Compunction They were says the Text pricked at their hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compunged point by point pricked and wounded The like whereto is also recorded of David 2 Sam. 24. 10. David's heart smote him after he had numbred the People But the Name Conviction of Sin is taken out of St. John chap. 16. 8. Where we read it to be a promised Work of the Holy Ghost's that when he should come into the World he should reprove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Margin of our Bibles convince the World of Sin wherefore there is no fault at all to be found with that Term provided it be allowed that that conviction of Sin which leads to Contrition and Repentance must consist in the Sinner's sight and sense first of his own particular Guilt secondly of the real Evil of his Sin 1. Of a sight of Sin that is of our own particular Guilt We must not only see in general that we are Sinners Transgressors of the Laws of God at random but as to this or that kind and in these or these instances that we have offended against particular Commands Namely we have been or are either Covetous or Drunkards or Revilers or Extortioners or Unjust or Swearers or Blasphemers or Lustful and Unclean or Proud or Sinners in some of these or like kinds by divers particular Acts notorious in such or such part or parts of our Lives Thus St. Paul of himself who was saith he a Blasphemer and a Persecuter and Injurious 1 Tim. 1. 13. And in the aforementioned place the Original of this Phrase Conviction of Sin 't is said The Holy Ghost should convince the world of Sin on that peculiar account because they believed not on Christ Jesus Now this part of the Conviction of Sin is nothing but a particular accusation of Conscience which sometimes God in a great measure prevents us with without any endeavours of our own under the Ministry of his Word as in the Case of those Converts before spoken of Acts 2. Sometimes by the Holy Spirit 's secret and more immediate quickning or awakening Conscience as in the Case of David already also mentioned Or otherwise by some surprizing Affliction or cross Providence as in the Case of Joseph's Brethren when they had been apprehended and kept three days in durance for being as was pretended Spies We are say they verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear therefore is this distress come upon us Gen. 42. 21. Or perhaps in some other Methods But as for a full and due sight of all the Particulars of ones Guilt I conceive no person can attain to it without a strict and long scrutiny search or examination of Conscience without very mature and considerate enquiry into his Heart Life and Actions Which therefore every one who would reconcile himself to God must upon the first pricking or smiting of his heart in whichsoever of the Methods before-mentioned he feel it immediately set upon For where there is one Sin undoubtedly there are more God having therefore graciously shewn us some we being awakened thereby should search after the rest Convictions of Conscience from God should put us upon stricter self-examination No corner of our Heart as I may so say that is no part or powers of our Soul should be left unsearch'd An Enquiry after Sin should be made through all our Desires Designs Counsels Business and Employments and if possible through all the Actions and Parts of our Life So as to have all our Sins after some sort in order before us bare-faced and open 2. The other part of Conviction of Sin is a sight and sense of the Evil of Sin that it is not only foul and odious disagreeable to the true Principles of our Nature to what in our hearts we approve and unworthy of the sence and understanding of a Man making us brutish loathsome in the eyes of God and of all good and wise men and even of our selves when we are truly our selves and judge of things as they really are but also most mischievous and destructive that it at first brought Death and all temporal Miseries into the World that it brings upon us at present the Wrath and Curse of God Curses in our Persons Estates and Names Curses in our Families Relations and all our Concerns Curses more than we can well comprehend yet are all these present Curses nothing in comparison of what it will bring upon us without Repentance a Portion with the Devil and his Angels The Wrath to come or the Vengeance of everlasting Fire And this part of the Conviction of Sin is nothing else but the Sentence or Doom of Conscience upon the former Convictions Now with this also sometimes does God prevent us either by the Ministry of the Word or by secret Terrors immediately sent into the Conscience flashing as it were Hell-fire in our faces or by more moderate Afflictions sealing instructions to our Ears The Degrees wherein Holy Men are exercised herewith as well have been as are and ever will be very different But it is surely the Duty as well as Interest of every one who would be penitent and holy either in Heart or Life to endeavour by a frequent consideration as well of the real shamefulness vileness and detestable Nature of Sin as of the Dangers thereby present and future to Body and Soul Person and all personal Concerns to possess their hearts with a deep sense of its Evil. 'T is as certain as God is true that Mischief will hunt the wicked man to overthrow him Psal 140. 11. And be sure your Sin will find you out Numb 32. 23. There is no possibility of flying from Guilt except a man could fly from himself nor of flying that is escaping from punishment except it were possible to fly from God These things he should frequently and seriously think upon whosoever would fix in his Heart a sight and sense of his Sin the honest endeavour whereof is the first step to true Repentance § 8. A Second is Contrition Brokenness of Heart so named from Psal 51. 17. or sorrowing after a godly sort as the Apostle calls it 2 Cor. 7. 11. when looking upon our Sin we really in heart are afflicted for it and mourn over it This ordinarily through the Grace of God follows naturally upon the other in the conversion of every Sinner but in case we find it either always to have been much wanting or at present decayed and lost to our sense in us there is no such way to beget or raise it again as to endeavour to heighten the sight and sense of our own Guilt and God's infinite Grace and Goodness To this purpose the several aggravations of our Sins are to be considered We it may be from our Cradle to our present Age have all along been in such Circumstances that all our Sins are exceeding sinful What Mercies has God continually heaped
of our selves our own Actions and Interests § 6. The Practice then of those Duties must not end but with our Lives and it will be likely to succeed the better if it begin from the very present moment we read or are warned of our concernment because none who are capable to understand the Duty can be too young for the practice of it They who would be ever ready to die and appear as they must unavoidably at the Bar of Heaven had need to remember their Creator in the days of their Youth while the evil days come not nor the years draw nigh in which they shall say they have no pleasure in them Eccles 12. 1. They will have little heart to work when they have little heart to live when they would perhaps be glad if possible but poor Creatures that is impossible not to be to be nothing which is the Case of all unprepared and impenitent men at death But alas Few of us have been so careful to begin as soon as it would have concerned us Those are like to be happiest who began soonest As to such who have been so unhappy as to pass the greatest part of their Age either in Vanity propounding to themselves no solid or certain end of Life or in worldly business and secular employs for raising Estates or Names or Families so that they have not minded Religion or their Souls these Persons as soon as ever they come to be sensible of their Errors and touched with the guilt of having lived so long without any regard to the great business of Life should take the first time they can possibly even the very hour they first feel this concernment seriously to think of and put themselves into a state of provision for another world unto which they do not know how near they are To them the day is far gone already and all the time they have lest especially considering how much of it they must necessarily lose or which is much the same spend in mean employments and businesses which better not their Souls which cannot be called living is little enough to work out their Salvation by perfecting Holiness in the fear of God To day whilst it is called to day let them make haste and delay not to attend their work their great work and to them the one thing necessary The Author hath not thought fit upon Reasons not needful now to be express'd but set down hereafter Part II. Chap. II. to subjoyn to the several Chapters of this Treatise strict and formed Prayers but instead thereof he hath chosen a Course which he hopes may more secure the actual making such prepartions as he directs than a meer Form of Prayer would have done namely such an Order of Devotion as must needs engage or employ the Heart of each Person that practises it Matter and a Method for Devotions suitable to the First Chapter First Retire get alone and after some such short preparatory Prayer with which thou commonly enterest thy Closet or beginnest thy Devotions there being now serious and composed examine Conscience as to the Case in hand that is put these Questions to thy self Have I ever seriously thought of Death Judgment and the World to come What was the issue of those Thoughts What Preparations thereupon have I made for my future estate Consider of each Question and make true Answer in thine own Breast Take time thereto Secondly Meditate a while that is think and consider What a condition hadst thou now been in hadst thou died such as thou hast lived Nay perhaps shouldest thou die such as now thou art So wicked so guilty so impenitent and utterly unpardoned Pause a while and ponder this Thirdly Apply thy self to God accordingly in Prayer that is being on thy knees all this while speak to God as thou canst what thou thinkest Tell him though brokenly thy Thoughts and make freely to him thy Confessions 1. Lamenting that thou hast lived so long to so little purpose That thou hast neglected so many warnings and lost so many Opportunities as thy Conscience accuses thee of that is as thou remembrest 2. Acknowledging God's Goodness in his sparing thee so long or suffering thee to live to this day Giving thee the present warning and touching thy heart with a sense of thy Danger awakening thee thus to Repentance when he might have justly taken thee off and damned thee Spend thought and time in this acknowledgment 3. Petitioning or begging of him I. To enlighten thee that is make thee understand more fully thy self and thy Condition Him and his Perfections Thy own Duty and Concernment II. To affect thy heart throughly with this Knowledge III. To assist and enable thee to resolve particularly what is most sit and proper to thy Condition IV. To make thee able as well as willing to perform thy whole Duty in every particular Note all these Advices may most easily be turned into Confession Praise or Prayer as occasion requires after this sort Suppose I begin at 1. Lamenting and say thus Lord I lament that I have lived so long Thirty Forty Fifty or Sixty Tears according as thy Age is to so little purpose That I have neglected c. I acknowledge thy Goodness in sparing me so long In giving c. I humbly beseech thee to enlighten me more fully in the knowledge of my self and of Thee c. And so in the rest Now this kind of praying though it may seem to some imperfect and broken to be only more thought and sighs and groans than words yet I conceive will be sure to engage and affect thy heart more than reading a very elegant and more complete Prayer would do for it will put thy mind or heart to work of it self and it is to be considered in secret Prayer Man is not to hear but God who understands the workings of the heart and delights more therein though broken than in fine Speech I chuse to leave it to devout Persons discretion to enlarge in their Prayers more or less at pleasure Lastly After such Prayer resolve while before God on thy knees upon such Particulars as thou thinkest in Conscience necessary or most proper to thy Condition whichsoever of the three mentioned States it is I mean whether 1. Thou art now first to begin thy Preparations for Death or 2. To continue and maintain them or 3. To perfect them Consider each I say and resolve what thou truly judgest most proper As to every of these three States it may not be inconvenient to resolve 1. To redeem all time possible that is to make use of all Opportunities and Advantages thou hast to prepare thy self for the other World 2. As not to delay so neither to intermit or discontinue such Preparations but as far as thou art able to keep them still on foot and endeavour to perfect and ripen them And if thou see'st fit 3. To prosecute the Method of Preparation which is proposed in this Book or any better that
upon us and even laden us with How early were we acquainted with his Will and made sensible of our Duty and Obligations to him What Aids have we received by Education What Warnings by Ministers by Parents by Friends Having even been hewed by the words of his Messengers or Agents of all sorts What quickning by his Spirit Has not his Word to allude to holy Jeremy's expression been in our heart as a burning fire shut up in our Bones Yet have we suppress'd or smothered all this warmth and quenched the holy Spirit Nor Conscience nor Grace has prevailed to restrain us from Sin we have trampled on both We have heard again and again of the Blood of Jesus shed for us and been press'd with our duty thereto yet in effect have we accounted it an unholy thing at least made it to us hitherto very ineffectual for Baseness or Trifles denying the Lord that bought us And all this how often how long Are not in a manner all our Sins become habitual to us A second Nature by our own very Act So that being accustomed Learn'd as the Original Word signifies namely by our own wicked practice to do evil we can now no more do good than the Aethiopian change his Skin or the Leopard his Spots Look look poor Soul that canst not mourn for Sin look upon thy sins what an infinite number or heap is there of them reaching up to Heaven And all of them Crimson sins too crying to God in heaven for vengeance upon thee Look I say as near as thou canst on their Number and Nature and look till thine Eyes affect thine Heart and thine Heart dissolve in Tears This is the readiest way to produce Contrition or Godly Sorrow the Endeavour of which is a second step to Repentance § 9. A third will be Confession of Sin and indeed without this especially to God Contrition will be very faint Our affections are not ordinarily moved without attent and continued thought and thought will not well be kept attent without words When therefore we say a sight and sense of Sin together with Contrition for it and Confession of it are a first second and third step to repent this is not to be so taken as if they were disjoyned separate and practised perfectly apart from one another or any of them without the other they who would be true penitents must seriously casting themselves before God in secret Examine Mourn and Confess as new matter offers it self and then Examine again for more matter and Confess and Mourn again All these run into one another and lead one to the other as I may say backward and forward And a Soul by honest endeavours of them before God in secret will even by its own experience and the duct or course of its own affections find the due method order and savory practice of them better than words can express or any Casuist advise Now by Confession of Sin we must not conceive to be meant a meer reciting of our Sins or rehearsing before God our several Acts of Sin which yet God knows to do perfectly is impossible for the best of us no nor giving account even of all the several kinds of our Sins though both these are to be done as far as we are able but a hearty affectionate charging and accusing our selves before God according to what we know to the very full heighth of our guilt acknowledging together that our Confessions and Self-accusations come far short of the just account or summ of our Sins whereof a vast multitude are unknown to us owning our selves therefore to have deserved eternally the Divine wrath and curse and at present to lie at God's mercy Thus at once not only accusing but condemning and as it were passing Sentence on our selves and giving thereby glory to God whatever becomes of us This kind of reflections will certainly by God's grace bring us to deep remorse and humiliation of Soul abhorrence of our selves and admiring the goodness of God who has born with us so long and has never all this time taken advantage against us while going on in the affronting his Justice abusing his Grace and by all ways provoking him to cut us off in the midst of our Days as well as midst of our Sins And from hence our Confessions will lead us insensibly into deprecating that wrath which we have owned our selves to have deserved to the begging mercy and pardon as earnestly as ever poor Malefactor when about to receive Sentence acknowledged what he had before endeavoured to hide and cast himself upon mercy Such affectionate work as this I say is that Confession of Sin before God which leads to and together ever accompanies Repentance § 10. Some indeed make Confession as it is a part of what they call Penance and in the name of Penance they would be content we should think they include all Repentance or rather mean thereby the whole Method of reconciling Men to God some I say would make Confession to be little if any thing else but an unbosoming our selves to a Priest discovering to him all our most secret sins which either are or we suspect to be mortal as they speak with their several Circumstances But this Usurpation upon Mens Consciences and Oppression of Souls without any Command in Scripture introduced only into the Church declined in Purity and serving meerly to maintain an extravagant power in every Father Confessor that is generally in every Priest our Church has most deservedly abrogated and though there be some particular Cases in which with the Holy Scriptures and Ancient Church we teach the confessing our Sins to Man to be expedient if not necessary also to our Peace with God yet out of these Cases is not confessing to man either requir'd or even always fit The Cases wherein it is necessary are but Three as far as I am able to comprehend The First That of Publick Scandal given to the Church by gross and open sin whereby any person has forfeited his Christianity or his Right and Title as well to Heaven or the Church above as to his Membership of the Church on Earth It is very necessary such person take publick shame to himself and openly declare his Sin to the end he may as openly declare and give proof of his Repentance and Christian People may be satisfied in communicating with him again And this if some will call a kind of satisfaction for sin they may have their pleasure provided they neither imagine nor bear the World in hand it avails to make atonement for the guilt of Sin before God in which behalf nothing was or ever will be meritorious but the Sacrifice of Jesus Christ upon the Cross 2. In case of having wronged any particular person by Word or Deed it is requisite the Person who has done wrong go to or send for meet or otherwise apply to the party wronged and confess the wrong he has done if able making also satisfaction if not