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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	earth_n	life_n	8,616	5	4.6117	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91476	Christian reformation: being an earnest perswasion to the speedy practise of it. Proposed to all, but especially designed for the serious consideration of my dear kindred and country-men of the county of Cork in Ireland, and the people of Reigat and Camerwell in the county of Surry. / By Richard Parr A.M. pastor of Camerwell in Surry.	Parr, Richard, 1617-1691.	1660 (1660)	Wing P545; Thomason E1749_2; ESTC R209662	151,065	320

that swears deceitfully or falsly Jer. 4● 2 or to maintain an unjust cause or to doe evil or to be constant to conceal or uphold the designs of wicked men in their wicked purposes or that sweareth inconsiderately Hos 10.4 not knowing what an oath is nor to what end such an one is guilty of false swearing that is every one that doth so hath sinned either in the manner or matter or end of an oath and is to repent for it heartily and confess his fault and to sin no more in swearing And indeed every true Christian though he be not absolutely against taking a lawfull oath to a right end for the determining of a weighty controversie which nothing but his oath can put an end to yet one that truly fears God doth fear to take an oath Eccle. 9.2 and shrinkes to lay his hand on the Bible and trembles to take the name of the glorious God into his mouth knowing well the Lord will not hold him guiltless that takes his name in vain Exo. 20.7 how much more dreadfull is the severity of God against false swearers and perjured persons read Zachariah 5.3 4. Zech 5.3 4. This is the curse that goeth forth over the face of the whole earth for every one that sweareth shall be cut off and this curse shall enter into the house of him that sweareth falsly by my name Ezek. 21.23 c. and Malachi 3.5 I will come neer to you in judgment and I will be a swift witness against the sorcerers and against FALSE SWEARERS He that calls God to witness in his vanity falshood and deceit God will witness against him and judge him for it and cast such out of his sight and none shall pray for false swearers Jer. 23.10 with verse 15 16. Jer. 23.10 15 16. But besides this of solemn swearing by which men become guilty of dishonouring Gods name and foul perjury and breach of faith there are too many and it may be thou art one of them that are given to vain swearing and oaths are become customary and a bravery and ungodly wretches they are also that use to swear in their common talk and to doe so is as great an evidence of base irreligiousness and a profane heart as possibly can be discovered t is to speak like a fool without reason without pleasure without honor such a custome of vain swearing renders a man detestable to God and all good men and all good men are offended at thee and ashamed of thee and all godly persons pitty thee and grieve for thee considering that quickly such an Atheisticall stupid irreligious fool must be in the flames of insupportable yet everlasting torments for his swearing And if thou think this will be too great a severity for sudden eruptions of passions S. 47. and inconsiderateness and petty oaths and swearing by things that are not God and without any malicious design then know that though thou make as light of the guilt as of thy swearing yet by it God is dishonoured Christs Law against swearing at all is violated as often as thou swearest and if you think t is no great matter to swear yet consider t is not a small offence to rebell against the Lord Jesus and so easily and customarily to cross his will and violate his Law And surely if for idle words we must be accountable at the day of judgment as it is evident Mat. 12.36 37. how much more shall the idle swearer be censured in that day It may be thou in thy customary swearing dost not always swear by the greatest S. 48. thou dost not use the name of GOD LORD CHRIST JESUS nor HOLY GHOST it may be thy oaths are not by his wounds blood cross passion or the like invented oaths of wretched and ungodly persons yet t is guilt enough to render thee for ever miserable without the mercy of God upon thy sincere repentance to pardon it If thou usest to swear at all by any thing any creature or any name of a thing reall or fained as such inventions men have sometimes or by heaven earth sun moon stars trees herbs stones beasts men the names of men body or the members of the body as by the head hand foot or the like or by my soul or life or faculties of the soul judgment will affections or by any of the graces of God which he vouchsafeth to man as by my faith or my charity or by my hope by my conscience all which when used in the form of an oath and in common discourse are utterly forbidden by our Saviour in his Sermon * 35 36 37. Mat. 5.33 34. Ye have heard that thou shalt not forswear thy self but I say unto you also swear not at all neither by the heaven nor the earth neither by Terusalem neither shal thou swear by thy head James 5.12 And S. James gives the same prohibition from our Lord Christ Above all things my brethren swear not neither by heaven nor earth neither by any other oath but let your communication be yea yea nay nay That is either affirmative or ne gative I or no without any oath for whatsoever is more then this cometh from evil 12. ult in the later end of the 12. verse and let your Yea be Yea let it be truth which you affirm lest you fall into condemnation Now upon this account I beseech thee S. 49. as thou art chary of thine own soul if thou art any way addicted to swearing either by great or little by God or his creatures or any other oath that speedily thou repent for thy sin committed this way already and reforme immediately or else thou wilt abide in a deadly state and under the guilt and curse of swearing falsly and vainly Remember thou art minded of this do not slight the admonition lest you fall under the condemnation of hell §. XI Lying If thou hast been a liar an inventer of a falshood S. 50. and uttered with thy tongue words contrary to the truth with an intention to deceive others or to please others by thy lying if of fear or for favor or gain thou hast spoken that which thy Conscience tels thee is not the truth or hast divulged that for truth which thou hast received and yet knowest it to be false and not so in it self what you endeavour to perswade another to believe then art thou guilty of lying S. 51. If thou seemest to others what thou art not either in word or deed then art thou a dissembling liar and if thou wouldst seem religious outwardly and yet in heart thou lovest and likest any sin or dislikest the holy righteous wayes of God then art thou an hypocritical liar if thou hast born false witness in any cause though never so trivial or for whatsoever advantage to thy self or any secular or religious interest yet 't is an heinous sin and thy lye brings more dishonor to God and

And if thou art guilty that forthwith thou wouldst repent and henceforth to thy dying day take heed thou never make light of the matters of thy salvation again any more Examine thy self S. 132. look into thy soul consider whether art thou not he that hast had a mean low cheap estimation of Christ and salvation I mean whether the things and business of religion and about saving thy soul have not been more neglected by thee and slighted and less care cost and time spent about these then about earthly worldy things that concern but the body and fleshly part and so it is and thou are guilty of this great sin 1. If thou hast an ear to hear S. 133. and yet refusest to give a listening ear to the publication of the message by the messengers of the Lord which revealeth Christ and salvation to poor sinners but turnest away thine ear from hearing this Gospel preached as a thing that deserves no greater heed to be taken of or of no great concernment to thee then dost thou undervalue and slight the rich excellent and chief favour of God to thy soul and sinnest against the mercy of God 2. If thou hast hitherto been careless S. 134. 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 3. If when thou goest to hear the precious and sanctifying saving truths of the Gospell in the ministry of it S. 135. and thou heedest not the things that are spoken to thee nor 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 4. If thou neglectest the improvement of Gospel-truths S. 136. 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. 5. If thou art one of those who laiest out more of thy time S. 137. 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 And can you think the holy and mercifull S. 138. 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 Be perswaded then dear soul S. 139. 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 And if thou hast been faulty in slighting and making light of the mercies and means of grace and motions of Gods Spirit S. 140. 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 Mat. 19.28 29. and honours and all that may be named 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 O be not thou so foolish seeing thou hast a precious soul to save S. 142. 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 Remember I have warned thee of this in love S. 143. doe not thou despise this admonition lest thy sin prove incurable and thou be thereby for ever miserable §. XX. Unfruitfulness under gracious meanes Our gracious good God S. 144. 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 And therefore if thou be idle with or wanting to the grace of God S. 145. 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 Caest 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 Now though it were so with

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 And now S. 48. I would counsel thee also if thou wouldst be innocent to leave off those games and sports which are neither good for bettering thy health of body nor yet of refreshing thy mind and all such pastimes and thy engagements in them which eat up thy time and raise thy passions are incentives to quarrels and such as indispose thee for holy duties are fuel for lust and keep thee from religious performances are to be shunned and if you will follow my counsell leave off dieing and carding revelling and dancing and I am sure you will when you mean to be sober and wise religious and a sincere down-right Christian and when you intend to make religion your chief imployment heaven your aim and holy performances your delight then you will see that all business and avocations from the businesse of religion are nothing at all profitable for thee you will then admit of nothing that shall hinder the work of salvation nor do any thing deliberately which shall frustrate your hopes of heaven But what ere is good in its self or may advance this great work of saving reformation that thou wilt do and no body shall be able to tempt thee to folly nor fright thee from thy duty but thou wilt then make a conscience of thy time and employment how thou spendest it and how much of it and about what businesses that so thou mayst be able at last to make a fair and clear account of thy actions to God when thou shalt be called to it and that will be very shortly and for every thing done in the body according to that he hath done whether it be good or bad 2 Cor. 5.10 And surely no man will be approved for well-doing that hath done little else then recreated and pleased himself with sports and pastimes in gaming and fooling S. 49. in sleeping eating and drinking in hunting and hawking and such like employments and many men have no other calling and God knows that for a man to study and contrive how he may spend his days in pleasure and to take his pleasure in severall instances as he hath purposed is but to study and contrive how he may live to die like a fool and prepare his back for many stripes at the last which such a man must be beaten withall and thou cast forth as a vessell of dishonour wherein is no pleasure for that it had never been employed to any good use or purpose Be perswaded therefore to leave off taking pleasure and sporting thy self in sin S. 50. and also to sin in thy sports and recreations and this I would intreat thee never more choose that for thy recreation which is unlawfull or doubtfull or that wherein you have offended already or in which you may be in danger to transgress again when you may as easily forbear and in forbearing be most assuredly certain you shall not sin and resolve on this rather to renounce all sports and recreations then to commit the least sin or expose thy self to the danger of a transgression How much deplorable will the loss be to thee when for the pleasure of sin for a season thou must lose thy soul for ever CHAP. VII Containing some reasons of specifying sins in the foregoing catalgu THus have I laid before you in this register such sins as the nature of man since the Fall is not onely prone to S. 1. but also miserably fruitfull in And all of them both great and small are contrary to the nature of the most holy God and each of them a violation of the righteous and holy commands of God and destructive to the happiness of thy own soul meriting everlasting damnation and which no man that doth them and lives and dies in any of them can escape For the wrath of God is revealed against all ungodliness and unrighteousness of men Rom. 1.18 and it will be executed one day upon them that do evil and continue so doing for God will render to every one according to his deeds Rom. 2.5 6. Yet none of these shall hurt thy soul if thou commit them not and art not some way guilty of them and although thou hast been faulty any of those ways or in many of them yet shall they not be thy destruction if thou repent thee heartily and leave them speedily and absolutely And therefore have I been particular in the enumeration of sins with their aggravations and dismall dreadful consequence to this end and for these REASONS 1. Because thou mayst examine thy heart life and actions S. 2. 1 Reas whether thou hast been guilty of any of them how many of them how often and how long and which of them all are thy sins with what consent of will and delight and by what temptations thou hast acted them and lived in them and against what light of knowledge checks of conscience reproofes admonitions exhortations convictions and resolutions thou hast commited them Which considerations will make thy sin appear to thee more odious and exceeding sinfull And so it will serve as an excellent instrument of thy recovery for the consideration of the guilt filth defilement and miserable consequence of sin every sin the least sin every sin being against God and the eternal good of thy own precious soul this I hope may bring thee to sound repentance for and a lothing of all sin in the whole kind of it speedily resolutely and heartily without either farther delay or dispute And this is the design of the specification of sins S. 3. for now after this now I say that you are told of them you may not think to keep them and act them with impunity for though in the time of your

CHRISTIAN REFORMATION BEING AN EARNEST PERSWASION To the speedy practise of it Proposed to all but especially designed for the serious consideration of my Dear Kindred and Country-men of the County of Cork in Ireland AND The People of Riegat and Camerwell in the County of Surry By RICHARD PARR A. M. Pastor of Camerwell in Surry Psal 119.59 I thought on my ways and turned my feet unto thy testimonies verse 60. I made haste and delayed not to keep thy Commandements Prov. 28.13 He that covereth his sins shall not prosper But whose confesseth and forsaketh them shall have mercy LONDON Printed by J. G. for Nathaniel Brook at the Angel in Cornhil 1660. To my Honoured Friend and Patron Sir EDMOND BOWYAR of Camerwell Knight And the Lady HESTER BOWYAR his vertuous Consort SIR MY obligations to you as my Patron from whom I received that Portion of subsistence here at Camerwell which Providence cast upon you to bestow and on me to receive for the support of the Ministry in this place together with that Relation I have to you and kindnesse for you as a friend and care of your soul as a Pastor have put me upon the dedication of these few serious thoughts about saving Reformation I cannot better express my Love and Respects to you then by wishing and labouring for you that you may be Eternally saved and no way can I find out otherwise to be effected then that you be a reall sincere convert I have observed for some years past that you make it much of your businesse to keep up communion with God both in publique and private which puts me in a great deal of hope you are in a fair way both to receive further counsell and to use all good means to bring about that in your soul and life which may fit you for that glory which is above in heaven I offer therefore these though but weak endeavours of mine in comparison of those many worthier labors of those Authors you have to converse withall to your serious consideration and if these adde any thing to you my mite will prove a mighty blessing The subject is weighty and if the arguments be so too then they claim your subjection for you must yield to Reason and you must follow the Directions or else you sin against the Reason of a man and the Rules of Religion and the happinesse of your own soul If you read what I have written without prejudice and prevarication and ponder without lightnesse and wavering if you put in practise every duty commanded and renounce every sin and forsake with invincible resolution in good earnest and without procrastination those sins be they many or few profitable or pleasurable open or secret which you your own self are tainted with and follow Christ fully and deny your self wholly and believe in the Lord Jesus and live Holily and continue so believing and so living to your dying day Then nothing in this present world can hinder your everlasting happinesse when you go hence But if you or any man follow their own in-bred naughtinesse and walk after the flesh and put off Reformation and live impenitent and die unconverted all the Angels in heaven nor men on earth nor treasures of riches nor all honours of this world nor greatnesse policie learning nor any thing nor all things can procure your justification pardon or salvation at last Nay if you live and die impenitent and in a state of unregeneracy and unconverted Christ himself will never own you nor will his precious blood be a propitiation for you This I suppose you know already and believe yet this I am bound to acquaint you withall as my full perswasion and after this rate you can testifie I have always preached for all the space I have been your monitor in this place and oh that both you and I and all that desire to be saved eternally may reduce all the doctrinalls about this point of Reformation into our constant practise and espouse the thoughts of these things into our most retired and serious consideration which will prove the rarest pleasure in the world and give the fullest satisfaction to that soul which is preparing for heaven Sir I need not say much more to you but to intreat you to peruse at your leisure these short monitions being An earnest Swasion to a speedy Reformation and if they give any advantage or help toward your great work that one thing necessary give God the praise and thanks And Madam For an advantage to those many good wishes I have for you your nearnesse of blood to one that is dearest to me of any person in this world makes me attempt this little tender of my Counsell to you also hoping that by your serious perusall you may either resolve to attain to what is wanting to make your conversion compleat or take occasion hereby to blesse God that it is already begun in you and in some good degree wrought and so labour to goe on in a course toward greater perfection in order to the accomplishment of that ever to be sought after and mightily to be longed for happinesse in heaven at your departure hence which is the enjoyment of Christ and the compleatly full and filling joyes at Gods right hand in the kingdome of glory And this is all the harm I wish you and that this may be both your Lot that you may be heirs together of the same grace which may put you through Christ into the full possession of the same Glory is the earnest desire to you and for you both of him who is one that loves you upon the best account And Your friend and servant for the work of Christ RI PARR Camerwell Jun. 25. 1660. The Contents of the Chapters in this Treatise CHAP. I. The Introduction Perswading every Soul to heed his own Salvation and endeavour it as his chiefest concernment and to consider it speedily seriously and wisely pag. 1. CHAP. II. The hopefull sinners prayer p. 14. CHAP. III. Of Reformation in the notion of it as it is intended for practise p. 20. CHAP. IV. Of mans state before Reformation implying the necessity of amendment p. 23. CHAP. V. Containing a catalogue of sins which are altogether inconsistent with the state of saving grace and doe most necessarily inferre damnation to them that are guilty and will not be reformed p. 31. Sect. I. Wilfull Ignorance p. 34. II. Infidelity p. 36. III. Unrighteousness pag. 38. IV. Idolatry p. 40. V. Adultery with Fornication Effeminatenesse Buggery Beastiality p. 43. VI. Drunkeness p. 46. VII Gluttony p. 49. VIII Covetousnesse p. 52. IX Murder p. 56. X. False and vain swearing p. 61. XI Lying p. 66. XII Theft and Sacriledg p. 69. XIII Disobedience and Rebellion p. 72. XIV Pride and Vain-glory. p. 81. XV. Schism and Heresie p. 85. XVI Witchcraft p. 92. XVII Hypocrisie p. 95. XVIII Apostasie p. 103. XIX Making light of Gospel-mercies and neglecting them p. 111. XX. Unfruitfulnesse under

gracious means p. 123. 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 ere he dies p. 132. Sect. I. Evil motions of lust the taint and corruption of nature p. 137. II. Vain thoughts p. 139. III. Idle words pag. 143. IV. Idle life p. 146. V. Omissions p. 149. VI. Dreames p. 152. VII Worldly Joy and Sorrow p. 155. VIII Unthankfulness and murmuring p. 160. IX Inconsiderateness and rash attempts p. 161. X. Worldly Confidence and trust p. 161. XI Vain and Erroneous opinions p. 164. XII Recreations p. 164. CHAP. VII Containing some reasons of specifying sins in the foregoing catalogues p. 168. I. Reason That thou mayst examine thy heart and life by them p. 169. II. Reason Of the quotations in the margent that ●●e may be fully convinced of the infallibility of the execution of Gods decree p. 170. III. Reason Of the perswasion that you may see there is no impossibility of the thing perswaded unto viz. Reformation p. 171. IV. Reason Of perswasion because impenitency is a cursed state that which all thy sins could doe if repented of and forsaken that impenitency will doe it will damne thee pag. 172. V. A considerate sinners reasoning resolution to amend p. 173 174. CHAP. VIII Containing the main swasion and motion for a finall resolution and speedy practicall repentance and reformation p. 176. CHAP. IX Of some considerations about sin which may move a considerate person to lothe and leave his own sins resolutely without dispute p. 190. Sect. I. Consideration p. 192. II. Consideration p. 195. III. Consideration p. 199. IV. Consideration p. 201. V. Consideration p. 208. VI. Consideration p. 210. VII Consideration p. 212. VIII Consideration p. 221. IX Consideration p. 226. X. Consideration p. 229. CHAP. X. Of some more moving thoughts which may help and draw a poor sinner to speedy resolution without further delay p. 236. I. Thought p. 238. II. Thought p. 243. III. Thought p. 246. IV. Thought p. 250. V. Thought p. 252. VI. Thought p. 254. VII Thought p. 255. CHAP. XI Of Temptations with their Answers I. Temptation p. 256. II. Temptation p. 260. III. Temptation p. 263. IV. Temptation p. 269. CHAP. XII Of Queries I. Querie p. 273. II. Querie p. 274. III. Querie ibid. IV. Querie p. 275. V. Querie ibid. VI. Querie p. 276. VII Querie ibid. VIII Querie p. 277. CHAP. XIII Of Directions I. Direction pag. 280. II. Direction p. 281. III. Direction p. 282. IV. Direction p. 284. V. Direction p. 286. VI. Direction p. 288. VII Direction p. 289. VIII Direction p. 291. IX Direction p. 293. X. Direction p. 294. CHAP. XIV Of Motives I. Motive p. 297. II. Motive p. 299. III. Motive p. 300. IV. Motive p. 301. V. Motive p. 302. VI. Motive p. 304. AN EARNEST SWASION TO A Speedy and Practicall Reformation Carefully to be heeded and effectually performed by every particular person as indispensably necessary to his Salvation CHAP. I. Perswading every Soul to heed his own Salvation and endeavour it as his chiefest concernment and to consider it speedily seriously and wisely THE INTRODUCTION CArest thou O man who art of a choice extraction S. 1. endowed with supernaturall gifts made Lord of and more excellent then any of this visible Creation to whom the eternall God hath committed Talents of Reason Consideration Will Affection and an Immortal Soul whom God hath designed to sublime employment and immediate enjoyment of thy Creator to make thy full and everlasting happinesse which is yet to come should I doubt thou carest not whether thou be saved or damned be for ever miserable or for ever happy when thou goest out of this world Thou art hastening apace to thy long home S. 2. to an unchangeable State consider shortly thou must die thy Soul and body parted asunder and from this world and present enjoyments within a few days it may be hours thou must appear in another world to abide either with God Angels and Saints in Heaven or with Devils and Reprobates and damned wretches for ever in Hell and shall I doubt thou believest not this or that thou carest not which of these two so contrary events befall thee or that t is a thing indifferent to thee to be saved or damned in the other world Far be it from thee S. 3. precious Soul to be carelesse of this thy so great concernment I have met with some indeed that have made a mock of sin S. 4. and heard of others that have made a jest of Hell and a scoffe of Heaven but such are either fools or madmen besotted deluded beguiled inconsiderate desperate wretches bellowing beasts not believing men But thou I hope although a sinner S. 5. art not so far gone as desperately to throw away thy precious Soul at once nor yet so proud so obstinate or hardened as to refuse reject and despise these saving Counsels now put into thy hand that may deliver thee from sin and misery and dispose thee for Holinesse and happinesse if thou take them up into thy mind and considerest them seriously A sinner thou art as surely as thy mothers child S. 6. thy judgement corruptly blind thy will perverted thy affections disordered thy whole nature polluted and spoiled thou hast been and art thou not so still to this day one that hath brought forth an innumerable spawn of Actuall sins of vile and ugly shapes in several kinds Thou hast repeated those acts of sin S. 7. to the Aggravation of thy guilt and shame thou canst not tell how often Thou hast it may be uttered many a vain unnecessary and false oath thou hast spoken thou knowest not how many idle unsavory reprochfull revengefull passionate bitter wanton unholy unchristian words with that tongue of thine thou hast forged and told in jest and earnest many a lye and falshood hast thou not Thou hast t is likely conceived and declared much prejudice against the wayes worship and servants of God S. 8. and carried thy self contemptuously toward all the meanes and persons that would reclaim thee Hast thou not been intemperate in meats S. 9. and drinks clothing recreations so as thou canst not reckon all thy excesses this way Didst thou never wrong any one in name S. 10. body soul goods nor requite to other evil for evil and very frequently evil for good to the great dishonor of God and Religion and prejudice of thy neighbour and thy own poor soul Hast thou not been an enticer or tempter of others to sin S. 11. who it may be are either hardened in those evill waies or damned already for those sins thou wast the occasion of by thy example encouragement counsel or toleration Thou hast neglected to pay thy vows and engaged homage to God thy Creator S. 12. Redeemer and Preserver and that very often Thou hast t is probable come before the Lord S. 13. 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 Thou hast S. 14. 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 Thou hast slighted Gods invitation S. 15. 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 And to make up thy measure full of wickedness S. 16. all this while thou hast abused the wonderfull patience mercy and long-suffering of the Lord thy God But we are sure that the judgement of God is according to truth against you that commit such things for that S. 17. 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 O read and consider well this dreadfull place S. 18. 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 It may be thou hast been guilty in all these wayes of sinning S. 19. 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 But if this make thee not yet know thy self then know farther S. 20. and let this be to thee as it is in it self and 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 Before Conversion comes S. 21. 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 Well then S. 22. 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 And I hope thou so bad as thou hast been hitherto art not past all cure remediless S. 23. 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 Poor soul S. 24. 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 Thou hast Faith S. 25. 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 Thou hast Consideration S. 26. 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 shall reap richly by conversion if thou defer not to come in and give not out until it be completed Thou hast now an opportunity put into thy hand S. 27. 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 finished thou must lie down in sorrow and possess an eternity of horrid darkness and woful misery Come Man S. 28. 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 Know

excellent Creature know S. 29. believe thy Creator and mine hath appointed us for more excellent work and most transcendent happiness And this I am perswading thee to seek after S. 30. and provide for I have no design with thee or upon thee in this business that is low or base but high and noble I come not thus to thee from any earthly Prince to beg or command thy worldly goods but from the King of glory to intreat and command and beseech thee to part with thy shame and misery thy sins and turn to Christ and holiness and to beseech thee that thou wouldest yeeld to be made gloriously happy all the harm I mean thee is that thou mayest be saved and this is the best the very best thing I can wish to thee and my self also and all that I would have thee part with is nothing but that which is worse then nothing and that is sin Which all Gods children are glad at the heart they are rid of and that they are gotten out of the dominions and regions of sin into the Kingdom of Christ and under his rule Then that we may reason together to some good purpose S. 31. be but plain-hearted and honest in this business lay aside all prejudice make no shifts no evasions fear nothing Man if thou meanest to be good and holy in good earnest there are no invincible Giants in the Kingdom of Christianity put on the resolution of a man and thou wilt be victorious mean but as well to thy soul as I do and then to be sure thou wilt be as earnest with God for to reform thee and as carefull to use the means and take the opportunity as I am to perswade thee to it Be but as willing to submit to the teaching of grace S. 32. and to accept of the proffered help from Christ and then shalt thou quickly be rid of thy damning sins and be brought into a holy and saving frame of spirit and course of life I observe and so may you S. 33. that when Christ had a mind to do good and shew a speciall favour to any in distresse And our dear Lord Christ hath still the same mind toward every poor sinner to this day to do him good his first question to such is Wilt thou be made whole And John 5.6 Mar. 10.51 what wilt thou that I should do unto thee And no sooner the poor sinner can find in his heart to be willing to be helped and healed and to seek unto Christ in good earnest but immediately Christ saith I will be thou whole Take up and walk Mat. 8 3. I will be thou clean and the Text saith And immediately his Leprosie was cleansed And likwise take notice S. 34. that the cause why a miserable sinner continues unreformed and under the power of his sins is because he will not hath no mind to be altered doth not earnestly desire it That this is so you may see Jeremiah 13.27 I have seen thy abomination Jer. 13.27 Woe unto thee wilt thou not be made clean when will it once be and Ezek. 18.31 32. I have no pleasure saith God in the death that is Ezek. 18.31 32. damnation of a sinner but rather he should turn and live and that the cause of mens ruine and destruction is from themselves rather then they will turn they will die Why will ye die turn you from all your transgressions why will ye die So likewise our Saviour Christ in John 5.40 tels us why men lose their Souls and happiness Joh. 5.40 it is They will not come unto me that they might have Life And I observe also when a man is convinced of the necessity of Salvation S. 35. and by the consideration of the greatness of his sins and necessity of leaving them all yet the difficulty of conversion and parting with old friends as a sinner thinks his lusts and sins are he cryes out what must I do to be saved Act. 16.30 as the Jaylor did Acts 16.30 Which is the first quere to be made and when a sinner comes to this once to be willing and seriously desirous from his very Soul to be made whole and clean and then earnestly to seek out how he may act that he may be saved then Christ takes him to cure and then directs him by his word and helps him by his Spirit first to Reformation here and then to Salvation hereafter Now precious soul S. 36. is it in thy heart to desire and dost seriously ask what thou shalt do to be saved If so I have it from God to tell thee that thou mayest be saved If thou believe in the Lord Jesus repent thee and turn thee from all thy ungodliness to serve the living God in Righteousness and true holiness from this day to the end of thy life and submit to Reformation in heart and life thou shalt be saved Wilt thou submit to Reformation S. 37. wouldest thou be made clean and be effectually turned from all thy sinfull thoughts and practises O poor sinner art willing Then first try thy heart S. 38. whether in good earnest thou desire it canst thou go in secret and pour out thy soul and utter thy desires before the Lord in this or the like prayer for this very thing that thou mayst be reformed If thou art willing then to be reformed from thy very soul thou canst speak thy Requests to God to help thee through the work and then thou wilt be willing to take up advice and consideration and yeeld to the intreaties and fall upon the practise without more ado speedily without delay if thou canst thus pray from thy heart there is great hope of thy Reformation CHAP. II. The hopefull sinners Prayer O Most glorious S. 1. holy just and gracious Lord God thou who art the knower of hearts and lover of souls thou hast said Ezek. 33.11 1 Tim. 2.4 1 Pet. 3.9 Mat. 9.13 Thou hast no pleasure in the death of a sinner but rather he should turn and live and art not willing that any should perish but that all should come to repentance and to this end thou hast sent thy dear Son Jesus Christ into the world to call sinners to repentance who gave himself for us that he might redeem poor sinners from all their iniquities and purifie his redeemed ones 2 Cor. 5.20 1 Tim. 4.20 2 Tim. 4.12 thou hast likewise given thy Spirit to sanctifie our hearts and with thy Word to convince and convert such as shall be saved and that poor sinners might be converted and turned from darkness to light from the power of Satan to God that they might receive the forgiveness of sins and an inheritance among the sanctified Thou hast appointed thy Ministers to call sinners to invite beseech exhort reprove admonish guide and direct poor sinners to reclaim them to bring them off from their evill wayes and to shew them the

way of Heaven and hast promised eternall life to those that obey thee to their lives end and hast threatned eternall punishment to every impenitent unconverted sinner O Lord S. 2. how wonderfull art thou in mercy and goodnesse I am one of those vile and miserable sinners whom thou hast often called to amendment to whom thou hast sent thy servants importunately beseeching that I would cease to do evill and learn to do well that I would but turn and live but hitherto I have not fully yeelded I have dear Lord too too often and too too long put thee off with excuses and when I could say nothing for my continuance in sinne nor against holy living and speedy reformation yet then have I delayed my necessary duty with a promise of reformation delaying from day to day that which I have promised and continually going on in that which I should renounce even to this day O Lord thou knowest it Many opportunities have been given unto me much grace offered S. 3. many Sabbaths many Sermons many Counsels many a check of Conscience many rebukes from the Lord in sad dispensations and all to reclaim me and long hast thou waited for my return that thou mightest pardon and be gracious But alas alas I have abused thy long-sufferance made light of thy invitations and all thy sweet and kind perswasions and fatherly corrections I have heard thy Messengers speaking to me time after time from the Lord saying often with tears in their eyes to me Regardlesse hard-hearted Wretch Oh do not do not the abominable things which I hate O why wilt thou die But all in vain my obstinate hard heart hath said There is no hope I will not change nor amend Yea S. 4. Lord although thy severe and dreadfull threats have come to my ears against such sins as I alas as I my self am guilty of and there is nothing that keepeth me on this side hell all this while but thy wonderfull mercy forbearing execution on such an evill doer as I have been and yet for all this my fool-hardy heart is set upon evill still I have heard from thy Word S. 5. Mat. 18.3 John 3.3 as it were from Heaven to me by name that Except I be converted I shall never enter into the Kingdom of Heaven and yet I have not seriously minded it but to this day I have continued to follow lustfull desires and unchristian practises alas to this day too long But dear Lord wilt thou be intreated by me a vile sinner as I am now to move my heart effectually that I may set upon reformation to purpose Lord if thou wilt thou canst make me clean holy just sober and a sound convert thou hast bid me although a miserable sinner to ask according to thy will and thou hast promised to hear and grant It is thy will most holy God S. 7. that I should turn and live and it is the desire and earnest request of my soul that I may leave off all my ungodliness worldly lusts vanities and all my sins And that I may become a new man a sincere and holy Christian Lord help me and never leave me begin and finish my Reformation in heart and life make this little book an happy Instrument of mine Amendment Let the truths from thy word convince me let the Arguments perswade me let the reasons move me to a speedy practicall resolution let my many sins yet unreformed shame me and weary me let thy Threats deter me from sin let thy promises allure me to Holiness Let thy Grace accompany my Endeavours this way let the few dayes I have to live S. 8. and the great work I have yet to do for my soul drive me to hasten my Resolution let not sloth nor delusions nor any temptation or secular Interest whatsoever entice my poor soul from this work of self-Reformation I am Resolved to read 9. consider and practice dear Lord help my Resolutions and further this happy work of reformation in my heart and life Say Lord for Christs sake to my soul Goe on and prosper Amen Amen Now if thou canst truly from thy heart bewail thy former neglect and miscarriage S. 10. and beg heartily of God to assist thee in this thy so great concernment then art thou hopefully prepared and in a fair way both to receive further Instruction and Resolution for thy saving Reformation And accordingly I shall in the name of God proceed with thee after this method In the first part of Reformation which consists in forsaking of all thy sins and evil practises To shew what is meant in this design by SAVING REFORMATION that you may understand your businesse To prove the absolute necessity of such a reformation in order to salvation that you may believe it To discover those sins which are in every instance in consistent with saving reformation which if not forsaken in heart and life will infallibly bring destruction to thy soul at last that when you know them and the dreadfull consequence of them you may be induced to repent them to renounce them all without any further delay or hesitancie To give you some speciall Directions about this thing that it may prove Effectuall that your labour may not be lost but through the grace of God successefull To urge the duty upon you with undeniable arguments to move you to be speedy and practicall in Reformation And this is done in this first part about Reformation as it comprehends a turning from all Evill in heart and life a ceasing from sin in all its instances and appearances I doe in the Second part of Reformation which consists of an holy Life 1. Propose the practicals of saving conversion in all Christian performances and right orderly heavenly Conversation And shew likewise the absolute necessity of such a course of holy living to make our reformation complete and our salvation sure Lay down some Directions for the holy ordering of you life both fot Time and Duties Lastly I doe conclude with earnest motions to perform all the requisits to thy salvation constantly to the end And no man can set himself against or refuse to yield to all that is here moved for nor delay his reformation but he that hath forfeited his reason and all his interest in Christ and hath sold himself to wickedness and resolves to be miserable in despite of God and good Counsell and is grown desperate and means to cast away his precious soul for ever But I hope thou that hast read so far as this art not such an one and therefore I intreat you would seriously consider what is said to thee in each particular about thy speedy Reformation CHAP. III. Of Reformation in the notion of it as it is intended for practise REformation which is the subject I am about to treat of S. 1. is a word not very frequently used in Scripture but the thing I mean by it is in many places described And I

chuse this term of Reformation because it comprehends what I mean to exhort you to and as it is a Vulgar word best known to such as I am 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 And if you understand better the meaning of your duty by these expressions S. 2. 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 For the word in its own proper signification is a state unto which either persons or things disordered and out of course are reduced S. 3. 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 And when I perswade you to think on your sins S. 4. and be sad at the heart grieve and lament that you have been so bad by inclination an 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 And you must grant S. 5. 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 HAving declared what I intend by Reformation S. 1. 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 The first state of mankind you believe was a state of perfection S. 2. 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 But the unhappy defection that our first Parents made S. 3. 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 Now as long as any man is in his naturall estate S. 4. 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 debates 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 And if thou return in time while grace is offered thee S. 5. 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 If you are not yet perswaded of this S. 6. 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 This truth is that we must acquaint you withall S. 7. 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

necessity of reformation I come next and now to acquaint thee with some particular sins S. 1. which to practice and continue in is death and every one if an actuall sinner in any of these doth not speedily repent of and reform and also if 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 Reader S. 2. 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 form 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 For when a sinner is brought to the knowledg of his faults S. 3. 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 But on the contrary if thou reform not but goest on still in thy sins S. 4. 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 Ch i st 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 This being so doth it not concern thee S. 5. 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 Come then along considerate soul S. 6. 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 Consider S. 7. 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 First of all consider is Wilfull Ignorance and unbelief thy case S. 8. 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 much 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 If thou art yet ignorant of this S. 9. 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 x. 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 Is Infidelity and unbelief thy condition S.

have lost both reason and sences This indeed is to forsake the manhood and to be transformed into a beast and worse for a beast is not capable of sinning by excesse but a man sins wofully in so doing for he breaks a Law of God and sobriety abuseth the creature dishonoreth and debaseth his own soul exposeth himself to shame and scorn and gives a foul 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 but in no wise fit for the service of God Deu. 31.20 21. Pro. 23.21 Esay 28.1 3. 1 Cor. 6.10 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 tippling 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 feriously 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 Now by this thou seest what thou art to S. 29. 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 And because Gluttony is an excess about meats as that is about drinks S. 30. and a sin that carries guilt with it too yet a sin little taken notice of though often committed T is not eating or drinking that is sinfull No● cibus sed appetitus est in vitio 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 1 Cor. 8.8 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 banquets 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 boundaries 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 And of such as offend this way saith the Apostle S. 31. 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 Pro. 23.1 2 3. When thou sittest to eat 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 Is thy sin Covetousness S. 32. 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 self men will not be perswaded they are so though they be so it is a damning sin yet he that is most guilty will not believe it his sin or not a sin there are so many reserves and excuses for covetous desires that now Loving the world and heaping up riches or desirous to doe so are adopted into the fellowship of good-husbandry and honest providing for future necessities and contingencies which indeed is no better then one of the artifices of Satan to make men call evil good And I think I may appeal to the consciences of men when they examine themselves and goe about to repent them of their sins whether they ever bewail this cursed disposition but rather account it one of their perfections when alas God abhors the covetous Psal 10.3 Col. 3.5 1 Cor. 6.10 11. Eph. 5.5 Hab. 2.9 and covetousness is no better then Idolatry in Gods account And the covetous shall not inherit the kingdome of heaven not covetous nor extortioners shall inherit the kingdome of God Woe to him that coveteth an evil covetousness to his house that he may build his nest on high that he may be delivered from the power of evil This sin lies close in the heart S. 33. and the symptomes of it are a desire of abundance of these worldly things a love to riches and esteem of them and a studying contriving for to gain them as things conducing to make up thy happiness a caring disposition about the things of this life see it in that speech of our Saviour illustrated by the example of a certain rich man Take heed and beware of covetousness Luk. 12.16 c. for a mans life consisteth not in the abundance of the things which he possesseth and then you shall find it in the parable following which expresseth the thoughts of the rich man v. 17. And he thought within himself what shall I doe And he said this I will do I will pull down my barns and build greater and there will I lay up my goods and then mark his repose I will say to my soul thou hast goods laid up for many years take thine ease eat drink and be merry here was his account but then see what Gods account is of such an one v. 20. Thou fool this night shall by soul be required of thee then whose shall those things be that thou hast provided Even so is he that lays up treasure for himself and is not rich towards God Therefore said Christ to his disciples take no thought for these things of this present life Luke 21.34 let not worldly cares possesse your souls And some think themselves far from this guilt S. 34. and as far off from it as the extreme prodigality and can in their extravagances boast of this that they are not covetous when alas they are deeply guilty of this sin also The prodigall mentioned in Luke 15th he coveted and desired his fathers substance Luk. 15.12 13. and got it up together to spend it on his lusts he coveted it to spend it not to feed the hungry and relieve the poor but to feed his lusts Jam. 4.2 So we find S. James saith they lust and desire to have there is their covetousness that ye may consume it upon your lusts this their prodigality and indeed t is easie to find many that spend lavishly upon their pleasures in gaming and rioting revelling clothing and feasting doe exercise covetous practices as the Apostle Peter expresseth it calling such cursed children to feed their lusts 2 Pet. 2.14 but the poor or charitable uses alas but little doe they care for or give to such they are free to themselves but penurious to others all too little they can get to themselves and the least too much they lay out to the needy Now covetous practices are easily seen whereby we may know a covetous heart S. 35. art thou one that dost eagerly pursue these earthly abundances dost use wrong means to get riches art an usurer extortioner unjust in thy dealing art one that lovest the world and desirest a great portion here and when thou hast gotten what thou desirest dost keep it when the necessity of the poor and the Church doe call for thy bounty and liberality hast thou reaped plentifully and yet dost thou sowe sparingly Mat. 9.21 22 23. This is that which our Saviour saith how hardly shall a rich man be saved So that if thou study contrive thirst after with greedy desires abundance of the things of this life and accountest of them as the things to make thee happy and lovest the having and keeping of these earthly riches Mat. 7.21 22 23. then art thou a covetous person And besides the guilt of the sin on thee S. 36. there is a filth in covetousness which defiles the man and makes thee odious to the bountifull God and obnoxious to his wrath and infallibly excludes every covetous man from the kingdome of God Therefore examine thy self S. 37. and if thou find thy heart after covetousness and thy practices be after that cursed disposition repent and mortifie that worldy lust and never more enter on covetous practices as thou tenderest the favour of God here and eternall weal of thy soul hereafter Covetousness the root of all evil they that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition for the love of money is the root of all evil 1 Tim. 6.9 10. which while some coveted after they have erred from the faith Love not the world neither the things that are in the world 1 John 2.15 16. for he that loveth the world the love of the father is not in him §. IX Murder Hast thou actually been the death of any one S. 38. hast killed or bereaved any man of his naturall life 1. Art thou a private man and hast at any time to satisfie thy malice and revenge either upon deliberation or sudden passion killed man woman or child then art thou guilty of this sin then hast thou done that which thou canst never repair thy repentance must be lasting and deep or thou must burn in hell for it for ever Yea 2. art thou a souldier and takest up killing weapons with resolution to slay and hast not commission from thy lawfull Soveraign and a just cause All those thou killest are upon thy account as the murderer of them so killed and all thou commandest to be so slain 2 Sam. 12 9. compared with 2

Religion Rom. 3.8 and damage to thy own soul than any advantage can amount to by thy lye If we mean to be the children of God S. 52. 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 And to shew the perniciousness of lying David S. 53. 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 Lying is most odious S. 54. 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 Ecclus. 20.25 and they both shall have destruction to heritage Therefore if thou that readest this S. 55. 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 And to make short work concerning all lyars that they shall be shut up in hell S. 56. 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 There are many more guilty of theft than will acknowledge it S. 57. 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 Lev. 19.13 Eph. 4.28 steal no more 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 Hast thou been entrusted with the portions and maintenance of Widows and Orphans S. 59. 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 Again S. 60. 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 S. 61. can you tell 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 Therefore I exhort thee to examine thy S. 62. 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 And now because in these later times iniquity doth abound S. 63. 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 Such kind of sinners there are too many S. 64. who notwithstanding the command of God which is that we should honour and obey our superiors Eph. 6.2.3 1 Pet. 2.13 14 15 17. Eph. 6.5 1 Tim. 6.1 Tit. 2.9 10 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 Now it may be thou hast been under all these relations S. 65. 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 1. If thou hast at any time S. 66. 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 nor 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 2. If thou being a subject a person born or living within the dominions of a lawfull King S. 67. 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 Whosoever therefore resisteth the power Rom. 13.1 2 3 4 5. 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 submit your selves for the Lords sake to the KING AS SUPREME or unto Governours 1 Pet. 2.13 14 15. 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 2 Sam. 20.22 Zimri that slew his Master had not immunity 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 Therefore if thou hast been guilty of this disobedience and rebellion Repent thee speedily lest thou come to ruine both body and soul And if thy sin be aggravated by thy actuall fighting against his person and authority S. 70. 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 with hell except thou repent speedily severely deeply and unlesse this thy repentance be accompanied with many prayers and many teares and great manifestation of thy sorrow for this sin I cannot think of any way imaginable how thou mayst escape the condemnation and damnation Oh then examine thy heart and actings S. 71. and see how thou art guilty of this sin of resisting lawfull authority and repent in time lest the curse overtake thee that is the reward of disobedience to Magistrates treason and rebellion 3. Hast thou or art thou a servant under a Master S. 72. and hast thou disobeyed thy Master in his lawfull and possible commands hast thou been unfaithfull to his honest trust hast thou wasted his goods or wronged his person hast thou betrayed him out of malice or for reward into the hand of his enemies hast thou hated thy master and studied to mischief him in life liberty goods children or reputation then thou hast been a disobedient servant a false and wicked person I exhort thee if guilty to repent of this also lest the curse of Judas who betrayed his Master fall upon thee Art thou one that hast owned Christianity S. 73. for thy profession and Christ for thy Saviour and Lord and the word of God for the rule of thy faith and life and yet dost in thy heart and practice renounce despise and gainsay the ministry of this dispensation If thou refuse this subjection and obedience to the faithfull dispensers of the Gospel the Pastors and Ministers of Christ over thee in the Lord for the good of thy soul If thou hate the Ministers of the word for their works sake S. 74. 1 Kings 22.8 if thou continue and despise them and their ministry if thou mock or any wise abuse vilifie and resist them in their ministry Luke 10.16 2 Chron. 36.16 2 Kings 2.23 Deut. 17.12 Hos 4.4 Acts 5.39 if thou make light of their serious exhortations admonitions and reproofs from the Lord by them and refusest to conforme thy heart and life thy judgment and actions so far as it concerns thy soul to the doctrine of Christ concerning faith in him and imitation of Him faithfully and truly preached by the minister of Christ Then art thou guilty of the sin of disobedience and rebellion against the Minister of Christ and in him against Christ who hath said he that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And as Paul speaks their office and work Luke 10.16 2 Cor. 5.20 We are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God Now examine how thou hast carried thy self always to the Gospell-Ministry S. 75. that ordinance of God and toward those pastors set over you in the Lord and know if thou art in any of these forementioned Instances guilty either by wronging their persons or slighting or reproching their office in the ministry of Holy things then must thou repent and become a reformed person in this point also unlesse you will venter to bear the wrath of God and the punishment for such wickedness 2 Chr. 36 15 16. see in Chron. The Lord God sent to them by his messengers because he had compassion on his people but they mocked the messengers of God and despised his words and misused his prophets untill the wrath of the Lord rose against the people till there was no remedy And thou mourn at the last when thy flesh and thy body is consumed and say how have I hated instruction and my heart despised reproof and have not obeyed the voice of my teachers Pro. 5.11 12 13. nor enclined my ear to them that instructed Now I have warned thee of these things S. 76. because thou livest in an Age very sinfull in these kinds of disobedience and I have told thee thus much lest falling among perilous men of these last and perilous times thou it may be hast been seduced and art fallen unawares into this sin of resisting thy Superiours in the Lord and art one of those that despisest dominion 2 Pet. 2. Jud. v. 8. and speakest evil of dignities and art fallen under the temptation of wicked gainsaying and reprochfull men whose mouthes are full of cursing and hearts and hands full of violence and malice against the Lords Ordinances Magistracy and Ministry And if thou art yet pure as to these sins Bless God for it and be carefull and pray lest thou fall into this temptation of disobedience to Parents lawfull Magistracy Masters and Ministry and at last for thy sinfull disobedience fall under the condemnation of Hell Rom. 13.2 for they that resist the Ordinance of God shall receive to themselves damnation therefore look to thy self in time §. XIV Pride and Vain-glory. Art thou tainted with Pride and Vain-glory S. 77. a sin it is hatefull to God and destructive to souls a temper no wise consisting with true Grace in any one but stands in opposition to Christ and Holinesse for Pride of life is not of God Jo. 2.16 but of the world Every one that is proud in heart is an abomination to the Lord and he shall not go unpunished Prov. 16.18 Psal 119.21 Esa 2.11 12. Jam. 4.6 Luk. 1.51 Mal. 4.1 Prov. 8.13 The proud are cursed and the lofty haughty proud man whoere he be shall be brought down and made low for God resisteth the proud c. and will scatter the proud in the imaginations of their heart and they shall be as stubble to the fire of Gods wrath that are proud for God hates pride in any All this is against Pride and all this is against thee if thou be proud or haughty in heart or life therefore examine now thy self see if this pride be in thee if thou art guilty of pride Art thou lifted up with a conceit of thy self as more excellent then others and despisest those whom thou undervaluest to thy self by thy supposed advantages of birth Breeding Beauty Power Place Parts Gifts Riches Rayment Gate Arts Tongues Learning Wisdom Policy c. A fond desire and seeking for Fame S. 78. Reputation Applause if thou proceed to bragging or boasting of what thou seemest to thy self to be and wouldest be accounted and esteemed of as such and art angry if

or woman yet thou hast heard often the word of faith and love and charity and patience and meekness humility and God doth expect some fruits of that word Hast thou exercised these graces and brought them forth in action doest thou believe and act according to that word of grace do the fruits of the Spirit appear in thy conversation yet if not hitherto hast thou been unprofitable 't is all cast away upon thee what God hath done to thee then hast thou received the grace of God in vain I advise thee as young as thou art to repent thee heartily S. 155. and bewail thy former barrenness and lay thy heart and set thy self to the practice of all good duties be much in prayer self-denial and frequent acts of piety and devotion and shew thy charity and goodness to those that are in distress what thou art able and hast opportunity It may be thou art a man or woman of full years S. 156. and art of a longer standing it may be twenty thirty fourty fifty sixty years thou hast all this while enjoyed the plentifull meanes of grace and so long hath God been bearing with thee still expecting from thee somewhat of all that beneficence of his toward thee and now at last coming to thee and findes no fruit on thee onely a few leaves of profession may he not say in high displeasure never fruit grow on thee more henceforth by this time thou mightest have been strong and well rooted in faith abundant in charity and well knowing in the things of God and of thy own soul able by thine own experience and example to instruct the younger by this time thou mightest have been able to resist the strongest temptations and have understood the wiles of Satan and deceitfulness of sin have been sufficiently guarded from their prevalencies by this time thou mightest have overcome the world and have been crucified to all the worldly pleasures honors riches and have had thy love delight and happiness placed on God and Heaven long ere this hour of the day of thy life hadst thou not been unfaithfull to thy Lord and Master Christ and unfruitfull under the meanes of grace mightest thou have been one prompt and ready to and zealous of good works and thy life might have been an ornament to the Gospel and the doctrine of our Saviour in all things of piety and charity Titus 2.10 and thou thy self a shining light holding forth the word of life and faith in all manner of good works Phil. 2.16 Mat. 5.16 as becometh Christianity to the glory and praise of Gods free grace towards thee but is it so with thee or not hast thou continued all this while as at first unfruitfull Try thy heart and wayes S. 157. and if thou hast profited and laboured in the things of religion piety charity humility righteousness sobriety bless God for it goe on to perfection and give not out to the last moment being never weary of well-doing abounding alwayes in the work of the Lord Gal. 6.9 1. Cor. 15.58 2 Cor. 7.1 Heb. 12.1 2. perfecting holiness in the fear of God lay aside every weight and run the rest of your race before you with patience looking to Jesus the author and finisher of your faith believing that your labour shall not be in vain in the Lord. But if hitherto thou hast been unfruitfull then let the consideration of it prick thee to the heart repent repent thee speedily for all thy unfruitfulness and barrenness and redeem thy time for all is lost and thy soul will be lost for ever if thou repent not of this sin even this of unfruitfulness and henceforth learn to doe well and apply thy heart withall to bring fruit unto the Lord even the fruit of his care and Gospel-mercies in Christ unto thy soul Doe not slight this admonition and warning 't is from the Lord for thy good therefore see to it in time CHAP. VI. An Enumeration of more sins and wayes by which man offends God and contracts guilt to his soul of which he must be reformed I Have in the foregoing Sections given you a particular of some of the most gross and notorious fins S. 1. their names nature and condemnation all or any one of them if thou art guilty and meanest to live in will bring damnation to thy body and soul most certainly And there are many more sins then those mentioned which lay claim to Hell for their reward S. 2. which the holy book of God and the spirituall guides of thy soul if thou consult them would sufficiently instruct thee about how thou mayst either avoid and prevent them or repent and forsake them all though lying within thy heart thoughts words or actions for Gods Spirit would conduct thee also And further S. 3. things sometimes tolerably lawfull to be done may through circumstances time and place become unlawfull and a sin to thee if thou dost them and there are some things some persons may doe at some times in some cases which another may not doe without a sin nor the same person at another time or under another relation but it will be a fault It were easie to instance in examples of this kind but they would be a subject fit for determination of cases of Conscience which now I am not about yet this I would advise thee if thou meanest to walk circumspectly and exercise a good conscience always that in things doubtfull and disputable take the surest part that part of the question which is surely no sin for instance is dicing or carding lawfull or to wear black spots as the manner of some is or to put money to usury With some this may be a question but for my part I would thus resolve it that it may be unlawfull and a sin to play at cards or dice or to put on those strange fashions or to practise usury c. but not to play at either or with either at any time at all nor to lend upon usury nor to conform to the fantastical fashions of dressing is doubtless no sin and a wise soul would take the safest course and walk in the surest way and avoid all appearance of sin as well as all sins and he that doth not doe that that is shun as much as possible all appearance of evil transgresseth a Gospel-rule 1 Thess 5. ●2 Abstain from all appearance of evil There are also other sins which lie somewhat closer S. 4. that make not so great a noise nor so suddenly wast the conscience yet the amount of them may prove an eternal guilt and men may often flatter themselves into hell with them under pretence that they are but little ones and sins of infirmity onely which as men are apt to think have a certain divine indulgence waiting on them of course And indeed many foul and il-favoured sins S. 5. to which men give full consent and delight are choked with

the name and maintained in heart and practice with an opinion that they will be accounted of as lesser irregularities deviations humane frailties and infirmities for men are pleased to think they may live in sins of infirmities safely and laudably and therefore are willing to believe that all their omissions of good duties and commissions of evil works are but as so many infirmities and easily pardoned without either forsaking them or striving against them or repenting of them But say the best thou canst of thy infirmities S. 6. either natural or moral either thy inclination and propension of nature to evil or slipping into a fault through a sudden surprisal and violent temptation or ignorance and inconsiderateness or suppose they be onely the defects in our duty as wandring thoughts sometimes dulness drowsiness and weariness in our service of God or thy backwardness to every good work thy want of proportionable zeal for Gods glory and the Church Or grant it to be but weakness of judgment S. 7. erroneous opinions though but in lesser truths or thy knowing not nor searching after thy secret sins be it but a sudden eruption of passion into anger and shrewd words or desires after forbidden and unlawfull objects or immoderate desires after things lawfull in themselves yet all these and all other infirmities to speak the most favourably of them are the disease sickness and disorders of the soul and ought to be the matter of our sorrow and humiliation and must be confessed to God in the enumeration of our sins and pardon must be begged in Christs name for his sake for them and except thy soul be humbled for all thy secret sins and all thy infirmities if not in every instance yet in the whole summe and thy labour and watchfulness be for the suppressing of their rise and preventing their reign as much as possible yea even they so little as they seem to thee they will prove mortal at the last and thy plea of Infirmity will not serve thy turn except thy sins of infirmities be pardoned and they will not be pardoned any more then greater sins but upon thy repentance and that which far greater offences could not doe if repented of in time and forsaken in heart and practice that these sins of infirmities will doe if not repented of in time and amended to what degree is possible for thee even these will procure thy damnation at the last Now concerning all those sins which the vulgar sort of men who pretend to Christianity account either no sins at all S. 8. or very lightly of them as small and inconsidérable yet by a long custome and frequent repetition are become habituall and so very sinfull and so very destructive and besides men that think them so small and innocent seldome if ever charge them upon their souls as sins to be grieved at repented of and amended when they examine their lives and actions as to other sins which are noted with a blacker character by reason of which neglect those smaller sins are let alone unmortified and men goe to their graves with impenitency as to those sins which will sink a man as deep into the gulf of misery and drown the soul in destruction and perdition and if they be but foolish lusts yet they are thus hurtfull to the soul 1 Tim. 6.9 To instance in some things of this kind for thy fuller conviction § I. Evil motions of lust the taint and corruption in nature There are in every mans nature the seeds of all evil S. 9. Gen. 6.5 Mat. 15.19 20. Jam. 1.14 15. Col. 3.5 which are the beginnings of all actuall sins mans nature is tainted and corrupted naughty Concupiscences and lusts are born with us which are defiling and corrupting the whole man the heart of man is full of them and in their first motions they are sins even that proneness inclination to evil and aversness and indisposedness to good which is in thee which thou mayst and must take notice of as a matter of sorrow and complaint against thy self as it is thy unhappiness and misery so it is thy sin and thy death and such a disease it is that if not healed and pardoned in thee by regeneration will leave thee under wrath and the curse Gal. 3.22 Rom. 5.12 Psam 51.5 Rom. 7.5 This that I mean is that which is understood by the name of Originall sin that is the corruption of humane nature by the sin of our first parents propagated to the whole kind of Adams race and posterity which is every man and woman as they receive life and birth these motions of sins doe work in our members to bring forth fruit unto death Now though this be every mans case S. 10. scarce any man makes it his own particular grief men make light of it and are so far from watching over and resisting the first motions and lustings after evil things and mortifying these corruptions that they are most apt to plead it by way of excuse for their faults and actuall transgressions which are the issues and effects of this corruption and lust from within But if ever thou hopest to be savingly reformed S. 11. this old man which is corrupt according to the deceitfull lusts must be put off that is must not be served nor yeilded unto but resisted and prayed against and indeed for my part had I no other sin that might be laid to my charge yet I find this inbred wickedness this naturall proneness to evil so exceeding sinfull that I should account it a choice mercy to be quite rid of it and 't is for this I have cause to hang the head and mourn and 't is that the moving corruptions may be quite destroyed and mortified in me is the prayer and care of my poor soul for my joy cannot be full untill my enemies that is my sins both root and branch seed and fruit be plucked up and withered and untill Christ alone his grace and vertues be formed in my soul and triumph in my conversation O doe not make light of that which put thee under the wrath of God and power of Satan S. 12. that may not be slighted by thee which is in thee the cause and originall of all sins that set the whole man upon evil the cause of all disorder and confusion every where in thee and every where in the world in a word 't is exceeding sinfull all evils lie folded up in thy original concupiscence Take heed therefore and take a special view and measure of this thy sin S. 13. and because thy flesh will never be weary in it's sinfull motions then be thou never weary nor give over resisting these lusts in thy self weakening this body of sin and hinder the progress of it and if thou canst not get it quite discharged suffer it not what ere it cost thee to reign in thee or prevail over thee listen not to lusts solicitations entertain

purpose but very often of very evil consequence there are many unruly and vain talkers saith Paul to Titus whose mouths must be stopped Titus 10.11 Eph. 5.4 which subvert whole houses c. And foolish talking is numbred for sin with fornication and uncleanness Now if thou art one given to loosness of tongue and vanity of talk S. 19. that speakest much and any thing comes first into thy mind either to vent a folly or a passion to speak unseemly or unwisely gibing or scoffing tatling or talking frothy complements without reality and lying jests to provoke mirth tedious stories to no purpose of good to edification if thy tongue walk in this road and thy speech be but after this rate of vanity though free from blasphemy oathes reproches rottenness rayling c. yet is it not free from sin for thy words are vain and idle and when reformation comes it will reduce thy tongue to and bring it into the obedience of the laws of wisdome of sobriety and piety And lest you should think this a vain monition concerning words consider what Christ our Lord saith of idle words I say unto you that every idle word that men shall speake Mat. 12.36 they shall give an account thereof at the day of judgment for by thy words thou shalt be justified or condemned For there is not a word in my tongue O Lord Psal 139.4 but thou knowest it altogether Therefore though thou art but apt to transgresse with thy tongue either by speaking wickedly or vainly idlely and foolishly repent thee of thy former folly and for time to come put a watch and a guard on that little member of unruliness and a restraint lest thou offend again and so be put to a sad repentance for thy little folly for if the instance be but little in which we offend yet the sin is great because we continue in that folly which is more easily reformed the temptation to it less the profit and pleasure small but sound words or prudent silence are far more advantagious to the esteeme of wisdome and godliness then vain frothy idle talkativeness If thou meanest to be religious to any purpose S. 20. bridle thy tongue let thy words be few Jam. 1.26 sober and good For if any among you seem to be religious and bridleth not his tongue this mans religion is vain If you say your words are out before you are aware and 't is your infirmity then be perswaded to repent it and amend it as it is an infirmity for this can be no excuse for thy sin because it is but as you suppose a little one when ye see how much and strictly we are warned to take heed of our tongues that we sin not with them in any case not so much as by idle talking §. IV. Idle life An Idle life is as much to be accounted for as idle words S. 21. and as deeply to be lamented throughly and reformed for a man a rational creature to live in the world to no purpose or onely to take his pastime here and to be good for nothing but to eat drink sleep play c. or as some are to be very busie in doing nothing that is nothing to the purpose that for which he hath received his life time and talent And it may be thou art such an one S. 22. of whom if one should ask what good hast thou done since first thou receivedst breath that though thou hast received much good yet hast thou brought forth little alas men doe not consider the sin of idleness nor the danger of it 't is a dangerous thing to be without a lawfull calling and as bad to be idle in it to have nothing to doe or to doe nothing in a lawfull imployment doubtless is that which is neither pleasing to God nor innocent in it self God made nothing in vain 't is a sin confessed to doe evil and so it is not to doe some good or other The servant that had a talent and hid it is condemned by our Lord Christ Cast ye the unprofit able servant into outer darkness Mat. 25.30 there shall be weeping and gnashing of teeth And the fig-tree which beareth no fruit is cursed Yet this is not thought on any whit by those that are idle and vain persons S. 23. who spend their life and precious time either in doing nothing at all or that which is beside the business of a Christian man as doing that which is evil the devil commonly sets such on work whom he finds idle what an empty vain thing it is for men and women to have nothing to employ themselves in but to receive and pay unnecessary visits Acts 17.21 complements to tell or hear some new thing to spend their time and invention in the vanities and trifles of sports and deckings and dressings Their tailors and sempsters their glass and their combes their beds and boards their Playes and Romances their visits and vain discourses consuming all their study time wealth strength so as nothing of all is left them for the greater concernments of their precious souls and countries good Such kind of lives do many live S. 24. and this is but to be dead while they live and it may be you that read this may be such an one and then my serious counsel to thee is to repent for thy idleness and mis-spens time and betake thy self speedily to some honest Christian employment and course of life wherein you may expect a blessing from God and whereby you may bring some good to somebody that it may not be said when you are gone that you can well be spared for that you lived to no purpose and wast good for nothing but this will not be the worst of it that men may say so of thee but God thy Lord will call thee to account another day how thou hast spent thy time and self in this present world and how you have employed and improved your talent for Gods glory and the good of mankind Beware therefore S. 25. and be doing daily of that which thou wouldst be found doing when thy Lord Christ cometh that you so may expect that blessing from Christ your Lord and Master which he hath promised to his faithfull doing servants Mat. 24.46 Mat. 25.21 Blessed is that servant that when his Lord shall come shall find so doing Well done good and faithfull servant enter thou into the joy of thy Lord. §. V. Omissions There is another conceit men have S. 26. and their practise is according to it which must be reformed or else thou canst not attain to a state of saving grace and that is Omissions men think it may be it is a sin to commit evil to doe hurt but none to omit the doing of good to doe no evil should be our care but though a man doe no evil and yet doth no good he is an evil man Luke 12.47 Jam.

mindfull of them and be watchfull over thy inward outward self every hour in every place and action as thou ever hopest to avoid sin to keep thy self pure and to please God for Jude the 8th verse speaks of Filthy dreamers who defile the flesh c. §. VII Worldly Joy and Sorrow I intreat likewise you would be warned about your joys and griefs S. 34. for as they are more or less about worldly concernments so are they more or less sinfull 'T is true we the best of us are but men at the best and easily are we surprised we have these passions in our nature and of themselves are not sinfull but our failings are about their measures and their objects and the more our delights are in the fruition of the object according to the value and esteem we have of the thing so the more is our sorrow arising from the want of or parting with our beloved whatever it be And this may be sometimes good and gracious according to the sense apprehension we have of good things S. 35. to wit to rejoyce exceedingly and delight much in the presence and fruition of God and grace his word and religious duties and hopes of heaven after an holy life here it is good and a duty as also to grieve much and sorrow heartily for the absence of grace or breach of covenant and faith with God to be grieved at the heart for sin committed or interruption of communion with God by failings in our duties of Religion c. this I say is godly joy and godly sorrow and needs not to be repented of but commonly this is not the kind of that joy delight sorrow and perplexity which men and women are so much in alas it is otherwise indeed 't is sinfull too much for it is worldly too much yet how few take notice of their joys and griefs whether they be sinfull or holy hurtfull or profitable to their souls To be a worldling is to be a sinner S. 36. he can never joy or grieve much about worldly concernments but he must be one that loves and prizes earthly things beyond their proportion irregularly and sinfully Godly sorrow worketh Repentance to salvation not be repented of 2 Cor. 7.10 but the sorrow of the world worketh death So to delight rejoyce and glory in the Lord is good and pleasing to God but to set ones heart upon riches honors and pleasures and to rejoyce in any of these is a sin and such a joy should be turned into heaviness and such laughter into mourning Jam. 4.9 If thy joy and grief lie about worldly things and trifles S. 37. if thou hast more comfort in a good bargain or a friends legacy or some worldly emoluments then in the favour of God then in the pardon of thy sins then in the means of salvation then art thou yet in fault And if thou canst grieve and lament with tears the loss or disappointment of some benefit or the unkindness of a friend or the crossness of an enemy or chaines of a tyrant c. and yet canst not sorrow for thy sins the loss of Gods favour nor of missing an opportunity of grace and communion with God then thy joys and sorrows are worldly and sinfull and you must not permit such worldly joys and sorrows to prevail but you must repent for them and leave off to spend your comforts and your griefs this way and look to that you should rejoyce in and lament for as afore hath been shewed And as for all other outward things S. 38. our rejoycing or grieving should not be much or lasting labour therefore to reform these passions and set them right and this you will doe if you desire to be sincere upright and complete in the reformation And the like doe I advise you to doe about your impatiencie and discontent S. 39. frettings and perplexities about these worldly temporary vain perishing things as also with your carking carefulness your thoughtfullnesse and distrustfulness about earthly things to reform in each of these for all such dispositions are evil and hurtfull both to soul and body wounding your own souls and tranquillity of spirit and reputation of Christianity and doth much hinder the progress and increase of grace and heavenly conversation and all our affections about earthly things regulated so that it may be with us as to our taking pleasure in worldly vanities or confidence and relying as our happiness or chief support that once we may be able to say truly with St. Paul I account of all things as dung and dross in comparison of the things of Christ and heaven And to this must we come ere we be complete in Christ and throughly changed in all our affections to a state wherein we may truly and freely say without dissimulation or constraint say Truly the world is crucified unto me and I unto the world these worldly concernments move me not much any way I see nothing here below as things below that deserve either my joy in their possession or grief for their absence nothing that I need be troubled much about or that I should relie upon or put any trust at all in for all are flying and lying vanities therefore doe I labour for and seek the things above and my treasures are with Christ in heaven there also is my heart and thither will I goe for my comforts and my grief is that I am not more in love with them and less in love with the world and troubles of spirit about them That each of us may say S. 40. in obedience to that command 1 John 2.15 I love not the world neither the things that are in the world because I would not lose the love of my heavenly Father For all that is in the world the lust of the flesh the lusts of the eyes and the pride of life i.e. worldly pleasures or pelfe or pomp which are not of God nor for his children and servants to look after for they and this world pass away 1 Jo. 2 15 16 17. but he that doth the will of God abideth for ever And as I doe urge and press thee to be carefull and watchfull over your spirits in those forementioned qualities and actings of your souls about those things which although they may seem frivolous niceties to men that judge not of things spiritually but according to sence and common apprehensions yet I earnestly intreat thee as thou hopest for pardon grace and heaven at last that thou wouldst reform them all in every instance for untill you doe you are not a true sincere reformed convert for though they be esteemed but small things and inevitable infirmities yet their account will be numerous at last and their burthen intolerable they will if not pardoned sink thy soul as low as hell pardoned they will not be except thou repent of them and labour against them to a reformation of them all for

then I shall have no grace to repent nor space nor acceptance nor pardon nor heaven I can then do nothing that can be acceptable neither will God accept any thing I do if I will not hear him to day he may refuse me to morrow although I call upon him but to be sure if I put off the Lords requests and admonitions refusing them now in my health strength life and do not yield obey repent and reform as I know it is my duty then at last God will refuse and reject me yea laugh at my calamity and empty the vials of his just wrath and indignation upon me Pro. 11.12 to the end and leave me in misery to all eternity S. 10. Such a consideration as this would make one dread the thought of continuance in sin or to deferre repentance one day longer and would bless God he was not cut off in the last act of sin or in a state impenitent yesterday or the last week and resolves to venter no more so presumptuously on the morrow while to day is put into his hand for an opportunity Let this be thy resolution O sinner that readest and be happy in it CHAP. VIII Containing the main swasion and motion for a finall resolution and speedy practicall repentance and reall reformation NOw having made known unto thee S. 1. and laid in thy view before thee as in a map that thou mayst be the better able to examine and try thy state and accordingly understand which of those sins and how many of them thou art guilty of either in thoughts words or actions or evil inclinations and you will find if you will not be partial in the inquiry and search most of them either in whole or in some circumstances and branches to be thine own as certainly as any bodies else and if you have charity to your own soul or any care or desire for pardon and heaven you will be free to acknowledg them confess them own shame for them and be as ready and willing to beg forgiveness of God for thy faults as you were to commit your sins and speedily to forsake them all and with full resolution of soul never to venter on any of them again or come neer the appearance of sin any more lest thou be caught in sins snare and be defiled with sins filth Now that thou mayst be brought to this happy result S. 2. and upon serious consideration to take up an invincible resolution to leave off the love and practice of every sin and never to have to doe with any sin for the future but to fight and strive against it to the death and expulsion of it from the borders of thy soul and withstand all temptations whatsoever from world flesh and Satan to thy dying day that would engage thee again in sinfull courses and when this is done thou wilt finish this first part of reformation in thy self which consists in forsaking all sin and resolving against it in the whole kind of it And though this be the harder and most difficult piece of thy duty S. 3. to rid thy self of the prevalencie of thy inbred corruptions and shift thy life of all thy ill companions and long acquaintance I mean thy endeared sins with whom thou hast taken such content and pleasure and 't is a hard matter to be perswaded out of an habit of such vices wherein men have been long exercised and in which fleshly-minded men have taken such delight and complacencie Yet the business is not impossible S. 4. nor dishonorable nor beyond the power and strength of a true resolved Christian but if thou call in with fervent prayers and cryes Christ and grace to thy help in time who is not wanting to such and thou diligently use all those spirituall instruments and weapons God hath appointed for this spiritual warfare carefully it will be so far from impossible that it will be most succesfull and you shall find a most happy conquest and a glorious deliverance from both the guilt and powerfull dominion of sin And to this work and resolution without any further delay or hesitancie S. 5. I am now perswading thee by the best arguments I can think of at present and if you can think on better and more and more convincing and prevalent then what I offer to thee so they do the work with thee that is to cause thee leave off with all possible dispatch and speed all thy evil practises and sinfull follies I am content for my design is to bring thee to a speedy reformation through grace if I can and if this be done upon thee thou thy self wilt be happy in it and I say I am fully satisfied if that be done so thou be reformed soundly whether by these or any other motives Now S. 6. that you may understand clearly what is that I am about to perswade you to know it is this and this onely with these ensuing arguments that you would be humbled for and speedily cast off all your transgressions great and small in heart and life in habit and act so as never more hereafter to return to any thy sins upon any account again resolve against them all never listen to any allurements to sin never comply with any temptation or motion to sin again never yield to any perswasion to continue in thy sin one day longer live not in any sin for any bodies pleasure nor for any worldly advantage nor for fear of any frown from man or temporary loss or for fear of any affliction or trouble may happen to thee if thou leave off to walk in the way of sinners but take up the invincible resolution and courage of a Christian that is called forth to an honorable employment and a rich reward and a certain conquest if thou stand to it and dost persevere to the end in the use and exercise of those means thy God hath appointed thee for thy help this way both to banish sin from thy heart and life and to keep thy self from being pollured again with sins impurity and from being imprisoned any more under its insolencies and cheating traps and crafty solicitations and devices And that this may be effectually performed in its measure and time S. 7. which are appointed thee for this work I do intreat thee and in the Name of God enjoyn as thou hopest to attain unto that happiness thou wishest thine own soul by reformation to follow these few directions First of all to search and try thy own heart and wayes that thou mayst come to the knowledg of thy self and consider which of those sins forementioned how many of them are with thee how long thou hast lived in them and if you can remember when first you began to be a sinner in this or that kind and how often you have acted any of them and what instance and with what complacencie and delight with whom and in what place and at what time with what

temptation and beg heartily of Almighty God to help thee to the veiw and discovery of all thy open and hidden sins This way all true penitents took having been once convicted S. 8. and upon after-failings and miscarriages Lamen 3.40 Let us search and try our ways and turn again unto the Lord and that same convert David tells what way he took at the beginning of his reformation to wit I thought on my wayes Psal 119.59 60. and turned my feet unto thy testimonies And tells us further that so soon as ever he was convinced of the necessity of reformation and the danger of living longer in his sins I made hast and delayed not to keep thy commandements and this true penitent gives thee what he desired of God it was this Search me O Lord Psal 139.23 24. and know my heart try me and know my thoughts and see if there be any wicked way in me and lead me in the way everlasting He knew the danger of sin and in some good measure the deceitfulness of mans own heart and the secret hidings of sin within and because he would keep none of his sins nor favour any of them he would have them discovered to himself that he himself might not conceal them and this was an argument he meant to be sincere and resolved to be reformed to purpose and the same convert David gives in the 4th Psalm first a reproof to the wicked saying How long will ye love vanity Psal 4.2.4 how long will ye continue wicked and in the 4 th verse he gives a direction and counsell saying Stand in awe and sin not stop here go no further in sin sin is a dreadfull thing but commune with your own heart upon your bed i. e. discourse and reason the case with your self in private consider your heart and ways what hath been the course of your life what is now the frame of my heart Say to thy self what have I done what am I doing how long shall I go on in these sad courses when shall I determine and resolve on amendment why not now is it not yet time have I not yet long enough been an enemy to God a rebell against his Lawes a drudge to my lust a slave to Satan a companion of fools and mad folk and a wanderer in the broad way which at last will lead me to endless wo and destruction shall I any longer consume any the rest of my time in fulfilling the lusts of the flesh as I have done too too much already or shall I now 1 Pet. 4.2 3. even now cease my folly and cast off my sins oh 't is doubtless high time And secondly S. 9.2 you are perswaded to deal roundly and particularly with your self do not go about to lessen and excuse thy faults spare not thy sins for thy sins will not spare thee give them no quarter believe none of their promises for to be sure if thou let any of them live with thee they will kill and destroy thy soul if it be a beloved sin with which thou hast taken pleasure or by which thou hast gotten somewhat yet trust it not keep it not for every sin let it promise never so fairly is thy mortall enemy there is a venome and deadly poyson in it which will infect all thy other performances and eat out thy comforts and cause thee at last to lie down in sorrow and despair If it be thy beloved one S. 10. Judg. 16. to the end yet remember so was Delilah to Sampson who notwithstanding betrayed him to affronts bindings woundings and death and so will this to thee if it come with pretended kindness to salute or delight thee or to remain with thee in quietness yet remember so did Joab to Abner 2 Sam. 3.27 yet smote him there and then under the fifth rib so that he died And so was the pretended sacrifice of the harlot in the Proverbs Pro. 7.13 23. With much fair speech she caused him to yield with the flattering of her lips she forced him and he goeth straitway after her as an oxe to the slaughter or as a fool to the correction c. Till a dart strike through his liver and as a bird hasteth to the snare not knowing that it is for his life Even so will it do with thee if thou trust it as Joab did Amasa And Joab said to Amasa 2 Sam. 20.9 10. art thou in health my brother And Joab took Amasa by the beard with the that hand to kiss him But Amasa took no heed to the sword that was in Joabs hand so he smote him therewith and shed out his bowels to the ground and he died So will every sin that speaketh fair to thee if thou be led aside by it do with thee for it still hath with it an instrument of woundings and death and will not spare thee when thou comest within its reach and power whatever hopes thou hast to the contrary for how true is that of the Apostle Rom. 6th after this question is put to every sinner what fruit had ye then in these things whereof you are now ashamed doth he not challenge your answer and can you answer any other thing to it but what he concludes Rom. 6.21.22 the end of those things is death for the wages of sin every sin is death and will any event be found other then what St. James speakes of the progress of sin that every man that bringeth forth sin Jam. 1.14 15. being enticed by his own lust and finisheth it must die eternally for it as certainly as every one that is born of a woman must tast of natural death with this only difference that both righteous and wicked penitent and impenitent must die a like death in nature but the wicked unregerate onely shall die eternally that is be for ever separate from God and be forever miserable How much then doth it concern me to labour the death of my sin S. 11. that my sin may not bring this death upon me how should I and every soul cast out that morsell though never so sweet that will either choke or poyson us at the last why should I dally or be familiar with that or keep it under the roof of my tabernacle that will cut my throat and then set all my house on fire and put my soul into flames of everlasting burnings Oh how can I doe this and act the other sin which doth put me under the wrath of my Lords displeasure at present and if I continue in it will procure that finall displeasure which will never be removed and this is an hell of misery to be banished from the face and favour of God and to lie under his wrath for ever Shall I then or any body else that loves God and his own soul continue in that or this sin S. 12. which for ought I know if I continue one day longer in it may never be

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 Is it not a thousand times better to forgo the pleasures of sin S. 13. 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 heareafter 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 bid farewell to all my hoped for joys in heaven then depart from me all iniquity and all ye workers of iniquity for I am resolved against you all and welcome Christ and grace come repentance come reformation let us be acquainted and live together I would not lose one moments enjoyment of vision and favour of Christ in heaven for all the pleasure and gain by sinning that might be had were it always to be had and ten thousand times ten thousand more then ever I got by sin or any other that hath gotten most for all is but little and short poor mean base dishonorable and destructive the pleasures of sin are but for a season Momentaneum est quod delectat aeternum est quod cruciat Greg. Mag. if any there be in sin but the torments of sin are eternal and this I am sure is reall and will follow sin as the tail of a scorpion which hath the venome and poison therein O my soul hasten away consider now and be gone take thy last leave of sin and see it no more keep it no longer lest it slay thee S. 14. Ezek. 18.30 Repent and turn from all thy transgressions so iniquity shall not be thy ruine Shall I live in sin whose pleasures are not any or last but as long as I live seeing when they are ended the torment for sin is reall and lasts as long as eternity shall I live any longer in sin not I if I keep one lust I lose one soul and what lust so sweet and profitable that is worth burning in hell for oh how dear will one sin cost me if I live in it Now if ever you or any other resolve to express a gracious disposition S. 15. and would throughly amend his life and manifest his integrity to purpose you must consider that 't is not enough to forsake your evills you have no desire after nor strong motion to but we must leave lusts our own proper lusts I mean those evills to which we are most inclined and such as we are most often solicited and tempted to or else no man is reformed for I must amend my own ways subdue my own lusts leave off to doe my own sins in which I have been engaged and by which I have fallen so often Some men doe say they are no sectaries S. 16. nor drunkards nor swearers nor adulterers nor sorcerers why heresie it may be is not your sin and so for the rest but something else it may be he that is not a drunkard may be a covetous person may be a liar proud envious or the like for every mans lust doth not lie the same way nor acts it self in every instance nor runs in the same channel yet every unregenerate man hath a way of his own and enough of that to ruine him thou art not an open sinner but art thou not a secret one thou art not guilty as another man is in his way but are not you even you a man that hast a corrupt nature and a way peculiar in sin Thine own sin will slay thee not another mans and therefore thy reformation must be of thine own faults whatever they are Psal 34.21 Rom. 2.22 Rom. 14.12 2 Cor. 5.10 Thou that abhorrest Idols dost thou commit Sacriledg Must not every man give an account of himself to God shall not you and every one be judged according to his own doings In the next place as thou art advised to look into thy frame and actions S. 17.3 thy heart and ways to search diligently which way thy lust works and what it brings forth in thy life and likewise not to spare thy sins nor deal kindly with them in the least so now doe I earnestly exhort thee to consider seriously the tendency of every one of thy sins the venome and malignity of every particular sin And this consideration if it be sober and serious will bring thee into a dislike and lothing of all and every sin for the same poison and destructiveness which is in the whole kind of sin is in every one in every specifical sinfull motion and act and no sin if it be well examined will be by thee thought little or venial seeing it hath the same nature and quality as those hideous sins that are cursed with a curse though not in the same degree you know that one spark of fire is fire and will blow up as much gunpowder if it fall into it as a torch or live coal of a greater bigness and one drop of the salt sea hath saltness in it as truly as the whole Ocean though not so much and so it is with the least sin and 't is enough to make thee lothe and leave it if you will wisely judge of it because it is a sin the very name shews that 't is to be abhorred in every instance and appearance Now if you will look on sin as sin with a single eye abstracted from the pleasure of it S. 18. and worldly advantage by it or any thing else that would make you think well of it then you will perceive the sinfulnesse exceeding sinfullness of sin And that this consideration may help thee to abhorre renounce and forthwith to cast away thy sin from thee as a lothsome and detestable thing weigh well these considerations in the ensuing Chapter CHAP. IX Of some coasiderations which may move a considerate person to lot he and leave his own sin resolutely without dispute THat man that would in good earnest leave his sins

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 gui●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 his life in thought word or action the nature of sin is such where ever it cleaveth and sticketh that the least scruple and mote would have infected a world of men and an heaven of angels and if Christ himself had been tainted with the lest sin imaginable he must have ceased from being a Saviour and Redeemer of others and from being God who is glorious in holiness and have sought for himself a Saviour and Redeemer or have lain under that guilt and pollution that his own sin had brought upon him and this the devill knew well enough when he attempted our blessed Lord Jesus with temptations of divers sorts that he might bring him to commit a sin which would have frustrated the merit of his redemption and undone both him and us if such a thing had been possible that Christ could have committed a sin So great an evil and so poisonous a plague is sin that it will doe that by it 's own maglignity which all the devils in hell cannot doe to me except I commit sin and yield to the solicitations and motions of mine own lust Can I now S. 27. if I have but the least love to Christ after such a consideration as this think sin to be no evil and that there is no great hurt in it much less think it lovely should I not rather think sin to be the greatest evil in the world more terrible then all the most astonishing and lothsome diseases that are incident to humanity is it not far better for one to undergoe all the afflictions and bodily punishments in this life then to have his soul infected with sin or to lie under the guilt or burden of one sin alone is it not much better to be a poor Saint then a rich sinner an humble penitent then an honourable reprobate would I not a thousand times rather have my whole life accompanied with variety of troubles without sin then to be quite freed from all afflictions with the being and adhesion of one sin though but one and that the least Oh my soul God may love thee though never so sorely afflicted as sometime Job was and his love is life and riches and far better then all but if thou be never so rich and great and healthy and be hated of God Oh how miserable art thou Shall I continue in sin then S. 28. God forbid Never let my soul close with that which God so perfectly hates and will as certainly punish first or last where ever he finds it and him with whom he finds it and who can hide himself or his sin from the all-seeing God or withstand his power punishing alas not one in the world And shall I attempt to sin S. 29. which I may doe and then to hide it which I shall never be able to do from the eye of God nor shall I ever be able to withstand the stroke or stand under the wrath of him that will not spare when he means to take vengeance of sin and then poor wretch what will become of thee when thy unpardoned sins thine own wickedness shall be laid on thee and together with them the insupportable wrath of the Almighty Ah sin thou hast undone millions already and wilt ruine me also if I keep thee I am sorry I have been so well acquainted with thee so long that I have been deceived by thee so often 't is too much I have served thee and the devil by sinning O Lord that I may henceforth renounce all my wickedness and lothe every one of my sins and the womb that bears them Jam. 1.14 15. even my lusts it will never be well with thee O my soul untill I am delivered from the power guilt and filthiness of my sins 3. I consider S. 30. that if sin in its nature be so pestilent and of such dreadfull consequence and malevolent aspect working the destruction of the subject where ere it fastens and remains then must I expect the same dealing from my own lusts and sinfull acts if I continue in my sin nourish and feed my lusts as others have by sad experience found from their sins and 't is past dispute that every sin in particular every transgression of mine every evil motion within me every act of sin is of the very same nature and tendencie and hath the same poisonous quality and the same contrariety enmity and malignity against God and goodness as the whole kind of sin in the masse 't is bone of his bone and flesh of his flesh and of the same father the devill and bears his very image and doth the same thing it sights against heaven and my own souls happiness it will destroy infallibly if I keep it and cherish it with me If I practice theft or covetousness S. 31. or whoredome or drunkenness or lying or swearing or any other sin frequently or but once am I not a sinner have I not transgressed the whole law St. James tells me that if I offend in one point I am guilty of all Jam. 2.10 that is I have broken the Law of God and am guilty of the breach of the whole law by so doing not that I have committed every individuall sin forbidden but I have contracted transgressing in one point the guilt of high treason against my Soveraign Lord the supreme law-giver And why should I imagine that the littleness of my sin should lessen the transgression S. 32. My Lord Christ saith That whosoever shall

fiery indignation which shall devour the adversary c. 2. My continuance in my sin is contrary to the gracious design of the Gospel and ministry of it which is appointed of mercy to my soul and to this end published to thee Act. 26.20 that it might be the happy instrument of thy conversion and to work thee off from thy sin and to perswade thee to let thy sins go and to build thee up in a most holy faith and life Act. 20.21 to turn me from sin to God from darkness to light from the power of Satan to God And what are all those calls intreaties S. 40. invitations wooings complainings menaces promises in the Gospel-administrations and all the labours watchings prayings and preachings and studies and teares and admonitions and warnings and to what end are sermons and sabbaths and sacraments for me why doth God rebuke and correct and inflict punishments upon sinners what are all these from the gracious God to me but so many varieties of arguments and so many importunities and instruments for this very end that I might leave off and cease to doe evil and learn to doe well to what purpose is all this cost but to bring my soul my life and sin asunder what is it for but this to cause me to leave and forsake that which God hates perfectly and that will undoe me certainly if kept 't is to perswade me to yeild to do no more any such act as God hates O doe not the thing that I hate saith God by all these his dispensations and that is the upshot of all Now while I continue in any sin what do I any less then cross the design of God by these means S. 41. 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 Luke 13.34 Luke 19.42 How often would I have gathered thee 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 sin and now mercy is hid from thee and so my continuance in sin is a meer contradiction to my pardon and forgiveness you see O how should this consideration cut me to the bone S. 42. 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 I consider that as my sin is against God S. 43. 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 our-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 When I commit a sin S. 44. 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 3. I consider again S. 55. 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 4. Besides all this S. 56. when I sin again wilfully with consent deliberately I break my baptismal vow and my rational Christian conscientious resolution I am 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 5. When I consider the damage and irreparable loss I procure to my precious soul by my own sin S. 57. I must conclude within my self that when I sin I wrong my own soul and fight against my own happiness and content 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 nor 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 slay them before me Where I see 't is possible that Christ may become a revenger and oh 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 2. I do not onely sin away my dear Jesus Christ and his spirit of comfort S. 58. my best friends and make

of that glory which the Saints enjoy much less that full enjoyment which is laid up for those that repent and believe and live holily here and so persevere to the end of their dayes And now let me consider had I best leave my sin or my claim and hopes of heaven I may not keep both I must forgoe one either my sin here or my happiness hereafter will my sin be a sufficient compensation for the losse of heaven or heaven for the parting with my lusts will a base lust be of greater advantage to thy soul then heaven that thou makest so much of it and so little of salvation canst not brook the thoughts of parting with thy sin and yet canst well enough endure the thoughts of the loss of heaven is sin so pleasing a thing and holiness and heaven so uncomfortable that thou shouldest take such pleasure in unrighteousness and account grace and salvation such a burthen and loss canst thou not sustain with patience the loss of a child a friend the disappointment of a little carnall contentment or to be crossed in thy gratifying a vile lust and canst bear with contentedness the loss of thy God and Saviour thy joy and felicity for ever O sordid stupidity O stupid folly O desperate madness is it imaginable that such a thing as this should ever enter into the heart of any man that hath not forfeited his reason and sold himself to work wickedness or resolved to throw away his soul and undoe himself for ever and resolves to continue in his sin though it be with the loss of his salvation But consider S. 61. is the loss of heaven nothing is it no great matter that thy sin deprives thee of when it shuts fast the gate of heaven against thee can I think those five foolish virgins mentioned in the parable sustained no loss when they lost that opportunity of going in with the Bridegroom did they think their condition as happy as that of the other five that passed into heaven seeing they knocked so earnestly but too late and in vain the door was shut was it no trouble think you to them that they had lost their opportunity that now they could not enter into those joys will it be no trouble to a sinner at last when he shall see the Saints in glory in the kingdome of heaven and the vile hard-hearted impenitent unconverted wretch shut out for ever Alas who can brook or bear the dreadfull apprehensions of the loss of heaven that hath but the least regard to his own precious soul and the worth of heavens happiness Can a man think of any loss so great as the loss of heaven is or is there any such a loss again that which comprehendeth so fully a misery for a man to think on as this May I not safely guess that the greater part of horror and misery of the damned is their reflecting thoughts of their not improving their opportunities in their day of grace in this world for the attainment of heaven and their poor afflicted souls lying under those deep endless agonies of their loss their loss their loss Once I had a fair offer of heaven but I would not now I would but may not that opportunity is lost heaven is lost and I am lost and lost for ever O happy souls that are in heaven O miserable we that are excluded thence Think and think again sinner on this and then know that if thou continue in thy sin as they did that thou must be as they are even as they were once deluded with sin and are now banished from all hopes of happiness for ever think seriously on this and then continue in thy sin if thou canst thou canst not think of living any longer in thy wickedness unless thou meanest to take thy lot with them that have passed to those regions of misery and there with them to abide with weeping and gnashing of teeth to all eternity Mat. 8.12 Is it nothing to lose heaven that I put it every day to the hazard by my complying with sin S. 62. and venter my interest there purchased with the blood of Christ for penitent believing holy men and to be conferred on such when they goe out of this stage of the world as the crown of all happiness to their immortall souls is it a trifle I lay at stake when by the next act of sin I put it to a doubt whether I shall be saved or no shall I commit this sin and take the pleasure and the profit of it and forgoe my hopes of heaven or shall I not Men do not well consider that every time they consent to and obey a lust and execute its command they put their salvation to the hazard and do I do well or wisely in so doing are the joys of heaven no more to be accounted of then to be so prodigall of them and all thy happiness with them doest thou know what thou losest when thou hast lost salvation or canst thou be any where else so well or well at all any where else but in heaven when thou goest hence Is it nothing to miss of heaven or to come short of salvation S. 63. where only my soul can be fully and completely happy where there is onely and nothing else but soul-satisfying ioys and contentments where only I can neither sin nor die any more where I can neither fear nor feel pain sickness sorrow want reproch nor any thing that can in the least interrupt diminish or suspend my happiness much less put an end to my full and perfect bliss There is more fulness of joy then I can be expressed Psal 16.11 and more pleasures then can be numbred and these joys at Gods right hand are for evermore more and for ever And is it a small matter to miss of all these Oh who would live in sin that must suffer such losse for it Surely he loves his lusts too well that will part with heaven and happiness to gratifie the devill and satisfie the lusts of his flesh as every wilfull finner doth But shall I continue in my sin and lose this happiness God forbid Shall I deprive my self and rob my soul of that unspeakable comfort rich enjoyment and reall filling contentment and endless happiness I may have above in heaven rather then crosse my lusts and part with my folly my shame my sin no no let all go let my sinfull pleasures go let the world go let my life go let all go rather then those joys which are in prospect in heaven passe by me and go beside me Lord what shall I do if I miss of heaven I am undone for ever if I do go without it shall I keep a sin which is worse then nothing and lose the bliss of Angells the vision of the All-glorious God whose presence favour and everlasting love fills the soul with most admirable delights and ravishing pleasures shall I lose the portion of Christs

forsaking and casting off all thy transgressions without any further delay To day Heb. 4.7 while it is said to day after so long a time if you will hear his voice harden not your hearts For be the work hard or be it easie done it must be there is a necessity for it sin must be left corruption must be mortified and your life must be reformed ere you die and the present opportunity is the fittest opportunity if not the onely acceptable day And if you are still about to amend and intending to reform and yet do it not but rest in thy almost being resolved and about being resolved you do but flatter your self and lose your time and give sin the head and suffer corruption to take deep root and every days deferring gives God the denial who calls to day and renders the duty more difficult and thy self more sinfull and religion more unpleasing and makes grace more feeble and ineffectual and so putting off from day to day shortly death will come which will not be put off and thy work undone thy sins not left thy lusts unsubdued thy God offended thy soul wronged thy sorrows drawing neer thy appearance in judgment at hand and thou all this while a guilty unholy impure soul summoned to answer for all thy delays and thou then sentenced to misery for thy neglecting thy day of grace and putting away far from thee thy reformation which a long time thou hadst been convinced to be necessary and it may be hast been about it and about it but hast not endeavoured it effectually This is the case of too many and if it be thy case then my earnest request is that you would speed your reformation that it may be effected before you die I am sure it will doe you no harm to leave off your sensuall devilish courses and that speedily too unless it hurt you to be pardoned cleansed and eternally saved and certainly this can be no wrong unto thee to perswade thee to desist from doing such things which to do and continue in is not only thy shame and loss but thy undoing for ever be serious then in what further is offered in the following chapter for thy consideration to hasten thy reformation and to silence all objections to the contrary CHAP. X. Of some more moving thoughts which may help and draw a poor sinner to speedy resolution without further delay HAving in the foregoing Chapter shewn both the odiousness and miserable consequences of sin S. 71. and dreadfull expectation of a man going on in his wickedness I would now in this Chapter mind the sinner of what behoves him to do in the case in answer to the mercifull forbearing long-suffering and goodness of God which leads to repentance that so Gods lengthened-out patience toward thee a sinner to this time of thy life may no longer be abused by thy continuing any whit longer in thy sins which mercy will be wronged and affronted by thee if after all this forbearance accompanied with so many testimonies against sin and so many gracious calls and invitations to return from thy evil doings to serve the living God in new obedience if thou shouldst persevere and go on still in thy evil ways any further after such convictions how would it aggravate thy sins and heighten thy misery Therefore I would perswade thee to do that speedily which all wise men have done even now thou knowest thy faults to amend thy faults without putting off or objecting against thy speedy reformation Say I have the corruptions of my nature to be mortified my diseases to be healed the power of my lusts to be conquered the image of God to be repaired my sinfull practises to be amended many Acts of grace to be performed many temptations to be resisted and disappointed this present world with all its blandishments to be crucified this heart of mine must be brought to love Christ above all and all this cannot be done in a moment and then shall I put it off any longer have I any time to spend idlely or vainly any more that I can well spare from such imployments as these are to squander away about other foolish matters having so much to do of my own work yea say further I thought on my ways and I am resolved to turn from all my evil courses and I will make hast and not delay to keep thy Commandements Thus did that true penitent David recorded for thy imitation in this point Psal 119.58 60. who saith I thought on my ways and turned my feet unto thy commandements I made hast and delayed not to keep thy commandements Now let me consider First S. 72.1 and why should not I do so also is not my soul as dear to me as his to him am not I as much engaged to Christ as he will not my sins undoe me as much as his would him do I not as much need reformation as any body if I am not already reformed or can I turn too soon may I fear of being too good a Christian too much a convert too much holy May I not rather have cause to fear that if I do not reform now forthwith it may be too late hereafter S. 73. I may not have space Deus poenitentibus veniam promisit sed omnibus paenitendi tempus non concessit Greg. or if I have I may not have the grace to repent and may I not be jealous having so much to do in the business of my soul that I shall not have time enough to do all my work There is no too much of that of which there can never be enough and I have heard that repentance may be too late but never can it be too soon one would think it reason a man should repent the very next minute after the committing of sin and yet men commit many sins and live long in them and think it yet too soon to leave them and repent of them or that they may do all the work of Reformation at once in a very trice as though there were a kind of sleight and dexterity to dispatch the great work of through-saving reformation in a moment when alas the whole life of the longest sinner is but enough scarce that unless we husband and improve our opportunities better then most in the world do this way and is it not yet time to look after thy souls reformation since there is so much past of thy life already and so little behind to come it may be not one week and thou hast much to do I am drawing neer to my end my sins increase and my time decreases if I have time enough yet 't is but enough for the great work I have to do and I cannot command time as much as I please for if it be not in my power to prolong my days and set me more limits to my life if I cannot say I will live till such an age and continue in perfect strength judgment

and affections till that time if I cannot command repentance at pleasure and be my own judge and carver as to proportion how much and so much will serve my turn if I may not limit God to my proportion and allow him to accept as much of it as I am willing to perform and at what time and in what degree and then that God shall seal me a pardon and give me heaven upon my own conditions whether he will or no and sure this were high presumption and an arrogancie not to be born by a mortall much less by the glorious supreme Majesty of heaven who is Lord of all men their lives their strength their souls and all they have who hath the sole power and disposal of all things temporal spiritual and eternal all graces and glories and shall I dare think much lesse how can I hope that God will alter his decree and deny his prerogative and cancell the conditions of salvation and devest himself of that eternal Soveraignty and give it to me a base wretch onely that I may be wicked and continue as long in my sins as I will and then to make God serve my ends and countenance my rebellion and reward me for all the contempts of his offers and abusing his patience and long-sufferance with heavenly joys and a crown of glory at the end of a life that hath been spent in a direct contradiction to his most holy will Oh my soul let never such profanenesse enter into thy secrets let no such thoughts abide with thee let me never prescribe but let me stand to and yield to Gods prescription and let me repent and reform speedily even now let me turn from my evil ways and thoughts and make no dispute of it this may be the acceptable day this is the day of grace if God doth now move thee and thou art now under conviction that thou needest repentance and that 't is high time for thee to amend and to cast off all thy transgressions you must confesse at least that it is very fit you should though it may be you will not see it so absolutely necessary because of that blindness that is in thee Yet know that if thou hast any conviction S. 74. it is an hint from the Lord that this is the time you are to resolve and to st p as to your former course of sinning in any kind any more and to set heartily about the work of reformation in your own soul and life and you may expect Gods grace will not be wanting to thee to assist thee in and carry thee through the work and so will it prove the blessedst day thy eyes ever yet beheld But secondly S. 75. if this consideration move thee not to be speedy in thy reformation then think with thy self thus would I take it well and as sober counsel from any man especially from one I think that loves me and that knows my danger and sees me going on in a course absolutely destructive to me and that will inevitably procure my utter undoing if he should not onely let me alone in it but perswade me to continue in that way which will certainly bring me to ruine saying well friend I perceive you are almost past recovery and the date of mercy is neer expiration and you are come to this point that except you turn speedily even now and alter your course you must perish eternally without remedy yet seeing you have no mind to leave off your sins go on and although God hath said except you repent and be converted you cannot be saved do not believe it let not that trouble thee thy sins and wickedness the devill and hell may prove better friends to thee and be more for thy advantage and bring more content to thee and happiness then timely reformation or pardon or the favour of God Christ or Heaven do not hearken to any counsell that may reclaim thee let no argument prevail to disswade thee from following thy own lewd and lustfull practises let no intreaties deterre thee why shouldst thou consider anything or those preachers the holy messengers of the glorious God speaking unto thee though they woe thee with tears in their eyes saying Oh do not these abominable things which God hates do not yield so timely nor give back in the least oppose thy self thy sins to all they say or can do for thy eternal good if you die you die you can be but damned at last and is that so great a matter that thou shouldest cross thy self in the least or deny thy selt any of those sweet damning sinfull actings no do not is it not much better to perish eternally then to undergoe now for a moment such a loss as to part with thy beloved sins or to contract the reproch and scoff of a few of thy ungodly companions whose favour and friendship in a way of sinning is far rather to be priced then the love and favour of God why will you hazard your interest in the pleasures and profits of the world and sweet company of your lusts now here in the flesh for heaven hereafter is heaven so much to be valued is the loss of that happiness or losing heaven so great a loss Now how would you brook such doctrine as this S. 76. is this good counsell would this be acceptable to you would you account such an one your friend indeed that should thus perswade thee or wouldest thou not take such language as the greatest Sarcasme most bitter taunt scorn and jeer that any man in the world could put upon or insult over thee withall wouldst thou not account him either a starke fool or one quite out of his wits distracted and mad that would counsell thee after this rate could you ever think such an one thy friend or that he means thee well or that he speaks what he thinks that would argue thee out of thy happiness into thy misery thus Yet alas even so it is that my own heart deals thus with me all the while I go on in my sin S. 77. and delay my reformation every suggestion from my self to which I yeild to put off my repentance and amendment is just such a counsell and the counsell of a naughty mans heart that hindersspeedy resolution to become a new creature are the very same when articulated as you have here read O then why should I ever yeild to that in my self S. 78. and do that by my own counsell which I should dislike from another why should I delay my reformation upon that account which I should be ashamed to offer to another and abhorre any other should propose to me and yet for all this I do the same thing all the while I continue in my sin or wave or delay my turning from all and every one of my transgressions to serve the Lord Christ have I all this while cheated and befooled my self and shall I continue to do so injuriously still God forbid

Thirdly S. 79. let me consider further that all the while I deferre and delay my repentance I do nothing lesse then give God the deniall who calls upon me now to break off my sins by repentance and every such deniall is a provocation and I sin as much by refusing to do that presently which I should immediately perform Therefore turn ye even unto me Now Joel 2.12 Heb. 3. saith the Lord with all your heart And to day if ye will hear his voice harden not your heart This NOW is to DAY after so long a time while it is called to day and sure this is the present time that God looks for my return and if I put off by excuses or delaies do I not declare that I will not obey God and that I love my sins in that I will not part with them yet although I lose Gods favour by keeping them Is it not a proof that I intend to gratifie the devill and my lusts and do comply with him and my sin who would that I should this day say to God go and come again to menow for I will keep my sins this day also and so the next day and every day as well as this for all that God saith or can do what is this but a tempting of God to cut me off in the midst of my sin can I do any thing that savours more of contempt and gainsaying then this Is it any other then giving sin and Satan the preeminence in my will and affections and a setting light by God and grace will my God endure this at my hand can I imagine he will take this well that I should deal so unworthily with his grace and that I should give that to the devil and lust which I should pay unto God that is my ready and willing obedience how wicked a thing is it say I 'le serve the devil to day and God to morrow and yet doth not he resolve so that saith I will not hear thee O Lord to day as to this matter of repentance and reformation although I know it is thy will I should but to morrow or next week I may think on t ' and then and what then why then thou wilt be as bad yea worse then now and more ready to stand off then now for then the work will be more difficult thy ●●ns increased thy heart more hardened thy God more highly displeased those cords of thy sins will be twisted to a ●●ronger bond and that which this day a ●●nner might have broken off through grace assisting hereafter for thy wilfull delay thou will not be able to break for how can he repent when grace hath forsaken him and his sins have taken such fast hold on him O then let me never serve my God with such put offs S. 80. let me never more gratifie Satan and my lusts and give God the deniall by any more or further delays and deferring reformation why should I make any more rods for my back why should I adde more weight to my burthen why shall I by this days delay make much the more work for repentence while I have enough and too too much already as many sins as I can bear or am able to repent of as long as I live and surely if ever I become a true penitent I must be grieved at the heart that I deferred so long and of putting it off this day also if I be so foolish and presumptuous to adventure my soul upon continuance in this days sins with me all night which for ought I know may be the night my soul may be taken out of my body and then what will my loytering come to or what shall I be able to answer for my delays from day to day to the last day of my life we had sad examples of this in the parable of the rich man promising himself much time to sin in and pleasure in his sin Luke 12.16 17 18. yet is cut off in a night for all his hopes So we read of the vicious servant But if that evil servant say in his heart Mat. 24.48 my Lord delayeth his comming and shall smite his fellow-servants and eat and drink with the drunken The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware of and shall cut him asunder and appoint him his portion with hypocrites there shall be weeping and gnashing of teeth O then let this be a warning to thee and do not delay thy reformation God will not delay his coming though fools abu●e his patience nor will he spare thee if he find thee in thy sins in a state unconverted Fourthly S. 81.4 if I mean not yet to repent and turn from my evil thoughts and doings let me consider with what face can I ask leave of God to sin any longer against him may I intreat him for Christs sake to let me alone and be well pleased with me that following year though I defie him to his face and trample the blood of Christ under foot as I have done shall I say good Lord spare me that I may follow the flesh world and devil and fulfill the lusts of the flesh let me be thine enemy a little longer let me spit in thy face and abuse thy patience mercy and long-sufferance yet a while that I may fill up the measure of my wickedness and after I have done what I am able to despise thy grace and grieve thy holy Spirit then receive me into thy glory and give me the largest portion of the inheritance with thy Saints and faithfull servants in heaven But I pray thee tell me sinner will this be fit to be said S. 82. darest thou ask this of God if not why how dost thou dare to continue in that state which thou art ashamed and afraid to ask a blessing on wilt thou beg of God leave to offend thy God to dishonour religion to contradict and violate his most holy laws and to murther thine own soul by sin for whom Christ died to save it from sin that it might live for ever with God O dear soul think and think it seriously S. 83. that he that means to continue in his sins doth mean also that God must either countenance his sinning and approve of his sinfull dealing or that God will smite him and cut him off in his high displeasure and which of these two is it likely the most holy and just God will do must you not then conclude either to leave off your sins speedily and by so doing to procure a pardon and mercy for Christs sake for what is past and do so wickedly no more for after-time or to dare God to his face and bid him doe his worst for you mean not to turn nor amend yet nor to go back from your purpose of staying a little longer in the old track of sinfull walking But methinks a man that hath

be executed on thee and for ever must thou lie under it whether it be unto life or death salvation or damnation nor will there be any revocation or alte●●ation of that unalterable decree Oh then how much doth it concern thee and every one that thou be sincerely wholly reformed in this world seeing thy everlasting making or marring depends upon it forasmuch as thy eternal weal or woe is determined and fixed according as thy heart and life is reformed or not reformed Do not therefore O Christian neglect the doing of that speedily which may put all out of doubt S. 2. and give thee a comfortable assurance that heaven shall be thy portion which thou mayst depend upon if thy heart be converted and thy ways amended and as sadly mayst thou sink in thy hopes of heaven if this be not fully wrought in thee O then let not any thing in the world make thee put off thy reformation or baffle thee out of thy duty or betray thee into vain hopes to be happy without it II. Motive 2. The next Motive to provoke thee to hasten thy reformation is this S. 3. that all the while you deferre it you lose your time and are doing that you must undoe again for the best of all that you do else are but trifles and toies and nothing at all to the purpose of true happiness and all this while you are making more work for tears lamentation and repentance and if ever you come to the happy state of conversion hereafter you will be much afflicted and troubled that you continued so long a fool and a wretch as you are all the while you put off and delay your amendment how bitter will it be to a devour soul to remember how long he continued at a distance from Christ how long he did live after the flesh and the world how many days and how much strength he spent in the service of sin how many excuses and delays he used Oh! he will beshrew himself to think how often he put 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 3. Let the danger and dreadfulness of an unconverted state move thee speedily to get out of it by all possible means S. 4. alas all the while I live unreformed I am under the curse of the Law and power of Satan a stave 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 4. Let the consideration of the brevity and uncertainty of thy life move thee to hasten thy reformation S. 5. 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 Therefore if you mean to prevent the miseries of a dying sinner S. 6. 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 5. Another Motive to a speedy reformation let be S. 7. 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