threatned eternall punishment to every impenitent unconverted sinner S. 2 O Lord how wonderfull art thou in mercy and goodnesse I am one of those vile and miserable sinners whom thou hast often called to amendment to whom thou hast sent thy servants importunately beseeching that I would cease to do evill and learn to do well that I would but turn and live but hitherto I have not fully yeelded I have dear Lord too too often and too too long put thee off with excuses and when I could say nothing for my continuance in sinne nor against holy living and speedy reformation yet then have I delayed my necessary duty with a promise of reformation delaying from day to day that which I have promised and continually going on in that which I should renounce even to this day O Lord thou knowest it S. 3 Many opportunities have been given unto me much grace offered many Sabbaths many Sermons many Counsels many a check of Conscience many rebukes from the Lord in sad dispensations and all to reclaim me and long hast thou waited for my return that thou mightest pardon and be gracious But alas alas I have abused thy long-sufferance made light of thy invitations and all thy sweet and kind perswasions and fatherly corrections I have heard thy Messengers speaking to me time after time from the Lord saying often with tears in their eyes to me Regardlesse hard-hearted Wretch Oh do not do not the abominable things which I hate O why wilt thou die But all in vain my obstinate hard heart hath said There is no hope I will not change nor amend S. 4 Yea Lord although thy severe and dreadfull threats have come to my ears against such sins as I alas as I my self am guilty of and there is nothing that keepeth me on this side hell all this while but thy wonderfull mercy forbearing execution on such an evill doer as I have been and yet for all this my fool-hardy heart is set upon evill still S. 5 I have heard from thy Word Mat. 18.3 John 3.3 as it were from Heaven to me by name that Except I be converted I shall never enter into the Kingdom of Heaven and yet I have not seriously minded it but to this day I have continued to follow lustfull desires and unchristian practises alas to this day too long But dear Lord wilt thou be intreated by me a vile sinner as I am now to move my heart effectually that I may set upon reformation to purpose Lord if thou wilt thou canst make me clean holy just sober and a sound convert thou hast bid me although a miserable sinner to ask according to thy will and thou hast promised to hear and grant S. 7 It is thy will most holy God that I should turn and live and it is the desire and earnest request of my soul that I may leave off all my ungodliness worldly lusts vanities and all my sins And that I may become a new man a sincere and holy Christian Lord help me and never leave me begin and finish my Reformation in heart and life make this little book an happy Instrument of mine Amendment Let the truths from thy word convince me let the Arguments perswade me let the reasons move me to a speedy practicall resolution let my many sins yet unreformed shame me and weary me let thy Threats deter me from sin let thy promises allure me to Holiness S. 8 Let thy Grace accompany my Endeavours this way let the few dayes I have to live and the great work I have yet to do for my soul drive me to hasten my Resolution let not sloth nor delusions nor any temptation or secular Interest whatsoever entice my poor soul from this work of self-Reformation I am Resolved to read consider and practice dear Lord help my Resolutions and further this happy work of reformation in my heart and life Say Lord for Christs sake to my soul Goe on and prosper Amen Amen S. 10 Now if thou canst truly from thy heart bewail thy former neglect and miscarriage and beg heartily of God to assist thee in this thy so great concernment then art thou hopefully prepared and in a fair way both to receive further Instruction and Resolution for thy saving Reformation And accordingly I shall in the name of God proceed with thee after this method In the first part of Reformation which consists in forsaking of all thy sins and evil practises To shew what is meant in this design by SAVING REFORMATION that you may understand your businesse To prove the absolute necessity of such a reformation in order to salvation that you may believe it To discover those sins which are in every instance inconsistent with saving reformation which if not forsaken in heart and life will infallibly bring destruction to thy soul at last that when you know them and the dreadfull consequence of them you may be induced to repent them to renounce them all without any further delay or hesitancie To give you some speciall Directions about this thing that it may prove Effectuall that your labour may not be lost but through the grace of God successefull To urge the duty upon you with undeniable arguments to move you to be speedy and practicall in Reformation And this is done in this first part about Reformation as it comprehends a turning from all Evill in heart and life a ceasing from sin in all its instances and appearances I doe in the Second part of Reformation which consists of an holy Life 1. Propose the practicals of saving conversion in all Christian performances and right orderly heavenly Conversation And shew likewise the absolute necessity of such a course of holy living to make our reformation complete and our salvation sure Lay down some Directions for the holy ordering of you life both fot Time and Duties Lastly I doe conclude with earnest motions to perform all the requisits to thy salvation constantly to the end And no man can set himself against or refuse to yield to all that is here moved for nor delay his reformation but he that hath forfeited his reason and all his interest in Christ and hath sold himself to wickedness and resolves to be miserable in despite of God and good Counsell and is grown desperate and means to cast away his precious soul for ever But I hope thou that hast read so far as this art not such an one and therefore I intreat you would seriously consider what is said to thee in each particular about thy speedy Reformation CHAP. III. Of Reformation in the notion of it as it is intended for practise S. 1 REformation which is the subject I am about to treat of is a word not very frequently used in Scripture but the thing I mean by it is in many places described And I chuse this term of Reformation because it comprehends what I mean to exhort you to and as it is a Vulgar word best known to such as I am
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 S. 47 And if thou think this will be too great a severity for sudden eruptions of passions 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 S. 48 It may be thou in thy customary swearing dost not always swear by the greatest 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 Jerusalem 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 negative 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 S. 49 Now upon this account I beseech thee 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 S. 50 If thou hast been a liar an inventer of a falshood 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 Religion Rom. 3.8 and damage to thy own soul than any advantage can amount to by thy lye S. 52 If we mean to be the children of God we must not do evil nor make a lye though we think good may come of it yea all liars are said to be the children of the Devil Who is a liar from the beginning and the father of lies Joh. 8.44 And that you may understand the odiousness of this sin as no wise consistent with saving grace in the soul nor with
THE SINNERS REMEMBRANCER OR A serious Warning to the Wicked To prevent his Destruction and hasten his Reformation By RICH. PARR D. D. Rector of Bermondsey in Southwark Whereunto is added Christ's gracious Intentions of Peace and Mercy towards Sinners Quest What must I do to be saved Acts 16.30 Answ Repent and be converted that thy sins may be blotted out when the time of refreshing shall come from the presence of the Lord. Acts 3.19 LONDON Printed by J. G. for Nath. Brook at the Angel in Cornhill 1663. To my Honoured Friend and Patron Sir EDMOND BOWYAR of Camerwell Knight And the Lady HESTER BOWYAR his vertuous Consort SIR MY obligations to you as my Patron from whom I received that Portion of subsistence here at Camerwell which Providence cast upon you to bestow and on me to receive for the support of the Ministry in this place together with that Relation I have to you and kidnesse for you as a friend and care of your soul as a Pastor have put me upon the dedication of these few serious thoughts about saving Reformation I cannot better express my Love and Respects to you then by wishing and labouring for you that you may be Eternally saved and no way can I find out otherwise to be effected then that you be a reall sincere convert I have observed for some years past that you make it much of your businesse to keep up communion with God both in publique and private which puts me in a great deal of hope you are in a fair way both to receive further counsell and to use all good means to bring about that in your soul and life which may fit you for that glory which is above in heaven I offer therefore these though but weak endeavours of mine in comparison of those many worthier labors of those Authors you have to converse withall to your serious consideration and if these adde any thing to you my mite will prove a mighty blessing The subject is weighty and if the arguments be so too then they claim your subjection for you must yield to Reason and you must follow the Directions or else you sin against the Reason of a man and the Rules of Religion and the happinesse of your own soul If you read what I have written without prejudice and prevarication and ponder without lightnesse and wavering if you put in practise every duty commanded and renounce every sin and forsake with invincible resolution in good earnest and without procrastination those sins be they many or few profitable or pleasurable open or secret which you your own self are tainted with and follow Christ fully and deny your self wholly and believe in the Lord Jesus and live Holily and continue so believing and so living to your dying day Then nothing in this present world can hinder your everlasting happinesse when you go hence But if you or any man follow their own in-bred naughtinesse and walk after the flesh and put off Reformation and live impenitent and die unconverted all the Angels in heaven nor men on earth nor treasures of riches nor all honours of this world nor greatnesse policie learning nor any thing nor all things can procure your justification pardon or salvation at last Nay if you live and die impenitent and in a state of unregeneracy and unconverted Christ himself will never own you nor will his precious blood be a propitiation for you This I suppose you know already and believe yet this I am bound to acquaint you withall as my full perswasion and after this rate you can testifie I have always preached for all the space I have been your monitor in this place and oh that both you and I and all that desire to be saved eternally may reduce all the doctrinalls about this point of Reformation into our constant practise and espouse the thoughts of these things into our most retired and serious consideration which will prove the rarest pleasure in the world and give the fullest satisfaction to that soul which is preparing for heaven Sir I need not say much more to you but to intreat you to peruse at your leisure these short monitions being An earnest Swasion to a speedy Reformation and if they give any advantage or help toward your great work that one thing necessary give God the praise and thanks And Madam For an advantage to those many good wishes I have for you your nearnesse of blood to one that is dearest to me of any person in this world makes me attempt this little tender of my Counsell to you also hoping that by your serious perusall you may either resolve to attain to what is wanting to make your conversion compleat or take occasion hereby to blesse God that it is already begun in you and in some good degree wrought and so labour to goe on in a course toward greater perfection in order to the accomplishment of that ever to be sought after and mightily to be longed for happinesse in heaven at your departure hence which is the enjoyment of Christ and the compleatly full and filling joyes at Gods right hand in the kingdome of glory And this is all the harm I wish you and that this may be both your Lot that you may be heirs together of the same grace which may put you through Christ into the full possession of the same Glory is the earnest desire to you and for you both of him who is one that loves you upon the best account And Your friend and servant for the work of Christ RI PARR Camerwell Jun. 25. 1660. The Contents of the Chapters in this Treatise CHAP. I. The Introduction Perswading every Soul to heed his own Salvation and endeavour it as his chiefest concernment and to consider it speedily seriously and wisely pag. 1. CHAP. II. The hopefull sinners prayer p. 14. CHAP. III. Of Reformation in the notion of it as it is intended for practise p. 20. CHAP. IV. Of mans state before Reformation implying the necessity of amendment p. 23. CHAP. V. Containing a catalogue of sins which are altogether inconsistent with the state of saving grace and doe most necessarily inferre damnation to them that are guilty and will not be reformed p. 31. Sect. I. Wilfull gnorance p. 34. Sect. II. Infidelity p. 36. Sect. III. Unrighteousness pag. 38. Sect. IV Idolatry p. 40. Sect. V. Adultery with Fornication Effeminatenesse Buggery Beastiality p. 43. Sect. VI. Drunkeness p. 46. Sect. VII Gluttony p. 49. Sect. VIII Covetousnesse p. 52. Sect. IX Murder p. 56. Sect. X. False and vain swearing p. 61. Sect. XI Lying p. 66. Sect. XII Theft and Sacriledg p. 69. Sect. XIII Disobedience and Rebellion p. 72. Sect. XIV Pride and Vain-glory. p. 81. Sect. XV. Schism and Heresie p. 85. Sect. XVI Witchcraft p. 92. Sect. XVII Hypocrisie p. 95. Sect. XVIII Apostasie p. 103. Sect. XIX Making light of Gospel-mercies and neglecting them p. 111. Sect. XX. Unfruitfulnesse under gracious means p. 123. CHAP. VI. An
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 S. 8 There is another such like place 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 selves 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 S. 9 The next proof I bring out of the New Testament 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 wirhout such a reformation then see what Gods saving grace teaches all that may hope to be saved Titus 2.11 Tit. 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 S. 10 And know further 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 S. 11 See once more 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 forsake 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 S. 12 And we find men that are not in a conformity to the will of God in heart and life and will not be reformed 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 S. 13 Many more Texts might be brought to confirm the point 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 S. 14 But I think I have sufficiently proved the duty and necessity of a sound Reformation 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 S. 1 HAving shewn in the foregoing Chapters both the nature and necessity of reformation I come next and now to acquaint thee with some particular sins which to practice and continue in is death and every one if an actuall sinner in any of these doth not speedily repent of and reform and also if
uneasie and unwilling in the service of God and pursuit of grace and heaven if thou hast a mind to forsake the way of the GOSPEL OF CHRIST to embrace and take up some other new and strange opinions or course of Religion either besides or contrary to that in the SCRIPTURES or if thou art already turned back or fallen from thy first love and Baptismall vow and art in a state of offnesse and separation from the Gospel-Truths and practises and fallen into another hidden Apocryphall mysterious course of Religion not warranted in its principles and practicals by the word of God or opposite to the Scriptures then in every of these cases I exhort thee as thou tenderest thy souls safety and Gods favour to repent thee speedily and endeavour a REFORMATION get out quickly of this cursed Apostatizing temper and back-sliding disposition recover thy decaies in Religion come out from among them that have erred from the Truth lest thou partake of their plagues and fallest into a finall Apostasie and findest no place for repentance which is the case of very many of the Apostates of these times we live in and thou with them must be left to thy self untill thou comest to Julians state to die blaspheming and fall into eternall flames of endlesse torments which will be the portion of Apostatizing hypocrites and hypocriticall Apostates Take this warning and repent in time that is speedily S. 119 If this be the case of Apostates Object and a man may be in danger if he engage in the true Religion either by Formality Hypocrisie or Apostasie is it not safer to be unfixt as to all Religions and to make no more ado about any way but to account of all as vanity and a needless thing being as safe as easie to slight and neglect the Gospel it self and not account of it or give it any entertainment or consent to it nor look after salvation by it nor regard it or affect it much less to be tied to the conditions of it c. Seeing the case is so is it not better to be of no Religion at all or of that which is easier and cheaper and not dangerous though a man be but formall in it or forsake it at pleasure and take another S. 120 T is true indeed Answ many seem to be at this pass already and stand off from the life of Christianity and close not with proposals offers and rules of the Gospel and give it but slender entertainment in their hearts and practise that value abundantly more their earthly concernments then all the riches of grace in the Gospel yet such must know that besides the loss of the benefits which come to the soul which obeyes the Gospel and closeth with the offers of Christ and Salvation upon Gods conditions I affirm that besides the loss of having the priviledge of having the Gospel with all its contents he that neglects slights refuseth or despiseth those invitations to Salvation which God sends to every one unto whom he hath sent the Gospel DOTH SIN GRIEVOUSLY against God and wrong his own soul T is not a light sin to make light of Christ and Salvation tendred in the Gospel and although it be a foul fault to fall from grace and obedience of the Gospel and damnable to continue in that sin yet thy sin is not one jot the less if thou refuse to be a religious Christian If thou make light of Salvation and all those conditions promises invitations and doctrines and performances leading to it it will become a damning sin to thee if thou make light of the means of Salvation or be unfruitfull under them as you may perceive in the following Sections §. XIX Making light of Gospel-mercies and neglecting them a great sin never to be pardoned without Repentance and Reformation S. 121 The first and greatest evil that crept into this humane world was sin for by it man became miserable under bondage wrath rule of Satan and liable to calamities here everlasting torments hereafter which undoubtedly must seise all without exception if a remedy be not granted by the same God that is offended with sinne and that remedy as sincerely accepted by man as it is seriously proffered of God to man S. 122 And the greatest and most miraculous mercy and favour that was ever shewn to a sinfull world Rom. 5.6 8. 1 Tim. 1.15 Jo. 3.16 was Gods sending Christ into the world to save sinners and the Gospel or Message Revealing him and offering him to a soul with most earnest intreaties and calls of God to every one to accept of him and with him pardon of sin and reconciliation with God and Salvation for their precious souls And the better to effect this mercy and to perswade men to accept of it heartily chearfully and chiefly Rom. 10.15 he hath appointed the Publication of this as the gladdest tydings to poor souls by his Ministers Esa 52.7 whom he hath commanded to wait on this business and as his Ambassadours to sinners with Articles of peace 2 Cor. 5.19 20. 2 Cor. 4.6 7. reconciliation and salvation committing this so excellent and heavenly treasure to Earthen Vessels that the power and mercy might appear to come from God for t is the glory of Gods grace in Christ which we are to discover to a company of poor souls to help under Christ to the Reformation and Salvation of such souls as are by the Word and Spirit of the Gospel brought to believe to love and follow the Lord Jesus S. 123 Now when any one shall refuse neglect despise or make light of this grace of God in Christ bringing Salvation to thee a poor wretch T it 2.11 which hast forfeited all thy interest in happinesse and art utterly undone without Christ and Salvation S. 124 When thou dost slight this high favour and grace of God this GREAT SALVATION and those means which bring Christ and his salvation and thy soul together thou committest a sin of the highest nature a sin against the greatest mercy 't is an undervaluings of CHRIST HEAVEN 't is all one as if thou shouldest say of God Christ and holy Spirit grace and salvation 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 acception and is not this a great sin S. 125 What is it less then the trampling under foot the Son of God and accounting the blood of the Covenant wherewith he was sanctified 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 S. 126 Why this making light of Christ and Salvation offered in the Gospel to thee 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 tottering house or a moment of fleshly pleasure then by Christ and salvation S. 127 That men should make all things else of great concernment to them 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 Hosea 8. and slights and neglects that God sets so much by and so highly esteemes 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 Mar. 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 live 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 For I say unto you Luke 14. v. 16.10 25. 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 S. 128 And you may further guess at the sinfulness of this slighting salvation 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 Pro. 13.13 Heb. 2.3 and how shall we escape if we neglect so great salvation S. 129 The Prophet Esay makes mention of an intolerable wicked people by this 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 as 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. S. 130 And this very slighting of the great things of God which he hath provided for the good of souls 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 S. 131 Now seeing this making light of Gods gracious offers of Christ and salvation is a sin so great 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. And if thou art guilty that forthwith thou wouldst repent and henceforth to thy dying day take heed thou never make light of the matters of thy salvation again any more S. 132 Examine thy self look into thy soul consider whether art thou not he that hast had a mean low cheap estimation of Christ and salvation I mean whether the things and business of religion and about sawing thy soul have not been more neglected by thee and slighted and less care cost and time spent about these then about earthly worldy things that concern but the body and fleshly part and so it is and thou are guilty of this great sin S. 133 1. If thou hast an ear to hear and yet refusest to give a listening ear to the publication of the message by the messengers of the Lord which revealeth
Christ and salvation to poor sinners but turnest away thine ear from hearing this Gospel preached as a thing that deserves no greater heed to be taken of or of no great concernment to thee then dost thou undervalue and slight the rich excellent and chief favour of God to thy soul and sinnest against the mercy of God S. 134 2. If thou hast hitherto been careless negligent or slothfull about the great things of salvation then hast thou made light of it thou art guilty and a grievous sinner this way S. 135 3. If when thou goest to hear the precious and sanctifying saving truths of the Gospell in the ministry of it and thou heedest not the things that are spoken to thee not receivest them with delight and much affection but art careless and vainly-minded drowsie and dead-hearted weary and impatient while the Ministers of Christ are seriously treating of the doctrines of mans salvation and applying them to thy soul and dost either dislike or loath the heavenly Manna falling upon thee then art thou one that liest under this great guilt S. 136 4. If thou neglectest the improvement of Gospel-truths by meditation and serious consideration by thy self or with others and refusest to order thy life according to those heavenly directions then dost thou render thy self a man which indeed hath no great mind to nor belief of them but one that regardest little or nothing the things that are spoken unto thee from the Lord. S. 137 5. If thou art one of those who laiest out more of thy time strength thoughts industry to gain worldly and fleshly pleasures wealth and honours for thy body then to gain the riches of Christ grace and heaven for thy precious and immortal soul and seekest after earthly things more then heavenly then 't is evident thou art one that makest light of thy salvation for thou valuest and esteemest more of the body then the soul earth then heaven thou studiest much more how thou mayst be rich then holy to be great then good and gloriest rather to be a wanderer in the broad way which leads to Hell then to enter in at the strait gate of holiness and that narrow way of sincere devotion which leads to immortall life and endless happiness S. 138 And can you think the holy and mercifull Jesus can take this well at thy hand can you imagine you shall be accounted wise at last in so doing or that you shall ever have this rich pearl of the Gospel to make thee rich that wilt not part with all thy other treasure to purchase this pearl of grace so much more worth then all things in the world else Mat. 13.14 as heaven is more worth then earth Heb. 2.3 Oh how wilt thou escape the greatest damnation that neglectest so great salvation S. 139 Be perswaded then dear soul to look into thy self consider what thy carriage hath been toward the Gospel-invitations truths promises and the intreaties of Christ and grace brought unto thee for the eternal good of thy poor soul S. 140 And if thou hast been faulty in slighting and making light of the mercies and means of grace and motions of Gods Spirit then repent thee heartily and speedily and for time to come give better heed to the things of the Gospel be more industrious about the business of thy soul doe not O doe not as long as thou livest make light of the concernments of thy salvation neither doe thou henceforth value any earthly temporary bodily advantage like to this of grace and heaven rather forsake Father Mother Children Houses and honours and all that may be named Mat. 19.28 29. then forgoe Christ God and thy interest in heaven for alas what will it profit a man to gain the whole world and lose his own soul Mat. 16.26 S. 141 And at what a cheap rate doe men sell their souls and salvation while they must pay so dear for a little sloth fleshly indulgence an Ox or a Farm a little pleasure and a little profit which the men of the world value to a scorning deriding slighting neglecting the ways of God and true practical Religion S. 142 O be not thou so foolish seeing thou hast a precious soul to save and such rich mercies before thee and such excellent means afforded thee such offers made to thee and such warnings given thee to attain that everlasting glory provided for thee by thy blessed redeemer Jesus Christ if thou make not light of it be not so unwise I pray thee that art wooed intreated beseeched and that earnestly and seriously to slight or make light of that price put into thy hand to get the best wisdome and the best inheritance S. 143 Remember I have warned thee of this in love doe not thou despise this admonition lest thy sin prove incurable and thou be thereby for ever miserable §. XX. Unfruitfulness under gracious meanes S. 144 Our gracious good God as he hath provided great things for us and laid out rich mercies on us so doth he require of every one a suitable return of love and obedience he would not have any one to slight his favours nor be idle and unfruitfull with the talent he gives thee nor disobedient to his positive commands by neglecting to answer his will and demands seeing God commands not things impossible nor beyond thy strength affording thee with his commands his gracious aid help and direction and likewise hath instituted such meanes as are if improved fit to bring forth those effects through the assistance of grace such as he will be well pleased with in Christ S. 145 And therefore if thou be idle with or wanting to the grace of God and the tallents he affordeth thee God is already displeased with thee and if thou continue unfruitfull he will condemn thee to the portion of Hypocrites Mat. 24.51 Mat. 25.30 and the workers of iniquity Cast ye the unprofitable servant that is he that hid his talent and improved it not into outer darkness there shall be weeping and gnashing of teeth S. 146 Now though it were so with thee that none of these forementioned crimes those cursed fruits of the flesh could be charged upon thee as actually guilty of them yet for all this if thou remainest fruitless as to those holy performances which are the necessary effects of the holy Spirit of God in the truly regenerate thou art so much too farte from the kingdome of God that thou wilt never come up to it nor the enjoyment of it thy unfruitfulness will render thee for ever miserable S. 147 It may be this will seem a hard saying and unpleasing because thou hast not considered well how equall and just it is with God to exclude those from the benefit of the promises that perform not the conditions of promise 't is equal and right with God to reap where he hath sown and to require fruit of those trees which he hath planted dressed manured nourished and preserved art
thou not one of those whom the Lord hath gathered from the heathen world and now through the mercy of God art within the pale of his Church under the daily influence of most gracious dispensations watered with the dews of Heaven breathed from the Spirit in all Gospel-ordinances S. 148 Hast thou not been taught the mind and will of God concerning thy conversation in this present world hast thou not the best example even the Lord Jesus Christ whom thou art commanded to imitate 1 John 2.6 and to walk as he walked are there not most full commands and most clear directions to be fruitfull and how to be fruitfull in good works and holy duties S. 149 Are there not promises freely made great reward richly prepared for all that are fruitfull in well-doing and as severe threats and menaces of severe punishments for all that are unfruitfull Esay 5.12.3 4 5 6. negligent and barren of good works so that it may be truly said of thee as of the vine in the Lords vineyard Now judge I pray you betwixt me and my vineyard what could have been done more to my vineyard that I have not done wherefore when I looked that it should bring forth grapes it brought forth wild grapes Therefore now will I lay it wast it shall be troden down it shall be PRUNED no more nor digged more but there shall come up briars and thornes I will also command the clouds that they shall rain no more upon it S. 150 Now surely God doth look thou shouldest bring forth fruit suitable to all the Lord hath done to thee in reference to thy fruitfulness and if thou hast not or meanest not to doe it in it's season then must you expect that God will be angry with thee to a severity cut thee up by the root and commit thee to the fire You have this determination in severall Scriptures from Christs own mouth recorded Mat. 7.19 Every tree that bringeth not forth good fruit is hewen down and cast into the fire and in the Parable he saith unto the dresser of the vineyard Luke 13.7 behold these three years I come seeking fruit on this tree and find none cut it down why cumbreth it the ground and Joh. 15.2 8. Every branch in me that beareth not fruit he taketh away John 15.2 8. and every branch that beareth fruit he purgeth it that it may bring forth more fruit Herein is my Father glorified saith Christ that ye bear much fruit so shall ye be my disciples S. 151 And sure enough if it be our indispensable duty to bear fruit to God it must be our sin to be barren and fruitless Omission of what we should doe is as much against Gods will as the commission of what we should forbear we are to be judged at last and sentenced to eternal pain or pleasure according to our works good or bad 2 Cor. 5.10 God will render to every man according to his deeds to them who by patient continuance in well-doing eternal life but unto those that obey not the truth indignation and wrath Rom. 2.6 v. 7 8. Heb. 6.7 8. There is a severity pronounced to the unfruitfull as there is a blessing to the doers of his will For the earth that drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for him that dresseth it receiveth blessing from God But that which beareth thorns and bryers is rejected and nigh unto cursing whose end is to be burned So it is with every man accordingly as he doth or doth not answer the provision care love guidance and mercy of God in an holy fruitfulness S. 152 'T is remarkable very much that determination of our Lord Christ at the last day concerning all men as to their everlasting condition he will then judge them and those that are sentenced to that horrid eternity of wo and misery are thus condemned for not doing but neglecting the works of charity pitty and compassion which was required of them they omitted to shew charity to the distressed and therefore are excluded Heaven and sent down to hell Mat. 25.41 42. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Why what have these poor wretches done that they must undergoe this dreadfull punishment why in the next words you shall see that there is no mention made of what evil they had done but what good they had omitted which they might and should have done For I was an hungry and ye gave me no meat thirsty and ye gave me no drink naked and ye clothed me not a stranger and ye took me not in c. that is you had many objects of charity before you which if you had relieved I would have taken it as done to me my self and seeing you have not exercised that good work of charity you have merited the condemnation and have lost your reward and seeing you have omitted to doe good I le omit to give the possession of heaven and where will you obtain heaven if not from me And by this mayst thou see 't is evil enough to damn thee that thou hast omitted to doe the will of God suitable to the meanes and opportunities afforded thee to be fruitfull and abundant in the service of God For he that knoweth or may kow Gods will and to doe good and doth it not to him it is sin and he shall be severely punished with many stripes S. 153 Now doe I in the name of Christ most earnestly exhort thee seeing it is a matter of such dreadfull consequence to remain barren and unfruitfull as to faith James 4.17 Luke 12.47 48. piety righteousness charity and sobriety under the Gospel-teachings in the Church of God that thou wouldst no longer continue loitering lazie idle and unfruitfull but henceforth walk worthy of the Lord unto all well-pleasing Col. 1.10 which you can never doe untill you be fruitfull in every good work S. 154 It may be thou art but a young man 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 S. 155 I advise thee as young as thou art to repent thee heartily 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 S. 156 It may be thou art a man or woman of full
years 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 decei fulness 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 Phil. 2.16 Mat. 5.16 holding forth the word of life and faith in all manner of good works 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 S. 157 Try thy heart and wayes 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. 13.1 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 raith 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-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 S. 1 I Have in the foregoing Sections given you a particular of some of the most gross and notorious sins 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 S. 2 And there are many more sins then those mentioned which lay claim to Hell for their reward 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 S. 3 And further 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 5.22 Abstain from all appearance of evil S. 4 There are also other sins which lie somewhat closer 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 S. 5 And indeed many foul and il-favoured sins to which men give full consent and delight are choked with 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 S. 6 But say the best thou canst of thy infirmities 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 S. 7 Or grant it to be but
make conscience my enemy too as well as God my enemy every time I commit a sin S. 56 4. Besides all this when I sin again wilfully with consent deliberately I break my baptismal vow and my rational Christian conscientious resolution I â—m engaged by vow and promise to forsake the devil to resist his temptations to renounce worldly lusts and fleshly lusts and every way that is contrary to Christ and holiness and I have or should peremptorily resolve against all manner of sin and yet when I sin voluntarily I violate my vow and break my promise and contradict my resolutions and render my self a covenant-breaker a perjured person an unfaithfull and unconstant a fickle and vain fool and bring guilt and disgrace sin and ignominie together upon my own soul and do I not wrong my self extremely in so doing can I do a greater mischief to my self then I do when I sin after all this can any thing disgrace me more debase me lower revile me more deservedly then this when I commit a sin and live in it is there any thing can deface the image of God in me which is my glory and honour my beauty and perfection then sin If I be poor and holy yet am I rich in grace and so am I honourable too though I want both worldly riches and honours but if I am a sinfull wretch though never so rich and great in the worlds account yet am I but a vile and deformed person a scorn and contemptible before God and Angells O there is nothing makes me ugly and deformed vile and contemptible but my sin do I not then wrong my self by sinning or is there any way imaginable whereby a man can do a greater or so great a mischief to himself then by acting and repeating his sins sure there is not any S. 57 5. When I consider the damage and irreparable loss I procure to my precious soul by my own sin I must conclude within my self that when I sin I wrong my own soul and fight against my own and contend for my own undoing 1. When I commit sin I make a breach between God and my own soul my sin is the make-bate not poverty nor affliction not sickness nor meanness of birth nor deformity of body nor any thing but sin doth make God at a distance from my soul but by sin I lose my innocency and sin away that which nothing can procure me which is much more worth then gold that which gold cannot purchase again the peace of conscience Isa 57.21 There is no peace saith my God to the wicked I provoke Gods anger and displeasure and tempt him to withdraw his favour from me and to bring forth treasures of wrath against me all the while I live in a sinning state I lose the benefit of repentance the benefit of Christs sufferings and intercession I bereave my soul of the indwelling of the spirit of comfort and banish by my sining Christ from my soul and grieve the holy Spirit of God so that he withdraws himself and leaves me desolate and alas what a sad loss hath the soul that hath lost Christ and the Spirit what a miserable condition is it to be without Christ and the Holy Ghost to be one that hath banished Christ and the Holy Spirit from his soul O how deplorable is that mans estate and yet such is the state of a wilfull sinner every man and woman that lives in the love liking and practice of sin and doth not repent and reform he doth not onely lose his best friends and best friendship but provokes them to be his very enemies Christ who loved thee and pittied thee and laid down his life for thee and weeps over thee and bled for thee and spared not his life to redeem thee from thy sins that he might have thee and yet for all this his unparallelled and unspeakable love and tender compassion wilt thou offer him all affronts and pierce and wound him with thy sins and trample upon all his worth and banish him quite away with thy unkind dealing what way couldst thou ever have thought on more ready and certain to deprive thy self of all the benefits of Christs transactions for sinners then by sinning still as thou doest Nay what way could a wicked heart have chosen that would study his own eternal losse and misery like this of sinning still and going on in his wickedness canst thou contrive any thing that will make Christ the best friend that ever poor sinner had thy mortal enemy then by continuing still to do wickedly Those mine enemies saith Christ of impenitent implacable and unruly rebells and sinners Luke 19.27 that would not that I should reign over them bring hither and stay them before me Where I see 't is possible that Christ may become a revenger Psal 2.12 and oh when his wrath is kindled yea but a little how dreadfull will be the appearance of this Lamb of God! how will all such sinners be forced to cry O mountains and rocks fall on us and hide us from the face of him that sitteth on the throne Rev. 6.16 17. and from the wrath of the lamb For the great day of his wrath is come and who shall be able to stand S. 58 2. I do not onely sin away my dear Jesus Christ and his spirit of comfort my best friends and make them my enemies which yet is bad enough God knows for me but I also sin away and lose by sinning my felicity my comforts my peace my happiness all my heaven on earth Alas what a poor miserable uncomfortable creature is a resolved sinner what is a man worth that hath lost the rich enjoyment of Gods favour and his own good conscience what an hell of darkness and horror is that soul in who hath lost the light of Gods countenance and peace of his own conscience Many sorrows shall be to the wicked but he that trusteth in the Lord mercy shall compass him about so that the righteous and upright of heart the holy penitent may be glad in the Lord and take joy and delight themselves in the Lord he and he onely that is reformed hath those comforts and delights which wicked men know not nor can ever attain unto as long as they continue wicked S. 59 David though a great and potent Monarch found not that happiness in his crown which the world may think to be a felicity He doth not say I am a King and have many subjects at my command and a large dominion and much revenue Psal 4.6 7 8. and therefore am happy no but when he would comfort his soul and recount his worth and treasures saith Lord lift thou up the light of thy countenance upon us give David but Gods favour and love and he will single out him from all to make his joy full and his happiness complete Lord thou hast put gladness in my heart more then in he time when their corn and wine was
unworthily with his grace and that I should give that to the devil and lust which I should pay unto God that is my ready and willing obedience how wicked a thing is it say I 'le serve the devil to day and God to morrow and yet doth not he resolve so that saith I will not heat thee O Lord to day as to this matter of repentance and reformation although I know it is thy will I should but to morrow or next week I may think on t ' and then and what then why then thou wilt be as bad yea worse then now and more ready to stand off then now for then the work will be more difficult thy sins increased thy heart more hardened thy God more highly displeased those cords of thy sins will be twisted to a stronger bond and that which this day a sinner might have broken off through grace assisting hereafter for thy wilfull delay thou will not be able to break for how can he repent when grace hath forsaken him and his sins have taken such fast hold on him S. 80 O then let me never serve my God with such put offs let me never more gratifie Satan and my lusts and give God the deniall by any more or further delays and deferring reformation why should I make any more rods for my back why should I adde more weight to my burthen why shall I by this days delay make much the more work for repentence while I have enough and too too much already as many sins as I can bear or am able to repent of as long as I live and surely if ever I become a true penitent I must be grieved at the heart that I deferred so long and of putting it off this day also if I be so foolish and presumptuous to adventure my soul upon continuance in this days sins with me all night which for ought I know may be the night my soul may be taken out of my body and then what will my loytering come to or what shall I be able to answer for my delays from day to day to the last day of my life we had sad examples of this in the parable of the rich man promising himself much time to sin in and pleasure in his sin Luke 12.16 17 18. yet is cut off in a night for all his hopes So we read of the vicious servant But if that evil servant say in his heart Mat. 24.48 my Lord delayeth his comming and shall smite his fellow-servants and eat and drink with the drunken The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware of and shall cut him asunder and appoint him his portion with hypocrites there shall be weeping and gnashing of teeth O then let this be a warning to thee and do not delay thy reformation God will not delay his coming though fools abuse his patience nor will he spare thee if he find thee in thy sins in a state unconverted S. 81 Fourthly if I mean not yet to repent and turn from my evil thoughts and doings let me consider with what face can I ask leave of God to sin any longer against him may I intreat him for Christs sake to let me alone and be well pleased with me that following year though I defie him to his face and trample the blood of Christ under foot as I have done shall I say good Lord spare me that I may follow the flesh world and devil and fulfill the lusts of the flesh let me be thine enemy a little longer let me spit in thy face and abuse thy patience mercy and long-sufferance yet a while that I may fill up the measure of my wickedness and after I have done what I am able to despise thy grace and grieve thy holy Spirit then receive me into thy glory and give me the largest portion of the inheritance with thy Saints and faithfull seâ—vants in heaven S. 82 But I pray thee tell me sinner will this be fit to be said darest thou ask this of â—od if not why how dost thou dare to continue in that stare which thou art ashamed and afraid to ask a blessing on wilt thou beg of God leave to offend thy God to dishonour religion to contradict and violate his most holy laws and to murther thine own soul by sin for whom Christ died to save it from sin that it might live for ever with God S. 83 O dear soul think and think it seriously that he that means to continue in his sins doth mean also that God must either countenance his sinning and approve of his sinfull dealing or that God will smite him and cut him off in his high displeasure and which of these two is it likely the most holy and just God will do must you not then conclude either to leave off your sins speedily and by so doing to procure a pardon and mercy for Christs sake for what is past and do so wickedly no more for after-time or to dare God to his face and bid him doe his worst for you mean not to turn nor amend yet nor to go back from your purpose of staying a little longer in the old track of sinfull walking But methinks a man that hath 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 close his eyes to sleep lest it may prove his laâ—t nights repose on this side hell S. 84 Fifthly 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
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 presumes 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 S. 22 There is a fourth suggestion from the flesh which much hinders reformation 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 â—o 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 S. 23 This temptation would be quickly repelled and easily overcome 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 S. 24 But let be that it be hard at first 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 you cannot do this as you should 't is indeed because you will not do it as you may you say you cannot but indeed you will not If you would but set about mortification and self-denial and resisting temptations and devote thy self to holy living thou wouldst be able to do one hundred times more in it towards reformation then now you do if you would not yeild to flesh and blood nor make provision for your lusts if you would not make use of excuses to keep you from your duty if you would not by delays and procrostinations put off the demands of God and thy poor soul repentance and reformation would not be so difficult not terrible to thee S. 25 But to be short thy through reformation be it hard or be it easie be it a matter of joy or grief be it a burden or be it a pleasure and what ever can be said against it it must be performed both by me and every one while the time of grace lasteth while I am in this present world or else I must never look to be saved this is the short and the long of it and after all disputes excuses lingerings delays it must come to this conclusion I must return repent and be converted or else I must never hope to see the face of God with comfort when all is said that the wit of man or the craft of the devill can invent against SPEEDY REFORMATION and sound conversion yet this word must stand that except I be converted as Christ hath said I shall never enter into the kingdome of Heaven Mat. 18.3 Joh. 3.3 and why should any body think that this plain and positive decree of Christ concerning us should either be baffled or abrogated O why should I listen any longer to any plea or excuse can be brought that might cause me either to put
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 S. 11 And because heart and life-reformation is the way to all happiness 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 S. 1 HAving pressed by all arguments I could for present think on 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 S. 2 1. If you mean to be a really reformed Christian indeed 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 vitious worldly filthy tongue if thy actions be any way sinfull 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 S. 3 2. Then your next business will be to aggravate your sins by all circumstances 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 S. 4 By no means do not go about to lessen 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 S. 5 3. Then lay before the Lord by Confession and spread them with all their aggravations and set them in order before thine â—wn 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 S. 6 And this direction may serve to cut off all queries which deceived unsound hearts are asking How long 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