grace I will pardon I will heal Ezek. 36.25 26 37. I will sprinkle clean water upon you and you shall be clean from all your filthiness A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes God will do all this for and to a poor sinner and except God give it and work it no man living can get it yet saith the Lord I will yet for all this be inquired of the house of Israel to do this thing for them God gave David a aew heart and pardoned his sins yet see that 51. Psal 51.10 Psalme David prays heartily Create in me a clean heart O God and renew a right spirit within me Our Saviour Christ bids us ask Mat 7.6 7. and you shall have seek and you shall find knock and it shall be opened for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Therefore if ever thou wilt be savingly converted seek it earnestly of God cry incessantly and mightily to the Lord and give him no rest untill he give thee conversion and pardon pray that thou mayst get it and pray that thou mayst keep it pray for this spirit and pray with it and never leave off praying as long as thou livest And I am perswaded that no man shall attain unto saving reformation but he that begs it of God and seeks earnestly after it and I am also perswaded that he that begs it earnestly and constantly shall not be denied it if he neglect not to endeavour to practise what God commands Thus have I given you those directions S. 20. which if you will speedily and carefully follow and put in practice will prove very succesfull toward your reformation those means God hath appointed to bring about this so great and necessary a work of reformation if conscientiously and diligently used Now I would perswade you to use all means possible S. 21. and with all speed possible that might be any way conducing to thy reformation by these motives following CHAP. XIV Some Motives to provoke men to be speedy and in good earnest about the one thing necessary which is sound Reformation I. Motive 1. REmember that all thy weal and happiness depends upon this very thing S. 1. even that thou art worth in an other world If thou art converted in time thou art made for ever but if thou put off thy reformation and wilt not yield to become a penitent and throughly reformed it will be thy marring for ever this must be done and done perfectly or else thy poor soul will be quite undone and a lost man for ever thou wilt be it is as impossible for a man that lives and dies in an unregenerate estate to be happy in another world as it is for one damned in hell already to come thence or to be there happy where he is Now or never is the time to provide for heaven by timely reformation here or no where must every one that means to be saved look to it for when death shall part soul and body there is no more working nor reforming here and now is the time and place in this present world to do all we have to do in reformation in the other world every one must be rewarded according to what he hath done in this world and receive a finall unalterable sentence and the decree of the Almighty will
by them there are some that pretend by their strength of Fancie and help of Art or familiar spirit to discover secrets to determine of future contingencies to tell of things lost and many such tricks by which the ignorant people are befool'd and cheated yet all this shews what men would be at some would be accounted Wizards and as the vulgar sots call them cunning-men and others are so impious as to seek unto such as an oracle and in this their practise are no better then those poor wretches of some parts of the world that worship the Devil Now if thou hast made any compact with the devil S. 93. or hast at any time endeavoured or wished a combination or commerce with familiar spirits under what likeness soever discovering themselves to thy senses or fancie suggest to thee work in thee or for thee thou art a sorcerer one that deals with and by the help of the evil spirit and hast a familiar And if thou hast used spells and Charmes or any art or suggested device either for to bewitch any person place or thing thou art or pretendest to be a witch thou art faulty and if thou hast invoked the name of God to thy devillish art and practice yet art thou not one jot to be esteemed of the better or feared the more or believed at all but rather the more to be hated abhorred and denied And if thou that readest this hast been one that hath gone out after such kind of men or women S. 94. or art ready to doe it upon any occasion and hast sought or art minded to seek unto any such who are esteemed either Conjurers Judiciall Astrologers Witches Fortune-tellers Cunning-men or women either to know secrets from them or to be revenged upon others by help of their witchcraft or to find things lost by help as thou thinkest of their casting a figure and wouldest know things to come which God hath reserved to himself and thou believest in them and their Art and relyest upon them 1 Chron. 10.13 then hast thou forsaken the Oracles of Gods word and against them seekest thou as Saul did unto witches and as Pharoah and Manasses Lev. 19.26 Deut. 18.10 Exo. 22.18 which practice is expresly condemned in them and all others are forbidden to use it Thou shalt use no witchcraft and thou shalt not suffer a witch to live upon the earth And never did one religious man or woman in Scripture seek to such S. 95. nor any that truly know or fear God or believe savingly in Christ will ever seek unto require or procure the help of witches or any likeunto them as Conjurers or those that pretend to South-saying or Sorcery and therefore if thou hast been guilty of either the thing or going to such repent thee heartily break off thy league cast away all thy abominations and humble thy self before the Lord if peradventure he may pardon thy crime and restore thy soul and reform thy heart judgment and practice For S. 96. witchcraft and sorcery are the works of the flesh and they that are such shall be excluded Heaven for ever and sent down into the horrid flames of endless misery For the works of the flesh are manifest as Idolatry Witchcraft c. Gal. 5.20 And they that doe such things shall not inherit the kingdome of God And Rev. 21.8 all Sorcerers shall have their portion in that lake which burns with fire and brimstone which is the second death And elsewhere Deut. 18.10 11 12. there shall not be found among you any one that useth divination or an observer of times i. e. for fortunate or unlucky good or bad white or black cross or prosperous or an inchanter or a witch or a charmer or a consulter with familiar spirits or a wizard or a necromancer for all that doe such things are an abomination to the Lord. §. XVII Hypocrisie Hypocrisie is a meer cheat in Religion a seeming to be religious outwardly S. 97. 2 Tim. 3.5 but inwardly irreligious a shew of godliness without the life heart and power of Godlinesse a profession without practise a fair tongue but foul heart and actions it is a dissimulation or hiding of evil by similation or feigning ones self to be holy just good devout and godly when he is nothing so a representation of what a man should be Esa 32.6 but God knowes he is not in reality such an one as he would seem to be Hypocrisie is a religious lie a counterfeit golinesse our Saviour Christ sets forth an Hypocrite for he knows them well enough under the likenesse of a painted whited sepulchre ye are like saith he to whited sepulchres Mat. 23.13 14 15. v. 23. v. 28. v. 33. which indeed appear beautifull outward but within full of uncleannesse who appear righteous to men but within are full of iniquity and he pronounceth a woe unto them and a greater damnation calling them serpents but for all their craft they not escape the damnation of Hell Now to pray much S. 98. to pray often to professe Religion openly to discourse of godlinesse to talk of Heaven to speak against sin to hear the word of God to receive the Sacrament to professe self-denial to set apart times for to joyn in publick or private humiliation to make scruple of omissions of good duties and to be strict in smaller matters or the like are not acts of Hypocrisie for these things should every religious man perform but yet he that doth all these may be an Hypocrite while he doth them i. e. if he rest in the outward performance if his heart doth not the same if his intentions be not really such as his professions are if he doth these things onely to appear to men Religious or if he doth any of these in pretence that so he may secretly bring about worldly ends that he may deceive others and betray them into a good opinion of him making Religion a cloke to hide his wicked designs and practices from the cognizance and discovery of men that so under the pretence and appearance of Religion he may cheat defraud beguile oppresse and draw men to his party and defence in his secular and worldly interests or erroneous principles this man I say is an Hypocrite a damnable impostor abominable to God who judgeth of every man not by outward appearance onely but by inward intentions and frame of the heart in all religious performances which onely then are well pleasing to God Psal 51.6 Jo. 1.47 when there is truth and sincerity in the heart without guile Now one would think that no man living that professeth faith in Christ or that believes truly that God is the discerner of the hearts thoughts intentions designs and all the actions with all their circumstances should be so mysteriously wicked prophane Atheistical this is a wonder indeed and such as the charity of the sincere and upright Christian doth not easily
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
Satan an enemy to Christ and a fire-brand of hell as every wicked unregenerate unholy man is is there any honour or credit like that of a Saint or any shame or ignomy like that of a wilfull beastly sinner sure there is not Would you not judge that man hard hearted and obstinate S. 9. Qu. 8. foolish and mad were it not thy own case who doth wilfully continue in sin and impenitency after all those gracious invitations and beseechings from the Lord to return after all those menaces and rebukes for sin after all those cheeks of thine own conscience and convictions of the necessity of reformation would you not deeme that man worthy of damnation that in despite of grace and all saving means will make away his soul and murther himself wilfully doth not he deserve to die eternally that will not receive a pardon upon such conditions as God doth promise a pardon which is that thou shouldest repent and lay down all rebellious thoughts and actions and return to thy obedience to God and his most holy just laws and government Surely you would not esteem such an one meet for mercy that doth sin against mercy S. 10. and that perseveres in wickedness Oh then dear soul let it never be said of thee that thou art the man that dost do so that it never be reported of thee that all the favours mercies and motions of Gods holy Spirit have been cast away upon thee Let it never be said of thee that God would have reformed thee and saved thee but thou wouldst not be reformed nor saved this way by ceasing to do evil Let it not be upon record against thee that all the means as preaching to thee praying for thee reproofs exhortations admonitions counsells calls directions from all the holy messengers of Christ beseeching thee and weeping to thee could never prevail with thee vile sinner with all the pains they have taken for thy poor souls good and safety to turn from thy sinfull courses and evil practices but as they found thee so they must leave thee a wretched soul and hardened rebell and instead of giving up their account of thy conversion must give in witness against thee that thou wouldst not obey the word of the Lord nor believe their report nor leave thy sins Let it never be told of thee that thou hadst thy day of grace but hast lost it once as fair an opportunity as any but now 't is gone Oh let it not be objected henceforth against thee that either thou refusest to reform at all or that thou dost put off and delay from day to day that so necessary and so happy a duty why should God wait on thee any longer why should God spare thee any longer is it not long enough I have sinned already have not I abused Gods patience too much already Oh that thou wast once brought to this point of resolution I have done foolishly and wickedly I will do so no more now even now will I return to my God and my obedience shall a little fleshly pleasure worldly profit or any thing hinder me of my eternal happiness God forbid No I am resolved by the grace of God to stop here and go no further in sins road but will now turn into the strait gate and narrow way of holy living which leads to that eternall glory which none can come at but such as do lead a godly life and follow the Lord Jesus fully and deny themselves wholly And because heart and life-reformation is the way to all happiness S. 11. and in the first place a man must leave off his sinfull practices and renounce all wickedness and cease to do evil and repent of the evil he hath done already I shall conclude this first part of reformation with a few directions shewing what you shall constantly do to accomplish this so happy reformation CHAP. XIII Of some directions to facilitate this work of reall reformation HAving pressed by all arguments I could for present think on S. 1. to prevail with thee to a speedy reforming thy heart and life and without any more delay to set upon the work I adde some directions which if you will conscientiously observe will facilitate the work and make it successful I. Direction 1. If you mean to be a really reformed Christian indeed S. 2. enter forthwith upon serious consideration of thy past life what it hath been and likewise thy present state and habitual frame what it is examine wisely and strictly thy self wherein thou art apt to offend and what temptations haunt thee most what thy heart hankers after what is thy beloved sin where thou lyest most open to be betrayed and overcome examine and search thy self that thou know where thy disease is and the nature of it the cure is half done if thou understand thy grief 't is but applying the remedy carefully and thou wilt quickly be cured try if thy sins be inward and keep residence in thy mind thoughts will or affections be watchfull what guests haunt these rooms if vanity be in thy mind sin in thy thoughts worldliness in thy affections if thou hast a proud or envious Atheisticall mind if thou hast a stubborn rebellious will if thou hast covetous or fleshly unchast desires and speculations if thou hast inordinate affections if thou art one of a vain viâ—â—ous worldly filthy tongue if thy actions be any way unfull the issue and product of a naughty evil heart try whether thy thoughts words actions or any thing of them think speak or do contrary to the laws of sobriety charity chastity justice or piety and which of all thy sins are more frequent and habituall and that which thou hast lived longest in and art ready to break out into act on the least touch of a temptation from within or from without thee that so by diligent inquiry and strict scrutiny you may come to the knowledge of your state and condition and do not give over this work untill you have found out your sins and which way they act II. Direction 2. Then your next business will be to aggravate your sins by all circumstances S. 3. by bringing them to the test of Gods word and see what account God makes of them how he dislikes thy sin and every mans sins that are like thine and see what commands of God thou breakest by thy sinning thus and thus and what little cause thou hast to provoke God and break his most holy and righteous laws remember that by continuing in sin thou dost no less then oppose Gods mercies and Christs merits and slight his redeeming blood which he shed to deliver thee from thy sins and to cleanse thee from thy filthinesse which is all cast away upon thee if thou continue in thy sins and will prove an aggravation of thy guilt and damnation By no means do not go about to lessen S. 4. extenuate or excuse thy faults but say of every sin as
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
excellent Creature know S. 29. believe thy Creator and mine hath appointed us for more excellent work and most transcendent happiness And this I am perswading thee to seek after S. 30. and provide for I have no design with thee or upon thee in this business that is low or base but high and noble I come not thus to thee from any earthly Prince to beg or command thy worldly goods but from the King of glory to intreat and command and beseech thee to part with thy shame and misery thy sins and turn to Christ and holiness and to beseech thee that thou wouldest yeeld to be made gloriously happy all the harm I mean thee is that thou mayest be saved and this is the best the very best thing I can wish to thee and my self also and all that I would have thee part with is nothing but that which is worse then nothing and that is sin Which all Gods children are glad at the heart they are rid of and that they are gotten out of the dominions and regions of sin into the Kingdom of Christ and under his rule Then that we may reason together to some good purpose S. 31. be but plain-hearted and honest in this business lay aside all prejudice make no shifts no evasions fear nothing Man if thou meanest to be good and holy in good earnest there are no invincible Giants in the Kingdom of Christianity put on the resolution of a man and thou wilt be victorious mean but as well to thy soul as I do and then to be sure thou wilt be as earnest with God for to reform thee and as carefull to use the means and take the opportunity as I am to perswade thee to it Be but as willing to submit to the teaching of grace S. 32. and to accept of the proffered help from Christ and then shalt thou quickly be rid of thy damning sins and be brought into a holy and saving frame of spirit and course of life I observe and so may you S. 33. that when Christ had a mind to do good and shew a speciall favour to any in distresse And our dear Lord Christ hath still the same mind toward every poor sinner to this day to do him good his first question to such is Wilt thou be made whole And John 5.6 Mar. 10.51 what wilt thou that I should do unto thee And no sooner the poor sinner can find in his heart to be willing to be helped and healed and to seek unto Christ in good earnest but immediately Christ saith I will be thou whole Take up and walk Mat. 8 3. I will be thou clean and the Text saith And immediately his Leprosie was cleansed And likwise take notice S. 34. that the cause why a miserable sinner continues unreformed and under the power of his sins is because he will not hath no mind to be altered doth not earnestly desire it That this is so you may see Jeremiah 13.27 I have seen thy abomination Jer. 13.27 Woe unto thee wilt thou not be made clean when will it once be and Ezek. 18.31 32. I have no pleasure saith God in the death that is Ezek. 18.31 32. damnation of a sinner but rather he should turn and live and that the cause of mens ruine and destruction is from themselves rather then they will turn they will die Why will ye die turn you from all your transgressions why will ye die So likewise our Saviour Christ in John 5.40 tels us why men lose their Souls and happiness Joh. 5.40 it is They will not come unto me that they might have Life And I observe also when a man is convinced of the necessity of Salvation S. 35. and by the consideration of the greatness of his sins and necessity of leaving them all yet the difficulty of conversion and parting with old friends as a sinner thinks his lusts and sins are he cryes out what must I do to be saved Act. 16.30 as the Jaylor did Acts 16.30 Which is the first quere to be made and when a sinner comes to this once to be willing and seriously desirous from his very Soul to be made whole and clean and then earnestly to seek out how he may act that he may be saved then Christ takes him to cure and then directs him by his word and helps him by his Spirit first to Reformation here and then to Salvation hereafter Now precious soul S. 36. is it in thy heart to desire and dost seriously ask what thou shalt do to be saved If so I have it from God to tell thee that thou mayest be saved If thou believe in the Lord Jesus repent thee and turn thee from all thy ungodliness to serve the living God in Righteousness and true holiness from this day to the end of thy life and submit to Reformation in heart and life thou shalt be saved Wilt thou submit to Reformation S. 37. wouldest thou be made clean and be effectually turned from all thy sinfull thoughts and practises O poor sinner art willing Then first try thy heart S. 38. whether in good earnest thou desire it canst thou go in secret and pour out thy soul and utter thy desires before the Lord in this or the like prayer for this very thing that thou mayst be reformed If thou art willing then to be reformed from thy very soul thou canst speak thy Requests to God to help thee through the work and then thou wilt be willing to take up advice and consideration and yeeld to the intreaties and fall upon the practise without more ado speedily without delay if thou canst thus pray from thy heart there is great hope of thy Reformation CHAP. II. The hopefull sinners Prayer O Most glorious S. 1. holy just and gracious Lord God thou who art the knower of hearts and lover of souls thou hast said Ezek. 33.11 1 Tim. 2.4 1 Pet. 3.9 Mat. 9.13 Thou hast no pleasure in the death of a sinner but rather he should turn and live and art not willing that any should perish but that all should come to repentance and to this end thou hast sent thy dear Son Jesus Christ into the world to call sinners to repentance who gave himself for us that he might redeem poor sinners from all their iniquities and purifie his redeemed ones 2 Cor. 5.20 1 Tim. 4.20 2 Tim. 4.12 thou hast likewise given thy Spirit to sanctifie our hearts and with thy Word to convince and convert such as shall be saved and that poor sinners might be converted and turned from darkness to light from the power of Satan to God that they might receive the forgiveness of sins and an inheritance among the sanctified Thou hast appointed thy Ministers to call sinners to invite beseech exhort reprove admonish guide and direct poor sinners to reclaim them to bring them off from their evill wayes and to shew them the
from his wicked way he shall die in his Iniquities Now this is said to thee who ere thou art in thy sinfull course or in any one way which is sinfull and if thou doe not turn from that thy wickedness thou art a dead man a lost man this will not be repealed thou must turn or die slight it not it is thy particular caveat as much as any is in the world There is another such like place S. 8. Ezek. 18. v. 20. to the end of the Chapter The summe is this Ezek. 18.20 that though God takes no pleasure at all that the wicked should die but that he should turn and live yet the wickedness of the wicked shall be upon himself and he that commits Iniquity and dyeth in them for the iniquity that he hath done shall he die but if the wicked will turn from all his sins that he hath committed and keep all my statutes and doe that which is lawfull and right he shall surely live Then the counsell is this v. 30. Repent and turn your selve from all your transgressions so Iniquity shall not be your ruine wherefore turn and live Can there be any more just and plain dealing then this Which is fitternow that thou shouldst turn from thy wicked ways or that God should abrogate this Law of his after all this warning given thee Consider this sinner and turn or expect to burn for ever The next proof I bring out of the New Testament S. 9. which shall not leave the least refuge of hope to any unreformed man that he may be saved and not converted I desire you be serious and consider them well and doe not turn them slightly over with an I hope I may be saved for all this for certainly as thou art alive thou must be reformed or thou canst not be saved Wilt thou believe what Christ hath said Mat. 18.3 Verily I say unto you Mat. 18.3 that except ye be converted ye shall not enter into the kingdome of Heaven Jo. 3.3 and John 3.3 Except a man be born again he cannot see the kingdome of God What think you of this doe you believe this in good earnest can you evade it If you think that God of his grace may save you without such a reformation then see what Gods saving grace teaches all that may hope to be saved Tit. 2.11 Titus 2.11 The grace of God which bringeth salvation hath appeared teaching that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world And when this is done in sincerity then the 13. verse bids us Look for that blessed hope of heaven But untill this Reformation be wrought a turning from evil all ungodliness and living holy there is no hope of salvation And if you hope Christ will pardon and he will save thee without all this adoe consider what he himself hath said that an unreformed man shall not be saved And Mat. 7.21 Not every one that saith Lord Lord shall enter into the kingdome of heaven but he and onely he that doth the will of my father which is in heaven And 't is the will of God thou shouldst reform and become holy just and good And know further S. 10. that Christ gave not himself for us that we might be saved without passing the strait gate of Reformation and conversion to heaven or to bring men per saltum immediately from their sinfull and ungodly practises to heaven without any more adoe No see Titus 2.14 Who gave himself for us to redeem us from all iniquity and to purifie unto himself a peculiar people zealous of good works See once more S. 11. that Reformation which is a sorrow for and forsaking of all sinfull ways and a turning to God and holy living is absolutely necessary before God will pardon much less save any man * Acts 3.19 Repent and be converted that your sins may be blotted out No blotting out of sins no pardon without Repentance Esai 55.7 So Let the wicked for sake his way and the unrighteous man his thoughts and let him return to the Lord i. e. by an hearty and practical Reformation and then see what follows and not till then he will have mercy he will abundantly pardon You may likewise find that * 2 Pet. 3.9 God is not willing that any should perish but that all should come to repentance which doth infallibly imply that he that cometh not to repentance and a reforming repentance too must perish And we find men that are not in a conformity to the will of God in heart and life and will not be reformed S. 12. nor by any means brought to their Creators will and doe that which is good carrying upon them the black mark of desperate wickedness and a son of perdition a reprobate †Psal 50.17 To the wicked God saith what hast thou to doe with my covenant to mention it as though it belongeth to thee for it doth not seeing thou hatest to be reformed thou hatest instruction untill Reformation be wrought no promise of salvation to thee * Pro. 24.30 31. Because I have called and ye refused and have set at nought all my counsells and would none of my reproof nor leave off your folly your wickedness therefore shall destruction and anguish come upon you and you will cry and call upon me but I will not then hear you you shall not find me but shall be Recompensed according to your wayes Pro. 29.1 He that being often reproved hardneth his neck shall suddenly be destroyed and that without remedy Many more Texts might be brought to confirm the point S. 13. for the mind of God touching this very thing is so fully clearly and frequently revealed in Scripture of purpose to deterre and drive sinners from their evil courses and secure presumption and lest any excuse might be left to any wicked man why he doth not reform leave off to doe evil and learn to doe well seeing there is such a necessity for such a Reformation if a man meaneth to be saved But I think I have sufficiently proved the duty and necessity of a sound Reformation S. 14. by which you may perceive 't is not a trivall or indifferent thing I am perswading you to but weighty and of as much concerment to thee as thou valuest thy salvation for as it had been better never to have been then to be for ever miserable so assuredly as thou art a man or woman thou shalt never attain heaven nor escape eternall misery when thou diest except thou reform both in heart and life what is to be reformed while thou livest in this present world CHAP. V. Containing a catalogue of sins which are altogether inconsistent with the state of saving grace and doe most necessarily inferre and procure damnation to them that are guilty and will not be reformed HAving shewn in the foregoing Chapters both the nature and
that swears deceitfully or falsly Jer. 4◠2 or to maintain an unjust cause or to doe evil or to be constant to conceal or uphold the designs of wicked men in their wicked purposes or that sweareth inconsiderately Hos 10.4 not knowing what an oath is nor to what end such an one is guilty of false swearing that is every one that doth so hath sinned either in the manner or matter or end of an oath and is to repent for it heartily and confess his fault and to sin no more in swearing And indeed every true Christian though he be not absolutely against taking a lawfull oath to a right end for the determining of a weighty controversie which nothing but his oath can put an end to yet one that truly fears God doth fear to take an oath Eccle. 9.2 and shrinkes to lay his hand on the Bible and trembles to take the name of the glorious God into his mouth knowing well the Lord will not hold him guiltless that takes his name in vain Exo. 20.7 how much more dreadfull is the severity of God against false swearers and perjured persons read Zachariah 5.3 4. Zech 5.3 4. This is the curse that goeth forth over the face of the whole earth for every one that sweareth shall be cut off and this curse shall enter into the house of him that sweareth falsly by my name Ezek. 21.23 c. and Malachi 3.5 I will come neer to you in judgment and I will be a swift witness against the sorcerers and against FALSE SWEARERS He that calls God to witness in his vanity falshood and deceit God will witness against him and judge him for it and cast such out of his sight and none shall pray for false swearers Jer. 23.10 with verse 15 16. Jer. 23.10 15 16. But besides this of solemn swearing by which men become guilty of dishonouring Gods name and foul perjury and breach of faith there are too many and it may be thou art one of them that are given to vain swearing and oaths are become customary and a bravery and ungodly wretches they are also that use to swear in their common talk and to doe so is as great an evidence of base irreligiousness and a profane heart as possibly can be discovered t is to speak like a fool without reason without pleasure without honor such a custome of vain swearing renders a man detestable to God and all good men and all good men are offended at thee and ashamed of thee and all godly persons pitty thee and grieve for thee considering that quickly such an Atheisticall stupid irreligious fool must be in the flames of insupportable yet everlasting torments for his swearing And if thou think this will be too great a severity for sudden eruptions of passions S. 47. and inconsiderateness and petty oaths and swearing by things that are not God and without any malicious design then know that though thou make as light of the guilt as of thy swearing yet by it God is dishonoured Christs Law against swearing at all is violated as often as thou swearest and if you think t is no great matter to swear yet consider t is not a small offence to rebell against the Lord Jesus and so easily and customarily to cross his will and violate his Law And surely if for idle words we must be accountable at the day of judgment as it is evident Mat. 12.36 37. how much more shall the idle swearer be censured in that day It may be thou in thy customary swearing dost not always swear by the greatest S. 48. thou dost not use the name of GOD LORD CHRIST JESUS nor HOLY GHOST it may be thy oaths are not by his wounds blood cross passion or the like invented oaths of wretched and ungodly persons yet t is guilt enough to render thee for ever miserable without the mercy of God upon thy sincere repentance to pardon it If thou usest to swear at all by any thing any creature or any name of a thing reall or fained as such inventions men have sometimes or by heaven earth sun moon stars trees herbs stones beasts men the names of men body or the members of the body as by the head hand foot or the like or by my soul or life or faculties of the soul judgment will affections or by any of the graces of God which he vouchsafeth to man as by my faith or my charity or by my hope by my conscience all which when used in the form of an oath and in common discourse are utterly forbidden by our Saviour in his Sermon * 35 36 37. Mat. 5.33 34. Ye have heard that thou shalt not forswear thy self but I say unto you also swear not at all neither by the heaven nor the earth neither by Terusalem neither shal thou swear by thy head James 5.12 And S. James gives the same prohibition from our Lord Christ Above all things my brethren swear not neither by heaven nor earth neither by any other oath but let your communication be yea yea nay nay That is either affirmative or ne gative I or no without any oath for whatsoever is more then this cometh from evil 12. ult in the later end of the 12. verse and let your Yea be Yea let it be truth which you affirm lest you fall into condemnation Now upon this account I beseech thee S. 49. as thou art chary of thine own soul if thou art any way addicted to swearing either by great or little by God or his creatures or any other oath that speedily thou repent for thy sin committed this way already and reforme immediately or else thou wilt abide in a deadly state and under the guilt and curse of swearing falsly and vainly Remember thou art minded of this do not slight the admonition lest you fall under the condemnation of hell §. XI Lying If thou hast been a liar an inventer of a falshood S. 50. and uttered with thy tongue words contrary to the truth with an intention to deceive others or to please others by thy lying if of fear or for favor or gain thou hast spoken that which thy Conscience tels thee is not the truth or hast divulged that for truth which thou hast received and yet knowest it to be false and not so in it self what you endeavour to perswade another to believe then art thou guilty of lying S. 51. If thou seemest to others what thou art not either in word or deed then art thou a dissembling liar and if thou wouldst seem religious outwardly and yet in heart thou lovest and likest any sin or dislikest the holy righteous wayes of God then art thou an hypocritical liar if thou hast born false witness in any cause though never so trivial or for whatsoever advantage to thy self or any secular or religious interest yet 't is an heinous sin and thy lye brings more dishonor to God and
others or hazard thy own life to accomplish thy rebellious purpose then hast thou added murther to rebellion and if thou hast violated a sacred oath and perfidiously broken a Covenant then is thy sin yet the greater by perjury And if thou hast imbrued thy hands in the blood of thy Soveraign or contrived his death or consented to it then hast thou heightned thy guilt to an ABOMINABLE CRIME such as nature and nations and all good men and true Christians abhor and such as the Scripture condemneth and the righteous holy God will one day punish with hell except thou repent speedily severely deeply and unlesse this thy repentance be accompanied with many prayers and many teares and great manifestation of thy sorrow for this sin I cannot think of any way imaginable how thou mayst escape the condemnation and damnation Oh then examine thy heart and actings S. 71. and see how thou art guilty of this sin of resisting lawfull authority and repent in time lest the curse overtake thee that is the reward of disobedience to Magistrates treason and rebellion 3. Hast thou or art thou a servant under a Master S. 72. and hast thou disobeyed thy Master in his lawfull and possible commands hast thou been unfaithfull to his honest trust hast thou wasted his goods or wronged his person hast thou betrayed him out of malice or for reward into the hand of his enemies hast thou hated thy master and studied to mischief him in life liberty goods children or reputation then thou hast been a disobedient servant a false and wicked person I exhort thee if guilty to repent of this also lest the curse of Judas who betrayed his Master fall upon thee Art thou one that hast owned Christianity S. 73. for thy profession and Christ for thy Saviour and Lord and the word of God for the rule of thy faith and life and yet dost in thy heart and practice renounce despise and gainsay the ministry of this dispensation If thou refuse this subjection and obedience to the faithfull dispensers of the Gospel the Pastors and Ministers of Christ over thee in the Lord for the good of thy soul If thou hate the Ministers of the word for their works sake S. 74. 1 Kings 22.8 if thou continue and despise them and their ministry if thou mock or any wise abuse vilifie and resist them in their ministry Luke 10.16 2 Chron. 36.16 2 Kings 2.23 Deut. 17.12 Hos 4.4 Acts 5.39 if thou make light of their serious exhortations admonitions and reproofs from the Lord by them and refusest to conforme thy heart and life thy judgment and actions so far as it concerns thy soul to the doctrine of Christ concerning faith in him and imitation of Him faithfully and truly preached by the minister of Christ Then art thou guilty of the sin of disobedience and rebellion against the Minister of Christ and in him against Christ who hath said he that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And as Paul speaks their office and work Luke 10.16 2 Cor. 5.20 We are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Now examine how thou hast carried thy self always to the Gospell-Ministry S. 75. that ordinance of God and toward those pastors set over you in the Lord and know if thou art in any of these forementioned Instances guilty either by wronging their persons or slighting or reproching their office in the ministry of Holy things then must thou repent and become a reformed person in this point also unlesse you will venter to bear the wrath of God and the punishment for such wickedness 2 Chr. 36 15 16. see in Chron. The Lord God sent to them by his messengers because he had compassion on his people but they mocked the messengers of God and despised his words and misused his prophets untill the wrath of the Lord rose against the people till there was no remedy And thou mourn at the last when thy flesh and thy body is consumed and say how have I hated instruction and my heart despised reproof and have not obeyed the voice of my teachers Pro. 5.11 12 13. nor enclined my ear to them that instructed Now I have warned thee of these things S. 76. because thou livest in an Age very sinfull in these kinds of disobedience and I have told thee thus much lest falling among perilous men of these last and perilous times thou it may be hast been seduced and art fallen unawares into this sin of resisting thy Superiours in the Lord and art one of those that despisest dominion 2 Pet. 2. Jud. v. 8. and speakest evil of dignities and art fallen under the temptation of wicked gainsaying and reprochfull men whose mouthes are full of cursing and hearts and hands full of violence and malice against the Lords Ordinances Magistracy and Ministry And if thou art yet pure as to these sins Bless God for it and be carefull and pray lest thou fall into this temptation of disobedience to Parents lawfull Magistracy Masters and Ministry and at last for thy sinfull disobedience fall under the condemnation of Hell Rom. 13.2 for they that resist the Ordinance of God shall receive to themselves damnation therefore look to thy self in time §. XIV Pride and Vain-glory. Art thou tainted with Pride and Vain-glory S. 77. a sin it is hatefull to God and destructive to souls a temper no wise consisting with true Grace in any one but stands in opposition to Christ and Holinesse for Pride of life is not of God Jo. 2.16 but of the world Every one that is proud in heart is an abomination to the Lord and he shall not go unpunished Prov. 16.18 Psal 119.21 Esa 2.11 12. Jam. 4.6 Luk. 1.51 Mal. 4.1 Prov. 8.13 The proud are cursed and the lofty haughty proud man whoere he be shall be brought down and made low for God resisteth the proud c. and will scatter the proud in the imaginations of their heart and they shall be as stubble to the fire of Gods wrath that are proud for God hates pride in any All this is against Pride and all this is against thee if thou be proud or haughty in heart or life therefore examine now thy self see if this pride be in thee if thou art guilty of pride Art thou lifted up with a conceit of thy self as more excellent then others and despisest those whom thou undervaluest to thy self by thy supposed advantages of birth Breeding Beauty Power Place Parts Gifts Riches Rayment Gate Arts Tongues Learning Wisdom Policy c. A fond desire and seeking for Fame S. 78. Reputation Applause if thou proceed to bragging or boasting of what thou seemest to thy self to be and wouldest be accounted and esteemed of as such and art angry if
disappointed of thy expectation or when contradicted and reproved then art thou a proud person pride hath seised on thee Dost speak great words of vanity S. 79. glorying in thy self and bringest thy self to the view that thou mightest be admired for some singular excellency then art thou a vain-glorious person and seekest praise of men and pride hath exalted it self in thee and thou art grievously infected Yet further S. 80. there is a kind of pride which lies at the bottom of grace and holy duties which duties would be acceptable to God were it not for the pride that doth infect them Spirituall pride spoiles all Spirituall performances when men think there is a worth and merit in what they do though but their duty If a man be proud of his humility and charity and that he can pray much and as he thinks well and when he looks contemptuously upon those beneath him in gifts of the Spirit knowledge religious discourses and ability of disputing for or against the Truth and thinks himself every way above instruction and stands in need of no farther direction from Gods word but living in his pride as above ordinances and conceits himself perfect in all excellencies free from infirmities and any the least spot of sin in thought word or deed this is the height of pride vain glory and arrogancy and all that have lifed up themselves thus Pro. 3.17 are fallen at once from grace low into the sin of Pride as the proud Angels from heavenly excellencies to hellish shame and horrour and so wilt thou that art guilty in this kind except thou repent Again S. 81. if thou art envious at those above thee and discontent with thy portion and talent because not so much as anothers and refusest to do any thing in thy duties because thou can not do better then others and get thee praise to thy self from others this is the Pride of thine heart too If thou takest pride in thy shame S. 82. if thou gloryest in thy wickednesse and declarest thy sin with an impudent forehead and a profane tongue and wretched actions then hast thou lost modesty and all that is morally good and art become a damned catiffe a devil incarnate And farther S. 83. if thou scornest admonition and spirituall counsell for thy soul if thou slightest the most hearty and serious invitations directions exhortations and reproofs from Gods word and his Ministers and thinkest thy self more fit to teach then to be taught more able to give then receive good cousell then art thou also a proud person I exhort thee therefore in the examination of thy self S. 84. to search deep after this sin for t is a sin so hid from a mans own eyes that he himself hardly finds it out but oftentimes more discernable to another then thy self for the expressions of it are many as boasting words though oftentimes gilded with seeming self-deniall and a lofty gate and countenance high looks vain apparel costly ornaments undervaluing expressions of others censorious scofs and gybing rayling at others uncivil carriage uncourteous behaviour reducing all degrees and qualifications of men to an equality allowing no more to those above thee in civil respect then to thy equals all these are the expressions of Pride and some of them under a shew of humility When thou art seeking after the Pride of thy heart S. 85. do it by the help of humility and prayer and whatever is Pride in thy heart or life or like unto it bring it down repent of it hate it forsake it for the proud man had he no other sin yet his own sin of pride would keep him out of Heaven and throw him into Hell and take heed when thou dost reprove pride in another do not do it proudly considering that so thou maist be guilty again of that thou hast condemned in another Leave off pride and be clothed with humility for God resisteth the proud and he gives grace to the humble Remember thou art warned to repent for and speedily to forsake pride and vain-glory § XV. Schism and Heresie Schism and Heresie are near akin S. 86. both works of the flesh the wicked product of depraved nature forged in an ill head and a naughty heart where pride and parts meet in any one there Heresie and Schism will not long be strangers Heresie is the greater nullum schisma non sibi aliquam confingit Haeri sin Hier. Com. in Tit. an over-grown Schism and Schism is a less Heresie growing and tending to it He that is guilty of Schism wil not long be free of Heresie a schismatick is but an heretick concealed and an heretick is a schismatick revealed Heresie is a perverse opinion contrary to the Doctrine of the Church of Christ S. 87. and Schism is a peevish separation from the Communion of the Church of Christ The first is against the Truth of the Church Schisma vinculum pacis dirumpit charitatem scilicet Musc lib. cap. de schismate Gal. 5.19 the other against the Peace and Charity of the Church of God Both injurious to Christ and both destructive to thy own soul if thou art either Heretick or Schismatick and continuest therein both excluding Heaven see Galat. 5.19 Now the works of the flesh are manifest sedition i. e. The raising or furthering divisions and disorders in the Church and Heresies i. e. venting strange opinions cunningly devised fables or teaching such for truths as were thus invented or yielding to them 2 Pet. 1.16 or maintaining of them contrary to the Scriptures and received professions of the holy true Catholick Church They which do such things saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.2 shall not inherit the Kingdom of God and heresies are called damnable and bring swift destruction upon the inventors of such evil things and the teachers of them and the followers of them too the Apostle bids all good Christians to avoid as a pest all such as make rents and divisions in the Church Now I beseech you brethren Rom. 16.17 mark them that cause divisions and offences contrary to the Doctrine which ye have heard and avoid them for they that are such serve not the Lord Jesus Christ but by good words and fair speeches deceive the hearts of the simple v. 18. Now it may be thou that readest this art one of parts S. 88. and delightest thy self in novel and curious speculations and hast taken liberty to let thy thoughts and inventions run from the simplicity and incorrupt truth that is in Christ framing to thy self and others some other articles of faith then what the Sciptures assert and the true Church in all ages hath received or it may be thou art one that doth contradict gainsay and oppose the revealed and received Truths concerning God Jesus Christ and holy Ghost or any other foundation Truth if so I intreat thee if pride obstinacy or implacable malice against the truth
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
depart from us we desire not the knowledg of thy waies and that we will not have Christ to reign over us but reject him and all his benefits Job 21.14 Luk. 19.14 and refuse to give him any entertainment or hearty acceptation and is not this a great sin What is it less then the trampling under foot the Son of God and accounting the blood of the Covenant wherewith he was sanctified S. 125. Heb. 10.27 28 v. 29 30 31. as an unholy thing and doing despite to the spirit of Grace Is there any one sin marked with a more terrible character and severity then this If he that despised Moses law died without mercy of how much sorer punishment shall he be thought worthy of that despiseth and slighteth this grace why no less then a certain fearfull looking for of judgement and fiery indignation which shall devour for God hath said Vengeance belongeth unto me I will recompense and it is a fearfull thing to fall into the hands of the living God whose mercy love favour grace Christ Salvation and Gospel is despised and slighted Why this making light of Christ and Salvation offered in the Gospel to thee S. 126. for the eternal welfare of thy precious soul is as much as to say to God and Christ You may keep your grace and salvation to your self I have no such need of it I esteem not of grace and salvation so highly I can be without it I will have none of your favours on such terms I will not part with my present pleasure ease profit and enjoyments for your rich grace and glory hereafter let me alone with my own matters and concernments I have other business to look after which to me are of greater weight then the things you would press upon me c. Now can you think that God can take this kind of dealing from any one well or doe you imagine that God will be pleased with one that values or sets more by an Oxe or piece of metal a field barn rottering house or a moment of fleshly pleasure then by Christ and salvation That men should make all things else of great concernment to them S. 127. and make light of Christ and glory which are ten thousand times ten thousand times more worth to thee then all things else put them all together and yet to hear of these things but as a tale which may or may not be true and to account of these rich mercies proposed but as a strange thing or of no value or of very little advantage to one is it imaginable that God should not be highly displeased with that soul that despiseth and slights and neglects that God sets so much by and so highly esteemes Hosea 8. and by which he sets up and declareth the honour and excellency of his free grace to poor sinners Yes sure enough God is so much displeased at such that they that despise him shall be lightly esteemed by him and those that make light of his invitations to mercy he is always wroth with till destruction come full home upon your souls and those that by excuses put off Christ and grace as of a lesser concernment to them 1 Sam. 2.30 and pretend secular business and interests as an answer to those sent from God to invite them to mercy and salvation Mat. 22. v. 5 7. upon the terms of the Gospel to close with Christ and doe actually refuse to come but either turn away their ear from hearing the message or shut up their heart from receiving of Christ or take no great heed to liâ—e according to the Gospel of Christ of such God hath determined that they shall never reap the benefit of grace Gospel and glory Read Christs own words Luke 14. v. 16.10 25. For I say unto you that none of those men which were bidden shall tast of my supper no though it were provided for them and intended for them yet because they made light of the invitation and used excuses and undervalued the great things of their souls to base worldly bodily beggerly things and imployments therefore is the Lord angry to this conclusion SUCH SHALL NEVER TAST OF MY SUPPER And you may further guess at the sinfulness of this slighting salvation S. 128. by that which is said of those who despise the word of grace and ministry of this mercy who so despiseth the word shall be destroyed and Pro. 13.13 Heb. 2.3 how shall we escape if we neglect so great salvation The Prophet Esay makes mention of an intolerable wicked people by this S. 129. that they will not hear the Law of the Lord but say unto the Seers See not and to the prophets Prophesie not unto us right things but get you out of the way turn aside cause the holy one to cease before us Wherefore thus saith the Lord because ye despise the word therefore this iniquity shall be to you as a breach ready to fall whose breaking cometh suddenly at an instant as the breaking of a potters vessel that is broken in pieces c. Rom. 2.4 v. 5. So also see the aggravation of such mens sinfulness in that of St. Paul's correction to the Romans Despisest thou the riches of his goodness and forbearance not considering that the goodness of God leadeth to repentance but after thy hardness and impenitent heart treasurest up wrath against the day of wrath c. And this very slighting of the great things of God which he hath provided for the good of souls S. 130. is one of the commonest sins under the Gospel and one of the most dangerous that can be named and yet men make light of it and scarcely will men be brought to be sensible of the neglects and slightings they shew toward Christ and salvation and therefore are seldome brought to repentance for it and yet may they not read that place of the Proverbs Because I have called and ye refused I stretched out my hand Prov. 1. v. 24. to the end and no man regarded but ye have set at nought all my Counsell and would none of my reproof and for this because they refused and would not take counsell but despised God shall make as light at your calamity when it comes as they did of his counsell and will no more hear them in their misery to help them then they would hear God when he would offer them means for prevention of their misery Now seeing this making light of Gods gracious offers of Christ and salvation is a sin so great S. 131. so common so dangerous so unanswerable and the dreadfull judgment of God so unavoidable for this neglect of salvation so freely purchased by Christ and so fully offered in the Gospel to thee be perswaded 1. to consider seriously whether thou art one of those who is guilty of this sin whom God may charge with this sin of making light of Christ and Gospel and grace and salvation 2.
or woman yet thou hast heard often the word of faith and love and charity and patience and meekness humility and God doth expect some fruits of that word Hast thou exercised these graces and brought them forth in action doest thou believe and act according to that word of grace do the fruits of the Spirit appear in thy conversation yet if not hitherto hast thou been unprofitable 't is all cast away upon thee what God hath done to thee then hast thou received the grace of God in vain I advise thee as young as thou art to repent thee heartily S. 155. and bewail thy former barrenness and lay thy heart and set thy self to the practice of all good duties be much in prayer self-denial and frequent acts of piety and devotion and shew thy charity and goodness to those that are in distress what thou art able and hast opportunity It may be thou art a man or woman of full years S. 156. and art of a longer standing it may be twenty thirty fourty fifty sixty years thou hast all this while enjoyed the plentifull meanes of grace and so long hath God been bearing with thee still expecting from thee somewhat of all that beneficence of his toward thee and now at last coming to thee and findes no fruit on thee onely a few leaves of profession may he not say in high displeasure never fruit grow on thee more henceforth by this time thou mightest have been strong and well rooted in faith abundant in charity and well knowing in the things of God and of thy own soul able by thine own experience and example to instruct the younger by this time thou mightest have been able to resist the strongest temptations and have understood the wiles of Satan and deceitfulness of sin have been sufficiently guarded from their prevalencies by this time thou mightest have overcome the world and have been crucified to all the worldly pleasures honors riches and have had thy love delight and happiness placed on God and Heaven long ere this hour of the day of thy life hadst thou not been unfaithfull to thy Lord and Master Christ and unfruitfull under the meanes of grace mightest thou have been one prompt and ready to and zealous of good works and thy life might have been an ornament to the Gospel and the doctrine of our Saviour in all things of piety and charity Titus 2.10 and thou thy self a shining light holding forth the word of life and faith in all manner of good works Phil. 2.16 Mat. 5.16 as becometh Christianity to the glory and praise of Gods free grace towards thee but is it so with thee or not hast thou continued all this while as at first unfruitfull Try thy heart and wayes S. 157. and if thou hast profited and laboured in the things of religion piety charity humility righteousness sobriety bless God for it goe on to perfection and give not out to the last moment being never weary of well-doing abounding alwayes in the work of the Lord Gal. 6.9 1. Cor. 15.58 2 Cor. 7.1 Heb. 12.1 2. perfecting holiness in the fear of God lay aside every weight and run the rest of your race before you with patience looking to Jesus the author and finisher of your faith believing that your labour shall not be in vain in the Lord. But if hitherto thou hast been unfruitfull then let the consideration of it prick thee to the heart repent repent thee speedily for all thy unfruitfulness and barrenness and redeem thy time for all is lost and thy soul will be lost for ever if thou repent not of this sin even this of unfruitfulness and henceforth learn to doe well and apply thy heart withall to bring fruit unto the Lord even the fruit of his care and Gospel-mercies in Christ unto thy soul Doe not slight this admonition and warning 't is from the Lord for thy good therefore see to it in time CHAP. VI. An Enumeration of more sins and wayes by which man offends God and contracts guilt to his soul of which he must be reformed I Have in the foregoing Sections given you a particular of some of the most gross and notorious fins S. 1. their names nature and condemnation all or any one of them if thou art guilty and meanest to live in will bring damnation to thy body and soul most certainly And there are many more sins then those mentioned which lay claim to Hell for their reward S. 2. which the holy book of God and the spirituall guides of thy soul if thou consult them would sufficiently instruct thee about how thou mayst either avoid and prevent them or repent and forsake them all though lying within thy heart thoughts words or actions for Gods Spirit would conduct thee also And further S. 3. things sometimes tolerably lawfull to be done may through circumstances time and place become unlawfull and a sin to thee if thou dost them and there are some things some persons may doe at some times in some cases which another may not doe without a sin nor the same person at another time or under another relation but it will be a fault It were easie to instance in examples of this kind but they would be a subject fit for determination of cases of Conscience which now I am not about yet this I would advise thee if thou meanest to walk circumspectly and exercise a good conscience always that in things doubtfull and disputable take the surest part that part of the question which is surely no sin for instance is dicing or carding lawfull or to wear black spots as the manner of some is or to put money to usury With some this may be a question but for my part I would thus resolve it that it may be unlawfull and a sin to play at cards or dice or to put on those strange fashions or to practise usury c. but not to play at either or with either at any time at all nor to lend upon usury nor to conform to the fantastical fashions of dressing is doubtless no sin and a wise soul would take the safest course and walk in the surest way and avoid all appearance of sin as well as all sins and he that doth not doe that that is shun as much as possible all appearance of evil transgresseth a Gospel-rule 1 Thess 5. â—2 Abstain from all appearance of evil There are also other sins which lie somewhat closer S. 4. that make not so great a noise nor so suddenly wast the conscience yet the amount of them may prove an eternal guilt and men may often flatter themselves into hell with them under pretence that they are but little ones and sins of infirmity onely which as men are apt to think have a certain divine indulgence waiting on them of course And indeed many foul and il-favoured sins S. 5. to which men give full consent and delight are choked with
Eccles 19.1 as the son of Syrach saith he that despiseth little things shall fall by little and little and experience tells us that many small leakes will in time sink the stoutest ship even so will these smaller sins if let alone make shipwrack of faith and a good conscience Titus 1.19 and cast away thy soul at last §. VIII Unthankfulness murmuring inconsiderateness worldly confidence vain opinions and recreations And with the same earnestness doe I perswade thee to reform thy unthank fulnesse to God for those daily favours he shews to thee a worthless wretch S. 41.1 how many blessings hast thou received already and how many more laid up for thee and yet how seldome hast thou returned thanks to God for all how many thy mercies and how few thy acknowledgments O! ingratitude is a very high offence both to God and good men Thy murmuring against Gods providence S. 42.2 and distrust of his fidelity and truth of performance of things promised to thee and for thee whilst thou seekest him in his way of upright walking and yet how art thou ever and anon complaining and uttering thy discontents and hard thoughts of thy gracious good God O this must be left I pray thee leave off murmuring and learn submission and resignation to divine providence in all his dispensations and if thou hast thought ot spoke foolishly lay thy hand upon thy mouth doe so no more God cannot endure murmuring nor murmurers leave it quickly if thou mean not to provoke God as the Israelites did 1 Cor. 6.10 and were punished severely for it Thy rash attempts and inconsideratenesse S. 43.3 be no more heady but héedfull consider seriously both the nature of thy actions and the end of them all for God accounts all men sinfull that are nor considerate and serious Isai 1.3 because inconsiderate and rash The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doth not consider Jer. 8.6.7 For as consideration is the beginning of reformation so is inconsideratness an inlet to all vice and villany Thy worldly confidence and trust on vain things must be altered to a trust and dependence on God onely S. 44.4 if thou aim at saving reformation for he that relieth on any thing under heaven men or money arm of strength or armies of men wit policie friends health greatness or his own goodness doth much derogate from God and become sinfull because he sets his heart upon that which is not to be confided in nor set up as any way able to support satisfie deliver or to make one happy Mans trust is always to be in God onely and all his hopes and expectation from him Isai 26.4 Trust ye in the Lord for ever for in the Lord Jehovah is everlasting strength But when I lay out my first thoughts and chief hopes upon worldly things I put them up in stead of God and commit idolatry and go quite contrary to the will of God Trust not in man nor riches nor Princes saith David If riches increase set not your heart upon them for you will find a disappointment in all without God Jer. 17.5 7. and a curse too Cursed is the man that trusteth in man and maketh flesh his arm and whose heart departeth from the living God But blessed is the man that trusteth in the Lord and whose hope the Lord is Job being once very rich and alwayes very good which was his best riches and abided with him when all outward things were flown away and gone saith in his most serious examination and pleading with God If I have made gold my hope Job 31.24 25 28. or have said to fine gold Thou art my confidence If I rejoyced because my wealth was great and because my hand had gotten it This were iniquity to be punished by the judge for I should have denied the God that is above You see what apprehension godly men have had of the trusting worldly things concluding it to be sin and iniquity folly and idolatry and what is the hope of an Hypocrite what will his worldly confidence come to though he hath gained much Job 27.8 9. when God taketh away his soul Will God hear his cry when trouble cometh upon him So that 't is not enjoyned as a prudentiall thing onely not to put confidence in these worldly things nor depend upon them because of their vanity inconstancy insufficiency but 't is a sin if we do and a great iniquity too which every gracious man should avoid and every convert should repent of and be ashamed that he hath put confidence in pittifull worldly things and made them his rock shelter and comfort and resolves he will do so no more while he hath a God the rock of ages and time to fly unto who will never fail nor forsake them that put their trust in him because they trust in him I counsel thee dear soul S. 45. to look carefully what is that you put your confidence in and if you find the world or anâ—things in the world first coming in your thoughts as to trust in them then conclude 't is from a carnall principle within thee contrary to God's mind and holding no conformity to the Saints who have said within themselves and declared to the world too that nothing in heaven or earth within them or without them should be the object of their trust saving God only a guess of this their frame we may take from Psal 73.25 Whom have I in heaven but thee Psal 73.25 26. and there is none upon earth that I desire besides thee My strength and my heart faileth but God is the strength of my heart and my portion for ever O then beware what thou makest thy rock thy tower thy defence and portion be sure it be God onely and repent if thou hast done other Thy vain and erroneous opinions in matters abour religion must be regulated by the Word of Truth S. 46.5 and reduced to the obedience of Christ and his doctrine and that without prevarication or strife of words 1 Tim. 6.5 or perverse disputings vain bablings to no profit or edification toward charity and holiness 2 Tim. 2.14 16. Pro. 19.27 Cease my Son saith Wisdom to hear the instruction that causeth to erre from the words of knowledg for 't is a dangerous thing to be of a corrupt judgment About thy recreations S. 47.6 and those little indulgencies to thy flesh which men are pleased to call refreshments and pastimes not considering what sin and hurt may be in them and how too too often they become fewel to lust and a temptation to sin consumption of time and exhausting of spirit and effeminating men rendring them soft and unfit for exercise of religious duties and many other inconveniences which experience hath instructed those that have been much and often in the service of pleasures which now they see but
ignorance God did wink at and did bear with your follies then yet now he commands thee and all men every where to repent Act. 17.30 31. because he hath appointed a day wherein he will judge the world in righteousnesse 2 ly I have quoted Scriptures in the margent S. 4. 2. Rea. and annexed them to every particular sin because you maybe fully convinced of the infallibility of the execution of Gods decree of reprobation and damnation on thee and every man and woman living in such a state without repentance and reformation that so neither thou nor any sinner may presume of salvation at the end of a sinfull impenitent and unreformed life but that thou mayst utterly despair of salvation without sound and timely reformation and this consideration also may serve to hasten thy resolution and to use all meanes appointed of God to rid thee of thy sins and become a new man which is absolutely necessary for thee if thou meanest to be saved eternally 3 ly I do also perswade you to a reformation in every instance S. 5. 3 Rea. and to repent of every sin and amend every fault upon sure grounds because you may see there is no impossibility but that you may of a sinner if you look to it in time become a true convert and be turned from darkness to light and be brought from the dominion of sin and Satan to be under the rule and guidance of Christ and grace and so be sanctified pardoned justified and at last glorified this I say I perswade thee to by such discoveries as the glorious good God hath made concerning his acceptation of true penitents and converts Because thou mightest been couraged to this reformation without delay and to keep thee from sinking into a despair of Gods mercy in Christ pardoning thy sins past upon thy sound repentance and sincere reformation and this consideration also may raise thy hopes and expectation that thou shalt yet find grace and mercy from the Lord to relieve thee and help thee in thy misery and give thee a full conquest over thy spirituall enemies through Christ and deliver thee from all thy sins into the hand and protection of JESUS CHRIST who will keep thee safe and bring thee to heaven if thou apply thy heart in good earnest to this work of self-reformation and perseverest in the same unto the end For if there were no hope but he that hath been vicious must of necessity be always so why then should there be given any meanes for thy recovery why should God send to thee invite thee intreat thee rebuke thee expostulate with thee as he doth by his Ministry word and Spirit if God did not mean to reclaim thee that he might pardon thee and save thee why hath he appointed repentance for thy work and space for thy repentance but that thou mightest finish thy reformation And why so many promises for thy support of mercy for guidance victory acceptation and pardon if God meant not to deal graciously with thee this way upon thy endeavours at reformation 4 ly And I have hitherto been perswading thee concerning every sin S. 6. to repent speedily and leave off that thy sin be it whatever great or small without delay Because impenitency is a cursed estate in it self Rea. 1. though thy sin of which thou art guilty be pardonable upon thy repentance yet thy impenitency for the least sin thou knowest in thy self is unpardonable and that which all the sins specified could not effect if they had been repented of in time and forsaken this one sin of wilfull impenitency will undoubtedly effect viz. thy damnation for damnation though it be not to sins absolutely the smallest of them yet absolutely to all impenitent sinners Christ hath secured the salvation of that sinner who exerciseth faith in him S. 7. and repentance from dead works by his life death resurrection and intercession But he did not die nor doth he intercede nor is he a propitiation for to save impenitents and unbelievers as such they living and dying impenitent and unconverted And therefore the earnestness of thy Monitor with thee to be speedy in this work is such for that thy continuance in any sin argues thy unwillingness to forsake it and thy delaying and deferring repentance is nothing lesse then a flat denial to reform and amend untill thou canst sin no longer nor live any longer to sin and then thou wilt either miss of the will to repent thee or of sufficient time or because forced from the apprehensions of terror it will not be accepted and then alas where art thou And this consideration if it be serious S. 8. would conclude in this resolution I will put off no longer I l'e not deferre till to morrow for if I die ere my conversion be wrought and if sickness and death seise on me in an impenitent state what will become of me I am resolved to begin now and to renew again what once I began and will not sleep eat drink or take any comfort in any thing untill I am in a mending case untill my soul and sin be at odds I le stay no longer here with this and that sin nor will I consent that any sin shall lodge with me henceforth for ever lest mischeif and a snare death and destruction over take me and I lie down in sorrow For I have been and am a great sinner S. 9. perverse and obstinate in my courses and too long already have I been so and I despair of mercy pardon and heaven while I continue in a state of voluntary sinning unconverted and unreformed in heart and life But I see there is hope how bad so ever I have been yet I may be reclaimed and if in time I do repent heartily and renounce all my wicked ways and lay hold on Christ and live the rest of my days soberly righteously and holily I may find mercy and partake of an happy eternity of glory I am resolved therefore now even this moment to put in practise that which I have been long a purposing even to bid farewell to all my sinfull pleasures and profits to all my vanity and folly and do now forsake the sinfull full world the flesh and the devil and will no longer be befooled by my lusts the world nor Satan to the loss of my soul for all the present seeming content and advantage may come to me by living in sin or complying with sinners Mat. 16.26 For what will it profit me though I gain the world by sinning and lose my soul for sinning What shall a man do for another soul to save when he hath damand or lost this one by sinning What shall I do to be saved then at last if now I refuse to doe that which God is pleased to demand of me as a condition and in my power through grace which is to repent and to turn from all my iniquities so sin shall not be my ruine Alas
temptation and beg heartily of Almighty God to help thee to the veiw and discovery of all thy open and hidden sins This way all true penitents took having been once convicted S. 8. and upon after-failings and miscarriages Lamen 3.40 Let us search and try our ways and turn again unto the Lord and that same convert David tells what way he took at the beginning of his reformation to wit I thought on my wayes Psal 119.59 60. and turned my feet unto thy testimonies And tells us further that so soon as ever he was convinced of the necessity of reformation and the danger of living longer in his sins I made hast and delayed not to keep thy commandements and this true penitent gives thee what he desired of God it was this Search me O Lord Psal 139.23 24. and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting He knew the danger of sin and in some good measure the deceitfulness of mans own heart and the secret hidings of sin within and because he would keep none of his sins nor favour any of them he would have them discovered to himself that he himself might not conceal them and this was an argument he meant to be sincere and resolved to be reformed to purpose and the same convert David gives in the 4th Psalm first a reproof to the wicked saying How long will ye love vanity Psal 4.2.4 how long will ye continue wicked and in the 4 th verse he gives a direction and counsell saying Stand in awe and sin not stop here go no further in sin sin is a dreadfull thing but commune with your own heart upon your bed i. e. discourse and reason the case with your self in private consider your heart and ways what hath been the course of your life what is now the frame of my heart Say to thy self what have I done what am I doing how long shall I go on in these sad courses when shall I determine and resolve on amendment why not now is it not yet time have I not yet long enough been an enemy to God a rebell against his Lawes a drudge to my lust a slave to Satan a companion of fools and mad folk and a wanderer in the broad way which at last will lead me to endless wo and destruction shall I any longer consume any the rest of my time in fulfilling the lusts of the flesh as I have done too too much already or shall I now 1 Pet. 4.2 3. even now cease my folly and cast off my sins oh 't is doubtless high time And secondly S. 9.2 you are perswaded to deal roundly and particularly with your self do not go about to lessen and excuse thy faults spare not thy sins for thy sins will not spare thee give them no quarter believe none of their promises for to be sure if thou let any of them live with thee they will kill and destroy thy soul if it be a beloved sin with which thou hast taken pleasure or by which thou hast gotten somewhat yet trust it not keep it not for every sin let it promise never so fairly is thy mortall enemy there is a venome and deadly poyson in it which will infect all thy other performances and eat out thy comforts and cause thee at last to lie down in sorrow and despair If it be thy beloved one S. 10. Judg. 16. to the end yet remember so was Delilah to Sampson who notwithstanding betrayed him to affronts bindings woundings and death and so will this to thee if it come with pretended kindness to salute or delight thee or to remain with thee in quietness yet remember so did Joab to Abner 2 Sam. 3.27 yet smote him there and then under the fifth rib so that he died And so was the pretended sacrifice of the harlot in the Proverbs Pro. 7.13 23. With much fair speech she caused him to yield with the flattering of her lips she forced him and he goeth straitway after her as an oxe to the slaughter or as a fool to the correction c. Till a dart strike through his liver and as a bird hasteth to the snare not knowing that it is for his life Even so will it do with thee if thou trust it as Joab did Amasa And Joab said to Amasa 2 Sam. 20.9 10. art thou in health my brother And Joab took Amasa by the beard with the that hand to kiss him But Amasa took no heed to the sword that was in Joabs hand so he smote him therewith and shed out his bowels to the ground and he died So will every sin that speaketh fair to thee if thou be led aside by it do with thee for it still hath with it an instrument of woundings and death and will not spare thee when thou comest within its reach and power whatever hopes thou hast to the contrary for how true is that of the Apostle Rom. 6th after this question is put to every sinner what fruit had ye then in these things whereof you are now ashamed doth he not challenge your answer and can you answer any other thing to it but what he concludes Rom. 6.21.22 the end of those things is death for the wages of sin every sin is death and will any event be found other then what St. James speakes of the progress of sin that every man that bringeth forth sin Jam. 1.14 15. being enticed by his own lust and finisheth it must die eternally for it as certainly as every one that is born of a woman must tast of natural death with this only difference that both righteous and wicked penitent and impenitent must die a like death in nature but the wicked unregerate onely shall die eternally that is be for ever separate from God and be forever miserable How much then doth it concern me to labour the death of my sin S. 11. that my sin may not bring this death upon me how should I and every soul cast out that morsell though never so sweet that will either choke or poyson us at the last why should I dally or be familiar with that or keep it under the roof of my tabernacle that will cut my throat and then set all my house on fire and put my soul into flames of everlasting burnings Oh how can I doe this and act the other sin which doth put me under the wrath of my Lords displeasure at present and if I continue in it will procure that finall displeasure which will never be removed and this is an hell of misery to be banished from the face and favour of God and to lie under his wrath for ever Shall I then or any body else that loves God and his own soul continue in that or this sin S. 12. which for ought I know if I continue one day longer in it may never be
miserable to an innumerable company of cursed damned wretches like thy self and to insupportable yet endless misery And is it no thing to lie under effectual wrath and that for ever is it a thing to be made light of by thee sinner is to inherit the curse and hell for thy portion canst thou endure the everlasting burnings and laugh at thine own calamities shall not the thought of I SHALL NEVER BE RELEASED NOR EASED be pleasing to thee then Will not this be thy hopeless wish Oh that I might die and be no more for ever fain the poor wretch would die but die he shall not and yet live he cannot be said to do ever dying and never dead ever breaking and never be broken ever burning and never be consumed oh what wofull pass is the sinner brought to oh dungeon of darkness horror pain and sorrow oh wretch that I was oh miserable that I am oh that I had never been born to this or that I had been a dog a toad in the ditch any thing nothing rather then a sinner to come to this to suffer thus as I now do are all my sweet morsels of sin and sinfull pleasures come to this at last is this that which I sinned so vilely against God for is this the recompence of my rebellion my scorning hardening my heart shutting my ears against counsels admonitions warnings menaces and rebukes while I lived in the world oh how dear do I pay for all my folly wilfulness and madness I would not be reformed time was and now I may not though I would and now I cannot deliver my own soul and Christ will not deliver me I am tormented tormented tormented in this flame Oh what an hell is this what company is here what horror is here what anguish do I feel within me what a rack of torture am I upon what trembling of joynts what gnawing of conscience what hellish groanes and moaning accents what harsh affrighting afflicting gnashings within and round about the poor damned sinner what gastly looks what hideous out-crys alas alas who can express the misery of the damned oh to what a wofull pass is an impenitent now brought to where are now his carnall delights where is his worldly greatness and riches gotten by sin and enjoyed in sin what 's become of his joviall company where wretch now is thy presumption and vain hope and foolish confidence and dull security what wouldst give for one minutes ease now which thou wouldst not believe was not to be found in hell or that thou shouldst ever be brought to this case by thy continuance in sin you put then the thoughts of this evil day far from you while the seasonable thoughts thereof in time might have prevented it and now poor wretch thou canst not remove thy thoughts from thy misery now thou wouldst do any thing to release thee but then thou wouldst not hearken to do the least matter toward the preventing of this thy misery who can pitty thee who will pitty thee no the time of pitty and mercy from the Lord is gone Qui voluntatem Dei spreverunt invitantem voluntatem Dei sentient vindicantem Aug Isai 66.4 24. and gone for ever and thou art lost and lost for ever I will bring their fears upon them saith the Lord Isai 66.4 because when I called none did answer when I spake they did not hear but they did evil before mine eyes and chose that in which I delighted not And they shall go forth and look upon the carkesses of the men that have transgressed against me for their worme shall not die neither shall their sire be quenched and they shall be an abhorring to all flesh Oh who would live in sin to pay so dear for sinning would any but a prophane Esau sell away his happiness the blessing of heaven to purchase the curse and hell and yet every sinner that goes on in his wickedness doth so he takes up the pleasures of sin for a season and exchangeth for it heaven and undergoes for his short mirth and ETERNALL MISERY O stubborn S. 68. O wilfull O careless sinner wilt thou not yet consider this in time while deliverance may be had while thy damnation may be prevented Psal 50.22 Now consider this ye that forget God lest he tear you in pieces and there be none to deliver you Wilt thou rather die eternally then take some paines to turn from thy sinfull courses and live shall it be all in vain that thou art fore-warned will it not be one day all in vain that thou wishest thou hadst been reformed if thou refuse it now O poor soul if thou hast any regard to thy self if thou wilt ever escape the damnation of hell think on it now and sin no more do no more so foolishly 't is enough thou hast done already and too much let it suffice thee and repent thee that thou hast lived so long in that state which will bring thee to thy misery if not speedily reformed let hell the portion of impenitent sinners and its everlasting torments the punishment for such sinners be thought on by thee and quickly quickly without delay come out of that way which leads to this destruction which will infallibly be met withall at the end of a vitious sinfull course And now that thou mayst be brought by these considerations to a speedy effectuall S. 69. and practicall resolution forthwith to leave off every sinfull way that thou hast gone on in sinning which is so odious to God so much against him and so much against thy soul so much against thy happiness and so much to thy losse and damage how should the consideration of all these things work upon thine heart and hasten this resolution and without more adoe bring thee to this conclusion Therefore will I now return now will I no longer abide in my sins I have done too much already if God will accept of me yet I will provoke him no more I would not lose my God my soul my happiness but I will part with my sins all my sins and return no more to folly by the grace of God this will I do I see there is reason I should I see there is a necessity for it if I mean to be happy and I would not be damned but with all my heart I desire to be saved eternally Psal 39.13 O spare a little good Lord that I may have some space yet to repent to amend and that I may recover some strength ere go I hence and be no more But lest thou shouldest deferre to put this resolution into practise S. 70. and so suffer thy time to passe away and to put off to another day and for the present rest in thy good resolution which is but the be ginning of reformation and will not be accepted without actuall performance and perseverance in the duty I do now in the next place exhort thee to be speedy and resolute in
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
if I put off purposely my amendment untill then God forbid I should And to that of the thief upon the crosse S. 20. I am sure that is not my case nor any mans case that lives in sin impenitent after all the Gospel-calls discoveries rebukes and admonitions 1. For who can tell whether he was not converted and brought to repentance while in prison as soon as he heard of Christ and was moved to it by the spirit of God and on the crosse onely made a confession and declaration of his faith in Christ and sorrow for sin or 2. can I tell whether that were not the first call and opportunity ever was offered unto him and he took it this is not the first to thee and me by many and shall I think to fare as he did at the last that every day despise that which he accepted when first offered or 3. How can I tell whether ever I shall ever have so long a time and Christ so neer me as he had while on the tree I may be taken away suddenly and I am sure Christ will not again die on the crosse or come in the flesh to do such a miracle at his death as to convert and save a sinner in the same day or if it were possible to be imagined yet would it not be a hopeless expectation to think that Christ should come again to save any more sinners with a miracle seeing he hath appointed with no lesse then a miracle of mercy salvation now upon the account of true faith in him and sound repentance from sin and an holy reformation and by no other devise nor by any other means to be expected S. 21. And why should any thing prevail with me to delay my duty seeing this example you bring is no example for thee nor me or if it be ' it s but one of a thousand millions and I think the first and the last of that kind and shall I hazard my salvation upon that which I am not sure was ever parallel'd nor ever can in all circumstances And if you say God hath as much mercy in reserve for you as for another to this I answer 't is true if you do not abuse his mercy no more then any hath which did partake of that mercy suppose it possible that the mercy of God may come on a suddain and that repentance may be suggested in a moment 't is but a peradventure there is no promise that it shall many threats against that man that â—resumes on it there is very little likelyhood of it and is it not madnesse for any man to break his neck wilfully upon a presumption that there is skill enough and to make experiment of the art of a bone-setter but God hath no saving mercy for thee nor me nor any other except we answer the ends of his mercy that is to convert and reform to repent and obey in time But if I by continuing wicked abuse his mercy God in justice will punish me for my so abusing as well as for any other sinning otherwise there is mercy and forgiveness with God that he may be feared not that he may be abused and resisted He that feareth not to continue in his sin abuseth the grace and mercy of God and resisteth him §. IV. Temptation answered There is a fourth suggestion from the flesh which much hinders reformation S. 22. procures a poor sinner to delay it if not quite to put it off for altogether and 't is this for as a sinner is perswaded sometimes 't is so easie a thing to become a true penitent and a sound convert that it may be done in a trice and at any time with great facility and in any condition in old age sickness languishing dying with a few half words and two or three good wishes faint and feeble So on the other hand men are apt to believe to their damage and therefore set not about soul-reformation that 't is a business of exceeding difficulty trouble and vexation and a man may go a great way in it and yet come short of what is required 't is but in vain to set upon it as good never a whit as never the better 't is an imposition and task next to an impossibility I cannot endure the severity of repentance nor strict and holy living alas what a burthen farewell all my comforts when once I begin to reform and to be religious This temptation would be quickly repelled and easily overcome S. 23. Answ if a man would consider the absolute necessity of conversion and the possibility of it and also the helpes God hath afforded for the perfecting of this which is so necessary 'T is true the work is hard and difficult but not impossible and it must be performed and completed in its time parts and degrees or else it will not avail for justification except it be complete and to flesh and blood it will prove a taske very unwelcome crosse and burdensome But then let me consider I have a soul to save and directions of Gods word and absolute commands and if I set upon the duty I have the promises to encourage me and the grace of God to help me and the examples of the Saints gone before me in this work I have no sins nor corruptions but may be mortified nor any grace or vertue enjoyned me as my duty but I may through grace perform acceptably the fear being more then the taske the apprehension of the difficulty greater then the difficulty it self But let be that it be hard at first S. 24. so is every art and trade at the entrance into it and canst thou not endure the severity of repentance the injunctions of self deniall the duties of sobriety righteousness and piety why how then can you endure damnation How wilt endure the wrath of God the paines of hell the loss of heaven had I rather burn in hell for ever then forgoe the pleasures of sin for a season will it be a sadder condition to live an holy life here then to live for ever in misery when this life is ended if it were true what unregenerate men imagine of holy living that 't is a life of sadness melancholy and void of comfort which is most false and as great a reproch as the divel can cast upon religion yet seeing it is the way to blisse eternal joy and endless happiness what if I went mourning to my grave what though I lose all my carnal pleasures and worldly contentments for it should I be any loser by so doing would not heaven at last answer all my paines travail all my watching and praying and all duties of Christianity will not the enjoying of Christ and favour of God be a sufficient recompence for all my labour would not this one sentence fill my heart with joy at the last Well done thou good and faithfull servant enter into the joy of thy Master But if you hold off with this that
if I seek an occasion to be foolish or embrace the several offers and occasions of sinning I shall easily and quickly fall but not so soon or with that facility rise again and how much safer and better is it to decline all engagements wherein I may sin then get loose and come off without a scar and a wound a reproch and a shame when once engaged therefore shun the occasions and companying with sin so shalt thou keep thy soul from many inconveniences which otherwise will render thy hopes of heaven more uncertain and thy sincerity of grace more suspected and pardon of former failings more doubtfull VI. Direction 6. When any lusts sinfull desires stir within thee S. 10. and move toward any sinfull act or any temptation from the devill the world or naughty men consent not to it flee from it to Christ the sanctuary of thy safety and withstand the temptation as a Christian should remember always thy baptismall vow and that thou art not free to do the will of the flesh thou art under covenant and the government of Christ to serve him and to exercise thy Christian warfare against all manner of sin to destroy as thou art able the kingdome of sin and Satan thou knowest not nor ownest any ruler nor forreigne power or jurisdiction but Christs I may not I must not suffer sin to reign over me while I live Eph. 5.11 I must have no fellowship with the unfruitfull works of darkness but must shun and reprove them all I am not my own I am bought with a price 1 Cor. 6.20 1 Pet. 1.18 Christ hath bought me and redeemed me from a vain conversation that I might serve him in holiness and righteousness all the days of my life Luke 1.74 75. I dare not nor cannot with any colour of reason or conscience break my vow my covenant my trust and fidelity to comply with any temptation to sin though I might get any pleasure or emolument by sinning no not for the whole worlds riches or honours I must not deny my Master Christ to whom I am a sworn servant he is one that will maintain me and keep me and stick by me and give me heaven at last if I forsake him not and cast not off his yoke nor go back from my engagement he will never leave me nor cast me out if I never leave him nor turn Apostate as I shall do if I yeild to sins motions and consent to sins temptations and return to that filthy vomit of former sinfull practises remember always thy vow forget not thy obligations thy duty and thy Master Christ thy Saviour Lord Redeemer thy own soul and the last judgment and then this will both take thee off from thy sinfull course and preserve thee from falling again into the hand of temptation and practise of sin any more VII Direction 7. Call thy self every day to an account for what every day you do S. 11. whether you have omitted your duty or committed a sin and repent every day this is a work will prove advantagious if well performed for by this practise you will learn to know your self still better and better and amend more and more and you will be happy if Christ find you so doing when he calls you to account Besides S. 12. if you do this constantly and sincerely every day you shall have but a days sins to repent of and the same day you are a dying and then the last act of your repentance will be the completing of all the former acts of penitence and then onely will death-bed repentance be accounted of when it is the conclusion of a watchfull serious holy penitent life and the last act of that habituall grace but if all be left to the last day or minute and that which should have been done every day hath been put off to the last O what a burden of foul sins will lie then upon thee poor weak wretch if all be let alone till then Oh how canst thou think that God will pardon all thy sins upon the last minuts repentance when that last is thy first and last a sorry repentance it is indeed if it be but a little sorrow an expiring sigh and groan after an ages sinning and a vitious life Therefore now begin and continue till thy dying day to reckon with thy self every evening for what thou hast done the day and every morning for what thou hast acted in darknesse of night and what thou hast done foolishly repent and for what thou hast done well in the duties of sobriety chastity charity and piety rejoyce and give God thanks when thou hast fallen into or by a temptation be sorry and more watchfull for afterward and when upon examination you have found you have resisted and overcome a temptation and avoided a sin give God the praise of his assisting and preventing grace and likewise for thy consciencious tenderness that would not let thee commit a sin nor omit a duty VIII Direction 8. The next counsell I would have thee consent to follow is this S. 13. That you take heed in all the work of reformation of a shifting and deceitfull heart Jer. 4.9 The heart is deceitfull above all things and desperately wicked it will pretend one thing and do another there is much double-dealing it will seek evasions and find excuses to put off a duty but especially this of reall reformation thy heart will hold up fair shews with foul practises it will make many proffers and promises of repentance and amendment and if you trust your own heart you shall have nothing of it but promises and good purposes fâ—r afterward still I will repent hereafter and amend hereafter next week or next month or next year and yet delayeth still and will do so untill death and then it is too late Oh how often hath thy heart deceived and betrayed thee already to deferre untill a more convenient time how long hast thou been about to repent and reform and yet nothing done towards it but a company of promises and pretences and all this while instead of doing your necessary work you have added sin to sin and day unto day uttereth excuses and this day the heart saith to reformation go and come again to morrow and what is this but heaping up wrath and filling up the measure and adding more weight to the burden of sin and binding my self faster with the cords of my own twisting and rendring my bands more irrefragable and my guilt more damnable and yet thus it hath been with every man that trusteth a deceitfull heart and will be so with thee if thou admit of its excuses and lettest it alone to shift cog and deceive and to play such pranks as the heart of foolish inconsiderate man doth delight in Now if ever you will be serious and do any thing to purpose in the necessary business of thy eternal concernment S. 14. never give way to delay