off the kind intreaties of Christ and those many invications to holiness it will trouble thee if ever thou come to be converted that thou wert not converted sooner that God and religion had not thy heart and service long agoe that thou didst not yield and resign up thy self when first thou wast moved to it that sin had so much and Christ so little of thy will and affections O then dear soul deferre not any longer but do that with all speed which you have now a fair opportunity to perform that is forthwith to leave off your known sins and betake your selves to a sober serious holy life so will you prevent your own molestation and your own misery III. Motive S. 4 3. Let the danger and dreadfulness of an unconverted state move thee speedily to get out of it by all possible means alas all the while I live unreformed I am under the curse of the Law and power of Satan a slave to lust and a son of perdition and if I chance to die in this estate my case and the already damned in hell will be the same they who died in their sins are miserable wretches and so shall I be as they are there is but a step between me and their sad condition and while I am on this side the grave in a sinning course following the motions of my lusts I am in a worse condition then the worst of creatures a toad in my ditch is better by much then a man in his sins unconverted unreformed And all the while I live in my sins I am unpardoned and am hastening to an eternity of misery I am in that broad way which leadeth straight on to destruction Oh then let my soul get quickly out of that way and from that state in which I walk in so much danger and which will most certainly carry me to the chambers of death and bring me under the eternall wrath of God IV. Motive S. 5 4. Let the consideration of the brevity and uncertainty of thy life move thee to hasten thy reformation this night thy soul may be taken from thy body if not then within a very short time it must and it will be called to an account and oh what a sad day will it prove then when death opens the passage from a sinfull life to an endless misery when death puts an end to the pleasures of sin and gives a beginning to the pains of hell never to end S. 6 Therefore if you mean to prevent the miseries of a dying sinner you must destroy the sin ere you die and this requires your care and diligence your speed and quick dispatch Oh that you would be wise concerning your later end and leave not that to do at the last which can neither be well done nor accepted if it be put off till the last V. Motive S. 7 5. Another Motive to a speedy reformation let be that none of thy most pleasurable sinfull practices are half so pleasing to thee a sinner as the ways of godliness and exercise of vertues are to the true convert reformation if it be sound and universall will prove the rarest delight and content in the world and be of excellent satisfaction to thee Pro 3.15 1 Tim. 4.8 1 Tim. 6.6 Her ways are ways of pleasantness and all her paths are peace and godliness with contentment is great gaine profitable to all things having the promise of this life and that which is to come No life can be compared to a godly life for pleasure profit and contentment how quiet is the conscience of a devout holy Christian how sweet his sleep how calm and serene is his spirit that is at peace with God! how doth he rejoyce in the Lord what a merry life doth he lead and goeth on his way cheerfully to his home to his inheritance to his joys in heaven which he hath in prospect and is at the end of his race how doth that soul triumph in his victories that is daily resisting temptations and slaying his corruption how sweetly doth he passe his time that spends it in communion with God and delights of heaven But 't is farre otherwise with a wicked man that serves the interest of sin and studies to gratifie and serve his lusts in sinful actings Oh what a many plots doth he lay and paines doth he take to bring about his sin and then what shifts must be make to hide to excuse to maintain his sin what a many perplexing gripes of conscience and often terrours hath a wicked man within himself and besides the bitterness in the end of sinfull actions what a toile and weariness it is in the exercise of it so that truly a man may say of sin WHAT A WEARINESS IT IS to what purpose is all this cost and losse of time and exhausting the spirits and after all what pleasure hath a man or what content can accrue to any man upon the remembrance of his evil actings is not a holy harmless life spent in the exercise of purity and charity infinitely more to be desired for content and satisfaction were there nothing else to be found in the practise of godliness and vertues then what we find in themselves then in all the formes and modes in all or any the ways of vitiousness that can be named were there nothing else to be expected by way of punishment for my sinning then the enjoyment of the pleasures supposed to be in sin O then dear Christian let nothing keep thee back from leaving off every sinfull course nor from taking up the practise of holy living seeing nothing can bring true pleasure not content unto thy soul untill thou be habitually imployed in the duties of religion and practise of godliness VI. Motive S. 8 Finally Let this be a Motive to cast off all thy wickedness immediately and forthwith to follow Jesus Christ in an entire imitation of his holiness in a godly affection and conversation forasmuch as God hath born long enough with thee already and thou hast lived long enough in thy sins already Oh do not live any longer or spend any more of thy time to the will of the stesh but to the will of God for the time past of our life may suffice to have wrought the will of the Gentiles when we walked in lasciviousnesse excesse of wine and other sins 't is enough dear soul 't is enough and too much that we have done foolishly 't is high time to cease to do evil and to learn to do well and likewise consider what an honest how honorable how pleasant how profitable and how comely a thing it is to live a godly holy and heavenly life Oh let it never be said of thee that thou chusest thine own undoing by refusing to do what God requires of thee seeing all that God doth ask of thee and what ever is here exhorted to is for thine own eternall good glory and endlesse happinesse S. 9 And therefore to conclude I do in the name of Christ exhort thee Reader to be mindfull of thine own concernments and if there be any thing herein which if you follow to do would prejudice thy salvation then do it not but if the things here exhorted to that is a speedy through reformation in heart and life be of absolute necessity if thou meanest to be saved eternally then upon pain of damnation and as thou hopest to see Christ in glory and to be glorified with him do not forget to put it into speedy execution lest when you would if now you refuse you may not it may be too late or not accepted S. 10 I beseech thee therefore precious soul if there be in thee any hope of consolation from God if any love to Christ and thine own soul Rom. 12.3 if any mercy or tenderness of compassion toward thine own soul ready to be undone by reason of sin then think on these things and accordingly I beseech thee therefore by the mercies of God Eph. 4.22 23 24. that you be no more conformed to this world but be transformed by the renewing of your mind that you put off concerning your former conversation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minds And that you put on the new man which after God is created in righteousness and true holiness so shall you prevent eternal damnation and through the mercies of God in Christ obtain everlasting salvation which damnation cannot be avoided nor this salvation ever attained without a sound entire timely holy reformation which is the summe and finall conclusion of this my earnest perswasion by all those foregoing arguments in this first part the rest shall be set in order for thee in due time when this shall be so well proved as that by renouncing all thy sins thou wilt be in that blessed frame and serious Resolution to devote thy self to a godly course of holy living and therein to abide with God to THE END
before the Lord as others with an unwilling mind and hast offered to him in Sacrifice the blind and maimed and hypocriticall heart cold and discomposed distracted prayers when thou hast prayed by thy self or with others S. 14 Thou hast it may be hated from the very Heart the strict wayes of holinesse in soul and life and turned from saving admonition as a detestable thing S. 15 Thou hast slighted Gods invitation resisted grace teaching refused Christ reigning reproched and scoffed at the Ministers of Christ earnestly perswading these things thou hast done and in all or some of these cursed courses thou hast continued so long that it is grown to a custom and as naturall to thee to sin in one kind or other every day as to breathe the aire to move eat or drink or sleep is it not S. 16 And to make up thy measure full of wickedness all this while thou hast abused the wonderfull patience mercy and long-suffering of the Lord thy God S. 17 But we are sure that the judgement of God is according to truth against you that commit such things for that they which have committed such things should repent and forsake them all yet do not but adding this to all Rom. 2 v. 4 5 6. that by despising the riches of Gods goodness forbearance and long-suffering not knowing that the goodness of God leadeth thee not to sin or continuance in sin but to repentance but by this thy hardness and impenitent heart treasu est up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God who will render to every one according to his deeds S. 18 O read and consider well this dreadfull place and see doth it belong to thee art thou such an one as is herein condemned bethink thy self what thou hast been and what thou art what thou hast done consider thy ways and the frame and tendency of thy spirit S. 19 It may be thou hast been guilty in all these wayes of sinning and if thou wert t is pity thy life t is pity such a wretch such a monster should be nourished But alas if thou art in a state of sinning habitually though but in any one kind that were enough to destroy thee for ever and cut thee short of happiness yea although it were which I am past doubt it is not that thou hadst not been notoriously guilty of any of these sins which are the Issues of depraved nature and naturall product of the evill disposition in thee and which are necessarily brought forth in the outward man if not restrained yet if these be frequently in thy thoughts if they be nourished and allowed there t is all one to him who sees the inwards of the Soul and with what company it keeps the Lawes of God reach unto the heart Ps 50.21 Hos 7.2 they are spirituall and Christ rules the inward man as well as the outward dost thou not know that all thy sins where and when committed are upon Record before the Lord S. 20 But if this make thee not yet know thy self then know farther and let this be to thee as it is in it self an eternal Truth a decreed Law That except thou whoever thou art either notoriously bad or seemingly tolerable to thy self be converted reformed so as to leave off in heart and life all thy known sins and lay apart all thy ungodliness and lead an holy sober and righteous life and that to the end thou canst not be saved S. 21 Before Conversion comes before that gracious method of Regenerating souls pass upon thee and thou be reformed and brought out of the state of sinful nature into a state of holy reformation there is no hope for thee of thy salvation Nature and sin note thee a child of Adam Grace and conversion declare thee a child of God and an heir of a glorious Eternity S. 22 Well then thou art either unreformed in whole or reformed but in part to the one all is wanting to the other something is yet lacking to make thee a sound Christian each of you is the person to whom I address my present swasion S. 23 And I hope thou so bad as thou hast been hitherto art not past all cure remediless and I am sure thou art not unless thou still refuse and hardness hath taken up thy heart as a judgment from God I doubt not but through the grace of God in the use of these spiritual means thou mayst of a vile Barbarian become a sound Christian of a child of wrath an heir of glory of a foul sinner a fair Saint if thou be not resolved against thine own happy reformation S. 24 Poor soul thou hast so much to begin withall towards thy saving change thou hast Reason wilt thou let it but work and wilt thou yeeld to reason S. 25 Thou hast Faith some kind of faith wilt thou believe what God by his Word hath revealed of his mind concerning thee and every man in thy case and consent to Truth S. 26 Thou hast Consideration wilt thou be serious and consider wisely for thy self thy own soul how thou mayst become reformed that thou mayst become happy Consider wisely it is thy own concernment it is thy own soul must pay dearly for it if thou art not reformed soundly and speedily it is thy own soul snall reap richly by conversion if thou defer not to come in and give not out until it be completed S. 27 Thou hast now an opportunity put into thy hâ—nd thou art once again called to and perswaded to be reformed wilt thou follow this Call and yeeld ere it be too late Now again it is offered thee Christ is ready and grace is ready grace to assist thee Christ to receive thee the Word of God to guide thee and holy Spirit to convert thee and I thy hearty well-wisher to thy excellent soul do in the Name of Christ earnestly entreat thee Now 't is put to thy choice whether thou embrace it or no now is the acceptable time the day of grace To day therefore O thou that carest for thy soul after so long a time while it is to day for if night come if death come before thy work of conversion be sinished thou must lie down in sorrow and possess an eternity of horrid darkness and woful misery S. 28 Come Man I think thou hast so much Reason so much Faith so much Consideration so much Experience as to understand and believe that thy eternal happiness lieth not here below in this terrestrial world but in Heaven with God above in glory and that thou wert made for some higher end than to live among visible creatures to eat drink work play and sleep sure thou art perswaded there are other things to be looked after by one of an immortal principle than to gather terrene riches and to taste bodily and sensual delights and honors in this present life S. 29 Know excellent Creature know believe thy Creator and
mine hath appointed us for more excellent work and most transcendent happiness S. 30 And this I am perswading thee to seek after 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 S. 31 Then that we may reason together to some good purpose 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 S. 32 Be but as willing to submit to the teaching of grace 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 S. 33 I observe and so may you 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 John 5.6 Mar. 10.51 Wilt thou be made whole And 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 S. 34 And likwise take notice 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 Jer. 13.27 you may see Jeremiah 13.27 I have seen thy abomination Woe unto thee wilt thou not be made clean when will it once be Ezek. 18.31 32. and Ezek. 18.31 32. I have no pleasure saith God in the death that is 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 S. 35 And I observe also when a man is convinced of the necessity of Salvation 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 S. 36 Now precious soul 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 S. 37 Wilt thou submit to Reformation wouldest thou be made clean and be effectually turned from all thy sinfull thoughts and practises O poor sinner art willing S. 38 Then first try thy heart 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 S. 1 O Most glorious 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 way to Heaven and hast promised eternall life to those that obey thee to their lives end and hast
writing to and you understand thus much by it that when a man hath been vicious vain worldly naught and hath left off those wretched courses and is become sober just serious humble charitable and good now say they he is a reformed man or a changed man another manner of man then he was before he is now reclaimed a man of an other nature and life I mean by it much the same thing as you understand it but in this latitude I mean no less by Reformation then a through Change of disposition and life from that which is bad displeasing to God and disadvantageous to thy own precious soul to that which is good and commanded by God and of necessity to be done by thee in order to thy salvation S. 2 And if you understand better the meaning of your duty by these expressions Conversion Repentance Regeneration Renovation Sanctification Returning then whatever is comprehended under any or all these terms I mean by Reformation and so much I aim at by this perswasion to a speedy Reformation S. 3 For the word in its own proper signification is a state unto which either persons or things disordered and out of course are reduced as unto their first form or state wherein they should be either by creation or appointment and Institution now every sin and Inclination to it is a great disorder and holiness is the Rectitude and right frame of soul Therefore untill I am reformed I am out of order and out of the way to eternall happiness and in a course leading to eternall misery so that Reformation is a Reducement of the heart and life of man every man that means to be saved to that state and frame of soul and life as is meet for heaven such as unto which God hath promised eternal life S. 4 And when I perswade you to think on your sins and be sad at the heart grieve and lament that you have been so bad by inclination and evil practices and hereupon to leave off all your transgressions and turn to God and holy living then I mean true repentance by reformation when I intreat you to change your evil disposition of heart of your mind and disordered affections and evil actings of your life to live unto God to adhere unto him to serve him in all things to lead a pure and holy life then I mean sound conversion joyned with sanctification by reformation S. 5 And you must grant That sincere repentance and sound conversion is absolutely necessary to Salvation and every one that is come to years must repent and be converted or else he cannot for he shall not be saved CHAP. IV. Of mans state before Reformation implying the necessity of amendment S. 1 HAving declared what I intend by Reformation I shall shew you that such a reformation God requires of thee and every one that means to be saved as absolutely necessary to thy salvation 'T is not a thing indifferent as though it may or may not go well with thy soul whether thou perform it or no but in plain terms be reformed and thou shalt surely be saved be not reformed and thou shalt assuredly be damned and until reformation come on thee thou art no better than a child of wrath a servant of sin and so in a state of enmity against God and consequently under the power of Satan and a subject of his horrid Regiment and a vessel fitted to destruction S. 2 The first state of mankind you believe was a state of perfection God made man upright holy and good without sin or any actuall disorder or deformity and if man had stood to this and continued in his Primitive Integrity there had not needed but adhesion to God to have secured the eternall happiness on man there wanted not Reformation for there yet was no deformation S. 3 But the unhappy defection that our first Parents made brought themselves and mankind unto this day into a dreadfull state of sin and misery and being defiled with sin dishonored disordered and spoiled we are no more to be accounted of but as enemies to God a company of lost and miserable wretches carrying in our very nature the markes of shame and misery and untill restoring grace comes we are but O sad to say the children of wrath being first enemies to God God is become a God lothing but justly lothing us in this state as 't is said * Zach. 11.8 Their soul abhorred me and my soul lothed them †Rom. 3.9.10 for there is none righteous before restoring grace come no not one for all are under sin the power guilt and filth of sin * Ephes 2.2 3. And by nature the children of wrath S. 4 Now as long as any man is in his naturall estate acting according to the disorder of his soul following the sinfull motions and lustings of his own depraved heart he is still under the power of sin and curse of the Law and hath nothing to do with God as a Father nor with heaven as an inheritance sin cuts him off from those relations and continuance in sin debares him quite from any benefit of Christs coming in the flesh onely there is afforded possibillty to be saved through the Commiseration of God toward miserable man and to repair in man what was defaced and to restore by Christ what was lost by Adam S. 5 And if thou return in time while grace is offered thee and Christ is calling thee if thou leave off thy sins and become a new man if thou submit to reformation and dost repent thee of and forsake all thy sins and leadest a new life walking in the commandements of God constantly and sincerely if thou art throughly converted in heart and life thou mayst be saved but otherwise if thou continuest unregenerate and abidest impenitent and art not converted and wilt not be reformed never hope to be saved but in terror and trembling of soul expect to enter into that horrid and black eternity of misery unavoidable unrecoverable when thou art taken by death in thy sins out of this World S. 6 If you are not yet perswaded of this consult these following Texts impartially which render what I say and therefore I affirm it constantly undeniable being the decreed Law of God about this very thing and undoubtedly shall be made good S. 7 This Truth is that we must acquaint you withall and this is that I mind you now of from the Lord * Esai 3.10.11 Say unto the righteous it shall goe well with them for they shall eat the fruit of their doings Woe unto the wicked it shall go ill with him for the reward of his hand shall be given him * Ezek. 3.19 If thou warn the wicked and he turn not from his wickedness nor 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
thou lovest or likest any of them though not brought forth into act in the outward man yet must be mortified resisted subdued or else there will be no hope for thee of salvation being inconsistent with a gracious frame of soul and saving Christianity S. 2 Reader I would not peremptorily charge thee as guilty of any one damning actuall sin much less of all those any of which is more then enough to render thy state miserable and deplorable but none of them shall actually procure thy damnation if thou heartily repent for leave off and in time ere it be too late in this thy day of continued grace to thee dost reform by renouncing them all in heart and life withall dost affectionately embrace and actually perform instead of them the contrary virtues which are opposed to the sins thou art guilty of S. 3 For when a sinner is brought to the knowledg of his faults and immediately repents imploring the grace of God for his sincere amendment and withall sets himself against them all and enters without delay upon a course of holy living and continueth in a watchfull observance of his sinfull inclination and checks the motions and prevents the acts of sin in every kind and withall turns to God to think and act that which is pleasing to God and observes to doe his will in every Instance both for avoiding evil and doing good this man is in a happy estate for the present and through Gods grace assisting him in such a course to the end of his life he shall undoubtedly be pardoned and in Christ accepted of justified that is acquitted of the guilt of his former sins and saved eternally S. 4 But on the contrary if thou reform not but goest on still in thy sins repeating the acts when temptation comes and settling the habit of an irregular inordinate disposition and course of ungodliness though mixed with some acts of seeming religion there remaineth no sacrifice effectuall for such an one to expiate his sins or to make an atonement for him nor men nor angels nor Christ himself can doe him any more good no more then for him who hath renounced Christ and Christianity and hath proceeded to commit the unpardonable sin but he such an one who ere he be must remain hopeless for ever either to escape the horrors of hell much more is he left without hope of being saved except he repent and change his course in time S. 5 This being so doth it not concern thee and every soul that hath any regard to his own eternall well-being to look into his heart and life that he may know his danger and so if he find himself charged with any sin which to live in is death by the decreed Law of God thou mayest forthwith renounce it and all and turn from it and all that are a kin to it that so thy precious soul may escape the severe stroke which is falling on such a sinner S. 6 Come then along considerate soul and take a veiw of those sins and dispositions of heart that carry with them the black characters of death condemned to the pit of Hell by an unalterable decree and every one that is guilty of them all or any of them and doth not repent and forsake them utterly is the person that must expect to be condemned for living in those sins because he doth not reforme by a speedy hearty and voluntary change of life pray God thou be not he that resolves to continue in them If thou be guilty S. 7 Consider I beseech thee thy case and state and examine well thy self whether these following sins may be charged upon thee or which of them belongs to thee marke them as you goe and read their doom with trembling and never give rest to thy soul untill thou art rid of them by Reformation §. I. Wilfull Ignorance S. 8 First of all consider is Wilfull Ignorance and unbelief thy case if it be thou art a perishing man in this state till saving knowledg and faith come thou art a child of darkness under the power of Sathan if when means of knowledg afforded are neglected when meanes offered are rejected by thee And such is thy state if so it be that after so long living with the meanes of knowledg so much hearing of the word of faith and so many helpes for instruction in the knowledg of God and ways of Godliness if it be so I say that after all this thou art ignorant of the true God and knowest not thy Saviour Christ and upon what account he is thy Saviour and what he is and did to redeem thee and if thou knowest not yet what thou art by nature how hatefull sin is to the Holy God how sin defiles and will ruine the soul if permitted if thou knowest not what it cost Jesus Christ to purchase thy pardon and acceptance with God If thou understandest not the conditions on thy part to make thee capable of the benefits of Christs purchase S. 9 If thou art yet ignorant of this thy State is wofull for t is in thee wilfull thou hast neglected or refused or resisted this knowledg and thy ignorance seeing thou hast the use of thy reason and thy senses is thy sin And because it is about the necessary and weighty things of thy salvation and yet supinely neglected or wilfully refused it is now a contracted superadded guilt and except thou come out of this thy ignorance and labour to know and understand so much of God in Christ and the Holy Ghost at least as is necessary to thy salvation thou canst not be saved For if to know the onely true God John 17.3 and Jesus Christ whom he hath sent be life eternal as Christ hath said then not to know him as he is to be known must needs be death eternall and consider well that the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire 2. Thes 1. 7 8 9. taking vengeance on them that KNOW NOT God and that obey not the Gospell of our Lord Jesus Christ and mark the dreadfull allotment for such ignorant persons in the 9. verse Who shall be punished with everlasting destruction from the presence of the Lord Prov. 5.12 13 23. Eph. 3.18 Hos 4.6 Esay 27.11 Psal 95.10 11. 2 Cor. 4.3 4. and the glory of his power Read also these Scriptures in the margent if you would have more proofs of the danger of wilfull ignorance If our Gospell be hid it is hid to them that are lost they are lost who are ignorant of the contents of the Gospell §. II. Infidelity S. 10 Is Infidelity and unbelief thy condition art thou still an unbeliever And thou art an unbeliever if thou acknowledgest not nor believest in the onely True God the Father of Christ and Creator of the World as revealed to thee in the Scriptures if thou believest not in Jesus Christ the onely Eternall Son of God If thou confess him not
invitation to the devil to drive him to many other sins as swearing cursing whoredome murther and the next wickedness is at hand a fit instrument for the devils service Deu. 21.20 21. Pro. â—23 21 Esay 28.1 3. 1 Cor. 6.10 but in no wise fit for the service of God nor works of his calling a greif to his relations the reproch of Religion the shame of mankind And his doom is dreadfull they shall come to poverty woe to the drunkards they shall be troden under foot and drunkards shall not inherit the kingdome of God But wilt thou say Obj. for a man to drink himself into such a condition is worthy to be deemed drunken indeed but there be that keep company and maintain good fellowship and sit by it too and yet are not so overcome as so to abuse themselves or others and is that any fault I answer That excess of drinking Answ whether thou art quickly overcome by it Vinum plus justo sumptum venenum Aug. Mal. 24.49 or whether thou be strong to overcome much drink or if thou sittest long at it tipeling and keepest company with riotous persons or forcest or perswadest others to drink excessively and delightest to see others through drink stammering reeling fooling or erring thou canst not defend thy self from being faulty thou must leave it off and reform in these things also and have nothing to do with such practices but avoid them And that thou mayst see I would not goe about to abridg thy liberty nor cross thy appetite as to these circumstances Luke 21.34 Rom. 13.13 or beg thy reformation in this but upon unquestionable grounds from Scripture read seriously Esay 5.11 Wo unto them that rise up early that they may follow strong drink that continue untill night till wine inflame them And Esay 5.22 Wo to them that are mighty to drink wine and men of strength to mingle strong drink And Habb 2.15 16. Wo unto him that giveth his neighbour drink that puttest thy bottle to him and makest him drunken also that thou mayst look on their nakedness Thou art filled with shame for glory drink thou also the cup of the Lords right hand shall be given unto thee and shamefull spewing shall be on thy glory S. 29 Now by this thou seest what thou art to reform about drinking look therefore what hast thou been and how thou hast been guilty and repent and amend speedily if thou wouldest come to any thing in Religion that may do thee any good for heaven and say now you are warned and doe no more so madly so foolishly so wickedly I charge thee not as guilty but if thou hast been guilty any of these ways I charge thee in the name of God beware for the future and repent for thy former exceedings about drink § VII Gluttony S. 30 And because Gluttony is an excess about meats as that is about drinks and a sin that carries guilt with it too yet a sin little taken notice of though often committed non cibus sed appetitus est in vitio T is not eating or drinking that is sinfull meats and drinks in themselves make us neither offensive nor acceptable to God but yet abstinence is a partner with Vertue and excess in eating is a vice in morality and Christianity too and therefore not permitted to them whom God will own we find glottony condemned and the gluttonous in the number of those wretched ones which are excluded heaven eating too much and over-much charging nature is surfeiting and our Saviour gives speciall caution Luke 21.34 Take heed lest at any time your hearts be over-charged with surfetting and drunkenness Luke 21.34 Now gluttony is immeasurable eating beyond the bounds of Christian moderation and temperance in feasts or banquers and those that frequent with delight feastings and full tables with studied varieties are in danger and oftentimes feeding without fear are betrayed by their appetite to exceed the boundaties of temperance Jud. v. 12. 2 Pet. 2.13 Luk. 16.19 It was one of the rich mans sinfull practices whom we hear to be tormented in Hell that he fared sumptuously every day when one lusts after and purveyeth for the panch and studieth and contrives meats for the belly adding the advantages of curiosity to tice the tast to please the bestiall appetite such make their belly their God whose end is destruction Phil. 3.19 so saith S. Paul Phil. 3.19 And certain it is that those that study to pamper the flesh and spend much cost and time this way sacrificing to the draught may have fat bodies but to be sure lean souls they that are so much for their guts are but little for their souls they look little after grace that care so industriously for their palates and paunch what an ugly nasty Idol doth the glutton serve S. 31 And of such as offend this way saith the Apostle 1. Cor. 6.13 Meats for the belly and the belly for meats but God shall destroy both it and them Epicures sure are none of those that serve God as all must both in soul and body and therefore can have no expectation untill they reform of being made happy with the delicates of Heaven they that take delight in and are so studious for bodily eatable dainties or to exceed in ordinary and common meats are not innocent of gluttony but must learn to renounce this sin of gluttony also And therefore my request is that you would bethink your self and examine your disposition and appetite and usuall practise as to eating feasting banquetings and the like and if you have transgressed repent if you are liable to be enticed or inclinable of thy self to exceed in eatings put a restraint upon thy appetite and beware of falling into the sin of gluttony Solomon gives this advice When thou sittest to eat Pro. 23.1 2 3. consider diligently what is before thee and put a knife to thy throat if thou be a man given to appetite that is if thou be wise put a restraint upon thy appetite bridle it and satisfie it not in its lustings And the reason is in the 3. verse be not desirous of his dainties for they are deceitfull meat there is a snare in dainties and varieties and many are overtaken when they consider it not Well then is gluttony as is here described thy sin leave it be reformed in this and learn temperance abstinence and sobriety in thy feedings or else thou wilt never be accounted of for a true convert but be dealt withall as drunkards shall be and they you know shall not inherit the kingdome of God § VIII Covetousness S. 32 Is thy sin Covetousness hast thou a craving eager desire of earthly riches and abundance dost use arts and devices whether thou gettest what thou so desirest or gettest it not yet the coveting is thy sin and rendereth thee a worldling thou art a guilty person This disposition is more easily discerned in another then a mans
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
true holines The Apostle Paul in his exhortation to Holiness wisheth the Ephesians if they mean to be truly holy to put away lying Eph. 4.25 Col. 3.9 and commandeth every one to speak truth and nothing but the truth one to the other and one of the other S. 53 And to shew the perniciousness of lying David when he thinks of reforming or constituting a religious family He that worketh deceit saith he shall not dwell within my house Ps 101.7 Psal 119.163 he that telleth lies shall not stand in my sight I hate and abhor lying but thy Law do I love S. 54 Lying is most odious Pro. 6.16 17 19. abominable and contrary to the God of Truth These things doth the Lord hate a proud look a lying tongue and a false witness that speaketh lies Pro. 12.32 for lying lips are an abomination to the Lord but they that deal truly are his delight And the son of Syrach tels it that though a theef be a vile person yet saith he a theef is better than a man that is accustomed to lye and they both shall have destruction to heritage Ecclus. 20.25 S. 55 Therefore if thou that readest this hast been guilty of lying repent heartily for thy sin and if thou art apt to it and usest it amend speedily put away lying far from thee or thou wilt be put away as far from God as hell from heaven Be advised in time and amend this great fault never make nor love a lye unless thou resolvest to be shut out of heaven and shut up in hell See what Truth saith in this point Rev. 21.27 There shall in no wise enter into it i. e. Heaven any thing that defileth neither whatsoever worketh abomination or maketh a lye Rev. 22.15 For without are dogs and sorcerers and whoremongers and murtherers and Whosoever LOVETH and MAKETH A LYE S. 56 And to make short work concerning all lyars that they shall be shut up in hell and all lyars shall have their part in the lake that burns with fire and brimstone Rev. 20.8 which is the second death Is it not much better to leave thy lying here while thou art warned now than to lie down in hell for evermore §. XII Theft S. 57 There are many more guilty of theft than will acknowledge it yet there is no thief great or small rich or poor but must pay dearly for it one day if he repent not to a forsaking this sin and except he henceforth observe that of St. Paul Let him that stole steal no more Lev. 19.13 Eph. 4.28 S. 11 It may be thou hast been medling with that belongs not to thee more or less he that hath stoln though but to a small value is a thief the sin is committed though not discovered secret stealth is thievery and violent taking away that which is anothers goods is sinful Robbery which some thieves call Plunder and think the name of Enemy makes their robbery tolerable If thou art or hast been a souldier in thine own Nation and hast been in such robberies repent for it and if thou art able make restitution of things so gotten If thou art or hast been a son or a servant Pro. 28.24 and hast filcht from or cheated thy Parents or Master of any thing either in thy custody committed to thy charge or taken it to thy self or conveyed it to others then repent and do so no more make some satisfaction to the parties wronged either with confession of thy fault with a desire of pardon or restitution some way or other aske God forgiveness and promise amendment and do no more so wickedly S. 59 Hast thou been entrusted with the portions and maintenance of Widows and Orphans Esay 10.1 2 3. Pro. 22.22 or with the proportions of Charity for to lay out upon the Poor and hast turned that so received or any part of it unto thy own use and property or spent it upon thy lusts thou art an unfaithfull Trustee a robber of the widow and fatherless and of the Poor thy theft is highly criminous a lifes repentance is very much too short for such a villain and treble restitution too little recompence for so great an injury Oh if thou that readest this be guilty consider of it and repent in time or else thy doom will be severest and no sin will be forgiven thee except thou give again what thou hast robbed Eze. 33.15 S. 60 Again hast thou cheated any one of his Estate or any part thereof by craft and subtilty by Diceing and gaming or the like then art thou not far from this transgression thou art a cheat and what is that less than a theef can you tell S. 61 If thou art one that hast coveted and taken things set apart and devoted for the service and worship of God for the propogation of the Gospel and Religion be it house or lands or monies or increase of lands by Art or industry or what by devotion and piety of men hath been bequeathed to the Church for the maintenance of the Ministry of the Gospel Mal. 3.8 9 if thou hast bereaved the Church of this the curse of Achan attends thee Jos 7.11 12 20 21. and if thou dost deprive the Church of its dues being consecrated to the service of the true God the sin of Ananias and Saphira is upon thee thou art a sacrilegious thief Acts 5.1 2 3 4. thou hast robbed God and hast an accursed thing with thee and if thy outward Estate prosper with it 't is a very rare thing but be sure if it be not a cancker to thy Estate it will be to thy soul and one day shalt thou pay dear for thy sacrilege and theft You are cursed with a curse Mal. 3.8 9 for you have robbed me saith the Lord. Now if thou hast practised any of these things and art guilty of any of these things either to God or man secretly or openly though man find it not out yet God knows it and that is enough for thy woe S. 62 Therefore I exhort thee to examine thy life and actions and also what is with thee which thou hast gotten any of these wayes repent and make restitution and sin no more this way lest that come upon thy body estate and soul the curse which thou wilt never be able to claw off Psa 50.18 and if this I say will not be heeded by thee see what the Truth saith concerning thieves and robbers and all confederates with them of which if any one be good there is none of them bad but altogether they that are such shall not be received into Heaven 1 Cor. 6.10 Ex. 20.15 Nor thieves nor extortioners shall inherit the Kingdom of heaven If thou hast been so wicked as to steal and break the command of God which saith THOU SHALT NOT STEAL be now so wise as to repent for it and if thou canst by any means make satisfaction
to those thou hast wronged and for the future be thou resolved never to steal or rob or cheat any more for ever t is the holy counsel of St. Paul Let him that stole steal no more Eph. 4.28 and that no man go beyond or defraud his brother in any matter because that the Lord is the avenger of all such as I have forewarned and testified 1 Thes 4.6 1 Thes 4.6 §. XIII Disobedience and Rebellion S. 63 And now because in these later times iniquity doth abound and therefore souls are in great peril of being tainted with every wickedness and that both natural and religious ties and obligations are broken to the wounding of mens consciences and shipwrack of Faith and it may be thou mayst be one of those that art guilty of the sins of these perilous times and amongst others these are specified 2 Tim. 3.1 to verse 6. Disobedience to Parents Truce-breakers Treason or Rebellion S. 64 Such kind of sinners there are too many who notwithstanding the command of God Eph. 6.2.3 1 Pet. 2.13 14 15 17. Eph. 6.5 1 Tim. 6.1 Tit. 2.9 10 which is that we should honour and obey our superiors 1. Such as are our natural parents from whom we descend 2. Our superiors by Gods appointment as 1. the King as supreme or 2. Governors appointed by him for so is the will of God 3. and also Masters and Heads of families must be obeyed by their servants in all lawful possible and just commands or else servants trangress the Gospel rule 4. And Ministers such as have a power over the people to rule and guide them in the business of their souls Eph. 4.11 12. 2 Cor. 5.20 1 Pet. 4.19 who are called Pastors spiritual Guides and Embassadors of Christ and Ministers of the grace of God for the good of souls and to such we must give obedience in the Lord Obey them that have the rule over you and submit your selves Heb. 13.17 for they watch for your souls S. 65 Now it may be thou hast been under all these relations and yet art under them and hast been a transgressor of the Laws of the Gospel concerning these several relations as a child as a subject as a servant or as under the Gospel Ministry Examine thy heart and actings and see wherein thou hast been faulty And S. 66 1. If thou hast at any time or art now in a state of disobedience to thy natural parents in their lawful commands if thou hast reviled reproched strucken cursed them or thy heart rise up against them in hatred or contempt or scorn of them or if thou bearest not due respect to them Ex. 21.19 Lev. 20 9. Pro. 20.20 Deut. 27.17 Pro. 15.20 if thou hast crossed and vexed them by thy looseness vanity and wickedness to the grief of their souls and undoing of thy self by thy naughty courses if thou hast already engaged in any company course and marriage or intendest to do any of these contrary to the counsel and consent of thy natural Parents who intend and seek thy good then I advise thee to repent and leave off to be disobedient and learn obedience and exercise love reverence respect and hearken to Parental admonitions and follow their counsel cease to displease them for assuredly as long as thou art in a state of disobedience to thy Parents thou canst not be assured of the favour of God not his blessing nay thou art all this while under the displeasure of God and a rebell to his commands and untill reformation come thy Case is sad read the texts Deut. 21.18 Rom. 1.30 2 Tim. 3.2 1 Sam. 2.25 S. 67 2. If thou being a subject a person born or living within the dominions of a lawfull King whose right it is to Rule under Christ within his dominions over the outward man by Gods appointment and art bound in conscience to submit unto him and yeild obedience in all things lawfull according to the will of God as t is Gods will thou shouldest for Magistracy is the ordinance of God Therefore let every Soul be subject unto the higher powers ordained of God Rom. 13.1 2 3 4 5. Whosoever therefore resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves DAMNATION For he is the Minister of God to thee for good Therefore must ye needs be SUBJECT not onely for wrath but also for CONSCIENCE sake And another command is 1 Pet. 2.13 14 15. submit your selves for the Lords sake to the KING AS SUPREME or unto Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that doe well For so is the will of God that you Love the brotherhood v. 17. Fear God Honour the King Now this being a clear duty as thou art a Christian to submit to and obey the cheif Christian Magistrate in all things lawfull and honest and to honour him and love him Therefore if thou hast at any time resisted his person or office or hast a rebellious disposition against him seeking by secret and treacherous conspiracie to subvert his rule or mischeif the life or safety of thy Soveraign If thou hast spoken reprochfully of him or cursed him with thy mouth or despised government If thou hast done these things then art thou to be accounted of as such who are condemned for presumptious leud sinners and hast this mark on thee who dost boldly speake evil of dignity Jude v. 8. 2 Pet. 2.10 and despise dominions and shall receive the reward of unrighteousness ver 13. And they that RESIST their lawfull owned Prince and Soveraign SHALL RECEIVE DAMNATION for so Resisting If they repent not Traytors and Rebells shall not escape the revengefull hand of God Rom. 13.2 his Justice will find them out Zimri that slew his Master had not immunity 2 Sam. 20.22 nor Sheba that rebelled against his Soveraign nor Absolon that rose up against king David 2 Sam. 18.9 10. Num. 16.1.32 nor Korah and his associates who appeared against Moses their Prince S. 69 Therefore if thou hast been guilty of this disobedience and rebellion Repent thee speedily lest thou come to ruine both body and soul S. 70 And if thy sin be aggravated by thy actuall fighting against his person and authority and in pursuance of thy Malicious design hast shed the blood of 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
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
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-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
word and religious duties and hopes of heaven after an holy life here it is good and a duty as also to grieve much and sorrow heartily for the absence of grace or breach of covenant and faith with God to be grieved at the heart for sin committed or interruption of communion with God by failings in our duties of Religion c. this I say is godly joy and godly sorrow and needs not to be repented of but commonly this is not the kind of that joy delight sorrow and perplexity which men and women are so much in alas it is otherwise indeed 't is sinfull too much for it is worldly too much yet how few take notice of their joys and griefs whether they be sinfull or holy hurtfull or profitable to their souls S. 36 To be a worldling is to bea sinner he can never joy or grieve much about worldly concernments but he must be one that loves and prizes earthly things beyond their proportion irregularly and sinfully Godly sorrow worketh Repentance to salvation not be repented of 2 Cor. 7.10 but the sorrow of the world worketh death So to delight rejoyce and glory in the Lord is good and pleasing to God but to set ones heart upon riches honors and pleasures and to rejoyce in any of these is a sin and such a joy should be turned into heaviness and such laughter into mourning Jam. 4.9 S. 37 If thy joy and grief lie about worldly things and trifles if thou hast more comfort in a good bargain or a friends legacy or some worldly emoluments then in the favour of God then in the pardon of thy sins then in the means of salvation then art thou yet in fault And if thou canst grieve and lament with tears the loss or disappointment of some benefit or the unkindness of a friend or the crossness of an enemy or chaines of a tyrant c. and yet canst not sorrow for thy sins the loss of Gods favour nor of missing an opportunity of grace and communion with God then thy joys and sorrows are worldly and sinfull and you must not permit such worldly joys and sorrows to prevail but you must repent for them and leave off to spend your comforts and your griefs this way and look to that you should rejoyce in and lament for as afore hath been shewed S. 38 And as for all other outward things our rejoycing or grieving should not be much or lasting labour therefore to reform these passions and set them right and this you will doe if you desire to be sincere upright and complete in the reformation S. 39 And the like doe I advise you to doe about your impatiencie and discontent frettings and perplexities about these worldly temporary vain perishing things as also with your carking carefulness your thoughtfullnesse and distrustfulness about earthly things to reform in each of these for all such dispositions are evil and hurtfull both to soul and body wounding your own souls and tranquillity of spirit and reputation of Christianity and doth much hinder the progress and increase of grace and heavenly conversation and all our affections about earthly things regulated so that it may be with us as to our taking pleasure in worldly vanities or confidence and relying as our happiness or cheif support that once we may be able to say truly with St. Paul I account of all things as dung and dross in comparison of the things of Christ and heaven And to this must we come ere we be complete in Christ and throughly changed in all our affections to a state wherein we may truly and freely say without dissimulation or constraint say Truly the world is crucified unto me and I unto the world these worldly concernments move me not much any way I see nothing here below as things below that deserve either my joy in their possession or grief for their absence nothing that I need be troubled much about or that I should relie upon or put any trust at all in for all are flying and lying vanities therefore doe I labour for and seek the things above and my treasures are with Christ in heaven there also is my heart and thither will I goe for my comforts and my grief is that I am not more in love with them and less in love with the world and troubles of spirit about them S. 40 That each of us may say in obedience to that command 1 John 2.15 I love not the world neither the things that are in the world because I would not lose the love of my heavenly Father For all that is in the world the lust of the flesh the lusts of the eyes and the pride of life i. e. worldly pleasures or pelfe or pomp which are not of God nor for his children and servants to look after for they and this world pass away 1 Jo. 2 15 16 17. but he that doth the will of God abideth for ever And as I doe urge and press thee to be carefull and watchfull over your spirits in those forementioned qualities and actings of your souls about those things which although they may seem frivolous niceties to men that judge not of things spiritually but according to sence and common apprehensions yet I earnestly intreat thee as thou hopest for pardon grace and heaven at last that thou wouldst reform them all in every instance for untill you doe you are not a true sincere reformed convert for though they be esteemed but small things and inevitable infirmities yet their account will be numerous at last and their burthen intolerable they will if not pardoned sink thy soul as low as hell pardoned they will not be except thou repent of them and labour against them to a reformation of them all for 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 S. 41 And with the same earnestness doe I perswade thee to reform thy unthankfulnesse to God for those daily favours he shews to thee a worthless wretch 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 S. 42 Thy murmuring against Gods providence 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 or 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 S. 43 Thy rash attempts and inconsideratenesse be no more heady but heedfull consider seriously both the nature of thy actions and the end of them all for God accounts all men sinfull that are not considerate and serious because inconsiderate and rash Isai 1.3 The Oxe knoweth his owner and the Asse his Masters crib but Israel doth not know my people doth not consider For as consideration is the beginning of reformation Jer. 8.6.7 so is inconsideratness an inlet to all vice and villany S. 44 Thy worldly confidence and trust on vain things must be altered to a trust and dependence on God onely 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 not 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 S. 45 I counsel thee dear soul to look carefully what is that you put your considence in and if you find the world or any 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 Psal 73.25 26. Whom have I in heaven but thee 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 S. 46 Thy vain and erroneous opinions in matters about religion must be regulated by the Word of Truth and reduced to the obedience of Christ and his doctrine 1 Tim. 6.5 and that without prevatication or strife of words 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 S. 47 About thy recreations 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 then they could not perceive being blinded and beguiled with them Now concerning such if thou who readest art a man given to satisfie thy lusts with worldly pleasures under the pretence of recreation know that though some recreations diversions from our more serious and laborious employments either of body or mind may be tolerable and allowable for refreshment yet when thou exceedest in pleasure to unrighteousness by letting out too great a proportion of thy soul on them then the most innocent recreation becomes a snare unto thee and thou sinnest in it when thou usest it as a calling and dost nothing else but spend thy daies times strength talents study and passions as though thou wast born into this world only to spend thy time in worldly fleshly and carnal delights surely such a state of living and such is onely the employment of some men cannot be pleasing to God but calls for reformation And therefore I would intreat thee to be sparing in recreations and carefull in them lest that which is allowed thee for the relief of thine infirmities may prove thy hurt more dangerous to thy soul then that bodily infirmities which want something for its refreshment could have brought to thy body without such recreation S.
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 S. 6 4ly And I have hitherto been perswading thee concerning every sin to repent speedily and leave off that thy sin be it whatever great or small without delay Rea. 1 Because impenitency is a cursed estate in it self 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 S. 7 Christ hath secured the salvation of that sinner who exerciseth faith in him 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 S. 8 And this consideration if it be serious 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 overtake me and I lie down in sorrow S. 9 For I have been and am a great sinner 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 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 then I shall have no grace to repent nor space nor acceptance nor pardon nor heaven I can then do nothing that can be acceptable neither will God accept any thing I do if I will not hear him to day he may refuse me to morrow although I call upon him but to be sure if I put off the Lords requests and admonitions refusing them now in my health strength life and do not yield obey repent and reform as I know it is my duty then at last God will refuse and reject me yea laugh at my calamity and empty the vials of his just wrath and indignation upon me Pro. 11.12 to the end and leave me in misery to all eternity S. 10 Such a consideration as this would make one dread the thought of continuance in sin or to deferre repentance one day longer and would bless God he was not cut off in the last act of sin or in a state impenitent yesterday or the last week and resolves to venter no more so presumptuously on the morrow while to day is put into his hand for an opportunity Let this be thy resolution O sinner that readest and be happy in it CHAP. VIII Containing the main swasion and motion for a finall resolution and speedy practicall repentance and reall reformation S. 1 NOw having made known unto thee and laid in thy view before thee as
in a map that thou mayst be the better able to examine and try thy state and accordingly understand which of those sins and how many of them thou art guilty of either in thoughts words or actions or evil inclinations and you will find if you will not be partial in the inquiry and search most of them either in whole or in some circumstances and branches to be thine own as certainly as any bodies else and if you have charity to your own soul or any care or desire for pardon and heaven you will be free to acknowledg them confess them own shame for them and be as ready and willing to beg forgiveness of God for thy faults as you were to commit your sins and speedily to forsake them all and with full resolution of soul never to venter on any of them again or come neer the appearance of sin any more lest thou be caught in sins snare and be defiled with sins filth S. 2 Now that thou mayst be brought to this happy result and upon serious consideration to take up an invincible resolution to leave off the love and practice of every sin and never to have to doe with any sin for the future but to sight and strive against it to the death and expulsion of it from the borders of thy soul and withstand all temptations whatsoever from world flesh and Satan to thy dying day that would engage thee again in sinfull courses and when this is done thou wilt finish this first part of reformation in thy self which consists in forsaking all sin and resolving against it in the whole kind of it S. 3 And though this be the harder and most difficult piece of thy duty to rid thy self of the prevalencie of thy inbred corruptions and shift thy life of all thy ill companions and long acquaintance I mean thy endeared sins with whom thou hast taken such content and pleasure and 't is a hard matter to be perswaded out of an habit of such vices wherein men have been long exercised and in which fleshly-minded men have taken such delight and complacencie S. 4 Yet the business is not impossible nor dishonorable nor beyond the power and strength of a true resolved Christian but if thou call in with fervent prayers and cryes Christ and grace to thy help in time who is not wanting to such and thou diligently use all those spirituall instruments and weapons God hath appointed for this spiritual warfare carefully it will be so far from impossible that it will be most succesfull and you shall find a most happy conquest and a glorious deliverance from both the guilt and powerfull dominion of sin S. 5 And to this work and resolution without any further delay or hesitancie I am now perswading thee by the best arguments I can think of at present and if you can think on better and more and more convincing and prevalent then what I offer to thee so they do the work with thee that is to cause thee leave off with all possible dispatch and speed all thy evil practises and sinfull follies I am content for my design is to bring thee to a speedy reformation through grace if I can and if this be done upon thee thou thy self wilt be happy in it and I say I am fully satisfied if that be done so thou be reformed soundly whether by these or any other motives S. 6 Now that you may understand clearly what is that I am about to perswade you to know it is this and this onely with these ensuing arguments that you would be humbled for and speedily cast off all your transgressions great and small in heart and life in habit and act so as never more hereafter to return to any thy sins upon any account again resolve against them all never listen to any allurements to sin never comply with any temptation or motion to sin again never yield to any perswasion to continue in thy sin one day longer live not in any sin for any bodies pleasure nor for any worldly advantage nor for fear of any frown from man or temporary loss or for fear of any affliction or trouble may happen to thee if thou leave off to walk in the way of sinners but take up the invincible resolution and courage of a Christian that is called forth to an honorable employment and a rich reward and a certain conquest if thou stand to it and dost persevere to the end in the use and exercise of those means thy God hath appointed thee for thy help this way both to banish sin from thy heart and life and to keep thy self from being polluted again with sins impurity and from being imprisoned any more under its insolencies and cheating traps and crafty solicitations and devices S. 7 And that this may be effectually performed in its measure and time which are appointed thee for this work I do intreat thee and in the Name of God enjoyn as thou hopest to attain unto that happiness thou wishest thine own soul by reformation to follow these few directions First of all to search and try thy own heart and wayes that thou mayst come to the knowledg of thy self and consider which of those sins forementioned how many of them are with thee how long thou hast lived in them and if you can remember when first you began to be a sinner in this or that kind and how often you have acted any of them and what instance and with what complacencie and delight with whom and in what place and at what time with what temptation and beg heartily of Almighty God to help thee to the veiw and discovery of all thy open and hidden sins S. 8 This way all true penitents took having been once convicted and upon after-faillings 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 Psal 4.2 4. How long will ye love vanity how long will ye continue wicked and in the 4th 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 1 Pet. 4.2 3. or shall I now even now cease my folly and cast off my sins oh 't is doubtless high time S. 9 And secondly 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 S. 10 If it be thy beloved one yet remember so was Delilah to Sampson Judg. 16. to the end 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 Jam. 1.14 15. that every man that bringeth forth sin 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 S. 11 How much then doth it concern me to labour the death of my sin 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 S. 12 Shall I then or any body else that loves God and his own soul continue in that or this sin which for ought I know if I continue one day longer in it may never be pardoned though at my dying day I may cry to God for pardon and mercy and yet go without it because I did not in time sue for it by repentance and amendment why should either I or you be so like that profane person Esau who for one sweet morsell of meat sold his birth-right who after when he would have inherited the blessing he was rejected Heb. 12.16 17. For he found no place for repentance though he sought it carefully with tears S. 13 Is is not a thousand times better to forgo the pleasures of sin which are sinfull pleasures and but for a season then to keep them to the loss of Heaven and happiness hereafter Must I part with my sins or lose heaven and part from God Ah poor soul le ts be wise and say we would not lose heaven nor our happiness in God for ten thousand worlds what shall we keep a sin which is worse then nothing to the hazard of that which is more worth then all things even Christ and glory no God forbid we should cast away our precious souls so for a trifle which cost Christ so much pain and blood to redeem from hell and from all iniquity to serve the living God onely here and to be happy with him in everlasting mansions of glory hereafter Ah me methinks I should not be so foolish nor such an enemy to my own happiness Must I take my farewell of all my sins or
be disswaded from that which is evil except he see evil in that thing he is disswaded from S. 20 And now truly in every sin thou art guilty of there is so much evil that a serious considerate soul would chuse to lie under the greatest affliction without sin rather then to commit the least sin to escape that temporary affliction or to gain by sinning all the advantages this world can procure to the flesh The want of the consideration of the heinousness of sin S. 21. Plas 51. was the occasion that let that good man David loose to a sin which afterward cost him many a salt teat and it was well for him he found place for repentance a melting heart and a weeping eye or else his sin had cost him dear had it not been pardoned upon his repentance Against thee onely have I sinned and done this evil in thy sight which if he had considered before as afterward he did he had not fallen into that which was so hard for him to get out of And on the other side the consideration of sin as sin notwithstanding the advantage might have accrued thereby was the occasion that Joseph withstood the solicitation of his Mistress to an experiment of folly namely with this Gen. 39.9 How can I doe this great wickedness and sin against God and this consideration kept him from that act of folly which otherwise he might have committed to his wounding and endangering Now that you may no longer retain any the least love and liking of your sin whatever it be S. 22. Job 11.14 but forthwith tenounce and cast it far from thee And if iniquity be in thine hand to put it away and never more let wickedness dwell in thy tabernacle then enter on these following considerations First S. 23.1 I consider and so likewise doe you that sin in its self when it was first known by the creatures angels and men and by any of either of those two kinds of creatures committed and acted became the greatest downfall of each of those Actors as ever since and never before they became sinners was heard of Sin at the first made the first and great breach between God and sinning Angells God and sinning men Man had not known misery but for sin and the miseries and calamities and natural death of mankind are not half so dreadfull as sin is nor half so much evil as sin is and the devils had not felt torment and now their unspeakable misery but for their sin nay hell had not been hell a place of torment had it not been for sinners which was prepared and prepared onely for sinning angells and sinning men and all the Miseries that have befallen any since the creation or that ever shall be inflicted upon any are but the wofull consequences of sin the first and single transgression of a law of God and that by the most choise of the creation and by their single act and being but once committed there fell on them the immediate curse and misery which to this day and to the end of the world and will for ever continue as long as sin is sin and that will be for ever For Christ himself never undertook to abrogate the law of God nor to make it a law that transgression of those laws should be no sin nor that transgressors should be accounted innocent when they sin by disobedience and transgression nor that they should be approved of by God and saved eternally in a way of disobedience that is in a way of habituall and actuall rebellion against God S. 24 Now when I consider the venome and perniciousness of sin in its first infection and in one single act that it defiled and destroyed by rendering them for ever most miserable so great a number of once most glorious and happy angels that sinned but once before their fall and the first sin that ever was committed yet for that once sinning were cast down in disgrace presently from heaven and of glorious angels made wretched devills and reserved in chaines of darkness 2 Pet. 2.4 Jude v. 6. never to be restored upon any termes to the least hope of recovery and reconciliation with God S. 25 Yet again when I consider that for one sin in our first parents Adam and Eve which came upon them by the instigation and cheat of Satan in the time of their pure innocency and integrity what an hereditary misery it brought with it yea such an infection and pollution that not onely they which transgressed became miserable slaves wretched persons deprived of their excellency and paradise but even all the whole race of mankind are fallen under the misery of pollution in our very nature and thereby in a state of wrath and liable to eternal misery can I when I consider this the wofull consequences of one sin in such as those once glorious angels and these once most happy men chuse but I must entertain most dreadfull apprehensions of the nature of sin and flee from it and lotheit as a poisonous serpent and fiery dragon issuing out of the bottomless pit of hell pursuing thy soul to the death and destruction S. 26 2ly I consider the exceeding sinfulness of sin and I think with Abhorrency of soul on that venome in it and detestableness that when the immaculate most innocent sinlesse lamb the holy and ever-blessed JESUS took mans nature and undertook to expiate the guilt and to satisfie the justice of God and to intercept the wrath of the offended God pouring out upon the whole race of mankind for the first and after-transgressions see although he did but beare our sins for he had not one sin of his own to answer for not the least sinless he ever was and sinless he will for ever be yet consider what expence he was at and what chastisements he bare what agonies of soul he laboured under what woundings he suffered what blood he shed what death he died and all ignominie and ten thousand times more then I can express did he passe through and all because he in infinite love to mankind would interpose and was content to be reputed as a sinner that he might satisfie for sin committed and repair the ruines sin had made and restore the losse sin had procured yet when I consider what wofull worke sin made on the humanity of the ETERNALL JESUS while on earth though being but laid on him not found in him how can I keep my blood from rising up against sin my sin that fetcht the heart-blood of Christ my Lord and crucified the Lord of Life the Lord of my Life too and caused his death for a season But had he been tainted in himself with the least sin of his own or been guiâ—ty of the least transgression or had he made the least failer in any of those many transactions enjoyned him by his Eternal Father for the redemption of mankind fallen or had he admitted of the least irregularity in all
dispensations and that is the upshot of all S. 41 Now while I continue in any sin what do I any less then cross the design of God by these means and so render my self inexcusable and oppose God in Christ and resist the Spirit of God in his word working and endeavouring by all means my conversion what am I less injurious to Gods grace and Christs love by my obstinacie and wilfullness then they of this sort which our Saviour speaks to in tears How often would I have gathered thee Luke 13.34 Luke 19.42 as a hen doth her chickens under her wings but ye would not O that thou hadst known even thou in this thy day and by these thy means the things that belong unto thy peace but now they are hid from thine eyes thou knewest not the time of mercies visitation but crossest the gracious design of thy invitation thou wilt not leave thy sins and now mercy is hid from thee and so my continuance in sin is a meer contradiction to my pardon and forgiveness you see S. 42 O how should this consideration cut me to the bone and pierce me to the heart when my continuing in sin is no less then the opposing the grace of God Its design is to bring me to repentance and forsaking sin that I might find mercy and favour from him who but a mad man or a fool would continue in his sin against such grace and so cross that design of God to bring thee poor wretch to happiness S. 43 I consider that as my sin is against God for 't is a pollution and so against his most holy nature which hath no defilement and 't is against his holy laws his good will purpose and gracious designs and makes the sinner and God at great dispute and controversie which is a state bad enough for a poor wicked wretch to be in yet I may further consider that my sin is against God and so bad enough though God notwithstanding my enmity and contrariety can well enough secure his own honour holiness and eternal happiness without impeachment or the least interruption or diminution yet 't is bad enough to me that I by my sin am become an enemy to God and God an enemy to me which is death and misery sure enough to the sinner I may further consider that as often as I sin I offer violence to my own soul my sin is against my own self it is the greatest wrong and injury I can do to my self and if I had any true love to my self that is to the eternal welfare of my best self my soul Pro. 8.36 I should forbear sinning He that sinneth against me that is against Christ wrongeth his own soul all they that hate me love death If I live in sin and will not repent of it and forbear it I work the greatest mischief I can against my self sinning is self-murthering I lay violent hands on my self if I would study to ruine my self for ever there is no way imaginable like this now mentioned of sinning and repeating the acts and continuing in any sinfull course to effect my utter destruction every sin is a deaths-wound although it kill me not out-right yet it leaves me for dead I am a condemned man I am dead in law and dead as to the acting any life of grace it may be I may have for a little while a name to live but indeed I am dead dead while I live in the world Such an one a sinner is as the Angel of the Church of Sardis reproveth Rev. 3 1. I know thy workes that thou hast a name that thou livest and art dead S. 44 When I commit a sin I consider I doe that which for ought I know I may neither have the grace nor the space to repent of I may forget it I may make light of it or I may excuse it or defend it or maintain it I may be hardened in it and adde more to it and draw others to countenance and practise my sin and so still infect another with my plague and become an exemplar and promoter of wickedness and teach others to sin too and propagate iniquity and bring subjects to the devill and enlarge his kingdome O what an innumerable many of mischiefs do I bring upon my self and others when I sin And after all this if I do seem to be sorry for my so doing at the end of a vicious life I can have none assurance that I shall be pardoned but on the contrary most certain it is if I continue in my sin untill death I must be damned for all my repentance for Judas sinned and repented and despaired and was damned for all his repentance his sin for which he was accused and for which he hanged himself was but a sin and my transgression is a sin too and if Judas or Cain or a Simon Magus or a Julian be damned for their sins what advantage will it be for me if my sin be not so deep a dye so grim a complexion so horrid a sound as treasons and murder a betraying my Master and killing my Brother if I be cast into hell for my omissions of Gods commands and doing such things though but in the least instance which God hath absolutely forbidden When I consider this methinks I should dread sin as an ugly fiend as a devill of hell and shun it as a pest and a killing plague and repent me heartily that ever I committed any and resolve to commit it no more and the more I consider the more I should detest lothe shun renounce all and every wickedness and the more should I raise my resolution to sin no more as I have done lest as bad a thing befall me as hath befallen any of those whose destruction was most dreadfull God grant I may I hope I shall S. 55 3. I consider again that when I sin I injure my own soul 1. I wrong my knowledg I know I should not commit the sin I commit and yet I do it against my knowledge 2. I wrong my reason and judgment my reason and my judgment if it act clear tell me that there is no reason why I should serve sin but all the reason in the world why I should not sin thus and if I would yeild to reason I should not yeild to sin and yet I sin against my reason and judgment and wrong both 3. I wrong and offer violence to my conscience when I sin my conscience minds me that I must not commit this and that sin and it smites me when I do and it accuseth for my sinning when I have done it and yet I sin I do act against my conscience when I sin at all and how will my conscience endure this will not my conscience one day complain to God of me that I wronged it and did things contrary to it in despite of it and do I not wound and gash and tear my bosome friend when I sin do I not
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