mine hath appointed us for more excellent work and most transcendent happiness S. 30 And this I am perswading thee to seek after and provide for I have no design with thee or upon thee in this business that is low or base but high and noble I come not thus to thee from any earthly Prince to beg or command thy worldly goods but from the King of glory to intreat and command and beseech thee to part with thy shame and misery thy sins and turn to Christ and holiness and to beseech thee that thou wouldest yeeld to be made gloriously happy all the harm I mean thee is that thou mayest be saved and this is the best the very best thing I can wish to thee and my self also and all that I would have thee part with is nothing but that which is worse then nothing and that is sin Which all Gods children are glad at the heart they are rid of and that they are gotten out of the dominions and regions of sin into the Kingdom of Christ and under his rule S. 31 Then that we may reason together to some good purpose be but plain-hearted and honest in this business lay aside all prejudice make no shifts no evasions fear nothing Man if thou meanest to be good and holy in good earnest there are no invincible Giants in the Kingdom of Christianity put on the resolution of a man and thou wilt be victorious mean but as well to thy soul as I do and then to be sure thou wilt be as earnest with God for to reform thee and as carefull to use the means and take the opportunity as I am to perswade thee to it S. 32 Be but as willing to submit to the teaching of grace and to accept of the proffered help from Christ and then shalt thou quickly be rid of thy damning sins and be brought into a holy and saving frame of spirit and course of life S. 33 I observe and so may you that when Christ had a mind to do good and shew a speciall favour to any in distresse And our dear Lord Christ hath still the same mind toward every poor sinner to this day to do him good his first question to such is John 5.6 Mar. 10.51 Wilt thou be made whole And what wilt thou that I should do unto thee And no sooner the poor sinner can find in his heart to be willing to be helped and healed and to seek unto Christ in good earnest but immediately Christ saith I will be thou whole Take up and walk Mat. 8 3. I will be thou clean and the Text saith And immediately his Leprosie was cleansed S. 34 And likwise take notice that the cause why a miserable sinner continues unreformed and under the power of his sins is because he will not hath no mind to be altered doth not earnestly desire it That this is so Jer. 13.27 you may see Jeremiah 13.27 I have seen thy abomination Woe unto thee wilt thou not be made clean when will it once be Ezek. 18.31 32. and Ezek. 18.31 32. I have no pleasure saith God in the death that is damnation of a sinner but rather he should turn and live and that the cause of mens ruine and destruction is from themselves rather then they will turn they will die Why will ye die turn you from all your transgressions why will ye die So likewise our Saviour Christ in John 5.40 tels us why men lose their Souls and happiness Joh. 5.40 it is They will not come unto me that they might have Life S. 35 And I observe also when a man is convinced of the necessity of Salvation and by the consideration of the greatness of his sins and necessity of leaving them all yet the difficulty of conversion and parting with old friends as a sinner thinks his lusts and sins are he cryes out what must I do to be saved Act. 16.30 as the Jaylor did Acts 16.30 Which is the first quere to be made and when a sinner comes to this once to be willing and seriously desirous from his very Soul to be made whole and clean and then earnestly to seek out how he may act that he may be saved then Christ takes him to cure and then directs him by his word and helps him by his Spirit first to Reformation here and then to Salvation hereafter S. 36 Now precious soul is it in thy heart to desire and dost seriously ask what thou shalt do to be saved If so I have it from God to tell thee that thou mayest be saved If thou believe in the Lord Jesus repent thee and turn thee from all thy ungodliness to serve the living God in Righteousness and true holiness from this day to the end of thy life and submit to Reformation in heart and life thou shalt be saved S. 37 Wilt thou submit to Reformation wouldest thou be made clean and be effectually turned from all thy sinfull thoughts and practises O poor sinner art willing S. 38 Then first try thy heart whether in good earnest thou desire it canst thou go in secret and pour out thy soul and utter thy desires before the Lord in this or the like prayer for this very thing that thou mayst be reformed If thou art willing then to be reformed from thy very soul thou canst speak thy Requests to God to help thee through the work and then thou wilt be willing to take up advice and consideration and yeeld to the intreaties and fall upon the practise without more ado speedily without delay if thou canst thus pray from thy heart there is great hope of thy Reformation CHAP. II. The hopefull sinners Prayer S. 1 O Most glorious holy just and gracious Lord God thou who art the knower of hearts and lover of souls thou hast said Ezek. 33.11 1 Tim. 2.4 1 Pet. 3.9 Mat. 9.13 Thou hast no pleasure in the death of a sinner but rather he should turn and live and art not willing that any should perish but that all should come to repentance and to this end thou hast sent thy dear Son Jesus Christ into the world to call sinners to repentance who gave himself for us that he might redeem poor sinners from all their iniquities and purifie his redeemed ones 2 Cor. 5.20 1 Tim. 4.20 2 Tim. 4.12 thou hast likewise given thy Spirit to sanctifie our hearts and with thy Word to convince and convert such as shall be saved and that poor sinners might be converted and turned from darkness to light from the power of Satan to God that they might receive the forgiveness of sins and an inheritance among the sanctified Thou hast appointed thy Ministers to call sinners to invite beseech exhort reprove admonish guide and direct poor sinners to reclaim them to bring them off from their evill wayes and to shew them the way to Heaven and hast promised eternall life to those that obey thee to their lives end and hast
uneasie and unwilling in the service of God and pursuit of grace and heaven if thou hast a mind to forsake the way of the GOSPEL OF CHRIST to embrace and take up some other new and strange opinions or course of Religion either besides or contrary to that in the SCRIPTURES or if thou art already turned back or fallen from thy first love and Baptismall vow and art in a state of offnesse and separation from the Gospel-Truths and practises and fallen into another hidden Apocryphall mysterious course of Religion not warranted in its principles and practicals by the word of God or opposite to the Scriptures then in every of these cases I exhort thee as thou tenderest thy souls safety and Gods favour to repent thee speedily and endeavour a REFORMATION get out quickly of this cursed Apostatizing temper and back-sliding disposition recover thy decaies in Religion come out from among them that have erred from the Truth lest thou partake of their plagues and fallest into a finall Apostasie and findest no place for repentance which is the case of very many of the Apostates of these times we live in and thou with them must be left to thy self untill thou comest to Julians state to die blaspheming and fall into eternall flames of endlesse torments which will be the portion of Apostatizing hypocrites and hypocriticall Apostates Take this warning and repent in time that is speedily S. 119 If this be the case of Apostates Object and a man may be in danger if he engage in the true Religion either by Formality Hypocrisie or Apostasie is it not safer to be unfixt as to all Religions and to make no more ado about any way but to account of all as vanity and a needless thing being as safe as easie to slight and neglect the Gospel it self and not account of it or give it any entertainment or consent to it nor look after salvation by it nor regard it or affect it much less to be tied to the conditions of it c. Seeing the case is so is it not better to be of no Religion at all or of that which is easier and cheaper and not dangerous though a man be but formall in it or forsake it at pleasure and take another S. 120 T is true indeed Answ many seem to be at this pass already and stand off from the life of Christianity and close not with proposals offers and rules of the Gospel and give it but slender entertainment in their hearts and practise that value abundantly more their earthly concernments then all the riches of grace in the Gospel yet such must know that besides the loss of the benefits which come to the soul which obeyes the Gospel and closeth with the offers of Christ and Salvation upon Gods conditions I affirm that besides the loss of having the priviledge of having the Gospel with all its contents he that neglects slights refuseth or despiseth those invitations to Salvation which God sends to every one unto whom he hath sent the Gospel DOTH SIN GRIEVOUSLY against God and wrong his own soul T is not a light sin to make light of Christ and Salvation tendred in the Gospel and although it be a foul fault to fall from grace and obedience of the Gospel and damnable to continue in that sin yet thy sin is not one jot the less if thou refuse to be a religious Christian If thou make light of Salvation and all those conditions promises invitations and doctrines and performances leading to it it will become a damning sin to thee if thou make light of the means of Salvation or be unfruitfull under them as you may perceive in the following Sections §. XIX Making light of Gospel-mercies and neglecting them a great sin never to be pardoned without Repentance and Reformation S. 121 The first and greatest evil that crept into this humane world was sin for by it man became miserable under bondage wrath rule of Satan and liable to calamities here everlasting torments hereafter which undoubtedly must seise all without exception if a remedy be not granted by the same God that is offended with sinne and that remedy as sincerely accepted by man as it is seriously proffered of God to man S. 122 And the greatest and most miraculous mercy and favour that was ever shewn to a sinfull world Rom. 5.6 8. 1 Tim. 1.15 Jo. 3.16 was Gods sending Christ into the world to save sinners and the Gospel or Message Revealing him and offering him to a soul with most earnest intreaties and calls of God to every one to accept of him and with him pardon of sin and reconciliation with God and Salvation for their precious souls And the better to effect this mercy and to perswade men to accept of it heartily chearfully and chiefly Rom. 10.15 he hath appointed the Publication of this as the gladdest tydings to poor souls by his Ministers Esa 52.7 whom he hath commanded to wait on this business and as his Ambassadours to sinners with Articles of peace 2 Cor. 5.19 20. 2 Cor. 4.6 7. reconciliation and salvation committing this so excellent and heavenly treasure to Earthen Vessels that the power and mercy might appear to come from God for t is the glory of Gods grace in Christ which we are to discover to a company of poor souls to help under Christ to the Reformation and Salvation of such souls as are by the Word and Spirit of the Gospel brought to believe to love and follow the Lord Jesus S. 123 Now when any one shall refuse neglect despise or make light of this grace of God in Christ bringing Salvation to thee a poor wretch T it 2.11 which hast forfeited all thy interest in happinesse and art utterly undone without Christ and Salvation S. 124 When thou dost slight this high favour and grace of God this GREAT SALVATION and those means which bring Christ and his salvation and thy soul together thou committest a sin of the highest nature a sin against the greatest mercy 't is an undervaluings of CHRIST HEAVEN 't is all one as if thou shouldest say of God Christ and holy Spirit grace and salvation depart from us we desire not the knowledg of thy waies and that we will not have Christ to reign over us but reject him and all his benefits Job 21.14 Luk. 19.14 and refuse to give him any entertainment or hearty acception and is not this a great sin S. 125 What is it less then the trampling under foot the Son of God and accounting the blood of the Covenant wherewith he was sanctified Heb. 10.27 28 v. 29 30 31. as an unholy thing and doing despite to the spirit of Grace Is there any one sin marked with a more terrible character and severity then this If he that despised Moses law died without mercy of how much sorer punishment shall he be thought worthy of that despiseth and slighteth this grace why no less then
years and art of a longer standing it may be twenty thirty fourty fifty sixty years thou hast all this while enjoyed the plentifull meanes of grace and so long hath God been bearing with thee still expecting from thee somewhat of all that beneficence of his toward thee and now at last coming to thee and findes no fruit on thee onely a few leaves of profession may he not say in high displeasure never fruit grow on thee more henceforth by this time thou mightest have been strong and well rooted in faith abundant in charity and well knowing in the things of God and of thy own soul able by thine own experience and example to instruct the younger by this time thou mightest have been able to resist the strongest temptations and have understood the wiles of Satan and decei fulness of sin have been sufficiently guarded from their prevalencies by this time thou mightest have overcome the world and have been crucified to all the worldly pleasures honors riches and have had thy love delight and happiness placed on God and Heaven long ere this hour of the day of thy life hadst thou not been unfaithfull to thy Lord and Master Christ and unfruitfull under the meanes of grace mightest thou have been one prompt and ready to and zealous of good works and thy life might have been an ornament to the Gospel and the doctrine of our Saviour in all things of piety and charity Titus 2.10 and thou thy self a shining light Phil. 2.16 Mat. 5.16 holding forth the word of life and faith in all manner of good works as becometh Christianity to the glory and praise of Gods free grace towards thee but is it so with thee or not hast thou continued all this while as at first unfruitfull S. 157 Try thy heart and wayes and if thou hast profited and laboured in the things of religion piety charity humility righteousness sobriety bless God for it goe on to perfection and give not out to the last moment being never weary of well-doing abounding alwayes in the work of the Lord Gal. 6.9 1 Cor. 15.58 2 Cor. 7.1 Heb. 13.1 2. perfecting holiness in the fear of God lay aside every weight and run the rest of your race before you with patience looking to Jesus the author and finisher of your raith believing that your labour shall not be in vain in the Lord. But if hitherto thou hast been unfruitfull then let the consideration of it prick thee to the heart repent repent thee speedily for all thy unfruitfulness and barrenness and redeem thy time for all is lost and thy soul will be lost for ever if thou repent not of this sin even this of unfruitfulness and henceforth learn to doe well and apply thy heart withall to bring fruit unto the Lord even the fruit of his care and Gospel-mercies in Christ unto thy soul Doe not slight this admonition and warning 't is from the Lord for thy good therefore see to it in time CHAP. VI. An Enumeration of more sins and wayes by which man offends God and contracts guilt to his soul of which he must be reformed S. 1 I Have in the foregoing Sections given you a particular of some of the most gross and notorious sins their names nature and condemnation all or any one of them if thou art guilty and meanest to live in will bring damnation to thy body and soul most certainly S. 2 And there are many more sins then those mentioned which lay claim to Hell for their reward which the holy book of God and the spirituall guides of thy soul if thou consult them would sufficiently instruct thee about how thou mayst either avoid and prevent them or repent and forsake them all though lying within thy heart thoughts words or actions for Gods Spirit would conduct thee also S. 3 And further things sometimes tolerably lawfull to be done may through circumstances time and place become unlawfull and a sin to thee if thou dost them and there are some things some persons may doe at some times in some cases which another may not doe without a sin nor the same person at another time or under another relation but it will be a fault It were easie to instance in examples of this kind but they would be a subject fit for determination of cases of Conscience which now I am not about yet this I would advise thee if thou meanest to walk circumspectly and exercise a good conscience always that in things doubtfull and disputable take the surest part that part of the question which is surely no sin for instance is dicing or carding lawfull or to wear black spots as the manner of some is or to put money to usury With some this may be a question but for my part I would thus resolve it that it may be unlawfull and a sin to play at cards or dice or to put on those strange fashions or to practise usury c. but not to play at either or with either at any time at all nor to lend upon usury nor to conform to the fantastical fashions of dressing is doubtless no sin and a wise soul would take the safest course and walk in the surest way and avoid all appearance of sin as well as all sins and he that doth not doe that that is shun as much as possible all appearance of evil transgresseth a Gospel-rule 1 Thess 5.22 Abstain from all appearance of evil S. 4 There are also other sins which lie somewhat closer that make not so great a noise nor so suddenly wast the conscience yet the amount of them may prove an eternal guilt and men may often flatter themselves into hell with them under pretence that they are but little ones and sins of infirmity onely which as men are apt to think have a certain divine indulgence waiting on them of course S. 5 And indeed many foul and il-favoured sins to which men give full consent and delight are choked with the name and maintained in heart and practice with an opinion that they will be accounted of as lesser irregularities deviations humane frailties and infirmities for men are pleased to think they may live in sins of infirmities safely and laudably and therefore are willing to believe that all their omissions of good duties and commissions of evil works are but as so many infirmities and easily pardoned without either forsaking them or striving against them or repenting of them S. 6 But say the best thou canst of thy infirmities either natural or moral either thy inclination and propension of nature to evil or slipping into a fault through a sudden surprisal and violent temptation or ignorance and inconsiderateness or suppose they be onely the defects in our duty as wandring thoughts sometimes dulness drowsiness and weariness in our service of God or thy backwardness to every good work thy want of proportionable zeal for Gods glory and the Church S. 7 Or grant it to be but
pleasure or emolument by sinning no not for the whole worlds riches or honours I must not deny my Master Christ to whom I am a sworn servant he is one that will maintain me and keep me and stick by me and give me heaven at last if I forsake him not and cast not off his yoke nor go back from my engagement he will never leave me nor cast me out if I never leave him nor turn Apostate as I shall do if I yeild to sins motions and consent to sins temptations and return to that filthy vomit of former sinfull practises remember always thy vow forget not thy obligations thy duty and thy Master Christ thy Saviour Lord Redeemer thy own soul and the last judgment and then this will both take thee off from thy sinfull course and preserve thee from falling again into the hand of temptation and practise of sin any more VII Direction S. 11 7. Call thy self every day to an account for what every day you do whether you have omitted your duty or committed a sin and repent every day this is a work will prove advantagious if well performed for by his practise you will learn to know your self still better and better and amend more and more and you will be happy if Christ find you so doing when he calls you to account S. 12 Besides if you do this constantly and sincerely every day you shall have but a days sins to repent of and the same day you are a dying and then the last act of your repentance will be the completing of all the former acts of penitence and then onely will death-bed repentance be accounted of when it is the conclusion of a watchfull serious holy penitent life and the last act of that habituall grace but if all be left to the last day or minute and that which should have been done every day hath been put off to the last O what a burden of foul sins will lie then upon thee poor weak wretch if all be let alone till then Oh how canst thou think that God will pardon all thy sins upon the last minuts repentance when that last is thy first and last a sorry repentance it is indeed if it be but a little sorrow an expiring sigh and groan after an ages sinning and a vitious life Therefore now begin and continue till thy dying day to reckon with thy self every evening for what thou hast done the day and every morning for what thou hast acted in darknesse of night and what thou hast done foolishly repent and for what thou hast done well in the duties of sobriety chastity charity and piety rejoyce and give God thanks when thou hast fallen into or by a temptation be sorry and more watchfull for afterward and when upon examination you have found you have resisted and overcome a temptation and avoided a sin give God the praise of his assisting and preventing grace and likewife for thy consciencious tenderness that would not let thee commit a sin nor omit a duty VIII Direction S. 13 8. The next counsell I would have thee consent to follow is this That you take heed in all the work of reformation of a shifting and deceitfull heart The heart is deceitfull above all things Jer. 4.9 and desperately wicked it will pretend one thing and do another there is much double-dealing it will seek evasions and find excuses to put off a duty but especially this of reall reformation thy heart will hold up faiâ— shews with foul practises it will make many proffers and promises of repentance and amendment and if you trust your own heart you shall have nothing of it but promises and good purposes for afterward still I will repent hereafter and amend hereafter next week or next month or next year and yet delayeth still and will do so untill death and then it is too late Oh how often hath thy heart deceived and betrayed thee already to deferre untill a more convenient time how long hast thou been about to repent and reform and yet nothing done towards it but a company of promises and pretences and all this while instead of doing your necessary work you have added sin to sin and day unto day uttereth excuses and this day the heart saith to reformation go and come again to morrow and what is this but heaping up wrath and filling up the measure and adding more weight to the burden of sin and binding my self faster with the cords of my own twisting and rendring my bands more irrefragable and my guilt more damnable and yet thus it hath been with every man that trusteth a deceitfull heart and will be so with thee if thou admit of its excuses and lettest it alone to shift cog and deceive and to play such pranks as the heart of foolish inconsiderate man doth delight in S. 14 Now if ever you will be serious and do any thing to purpose in the necessary business of thy eternal concernment never give way to delay thy reformation let the pleasures be never so fair or ever so many be not deceived by thy self but be thou a doer of the work and not a pretender to it only 't is a deceiving and a deceived heart that makes thee hitherto either deferre the duty or do it slightly IX Direction S. 15 9. If you would be throughly reformed converted and saved in time then forthwith give up thy self to Jesus Christ and to the word of his grace let Christ be thy Physitian go to him which is the fountain opened for sin and for uncleannesse Zac. 13.1 1 Jo. 1.7 't is the blood of Christ that cleanseth from all sin flee unto him and yield up thy self unto him shew thy wounds and beg his healing carry thy burthen and let him ease thee Come unto me saith Christ all ye that are heavy laden and I will give you rest Mat. 11.28 29. take my yoke upon you and learn of me and ye shall find rest for your souls Let the word of Gods grace teach thee and rule thee be often at those ordinances where Christ is applyed to thy soul and the Spirit of Christ is working conversion give up and resign thy self to the teachings of the spirit by the word hear that word and obey it which discovereth and debaseth sin and searcheth the heart frequent that preaching that advanceth Christ and holiness that wooes thee off thy sins unto Christ and holy walking S. 16 If thou be converted it must be by those means that God hath appointed to convert souls and bring them to saving faith and repentance all true converts can say that God of his own will begat them with the word of truth Wherefore lay apart all filthiness Jam. 1.18.21 22. and receive with meekness the engrafted word which is able to save your souls But he ye doers of the word and not hearers only deceiving your own selves and every one that is made a new creature must say 1
before the Lord as others with an unwilling mind and hast offered to him in Sacrifice the blind and maimed and hypocriticall heart cold and discomposed distracted prayers when thou hast prayed by thy self or with others S. 14 Thou hast it may be hated from the very Heart the strict wayes of holinesse in soul and life and turned from saving admonition as a detestable thing S. 15 Thou hast slighted Gods invitation resisted grace teaching refused Christ reigning reproched and scoffed at the Ministers of Christ earnestly perswading these things thou hast done and in all or some of these cursed courses thou hast continued so long that it is grown to a custom and as naturall to thee to sin in one kind or other every day as to breathe the aire to move eat or drink or sleep is it not S. 16 And to make up thy measure full of wickedness all this while thou hast abused the wonderfull patience mercy and long-suffering of the Lord thy God S. 17 But we are sure that the judgement of God is according to truth against you that commit such things for that they which have committed such things should repent and forsake them all yet do not but adding this to all Rom. 2 v. 4 5 6. that by despising the riches of Gods goodness forbearance and long-suffering not knowing that the goodness of God leadeth thee not to sin or continuance in sin but to repentance but by this thy hardness and impenitent heart treasu est up unto thy self wrath against the day of wrath and revelation of the righteous judgement of God who will render to every one according to his deeds S. 18 O read and consider well this dreadfull place and see doth it belong to thee art thou such an one as is herein condemned bethink thy self what thou hast been and what thou art what thou hast done consider thy ways and the frame and tendency of thy spirit S. 19 It may be thou hast been guilty in all these wayes of sinning and if thou wert t is pity thy life t is pity such a wretch such a monster should be nourished But alas if thou art in a state of sinning habitually though but in any one kind that were enough to destroy thee for ever and cut thee short of happiness yea although it were which I am past doubt it is not that thou hadst not been notoriously guilty of any of these sins which are the Issues of depraved nature and naturall product of the evill disposition in thee and which are necessarily brought forth in the outward man if not restrained yet if these be frequently in thy thoughts if they be nourished and allowed there t is all one to him who sees the inwards of the Soul and with what company it keeps the Lawes of God reach unto the heart Ps 50.21 Hos 7.2 they are spirituall and Christ rules the inward man as well as the outward dost thou not know that all thy sins where and when committed are upon Record before the Lord S. 20 But if this make thee not yet know thy self then know farther and let this be to thee as it is in it self an eternal Truth a decreed Law That except thou whoever thou art either notoriously bad or seemingly tolerable to thy self be converted reformed so as to leave off in heart and life all thy known sins and lay apart all thy ungodliness and lead an holy sober and righteous life and that to the end thou canst not be saved S. 21 Before Conversion comes before that gracious method of Regenerating souls pass upon thee and thou be reformed and brought out of the state of sinful nature into a state of holy reformation there is no hope for thee of thy salvation Nature and sin note thee a child of Adam Grace and conversion declare thee a child of God and an heir of a glorious Eternity S. 22 Well then thou art either unreformed in whole or reformed but in part to the one all is wanting to the other something is yet lacking to make thee a sound Christian each of you is the person to whom I address my present swasion S. 23 And I hope thou so bad as thou hast been hitherto art not past all cure remediless and I am sure thou art not unless thou still refuse and hardness hath taken up thy heart as a judgment from God I doubt not but through the grace of God in the use of these spiritual means thou mayst of a vile Barbarian become a sound Christian of a child of wrath an heir of glory of a foul sinner a fair Saint if thou be not resolved against thine own happy reformation S. 24 Poor soul thou hast so much to begin withall towards thy saving change thou hast Reason wilt thou let it but work and wilt thou yeeld to reason S. 25 Thou hast Faith some kind of faith wilt thou believe what God by his Word hath revealed of his mind concerning thee and every man in thy case and consent to Truth S. 26 Thou hast Consideration wilt thou be serious and consider wisely for thy self thy own soul how thou mayst become reformed that thou mayst become happy Consider wisely it is thy own concernment it is thy own soul must pay dearly for it if thou art not reformed soundly and speedily it is thy own soul snall reap richly by conversion if thou defer not to come in and give not out until it be completed S. 27 Thou hast now an opportunity put into thy hâ—nd thou art once again called to and perswaded to be reformed wilt thou follow this Call and yeeld ere it be too late Now again it is offered thee Christ is ready and grace is ready grace to assist thee Christ to receive thee the Word of God to guide thee and holy Spirit to convert thee and I thy hearty well-wisher to thy excellent soul do in the Name of Christ earnestly entreat thee Now 't is put to thy choice whether thou embrace it or no now is the acceptable time the day of grace To day therefore O thou that carest for thy soul after so long a time while it is to day for if night come if death come before thy work of conversion be sinished thou must lie down in sorrow and possess an eternity of horrid darkness and woful misery S. 28 Come Man I think thou hast so much Reason so much Faith so much Consideration so much Experience as to understand and believe that thy eternal happiness lieth not here below in this terrestrial world but in Heaven with God above in glory and that thou wert made for some higher end than to live among visible creatures to eat drink work play and sleep sure thou art perswaded there are other things to be looked after by one of an immortal principle than to gather terrene riches and to taste bodily and sensual delights and honors in this present life S. 29 Know excellent Creature know believe thy Creator and
prayest to the eternal Spirit framing to thy self any likeness of God in thy imagination or fancie Whether thou servest the world or any thing in the world with thy dearest affections and desires delighting in them and seeking more them then God If so then art thou deeply tainted with this foul sin of Idolatry Therefore now dear soul be advised if thou findest thy self guilty though but in the least to repent and reform rid thy self of this damning sin which God doth hate and will not tolerate in any one but such as those are determined for hell for all Idolaters are abominable to God 1 Pet. 4.3 and God would have his children keep themselves from IDOLS from the sight and from the service of Idols * n = John 5.21 My little children keep your selves from Idols And now if you will not come off from all Idolatry then see what will befall you you shall be shut out of heaven and shall be shut up in hell †1 Cor. 6.9 Idolaters shall not inherit the kingdome of God Without are Sorcerers and Idolaters Rev. 22.15 which shall never be admitted into the kingdome of heaven Sorcerers and Idolaters shall have their part in the Lake that burnes with fire and brimstone Rev. 21.8 Phil. 3.19 which is the second death Now judg thee friend whether it doth not neerly concern thee to try thy self whether guilty and then speedily to reform and let fall all thine Idols and serve the living God in spirit sincerity and truth and believe in him and love him with all thy heart mind and strength of soul §. V. Adultery Fornication Effeminateness Buggery Beastiality S. 21 I should not name some of these as the two latter being abominations so much against nature but that the wickedness of some men hath been so great as to abuse themselves with their own sex and abominably defiled themselves with beasts so luxurious have been their lusts like that of Sodom and t is to be feared some to this very day are given to such abominations and have been found out and put to death for such cursed crimes by men and condemned to the fire of Hell for their burning lust this way Now if thou art guilty of such cursed wickedness oh how quickly will the Lord find thee out and how soon will damnation overtake both soul and body Rev. 21.8 The abominable shall burn in Hell shall have their portion in the Lake which burns with fire and brimstone S. 22 But not onely such exclude from heaven but also those other acts of unchastity 1. If thou in a married state hast at any time committed folly with any other in lying with any other carnally t is adultery and thou art an adulterer or adulteress yea if it be in thy heart to lust after another and desirest it and delightest in the thoughts of carnall fruition of the party forbidden then our Saviour Christ saith this is adultery whosoever looketh on a woman to lust after her Mat. 5.28 hath committed adultery with her in his heart 2. If thou in a single state hast before marriage known any one carnally This is FORNICATION S. 23 3. Under the notion of EFFEMINACIE you are to judge your selves guilty of that when you give your self to venerious lascivious thoughts loose words embracements gestures attires that are alluring and inticing to wantonness and bodily uncleanness when you are contriving with delectation to satisfie those inordinate fleshly lusts and attempt wayes to accomplish that fleshly design such an one that doth so is to be accounted an unchast person and EFFEMINATE S. 24 Now examine thy self whether any of these sins be thy sin art thou guilty of any of these and wilt thou not be humbled at the heart for it that thou hast been so naught so wicked and by and by cast off far from thee all such thy thoughts desires and practices henceforth for ever all these workes of the fleshly appetite abandon speedily and keep thee chaste * Eph. 5.3 Fornication and all uncleanness let it not be once named among you much lesse practised by any of you S. 25 But if thou hast been so unhappy as to have fallen into any of these sins alas it is too much if thou hast been faulty but once take heed continue not in it under pain of the losse of HEAVEN and punishment of HELL for if but once yet thou art an adulterer or fornicator and without repentance that to a reformation how canst thou hope to escape this sentence for the truth of God speakes it For this you know Eph. 5.5 that no whoremonger nor unclean person hath any inheritance in the kingdome of God Nor fornicator nor adulterer 1 Cor. 6.9 nor Effeminate nor abusers of themselves with mankind shall inherit the kingdome of God But their portion lies deep in hell †Rev. 21.8 Whoremongers and the Abominable shall have their part in the lake that burnes with fire brimstone which is the secoud death Gal. 5.19 Now the works of the flesh are manifest which are these ADULTERY FORNICATION UNCLEANNESS LASCIVIOUSNESS c. of which I tell you that they which doe such things shall not inherit the kingdome of Heaven S. 26 I perswade thee then that thou wouldest strictly examine thy life and heart and try if thou hast been guilty any of these wayes as that the termes of adulterer or fornitator or effeminate belong to thee either in heart or deliberate consent or practice S. 27 Then doe I earnestly intreat thee as thou hopest for pardon from God and to see him with comfort hereafter speedily to betake thy self to an hearty repentance reformation and a sincere amendment and henceforth keep thy vessell pure be chast in thoughs words and refrain consenting to lustfull motions this way and abhorre acting any more so wickedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Col. 3.5.6 and either seeing lust not or lusting look not but doe as Paul exhorteth Christians to Mortifie therefore the members which are upon the earth fornication uncleanness inordinate affections evil concupiscence For which things sake the wrath of God cometh upon the children of disobedience Marriage is honorable in all Heb 13.4 and the bed undefiled but WHOREMONGERS and ADULTERERS God will judge §. VI. Drunkenness S. 28 Is drunkenness thy sin and if it be it is a great one and thou art guilty of this sin more ways then one men think themselves for the most part then onely to be guilty when they have drunk to that excesse as to wallow in their vomit and 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
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 S. 71 Oh then examine thy heart and actings 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 S. 72 3. Hast thou or art thou a servant under a Master 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 mischeif 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 S. 73 Art thou one that hast owned Christianity 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 S. 74 If thou hate the Ministers of the word for their works sake 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 Luke 10.16 2 Cor. 5.20 And as Paul speaks their office and work We are Embassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God S. 75 Now examine how thou hast carried thy self always to the Gospell-Ministry 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 nor enclined my ear to them that instructed Pro. 5.11 12 13. S. 76 Now I have warned thee of these things 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. S. 77 Art thou tainted with Pride and Vain-glory 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. S. 78 A fond desire and seeking for Fame Reputation Applause if thou proceed to bragging or boasting of what thou seemest to thy self to be and wouldest be accounted and esteemed of as such and art angry if disappointed of thy expectation or when contradicted and reproved then art thou a proud person pride hath seised on thee S. 79 Dost speak great words of vanity glorying in thy self and bringest thy self to the view that thou mightest be admired for some singular excellency then art thou a vain-glorious person and seekest praise of men and pride hath exalted it self in thee and thou art grievously infected S. 80 Yet further there is a kind of pride which lies at the bottom of grace and holy duties which duties would be acceptable to God were it not for the pride that doth infect them
a certain fearfull looking for of judgement and fiery indignation which shall devour for God hath said Vengeance belongeth unto me I will recompense and it is a fearfull thing to fall into the hands of the living God whose mercy love favour grace Christ Salvation and Gospel is despised and slighted S. 126 Why this making light of Christ and Salvation offered in the Gospel to thee for the eternal welfare of thy precious soul is as much as to say to God and Christ You may keep your grace and salvation to your self I have no such need of it I esteem not of grace and salvation so highly I can be without it I will have none of your favours on such terms I will not part with my present pleasure ease profit and enjoyments for your rich grace and glory hereafter let me alone with my own matters and concernments I have other business to look after which to me are of greater weight then the things you would press upon me c. Now can you think that God can take this kind of dealing from any one well or doe you imagine that God will be pleased with one that values or sets more by an Oxe or piece of metal a field barn tottering house or a moment of fleshly pleasure then by Christ and salvation S. 127 That men should make all things else of great concernment to them and make light of Christ and glory which are ten thousand times ten thousand times more worth to thee then all things else put them all together and yet to hear of these things but as a tale which may or may not be true and to account of these rich mercies proposed but as a strange thing or of no value or of very little advantage to one is it imaginable that God should not be highly displeased with that soul that despiseth Hosea 8. and slights and neglects that God sets so much by and so highly esteemes and by which he sets up and declareth the honour and excellency of his free grace to poor sinners Yes sure enough God is so much displeased at such that they that despise him shall be lightly esteemed by him and those that make light of his invitations to mercy he is always wroth with till destruction come full home upon your souls and those that by excuses put off Christ and grace as of a lesser concernment to them 1 Sam 2.30 and pretend secular business and interests as an answer to those sent from God to invite them to mercy and salvation Mar. 22. v. 5 7. upon the terms of the Gospel to close with Christ and doe actually refuse to come but either turn away their ear from hearing the message or shut up their heart from receiving of Christ or take no great heed to live according to the Gospel of Christ of such God hath determined that they shall never reap the benefit of grace Gospel and glory Read Christs own words For I say unto you Luke 14. v. 16.10 25. that none of those men which were bidden shall tast of my supper no though it were provided for them and intended for them yet because they made light of the invitation and used excuses and undervalued the great things of their souls to base worldly bodily beggerly things and imployments therefore is the Lord angry to this conclusion SUCH SHALL NEVER TAST OF MY SUPPER S. 128 And you may further guess at the sinfulness of this slighting salvation by that which is said of those who despise the word of grace and ministry of this mercy who so despiseth the word shall be destroyed Pro. 13.13 Heb. 2.3 and how shall we escape if we neglect so great salvation S. 129 The Prophet Esay makes mention of an intolerable wicked people by this that they will not hear the Law of the Lord but say unto the Seers See not and to the prophets Prophesie not unto us right things but get you out of the way turn aside cause the holy one to cease before us Wherefore thus saith the Lord because ye despise the word therefore this iniquity shall be to you as a breach ready to fall whose breaking cometh suddenly as an instant as the breaking of a potters vessel that is broken in pieces c. Rom. 2.4 v. 5. So also see the aggravation of such mens sinfulness in that of St. Paul's correction to the Romans Despisest thou the riches of his goodness and forbearance not considering that the goodness of God leadeth to repentance but after thy hardness and impenitent heart treasurest up wrath against the day of wrath c. S. 130 And this very slighting of the great things of God which he hath provided for the good of souls is one of the commonest sins under the Gospel and one of the most dangerous that can be named and yet men make light of it and scarcely will men be brought to be sensible of the neglects and slightings they shew toward Christ and salvation and therefore are seldome brought to repentance for it and yet may they not read that place of the Proverbs Because I have called and ye refused I stretched out my hand Prov. 1. v. 24. to the end and no man regarded but ye have set at nought all my Counsell and would none of my reproof and for this because they refused and would not take counsell but despised God shall make as light at your calamity when it comes as they did of his counsell and will no more hear them in their misery to help them then they would hear God when he would offer them means for prevention of their misery S. 131 Now seeing this making light of Gods gracious offers of Christ and salvation is a sin so great so common so dangerous so unanswerable and the dreadfull judgment of God so unavoidable for this neglect of salvation so freely purchased by Christ and so fully offered in the Gospel to thee be perswaded 1. to consider seriously whether thou art one of those who is guilty of this sin whom God may charge with this sin of making light of Christ and Gospel and grace and salvation 2. And if thou art guilty that forthwith thou wouldst repent and henceforth to thy dying day take heed thou never make light of the matters of thy salvation again any more S. 132 Examine thy self look into thy soul consider whether art thou not he that hast had a mean low cheap estimation of Christ and salvation I mean whether the things and business of religion and about sawing thy soul have not been more neglected by thee and slighted and less care cost and time spent about these then about earthly worldy things that concern but the body and fleshly part and so it is and thou are guilty of this great sin S. 133 1. If thou hast an ear to hear and yet refusest to give a listening ear to the publication of the message by the messengers of the Lord which revealeth
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. Sect. II. Vain thoughts p. 139. Sect. III. Idle words pag. 143. Sect. IV. Idle life p. 146. Sect. V. Omissions p. 149. Sect. VI. Dreames p. 152. Sect. VII Worldly Joy and Sorrow p. 155. Sect. VIII Unthankfulness and murmuring p. 160. Sect. IX Inconsiderateness and rash attempts p. 161. Sect. X. Worldly Confidence and trust p. 161. Sect. XI Vain and Erroneous opinions p. 164. Sect. 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 one 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. Sect. II. Consideration p. 195. Sect. III. Consideration p. 199. Sect. IV. Consideration p. 201. Sect. V. Consideration p. 208. Sect. VI. Consideration p. 210. Sect. VII Consideration p. 212. Sect. VIII Consideration p. 221. Sect. IX Consideration p. 226. Sect. 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 S. 1 CArest thou O man who art of a choice extraction 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 S. 2 Thou art hastening apace to thy long home 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 S. 3 Far be it from thee precious Soul to be carelesse of this thy so great concernment S. 4 I have met with some indeed that have made a mock of sin 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 S. 5 But thou I hope although a sinner 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 S. 6 A sinner thou art as surely as thy mothers child 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 S. 7 Thou hast repeated those acts of sin 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 S. 8 Thou hast t is likely conceived and declared much prejudice against the wayes worship and servants of God and carried thy self contemptuously toward all the meanes and persons that would reclaim thee S. 9 Hast thou not been intemperate in meats and drinks clothing recreations so as thou canst not reckon all thy excesses this way S. 10 Didst thou never wrong any one in name body soul goods nor require 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 S. 11 Hast thou not been an enticer or tempter of others to sin 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 S. 12 Thou hast neglected to pay thy vows and engaged homage to God thy Creator Redeemer and Preserver and that very often S. 13 Thou hast t is probable come
threatned eternall punishment to every impenitent unconverted sinner S. 2 O Lord how wonderfull art thou in mercy and goodnesse I am one of those vile and miserable sinners whom thou hast often called to amendment to whom thou hast sent thy servants importunately beseeching that I would cease to do evill and learn to do well that I would but turn and live but hitherto I have not fully yeelded I have dear Lord too too often and too too long put thee off with excuses and when I could say nothing for my continuance in sinne nor against holy living and speedy reformation yet then have I delayed my necessary duty with a promise of reformation delaying from day to day that which I have promised and continually going on in that which I should renounce even to this day O Lord thou knowest it S. 3 Many opportunities have been given unto me much grace offered many Sabbaths many Sermons many Counsels many a check of Conscience many rebukes from the Lord in sad dispensations and all to reclaim me and long hast thou waited for my return that thou mightest pardon and be gracious But alas alas I have abused thy long-sufferance made light of thy invitations and all thy sweet and kind perswasions and fatherly corrections I have heard thy Messengers speaking to me time after time from the Lord saying often with tears in their eyes to me Regardlesse hard-hearted Wretch Oh do not do not the abominable things which I hate O why wilt thou die But all in vain my obstinate hard heart hath said There is no hope I will not change nor amend S. 4 Yea Lord although thy severe and dreadfull threats have come to my ears against such sins as I alas as I my self am guilty of and there is nothing that keepeth me on this side hell all this while but thy wonderfull mercy forbearing execution on such an evill doer as I have been and yet for all this my fool-hardy heart is set upon evill still S. 5 I have heard from thy Word Mat. 18.3 John 3.3 as it were from Heaven to me by name that Except I be converted I shall never enter into the Kingdom of Heaven and yet I have not seriously minded it but to this day I have continued to follow lustfull desires and unchristian practises alas to this day too long But dear Lord wilt thou be intreated by me a vile sinner as I am now to move my heart effectually that I may set upon reformation to purpose Lord if thou wilt thou canst make me clean holy just sober and a sound convert thou hast bid me although a miserable sinner to ask according to thy will and thou hast promised to hear and grant S. 7 It is thy will most holy God that I should turn and live and it is the desire and earnest request of my soul that I may leave off all my ungodliness worldly lusts vanities and all my sins And that I may become a new man a sincere and holy Christian Lord help me and never leave me begin and finish my Reformation in heart and life make this little book an happy Instrument of mine Amendment Let the truths from thy word convince me let the Arguments perswade me let the reasons move me to a speedy practicall resolution let my many sins yet unreformed shame me and weary me let thy Threats deter me from sin let thy promises allure me to Holiness S. 8 Let thy Grace accompany my Endeavours this way let the few dayes I have to live and the great work I have yet to do for my soul drive me to hasten my Resolution let not sloth nor delusions nor any temptation or secular Interest whatsoever entice my poor soul from this work of self-Reformation I am Resolved to read consider and practice dear Lord help my Resolutions and further this happy work of reformation in my heart and life Say Lord for Christs sake to my soul Goe on and prosper Amen Amen S. 10 Now if thou canst truly from thy heart bewail thy former neglect and miscarriage and beg heartily of God to assist thee in this thy so great concernment then art thou hopefully prepared and in a fair way both to receive further Instruction and Resolution for thy saving Reformation And accordingly I shall in the name of God proceed with thee after this method In the first part of Reformation which consists in forsaking of all thy sins and evil practises To shew what is meant in this design by SAVING REFORMATION that you may understand your businesse To prove the absolute necessity of such a reformation in order to salvation that you may believe it To discover those sins which are in every instance inconsistent with saving reformation which if not forsaken in heart and life will infallibly bring destruction to thy soul at last that when you know them and the dreadfull consequence of them you may be induced to repent them to renounce them all without any further delay or hesitancie To give you some speciall Directions about this thing that it may prove Effectuall that your labour may not be lost but through the grace of God successefull To urge the duty upon you with undeniable arguments to move you to be speedy and practicall in Reformation And this is done in this first part about Reformation as it comprehends a turning from all Evill in heart and life a ceasing from sin in all its instances and appearances I doe in the Second part of Reformation which consists of an holy Life 1. Propose the practicals of saving conversion in all Christian performances and right orderly heavenly Conversation And shew likewise the absolute necessity of such a course of holy living to make our reformation complete and our salvation sure Lay down some Directions for the holy ordering of you life both fot Time and Duties Lastly I doe conclude with earnest motions to perform all the requisits to thy salvation constantly to the end And no man can set himself against or refuse to yield to all that is here moved for nor delay his reformation but he that hath forfeited his reason and all his interest in Christ and hath sold himself to wickedness and resolves to be miserable in despite of God and good Counsell and is grown desperate and means to cast away his precious soul for ever But I hope thou that hast read so far as this art not such an one and therefore I intreat you would seriously consider what is said to thee in each particular about thy speedy Reformation CHAP. III. Of Reformation in the notion of it as it is intended for practise S. 1 REformation which is the subject I am about to treat of is a word not very frequently used in Scripture but the thing I mean by it is in many places described And I chuse this term of Reformation because it comprehends what I mean to exhort you to and as it is a Vulgar word best known to such as I am
writing to and you understand thus much by it that when a man hath been vicious vain worldly naught and hath left off those wretched courses and is become sober just serious humble charitable and good now say they he is a reformed man or a changed man another manner of man then he was before he is now reclaimed a man of an other nature and life I mean by it much the same thing as you understand it but in this latitude I mean no less by Reformation then a through Change of disposition and life from that which is bad displeasing to God and disadvantageous to thy own precious soul to that which is good and commanded by God and of necessity to be done by thee in order to thy salvation S. 2 And if you understand better the meaning of your duty by these expressions Conversion Repentance Regeneration Renovation Sanctification Returning then whatever is comprehended under any or all these terms I mean by Reformation and so much I aim at by this perswasion to a speedy Reformation S. 3 For the word in its own proper signification is a state unto which either persons or things disordered and out of course are reduced as unto their first form or state wherein they should be either by creation or appointment and Institution now every sin and Inclination to it is a great disorder and holiness is the Rectitude and right frame of soul Therefore untill I am reformed I am out of order and out of the way to eternall happiness and in a course leading to eternall misery so that Reformation is a Reducement of the heart and life of man every man that means to be saved to that state and frame of soul and life as is meet for heaven such as unto which God hath promised eternal life S. 4 And when I perswade you to think on your sins and be sad at the heart grieve and lament that you have been so bad by inclination and evil practices and hereupon to leave off all your transgressions and turn to God and holy living then I mean true repentance by reformation when I intreat you to change your evil disposition of heart of your mind and disordered affections and evil actings of your life to live unto God to adhere unto him to serve him in all things to lead a pure and holy life then I mean sound conversion joyned with sanctification by reformation S. 5 And you must grant That sincere repentance and sound conversion is absolutely necessary to Salvation and every one that is come to years must repent and be converted or else he cannot for he shall not be saved CHAP. IV. Of mans state before Reformation implying the necessity of amendment S. 1 HAving declared what I intend by Reformation I shall shew you that such a reformation God requires of thee and every one that means to be saved as absolutely necessary to thy salvation 'T is not a thing indifferent as though it may or may not go well with thy soul whether thou perform it or no but in plain terms be reformed and thou shalt surely be saved be not reformed and thou shalt assuredly be damned and until reformation come on thee thou art no better than a child of wrath a servant of sin and so in a state of enmity against God and consequently under the power of Satan and a subject of his horrid Regiment and a vessel fitted to destruction S. 2 The first state of mankind you believe was a state of perfection God made man upright holy and good without sin or any actuall disorder or deformity and if man had stood to this and continued in his Primitive Integrity there had not needed but adhesion to God to have secured the eternall happiness on man there wanted not Reformation for there yet was no deformation S. 3 But the unhappy defection that our first Parents made brought themselves and mankind unto this day into a dreadfull state of sin and misery and being defiled with sin dishonored disordered and spoiled we are no more to be accounted of but as enemies to God a company of lost and miserable wretches carrying in our very nature the markes of shame and misery and untill restoring grace comes we are but O sad to say the children of wrath being first enemies to God God is become a God lothing but justly lothing us in this state as 't is said * Zach. 11.8 Their soul abhorred me and my soul lothed them †Rom. 3.9.10 for there is none righteous before restoring grace come no not one for all are under sin the power guilt and filth of sin * Ephes 2.2 3. And by nature the children of wrath S. 4 Now as long as any man is in his naturall estate acting according to the disorder of his soul following the sinfull motions and lustings of his own depraved heart he is still under the power of sin and curse of the Law and hath nothing to do with God as a Father nor with heaven as an inheritance sin cuts him off from those relations and continuance in sin debares him quite from any benefit of Christs coming in the flesh onely there is afforded possibillty to be saved through the Commiseration of God toward miserable man and to repair in man what was defaced and to restore by Christ what was lost by Adam S. 5 And if thou return in time while grace is offered thee and Christ is calling thee if thou leave off thy sins and become a new man if thou submit to reformation and dost repent thee of and forsake all thy sins and leadest a new life walking in the commandements of God constantly and sincerely if thou art throughly converted in heart and life thou mayst be saved but otherwise if thou continuest unregenerate and abidest impenitent and art not converted and wilt not be reformed never hope to be saved but in terror and trembling of soul expect to enter into that horrid and black eternity of misery unavoidable unrecoverable when thou art taken by death in thy sins out of this World S. 6 If you are not yet perswaded of this consult these following Texts impartially which render what I say and therefore I affirm it constantly undeniable being the decreed Law of God about this very thing and undoubtedly shall be made good S. 7 This Truth is that we must acquaint you withall and this is that I mind you now of from the Lord * Esai 3.10.11 Say unto the righteous it shall goe well with them for they shall eat the fruit of their doings Woe unto the wicked it shall go ill with him for the reward of his hand shall be given him * Ezek. 3.19 If thou warn the wicked and he turn not from his wickedness nor from his wicked way he shall die in his Iniquities Now this is said to thee who ere thou art in thy sinfull course or in any one way which is sinfull and if thou doe not turn from
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 nor 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 S. 33 This sin lies close in the heart 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 thy 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 Luke 21.34 take no thought for these things of this present life let not worldly cares possesse your souls S. 34 And some think themselves far from this guilt 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 S. 35 Now covetous practices are easily seen whereby we may know a covetous heart 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 S. 36 And besides the guilt of the sin on thee 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 S. 37 Therefore examine thy self 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 S. 38 Hast thou actually been the death of any one 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 3. Yet further 2 Sam. 12 9. compared with 2 Sam. 11.14 15. hast thou commanded contrived consented to the death of any thou art guilty thou art a murderer S. 39 4. Art thou a magistrate and givest sentence of death and commandest execution upon any man without or against the Law and causest the life of a man to be taken away that hath not merited condemnation then art thou not guiltless of murder but must be accountable to God who is
Spirituall pride spoiles all Spirituall performances when men think there is a worth and merit in what they do though but their duty If a man be proud of his humility and charity and that he can pray much and as he thinks well and when he looks contemptuously upon those beneath him in gifts of the Spirit knowledge religious discourses and ability of disputing for or against the Truth and thinks himself every way above instruction and stands in need of no farther direction from Gods word but living in his pride as above ordinances and conceits himself perfect in all excellencies free from infirmities and any the least spot of sin in thought word or deed this is the height of pride vain glory and arrogancy and all that have lifed up themselves thus Pro. 3.17 are fallen at once from grace low into the sin of Pride as the proud Angels from heavenly excellencies to hellish shame and horrour and so wilt thou that art guilty in this kind except thou repent S. 81 Again if thou art envious at those above thee and discontent with thy portion and talent because not so much as anothers and refusest to do any thing in thy duties because thou can not do better then others and get thee praise to thy self from others this is the Pride of thine heart too S. 82 If thou takest pride in thy shame if thou gloryest in thy wickednesse and declarest thy sin with an impudent forehead and a profane tongue and wretched actions then hast thou lost modesty and all that is morally good and art become a damned catiffe a devil incarnate S. 83 And farther if thou scornest admonition and spirituall counsell for thy soul if thou slightest the most hearty and serious invitations directions exhortations and reproofs from Gods word and his Ministers and thinkest thy self more fit to teach then to be taught more able to give then receive good cousell then art thou also a proud person S. 84 I exhort thee therefore in the examination of thy self to search deep after this sin for t is a sin so hid from a mans own eyes that he himself hardly finds it out but oftentimes more discernable to another then thy self for the expressions of it are many as boasting words though oftentimes gilded with seeming self-deniall and a lofty gate and countenance high looks vain apparel costly ornaments undervaluing expressions of others censorious scofs and gybing rayling at others uncivil carriage uncourteous behaviour reducing all degrees and qualifications of men to an equality allowing no more to those above thee in civil respect then to thy equals all these are the expressions of Pride and some of them under a shew of humility S. 85 When thou art seeking after the Pride of thy heart do it by the help of humility and prayer and whatever is Pride in thy heart or life or like unto it bring it down repent of it hate it forsake it for the proud man had he no other sin yet his own sin of pride would keep him out of Heaven and throw him into Hell and take heed when thou dost reprove pride in another do not do it proudly considering that so thou maist be guilty again of that thou hast condemned in another Leave off pride and be clothed with humility for God resisteth the proud and he gives grace to the humble Remember thou art warned to repent for and speedily to forsake pride and vain-glory §. XV. Schism and Heresie S. 86 Schism and Heresie are near akin both works of the flesh the wicked product of depraved nature forged in an ill head and a naughty heart where pride and parts meet in any one there Heresie and Schism will not long be strangers Heresie is the greater an over-grown Schism nullum schisma non sibi aliquam confingit Haeri sin Hier. Com. in Tit. and Schism is a less Heresie growing and tending to it He that is guilty of Schism wil not long be free of Heresie a schismatick is but an heretick concealed and an heretick is a schismatick revealed S. 87 Heresie is a perverse opinion contrary to the Doctrine of the Church of Christ and Schism is a peevish separation from the Communion of the Church of Christ The first is against the Truth of the Church Schisma vin culum pacis dirumpit charitatem scilicet Muse lib. cap. de schismate Gal. 5.19 the other against the Peace and Charity of the Church of God Both injurious to Christ and both destructive to thy own soul if thou art either Heretick or Schismatick and continuest therein both excluding Heaven see Galat. 5.19 Now the works of the flesh are manifest sedition i. e. The raising or furthering divisions and disorders in the Church and Heresies i. e. venting strange opinions cunningly devised fables or teaching such for truths as were thus invented or yielding to them 2 Pet. 1.16 or maintaining of them contrary to the Scriptures and received professions of the holy true Catholick Church They which do such things saith Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.2 shall not inherit the Kingdom of God and heresies are called damnable and bring swift destruction upon the inventors of such evil things and the teachers of them and the followers of them too the Apostle bids all good Christians to avoid as a pest all such as make rents and divisions in the Church Now I beseech you brethren Rom. 16.17 mark them that cause divisions and offences contrary to the Doctrine which ye have heard and avoid them for they that are such serve not the Lord Jesus Christ but by good words and fair speeches deceive the hearts of the simple v. 18. S. 88 Now it may be thou that readest this art one of parts and desightest thy self in novel and curious speculations and hast taken liberty to let thy thoughts and inventions run from the simplicity and incorrupt truth that is in Christ framing to thy self and others some other articles of faith then what the Sciptures assert and the true Church in all ages hath received or it may be thou art one that doth contradict gainsay and oppose the revealed and received Truths concerning God Jesus Christ and holy Ghost or any other foundation Truth if so I intreat thee if pride obstinacy or implacable malice against the truth have not possessed thee that you would recant your damnable opinions and become sober humble penitent and a lover of that truth which formerly you have opposed and if thou hast been a leader or seducer of others and hast infected them then thy sin is the greater and thy labour must be to undeceive them if thou canst and if thou hast been a professor of Religion and hast used the form of godlinesse the better to accomplish thy ends and propagate thy damnable Doctrines and to corrupt the judgements of others then yet the greater is thy sin and thou hast made seeming holinesse a cloak for thy mischievous wickednesse which
dare not judge rashly lest they should by accident condemn an innocent person instead of or with the guilty and the godly mans charity hath this property to think no evil 1 Cor. 13.6 7. and to hope and believe well where nothing appears to the contrary yet oftentimes it comes to pass that some time or other in some thing or other there is a discovery made of the Hypocrites Hypocrisie and his vizor and mask is pluckt off and his proper complexion apparent that it may be said of him Loe this is that man that made a shew of religion this is the Hypocrite that had onely the form of Godliness this is he by reason of whom Religion hath been evil spoken of this wretch made the holy institutes to serve his fleshly worldly devillish designs and interests this Hypocrite must prove a wofull subject of Gods wrath against Hypocrites in hell-fire prepared for Hypocrites Mat. 24. â—1 Jam. 3.17 if he repent not of this his sin and turn from it to godly sincerity reall religiousness without partiality and without Hypocrisie S. 100 Now my advise to thee is the same of Christs take heed and beware of Hypocrisie it is as much damning as Atheism for an Hypocrite is a religious Atheiâ—t one that in heart and works denies God whom he professeth he knows and serves Examine therefore thy self and observe well thy own heart and life whether thou be Hypocritical I say not to thee thou shouldest judg and censure another for an Hypocrite but look unto thy self and see whether thy self be a religious dissembler or no. S. 101 If thou hadst rather seem religious then take paines to be religious indeed if thy religion lyes most in formes and bodily performances and art zealous for them but neglectest the inward worship of the soul and devotion of the heart then art thou guilty of Hypocrisie S. 102 If thou be never so punctuall and frequent in the outward duties of religion on set times dayes and opportunties of publique humiliations fastings and hearing the word and yet for all this thou neglectest thy private and secret addresses to God in prayer and other thy duties then thou art not clean of Hypocrisie S. 103 But if thou perform all acts of devotion both private and publique and yet if thou neglect or oppose acts of Charity or livest in worldliness Psal 50.16 to ult Esay 1.11 12. v. 13 14 15 16. Jer. 7.4 9 10. Ezek. 33.31 oppression swearing drunkenness unrighteous dealing or any other sin wittingly and wilfully then art thou for all thy outward shew or acts of service a grosse and damnable Hypocrite God hates all thy acts of service which otherwise he would accept because thy heart and course of life is not suitable to thy Profession because thou seemest to be devout but really art vicious Again if thou resolvest to keep thy sin Psal 66.16 and wouldst not be reformed although thou mightest but lovest and likest thy sinfull practises though thou dost make many prayers and confessions and speakest never so much against sin in others yet art thou for all this no better then an Hypocrite S. 104 Moreover if thou take up a religion or some form which seems to be religious for to gain thereby the favour of men of such a way and form or some other secular advantages which are usually gotten by men of such a shape and religious mode as the times and persons in worldly power doe smile on and are benevolent to then if that religion be false and erroneous thou art a most profane Hypocrite and if it be the true religion yet if thou becomest seemingly religious in that way for base low ends as worldly advantages or favour of men and seemest for a while zealous in religious duties to the end thou mayst win the good opinion of the godly and gain something by it and so makest gain thy godlinesse then art thou a dissembler indeed a foul Hypocrite S. 105 Furthermore if thou seem nice tender and scrupulous for or against some indifferent circumstances about the service of God or humane institutions and upon that neglectest the main and substantiall duties of religion and thereupon fallest into grosser sins as Schism violating and breaking the rule of charity Mat. 23.23 and bond of peace to a separation from the divine institutions of God in his Church hearing praying receiving under a pretence of scruple about some circumstances then art thou an Hypocrite thou seemest tender about lesser and lower matters but makest no scruple of sins that are sins indeed nor of neglect of spiritual and holy performances which God requires at thy hands S. 106 Finally If thou art severer and more bitter against others for some lesser failings and irregularities Mat. 7. v. 3 4 5. while thou thy self justifiest or sufferest in thy self thy familiars and favorites grosser faults or although but as bad as those you accuse and condemn in others and wilt not reform thy self as well as seek seemingly zealous to reclaim others then art thou an Hypocrite not because thou findest fault and art severe against the least sins but because thou art not so against all sins and evil practices in thy self too for if thy soul be uâ—right it must be sâ—t against all sin it will not allow of any the least irregularity in thee though it could be hid from the eyes of others S. 107 Now having given you some instances by which you may be helped to try and search your own heart as to this sin of Hypocrisie I earnestly beseech thee that readest this to consider seriously thy state and be very diligent in the search for Hypocrisie though it be damnable yet it lyes very close sheltered under religion men doe very seldome suspect themselves to be guilty of this foul sin while indeed they are foully guilty and many seemingly religious goe to Hell not for their religion but their Hy ocrisie not for their seeming religious but for not being religious S. 108 And that you may reform speedily if guilty in the least and become plain-hearted in religion consider the many cautions Christ gives to his to beware of Hypocrisie and those many woes pronounced against Hypocrites and if there be any torments in Hell severe it is for the Hypocrites they shall have the greater damnation of Hell and when the Scripture would express an high degree of torments for the vilest sinners it saith they shall have their portion with Hypocrites Take heed therefore of this and remember I have warned thee from the Lord. §. XVIII Apostasie S. 109 If Hypocrisie be not repented of and thou speedily reformed and changed from thy dissembling into a sincere honest devout heartiness in the belief and practice of godiness in the sight of God as well as outward appearance then it will not be long ere thou turn Apostate and become a Bankrupt as to all true religion and practise of Godliness after the will of God for
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 Mar. 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 out 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 S. 20 If thou meanest to be religious to any purpose 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 S. 21 An Idle life is as much to be accounted for as idle words 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 S. 22 And it may be thou art such an one 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 unprofitable 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 S. 23 Yet this is not thought on any whit by those that are idle and vain persons 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 17.11 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 S. 24 Such kind of lives do many live and this is but to be dead while they live and it may be you that read this maybe such an one and then my serious counsel to thee is to repent for thy idleness and mis-spent 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 S. 25 Beware therefore 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 S. 26 There is another conceit men have 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. 4.17 He that knoweth his Masters will and doth it not shall be beaten with many stripes And to him that knoweth to doe good and doth it not to him it is sin S. 27 He that wilfully carelesly or slothfully omits any of those acts of piety devotion and Charity which are injoyned Christians as Christians and leave undone such things as they should perform in Religion either in private secret and publick to him it is sin if thou omit the hearing the Word receiving the Sacraments prayers in and with the congregation reading praying in thy family and in secret If thou neglect the instruction correction and admonition of thy Children and Servants in matters of religion and practice of godliness if thou omit acts of charity to the souls and bodies of the necessitous in sickness or in health thou art far from the kingdome of heaven and the state of true Christianity If thou neglect to uphold and maintain the truth and cause of Gods Church as much as lyeth in thee both by word prayer and deeds it
increased I will lay me down in peace c. how comfortably doth he take to his rest when he lyes down in Gods favour And had he kept his sin he had lost his peace and happinesse for you may see a glimpse of the sadnesse of his soul and unquietness in that 51. Psalm when he cryes out O his sin his sin Why David what hast thou done by sining what damage hath fallen on thee by thy sin why you shall see he lost his peace he lost the presence of Gods favour and by this his onely comfort and felicity he had lost The best Jewel in his Crown was dropt out when he lost Gods favour he cryes heartily for mercy the mercy of pardon the mercy of purification and cleaning from the filth of his sin the mercy of his restauration to those joys comforts and happiness he had in Gods favour which then were hid from him which was his misery Purge me and I shall be clean cleanse me from my sin and I shall have joy and gladness again Restore unto me the joy of thy salvation once more See how he mourns and prays and for what is it why t is that his sins may be abolished his guilt pardoned and his comforts restored which he had lost by his folly and which could never be restored but by repentance and leaving off his sin and untill this was gotten he knew he could never see happy day nor enjoy a minute of true comfort in all the world though it had been one paradise of pleasure And thus it will be with every one that goeth on in his sin Ah! at what a loss doth a sinner act and keep his sin And this is my case already and shortly it will be worse with me I know God and my Conscience will not long hold peace and be silent I am sure I must leave my sin or lose my comforts lose my quiet lose my felicity and espouse a quarrel that will admit of no reconciliation if I keep my sins I must never look God in the face more or expect to have the least good look of favour from his grace nor any friendly dealing from my own conscience but must be under perpetuall rebukes and accusations of a wronged conscience and when this comes to pass then farewell happy day no more comfort when God and my own conscience are against me As my sins increase true felicity ceaseth and my comforts wither and decay and alas how sadly doth that poor wretch think on death when it will prove but the execution of a rebell and a changing of this miserable life for an eternity of horror and reproch Ah! let me now consider whether my gain by sin any way will countervail this loss is it not more eligible and should it not be a matter of my choice infinitely rather to enjoy the favour of God and peace and tranquillity of my own conscience then whatever pleasure gain or other emolument might come to my flesh by sinning with the loss of my innocency integrity my happiness in Gods favour and that inward peace which is a continuall feast passing all outward delights whatsoever S. 60 3. Sin doth not onely banish God and happiness from my soul here for a season but the loss goeth higher still by my sin and continuance in it it loseth me the hopes of heaven it disappointeth my expectation of heaven how can I once hope to be saved while I practise those things which would throw me out of Heaven if it were possible for one to think on with delight in heaven how can I with reason conclude I shall be saved and yet live in a course contrary to the promises of salvation Heaven is a place of holiness as well as of happiness and no unclean thing shall enter into it there is not one there nor ever shall be that lived in actuall sin and died out of this world impenitent and unreformed how then can I with any face expect to be saved with my sin when God saith I shall not is heaven at my dispose or at Gods is it not his to give to whom he please can I force in against his will hath he not passed his word that no wicked man nor unrighteous nor adulterers nor whoremonger nor theif nor drunkard nor liar nor any impenitent sinner of any kind shall inherit the kingdome of heaven And shall I think God will revoke his decree and comply with the expectation of any vile sinner against his own truth honour and holiness may I hope to get to heaven whether God will or no no certainly I must leave my sin or leave off to hope any more that I shall be saved I must despair of salvation or I must depart from mine iniquity and get my sins pardoned and soul sanctified by a timely repentance and sound reformation or quit my claim to salvation and let fall my suit and expectation though I seek it beg for it desire it cry for it in my setled course of sinning I shall not find it nor attain it nay though I had to give and would freely give all I have Micah 6.7 8. and ten thousand times more then the whole world is worth to purchase heaven at the end of a vitious life it would not be accounted of it would not open heaven-gate to me it could not procure for me one glimpse 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 S. 61
But consider 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 S. 62 Is it nothing to lose heaven that I put it every day to the hazard by my complying with sin 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 S. 63 Is it nothing to miss of heaven or to come short of salvation where only my soul can be fully and completely happy where there is onely and nothing else but soul-satisfying joys 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 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 redeemed ones Heb. 12.22 23 24. and never come to that heavenly Mount Sion the City of the living God to that innumerable company of Angels to the generall assembly of the first-born which are written in heaven shall I hinder my self of the happy condition of the spirits of just men made perfect Oh shall I disappoint my soul of the sight fruition and eternall enjoyment of my Jesus my Lord my redeemer who loved me and died for me and is in heaven preparing a place for his followers all true believers shall I miss him whom my soul loveth can I endure to be any where but where he is will any place content me for my rest and happiness but his armes and eternall embracements Oh Jesus how can I now without breaking my heart once think of being separated from thee one moment it would be an hell upon earth to think that it should be a separation for ever from that lovely loving melting heart and bosome of my Lord and Saviour Yea cursed be that tempter and temptation that would make me do that again that might deprive my poor soul of the enjoyment of my Lord Christ which is all the heaven and happiness I desire so I may be with him for ever with thee dear Jesus for ever And this is enough I crave no more and with less then this enough I cannot be satisfied I must have Christ for my heaven and my heaven where Christ is or I am undone give me saith my soul Christ or I die let me have him let my portion be Christ and then I shall be richly satisfied dear Lord bring me home
unworthily with his grace and that I should give that to the devil and lust which I should pay unto God that is my ready and willing obedience how wicked a thing is it say I 'le serve the devil to day and God to morrow and yet doth not he resolve so that saith I will not heat thee O Lord to day as to this matter of repentance and reformation although I know it is thy will I should but to morrow or next week I may think on t ' and then and what then why then thou wilt be as bad yea worse then now and more ready to stand off then now for then the work will be more difficult thy sins increased thy heart more hardened thy God more highly displeased those cords of thy sins will be twisted to a stronger bond and that which this day a sinner might have broken off through grace assisting hereafter for thy wilfull delay thou will not be able to break for how can he repent when grace hath forsaken him and his sins have taken such fast hold on him S. 80 O then let me never serve my God with such put offs let me never more gratifie Satan and my lusts and give God the deniall by any more or further delays and deferring reformation why should I make any more rods for my back why should I adde more weight to my burthen why shall I by this days delay make much the more work for repentence while I have enough and too too much already as many sins as I can bear or am able to repent of as long as I live and surely if ever I become a true penitent I must be grieved at the heart that I deferred so long and of putting it off this day also if I be so foolish and presumptuous to adventure my soul upon continuance in this days sins with me all night which for ought I know may be the night my soul may be taken out of my body and then what will my loytering come to or what shall I be able to answer for my delays from day to day to the last day of my life we had sad examples of this in the parable of the rich man promising himself much time to sin in and pleasure in his sin Luke 12.16 17 18. yet is cut off in a night for all his hopes So we read of the vicious servant But if that evil servant say in his heart Mat. 24.48 my Lord delayeth his comming and shall smite his fellow-servants and eat and drink with the drunken The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware of and shall cut him asunder and appoint him his portion with hypocrites there shall be weeping and gnashing of teeth O then let this be a warning to thee and do not delay thy reformation God will not delay his coming though fools abuse his patience nor will he spare thee if he find thee in thy sins in a state unconverted S. 81 Fourthly if I mean not yet to repent and turn from my evil thoughts and doings let me consider with what face can I ask leave of God to sin any longer against him may I intreat him for Christs sake to let me alone and be well pleased with me that following year though I defie him to his face and trample the blood of Christ under foot as I have done shall I say good Lord spare me that I may follow the flesh world and devil and fulfill the lusts of the flesh let me be thine enemy a little longer let me spit in thy face and abuse thy patience mercy and long-sufferance yet a while that I may fill up the measure of my wickedness and after I have done what I am able to despise thy grace and grieve thy holy Spirit then receive me into thy glory and give me the largest portion of the inheritance with thy Saints and faithfull seâ—vants in heaven S. 82 But I pray thee tell me sinner will this be fit to be said darest thou ask this of â—od if not why how dost thou dare to continue in that stare which thou art ashamed and afraid to ask a blessing on wilt thou beg of God leave to offend thy God to dishonour religion to contradict and violate his most holy laws and to murther thine own soul by sin for whom Christ died to save it from sin that it might live for ever with God S. 83 O dear soul think and think it seriously that he that means to continue in his sins doth mean also that God must either countenance his sinning and approve of his sinfull dealing or that God will smite him and cut him off in his high displeasure and which of these two is it likely the most holy and just God will do must you not then conclude either to leave off your sins speedily and by so doing to procure a pardon and mercy for Christs sake for what is past and do so wickedly no more for after-time or to dare God to his face and bid him doe his worst for you mean not to turn nor amend yet nor to go back from your purpose of staying a little longer in the old track of sinfull walking But methinks a man that hath but the lest right sound reason left him or counsell would not long be deliberating what to do in this case seeing 't is so evident that he dare not pray or ask leave of God to continue life that he may live to sin or that God would accept of his sinfull disobedience for an holy service but at last should he resolve to go no further in sins way but now with speed immediately turn from his sins ere he close his eyes to sleep lest it may prove his laâ—t nights repose on this side hell S. 84 Fifthly let me consider for a speeding motive to a speedy practical resolution whether or no is it of indispensable necessity and special concernment for me that some time or other ere I die I must be soundly converted and cease to do evil and to take off my heart from the love and consent to lusts motions and lead an holy harmlesse and heavenly life if it be necessary as no question it is then why is it not as necessary to me now as at another time as much my duty to day as to morrow Before I committed any sin actually it was my duty to abstain and forbear but after the first act of folly and evil immediately it is my duty to repent leave it off and cease from doing any more of it and if it had been good for me that I had never sinned sure it must be my next advantage to leave it as soon as possibly For next to that of committing no evil the best course I can take is to repent betimes and if it seem to any one that hereafter will be a fitter time then this present then it will fall out when hereafter
it s but one of a thousand millions and I think the first and the last of that kind and shall I hazard my salvation upon that which I am not sure was ever parallel'd nor ever can in all circumstances And if you say God hath as much mercy in reserve for you as for another to this I answer 't is true if you do not abuse his mercy no more then any hath which did partake of that mercy suppose it possible that the mercy of God may come on a suddain and that repentance may be suggested in a moment 't is but a peradventure there is no promise that it shall many threats against that man that presumes on it there is very little likelyhood of it and is it not madnesse for any man to break his neck wilfully upon a presumption that there is skill enough and to make experiment of the art of a bone-setter but God hath no saving mercy for thee nor me nor any other except we answer the ends of his mercy that is to convert and reform to repent and obey in time But if I by continuing wicked abuse his mercy God in justice will punish me for my so abusing as well as for any other sinning otherwise there is mercy and forgiveness with God that he may be feared not that he may be abused and resisted He that feareth not to continue in his sin abuseth the grace and mercy of God and resisteth him ‑ IV. Temptation answered S. 22 There is a fourth suggestion from the flesh which much hinders reformation procures a poor sinner to delay it if not quite to put it off for altogether and 't is this for as a sinner is perswaded sometimes 't is so easie a thing to become a true penitent and a sound convert that it may be done in a trice and at any time with great facility and in any condition in old age sickness languishing dying with a few half words and two or three good wishes faint and feeble â—o on the other hand men are apt to believe to their damage and therefore set not about soul-reformation that 't is a business of exceeding difficulty trouble and vexation and a man may go a great way in it and yet come short of what is required 't is but in vain to set upon it as good never a whit as never the better 't is an imposition and task next to an impossibility I cannot endure the severity of repentance nor strict and holy living alas what a burthen farewell all my comforts when once I begin to reform and to be religious S. 23 This temptation would be quickly repelled and easily overcome Answ if a man would consider the absolute necessity of conversion and the possibility of it and also the helpes God hath afforded for the perfecting of this which is so necessary 'T is true the work is hard and difficult but not impossible and it must be performed and completed in its time parts and degrees or else it will not avail for justification except it be complete and to flesh and blood it will prove a taske very unwelcome crosse and burdensome But then let me consider I have a soul to save and directions of Gods word and absolute commands and if I set upon the duty I have the promises to encourage me and the grace of God to help me and the examples of the Saints gone before me in this work I have no sins nor corruptions but may be mortified nor any grace or vertue enjoyned me as my duty but I may through grace perform acceptably the fear being more then the taske the apprehension of the difficulty greater then the difficulty it self S. 24 But let be that it be hard at first so is every art and trade at the entrance into it and canst thou not endure the severity of repentance the injunctions of self deniall the duties of sobriety righteousness and piety why how then can you endure damnation How wilt endure the wrath of God the paines of hell the loss of heaven had I rather burn in hell for ever then forgoe the pleasures of sin for a season will it be a sadder condition to live an holy life here then to live for ever in misery when this life is ended if it were true what unregenerate men imagine of holy living that 't is a life of sadness melancholy and void of comfort which is most false and as great a reproch as the divel can cast upon religion yet seeing it is the way to blisse eternal joy and endless happiness what if I went mourning to my grave what though I lose all my carnal pleasures and worldly contentments for it should I be any loser by so doing would not heaven at last answer all my paines travail all my watching and praying and all duties of Christianity will not the enjoying of Christ and favour of God be a sufficient recompence for all my labour would not this one sentence fill my heart with joy at the last Well done thou good and faithfull servant enter into the joy of thy Master But if you hold off with this that you cannot do this as you should 't is indeed because you will not do it as you may you say you cannot but indeed you will not If you would but set about mortification and self-denial and resisting temptations and devote thy self to holy living thou wouldst be able to do one hundred times more in it towards reformation then now you do if you would not yeild to flesh and blood nor make provision for your lusts if you would not make use of excuses to keep you from your duty if you would not by delays and procrostinations put off the demands of God and thy poor soul repentance and reformation would not be so difficult not terrible to thee S. 25 But to be short thy through reformation be it hard or be it easie be it a matter of joy or grief be it a burden or be it a pleasure and what ever can be said against it it must be performed both by me and every one while the time of grace lasteth while I am in this present world or else I must never look to be saved this is the short and the long of it and after all disputes excuses lingerings delays it must come to this conclusion I must return repent and be converted or else I must never hope to see the face of God with comfort when all is said that the wit of man or the craft of the devill can invent against SPEEDY REFORMATION and sound conversion yet this word must stand that except I be converted as Christ hath said I shall never enter into the kingdome of Heaven Mat. 18.3 Joh. 3.3 and why should any body think that this plain and positive decree of Christ concerning us should either be baffled or abrogated O why should I listen any longer to any plea or excuse can be brought that might cause me either to put
have taken for thy poor souls good and safety to turn from thy sinfull courses and evil practices but as they found thee so they must leave thee a wretched soul and hardened rebell and instead of giving up their account of thy conversion must give in witness against thee that thou wouldst not obey the word of the Lord nor believe their report nor leave thy sins Let it never be told of thee that thou hadst thy day of grace but hast lost it once as fair an opportunity as any but now 't is gone Oh let it not be objected henceforth against thee that either thou refusest to reform at all or that thou dost put off and delay from day to day that so necessary and so happy a duty why should God wait on thee any longer why should God spare thee any longer is it not long enough I have sinned already have not I abused Gods patience too much already Oh that thou wast once brought to this point of resolution I have done foolishly and wickedly I will do so no more now even now will I return to my God and my obedience shall a little fleshly pleasure worldly profit or any thing hinder me of my eternal happiness God forbid No I am resolved by the grace of God to stop here and go no further in sins road but will now turn into the strait gate and narrow way of holy living which leads to that eternall glory which none can come at but such as do lead a godly life and follow the Lord Jesus fully and deny themselves wholly S. 11 And because heart and life-reformation is the way to all happiness and in the first place a man must leave off his sinfull practices and renounce all wickedness and cease to do evil and repent of the evil he hath done already I shall conclude this first part of reformation with a few directions shewing what you shall constantly do to accomplish this so happy reformation CHAP. XIII Of some directions to facilitate this work of reall reformation S. 1 HAving pressed by all arguments I could for present think on to prevail with thee to a speedy reforming thy heart and life and without any more delay to set upon the work I adde some directions which if you will conscientiously observe will facilitate the work and make it successful I. Direction S. 2 1. If you mean to be a really reformed Christian indeed enter forthwith upon serious consideration of thy past life what it hath been and likewise thy present state and habitual frame what it is examine wisely and strictly thy self wherein thou art apt to offend and what temptations haunt thee most what thy heart hankers after what is thy beloved sin where thou lyest most open to be betrayed and overcome examine and search thy self that thou know where thy disease is and the nature of it the cure is half done if thou understand thy grief 't is but applying the remedy carefully and thou wilt quickly be cured try if thy sins be inward and keep residence in thy mind thoughts will or affections be watchfull what guests haunt these rooms if vanity be in thy mind sin in thy thoughts worldliness in thy affections if thou hast a proud or envious Atheisticall mind if thou hast a stubborn rebellious will if thou hast covetous or fleshly unchast desires and speculations if thou hast inordinate affections if thou art one of a vain vitious worldly filthy tongue if thy actions be any way sinfull the issue and product of a naughty evil heart try whether thy thoughts words actions or any thing of them think speak or do contrary to the laws of sobriety charity chastity justice or piety and which of all thy sins are more frequent and habituall and that which thou hast lived longest in and art ready to break out into act on the least touch of a temptation from within or from without thee that so by diligent inquiry and strict scrutiny you may come to the knowledge of your state and condition and do not give over this work untill you have found out your sins and which way they act II. Direction S. 3 2. Then your next business will be to aggravate your sins by all circumstances by bringing them to the test of Gods word and see what account God makes of them how he dislikes thy sin and every mans sins that are like thine and see what commands of God thou breakest by thy sinning thus and thus and what little cause thou hast to provoke God and break his most holy and righteous laws remember that by continuing in sin thou dost no less then oppose Gods mercies and Christs merits and slight his redeeming blood which he shed to deliver thee from thy sins and to cleanse thee from thy filthinesse which is all cast away upon thee if thou continue in thy sins and will prove an aggravation of thy guilt and damnation S. 4 By no means do not go about to lessen extenuate or excuse thy faults but say of every sin as David of his Against thee Lord have I sinned and done this evil in thy sight have mercy upon me and cleanse me from and pardon me this my great transgression III. Direction S. 5 3. Then lay before the Lord by Confession and spread them with all their aggravations and set them in order before thine â—wn eyes and take up a lamentation weep and mourn beat thy breast and wring thy hands and spend thy tears and groans and bemoan thy hard case thy sad condition and never think thou hast sorrowed complained confessed and despaired enough untill thy heart be broken for and broken from thy sins and know this that no man hath sorrowed to repentance sufficiently untill he doth lothe and leave heartily and willingly all and every one of his abominations no man hath repented savingly of his sins untill he hath attained a perfect hatred of his sins and remembers them with lothing and detestation When conversion comes that is when a man is on sound reformation and God hath touched his heart and is giving a new heart and nature Ezek. 36.31 Then shall ye remember your own evil ways and your doings that have not been good and shall lothe your selves in your own sight for your iniquities and for your abominations S. 6 And this direction may serve to cut off all queries which deceived unsound hearts are asking How long and how much must a man grieve and sorrow and mourn and be sad Answer why so long and so much untill thy sins become odious and grievous to thee and thou leave off to do them any more and when this is done then hast thou performed that part of repentance throughly which consists of sorrow and mourning and not till then Be therefore humbled throughly bring your soul low and have a deep sense of misery because of sin and do not in this matter as most do onely believe your duty as an article of your faith
off the kind intreaties of Christ and those many invications to holiness it will trouble thee if ever thou come to be converted that thou wert not converted sooner that God and religion had not thy heart and service long agoe that thou didst not yield and resign up thy self when first thou wast moved to it that sin had so much and Christ so little of thy will and affections O then dear soul deferre not any longer but do that with all speed which you have now a fair opportunity to perform that is forthwith to leave off your known sins and betake your selves to a sober serious holy life so will you prevent your own molestation and your own misery III. Motive S. 4 3. Let the danger and dreadfulness of an unconverted state move thee speedily to get out of it by all possible means alas all the while I live unreformed I am under the curse of the Law and power of Satan a slave to lust and a son of perdition and if I chance to die in this estate my case and the already damned in hell will be the same they who died in their sins are miserable wretches and so shall I be as they are there is but a step between me and their sad condition and while I am on this side the grave in a sinning course following the motions of my lusts I am in a worse condition then the worst of creatures a toad in my ditch is better by much then a man in his sins unconverted unreformed And all the while I live in my sins I am unpardoned and am hastening to an eternity of misery I am in that broad way which leadeth straight on to destruction Oh then let my soul get quickly out of that way and from that state in which I walk in so much danger and which will most certainly carry me to the chambers of death and bring me under the eternall wrath of God IV. Motive S. 5 4. Let the consideration of the brevity and uncertainty of thy life move thee to hasten thy reformation this night thy soul may be taken from thy body if not then within a very short time it must and it will be called to an account and oh what a sad day will it prove then when death opens the passage from a sinfull life to an endless misery when death puts an end to the pleasures of sin and gives a beginning to the pains of hell never to end S. 6 Therefore if you mean to prevent the miseries of a dying sinner you must destroy the sin ere you die and this requires your care and diligence your speed and quick dispatch Oh that you would be wise concerning your later end and leave not that to do at the last which can neither be well done nor accepted if it be put off till the last V. Motive S. 7 5. Another Motive to a speedy reformation let be that none of thy most pleasurable sinfull practices are half so pleasing to thee a sinner as the ways of godliness and exercise of vertues are to the true convert reformation if it be sound and universall will prove the rarest delight and content in the world and be of excellent satisfaction to thee Pro 3.15 1 Tim. 4.8 1 Tim. 6.6 Her ways are ways of pleasantness and all her paths are peace and godliness with contentment is great gaine profitable to all things having the promise of this life and that which is to come No life can be compared to a godly life for pleasure profit and contentment how quiet is the conscience of a devout holy Christian how sweet his sleep how calm and serene is his spirit that is at peace with God! how doth he rejoyce in the Lord what a merry life doth he lead and goeth on his way cheerfully to his home to his inheritance to his joys in heaven which he hath in prospect and is at the end of his race how doth that soul triumph in his victories that is daily resisting temptations and slaying his corruption how sweetly doth he passe his time that spends it in communion with God and delights of heaven But 't is farre otherwise with a wicked man that serves the interest of sin and studies to gratifie and serve his lusts in sinful actings Oh what a many plots doth he lay and paines doth he take to bring about his sin and then what shifts must be make to hide to excuse to maintain his sin what a many perplexing gripes of conscience and often terrours hath a wicked man within himself and besides the bitterness in the end of sinfull actions what a toile and weariness it is in the exercise of it so that truly a man may say of sin WHAT A WEARINESS IT IS to what purpose is all this cost and losse of time and exhausting the spirits and after all what pleasure hath a man or what content can accrue to any man upon the remembrance of his evil actings is not a holy harmless life spent in the exercise of purity and charity infinitely more to be desired for content and satisfaction were there nothing else to be found in the practise of godliness and vertues then what we find in themselves then in all the formes and modes in all or any the ways of vitiousness that can be named were there nothing else to be expected by way of punishment for my sinning then the enjoyment of the pleasures supposed to be in sin O then dear Christian let nothing keep thee back from leaving off every sinfull course nor from taking up the practise of holy living seeing nothing can bring true pleasure not content unto thy soul untill thou be habitually imployed in the duties of religion and practise of godliness VI. Motive S. 8 Finally Let this be a Motive to cast off all thy wickedness immediately and forthwith to follow Jesus Christ in an entire imitation of his holiness in a godly affection and conversation forasmuch as God hath born long enough with thee already and thou hast lived long enough in thy sins already Oh do not live any longer or spend any more of thy time to the will of the stesh but to the will of God for the time past of our life may suffice to have wrought the will of the Gentiles when we walked in lasciviousnesse excesse of wine and other sins 't is enough dear soul 't is enough and too much that we have done foolishly 't is high time to cease to do evil and to learn to do well and likewise consider what an honest how honorable how pleasant how profitable and how comely a thing it is to live a godly holy and heavenly life Oh let it never be said of thee that thou chusest thine own undoing by refusing to do what God requires of thee seeing all that God doth ask of thee and what ever is here exhorted to is for thine own eternall good glory and endlesse happinesse S. 9 And therefore to conclude I do in the name of Christ exhort thee Reader to be mindfull of thine own concernments and if there be any thing herein which if you follow to do would prejudice thy salvation then do it not but if the things here exhorted to that is a speedy through reformation in heart and life be of absolute necessity if thou meanest to be saved eternally then upon pain of damnation and as thou hopest to see Christ in glory and to be glorified with him do not forget to put it into speedy execution lest when you would if now you refuse you may not it may be too late or not accepted S. 10 I beseech thee therefore precious soul if there be in thee any hope of consolation from God if any love to Christ and thine own soul Rom. 12.3 if any mercy or tenderness of compassion toward thine own soul ready to be undone by reason of sin then think on these things and accordingly I beseech thee therefore by the mercies of God Eph. 4.22 23 24. that you be no more conformed to this world but be transformed by the renewing of your mind that you put off concerning your former conversation the old man which is corrupt according to the deceitfull lusts and be renewed in the spirit of your minds And that you put on the new man which after God is created in righteousness and true holiness so shall you prevent eternal damnation and through the mercies of God in Christ obtain everlasting salvation which damnation cannot be avoided nor this salvation ever attained without a sound entire timely holy reformation which is the summe and finall conclusion of this my earnest perswasion by all those foregoing arguments in this first part the rest shall be set in order for thee in due time when this shall be so well proved as that by renouncing all thy sins thou wilt be in that blessed frame and serious Resolution to devote thy self to a godly course of holy living and therein to abide with God to THE END